Playes confuted in fiue actions prouing that they are not to be suffred in a Christian common weale, by the waye both the cauils of Thomas Lodge, and the play of playes, written in their defence, and other obiections of players frendes, are truely set downe and directlye aunsweared. By Steph. Gosson, stud. Oxon.

The Fourth Action. (Book 4)

IT hath beene an aun∣cient pollicie in y^e field, to geue the enemi•• grownde, for some ad∣uantage, and by coun∣terfeyting a timerous kinde of flight, to droppe downe the cariage, as mony, prouision, and victu∣all by the way, that the Souldiers might stay theire pursute, and fall to ryfling. Whereby both they that were chased, haue recouered them selues, and they that were conquerers haue lost all, suddenly discomfited with newe supplye among all the stum∣bling blockes that our enemy the de∣uill hath cast in our way for foylinge him vtterly.

It may easely be gathered by the end of Playes, that Comedies and Tra∣gedies are the fittest deuises he could strew behind him, to stoppe vs of pas∣sage, and breake our order. Not that he meaneth to take his heeles, but to kill vs by subtiltie when we straggle.

What bringeth disorder more then sinne? that playes are set out for a sin∣full delight, may be gathered partly, by Maenander, partly by Terence, partly by y^e manner of pēning in these dayes, partly by the obiect of playes. By Maenander because Viues affir∣meth that he perceyuing the Mace∣dons wholy giuen ouer to loue,* 1.1 and wantonnesse, wrote Commedies of loue, to féede their humor.* 1.2 By Terence because he confesseth of him selfe, that al that he sought was but to close with the common people. By the man∣ner of penning in these dayes, because the Poets send theire verses to the Stage vpon such féete as continually are rowled vp in rime at the fingers endes, which is plaucible to the barba∣rous, and carrieth a stinge into the ••ares of the common people. By the obiect, because Tragedies and Com∣medies stirre vp affections, and af∣fe••••ions are naturally planted in that ••••rt of the minde that is common to vs with brute beastes.

He that trauelleth to aduance the worst part of the minde, is like vnto

him, that in gouernement of Cities•• giues all the authoritie to the worste men, which being well weighed, is to betraye the Citie, and the best men, into the handes of the wicked. But the Poetes that write playes, and they that present them vpon the Stage, studie to make ••ur affections ouer∣flow, whereby they draw the bridle from that parte of the mind, that sh••uld euer be curbed, from runnings 〈◊〉〈◊〉 heade: which is manifest treason to our soules, and deliuereth them cap∣tiue to the deuill. The Author of the playe of playes, spreading out his battel to hemme me in, is driuen to take so large a cō∣passe, that his array is the thinner, and therefore the easier, to be broken.* 1.3 He tyeth Life and Delight so fast toge∣ther, that if Delight be restrained, Life presently perisheth; there, zeale perceyuing Delight to be embraced, of Life, puttes a ••nafle in his mouth, to keepe him vnder, Delight beinge bridled, Zeale leadeth life through a wildernesse of lothsomenesse, where

Glutte scarreth them all, chasinge both Zeale and Delight from Life, and with the clubbe of amasednesse strikes such a pegge into the heads of Life, that he falles downe ••or dead vpon the Stage.

Life beinge thus fainte, and ouer∣trauailed, destitute of his guyde, rob∣bed of Delight, is readie to giue vp∣the Ghost, in the same place, then en∣tereth Recreation, which with mu∣sicke and singing rockes Life a sleepe to recouer his strength.

By this meanes Tediousnesse is driuen from Life, and the temte is drawne out of his heade, which the clubbe of amasednes left be∣hinde.

At last Recreation setteth vp the Gentleman vpon his feete, De∣light is restored to him againe, and such kinde of sportes for cull••ces are brought in to nourishe him, as none but Delight must ap∣plye to his stomache. Then ••ime beinge made for the benefite

of Life, and Life being allowed to fol∣lowe his appetite, amongst all man∣ner of pastimes, Life chooseth Com∣medies, for his Delight, partly be∣cause Commedies are neither char∣gable ••o y^e beholders purse, nor painful to his body; partly•• because he may sit out of the raine to veiwe the same, when many other pastimes are hin∣derd by wether. Zeale is no more ad∣mitted to Life before he be somewhat pinchte in the wa••t, to auoyde extremi∣tie, and being not in the end simply called Zeale but Moderate Zeale a fewe conditions are prescribed to Co∣medies, that the matter be purged, deformities blazed, sinne rebuked, ho∣nest mirth intermingled, and fitte time for the hearing of the same appointed, Moderate Zeale is cōtented to suffer them, who ioyneth with delight to di∣rect life againe, after which he triūphes ouer Death & is crowned with eterni∣tie. These bugges are fitter to feare babes thē to moue men. Neuertheles this is the substance of that which is brought for pla••es, this is the piller of theire credit. Al other men y^• subscribe

not this but inueigh against them, by writing in bookes; or by tongue in Pulpits; do but crow as he tearmeth it, and speake against Commedies for••lacke of learning S. Siprian, S. Chriso∣stome, S. Ambrose, S. Augustine, I∣sodorus, Tertullian fathers of the Church most excellently learned, coū∣sels as the third of Carthage the Sy∣nod of Laodicea, and such like, that condemned plaies, and y^e skilfullt De∣uines at this day in England which are compelled in Sermons to crye out against them, were now to be set to y^e schole againe, if the mouth of this plai∣maker, were any iust measure of their knowledge.* 1.4 Sithince al their force cō∣sis••eth in this pointe of Life & Delight I wil take y^e more paine to ouerthrow it, and so conquere y^e rest without schir∣mish, like to y^e Romanes who méeting the whole power of Carthage vpon y^e sea, & foyling it ther, thought it super∣fluous to procéed any further, or bring the Ramme to the walles, when Car∣thage was drowned in y^e deepe. And as the Romans thought y^• after Car∣thage was ouercome, no coūtry was

ashamed to be subdued. So I trust y^• when I haue beaten theire captaine to the earth, by force of argumēt, none of them all wil disdaine to be taken, or to crie out with testimony of good con∣science, greate is the trueth, & it doth preuaile. Though it please not him to distinguish betwene delight, & del••ght, yet for the better vnderstanding both of that which is spoken in defence of plaies, and of that which by me shalbe brought against them, you must con∣sider y^t there are two sortes of delight,* 1.5 the one belonging to y^e bodie, the other to the minde, that, is carnall, this spiri∣tuall. Carnall delight is the rest o•• sen∣suall appetite in the thing desired whē it is felt. If this be not gouerned by y^e rule of Gods word, we are presently caried beyond our selues, therefore ought we to followe the counsell of S. Paule, which exhorteth vs earnestly to suppresse the same.* 1.6 Spiritual delight is the operation of vertue consisting in a meditation of the life to come purcha∣sed to vs by the bloode of Christ, & re∣ueiled for our comforte in the word of God. A notable blessinge is

pronounced on him whose delight is in the lawe of the Lord,* 1.7 and the Pro∣phet him selfe voweth solemnely to God,* 1.8 that he wil talke of his comman∣dements, walke in his wayes, and de∣light in his statutes. By the whole di∣scourse it may be gathered, that the delight belonging to the bodie, is it, which this gentlemā requireth as phi∣sicke against the troubles and vexati∣ations of this ••se, which bewrayeth him to be sowste in that errour, that A∣ristotle reproueth in his Ethickes.* 1.9 For if the delight of this life, be to be sought as a remedi•• against the sor∣rous of t••e same, excesse of delight must ••e graunted to excesse of sorowe, as ••x••••sse of thirst, requireth excesse of drinke, excesse of hunger, excesse of meate; excesse of griefe, exc••sse of pleasure: but excesse of delight in this life is not to be sought, for feare of sursette; there∣fore to cure the anguishe of this life with such kinde of pleasures as life pursues, is to measure the remedie by ••••re owne appetite, which in d••••d i•• nothing els, but either to rece u••

that, that our sicke stomacke des••reth, when it cannot iudge; as to eat chalke in the greene sicknes; in an ague pil∣chers; or as they that in some kinde of leprosie drinke poyson, which is alto∣gether hurtful to good complexions, yet worketh it accidentally some ease in them. Being once shipped in this part of Philosophie he is carried too farr•• beyond his skill.

For in making sorowe an enemie to delight without distinctiō, it is easy, to finde where the shooe wringes him, and that want of learning which hé•• imputeth to other, may very well be attributed to himselfe.

I graunt that sorowe and delight are contrarie, yet may a contrarie sometimes be the cause of his contra∣rie. As Rheubart, which all the Phi∣sitians confesse to be hote, yet doe-they finde it to coole in the hottest fe∣uers, when it sweepes away choler, that causeth heate.

* 1.10Though contraries of theire owne nature be vtter enemies, yet acci∣dentally the one may begete the other, so delight many ti••es may spring,

••f sorrowe, which is to be takē two di∣••ers waies as it is in act,* 1.11 or as it is re∣mēbred: sorrow as it is in acte, may bring foorth delight, whē it makes vs to thinke of the thinge we loue, such was the delight of the Apostles when they were whipte, they departed from the Counsell with greate ioye,* 1.12 to see thē∣selues accounted woorthy to suffer for the name of Christe.

Sorrowe as it is remembred when it is paste, considering with our selues that wee were in trouble and escaped it, is also a cause of delight,* 1.13 so AEneas comforteth his souldiers in the middest of their sorrowes, putting them in minde, that the remembrance thereof, woulde turne to delight another daye. Therfore vnder colour of an absolute conflict betwéene sorrow & delight, to shake off the yoake of s••uerer discipline which zeale bringeth in to gouerne life, is to iuggle vnder boarde, a secundum quid ad simplicit••r, which Logicians doe knowe is so greate a faulte in dispu∣ting, as deserues to bee puni••hed in their yongest scholers. By forcing vp∣on life a certaine necessity of carnall

delyght, to set vp his Comedies, h••e wrappeth himsel••e in many inconueni∣ences. For it hindreth the course of rea¦son, it whets vs to wantonnes, it no∣risheth imperfections, and argueth a corruption in our maners, it hindreth the vse of reason three sundry wayes:* 1.14 First, it wi••hdraweth the minde from better studies, the minde like a stringe, being let downe, and pitcht, beneath h••s naturall compasse, to this key of carnall delight, which wee reape by Comedies, is very sore maynied and robbed of Souerainetie if delight be••••g••ea••e. Next by reason of a contrariety wh••n it exceedes, thus Aristotle draw∣ing out a streight line of the office of prudence,* 1.15 maketh it consist in giuing good counsell, to liue well; in which place hee counteth temperance, the Nurse; exceeding deligh, y^e corrupter of prudence. But Comedyes ma••e our delight exceede, for at thē many times wee laugh so extreemely, that stri∣uing to bridle our selues, wee cannot; therfore Plato af••irmeth y^e great laugh¦ter breedeth a great change,* 1.16 & y^e old pro¦uerbe peraduenture rose of this, much laughter is y^e cognisāce of a soole: wher••

such excesse of laughter b••rsteth out y^t we cannot holde it, ther•• is no tempe∣rance, for the time; where no tēperāce is, ther is no wiseome, nor vse of reasō; when we shew our s••lues voide b••th of reason, and wisedome, what are we then to be thought but fooles?

Last of all it is a blocke in the way of reason, because it locketh vp y^e powres of the minde from doing their ••uetie, & like a kinde of drunkennes, maketh vs stagger, very vnfit, either to speake; or to walke as we shoulde in our vocati∣on. It wh••ts vs to wantō••cs: because it breedeth a hunger, & thirst, after plea¦sure•• For whē the thing which our ap∣petite enioyeth cānot bee receiued all at once, but by succession, or change, we gape after more, as hee y^e hearing one halfe of a sentence, & delighteth in that, is very desirous to haue the rest. So in 〈◊〉〈◊〉 delight beeing moued with varietie of shewes, of euentes, of musicke, the longer we gaze, the mo••e we craue, yea so forcible they are, y^t af∣terwards being but thought vpō, they make vs seeke for the like an other time. It nourisheth imperfections,

so long as it settes our heartes vpo•• thinges that are transitorie, vaine and shall perish in the twinckling of an eye, it argueth a corruption in our manners, because it is the windowe by which we looke into the secret cor∣ners of the soule, it is the very line•• and lead, whereby our disposition is measured to bee roughe or smooth•• streight or crooked, lawefull or vnlaw∣full, right or wrong. How shall wee knowe a man to be good, or euill, but by the goodnes or naughtines of his will? His will appeareth by the ende thereof, that is counted the end where∣in it resteth, and the rest of our will, is the delight that wee reape in the thing we holde to be good.

Thus we pronounce all them to bée vertuous, whome we see to delight in the workes of vertue; them to be wic∣ked, whome we finde to reioyce in the works of wickednes. For as that is e∣uill which rebelleth against reason and the lawes of God, so is that delight to be iudged euil that is fixed in the same, and the man likewise euill that so deli∣teth. Therfore I may well say the de∣light

which springeth of Comedies (wherby superiority is giuen to affect••¦ons and so rebellion raysed against rea¦son, the lawes of God are brokē which bid vs come out and departe from the doctrine of the Diuell) so marketh the corruption of our maners in our fore∣he••ddes, that euery one that hath iudg∣mente may poynte it out••

But to leaue ouer curi••u••••y to des∣cant vpon this plainesonge of life and delight, either by Aquinas, or by A∣ristotle or by Philosophie her self. I ex∣horte you w^t Paule to beware lest any man spoyle you through Philosophy•• and vaine deceite,* 1.17 after the traditions of men, and after the iudiments of the worlde, and not after Christ. And s••∣thince we are commanded by the same Apostle, as we haue receiued Christ, so to walke in him, let vs bring the triall of our cause to the touch of Gods worde, and examine by that, what the life and delight of a Christian ought to be, then shall you sée my generall proposition verie strongly confirmed, that Plaies are not to bee suffered in a Christian commonweale. Paule com∣mandeth

the Phillippians to reioyc•• in the Lord,* 1.18 not for a day nor a wéeke, nor a moneth, nor a yeare, but euer: the reason is added, that their modesty might bee knowne, and why should their modesty be knowne? because the Lorde is at hand: by whiche Particle the delight of this life is beatē downe. Christe giuing vs to vnderstand the danger of these delights wherein wée laugh with the worlde, pronounceth a woe vpon them,* 1.19 wo bee to you that laugh nowe, for ye shall wéepe and la∣ment.

It behooueth a Christian so to de∣light, and reioyce nowe, that he maye reioyce & delight at the last daye,* 1.20 which ioye is accomplished by this that wee are partakers of the crosse of Christe. Howe farre this delight is different from Comedies, is easie to bee seene with halfe an eye, and if Peets haue no surer gyrthes to their sa••dle thē life and delight, it will be no trouble to vn∣horse them, for a Christian knoweth how to delight in death.* 1.21 Large is the groūd I might trauace in this behalfe, yet for breuities sake I will passe it o∣uer,

and shewe you she life of a Chri∣stian as I promised We are taught by Paule that Christ is our life,* 1.22 and that our life is layde vpp with Christe in God: therefore by the way of comparison, as Christ died, and after ascended vp to heauen, so he per∣suadeth ••s to dye, that is to mortifie this ••lesh with the delights thereof, and to seeke after those thinges that are a∣boue, where Christ our life is. The end of the death of Christ was,* 1.23 that we which liue in this worlde, should not liue to our selues, but vnto him; heere is all prerogatiue taken from vs, wee are nowe no longer our owne men, for if by the benefite of him wee liue, our life must be his and not our own. Our life is not his, excepte wee crucifie the flesh, with the affections and concu∣piscences of the same, wee crucifie not the affections of our flesh, when we ••e∣sorte vnto playes to stirre them vpp, therefore running to playes wee liue to our selues, and not to Christe, when we liue to our selues, it is no li••e.

Yet the Authour of the Playe of Playes and Pastimes thinkes hee

hath plowed such surrowes on my backe, as will neuer bee filled vp a∣gaine, because Comedis norish delight, and delight should neuer be taken frō life.

This argument cuts like a Leden∣haule knife where (as they say in common speach) if one poure on stéele with a ladell,* 1.24 an other comes and wipes it of with a fether.* 1.25 Neuer∣thelesse heere it maye bee that my friendes of the vniuersityes will accus•• me of that ausleryty, which was vsed by some of the Godly long agoe, who perceiuing men in all thinges natural∣ly to passe the boundes of modesty, and beeing desirous to lay some strong kinde of playster to this olde soare, al∣lowed men to vse the blessinges of God, but for necessities sake, prescri∣bing them nothing, but that whiche was necessarie: thus were they inioy∣ned to abstain frō al maner of things, that might be spared. Which in déede is a harder yoake then the worde of God doth lay vpon vs: For after this rate, we should haue no more then one c••ate to our backes, nor the vse of ma∣ny

creatures which God hath ordeined for the seruice of man. Many thinges there are that the handes of God hath bestowed vpon vs not onely for neces∣sitie, but for delight, as apparell, meates, flowers, metalles, and such like.

Apparell as well for comelines, as to keepe off the iniury of the ayre. Meats, aswell for delight, as for nutriment; otherwise had the prophet neuer recko∣ned it vp amonge the benefits of God•• that hee giueth vs wine to make our heartes glad,* 1.26 and oyle to make vs a chearefull countenance. The singuler beautie and sweetenes of flowers, the varietie of colours wherein one thing excelles another, had beene bestowed in vayne, if the Maiesty of God had not as well regarded our delight, as relie∣ued our neede. This I take to bee the foundation wherupon the Authour of the Play of Playes buildeth his stron∣gest reason, which is this, because wee haue eares to heare, eyes to sée, and so foo••th, Comedies presenting delight to both, are not so rashly to bee condem∣ned. To whome I answere,* 1.27 that the

creatures of God may be vsed both fo•• necessity, and for delight, so farre foorth as they are referred to that ende, for which they were made.

God hath bestowed apparell, foode•• flowers, Treasure, as golde, siluer, pearle, bewetifull and rich stones, as Diamoundes, Saphi••es, Rubies, Car∣buncles, Turkies, Chrysolittes; bee∣sides them, Yuorie, ••ett, and marble•• of these blessings some are both necessa∣ry and delightsome, some are only de∣lightsome; nothing necessary: but to what end? That we might vse thē well, & by these trāsitorie benefits be led as it were by t^e hand, to a cōsideratiō of thos•• benefits that are layde vp for vs in the life to come. We are placed as Pil∣grimes in y^e flesh by which as by a ••••••∣ney we must come to our own home,* 1.28 therefor passing by the earth, and by the flesh it is our due••y (as trauelers) to be carefull to vse the earth, and the flesh•• and the blessings of both, so ••that they may further,* 1.29 not hinder the course w•• take in hande.

Whereupon Paule exhorteth vs to vse this world••, as though•• we••

vsed it not, by which counsell of his, all affections, all thoughtes, all delights, that may clappe any leade to our heeles, or drawe vs aside when wee shoulde runne forwardes still, vntill wee bee crowned, are cutte away. Now are we thankefull to God, how lift we vp our mindes to meditate on the life to come, howe vse we these blessings, as helpes in the way we haue to trace, whē they are riottously wasted vpon Comedies, which drawe vs all backe to a sinfull delight? howe vse wee the worlde as though wee vsed it not, when our stu∣dies are so fixed vpon the worlde? how mightely Playes pull vs backe from our trauell, hath beene already decla∣red by many strong reasons drawen from the foure causes of the same, ther∣fore to holde them tollerable because they delight, is a reason altogether rude, and mishapen, hauing neither head, to bring it in, nor ••oote•• to bea•••• it vp. But as many which show••i••g vp lustely in their youth, bew••a••e the greenene••••e of their yeeres, by the rawenesse of their manners, and of the wiser sorte, are counted for boyes

though they looke like mē: so I trust y^• all that haue iudgemēt will measure y^e reasons of li••e, & delight, rather by the substance, that is within; then by the outward shew howsoeuer they meūt, or brag it out.

Enter euery one into your selues, and whensoeuer you heare that playe a¦gaine, or any man els in priuate con∣ference commend Playes, consider not, so much what is spoken to colour them, as what may bee spoken to con∣founde them. It is shame, to frequent playes, impudency to defende them; it is dangerous to fall in the enemies hande, present death to be prysoners to the Diuell; it is sinne in the Gentiles to set out Playes, in Christians it is a presumptuous sinne, because we see better wayes and take the worse, we knowe their corruption, and al∣lowe them. All this hath beene suffici∣ently proued by anciente writers, and dayly reuealed by learned Preachers, yet will not my countrymē leaue their Playes, because Playes are the nou∣rishers of delight; wherein I perceiue they are like to the snake, cut of their head, they whiske with the tayle.

Notes

• * 1.1

  Comment. in August. lib. 2.
• * 1.2

  Prolog. in Andria ••. Pop•••••••• vtp•• ••c••: q as fe••••ss•• •• 〈…〉〈…〉.
• * 1.3

  Obiection.

  T••e s••stence of the ••lay of pl••yes wri••∣••en in theire owne ••••••fence.
• * 1.4

  Answere••
• * 1.5

  Aqui. par. 1. Q. 31. Art. 5.
• * 1.6

  Colos. 3.5.
• * 1.7

  Psal 1.
• * 1.8

  Psal.•• 19.
• * 1.9

  Lib. 7. Cap. 14.
• * 1.10

  An••. phisic ••.
• * 1.11

  Aqui part. The¦olog. 1. q. 32. art, 4.
• * 1.12

  Act. 5.4.
• * 1.13

  Virg.
• * 1.14

  Aqu. part. 1. qu. 14.
• * 1.15

  th. 6. cap. 5.
• * 1.16

  de Rep.
• * 1.17

  Collo•••• ••
• * 1.18

  C••p. 4. ver. 4.
• * 1.19

  Luk. 6.25.
• * 1.20

  •• Pe•• 4.25.
• * 1.21

  ••ertul. de Spec
• * 1.22

  Collos. ••.
• * 1.23

  2. Cor. 5.15.
• * 1.24

  Obiect••
• * 1.25

  ••••seb.
• * 1.26

  Psal. 104. 16.
• * 1.27

  Answers
• * 1.28

  Cor•• ••.
• * 1.29

  Cor. 7