Histrio-mastix The players scourge, or, actors tragædie, divided into two parts. Wherein it is largely evidenced, by divers arguments, by the concurring authorities and resolutions of sundry texts of Scripture ... That popular stage-playes ... are sinfull, heathenish, lewde, ungodly spectacles, and most pernicious corruptions; condemned in all ages, as intolerable mischiefes to churches, to republickes, to the manners, mindes, and soules of men. And that the profession of play-poets, of stage-players; together with the penning, acting, and frequenting of stage-playes, are unlawfull, infamous and misbeseeming Christians. All pretences to the contrary are here likewise fully answered; and the unlawfulnes of acting, of beholding academicall enterludes, briefly discussed; besides sundry other particulars concerning dancing, dicing, health-drinking, &c. of which the table will informe you. By William Prynne, an vtter-barrester of Lincolnes Inne.

ACTVS 8.

SCENA PRIMA.

HAving thus at large evinced the unlawfulnesse of Stage-playes by Reasons, by Authorities; I come now to refute those miserable Apolo∣gies, those vaine pretences, or a 1.1 excuses ra∣ther, which their Advocates oppose in their defence; the most of which are already answered to my hands. Apologies for Stage-playes are of great antiquity. Ter∣tullian in his booke De Spectaculis, cap. 1, 2, 3. & 8. brings in the Pagan Romans, (whose b 1.2 consciences the pleasures of these enchanting Enterludes had bribed) apo∣logizing for their Playes with great c 1.3 acutenesse; the feare of losing these their secular pleasures adding a kinde of sharpnesse to their wits. I finde St. Cyprian complai∣ning, d 1.4 that the vigour of Ecclesiasticall discipline was so farre enervated in his age, and so precipitated into worse in all dissolutenesse of vice; that vices were not onely excused, but authorized; there wanting not such flatte∣ring Advocates and indulgent Patrons of naughtinesse who gave authority unto vices; and which was worse, converted the very censure of the heavenly Scriptures into a justification of crimes and Stage-playes; producing some texts of Scripture in defence of Playes, as well as rea∣sons; which this Father at large refells. The like Play-apologies of voluptuous Pagans, I reade recorded in

e 1.5 Arnobius, f 1.6 Chrysostome, g 1.7 Augustine, and h 1.8 Salvian; who answer them to the full. And as these Pagans of olde, so some who would be deemed Chri∣stians now, (as namely one Thomas Lodge, a Play-poet, in his Play of Playes, and one Thomas Haywood a Play∣er, i•• his Apology for Actors,) have lately pleaded as hard for Stage-playes, as ever i 1.9 Demetrius did for his great Diana:) whose severall allegations in the behalfe of Playes are soledly refelled; by Mr. Stephen Gosson, in his Playes confuted: by the Authour of the 3. Blast of Retrait from Playes and Theaters; by Mr. Iohn Northbrooke, in his Treatise against vaine Playes and Enterludes; by Dr. Rainolds, in his Overthrow of Stage-playes: by I: G: in his Refutation of the Apologie for Actors, (which you may peruse at leisure) and by sundry others k 1.10 forerecited, whom I spare to men∣tion. The Players, the Play-patrons of our present age, as their cause is worse, so l 1.11 their Pleas for Playes are no other, no better than those of former times, which neede no other replies then what these Fathers, these Authours have returned: yet since their answeres are now growne obsolete, and our m 1.12 Play-Advocates persevering in their former folly, proceede to justifie one vanitie, one falshood with another, disputing much for the lawfull use of Stage-playes (perchance to exercise or de∣clare their witts in the unhappy patronage of evill things:) I shall therefore addresse my selfe to give a satisfactory answer to all their chiefe Play-propugning Objections, that so I may pu•• them to perpetuall silence.

* 1.13The first, if not the best Argument in defence of Stage-playes, may be cast into this forme.

That which is not prohibited, but rather approved and

commended by the Scripture, cannot be sinfull nor unlawfull unto Christians.

But Stage-playes are not prohibited, but rather appro∣ved and commended by the Scripture.

Therefore they cannot bee sinfull nor unlawfull unto Christi••ns.

The Major being unquestionable, the Minor may be thus confirmed. Acts 19.29, 31. there is mention made of the Theatre at Ephesus, n 1.14 a place wherein Playes were acted: and in the 1 Cor. 4.9. St. Paul writes of himselfe and of the other Christians in this age: We are made a Theatre or Spectacle unto the world, unto Angels, and to men. To which may be added the 1 Kings 13.8. 2 Kings 16.14.15 17. &c. 2.11, 12. 1 Cor. 9.24, 25. & * 1.1515.22. Eph. 6.11, 12, 13, 14. which mentiō horses, chari∣ots, races, duels, combates: alluding to the Olympian games, the Roman Circus, Sword-playes, and other amphitheatri∣call Spectacles, which these Scriptures seeme to justifie; and so by consequence Stage-playes too, which are in the selfesame predicament.

To this I answer first;* 1.16 though Stage-playes are not expresly condemned in the Scripture by name, yet they are in other generall tearmes (as well as Apostasie, A∣theisme, [ 2] poysoning, Incest and such other sinnes whose names we finde not in the text) as I have o 1.17 already proved: So that both the Major and Minor are false. Secondly, I answer, that the reason why Stage-playes are not by name condemned in the Scripture is, because the penmen of it being Iewes, were unacquainted with Stage-playes, p 1.18 which the Iewes would not admit, as being opposite to their religion, and pernicious to their State: wherefore they condemne them onely under those generall termes, q 1.19 of Idolatry, sacrifices of Idols, vanities of the Gentiles, rudiments and customes of the

world, &c. under which they are fully comprized. Thirdly, though the Scriptures inhibit not Stage-playes by name, yet St. Paul himselfe in his Constitutions, (if Clemens Romanus may be credited) hath condemned Playes and Players in expresse tearmes, r 1.20 decreeing, that all Players and Play-haunters should desist from Stage-playes, or else be cast out of the Church; and the s 1.21 other Apostles also decreed the like: yea the * 1.22 whole primitive Church in severall generall and Nationall Councels, the ancient Fathers in their renowned writings, and the holiest Christians v 1.23 from age to age, have gi∣ven sentence against them as unlawfull Spectacles, which the word of God inhibits as misbeseeming Christians: this therefore is sufficient to disprove the Minor. Fourthly, the Scriptures here produced as approving Stageplayes, doe no wayes countenance, but oppugne them. For first, that Theatre mentioned Acts 19.29.31. was not a Theatre on which Playes were acted, but a * 1.24 place of publike meeting, where malefactors were punished, Orati∣ons made to the people, and the Magistrates and people usually met together to consult of publike affaires: A place much like the Praetorium, into which our Savi∣our was brought, Matth: 27.27. or like to Areopagus or M••rs hill in A••hens, where Paul made an Oration to the Athenians: Acts 17.19, 22. That this was such a Theatre, is evident: First, because such places of pub∣like concourse and consultation, where speeches were made, and malefactors sometimes executed, were stiled Thea∣tres: witnesse x 1.25 Ausonius, y 1.26 Apuleius, z 1.27 Cicero, a 1.28 Tacitus, b 1.29 Livie, c 1.30 Philost••atus,d 1.31 Varro, e 1.32 Phi∣lo,

f 1.33 Chrysostome, g 1.34 Synesius, Iuvenal, Appianus, & Bulengerus De Theatro, l. 1. c. 32. where this very text is quoted. Hence h 1.35 Eusebius and i 1.36 Nicephorus, write, that Ignatius with other Martyrs were tortured and put to death in the Theatre: yea hence k 1.37 Orosius, (and out of him l 1.38 Baronius and Spondanus) record; that Iu••ian the Apostate, commanded a Theatre to be built of the materialls that were brought to re••disie the temple at Hierusalem, in which Theatre after his returne from Persia he intended to cast the Bishops, Monkes; and other Christian inhabitants of that place to beasts which should teare them in peeces; ut scilicet ibi esset Christianorum carnificina, unde eorū religio videretur esse progressa. Se∣condly, the very words and circumstances of the text a••∣••ure [ 2] us, that this was such a Theatre: For first, it is said, [ 1] that all the people rushed with one accord into the Theatre, v. 29. as into a place of common counsell. Secondly, that [ 2] the cause of this their concourse was, to prevent the decay of their craft of making silver shrines, and to maintaine the honour of their great Goddesse Diana: v. 27. Thirdly, [ 3] that Paul would have entred into the Theatre to have made an Oration unto the people, from which his friends disswaded him: v. 30, 31. Fourthly, that the assembly there [ 4] w••s confused, some crying one thing, some another, and that the most part knew not why they were come together: verse 32. Fifthly, that they caught Gai••s and Aris••archus, [ 5] and drew them as malefactors into the Theatre: verse 29. Sixthly, that they drew Alexander out of the mul∣titude, [ 6] who there beckened to them•• with his hand, and would there have made his defence to the people: v. 37. Se∣venthly, [ 7] that the Town-clerke made there a solemn speech to the people, admonishing them to be quiet, and to doe no∣thing rashly against Paules companions, whom they had brought into the Theatre, since they were neither robbers of Churches, nor yet blasphemers of their Goddesse: infor∣ming Demetrius and his fellow craftsmen, that if they had a matter against any man, the Court-dayes were kept, and

there were deputies before whom they might implead one another: and if they inquired any thing concerning other matters, it should be determined in a lawfull assembly: v, 35. to 41. All which concurring particulars infallibly prove, that this Theatre i 1.39 was onely a place of publike counsell, justice and execution; not a Theatre whereon Playes were acted: therefore it gives no colour of ap∣probation to Playes or Play-houses, no more than the Courts of Iustice at Westminster argue, that the Playes and Play-houses about London are lawfull. But admit this Theatre were a place for Stage-playes, yet it affords no justification at all to Playes or Play-houses. For the assembly in the Theatre, which this Scripture mentions, was k 1.40 but a tumultuous concourse of Idolaters, without any lawfull authority: and that not to act or see a Stage-play, but to defend their Goddesse Diana, and their idola∣trous trade of making her silver shrines, by which they got their living: to persecute St. Paul and his companions, whom they accused as malefactors, and to withstand the preaching of the Gospell, which would suppresse their trade and their Diana both together. This unlawfull assembly therefore, which both the Scripture, their owne l 1.41 Towne-clerke, and themselves condemned, is no justifi∣cation [ 2] of, but a strong evidence against our Play-assem∣blies, which are commonly as tumultuous, as opposite to Christs word, his Saints, his kingdome, as this Ephe∣sian conventicle.

Secondly, that text of 1 Cor. 4.9. We are made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Fathers and most Latine Authors render, Spe∣ctaculum; and our English Translations, a Spectacle, or gazing-stocke: makes nought for Stage-playes. For what if the Apostles were made a Theatre or Spectacle to the world, to Angels and to men: (that is, as m 1.42 some Fathers interpret it; The whole world of men and An∣gels good and bad, beheld the miseries, the afflictions they endured for Christ and his Gospell, not onely in one corner, but in all the quarters of the world. Or as n 1.43 others of

them paraphrase it: They were made a wonderment, a laughing-stocke to uncleane spirits, and to the wicked of the world, who rejoyced at their miseries, their torments, being glad to see them drawne to the place of execution called [Theatrum] a Theatre, where the innocent Martyrs for the most part suffered in the view of all the people, as our Traytors usually suffer on a Stage or scaffold, erected for that purpose: both which expositions o 1.44 some good Interpreters have conjoyned:) yet this no wayes justi∣fies but oppugnes our Stage-playes. For first, the Apo∣stles did not make themselves a voluntary Spectacle, as all Players doe; but they were made Spectacles by others. Secondly, they were no Spectacles of lascivi∣ousnesse, vanitie, follie, mirth, or wickednesse, as Plaies and Plaiers are; but of grace, of faith, of pietie, p 1.45 pati∣ence, constancy, martyrdome, and the like, which Plaies and Plaiers are not. Thirdly, they were Spectacles of Gods owne institution, they being q 1.46 appointed, called, destinated to their sufferings by God himselfe; whereas Plaies and Actors are Spectacles not of Gods, but of the very r 1.47 Divels owne invention and appointment. Fourth∣ly, they were memorable publike Spectacles of admi∣ration, of s 1.48 imitation, both to the world, to Angels, and to men: Playes, Players and Play-haunters were yet never such. Fifthly, they were reall, not hypocriticall, histrionicall personated Spectacles, consisting of repre∣sentations onely, as all Playes and Actors are. Sixthly, they were Spectacles t 1.49 appointed onely unto death, not to laughter: Spectacles of passion, of compassion, not of mirth and pleasure: Spectacles onely at a stake, appoin∣ted unto martyrdome; not on a stage, to stir up laughter: Spectacles they were, which the very v 1.50 Angels and Saints applauded, not condemned; which Divels and wic∣ked men derided, persecuted, not applauded: Spectacles, which were x 1.51 the crowne, the honour, not the reproach, and y 1.52 infamy of Christianity, as Playes and Players are: therefore they give no colour, no approbation to

our Play-house Spectacles with which they have no A∣nalogie, but this alone; that as the chiefe agents in the Apostles and Martyrs tortures, were desperate wicked men, envenomed, enraged with bitter rancor against all grace, all goodnesse; even z 1.53 such are the common A∣ctors and Abetters of our theatricall Enterludes. All the argument then that our Play-patrons can collect from hence, is from the allusion which the Apostle hath to Theatres, to Spectacles; which being an allusion onely to the spectacle of a Martyr, at the stake; or of a malefa∣ctor at the place of execution, as all Expositors accord; not to a Play or Enterlude on a Stage, subverts their ve∣ry foundation, and takes them off from this their hold, in which they had most repose. But admit, it were an allusion to a Play-house Theatre, yet as theeves can ne∣ver justifie their stealing, nor u••urers their usurie to be lawfull, because the Scripture saith, a 1.54 that Christ, that the day of the Lord shall come as a theefe in the night: and b 1.55 that he will require his owne with usurie: no more can our Play-champions conclude from hence, that Stage-playes are warrantable or lawfull among Christi∣ans, because St. Paul by way of similitude, writes thus of himselfe and his fellow-Apostles: Wee are made a Theatre or Spectacle to the world, unto Angels, and to men. These two maine Scriptures being thus fully vin∣dicated from our Play-proctors wrestings, the other will fall away of themselves: there being no analogie at all betweene a race and a Stage-play: an horse or chariot for warre, and a Comedie for sport. I shall therefore answer them all together in St. Cyprians words. c 1.56 In this place I may say, that it had beene better for these Ob∣jectors never to have knowne the Scriptures, than thus to reade and wrest them. For these words and examples which are laid downe as exhortations to evangelicall ver∣tue,

are translated into apologies for vice; For these things are written, not that they should be gazed upon, but that a more earnest vehemency should be stirred up in our minds in profitable things, whiles there is so great a diligence in Ethnickes in unprofitable things. It is an argument there∣fore of exciting vertue, not a permission or libertie of be∣holding the Gentiles error; that by this the minde may be more enflamed to evangelicall vertue by divine rewards, when as men must passe through the miserie of all toyles and griefes, before they can come to terrene emoluments. d 1.57 That Elias is the horseman or charioter of Israel, it yeelds no patronage to the beholding of Cirque-playes, for he never ranne in any Circus: That David danced in the sight of God, it no wayes availes nor justifieth the sitting of faithfull Christians in the Theatre: for by distorting none of his members with obscene motions, hee hath ended the dance, and put a period to the Play of Graecian lust. His Lute, his trumpets, flutes and harpes have resounded Gods praises, not an Idols. It is not therefore hence determined, that unlawfull things may be looked on: those lawfull things by the Divels cunning being now changed from ho∣ly into unholy things. Let shame therefore instruct or re∣straine these men, although the holy Scriptures cannot doe it. For is it not a shame, is it not a shame I say, for faith∣full men, who challenge to themselves the name of Chri∣stians, to justifie the vaine superstitions of the Gentiles in∣termixed with their Stage-playes, out of the sacred Scrip∣tures, and to give authority to Idolatry? For when that which is done by Ethnickes to the honour of any Idol is fre∣quented by Christians in a Stage-play, both heathen idola∣try is maintained, and in contumely of God, true religion is trod under foote. This is St. Cyprians answer to the ob∣jected Scriptures, and with it I rest.

SCENA SECVNDA.

* 1.58THe second Objection in defence of Playes is this: e 1.59That they are innoxious, pleasant, honest & lau∣dable recreations, which the ancient Greekes and Romans not onely tollerated but applauded: therefore they are tollerable among Christians.

Not no answer this objection with that exclamation of* 1.60 Volateranus in this very case of Playes: Sed quid nunc de faece hujus saeculi dicam? quum virtutem ac gloriam veterum imitari nullo pacto valeamus, vitia ta∣men omni studio imitamur. Iam scena ubique renovata est, ubique com••dias specta•• uterque sexus, quodque longe impudentius, ipsi Sacerdotes et praesules, quorum erat of∣ficium omnino prohibere. Multo igitur severiores in hac parte Graeci, qui omnes suos comicos jamdiu abolue∣runt, propter unum Aristophanem, quamvis moribus mi••ime officeret. I answer first;* 1.61 that Playes are no harme∣lesse, honest or laudable recreations, as all the premised Authorities, and this whole treatise prove at large: this objection therefore is but a begging of the cause in que∣stion. [ 2] Secondly, I answer, that although some Pagan Greekes and Romanes approved Stage-playes at the first in lewd and dissolute times; yet f 1.62at last after long experience of those intollerable mischiefes which they oc∣casioned, enforced by deare bought repentance, they banished them their Commonweales and Territories by publike solemne Edicts, as inconsistent with their safety. And al∣though some vitious histrionicall Roman Emperours, as Nero, Caligula, Heliogabalus, Commodus, and others, reduced Plaies & Plaiers, yet the gravest Romā Emperors, Senators, Philosophers did still oppose and reexile them

as the seminaries of all vice and lewdnesse, and intoll••rable mischiefes in the Commonweale: as I have g 1.63 largely proved. Wherefore wee should rather imitate the best, the wisest Pagan Greekes and Romans in abandoning, than the worst or lewdest in retaining Stage-playes. Se∣condly, [ 2] the reason why the ancient Pagans, Graecians and Romans tollerated Plaies and Plaiers (as h 1.64 Bodine and Guevara observe) was not for any good or laudable quality in them, but onely out of superstition and idola∣trous devotion to their Idol-gods, i 1.65 who exacted solemne Stage-playes from them as the most pompous if not seri∣ous part of their idolatrous worship: which Playes (saith Guevara) were dedicated to them by the divine sufferance of the living God, who would that their Idol-gods being but laughing-stockes should be served, honoured and fea∣sted by jeastures, mockes and Playes. The truth of this is evident, not onely by that of k 1.66 Aristotle; who pro∣hibiting the sight of all unchast fabulous Playes or pi∣ctures, and advising the Magistrates to suppresse them; comes in with this exception: Nisi forte apud illos Deos, quibus etiam per leges lascivia illa conceditur, et apud quos sacra facere aetate quidem provectioribus pro se, pro liberis et conjugibus permittitur: by Dionysius Hallicar∣nasseus, Antiqu. Rom. l. 2. c. 5. & 7. c. 9. by Ci••ero in Verr••̄, Act. 6. Oratio de Aruspicum Responsis, p. 524, 526, 527. Oratio 3. in Catilinam, p. 452. b. Where he informes us, that Stage-playes were exacted by, and dedicated to the Roman Gods, who were honoured and attoned by them: by Thucidides Historiae, lib. 3. p. 291. Polybius Historiae l•• 4, p. 340. C. and Diodorus Siculus Bibl. Hist. l. 4. sect. 5••6, 7. p. 202. to 206. with sundry other Pagans: and by l 1.67 St. Augustine, De Civitate Dei lib. 2. c. 4. to 15. & l. 4. c. 20 27. HRaban••s Maurus l. 2. c. 10. with others l 1.68 formerly quoted; but by that also which m 1.69 Livy and n 1.70 Ovid have recorded of the Romanes: who when as all the Fidlers and Players departed from Rome to Ti∣bur in one discontented company, because the Censors pro∣hibited

them to eate in the Temple of Iove, as they had accustomed: the Senate out of their care to religion (there being no man left in Rome to sing and play before their sacrifices) sent embassadours after them to Tibur, reque∣sting the Tiburtines to doe their best endeavour to per∣swade them to returne to Rome: upon which embassie the Tiburtines sent for these companions into their Senate house, where they first perswaded them to goe backe to Rome; but their intreaties not prevailing, they concluded to make them drunke with wine, o 1.71 (of which they were very greedy) and then to put them into carts being drunke, and so to carry them backe to Rome; which they did ac∣cordingly. Where upon their returne, the Senate to ob∣taine their good will, restored them to their former pri∣viledges, and withall aut••orized them to goe freely about the Citty, and to act their solemne Stage-playes every yeare. Vpon which * 1.72 Valerius Maximus descants thus: Personarum usus pudorem circumventae temulen∣tiae causam habet. Idolatrie therefore, and the * 1.73 pleasing of Idol-Gods being the chiefe, if not the onely cause why these Pagan Greeks and Romans allowed Playes or Play∣ers; their example grounded on this reason, p 1.74 should rather engage all Christians eternally to detest them, than any wayes to approve them. Thirdly, admit that Stage-plaies were in high estimation among these lasci∣vious vitious Pagans, yet they were q 1.75 evermore exe∣crable among Christians, who have constantly abandoned them from age to age. It is therefore a great dishonour, a shame, if not a sinne for Christians (who r 1.76 should follow the footsteps of their blessed Saviour onely, and those who walke as he hath walked; s 1.77 abandoning all the fashions, wayes and customes of lewd idolatrous Pa∣gans:) to swerve from Christ and primitive Christians as not worthy the following, in this case of Plaies; and to make the worst•• the most lascivious heathens, the quides and patternes of their actions. Alas, where is our Christianitie, our pietie, our obedience or our love

to Christ, if we chuse rather to imitate the very vices of the lewdest Pagans than the graces, the holinesse of the best Christians? It was the brand, the infamie of the Iewish Nation; t 1.78 that they were mingled among the heathen, and learned their workes: and shall it not be much more ignoble and sinfull for us Christians, to ju∣stifie the lawfulnesse of Stage-playes from the bare ex∣amples of these wicked Pagans? O let it be v 1.79 never be heard in Gath, nor published in Askelon, that any Chri∣stians should grow so atheistically prophane, so stupen∣diously impious, as to preferre the lewd examples of the deboisest heathens, before the unparalleld patternes of their most holy Saviour, and the best of Christians: (alas, what need we run to such precedents of impiety, when as we have better examples nearer hand?) but since all Christian, yea•• x 1.80 the very best of Pagan Greeks and Romanes have utterly condemned and exploded Stage-playes, the very y 1.81worst of Greekes and Romanes onely approving them by their practise, and that to sini∣ster ends: let us rather imitate the best, the wisest of them in abandoning, than the very worst of them in pa∣tronizing, in applauding Stage-playes; for feare we renounce our Christianity, and prove farre worse than the very worst of Pagans ever were.

SCENA TERTIA.

THe third Objection in the behalfe of Playes is this;* 1.82 z 1.83 that they are not onely commendable but ne∣cessary in a Commonweale; and that in three respects: First, for the solemne entertainment and recreation of forraigne Embassadours, States and Princes: Secondly,

for the solemnizing of festivals and triumphes: Third∣ly for the exhileration and necessary recreation of the people. Therefore they ought to be countenanced, con∣tinued, not suppressed.

* 1.84To this I shall first reply; that Stage-playes are so far from being commendable or necessary in a Cōmon∣weale, that they are the very greatest mischiefes which can befall it: a 1.85 whence the wisest States and Magi∣strates have beene so farre from tollerating, that they have quite discarded them as inconsistent with the publike welfare. So that the very ground of this objection failes, and then the particulars cannot stand, which I shall now examine. For the first of them; that Stage-playes are necessary for the solemne entertainment of Embassa∣dours, and forraigne States; though I will not take up∣on me to define what entertainment will befit such per∣sonages; yet with all humble submission to better judg∣ments, I conceive, that common Stage-playes (to which every cobler, tinker, whore, and base mechanicke may resort from day to day,b 1.86 as many of them doe) are no meete sports or entertainments for c 1.87 Christian Princes, States, and Potentates; whose pietie, majestie, gravitie are so transcendent, that they cannot but disdaine the sight, the presence of such ridiculous, infamous, scurri∣lous, childish Spectacles, as common Stage-playes are, which savour neither of state, nor royaltie, but of most abject basenesse, though too many great ones (I know not out of what re••pects) have vouchsafed to honour them (or d 1.88 rather dishonoured themselves) with their presence. For my owne part it is beyond my Creed to beleeve, that Christian Monarches, Peeres, or forraigne Embassadours, who are (at leastwise should be) men of e 1.89 highest dignity, of f 1.90 eminentest piety, severest gravity, deepest wisdome, sublimest spirit, and most so∣ber, g 1.91 exemplary conversation, without any mixture of

levitie, vanitie, or childish folly, (the least tincture of which in men of supreme ranke, (though it be but in their h 1.92 sports) is i 1.93 no small deformity, no meane ec∣clipse unto their fame) should so farre degenerate, or k 1.94 descend below themselves, as to admit of common Plaies or Actors, (the l 1.95most infamous, scurrilous, igno∣ble pleasures and persons that the world affords) into their royal presence. We know that m 1.96 many Christian, many Pagan States and Emperours, have long since sen∣tenced, exiled Playes and Players, and that the whole Church of God, with all faithfull Christians from age to age have execrated and cast them out, as the very grea∣test grievances, shames and cankerwormes both of Church and State: We know, that n 1.97 many publike Acts of Parliaments, even of this our Realme, have branded Players with the very name, the punishment of Rogues and Vagabonds, and condemned Stage-playes as unlawfull Pastimes. And can any one then be so brainsicke, so shamelesse to affirme, that these anathematized hea∣thenish Spectacles, these stigmatized varlets, (which all times, all Christians, all men of gravity and wis∣dome have disdained as the most lewd infamous per∣sons, are fit to entertaine the noblest Princes, or to ap∣peare before them in their royall Pallaces, at times of greatest state? Certainly as o 1.98 Eagles scorne to stoope at flies, or as magnanimous lions disdaine to chace a mouse; even so those generous Christian Monarches, who have cast out Playes and Actors as intollerable mischiefes in their meanest Citties; will p 1.99 never so farre grace them,

as to deeme them worthy to approach their Courts, as necessary ornaments and attendants, on dayes of most solemnitie. It was King Davids godly protestation; q 1.100 that he would set no wicked thing before his eyes; that the worke of those who turned aside should not cleave unto him: That a froward heart should depart from him, and that he would not know a wicked person: who so privi∣ly slandereth his neighbour, him (saith he) will I cut off: him that hath an high looke and a proud heart, I will not suffer: he that worketh deceit shall not dwell in my house; he that telleth lies shall not tarrie in my sight, &c. Cer∣tainlie, there is never a true Christian Prince or Poten∣tate this day living, but is, but must, or ought to be of Davids mind, r 1.101 he being a man after Gods owne heart: therefore hee can never suffer Stage-plaies, which are wicked, lewd and heathenish Pastimes; or common Actors, (who are s 1.102 perverse, yea froward, wicked, proud, deceitfull, slanderous, lying persons in the highest degree) to come into his presence, or harbour in his pallace. t 1.103 A King that sitteth in the throne of judge∣ment (saith the wisest King) scattereth all evill with his eyes: yea,v 1.104 A wise King scattereth the wicked, and bring∣eth the wheele over them, Prov. 20.8, & 26. Needs there∣fore must a just, a prudent Christian Prince, abandon Playes and Players from before his eyes, the one being the x 1.105 greatest evills to a State: the other, the y 1.106 very worst and most infamous men. It is true indeed,x 1.107 that some dissolute Roman Emperors, as (z) 1.108 Caligula, Nero, He∣liogabalus, Carinus, and others, have beene much ena∣moured with Playes and Actors: but this was onely the blot, the infamie of these shames of Monarchy, as * 1.109 Philo Iudaeus, a 1.110 Marcus Aurelius, b 1.111 Iuvenal, c 1.112 Iohn Sarisbery, and their d 1.113 owne Historians witnesse: who have recorded it onelie for their greater shame: e 1.114 Res

haud mira tamen cytharaedo Principe mimus, Nobilis &c. being the sole encomium, that they have lest behind them for it. Their examples therefore can be no good argument to second this objection, especially since f 1.115 the best Roman Senators, Monarches, both Pagan and Christian have exiled Stage-players, and suppressed Playes, as even Nero himselfe (who g 1.116 was most devo∣ted to them, and most honoured Players) was h 1.117 at last enforced to doe, by reason of those intollerable oft-complai∣ned mischiefes which they did occasion. I confesse, that many Christian Writers both of ancient and moderne times, and among sundry others whom I spare to men∣tion, * 1.118 Vincentius, * 1.119 Olaus Magnus, i 1.120 Iohn Sarisbe∣ry, and k 1.121 Peter de Bloyes, ••rchdeacon of Bath (two an∣cient English Writers; l 1.122 AEnaeas Sylvius (afterwards Pope Pius the 2) and Mr. m 1.123 Radolphus Gualther,

have publikely complained and bewailed in their wri∣tings; that Stage-players, Tomblers, Fidlers, Singers, Iesters, and such like idle persons, have followed Princes Courts, and haunted great mens houses; that they have there found accesse and harbour, when as experienced, ver∣tuous, well-deserving men, have beene excluded, contem∣ned, and sent away without reward; these caterpillars and pests of the commonweale, not onely anticipating in the meane while their charity to the poore, their bounty to men to best desert, but even exhausting their treasures, depra∣ving their manners, fomenting their uices to the publike prejudice, and their owne eternall perdition: But this they censure as their shame, their folly and oversight, not their praise; as did St. Chrysostome long agoe, whose words I would these Objectors would observe: n 1.124 Wilt thou heare againe (saith he) some other things which shew the folly and madnesse of these wise Law-gi∣vers? They gather together Players & Theatres, & bring in thither troopes of harlots, of adulterous youthes &c. making all the people to sit on scaffolds over them: Thus recreate they the Citty; thus doe they crowne great Kings, whose victorious trophees they admire. But alas what is more cold than this honour? What more unplea∣sant than this pleasure? Doest thou then seeke applauders of thy actions among these? Tell me, I pray thee, wilt thou be praised with dancers, with effeminate persons, Stage-players, whores? And how can this be but the very ex∣tremity of folly and frenzie? But thou wilt say, these are infamous persons. Why then doest thou honour Kings, why doest thou murther Citties by such who are infa∣mous? Why doest thou bestow so much upon them? For if they are infamous, they ought to be cast out, &c. It is therefore no lesse then madnesse, then extremest folly in

St. Chrysostomes judgement, to honour, to Court Kings or great ones with Playes or common Actors: and a farre greater frenzie is it for such to foster, to applaud them, and to be praised by them;o 1.125 because no true praise can proceed from any, but such who really deserve applause themselves. Adde we to him the verdict of laborious Gualther, p 1.126 who reputes it an argument of corrupted, of everted discipline, that at this day Players, Iesters, effeminate persons, and furtherers of most dishonest plea∣sures are in great request in Princes Courts and in great cities, &c. which he there proves at large. To him I shal annex that notable passage of Olaus Magnus to the like purpose, well worth all Princes, all Players and Play-haunters most serious consideration: in his Historiae l. 15. c. 31. De Histrionibus et Mimis. Where he writes thus.q 1.127 Nemo miretur quod hac etiam pessima occupatione repl••t•• sit haec chartula pusilla, nempe talibus hominum generibus, quorum nume••us est infinitus, et tantae repu∣tationis in curijs et mensis sublimium Dominorum, ut fere vel nullum vel exiguum credatur adesse solatium praeter unicum hoc quod emanat ab infamibus his Proto∣mimis. Refert Trebellius, * 1.128 Galerum in tantum dilexisse scurras et parasitos, et id genus infamiae hominum, ut po∣neret eos in secunda sua mensa. Si consilium r 1.129 Suetonij locus habuisset, tales mimi publico spectaculo virgis et flagris caesi, remotiusque effugati fuissent: quod et Vincen∣tius in speculo. Historiae lib. 29. c. 41. de rege Galliae Phi∣lippo attestatur; quem asserit dixisse, Histrionibus da∣re est daemonibus immolari, &c. And cap. 34. De abjecta commendatione Mimorum, et utili laude prudentium: where he thus expresseth himselfe. Sed nec ignotum u∣niversis relinquitur, QVANTA IGNOMINIA PRIN∣CIPIEVS SIT, aut laudis cupidis à talibus commenda∣ri,

s 1.130 quorum praecipua professio est infamibus colludere, turpibusque colloquijs bonos mores corrumpere, eos{que} effae∣minatos efficere, a•• libidinosos reddere et luxuriosos; prae∣terea comaediarum more adulteria et stupra representare vel concinnere, unde spectandi enascatar voluptas et con∣suetudo, ac turpissima quaeque faciendi licentia perniciosa, et denique ad omnium virorum gravium obmutescere rationem et censuram. Cujus rei testis est illa t 1.131 Mas∣siliensis meretrix, quae in actu publico prostans vestem{que} deducens, gravi Catone vis•• descendere in Spectaculum, à gestu se statim continuit, et alijs mirantibus, ait, seve∣rum virum adesse: qua quidem voce ostendit, longe pluris esse * 1.132 gravissimi viri aspectum, quàm totius populi applausum. Quocircà, etsi cuncti, maxime principes lau∣dari appetant, TAMEN INTIME CAVEANT, ne id pro∣curant vel admittant fieri AB HISTRIONIBVS ET PROTOMIMIS NISI SIMILES ILLIS AESTIMA∣RI ET FORSAN ESSE VOLVNT. Vera enim laus ha∣beri debet, quae à laudato viro proficiscitur, quia à tali viro emanat qui virtute praeditus cum laude venit. Sed haec peramplius verior esse judicatur, quae ex rectè factis et justis meritis, multitudinis etiam laude ••oncurrente pro∣cedit••: alioquin nihil aliud nisi popularem auram aut scurrarum fucum captant: quo nihil instabilius aut de∣testabilius inveniri potest. Igitur attendendum erit uni∣cuique, * 1.133 MAXIME PRINCIPI in sublimiori dignitate constituto, ne sic scurrarum, mimorum, histrionum, pro∣tomimorum brevi tempore delectetur spectaculis, uti im∣memor salutis, perdito tempore, honore, laude, et bone no∣mine in uno momento rapiatur ad aeterna tormenta, quae ab immundis spiritibus forsitan in umbra et forma histri∣onum apparentebus et flagellantibus importunius sustine∣bit; sentietque perpetuo flendum esse cum diabolis, sicuti in momentanea vita inconsideratè risit cum stultis. Ex∣clamandum hîc merito foret contra quosdam alti nominis viros, in sublimitate constitos, qui pro summa voluptate ducunt, scurras videre et a••dire, nudas mulierum * 1.134 pi∣cturas

intueri, et ijs delectari, atque alijs praebere viden∣das; quasi propria caro, mundus, et daemonia non suffice∣rent ad infatuandum hominem, creatum ad imaginem Dei, ni et studiose in suam irreparabilem damnationem excitarent tot importunatissimos hostes, ignorantes ver∣bum beati Gregorij, dicentis; Talem te ostendis in corde diligere, qualem imaginem ante te geris in oculis, &c. All which recited premises, together with that memora∣ble x 1.135 fore-mentioned worthy speech of the Emperor Trajan to a Courtier, who intreated him to heare an active Player: and that private advice of Macro, unto Caius the Emperour; y 1.136 insane spectantem saltatores ità ut unà gesticularetur, aut ad mimorum scurrilia di∣cteria non subridentem, sed cachinnantem pueriliter &c. who whispered thus into his eare, ne quis audiret ali∣us, blandè admonens: Non decet te alijs audiendo spe∣ctandoque et usu caeterorum sensuum esse similem, sed tantum debes in ratione vivendi excellere, quantò emi∣nentiorem te fortuna constituit: absurdum enim fuerit terrae marisque principem, cantibus, cavillis, et hujusmodi ludis succumbere: oportet illum semper et ubique memi∣nisse majestatis imperatoriae, tanquam pastorem gregi prae∣positum, et undicunque dictis factisque in melius proficis∣cere: (a good lesson for this scandalous, ignoble, disso∣lute Emperour, who was not onely a spectator, an ap∣plauder, but sometimes z 1.137 an actor too of Masques and Stage-playes to his eternall shame:) are sufficient to disprove this crack-brain'd frentique Objection of an infamous Player; That Stage-playes are necessary pa∣stimes for the recreation, the solemne entertainment of Christian Princes, States, Embassadours, Nobles; whose majesty, whose greatnes cannot but disdain such base infamous spectacles, which make their a 1.138 Actors and Spectators infamous. Certainly he who shall reade the b 1.139 Epistle of Marcus Aurelius, unto Lambert; the c 1.140 Panegyricke of C. Plinius Secundus, to the ••m∣peror Trajan: the answer of d 1.141 Agesilaus, to Calli∣pides

the expert tragicke Player; (who saluting this royall King, and thrusting himselfe into his presence, expecting and hoping that this noble Prince would have taken some speciall notice of him, and spoken kindly to him; and then perceiving that he slighted him, demanded of him; Doest thou not know me ô King, and hast thou not heard whom I am? who looking upon him, returned him no other reply but this, Art not thou Callipides the Player? intima∣ting, that Kings should wholly contemne such lewd infa∣mous persons as not worthy their least respect:) or Guevara his Diall of Princes, lib. 3. c. 43. to 48. & Act. 6. Scene 5. Act. 7. Scene 2, 3, 6. will presently adjudge all Stage-playes, all Actors, unworthy a Pagan, how much more then a Christian Emperours, Kings or Princes royall presence; who have farre more honourable, maje∣stique, heroicke sports and exercises to refresh them∣selves withall: as tilting Barriers, Iusts, and such like martiall feates, (the e 1.142 ancient solemne festivall enter∣tainments of Kings and Nobles, wherein our warlike f 1.143 English Nation have farre excelled others;) with an hundred such like laudable exercises, ••avouring both of royalty, valour, and activity; which if they were now revived insteed of effeminate, amorous, wanton g 1.144 dan∣ces, Enterludes, Masques and Stage-playes, h 1.145 effemi∣nacy, idlenesse, adultery, whoredome, ribaldry and such other lewdnesse would not be so frequent in the world as now they are. But admit this idle surmise as true as it is fabulous, it then administers a pregnant argument a∣gainst all common Stage-playes: for if Stage-playes be meet ornaments for Princes pallaces at times of greatest state and royallest entertainment, great reason is there to suppresse their daily acting, and to appropriate them to such times, such places, such purposes as these, i 1.146 for feare their assiduity, their cōmonnes should make the k 1.147 de∣spitably

base and altogether unmeet for such sublime occa∣sions. Extraordinary royall occasions, persons, enter∣tainments will not suite with common prostituted En∣terludes, which every tinker, cobler, foot-boy, whore or rascall may resort to at their pleasure, as they doe unto our Stage-playes; which as they are every mans for his penny, so they are every dayes Pastime too, at every roguish Play-house. And are such common hacknie Enterludes, thinke you, fit for high-dayes, for Princes Courts and presence? If therefore you will exalt these sordid Stage-playes to such sublime imployments as you here pretend, you must now shut up our standing Play-houses, and sequester all Stage-playes from the vul∣gar crew, appropriating them onely to some certaine so∣lemne publike festivities, and times of royall entertain∣ment, (as the l 1.148 ancient Greekes and Romans did; who had no constant (much lesse any private) Enterludes acted day by day, but onely publike Stage-playes, at times of publike triumph, or on the great solemne Feast-dayes of their Idol-gods, to whom they were devoted:) that so their m 1.149 raritie may ennoble them to such royall services as are pretended, when as their n 1.150 assiduous commonnesse hath now made thē & their Actors base; too base (I dare say) for any Princes presence, when as they deeme them∣selves highly honoured, with the very meanest varlets.

To the second clause of this Objection, That Stage-playes are necessary for the true solemnizing of our Sa∣viours Nativitie, and other such solemne Christian Fe∣stivalls; it is so diametrally opposite unto truth, above 40 severall Councels, besides Fathers and other Chri∣stian Writers professedly contradicting it, (See Act. 6. Scene 12. & Act. 7. Scene 3.) that I cannot so much as name it but with highest indignation. Alas into what atheisticall heathenish times are we now relapsed, into

what a stupendious height of more than Pagan impiety are we now degenerated, when as Stage-playes (the very z 1.151 chiefest pompes and ornaments of the most exe∣crable pagan Idols festivities) are thought the necessary appendants of our most a 1.152 holy Christian solemnities? when as we cannot sanctifie a Lords-day, observe a fift of November, or any other day of publike thanksgi∣ving to our gracious God, nor yet celebrate an Easter, a Pentecost, or such like solemne Feasts, (much lesse a Christmasse, as we phrase it) in a plausible pious sort, (as too many b 1.153 paganizing Christians now conceit) without drinking, roaring, healthing, dicing, carding, dancing, Masques and Stage-playes? which better be∣come the sacrifices of Bacchus, than the resurrection, the incarnation of our most blessed Saviour, c 1.154 which are most execrably prophaned, most unchristianly disho∣noured with these Bacchanalian pastimes. What pious Christian heart bleedes not with teares of blood, when he beholds the sacred Nativitie of his spotlesse Saviour, transformed into a festivitie of the foulest Divels? when he shall see his blessed Iesus, d 1.155 who came to redeeme, to call men from their sinnes, and e 1.156 to purifie unto him∣selfe a peculiar people zealous of good workes; entertai∣ned, honoured, courted, served like a Divell, yea rather e 1.157 crucified and nailed to his crosse againe, with nought else but desperate notorious sinnes•• by an unchristian crew of Christians, (I might say f 1.158 Pagans, o•• g 1.159 in∣carnate Divels) who during all the sacred time of his Nativity, when they should be most holy, are more especially and that professedly too•• a most impure peo∣ple, zea••ous of nothing but of Stage-playes, dicing, dan∣cing•• healthing, riot••ng, and such evill workes, as would make the very h 1.160 lewdest Pagans to blush for shame.

i 1.161 Is this the honour, the entertainment, the gratitude, the holy service, the welcome we render to our Savi∣our, for his Nativity, his incarnation or his passion, to court him thus with heathenish Playes or hellish pa∣stimes, as if he were no other, no better than a Pagan Idol or infernall Divel, who were alwayes w••rshipped, courted with such solemne Enterludes? Are k 1.162 Christ and Belial (thinke we) reconciled? or is there no diffe∣rence betweene our Saviours Nativity, and a Divel-I∣dols birth-day, that we thus commemorate them in the selfesame manner? For how did the l 1.163 idol••trous Gentiles honour, or please their Iupiter, Venus, Flora, Apollo, Berecynthea, Bac••hus, and such like Divel-gods upon their gaudiest feast-dayes, but with healthing, dan∣cing, Masques and Stage-playes; the very workes and pompes of Satan, invented for, appropriated to these I∣dols service, as I have largely proved? and how doe we Christians spend or celebrate for the most part, the Nativity of our Saviour, but with such heathenish sports as these, which Turkes and Infidels would ab∣horre to practise? m 1.164O wickednes, O prophanesse beyond all expression! even thus to abuse our Saviours solemne birth-time, as to make it a patronage for all kinde of sinne! Were wee to celebrate the very foulest Idol-Divels birth-day (as n 1.165 many wretches doe in deedes, whiles

they solemnize Christs in shew) how could we please or honour him more, than to court him with lascivious Masques or Stage-playes, (an * 1.166 invention of and for himselfe, which he hath oft exacted from his worshippers upon his solemne festivals:) or to give him the very selfesame welcome that most men give to Christ, in the feast of his Nativity; when the Divell hath commonly more professed publike service done him, than all the yeare beside? For may I not truly write of our English Citties, and Country villages in the Christmas season, as Salvian did of Rome: * 1.167 Video quasi scaturientem vitijs civitatem; video urbem omnium iniquitatum generi servi∣entem, plenam quidem turbis, sed magis turpitudini∣bus: plenam divitijs, sed magis vitijs: vincentes se in∣vicem homines nequitia flagitiorum suorum, alios im∣puritate certantes, alios vino languidos, alios cruditate distentos, hos sertis redimitos, illos unguento oblitos, cun∣ctos vano luxus marcore perditos, sed penè omnes una er∣rorum morte prostratos: non omnes quidem vinolentia temulentos, sed omnes tamen peccatis ebrios. Populos putares non sani status, non sui sensus, non animo incolu∣mes, non gradu, quasi in morem baccharum crapulae catervatim inservientes &c. Those who are tempe∣rate and abstemious at all other times, prove Epi∣cures and drunkards then. Those who make con∣science to p 1.168 redeeme all other seasons, deeme it a q 1.169 point of Christianity to mispend all this, r 1.170 eating, drinking, and rising up to play, whole dayes and nights together. Those who are civill at other seasons, will be now deboist; and such who were but soberly dissolute before (if I may so speak) will be now stark mad, forget∣ting not onely their Saviour but themselves. Those who repute it a shame to be unruly disorderly any other part of the yeare; thinke it an honour to be outragiously dis∣ordered and distempered now, s 1.171 turning day into

night, and night into day, against the course of nature, like Seneca his Antipodes, setting no bounds to any lust. That which is not tollerable at other times seemes laudable unto most men now: that which were it done at any other season could not but be condemned as an execrable sinne, becomes now a vertue, at least a veni∣all crime. In a word, those who make a kinde of con∣science of drinking, amarous dancing, healthing, dicing, idlenesse, Stage-playes, and of every sinne at other times•• t 1.172 deeme it a part of their piety to make no bones of these, of any deboistnesse or prophanesse now: those who are constant in religious familie-duties, now dis∣continue them; those who remembred their Saviour and sinnes before, now qui••e forget them: those who seemed Saints before, turne Divels incarnate now: those who were reasonable men before, are metamorphosed into beasts or monsters now: those who were former∣ly good at least in outward shew, doe now turne bad; and all who were bad before, prove now ten••times worse; & all under this pretence of solemnizing Christs Nativitie, as if he were delighted onely with their sins. Thus doe we even crucifie our blessed Saviour in his very cradle, and like that [v] Tyrant Herod, seeke to take away his life, as soone as he is born, whiles we thus impi∣ously celebrate & prophane his birth, & evē pierce him through with these grosse disorders which are now too frequent among many Christians. Should Turkes & In∣dels behold our Bacchanaliā Christmas extravagancies, would they not thinke our Saviour to be a glutton, an Epicure, a wine-bibber, a Divell, a friend of publicanes and sinners, as the * 1.173 Iewes once stiled him; yea a very Bacchus•• a God of all dissolutenesse, drunkennesse and disorder, since his Nativitie is thus solemnized by his followers, who are never so dissolutely, so exorbitantly deboist in all kindes, as in this his festivall? Would they

not take up that speech in Salvian. * 1.174 Ecce quales sunt qui Christum colunt? falsum plane illud est quod ai∣unt se bona discere, quod jactant se sanctae legis praecepta retinere. Si enim bona discerent, boni essent. Talis pro∣fecto secta est, quales et sectatores: hoc sunt absque dubio quod docentur. Apparet itaque Prophetas quos habent impuritatem docere, et Apostolos quos legunt nefaria sensisse, et Evangelia quibus imbuuntur haec quae ipsi faci∣unt praedicare. Postremo sancta à Christianis fierent, si Christus sancta docuisset. AEstimari itaque de cultoribus suis potest ille qui colitur. Quomodo enim bonus magister est, cujus tam malos videmus esse discipulos? Ex ipso e∣nim Christiani sunt, ipsum audiunt, ipsum legunt: promptum est omnibus Christi intelligere doctrinam. Vide Christianos quid agant, et evidenter potest de ipso Christo sciri quid doceat. Would they not condemne our God, our Saviour, our religion, and loath both th••m, and us? qui ita agimus ac vivimus, ut hoc ipsum quod Christianus populus esse dicitur, opprobrium Chri∣sti esse videatur;* 1.175 as the same Father speakes. O inaesti∣mabile facinus et prodigiosum! Quid non ausae sint im∣probae mentes, in the Christmas season? Armant se ad peccandum per Christi nomen; auctorem quodammodo sui scele••is Deum faciunt: et cum interdictor ac vindex malorum omnium Christus sit, dicunt se scelus quod agunt agere pro Christo. Such are our gracelesse unchristian Christmas lives: who when as our Saviour daily cries unto us: * 1.176 Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heaven: we on the contrary live so in the Christ∣mas season, (that I speake not of other times) that the sonnes of men, that Infidels and Pagans may openly be∣hold our evill workes, and blasphem•• ou•• Father•• our most blessed Saviour, who is now grieving in heaven, whiles we are thus dishonouring his Nativitie here on earth. And should not our hearts then smi••e us, should not shame confound us all for this our heinous sinne?

for this our indignity to our blessed Lord and Saviour, who never findes worse entertainmen•• in the world than in the feast of his Nativity, when he expects the best? O let us now at length remember, that our holy Saviour was borne into the world for this very pur∣pose, x 1.177 to redeeme and call us from (not to) those sinnes and sinfull pleasures; y 1.178to destroy out of us (not to erect within us) those very workes and pompes of Satan, which now we more especially practise at his sacred birth∣tide: as if he were borne to no other purpose, but to set hell loose, to give a liberty to all kinde of wicked∣nesse, and to prove a meere broker (for such a one men then make him) to the very Divell. Did we but seri∣ously consider and beleeve, that our Saviour Christ was for this end borne into the world; z 1.179 that hee might purifie and wash ••s both from the guilt, and power of all our sinnes in his most precious blood: a 1.180 that hee might sanctifie and cleanse us with the washing of water by the word from all iniquitie, and present us to himselfe a glorious Church without any spot or wrinkle: b 1.181 that he might teach us to deny ungodlinesse and worldly lusts, and to live soberly, righteously and godly in this present evill world, expecting every day his second comming: c 1.182that he might quite destroy out of us the workes of the Divell, purge us from all iniquitie, and purifie us unto himselfe a peculiar people zealous of good workes: d 1.183 that wee being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our lives, e 1.184 shining as lights in the midst of a crooked and perverse generation: f 1.185 that we should henceforth cease from sinne, and no longer live the rest of our time in the lusts of the flesh to the will of men, but to the will of God: g 1.186 that we might be holy in all manner of conversation and godlinesse, even as hee is holy, especially at holy s••asons: h 1.187 that wee should not henceforth live unto our selves, but unto him who died for us and rose againe: i 1.188 that whether we live we might

live unto him, or whether we die we might die unto him, and that living and dying we might be his; k 1.189 glorify∣ing him both in our soules and bodies which are his. And did we withall remember, that this our blessed Saviour l 1.190 hath called us, not to uncleannesse, but unto holinesse: that he hath likewise enjoyned us, m 1.191 to cast off all the workes of darknesse, and to put on the armour of light: to walke honestly as in the day; not in chambering and wan∣tonnesse, not in rioting and drunkennesse, n 1.192 not in di∣vers lusts and pleasures, o 1.193 according to the course of this wicked world, according to the power of the Prince of the ayre, which now worketh in the children of disobedi∣ence. That he hath seriously charged us, p 1.194 That wee walke not from henceforth as other Gentiles walke, in the vanity of their mindes, who having their understandings darkned, and being alienated from the life of God, and past all feeling, have given themselves over unto all lascivi∣ousnesse to worke all uncleannesse with greedinesse. That wee put off concerning our former conversation the olde man which is corrupt according to the deceitfull lusts; and that we put on the new man which after God is created in holinesse and true righteousnesse. q 1.195 That we take heed unto our selves, lest at any time (how much more at times of greatest devotion) our hearts be overcome with surfetting and drunkennesse, and that day come upon us at unawares. r 1.196 That we crucifie the flesh with the affe∣ctions and lusts thereof, and abstaine from fleshly lusts which warre against our soules, s 1.197 since the time past of our lives may suffice us to have wrought the will of the Gentiles; when as we walked in lasciviousnesse, lusts, ex∣cesse of wine, revellings, banquettings, and abominabl•• idolatries: t 1.198 That we give up our soules and bodies as an holy and living sacrifice unto God; not fashioning our selves to the course of this present evill world, v 1.199but kee∣ping our selves unspotted from it: x 1.200 walking circum∣spectly as in the day, not as fooles, but as wise, redeeming the time because the dayes are evill; and making no provi∣sion

for the flesh to fulfill the lusts thereof. Did we (I say) but seriously ponder and unfainedly beleeve all this, it would soone y 1.201 turne our dissolute Christmas laugh∣ing, into mourning; our bacchanalian jollities into sin∣lamenting Elegies; our riotous grand-Christmasses into such pious Christian duties, as would both honour our Saviours birth-day, and make it welcome to our soules. Let us therefore cordially meditate on all these sacred Scriptures, on the ends of our Saviours blessed incarnation, (which was, z 1.202 to redeeme us from all these our sinnes and sinfull pleasures; to crucifie our lusts, to re∣generate and sanctifie our depraved natures, to make us holy even as he is holy, and to conforme us to himselfe in all things:) and then this inveterate heathenish a 1.203 common custome of prophaning Christs Nativitie with all kinde of lasciviousnesse, wickednesse and delights of sinne, (which should be ••pent in honouring, blessing and praising of our gracious God for all his mercies to us in his Sonne: in Psalmes, in hymnes and spirituall songs; in holy and heavenly contemplations of all the benefits we receive by our Saviours blessed incarnation, in cha∣ritable relieving of Christs poore members, and mutu∣all amity one towards another:) will become most ex∣ecrable to your pious soules. The damnablenesse of which much applauded unruly Christmas keeping that you may more evidently discerne, I shall for learning and religions sake discover whence it sprang; and that was, originally from the Pagan Saturnalia, from whence Popery hath borrowed and transmitted it unto us at the second hand.

The ancient Pagan Romans, upon the b 1.204 Ides of December, c 1.205consecrated to Saturne, and their Goddesse Vesta, (not in the Moneth of Ianuary, as d 1.206Macrobi∣us misreports) accustomed to keepe their Saturnalia, or annuall Feast of Saturne for 7 dayes together, which they spent in feasting, drinking, dancing, Playes and Enterludes:

at the end of which they celebrated their e 1.207 Festum Ka∣lendarum, on the first of Ianuary, (now our New-yeares day) to the honour of their Idol Ianus, which they like∣wise solemnized with Stageplayes, Mummeries, Masques, dancing, feasting, drinking, and in sending mutuall New-yeares gifts one to another, for divers dayes together.* 1.208 In these their Saturnalia and feasts of Ianus, all servants were set at lihertie, and became checke-mates with their masters, with whom they sate at table:f 1.209 every man then wandred about without controll, and tooke his fill of plea∣sure, giving himselfe over to all kinde of luxurie, epicu∣risme, deboistnesse, disorder, pride and wantonnesse; to pastimes, Enterludes, Mummeries, Stage-playes, dan-cing, drunkennesse, and those very disorders that accom∣pany our grand unruly Christmasses: which Saturnalia and Festivalls the ensuing Authors thus describe. Servi¦cum Saturnalia caenant (writes g 1.210 Plutarch) aut Li∣beralia, in agro vagantes celebrant, ululatio eorum et tu∣multus ferre non possis prae gaudio et imperitia rerum pulcrarum, talia agentium et loquen••••um:

Quid desides? quin bibimus et capimus cibos? Sunt haec miselle, in promptu: cur tibiinvides? Vocem statim hi dedêre: tum Bacchi liquor Infunditur; et corona aliqui•• ornat caput. Laurique pulcram ad frondem turpiter canit, Inducia Phaebo, januam{que} alius domus: Pulsam operiens, excludit caram conjugem, &c.

Saturnalibus tota servis licentia permittitur: ludi per urbem in compitis agitantur (writes h 1.211 Macrobius:)

Maxima pars Grai••m Saturno, et maxima Athenae Conficiunt sacra, quae Cronia esse iterantur ab illis. Cumque diem celebrant, per agros urbesque ferè omnes Exercent Epulis laeti, famulosque procuraut Quisque suos•• nostrique itidem, et mos traditur illinc Iste, ut cum dominis famuli epulentur ibedeus, &c.

Parallell to which is of i 1.212 Seneca: Decemb••r est mensis quo maximè Civitas desudat: jus lu••••uriae publicè

datum est: ingenti apparatu sonant omnia, tanquam quicquam inter Saturnalia nunc intersit, et dies rerum agendarum. Adeo nihil interest, ut non videatur mihi errâsse qui dixit, olim mensem Decembrem esse, nunc annum, &c. And that of Horace:

k 1.213 Age libertate Decembri— (Quando ita majores voluerunt) utere: narra, &c. l 1.214 Nunc est bibendū, nunc pede libero pulsanda tellus; Nunc saliaribus ornare pulvinar Deorum, tempus &c.

That the ancient Romanes (yea and the Graecians too) in times of Paganisme) did spend their Saturnalia,* 1.215 Fe∣riae, and other solemne Festivals in dancing, drinking, feasting Mummeries, Masques and Enterludes, the Po∣et Virgil, Ovid, Tibullus, Philo Iudaeus, with * 1.216 sundry others, will plentifully informes us.

The first of these describes it thus.

n 1.217 Veteres ineunt proscenia ludi Praemia{que} ingentes pagos et compita cir••um Thesai•• posuêre, eatque inter pocula laeti, Mollibus in pratis unctos saliêre per utres. Necnon Ausonij Troia gens missa coloni Versibus incompt••s ludunt, risuque soluto; Oraque corticibus sumunt horrenda cavatis, Et te Bacche vocant per carmina laeti, tibique Oscilla ex altâ suspendunt mollia pinu.

The second, thus.

o 1.218 Plebs venit ac virides passim disjecta per herbas Potat, et accumbat cum pare quisque sua. Sub jove pars durat: pauci tentoria ponunt, Sunt quibus è ramis frondea facta casa est. Sole tamen vinoque calent; annosque praecantur Quot sumunt cyathos, ad numerumque bibunt. Invenies illic qui Nestoris ebibat annos; Quae sit per calices facta Sibylla suos. Illic et cantant qui••quid dedicere theatris,

Et jactant faciles ad sua verba manus. Et ducunt posito duras cratere choreas, Cultaque diffus••s saltat amica comis. Cum redeunt, titubant, et sunt spectacula vulgi Et fortunatos obvia turba vocat, &c. p 1.219 Rusticus ad ludos populus veniebat in urbem Sed dîs, non studijs, ille dabatur honos. Luce sua ludos unvae commentor habebat Quos cum taedifera nunc habet ille dea, &c. q 1.220 Ibunt semi-mares, et inania tympana tundent•• AEraque tinnitus are repulsa dabunt. Scena sonat, ludique vocant, spectate Quirites Et fora marte suo litigiosa vacent. Annuimus votis; Consul nunc consule ludos, &c. r 1.221 Talia luduntur fumoso mense Decembri Quae jam non ulli composuisse nocet.

The third, thus.

s 1.222 Nunc mihi nunc fumo veteris proferre falernum Consulis et Chio solvere vincla cado. Vina diem celebrent, non fes••a luce madere Est rubor; errantes et malè ferre pedes. Sed bene Messallam sua quisque ad pocula dicat; Numen et absentis singula verba sonant, &c. Agricola assiduo primùm satiatus aratro Cantavit certo rustica verba pede. Agricola et nimio suffusus Baccho rubenti Primus inexperto duxit ab arte choros &c.

Whom t 1.223 Philo Iudaeus (writing of the Romans festi∣vals) doth second in this manner. In omni festo nostro e•• celebritate quae miramur, sunt haec: securitas, remissio, e∣brietas, potatio, ••ōmessationes, deliciae, oblectamenta, paten∣tes januae, pernoctationes, indecentes voluptates, insolentiae, exercitiū intēperantiae, insipientiae meditatio, studia tur∣pitudinis, honestatis pernicies, * 1.224 nocturnae excitationes ad cupiditates inexplebil••s; somnus diurnus quando vigilan∣di

tempus est, naturae ordinis perversio; tunc virtus ride∣tur ut noxia, vitium tanq••am utile rapitur: tunc in con∣temptu sunt quae oportet facere, quae vero non oportet in precio. Tunc philosophia, et omnis eruditio, divinae ani∣mae divina revera simulachra, tenent silentium: ac istae artes quae suis lenocinijs ventri, et his quae sub ventre sunt, voluptatem conciliant, ostendunt suam facundiam. Haec sunt festa istorum qui se faelices dicunt: quorum ••ur∣pitudo quamdiu inter privatos parietes locaque prophana continetur, minus peccare mihi videntur: ubi verò tor∣rentis in morem populans omnia, vel in sacratissima tem∣pla irrumpit, quicquid in his sanctum est sternit continuò, facie••s prophana sacrificia, victimas absque litatione, praeces irritas, prophana enim mysteria simul et orgya, pie∣tatem sanctitatemque fucatam et adulterinam, castitatem impuram, veritatem falsatam, cultum Dei superstitio∣sum. Ad haec quidem corpora abluuntur lavacris et pu∣rificationibus, affectiones verò animae quibus vita sordi∣datur, nec volunt, nec curant eluere. Et ut candidati tem∣pla sub••ant dant operam, diligenter emaculatis vestibus amicti; mentem verò maculosissi••am in ipsa sacraria pe∣nitissima inferre non verentur. A most accurate Chara∣cter, both of our unruly Christmasses, and such Christ∣mas-men. If wee now parallell our grand disorderly Christmasses, with these Roman Saturnals and heathen Festivals; or our New-yeares day (a chiefe part of Christmas) with their Festivity of Ianus, u 1.225 which was spent in Mummeries, Stage-playes, dancing, and such like Enterludes, x 1.226 wherein Fidlers and others acted lascivi∣ous effeminate parts, and went about their Towns and Cities in womens apparrell: whence y 1.227 the whole

Catholicke Church (as Alchuvinus, with others write) appointed a solemne publike fast upon this our New-yeares day, (which fast it seemes is now forgotten) to bewaile those heathenish Enterludes, sports, and lewd idolatrous practises which had beene used on it: prohibiting all Chri∣stians under paine of excommunication, from observing the Kalends or first of Ianuary (which wee now call New-yeares day) as holy, and from sending abroad New-yeares gifts upon it, (a custome now too frequent;) it be∣ing a meere relique of Paganisme and idolatry, derived from the heathen Romans feast of two-faced Ianus; and a practise so execrable unto Christians, that not onely the whole Catholike Church; but even the 4 famous Councels, z 1.228 Altisiodorum, viz. b 1.229 Towres; Capit. Graecarum Synodorum, here p. 581. & Concil. Con∣stantinop: 6. here p. 583. together with * 1.230 St. Ambrose•• d 1.231 Augustine, * 1.232 Ast••rius, f 1.233 HRabanus Mau∣rus, g 1.234 Alchuvinus, h 1.235 Gratian, i 1.236 Iuo Carnotensis•• k 1.237 Isiodor Hispalensis, l 1.238 Pope ••achary, m 1.239 Pope Martin, n 1.240 Saint Chrysostome, o 1.241 Michael Lochmair,

p 1.242 Ioannes Langhecrucius, q 1.243 Bochellus, r 1.244 Ste∣phanus Costa, s 1.245 Francis de Croy, t 1.246 Polydor Virgil, v 1.247 Durandus, with x 1.248 sundry other, have positively prohibited the solemnization of New-yeares day, and and the sending abroad of New-yeares gifts, under an a∣nathema & excommunication, as unbeseeming Christians, who shovld eternally abolish, not propagate, revive, or re∣continue this pagan festivall, and heathenish ceremonie, which our God abhors. If wee compare (I say) our Bac∣chanalian Christmasses & New-yeares tides, with these Saturnalia and feasts of Ianus, we shall finde such neare affinitie betweene them both in regard of time, (they being both in the end of December, and on the first of Ianuary:) and in their manner of solemnizing; (both of them being spent in revelling, epicurisme, wantonnesse, idlenesse, dancing, drinking, Stage-playes, Masques, and carnall pompe and jollity:) that wee must needes con∣clude the one to be but the very y 1.249 ape or issue of the o∣ther. Hence z 1.250 Polydor Virgil a••firmes in expresse tearmes; that our Christmas Lords of misrule, (which custome, saith he, is chiefly observed in England,) toge∣ther with dancing, Masques, Mummeries, Stage-playes, and such other Christmas disorders now in use with Chri∣stians, were derived from these Roman Saturnalia, and Bacchanalian festivals; which should cause all pious Christians eternally to abominate them. If any here demaund, by whom these Saturnalia, these disorderly Christmasses & Stageplayes were first brought in amōg the Christians? I answer, that the paganizing Priests and Monkes of popish (the a 1.251 same with heathen Rome) were the chiefe Agents in this worke: who as they borrowed their Feast of b 1.252 All-Saints, from the hea∣then

festivall Pantheon; and the feast of the c 1.253 Purifi∣cation of the Virgin Mary, (which they have christned with the name of Candlemasse) from the festivall of the Goddesse Februa, the mother of Mars;d 1.254 to whom the Pagan Romans offered burning tapers, as the Papists in imitation of them now offer to the Virgin Mary on this day at evening: (answerable to which, are their ordinary e 1.255 burning Tapers on their idolized Altars, borrowed frō f 1.256 Satur••e and those other Idol-Gods whose g 1.257 blindnes stood in need of those burning torches which the Pagans placed on their Altars; they h 1.258 having eyes and yet not seeing: though our Saviour Christ (the i 1.259 Sunne of righteousnesse, k 1.260 the light that lightens every one that commeth into the world, l 1.261 the Father and author of all light, m 1.262 the light of the heavenly Hierusalem it selfe, which needes neither Sunne nor Moone, because he is the light thereof, and the n 1.263 light it selfe wherein is no dark∣nesse,) needes no such Tapers, aso 1.264 Lactantius tells us••) So they have deduced (not the celebration of our Savi∣ours Nativity in a Christian manner, which was anci∣ent)

but the riotous solemnizing of this sacred festivall, from these Pagan Saturnalia; which having p 1.265 bapti∣zed or new guilded over with this glorious pompous title, of CHRIST-MASSE, (a name I am sure of their owne imposing, not knowne to the ancient Fathers, as the MASSE therein imports:) they transmitted it as a most sacred Relique or Tradition to dissolute posteritie: who are so farre besotted with its bacchanalian pastimes, En∣terludes, and other heathenish disorders, that they have both lost their Saviour and themselves, whiles they thus celebrate his Nativitie; which in regard of those q 1.266 infernall prophanesses, of that licentious libertie of sin∣ning which men now take unto themselves more than at other seasons, may more truly bee stiled DIVELS-MASSE, or SATVRNES-MASSE (for such r 1.267 too many make it) than Christ-masse; there being farre more affinitie betweene the Divell, Saturne, Masse, and riotous Christmas-keeping, than betweene Christ and them: who as he s 1.268 never approved idolatrous sacri∣legious pompous Masses, which rob him of his honour, worship, and all-sufficient sacrifice once for all: so he cannot but abhor these bachananaliā pagā Christmasses, which deprive him of his service, praises, love, and proclaime him an open patron of those notorious sinfull Christ∣mas practises which hee doth most abhorre. When these disorderly extravagant kinde of Christmasses crept first into the Church, I cannot certainly deter∣mine, yet this I doe conjecture. After that Popet 1.269 Bo∣niface, and u 1.270 Pope Gregory the first, under pretence of drawing men from Paganisme to Christianity, had chan∣ged divers of the x 1.271 Pagan Festivalls into Christian: as

Pantheon into All Saints; Februalia, Lupercalia, Pro∣serpinalia and Palilia, into the Feast of Candlemasse; Quirinalia, into Innocents; the Feast of the Kalends of Ia∣nuary, into our Saviours Circumcision or New-yeares day; these Saturnalia into our Saviours Nativitie; and the like: (contrary to the judgement ofy 1.272 St. Am∣brose, z 1.273 St. Augustine, the a 1.274 whole Councell of Af∣fricke, and b 1.275 others, who wished all Pagan Festivals not changed into Christian, but quite abolished, the better to avoid all heathenish customes:) it came to passe, that the observation of these Pagan Festivalls, (whose names they onely changed) c 1.276 brought in all Pagan rites and cere∣monies that the idolatrous heathens used, (as drunkennes, health-quaffing, wantonnesse, luxurie, dancing•• dicing, Stage-playes, Masques with all other Ethnicke sports) in∣to the Church of God; (she being never defiled with these prophane abominations, till these Pagan holy-dayes were metamorphosed into Christian;) which by reason of mens naturall pronesse unto evill, did soone transform•• all Christian Festiualls into Pagan, as good Authors witnesse: partly through the d 1.277p••oples strong propensity to carnall pleasures, to heathenish rites and ceremonies to which they naturally adhere; but princi∣pally through the e 1.278 int••llerable luxurie and voluptu∣ousnesse of the Popish Clergie; whose excessive ••ndow∣ments power, pride and lordly pompe•• drew them on by little and little to that stupendio••s Epicurisme and dissolutenesse of life, that to stop the peoples mouthes, and to palliate, if not authorize these their luxurious

courses, they not onely stuffed their f 1.279 Kalenders with new-invented Festivals and Saints dayes; but likewise g 1.280countenanced all Pagan sports and customes on them, exhibiting publike banquets, Enterludes, Mummeries, Dances, and merriments to the people; who being bribed with their belly-cheare, and soothed with their plea∣pleasures, h 1.281 applauded them for the present, and then fell to i 1.282 imitate them for the future; till at last k 1.283 all Christendome was over-runne, yea all life, all power of Christianitie quite eaten out with these Pagan Christ∣mas pastimes and delights of sin. That the Popish Clergy (whose extravagancies and most intollerable luxurie in this kinde, l 1.284 many Councels and m 1.285 Authors have

declaimed against at larg) were the chiefest instruments of ushering in these Pagan Christmasses, together with Stage-playes, dances, and such like bacchanalian pra∣ctises into the Church of Christ, it is most apparant, not onely by those n 1.286 Councels and Authors which crie out against them, for their strange unparalleld excesses in all these kindes; and by that elegant oration of King Edgar to our English Praelates, worthy to be registred in golden Characters, where he thus displayes the Epi∣curian lives of the Clergy in his raigne: o 1.287 Taceo, quod Clericis nec est corona patens, nec tonsura conveni∣ens; quod in veste lascivia, insolentia in gestu, in verbis turpitudo, interioris hominis loquuntur insaniam. Prae∣terà in divinis officijs quanta negligentia, cum sacris vi∣gilijs vix interesse dignentur, cum ad sacra Missarum solennia ad ludendum vel ad ridendum magis quàm ad psallendum congregari videantur. Dicam, dicam quod boni lugent, mali rident, dicam dolens (si tamen dici potest) quomodo diffluant in commessationibus, in e∣brietatibus, in cubilibus, in impudicitijs, ut jam domus Clericorum putentur prostibula meretri••um, et conci∣liabula histrionum. Ibi alea, ibi saltus et cantus, ibi us∣que in medium noctis spatium protractae in clamore et hor∣rore vigiliae: (the chiefe ingredients of our exorbitant Christmasses.) Sic, sic patromonia regum, eleemosynae pauperum, imo (quod magis est) illius pretiosi sanguinis pretium profligatur. Ad hoc igitur exhauserunt the∣sauros suos patres nostri, ad hoc fiscus Regius, distractis redditibus multis, detumuit, ad hoc Ecclesijs Christi a∣gros et possessiones Regalis munificentia contulit, ut deli∣cijs Clericorum meretrices ornantur, luxuriosa convi∣via praeparentur, canes et aves et talia ludicra comparen∣tur? Hoc milites clamant, plebs submurmurat, mimi cantant et saltant, et vos negligitis! vos parcitis! vos dissimulatis! &c. But likewise by sundry p 1.288forequoted Councels, and canonicall Constitutions; by which it ap∣peares most evidently; that divers of the Popish Clergie

were common Iesters, Actors, Dicers, Dancers, Epi∣cures, Drunkards, Health-quaffers; that they both acted & caused Playes and Enterludes to be personated both in Churches & elswhere, especially on the feasts of Innocent••, New-yeares day, and the Christmas holy-dayes; the commonnesse of which abuses, was the onely cause of those severall Canons and Constitutions to suppresse them, on which you may reflect. Hence Aven••ine records q 1.289 of Pope Boniface the 8. that he made and brought in secular sports and Enterludes, endeavouring to reduce the gol∣den age: and of r 1.290 Pope Nicholas the 5. that he insti∣tuted secular Playes at Rome, contrary to the Councell of Constans; and that 560 persons were crushed to death, and drowned with the fall of the Tiberine bridge, who flocked to Rome to behold those Enterludes. Hence s 1.291 Poly∣dor Virgil, t 1.292 Lodovicus Vives, v 1.293 Ioannes Langhe∣crucius, and v 1.294 Didacus de Tapia, cry out against the popish Clergie, for acting and representing to the people, the passion of our Saviour, the Histories of Iob, Mary Magdalen, Iohn the Baptist, and other sacred Stories; together with the lives and legions of their Saints; and for erecting Theaters for this purpose in their Churches, on which their Priests and Monkes, together with com∣mon Enterlude-Players, and other Laickes did personate these their Playes. Which grosse prophanesse though thus x 1.295 declaimed against by many of their own Authors, & condemned by their Conncels,y 1.296 is yet still in use among them, as not onely z 1.297Didacus de Tapia, and others who much lament it, but even daily experience, & the Iesuites practise, together with Iohn Molanus, Divinity-pro∣fessor of Lovan, witnesse: who in his Historia SS. I∣maginum & Picturarum Antwerpiae 1617. lib. 4. cap. 18. De Ludis qui speciem quandam Imaginum haben••, in quibusdam anni solennitatibus, p. 424, 425, 426, 427. out ofa 1.298 Conradus Bruno, and b 1.299 Lindanus, writes thus in justification of these their Enterludes. Now e∣ven Stage-playes have a certaine shape of Images, and oft

times move the pious affections of Christians, more than prayer it selfe. And after this manner truly Stage playes and shewes are wont to be exhibited on certaine times of the yeare, the certaine pictures of certaine Evangelicall histories being annexed to them. Of which sort is this, that on Palm-sunday children having brought in the picture of our Saviour, sitting upon an Asse, sing praise to the Lord, cast bowes of trees on the ground, and spread their gar∣ments on the way. And that likewise upon Easter Eve, when as the presbyter after midnight receiving the image of the crucifixe out of the sepulcher, goeth round about the Church, and beates the doores of it that are shut, saying, * 1.300 Lift up your gates yee princes, and bee yee lifted up yee everlasting gates, that the King of glory may come in: and he who watcheth in the gates demanding, Who is this King of glory? the Presbyter answers againe, The Lord strong and mighty in battaile; the Lord of hoasts he is the King of glory. Likewise, that on the day of the resurrection of our Lord in the morning after mor∣ning prayers, Angels in white garments, sitting upon t••e sepulcher, aske the women comming thither and weeping, saying; Whom seeke ye women in this tum••lt, weeping?d 1.301 he is not here whom ye seeke: but goe ye quickly, and tell his Disciples; Come and see the place where the Lord lay. And that on the same day the image of our Lord, bearing an ensigne of Victorie, is carried about in publike proces∣sion, and placed upon the altar to be gazed upon by the people. Likewise that of Ascention day in the sight of all the people, the Image of the Lord is pulled up in the midst of the Church, and shewed to be taken up into hea∣ven. In the meane time about the Image are little win∣ged images of Angels, carrying burning tapers in their hands, and fluttering up and downe, and a Pr••est singing; e 1.302 I ascend unto my Father and your Father; and the Clergy singing after him, and unto my God and your God: with this solemne hymne, Now is a solemne &c. and this Responsory: f 1.303 Goe ye into the world &c. And that upon White sunday, the image of a dove is let

downe from aboue in the midst of the Church, and pre∣sently a fire falls downe together with it with some sound, much like the noyse of guns, the Priest singing, g 1.304 Re∣ceive ye the holy Ghost &c. and the Clergy rechanting; h 1.305 There appeared cloven tongues to the Apostles, &c. By all which and other such like spectacles, and those especially which represent the passion of our Lord, nothing else is done, but that the sacred histories may be repre∣sented by these exhibited Spectacles and Enterludes to those who by reason of their ignorance cannot reade them. And these things hi••herto out of Conradus Bruno in his Booke of Images, cap. 17. Thou hast the like defence of these shewes and Enterludes in i 1.306 William Lindane the reverend Bishop of R••remond in his Apologie to the Ger∣mans, where among other things he saith: For what other are these Spectacles and Playes than the living histories of Lay-men? with which the humane affection is much more efficaciously moved, than if they should reade the same in private, or heare thē publikely read by others &c. Thus he. O the desperate madnesse, the unparalleld pro∣fanes of these audacious Popish Priests & Papists, who dare turne the whole history of our Saviours life, death, Nativitie, Passion, Resurrection, Ascention, and the very gif•• of the holy Ghost descending in cloven tongues, into a meere prophane ridiculous Stage-play; (as even their owne k 1.307 impious Pope Pius the 2. most prophanely did••) contrary to the l 1.308 forequoted resolu∣tions of sundry Councels and Fathers, who would have these things onely preached to the people, not acted, not re∣presented in a shew or Stage-play. No wonder then if such turne the sacred solemnity of our Saviours Incarna∣tion into a Pagan Saturnal, or Bacchanalian feast; who thus transforme his humiliation, his exaltation, yea his whole worke of our redemption into a childish Play. But let these Playerlike Priests and Friers, who justifie this prophanesse, which every Christian heart that hath any sparke of grace must needes abominate, attend

unto their learned Spanish Hermite, Didacus de Tapia, who reades this Lecture both to them and us. * 1.309 That this verily is altogether intollerable, that the life of Iob, of St. Francis, of Mary Magdalen, (how much more then of Christ himselfe) should be acted on the Stage. For since the very manner and custome of Play-houses is pro∣phane, it is lesse evill (if it were tollerable) that prophane things onely should be acted, and that holy things be han∣dled onely in a holy manner &c. But now that a Theatre, A PLACE SO FAMILIAR TO DIVELS, AND SO ODIOVS VNTO GOD•• (pray marke it) should be set up in the very middest of the body of the Church, before the high Altar and the most holy Sacrament, for Playes to be acted on it, he onely can brooke it, who by reason of his sins hath not yet knowne or felt, HOVV CROSSE AND OPPOSITE THESE THINGS ARE TO THE HO∣LINES OF GOD. It is evident then by all these pre∣mises, that our riotous, ludicrous & voluptuous Christ∣masses, (together with Stage-playes, dancing, Masques and such like Pagan sports) m 1.310had their originall from Pagan, their revivall and continuance from Popish Rome, who long since transmitted them over into England: For if n 1.311 Polydor Virgil may be credited, even in the 13. yeare of Henry the second, Anno Dom. 1270. it was the custome of the English to spend their Christmas time in Playes, in Masques, in most magnificent and pompous Spectacles, and to addict themselves to pleasures, dancing, dicing, and other unlawfull prohibited games, which * 1.312 then were tolerated and permitted; contrary to the usage of most other Nations, who used such Playes and wanton pastimes not in the Christmas season, but a little before

their Lent, about the time of Shrovetide. What therefore Salvian writes of Sodomie and publike stewes, (from * 1.313 which the Popes Exchequer receives no small reve∣nue) o 1.314 Haec ergo impuritas in Romanis et ante Christi Evangelium esse caepit: et quod est gravius, nec post E∣vangelium cessavit: the same may I say of Stage-playes and unruly Christmas-keeping: they had their first o∣riginall from heathen Rome (I meane from their Satur∣nalia, Bacchanalia, Floralia &c.) before the Gospell preached to her; and they p 1.315 have beene since revived, continued, propagated by Antichristian Rome, even since the Gospell preached: which should cause all pious Pro∣testant Christians eternally to abandon them, confor∣ming themselves to the most ancient practise of the primitive Christians, who celebrated this festivall of our Saviours Nativitie in a farre different manner. For when as the q 1.316 Angel of the Lord appeared to the shep∣heards, abiding in the fields, (not feasting and playing in their houses) and keeping r 1.317 watch over their flockes (not dancing, dicing, carding, drinking or keeping Christmas rout) by night; and said unto them; feare not: for behold I bring unto you tidings of great joy which shall be to all people: for to you is borne this day in the Ci∣ty of David, a Saviour which is Christ the Lord: What Christmas mirth and solace was there made, but this which St. Luke hath recorded for our everlasting imi∣tation? s 1.318 Sodainly (saith hee) there was with the Angel a multitude of the heavenly hoast praising God and saying; Glory to God in the highest, on earth peace, good will towards men. This is the onely Christmas so∣lemnity which the holie Ghost, which Christ himselfe, the whole multitude of the heavenly hoast, and the ve∣ry

best of Christians have commended to us from hea∣ven; this I am sure is the t 1.319 ancientest and the best patterne of Christmas-keeping, that we reade of; why then should we be unwilling or ashamed for to imitate it? When our Saviour was borne into the world at first, we heare of no feasting, drinking, healthing, roa∣roaring, carding, dicing, Stage-playes, Mummeries, Masques or heathenish Christmas pastimes; alas these precise puritanicall Angels, Saints and shepheards (as some I feare account them) knew no such pompous pagan Christmas Courtships or solemnities, which the Divell and his accursed instruments have since appro∣priated to his most blessed Nativitie. u 1.320 Here we have nothing but Glory be to God on high, on earth peace, good will towards men: this is the Angels, the shepheards only Christmas Caroll: which the Virgin Mary in the for∣mer chapter, hath prefaced with this celestiall hymne of prayse. x 1.321 My soule doth magnifie the Lord, and my spirit hath rejoyced in God my Saviour: and Zacha∣rias seconded with this heavenly sonnet: y 1.322 Blessed be the Lord God of Israel, for he hath visited and redee∣med his people: And hath raised up an horne of salvation for us in the house of his servant David. This was the only sport and mer••iment, these the soule-ravishing Ditties, with which men and Angels celebrated the very first Christmas that was kept on earth; yea this is the z 1.323 onely Christmas solemnity that the blessed Saints and Angels now obserue in heaven: why then should we so earnestly contend for any other? If we reflect up∣on the Christians in a 1.324 Tertullians, b 1.325 Clemens A∣lexandrinus, c 1.326 Philo Iudaeus, d 1.327 Minucius Felix, e 1.328 Plinie the seconds, f 1.329 Chrysostomes, and g 1.330 Theo∣dorets times: wee shall finde them h 1.331 banishing all glut∣tony,

drunkennesse, health-quaffing, intemperance, dan∣cing, dicing, Stage-playes, fidlers, jesters, baudie songs and lewd discourses from their feasts, and Christian Fe∣stivals; which they celebrated in this manner. i 1.332 First of all they assembled themselves together into one compa∣nie, that so they might as it were assault and besiege God with their united prayers: k 1.333 after that they did feed their faith, erect their hope, settle their confidence, inculcate their discipline with the Scriptures and holy conferences, and with the often inculcations of divine precepts, using withall exhortations, corrections and ecclesiasticall cen∣sures: after which they kept their Agape, or feasts of Love, wherein no immodesty was admitted; at which feasts they never sate downe to eate, till they had first praemised a solemne prayer unto God: and then falling to their meat, they did eate no more than would satisfie their hunger, and drinke no more than was fit for chast persons: satiating themselves so, as that they remembred they were to wor∣ship God in the night: discoursing like such as those who knew that God overheard them. After the bason and ewer and lights are brought in, every one as he was able, was provoked to sing a psalme unto God out of the holy Scriptures, or out of his owne invention: and by this it was manifested how he had drunke. And as prayer be∣gan,

so it likewise concluded their feasts; after which e∣very one departed, not into the routs of roaring swash∣bucklers, nor ••et into the company of riotous ramblers, nor into the lashings out of lascivious persons; but to the same care of modesty and chastitie, like those who had not so much repasted a supper as discipline. Yea such was the puritanicall rigidnesse of the primitive Christians on the solemne birth-dayes and Inaugurations of the Roman Emperors, when as other men kept revel-rout, feasting and drinking from parish to parish, making the whole Cittie to smell like a taverne, kindling bonefires in every street, and running by troopes to Playes, to impu∣dent prankes, to the enticements of lust &c. accounting their licentious deboistnesse at such seasons their chiefest piety and devotion, (as our Grand Christmas keepers now doe:) that they would neither shadow nor adorne their doores with laurell; nor diminish the day-light with bonefires and torches, nor yet drinke, nor dance, nor runne to Play-houses, which they wholly abandoned; but kept themselves temperate, sober, chast and pious; l 1.334 cele∣brating their solemnities, rather with conscience and de∣votion than lasciviousnesse; whence they were reputed publike enemies, as Tertullian, m 1.335 Philo Iudaeus, and n 1.336 Clemens Alexandrinus most plentifully informe us. Hence Theodoret writes, o 1.337 That the Christians of his time, in stead of solemnizing the festivals of love and Bacchus, did celebrate the festivities of Peter, Paul, Th••mas, Sergius, Marcellus, Leontius, Antoninus, and other holy Martyrs; and that in stead of that ancient

pompe, that filthy obscenity and impudency that the Pa∣gans used on their festivals, the Christians instituted ho∣ly-dayes full of modesty, chastity and temperance: not such as were moistned with wine, lascivious with riotous feasts, dissolute with shoutes and laughter; but such as resounded with divine songs, as were spent in hearing holy Sermons, on which prayers were humbly powred out to God not without teares and sigh••s. Thus did the primitive Chri∣stians spend their solemne holy-dayes; and so should we doe too, as our owne Statute of 5. & 6. Ed. 6. c. 3. ex∣presly enjoynes us. How the primitive Christians cele∣brated the Nativitie of our Saviour in particular, and in what manner we also ought to solemnize it, let Gregory Nazianzen in his 38 Oration upon our Saviours Na∣tivity, now at last informe us; where thus hee writes: p 1.338 Hoc festum nostrum est, (treating of our Saviours Nativitie) Hoc hodierno die celebramus, Dei nimirum ad homines accessum, ut ad Deum proficiscamur, aut, ut aptiori verbo ut ••r, revertamur, abjecto{que} veteri homine novum induamus; et quemadmodum in veteri Adamo mortui sumus, ita in Christo vivamus, unà cum eo nas∣centes, unà crucifixi, unà sepulti, unà resurgentes. Prae∣clara enim vicissitudo atque conversio mihi sentien••a est, ut quemadmodum ex secundioribus rebus adversae na∣tae sunt, sic contra ex adversis ad laeta prospera{que} redeam. Vbi enim abundavit peccatum, superabundavit gratia: et si gustus condemnavit, quantò magis Christi passio ju∣stificavit? Quocirca non ostentoriè, sed divinè; non mun∣di ritu, sed supra mundi ritum; non res nostras sed nostri, vel ut rectius loquar, Domini; non ea quae infirmitatis sunt, sed quae curationis; non ea quae creationis, sed ea quae recreationis instaurationisque celebremus. Id autem hac demum ratione consequemur, si nec domus limina sertis coronemus, * 1.339 nec choreas agetemus, nec vicos ornemus, nec oculum pascamus, nec aurem cantu demulcea••us, nec lenocinijs gustum titillemus, nec olfactum effaeminemus, nec tactui obsequamur, promptis inquam illis ad vitium

vijs, peccatique januis, nec teneris et circumfluentibus ve∣stibus emolliamur, quarum ut quaeque pulcherrima, ita maximè inutilis jacet, nec gemmarum splendori••••s nec auri fulgoribus, nec colorum artificijs nativam pulchri∣tudinem ementientibus, atque adversus imaginem divinam excogitatis, q 1.340 nec commessationibus et ebrie∣tatibus, quas cubilia et lasciviae comitantur, quandoqui∣dem malorum magistrorum mala doctrina est, vel potius malorum seminum mala seges. Nec thoros altos serva∣mus, ventri delicias sternentes: nec vina generosa, co∣quorum lenocinia, liquorum profusas magnificentias in precio habeamus. Nec terra et mare charum nobis ac pre∣ciosum stercus offerant: hoc enim nomine deli••ias ornare soleo. Nec alius alium intemperantia superare conten∣damus. Mihi enim intemperantia est quicquid super∣fluum est, usibusque necessarijs superest, idque esurienti∣bus alijs atque inopia laborantibus; ijs inquam, qui ex eodem luto et temperatione creati sunt. Verum haec pro∣phanis atque ethnico fastui solennitatibusque relinqua∣mus: qui cùm ijs deorum nomen tribuant, qui sacrificio∣rum nidore oblectantur, congruentur profectò eos helluan∣do colunt, mali utique m••lorum daemonum et fictores et sacerdotes et cultores. At nos à quibus Verbum adora∣tur, verborum delicijs (si quid tamen delicijs dandum est) indulgeamus, atque ex lege divina et narrationibus, cùm alijs, tum ijs praesertim, quibus praesentis festi mysteria explicantur, voluptatem capiamus. Ita enim commodae, minimaeque ab eo, à quo convocati sumus, alienae deliciae nostrae fuerint. Which thus he seconds, in his 48 Oration against Iulian. r 1.341 Ac primum quidem fratres laete∣mur non corporis splendore, non vestium permutationibus et magnificentijs, non s 1.342 commessationib••s et ebrietati∣bus, quarum fructum cubilia et impudicitias esse didici∣stis: nec floribus plateas coronemus, nec unguentorum turpitudine mensas, nec vestibula ornemus, nec visibili lumine splendescat domus, nec tibicinum concentu plausi∣busque personent: hic enim Gentilitiae festorum celebrati∣onis

mos est. Nos vero ne his rebus Deum honoremus, ne praesens tempus indignis rebus attollamus; verum ani∣mae puritate, et mentis bilaritate, et lucernis totum Ec∣clesiae corpus illustrantibus, hoc est divinis speculationibus ••t sententijs super sacrosanctum candelabrum erectis, et excitatis, orbique universo praelucentibus. Parvum meo quidem judicio ac tenuè, si cum hoc comparetur, lumen illud omne est, quod homines festos dies celebrantes pri∣vatim publicèque accendunt, &c. Hymnos pro tympan••s assumamus, psalmodiam pro turpibus et flagitiosis canti∣bus, plausum gratiarum actionis et canoram manuum actionem pro plausibus theatricis, gravitatem pro risu, prudentē sermonem pro ebrietate, decus et honestatem pro delicijs. Quod si etiam te ut festum laeto animo celebran∣tem, tripudiare convenit; tripudia tu quidem, sed non ob∣scenae t 1.343 Herodiadis tripudium, ex quo Baptistae ca∣put secuta est, verum u 1.344 Davidis ob arcae requietem saltitantis, quo quidem itineris sancti ac Deo grati a∣gilitatem volubilitatemque mysticè designari existimo. These are the Christmas exercises, this the only Christ∣mas-keeping, that the primitive Christians used, all and this godly Bishop calls for. To passe by that excel∣lent passage of Salvian, against our Christmas Enter∣ludes, which fully meetes with the Objectors frenzie: * Christo ergo ô amentia monstruosa, Christo Circenses offerimus et Mimos, tunc et hoc maximè, cum ab eo aliquid boni capimus, cum prosperitatis aliquid ab eo attribuitur, aut victoria de hostibus à divinitate donatur? Et quid aliud hac re facere videmur, quam si quis homini beneficium largienti injuriosus sit, aut blandientem convi∣tijs caedat, aut osculantis vultum mucrone transigat, &c. which I have formerly englished. As also to pretermit x 1.345 St. Cyprian, y 1.346 St. Augustine, z 1.347 Leo, a 1.348 Ber∣nard, with b 1.349 sundry other Fathers, who have written of our Saviours Nativitie, how it ought to be celebra∣ted with the greatest holinesse, sobriety, and chiefest devotion; I shall relate the summe of all their Mindes

in the words of St. Ambrose, who is somewhat copi∣ous in this theame•• Sermo 2. Dominica 1. Adventus, he writes thus. c 1.350 Hoc tempus, fratres charissimi, non immerito Domini adventus vocatur, nec sine causa sancti Patr••s adventum Domini celebrare caeperunt, et sermo∣nes de his diebus ad populum habuerunt, id namque ideo instituerunt, ut se unusquisque fidelis praepararet et emen∣daret, quo dignè Dei ac Domini sui * 1.351 Nativitatem ce∣lebrare valeret. Nam si aliquis vestrum seniorem suum in ejus domum suscepturus, ab omnibus sordibus et im∣mundis rebus ipsam domum mundaret, et quaeque honesta et necessaria essent, secundum suam possibilitatem praepa∣raret; et hoc facit mortalis suscepturus mortalem; quanto magis se mundare debet creatura, ut suo creatori appa∣renti in carne non displiceat: Ille justus venit ad nos peccatores, ut ex peccatoribus faceret justos: pius venit ad impios, ut nos faceret pios: humilis venit ad superbos, ut ex superbis faceret humiles. Quid plura? ille natura bonus venit ad homines qui erant pleni omnibus malis. Quapropter hortamur vos, ut his di••bus abundantius e∣leêmosynas faciatis; ad Ecclesiam frequentius conveniatis, confessionem pec••atorum vestrorum purissimè faciatis, et ab omni immunditia vos studiosissimè contineatis. Odium nihilominus, iram, et indignationem, clamorem et blas∣phemiam, superbiam atque jactantiam cum omni carnali delectatione procul a vobis repellatis: ut cùm dies Do∣minicae Nativitatis advenerit, salubriter ipsum celebrare possitis. Et sicut multi sunt soliciti de carnalibus divitijs, et de preciosis vestimentis, ut honorabiliores caeteris vide∣antur in illa die; ita vos solicitiores estote de spirituali∣bus divitijs et vestimentis: quia sicut anima melior est carne, ita deliciae spiritales meliores sunt quàm carnales. Et multò melius est animam ornare virtutibus, quàm corpus preciosis induere vestibus. Haec admonitio Fratres, idcirco ad vos facta est, ut qui boni sunt per hanc sint me∣liores; et qui malos se esse recolunt, certissime convertan∣tur; ut pariter in die Dominicae Nativitatis laetari spiri∣taliter

mereātur. Which he thus prosecuts in his 4. Ser. Dominica 2. Adventus. d 1.352 Laetitia quanta sit, quan∣tus{que} concursus, cum Imperatoris mundi istius natalis celebrandus est, bene nostis quemadmodum duces eius et principes omnes militantes accurate sericis vestibus ac∣cincti, operosis cingulis auro fulgente pretiosis ambiant solito nitidius in conspectu regis incedere. Credunt enim maius esse Imperatoris gaudium, si viderit majorem suae apparationis ornatum; tantoque illum laetum futurum, quanto ipsi fuerint in ejus festivitate devoti; ut quia Im∣perator tanquam homo corda non conspicit, affectum eo∣rum circa se probet vel habitum contuendo, ita fit ut splen∣didius se accuret quisquis regem fidelius diligit. Deinde quia in die Natalis sui sciunt eum largum futurum ac donaturum plura vel ministris suis, vel ijs qui in domo ejus abjecti putantur et viles, tanta prius thesauros ejus replere divitiarum varietate festinant, ut in quantum prorogare voluerit, in tantum prorogatio copiosa non de∣sit, et ante voluntas donandi deficiat, quàm substantia largiendi. Haec autem ideo solicite faciunt, quia majo∣rem sibi remunerationem pro hac solicitudine sperant futuram. Si ergo fratres saeculi istius homines propter praesentis honoris gloriam terreni regis sui natalem diem tanta apparitione suscipiunt, qua nos accuratione aeterni regis nostri Iesu Christi Natalem suscipere debemus? qui pro devotione nostra non nobis temporalem largietur gloriam, sed aeternam; nec terreni honoris administra∣tionem dabit quae successore finitur, sed caelestis imperij dignitat••̄, quae non habet successorē. Qualis autē nostra re∣muneratio sit futura, dicit Propheta. e 1.353 Quae oculus non vidit, nec auris audivit, ne•• in cor hominis ascendit, quae praeparavit Deus diligentibus ••e. Quibus indu∣mentis nos exornari oportet? Quod autem diximus nos, hoc est animas nostras: quia rex noster Christus non tam ••itorem vestium, quam animarum requirit affectum, nec inspicit ornamenta corporum, sed considerat corda me∣ritorum: nec fragilis cinguli praecingentis lumbos opero∣sitatem

miratur, sed fortis castimoniae restringentis libi∣dinem ad pudicitiaem plus miratur. Ambiamus ergo in∣veniri apud ipsum probati fide, compti misericordia, mori∣bus accurati; et qui fidelius Christum diligit, nitidius se mandatorum ejus observatione componat: ut verè nos in se credere videat, cùm ita in ejus solennitate fulgemus, et magis laetus sit, quo nos perspexerit puriores. Atque ideo ante complures dies castificemus corda nostra, mun∣demus conscientiam, purificemus spiritum, et nitidi ac sine macula immaculati Domini suscipiamus adventum: ut cujus nativitas per immaculatam virginem constitit, ejus Natalis per immaculatos servulos procuretur. Quisquis enim in illo die sordidus fuerit ac pollutus, Natalem Chri∣sti ortum{que} non curat: intersit licet Dominicae festivitati corpore, mente tamen longiùs à Servatore separatur. Nec societatem habere poterunt immundus et sanctus, avarus et misericors, corruptus ac virgo; nisi quod magis ingeren∣do se indignus offensionē contrahit cū minimè se cognoscit. Dum enim vult officiosus esse, injuriosus existit: sicut ille in f 1.354 Evangelio, qui in caetu sanctorū invita••us ad nup∣tias venire ausus est vestem non habens nuptialem: et cùm alius niteret justitia, alius luceret fide, alius casti∣tate fulgeret, ille solus conscientiae faeditate pollutus, cunctis splendentibus deformi horrore sordebat. Et quantò plus simul discumbentium beatorum candeb at sanctitas, tantò magis peccatorum illius apparebat improbitas, qui poterat minus displicuisse forsitan, si in consortium justor••m mini∣me se dedisset. Igitur fratres suscepturi Natalem Do∣mini, ab omni nos delictorum faece purgemus, repleamus thes••••rum ejus diversorum numerum donis, ut in die sancta sit unde peregrini accipiant, reficia••tur viduae, pau∣peres vestiantur, &c. g 1.355 Supervenientem festivitatem ejus omni ambitione retinere debemus: Retinere, inquam, ut si dies solennitatis transeat, apud nos sanctificationis e∣jus beatitudo permaneat. Haec enim gratia Natalis est Domini Salvatoris, ut in futurū ad * 1.356 praedestinatos trans∣eat, in praeteritum remaneat ad devotos. Oportet ergo esse

nos sanctitate pur••s, mundos pudicitia, ••itidos honestate, ut quò diem fest•• advenire propinquius cernimus, e•• accura∣tius i••cedamus. Si enim mulierculae solent aliquas ferias suscepturae, maculas vestium suaru•••• aqua diluere: cur non magis nos accepturi Na••alem Domini, ma••ulas ••nimar•• nostrarum fletibus abl••amus? h 1.357 Vnusquis{que} ergo quic∣quid in se reprehensibile recognoscit, in hac die in q••a Fi∣lius Dei nascitur, corrigat: id est, qui fuit adulter, vo∣veat Deo castitatem: qui avarus, largitatem: qui ebrio∣sus, sobrietatem; qui superbus, humilitatem: qui de∣tractor, charitatem voveat et reddat: secundum illu•• Psalmi versiculum: i 1.358 Vovete, et re••dite Domino Deo vestro. Nos fideliter voveam••s, ille dabit possibili∣tatem solvendi. Valde quippe ••onestum est fratres, ut nullus sit qui non ••odiè domino aliquid offerat. Regibus vel amicis susceptis munera damus, et creatori omnium ad nos venienti nihil dabimus? Nihil enim à nobis ma∣gis requirit, quàm nosmetipsos. Offeramus igitur ••i nos ipsos, quatenus et à praesentibus malis, et ab aeternis cru∣ciatibus, ipsius ineffabili pietate liberati, in caelestis regn•• beatitudine suscepti perpetuò valeamus gaudere. And Sermo 6. Dominica quarta Adventus: he proceedes thus. k 1.359 Propria divinitate fratres dilectissimi, jam adveniunt dies, in quibus Natalem Domini Servatoris cum gaudio desideramus celebrare, et ideo rogo et admoneo, ut quan∣tum possumus cum Dei adjutorio laboremus, quatenus in illo die cum sincera et pura conscientia, et mundo corde•• et casto corpore, ad altare Domini possimus accedere, et corpus, vel etiam sanguinem ejus non ad judicium, sed ad remedium animae nostrae mereamur accipere. In Christi enim corpore vita nostra consistit, sicut et ipse Dominus noster dixit•• l 1.360 Nisi manducaveritis carnē Filii hominis et biberitis ejus sanguinem, non habetis vitam in vobis. Mutet ergo vitā, qui vult accipere vitā. Nā si non mutat vita••, ad judicium accipiet vitam, et magi•• ex ipsa cor∣rumpitur, quam sanetur; magis occiditur, quàm vivifice∣tur. Sic e••im dixit Apostolus: m 1.361 Qui manducat

corpus Domini, et bibit sanguinem ejus indignè, judi∣cium sibi manducat et bibit. Et ideo licet omni tempore bonis operibus ornatos ac splendidos esse conveniat, praeci∣pu•• tamen in die Natalis Domini, sicut in Evangelio ipse dixit, n 1.362 ut lucere debeant opera nostra coram homi∣nibus. Considerate quaeso fratres, quando aliquis homo potens aut nobilis n••talem aut suum aut filij sui celebrare desiderat, quanto studio ante plures dies quicquid in domo suo sordidum viderit ordinat emundare, quicquid ineptum et incongruum projicit, quicquid utile et necessarium prae∣cipit exhibere: domus etiam si obscura fuerit, dealbatur, et diversis respersa floribus adornatur: pavimenta autem à scopis mundantur, quicquid etiam ad laetitiam animi, et corporis delicias pertinet omni sollicitudine providetur. Vt quid ista fratres charissimi nisi ut dies natalicius cum gau∣dio celebretur hominis morituri? Si ergo tanta praeparas in natalicio tuo, aut filij tui; quanta praeparare debes sus∣cepturus Natalem Domini tui? Si talia praeparas mori∣turo, qualia praeparare debes aeterno? Quicquid ergo non vis inveniri in domo tua, quantum potes labora ut non in∣veniat Deus in anima tua. Certè si Rex terrenus aut quivis potens paterfamilias ad suum natalicium te invi∣tasset, qualibus vestimentis studeres ornatus incedere? quàm novis vel nitidis, quàm splendidis, quo nec vetustas, nec vilitas, nec aliqua faeditas oculos invitantis offende∣ret? Tali ergò studio, in quantum praevales Christo aux∣iliante contende, ut diversis virtutum ornamentis animam tuam compositam, simplicitatis gemmis, et sobrietatis flo∣ribus adornatam, ad solennitatem regis aeterni, id est, ad Natalem Domini Salvatoris, cum secura conscientia pro∣cedas, castitate nitida, charitate splendida, eleëmosynis candida. Christus enim Dominus noster si te ita compo∣situm ejus natalitium celebrare cognoverit, ipse per se ve∣nire, et animam tuam non solùm visitare, sed etiam in ea requiescere, et in perpetuum in illa dignabitur habitare, sicut scriptum est: * 1.363 Et inhabitabo in illis et inambu∣labo inter eos: Et iterum, * 1.364 Ecce sto ad ostium et

pulso; si quis surrexerit et aperuerit mihi, intrabo ad il∣lum, et caenabo cum illo, et ille mecum. Qu••m faelix est illa anima qui vitam suam ita Deo auxiliante studuerit gubernare, ut Christum hospitem in••abi••atorem merca∣tur excipere. Sicut è contrario quàm infaelix est illa con∣scientia, toto lachrymarum fonte lugenda, quae se i••a malis operibus cru••ntavit, ut in ••a non Christus requiescere, sed diabolus incipiat dominari. Talis enim anima si medica∣mentum paenitentiae non citò subvenerit, à luce relinque∣tur, à tenebris occupabitur, vacuabitur dulcedine, reple∣bitur amar••tudine; à morte invadetur, à vitae repudiabi∣tur. Ideo etiam ab omni inquinamento ante Christi Na∣t••lem mult••s diebus abstinere debemus. Quotiescunque Fratres aut Natalem Domini, aut reliquas solennitates celebrare disponitis,* 1.365 ebrietatem ant•• omnia fugite, ira∣cundiae quasi bestiae crudelissimae repugnate, odium velut venenum mortiferum de corde vestro rep••llite, et tanta in vobis sit charitas, quae non solùm ad amicos, sed etiam us∣que ad ipsos perveniat inimicos, &c. And in ••is Sermo 11. in Die Circumcisionis Domini nostri Iesu Christi; as if he had purposely written against our moderne Christ∣mas disorders; he concludes thus. q 1.366 Est mihi adver∣sus plerosque vestrum fratres, querela non modica, de his loquor, quinobiscum Natalem Domini celebrantes, Gen∣tilium se ferijs dediderunt, et post illud caeleste conviviū superstitionis sibi prandium paraverunt; ut qui ante lae∣te laetificati fuerant sanctitate, inebriarentur postea vani∣tate; ignorantes, quod qui vult regnare cum Christo, no•• possit gaudere cum saeculo: et qui vult invenire justiti∣am, debet declinare luxuriam. Alia est enim ratio vitae aeternae, alia desperatio lasciviae temporalis. Ad illam virtute ascenditur, ad istam perditione descenditur. At∣que ideo qui vult esse divinorum particeps, non debet esse socius idolorū. r 1.367 Idoli enim portio est inebriare vino men∣tem, ventrem cibo distendere, saltationibus membra tor∣quere, et ita pravis actionibus occupari, ut cogaris igno∣rare quod Deus est. Vnde sanctus Apostolus haec prae∣videns

dicit: s 1.368 Quae portio justitiae cum iniquitate? aut quae societas luci cum tenebris? aut quae pars fidelis cum infideli? qui autem consensus templo Dei cum ido∣lis? Ergo si nos sumus templum Dei, cur in templo Dei colitur festivitas idolorum? Cur ubi Christus habitat, qui est abstinentia, temperantia, castitas, inducitur commessa∣tio, ebrietas atque lascivia? Dicit Salvator, t 1.369 Nemo potest duobus Dominis servire; hoc est, Deo et Mam∣monae. Quomodo igitur potestis religiose Epiphaniam Do∣mini procurare, qui jam Kalendas quantum in vobis est, devotissime celebrastis? Ianus enim homo fuit unius con∣ditor civitatis, quae Ianiculum nuncupatur, in cujus hono∣rem à gentibus Kalendae sunt Ianuariae nuncupatae: unde qui Kalendas Ianuarias colit, peccat, quoniam homini mortuo defert divinitatis obsequium. Inde est quod ait Apostolus: u 1.370 Dies observatis, et menses, et tempo∣ra, et annos, timeo ne sine causa laboravero in vobis. Observavit enim diem et mensem qui his diebus aut jeju∣navit, aut ad Ecclesiam non processit. Observavit diem qui hesterno die non processit ad Ecclesiam, processit ad campum. Ergo Fratres omni studio Gentilium festivita∣tem et f••rias declinemus, ut quando illi epulantur et laet•• sunt, tunc nos simus sobrij a••que jejuni, quo intelligant lae∣titiam suam nostra abstinentia condemnari. * 1.371 Illi habeant mare in theatro nos habeamus portum in Christo. If then our Saviours Nativitie ought thus to be celebrated by us; if all x 1.372 drunkennesse, epicurisme, health-quaffing, dancing, dicing, Enterludes, Playes, lascivio••snesse, pride and pagan customes must now be laid aside; if all kinde of sinne and wickednesse whatsoever must now be ba∣nished our bodies, soules, and houses; if our soules must now especially be cleansed by repentance from all their spirituall fil••hinesse, adorned, beautified with every Christian grace, and made such holy spirituall Temples, that y 1.373 Christ the King of glory may come and dwell

within them: if nought but z 1.374 holinesse, temperance, sobriety and devotion must now be found within us, yea, if fasting and abstinence must now be practised, as all these Fathers teach us, let us now at last for very shame abandon all those bacchanalian infernall Christ∣mas disorders, Enterludes, sports and pastimes which now overspread the world, as a 1.375 diametrally contrary not onely to Christians, but to our Saviours Nativitie, which they most desperately dishonour and prophane. And if there be any such deboist ones left among us (as alas there are too too many every where) who will still support and pleade for these abominable Christmas ex∣cesses, not onely in despite of God, of Christ, of An∣gels, Fathers,b 1.376 Councels, and godly Christians who condemne thē, but even of our owne pious Statute, viz. 5. & 6. Ed. 6. cap. 3. Which expresly enjoynes men••c 1.377 even in the Christmas holy-dayes, as well as others; to cease from all other kinde of labour, and to apply themselves * 1.378ONELY AND WHOLLY to la••d and praise the Lord, to resort and heare Gods word, to come to the holy Com∣munion, to heare, to learne and to remember almighty Gods great benefits, his manifold mereies, his inestimable gracious goodnesse so plentifully powred upon all his crea∣tures, and that of his infinite and unspeakable goodnesse, without any mans desert: and in remembrance hereof to render him most high and hearty thankes, with prayers and supplications, for the reliefe of all their daily necessi∣ties; because these holy-dayes are separated from all pro∣phane uses, and sanctified and hallowed, dedicated and ap∣pointed no•• to any Saint or creature, but onely unto God and his true worship. (Which Statute excludes all Stage-plaies Masques, * 1.379 dancing, dicing, and such other Christ∣mas outrages from this sacred festivall; it being separa∣ted from all prophane uses, and onely and wholly devoted to Gods worship, and the forenamed duties of religion, which are inconsistent with them:) If there be any such, I say, as these within our Church, I only wish them

banished into Nelewki in Moscovia, every Christmas; where if we beleeve d 1.380 Guagninus, all Moschovites are prohibited to health, to be drunke, or to keepe revel∣rout, except onely in the Christmas, Easter, Whitsontide, and certaine other solemne feasts of Saints, especially of St. Nicholas their Patron, and the festivities of the Vir∣gin Mary, Peter and Iohn; on which like men let out of prison, they honour Bacchus more than God, or these their Saints; healthing and quaffing downe sundry sorts of liquors so long, till they are as drunke as swine, and then they fall to roaring, shouting, quarrelling, abusing, and from thence to wounding, stabbing and murthering one another; Insomuch that if this drunkennesse and disorder were permitted every day, they would utterly destroy one another with mutuall slaughters. This is the Moscho∣vites Christmas-keeping, who have liberty granted them to be drunke all Christmas, yea these are their drunken fatall ends, which if our Christmas roaring boyes affect, they may doe well to keepe their Christ∣mas commons with these beastly drunken swine, where strangers have libertie to be drunke, to carouze & health even all Christmas, & at all times else. But let all who have any sparkes of sobriety, temperance or grace within them, abominate these unchristian Christmas extravagancies; e 1.381 passing all the time of their sojour∣ning here in feare, concluding with that speech of holy Peter; f 1.382 The time past of our lives may suffice us to have wrought the will of the Gentiles, and to have walked in lasciviousnesse, lusts, excesse of wine and riot, revellings, banquettings, abominable idolatries; bacchanalian Christ∣mas pastime•• and disorders: And thereupon resolving, g 1.383 to purge out all this old leaven, (of dancing, dicing,

healthing, Playes and riot) that so they may be a new lumpe, because Christ their Passeover is now sacrificed for them: casting away all these workes of darknesse, and putting on the armour of light: walking honestly as in the day, (especially in the dayes of Christs Nativitie) h 1.384 not in rioting and drunkennesse, not in chambering and wantonnes, strife and envying, (no nor i 1.385 yet in dancing, di∣cing, carding, Stageplayes, Mūmeries, Masques, and such like heathenish practises, which are altogether unsuitable for Christians, especially at such sacred times as these, as sundry k 1.386 forequoted Councels have resolved:) but put∣ting on the Lord Iesus Christ, (who about this time put on our nature, as wee must now put on his grace, his holinesse) and making no provision for the flesh to fulfill the lusts thereof: So shall wee celebrate our Saviours Nativity, and all other Christian Festivals, with which Stage-playes are altogether inconsistent, both to our Saviours honour, our owne present comfort, and our eternall future joy.

For the third part of the Objection: that Stage-playes [ 3] are necessary to recreate and delight the people.

I answer first;* 1.387 that there are many other farre better, easier and cheaper recreations void of all offence, with which the people may seasonably delight themselves: therefore they neede not these lewd superfluous costly Enterludes to sport themselves withall. Secondly, wee [ 2] see that people live best of all without them. There are l 1.388 many Nations in the world, who never knew what Stage-playes meant; yea there are sundry shires and Citties in our Kingdome, where Players (who for the most part harbour about London, where they have on∣ly constant standing Play-houses) never come to make them sport; and yet they never complaine for want of pleasures, or these unnecessary Stage-delights: The most, the best of men live happily, live comfortably without them; yea m 1.389 farre more pleasantly than those who most frequent them. Therefore they are no

such necessary pastimes, but that they may well be spa∣red. [ 3] Thirdly, there are none so much addicted to Stage-playes, but when they goe unto places where they can∣not have them, or when as they are suppressed by pub∣like authority, (as in * 1.390times of pestilence, and in Lent till now of late) can well subsist without them, finding out far better recreations to solace themselves withall, and to passe away their idle houres: therefore they are [ 4] meere superfluous pleasures which may be better spa∣red than enjoyed. Fourthly, what people should these delight? Good people? Alas, * 1.391 they hate them, abhorre them, they see nought else in Playes but filthi∣nesse, wickednesse, and that which grieves their righteous soules: therefore their soules can take no pleasure in them. Lewd people? Alas, their h 1.392 lewdnesse should be crossed, checked, suppressed, not countenanced, not fo∣mented with this foode of vice: yea these should ra∣ther be afflicted, nay terrified with Gods judgements, hell, and the serious contemplation of their owne for∣lorne sinfull estates, which might leade them on to sin-lamenting sorrow and sincere repentance; then soo∣thed, then delighted with these momentany pleasures of sinne, which doe but i 1.393 crust their consciences, obdu∣rate their impenitent hearts, and k 1.394 post them on to hell with more security and greater speed. Good men neede not these infernall delights to make them worse; ill men neede to want them•• that they may grow better; l 1.395 for whiles they diligently frequent them, they are altogether hopelesse of becomming good: therefore it is necessary onely that all should want them, but no necessitie at all [ 5] that any should enjoy them. Lastly, m 1.396 all the wisest Heathen Emperours, States, Philosophers, have deemed them so unnecessary, so intollerably pernicious, that they have wholly abandoned them as good for nothing but to corrupt the peoples mindes and manners:n 1.397 yea all the pri∣mitive Christians, the primitive Church both under the Law and Gospell; together with sundry Councels, Fathers,

Christian Emperors, Kings and Writers have excluded them Church and State as unlawfull, unsufferable to re∣maine in either, as recreations no wayes fit for Christians, especially on festivals and holy seasons; on which no man ever thought them usefull but o 1.398 one poore scribling hackney Stage-player, for his owne advantage, who was likely to be undone if Playes should once miscarry. Wherefore I may safely conclude with the unanimous suffrage of all the forequoted Authorities: that Stage-playes are no whit usefull or necessary to recreate or delight the people, who may live well without them; but cannot live well with them, as I have more largely proved Act. 6. Scene 3, 4, 5. & 19, 20. on which you may reflect.

SCENA QVARTA.

THE fourth Objection for the lawfulnesse of Playes is this: p 1.399 That they are ancient,* 1.400 and of long continuance, that they are tollerated still among us; that many, yea most frequent them, approve them in their judgements; therefore they are certainly law∣full.

To this I answer first;* 1.401 That the long continuance and antiquitie of Stageplayes is no good argument of their goodnesse. The q 1.402 Divell and r 1.403 sin are of greater anti∣quitie and continuance than Stage-playes; yet their an∣tiquity makes neither of them good: yea both of them are therefore the s 1.404 worse, because they are so ancient; and so are Playes. Ill things the elder they are the worse. Secondly, though Playes are ancient, yet their [ 2]

t 1.405 originall is knowne what it was, it was from their Father the Divell, and idolatrous Pagans: and that which had so bad a beginning, will hardly contract any reall goodnesse by any effluxe of time. Third∣ly, though they were ancient and of long continuance among heathen Greekes and Romans, yet they are but of punic standing among Christians, u 1.406 the primitive Church and Christians wholly abandoning and never ad∣mitting them, as I have largely proved. Fourthly, though they have long continued, yet their perscipti∣on hath beene oft interrupted, and themselves suppressed as well by Pagans as Christians: yea x 1.407 the very best and chiefest of Pagans, of Christians have alwayes con∣stantly oppugned them from their very infancy till this present, as most pernicious evills, as I have largely pro∣ved. Their antiquitie therefore is onely an argument of their long-continued, long-oppugned lewdnesse, no proofe at all of their present goodnesse.

* 1.408Secondly I answer. That their tolleration is a strong evidence of their mischievous naughtinesse: since good and profitable things are alwayes approved, established, and nought but y 1.409 ill things tollerated or connived at, which are to be removed: But admit they are thus tol∣lerated, yet their tolleration makes them not good or lawfull in themselves. We know, that z 1.410 usury is per∣mitted by the lawes and State; yet a 1.411 it remaines a sinne still: We know, that many wicked men and notorious malefactors are tollerated for a time; and that not one∣ly by men, but b 1.412 even by God himselfe, who is patient

and long-suffering towards sinners: and yet they are not therefore good, but bad men still; and c 1.413 so much the worse, by how much the longer they are forborne. The tolleration therefore of Stage-playes will not evince their goodnesse: the rather, because though they are connived at de facto, yet * 1.414 they are long since condemned de jure by our Lawes, our Statutes, our Magistrates, and Writers, as unlawfull pastimes: their tolleration therefore is no better an evidence of their lawfulnesse, than a reprive or pardon of a condemned traytors inno∣cency: which are onely arguments of a Princes l••nity, but infallible testimonies of the traytors guilt. That Playes, that Players are suffered still, (as too many other condemned sins & mischiefes are) it is onely the d 1.415 fault of Magistrates, who may, who should suppresse them, not of our Lawes, which are most severe against them.

Thirdly, for the * 1.416 multitude of Play-haunters, and Play-approvers, I answer; first, that it is no argument of their goodnesse, but of their badnesse rather; since r 1.417 multitude, for the most part is an infallible signe of the worser, not of the better part; of the s 1.418 broad way [ 3] which leades to destruction, where the passengers are al∣wayes many; not of the narrow way that leades to eter∣nall life, which few ever finde, and fewer walke in. If multitude were an argument of goodnesse, t 1.419 then Pa∣gans and Mahometans should be as good, nay better than Christians; Papists, better than Protestants•• drunkards and wicked men, better than sober and good men, because they are more in number than they: yea then the world the flesh and the Divell should be good, yea as good or bet∣ter than God himselfe, because more follow them, serve them, than ther•• follow God. The multitude therefore of Play-haunters, of Play-patrons is no convincing evi∣dence of their goodnesse. Secondly, we must not judge of the lawfulnesse of unlawfu••l things by the most, but

by the u 1.420best of men: now the best, the wisest of men, as I x 1.421 have largely proved, have alwayes condemned Stage-playes, no matter therefore what the multitudes judgement or practise is, y 1.422 whom we must not follow to doe evill. Thirdly, Christians are not to walke or judge by examples, but by precepts; the z 1.423 word of God, not the actions or lives of men, must be the onely rule both of their practise and their judgements too. Now the Scripture, (yea the a 1.424 whole Church of God from age to age) have passed sentence against Stage-playes, as unlawfull pastimes: no matter therefore what the world esteemes them. Fourthly, for those who approve of Stage-playes or resort unto them, what are they? Children, youngsters, ignorant injudicious persons who know not how to distinguish betweene good and evill, judge∣ing onely of the goodnesse of things by sence, by pleasure, b 1.425 by the opinion and practise of others,b 1.426 or as they are swayed by their u••ruly lusts, not by right reason or the word of God: or else they are gracelesse, dissolute, pro∣phane, lascivious, godlesse persons, (asc 1.427 most Players, Play-haunters, and Play-proctors are) who d 1.428 call good evill, and evill good: who e 1.429 count sinne their honour, sobriety, modesty, and true piety, their shame: f 1.430 jud∣ging amisse of God, of grace, of holinesse, of all kinde of goodnesse and good men: no matter therefore, what these judge of Stage-playes, who thus misjudge of all things. Let us therefore judge of Stage-playes g 1.431 with righteous judgement, as God, as Christians, as the pri∣m••tive Church•• as Councels, Fathers, and the best, the wisest of Christian, of Pagan Emperours, Magistrates, Republickes, Philosophers, and Writers of all sorts

have h 1.432 already determined of them to our hands; and then we must certainly condemne them, as most intol∣lerable and unchristian pleasures; as all these have done.

SCENA QVINTA.

THE fifth Allegation in the behalfe of Stage-playes is this:* 1.433 That there is much good history, many grave sentences, much good councell; much poetry, eloquence, oratory, invention, wit, and learning in them. Therefore they must certainly be very good and com∣mendable recreations.

To this I answer first:* 1.434 that it is true, there is in ma∣ny Stage-playes many commendable parts of history, poetry, invention, rhetoricke, art, wit, learning; toge∣ther with much good language, and some sage Counsell too, all which are good and usefull in themselves; g 1.435 but yet there is so much obscenity, scurrility and lewdnesse mixed with them, like deadly poyson in a sugred potion, that these h 1.436 very good things make the Playes farre worse. The stronger the wine, the better, the sweeter the conserves wherewith poyson is contemperated, the more deadly, the more dangerously it workes; the dee∣per it sinkes into the veines, and the more greedily and i 1.437 insensibly it is swallowed downe. So the more k 1.438wit∣ty, the more eloquent and rhetoricall the Playes, the more imperceptibly, the more perniciously & abundantly diffuse they their vices, their obscenities, & poysonful corruptions into the eares and hearts of the Spectators. It is a true

saying of judicious Augustine, l 1.439 That evill things ele∣gantly expressed are most pernicious: whence m 1.440 La∣ctantius affirmes; that the heathen Philosophers, Orators and Poets were most hurtfull in this, that they did easily intangle unwary mindes with the sweetnes of their words, and the harmony of their smooth-running verses, which were but as honey covering poyson. The more elegant and witty therefore the Playes, the more dangerous and destructive are they, as the Fathers teach us; there being nothing else but n 1.441 poyson under the honey of art and eloquence. Secondly, the reason why there is so much history, poetry, sweetnesse, wit and curious lan∣guage in our Stage-playes, is o 1.442 onely to conceale their venome, their contagion, that so the auditors, the specta∣tors may swallow it downe with greater greedinesse, and lesse suspition. p 1.443 Nulla aconita bibuntur fictilibus: the Divell and his accursed instruments know full well, that poysoned potions must be infused q 1.444 not into earthen, but into golden Cuppes; that venemous pills must not be tempered with gall or colloquint, but with honey, sweet-meates, or the most luscious conserves, else none will swallow or quaffe them downe: wherefore they temper, they guild over their venemous obscenities and Stage-corruptions (which r 1.445 if they came naked on the Stage without these trappings, would be so bitter, so foule and desperately obscene that few Christians could digest them) with these specious outsides, these lusci∣ous conserves of wit, of eloquence, invention, learning, history, and the like, that so they may the better coun∣tenance, shrowd and vent them to the hurt of others. What Gregory the Great writes of Heretiques: s 1.446 Ha∣bent hoc haeretici proprium, ut malis bona permisc••ant, quatenus facile sensus audientis illudant. Si enim sem∣per prava discerent citius in sua pravitate cogniti, quod

vellent, minimè persuaderent. Ita permiscent recta per∣versis, ut ostendendo bona auditores ad se trahant; et ex∣hibendo mala, latenti eos peste corrumpant. Or what t 1.447 Faustus Rhegiensis writes of the Divell and malici∣ous poysoners. Diabolus calliditate veteris artificij ac multiformis ingenij, condit blandimenta peccandi. Sic e∣tiam malefici facere solent qui mortiferos herbarum tem∣perant succos in condito aut aliquo dulci poculo nescienti∣bus propinaturi, gustum mentita suavitate componunt, virus amaritudinis obscurant fraude dulcedinis. Provocat primus odor poculi, sed praefocat inclusus sapor veneni. Mel est quod ascendit in labia, fel est quod descendit in viscera. Or what u 1.448 Vincentius Lerinensis writes of Heretiques: Faciunt quod hi solent qui parvulis austera quaedam temperaturi pocula, prius ora melle circumli∣••unt; ut incauta aetas cum dulcedinem praesenserit, ama∣ritudinem non reformidet: Quod etiam ijs curae est, qui mala gramina, et noxios succos, medicaminum vo∣cabulis praecolerant, ut nemo ferè ubi supra-scriptum le∣gerit remedium, suspicetur venenum. The same may I truly write of Play-poets and Actors. They cover and sweeten over their poyson, their corruption with eloquence, art and witty inventions, that so they may have the freer vent; and temper their evill with some shewes of good, that so it may more easily circumvent the Auditors, and find freer entrance into their soules. This x 1.449 Cyprian, this y 1.450 Tertullian, z 1.451 Salvian, with other a 1.452 Fathers, together with b 1.453 Didacus de Tapia, and sundry c 1.454 moderne Authors testifie: heare but Tertullian for them all, who writes thus of the pleasure, the eloquence and good ingredients that are oft in Playes. d 1.455 Nemo venenum temper at felle et helle∣bora, sed conditis pulmentis et bene saporatis, et plurimum dulcibus id mali injicit. Ita diabolus letale quo conficit, rebus Dei gratissimis ac acceptissimis imbuit. Omnia itaque illic (speaking of the Theatre) seu fortia, seu ho∣nesta, seu sonora, seu canora, seu subtilia proinde habe ac

si stillicidia mellis de libalun••ulo venenato; nec tanti gu∣lam facias voluptatis, quanti periculum. All the elo∣quence and sweetnesse therefore that is in Stage-playes, is but like the drops of honey out of a poysoned limbecke, which please the pallate onely, but destroy the man that tastes them. So that I may well compare our Stage-playes to Apothecaries Gallie-pots: e 1.456 Quorum ti∣tuli habent remedia, pyxides venena: which have glo∣rious soothing titles without, but poysons onely with∣in. Thirdly, though all these good things are in Stage-playes now and then, yet they are there onely as good things perverted, which prove f 1.457 worst of any. No∣thing is there so pernicious g 1.458 as good parts, or a good wit abused: as wit, art, eloquence and learning cast a∣way upon an amorous, prophane, obscene lascivious subject; on which whiles many out of a vaine-glori∣ous humour have spent the very creame and flower of their admired parts, I may truly affirme with Salvian, h 1.459 Non tam illustrasse mihi ipsa ingenia, quàm dam∣nasse videantur: they seeme to me not so much to have illustrated as damned their much applauded wits and parts, in being acutely elegant in such unworthy sor∣did theames, which modest e••es would blush to reade, and chast tender consciences bleede to thin••e of. As therefore Ovids transcendent poetry, Martials pro∣phane and scurrilous pande••ly wit, Catullus, Tibullus, and Propertius their eloquence, made their obscene las∣civious poëms farre more pernicious, not more chast and commendable; so the elegancy, invention, stile and phrase of Stage-playes, is onely an argument of their greater lewdnesse, not any probate of their reall good∣nesse. What therefore i 1.460 Vincentius Lerinensis writes of Origen and Tertullian, that their transcendent abili∣ties of eloquence, learning and acutenesse, made their er∣ronious Tenents farre more dangerous: the same wee may conclude of Playes and Poets; the more witty and sublime their stile or matter, the more pernicious their fruites: for then,

k 1.461 Viperium obducto pot••mus melle venenum.

We drinke downe deadly poyson in a honey potion; which proves honey onely in the pallate, but gall in the bowells, death in the heart; as the most delightfull amo∣rous Stage-playes alwayes doe.

SCENA SEXTA.

THE 6. Objection in the defence of Stage-playes is this;* 1.462 which is as l 1.463 common as it is prophane: That Stage-playes are as good as Sermons; and that many learne as much good at a Play as at a Sermon: therefore they cannot be ill.

To this I shall answer first in the words of Mr. Phi∣lip Stubs,* 1.464 and of I. G. in his Refutation of the Apologie for Actors, p. 61. Oh blasphemy intollerable! Are ob∣scene Playes and filthy Enterludes comparable to the word of God the foode of life, and life it selfe? It is all one as if they had said; Baudry, Heathenry, Paganisme, Scurri∣litie and Divelry it selfe is equall with Gods word: or that Sathan is equipollent with the Lord. God hath ordained his word, and made it the ordinary meanes of our salvati∣on: the Divell hath inferred the other as the ordinary meanes of our destruction. God hath set his holy word and Ministers to instruct us in the way of life; the Divell instituted Playes and Actors to seduce us into the way of death. And will they yet compare the one with the other? If he be accursed, m 1.465 that calleth light dark∣nesse and darknesse light; truth falshood, and falshood truth; then à fortiori•• is hee accursed that saith, Playes and Enterludes are equivalent with Sermons, or compa∣reth

Comedies & Tragedies with the word of God; where∣as there is no mischiefe, almost, which they maintaine not. Thus they. But if Stage-playes be as good as Sermons (as many prophane ones, who heare and reade more Playes than Sermons, deeme them;) then Players cer∣tainly by the selfesame argument, are as good as Preach∣ers: and if this be so, what difference betweene Christ and Belial, Play-houses and Churches, Ministers and Actors? yea why then doe we not erect new Theaters in every Parish, or turne our Churches into Play-houses, our Preachers into Actors, since they are thus paral∣lels in their goodnesse? But what prodigious and more than stygean profanesse is there in this comparison? Who ever paralleld hell with heaven, vice with vertue, darknesse with light, Divels with Angels, dirt with gold? yet there is as great a disparity in goodnesse be∣tweene Playes and Sermons, as there is in these; the one being evermore reputed the n 1.466 chiefest happinesse, the other the * 1.467 greatest mischiefe in any Christian State. But this part of the objection is too grosse to confute, since the very naming of it is a sufficient refutation. I come therefore to the second clause: That many learne as much good at Playes, as at Sermons. And I beleeve it too; for had they ever learn'd any good at Sermons, (which would be altogether needles, if so much good∣nesse as is objected might be learn'd from Playes) they would certainly have learned this among the rest, never to resort to Stage-playes. The truth then is this; most Play-haunters learne no good at all at Sermons; not because Sermons have no goodnesse for to teach them, but because they are unapt to learne it: partly, p 1.468 be∣cause they seldome frequent Sermons, at leastwise not so oft as Playes: partly, because their eares are so dull of hearing, and their mindes so taken up with Play-house contemplations whiles they are at Church, that they mind not seriously what they heare: partly because the evill which they learne at Playes, overcomes the good they

learne at Sermons, and will not suffer it to take root with∣in them: and partly, because Playes and Sermons are so incompatible, that it is almost impossible for any man to receive any good at all from Sermons, whiles hee is a re∣sorter unto Stageplayes: Well therefore may they learne as much goodnesse from Playes as Sermons, because they never learned ought from either, but much hurt from both,q 1.469 the very word of God being a stumbling blocke, a meanes of greater condemnation, yea a savour of death unto death to such unprofitable hearers who reape no grace nor goodnesse from it. But to passe by this, if there be so much goodnesse learn'd from Playes, I pray informe me who doe learne it. If any, then either the Actors or Spectators: For the Actors, their goodnesse verily is so r 1.470 little, that it is altogether to be learnt as yet; and if ever they chance to attaine the smallest dram of grace (as they are never like to doe whiles they con∣tinue Players) it must be then from Sermons onely, not from Playes, which make them every day worse and worse, but cannot possibly make them better. For the Spectators, they can learne no good at all from Playes, because (as s 1.471 Isiodor Pelusiota long since resolved it) Players and Stageplayes can teach thē none. Never heard or read I yet of any whom Stage-playes meliorated or taught any good: all they can teach them, all they learne from th••m is but some scurrill jests, some witty obsce∣nities, some ribaldry ditties, some amorous wanton complements, some fantastique fashions, some brothel-house Courtshippe to wooe a strumpet, or to court a whore: these are the best lessons these schooles of vice and lewdnesse teach, or these their schollers learne: I shall therefore close up this objection with that of t 1.472 Mr. Stubs and u 1.473 I. G. in their forequoted places. If you will learne to doe any evill, skilfully, cunningly, covert∣ly or artificially, you neede goe no other where than to the Theatre. If you will learne falshood, cosenage, indirect dealing•• if you will learne to deceive, to play the hypo∣crite,

sycophant, parasite and flatterer: if you will learne to cogge, lie and falsifie; to jest, laugh, and fleere; to grin, nodde, and mow; to play the vice, to curse, sweare, teare, and blaspheme both heaven and earth in all kindes and di∣versities of oathes: if you will learne to play the bawd or curtesan; to pollute your selfe, to devirginate maides, to deflowre wives, or to ravish widdowes by enticing them to lust: if you will learne to drabbe and stabbe, to murther, kill and slay; to picke, steale, rob and rove: if you will learne to rebell against Princes, closely to carry treasons, to consume treasures, to practise idlenesse, to sing and talke of filthy love and venery; to deride, quippe, scorne, scoffe, mocke and floate; to flatter and smooth: to play the Divel, the swaggerer, the whoremaster, the glutton, the drun∣kard, the injurious or incestuous person; if you will learne to become proud, haughty and arrogant: Finally, if you will learne to contemne God and all his lawes, to care nei∣ther for heaven nor hell, and to commit all kinde of sinne and mischiefe with secrecie and art, you neede not goe to any other schooles: for all these good examples may you see painted before your eyes in Enterludes aud Playes. These, and these onelie are the great good instructions that either Actours or Spectatours learne from Stage-plaies; which make them fit schollers only for the Di∣vel, and traine them up for hell, x 1.474 where all Play-house goodnesse (unlesse God grants mercie and sincere repen∣tance) ever ends.

SCENA SEPTIMA.

* 1.475TO passe by other Objections in the defence of Stage-playes; as namelie, that they reprehend sinne

and vice;* 1.476 that they inveigh against the corruptions and corrupt ones of the times; that they remunerate and applaud vertue, and sharply censure vice: that their a∣buses, their exces••es may be regulated, and themselves reduced to a good decorum: therefore they are law∣full: which Objections I have answered by the way before: viz. at pag. 34. to 42. p. 96. to 106. & p. 124. to 127. The grand Objection of our present dissolute times for the justification of these Playes is this; y 1.477 That none but a companie of Puritans and Precisians speake against them; all else applaud and eke frequent them; therefore cetainly they are very good recreations, since none but Puritans disaffect them.

To this I answer,* 1.478 that the objection is as false as fri∣volous: For first, I have already fully manifested, that z 1.479many Heathen States and Emperors, and among the rest, Tiberius, Nero, and Iulian the Apostate, (who were as farre from Puritanisme, as the deboisest Anti-puritans, the most dissolute Players or Play-patrons this day living) have condemned, suppressed Playes and Players: Besides, I have largely proved, that a 1.480 not onely Plato, Aristotle, Cicero, Seneca, and other heathen Philosophers; but even Horace, Iuvenal, nay Ovid and Propertius, (the most lascivious heathen Poets, who were as farre from Puritans, as they were from Christians) have declaimed against Stage-plaies. And is not this then a notorious falshood? that none but Puritans condemne Stage-plaies. Were Tiberius, Ne∣ro, Iulian, Aristotle, Tibullus, Ovid, (thinke you) Pu∣ritans? Were all those b 1.481 fore-quoted Pagans, who censured and suppressed Stage plaies Puritans? If these be now turn'd Puritans in the Objectors phrase, I pray what manner of Christians (I dare not say incarnate Di∣vels) are those persons, who thus taxe these dissolute Pagans for puritanicalll Precisians? certainlie if they are somewhat better than infernall Fiends, yet they are

by c 1.482 many degrees worse than the very worst of all these Pagans; who by their owne confessions, are d 1.483 Saints, are Puritans in respect of them. O then the stupendi∣ous wickednesse! the unparalleld prophanesse of our gracelesse times! when Christians are not afraid, asha∣med to professe themselves more desperately vitious, lascivious, and deboist, than the very worst of Pagans, whom they thus honour with the stile of Puritans•• be∣cause they are more vertuous, lesse vitious than them∣selves! Certainly if atheisticall prophanesse, and infer∣nall lewdnesse increase but a little more among us, as it is very like if Stage-playes still continue, I am afraid these O••jectors will grow to that excesse of wickednes ere long•• that the Divell himselfe, (nay,* 1.484 Beelzebub the very Prince of Divels) shall be canonized by them for a Puritan, because he equalls them not in wickednesse. Let these Play-patrons therefore, either waive this false Objection, or else confesse these very heathen Puri∣tans (as they deeme them) to be much better, much worthier of the name of Christians, than themselves.

Secondly, I have infallibly manifested; e 1.485 That the whole primitive Church both under the Law and Gospell, together with all the primitive Christians, Fathers and Councels have most abundantly censured and condemned Playes and Players in the very highest degree of oppo∣sition. And were the primitive Church and Christians, the Fathers, or Bishops who were present at these Councels, Puritans? If not: then the objection is false. If Puritans; then Puritans are no such Novellers, or new upstart humorists as the world reputes them: yea then they are in truth no other, but the true Saints of God, the undoubted successors of the primitive Church and Christians, whose doctrine, discipline•• graces, man∣ners

they onely practise and maintaine. And indeede if the truth of things bee well examined, wee may easily prove f 1.486 the Fathers, the primitive Church and Christians, (yea Christ himselfe, his Prophets and Apo∣stles) Puritans, if that which brands men now for Pu∣ritans in prophane ones censures, may descide this Con∣troversie. To instance in some few particulars. One grand badge of a Puritan is (as the objection testifieth) to condemne Stage-playes, Players and Play-haunters, and wholly to renounce these Pompes of the Divell: But this g 1.487 the Apostles, the Fathers, the primitive Councels, Church and Christians did, as I have plenti∣fully manifested, h 1.488 this being the most notorious cha∣racter of a faithfull Christian, to abstaine from Stage-playes. By this badge therefore they are arrant Puri∣tans. To condemne i 1.489 effeminate mixt dancing, lascivi∣ousnesse, and k 1.490 diceplay; together with l 1.491 health-drinking, drunkennesse, deboistnesse, roaring, whoring, m 1.492 ribaldry, obscene or amorous songs and jests, and na∣ked filthy lust provoking pictures, are now * 1.493 chiefe Symp∣tomes of a notorious Puritan: but n 1.494 Christ, his Pro∣phets and Apostles, together with all the primitive Chur∣ches, Christians, Fathers, Councels have condemned all and each of these with an unanimous consent: therefore they are arrant Puritans. To speake or write against o 1.495 mens wearing of perewigges, Love-lock••s, and long haire, together with the effeminate frizling, pouldring, and accurate nice composing of it: to declaime against our whorish females frizling, broydring, pouldring, dying, plaiting, with their late impudent mannish, that I say not monstrous cutting and shearing of their haire; and their false borrowed excrements: to declaime against face-painting, vaine wanton complements, strange fashions,

tyr••s, newfangled or overcostly apparell, are eminent cha∣racters of a branded Puritan: But p 1.496 Christ Iesus him∣selfe, his Prophets and Apostles, with all the primitive Churches, Councels, Fathers, Chri••tians, have earnestly spoken, written, declaimed against all & each of these lewd sinfull practises. Therefore they are Puritans. To q 1.497be holy in all manner of conversation even as God and Christ are holy: r 1.498to live right••ously, soberly and godly in this present evill world, s 1.499 crucifying the flesh with the af∣fections and lusts thereof; avoiding, detesting all sinne and wickednesse whatsoever in ones selfe and others; and * 1.500 shining as lights and patternes of holinesse in the midst of a crooked and perverse generation•• to be u 1.501 frequent in hearing, reading, preaching, or meditating•• and discour∣sing of Gods word: to repeate Sermons, (a duty warran∣ted by x 1.502 Scripture, and much pressed by y 1.503 Caesarius

Arelatensis, an ancient Father; to pray constantly z 1.504 morning and evening with ones family;a 1.505 to abandon b 1.506 all lewd places and companions, c 1.507 all pleasures and de∣lights of sinne, all Christmas excesses and disorders, all Pagan rites and heathenish customes; and to d 1.508 make the holiest S••ints his best, his sole familiar friends, the e 1.509 word & service of God his chiefe delight: to f 1.510 stand for God and for his truth in evill times when they are most opposed; to live civilly and pio••sly in the g 1.511 middest of wicked men, and h 1.512 not to joyne with them in the same excesse of sinne and riot of dissolutenesse and deboistnesse that they runne into: to i 1.513 reprove or crosse men in their sinfull fashions, customes, disorders, lusts or courses: with sundry other particulars which I pretermit; are now k 1.514 infallible arguments and symptomes of a ranke Puritan. But this did Christ, his Prophets and Apo∣stles, together with all the primitive Churches, Coun∣cels, Fathers and pious Christians, as those whom the world stiles Puritans doe now: therefore without all doubt they are Puritans (as Puritans are now reputed) even in the very highest degree. Yea, were our Saviour Christ, St. Paul, St. Iohn, together with all those holy Patriarkes, Prophets, Apostles, Martyrs, Fathers, and other primitive Saints which we reade of in the Scrip∣tures, or Ecclesiasticall Writers, now living here among us, I doubt not but they would all be l 1.515 pointed at, his∣sed, reviled, hated, scorned, if not persecuted, as the very Archest Puritans, for their transcendent holinesse, and rebukes of sin & sinners: since those poore Saints of God, m 1.516who have not attained to the moity of their transcen∣dent grace and purity, are now stiled, & pointed at for Pu∣ritans, even for that little purity and holinesse which is discovered in their lives. If therefore Christ himselfe, his Prophets and Apostles, together with all the primi∣tive Churches, Fathers, Councels, and Christians were Puritans, in that very sence, & on the selfesame grounds that those whom the world stiles Puritans are so named

now, as I have fully manifested by the premises; and dare make good in all particulars against any Anti-pu∣ritans whatsoever; the objectors must now either dis∣claime their A••tecedent, (that none but Puritans con∣demne Stage-playes:) or in case they grant all these to be Puritans, they must now invert their rash conclu∣sion: that Stage-playes certainely are evill, because Christ, his Prophets and Apostles, the whole primitive Church, the Fathers, Councels, and primitive Christi∣ans, (all ranke Puritans) have out of their very puritie and holinesse condemned them long agoe, and none but the very shame, the scumme of Christians, or men un∣worthy that worthy title did anciently approve them, as I have largely evidenced, Act. 4. Scene 1, 2. Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1. to 7.

Thirdly, I have manifested, that many n 1.517 moderne Christians, not onely Protestants, but Papists too, have utterly condemned Stage-playes. And I hope all Pa∣pists (the originall inventors of this stile of Puritans, which they have cast * 1.518 on orthodox Protestants as a very Motto or by-word of disgrace,) are exempted from this number of Puritans intended in the Obje∣ction. Either Papists therefore must be Puritans, for condemning Playes, which many of the chiefe Obje∣ctors being Papists (as are most of all our Players) will hardly grant; or else the Objection must be false.

Fourthly, admit that none but Puritans condemne or censure Stage-playes; consider then, I pray you, with an impartiall eye, what kinde of persons these Play-ab∣horring conformable Puritans and Precisians are: p 1.519 Are they not the holiest, the devoutest, the eminentest and most religious gracious S••ints, who leade the strictest, purest, heavenliest, godliest lives, outstripping all others both in the outward practise, and inward power of grace? Are they not such whose piety, whose universall holi∣nesse in all companies, times and places, are an q 1.520 eye-sore, a life-sore, an heart-sore, yea a shame and censure unto

others? Are they not such as r 1.521 Lactantius writes of? Sunt aliqui ••ntempestivè boni, qui corruptis moribus pub∣licis convicium benè vivendo faciunt. Ergo tanquam scelerum et malitiae suae testes extirpare funditus ni••••••∣tur et tollere; gravesque sibi putant tanquam eorum vita coarguatur. Idcirco auferantur, quibus coram vi∣vere pudet; qui peccantium frontem etsi non verbis, qui•• tacent, tamen ipso vitae genere dissimili feriunt et verbe∣rant: Ca••tigare enim videtur quicunque dissenti••. (The case of the primitive, pious Christians, amongst the dissolute vitious Ge••tiles.) And they not such who are s 1.522 peremptory in the co••scionable performance of every holy duty; resolute in the t 1.523 hatred of every customary sinne, u 1.524 refusing to runne into the same excesse of wic∣kednesse, into the grosse corruptions of the x 1.525 times, into which most men rush y 1.526 with greedinesse, as the horse into the battell? Doubtlesse, what ever the malice of others may conceive of them, yet they are no other but such as these, as the very fiercest Anti-puritans con∣sciences whisper to them; z 1.527 qui suspectis omnibus ut improbos metuunt, etiam quos optimos sentire potue∣runt. If any man doubt of this, these few experimen∣tall arguments may convince him. For first, there is ne∣ver a sincere, de••out or pious Christian this day living in England, who a 1.528 excells in holinesse of life, in inte∣grity of con••ersation, b 1.529 avoiding all the corruptions that are in the world through lust; and c 1.530 living righ∣teously, soberly and godly in this present evill world; refu∣sing to d 1.531 conforme himselfe to the fashions, vanities, pleasures, sinnes, and wicked humours of the times, (which perchance he hath too much followed heretofore be∣fore his true conversion,) but is e 1.532 commonly reputed, and oft times stiled, a Puritan, a Precisian, and the like, be his place or condition what it will. Hee who hath more grace and goodnesse, more chastity, modesty, tem∣perance or sobriety, more love and dread of God, more hatred of sin and wickednes; lesse tincture of atheisme,

impiety, voluptuousnesse and prophanesse, than others among whom he lives, let him be never so just in his dealings towards men, never so * 1.533 conformable to the do∣ctrine and ceremonies of the Church, is forthwith bran∣ded for a notorious Puritan and Precisian all England o∣ver; and f 1.534 the more eminent his graces and holinesse are in the view of others, the more is he maligned, envi∣ed, hated, and the greater Puritan is he accounted, as every mans owne experience can informe him•• These Puritans and Precisians therefore are the best of Chri∣stians. Secondly, those who are most violently inve∣ctive, and maliciously despitefull against Puritans and Precisians, both in their words and actions, are such who are unsound or popishly affected in their religion, or prophane and dissolute in their lives. The most Ro∣manized Protestants, the * 1.535 deboisest drunkards, the ef∣feminatest Ru••fians, the most fantasticke apish Fashion-mongers; the lewdest whoremasters, Panders, Strum∣pets; the prophanest Roarers, Players, Play-haunters, and Brothel-hunters; the most prodigious Swearers, Epicures, and Health-quaffers; the most gracelesse viti∣ous persons of all rankes and professions; (especially temporizing, sloathfull, unorthodox, epicurean, Ale∣house haunting, dissolute Clergy men, the g 1.536 greatest enemies of all others, to true grace and piety, as all ages witnesse;) are alwayes the greatest railers, the h 1.537 fier∣cest enemies against Puritans and Precisians as the world now stiles them: therefore they are certainly the very best and holiest Christians, because the very worst of men (who like i 1.538 vitious Nero, never heartily con∣demne

ought else, but some great good or other) detest, revile them most. k 1.539 Et argumentum recti est, malis displicere, as not onely Seneca, but the l 1.540 Scripture tea∣cheth us. Thirdly, there is no man ever stiled a Puritan or Precisian by another in scorne or contempt, as these names are now commonly used; but it is either for some evill or other that he hates, which he who stiles him so, affects; or for some grace or goodnesse, or some m 1.541 transcendent degree of holinesse that is in him, which the other wants. To instance in some particulars. Let a man make conscience n 1.542 of drunkennesse, of drinking and pledging healthes, of frequenting Ale-houses, Tavernes, and Tobacco-shops; and presently he is cried out upon and censured for a Puritan by all the Pot-companions, and Drunkards with whom he shall converse. Let any one refuse to follow the guise and dissolute effeminate fashi∣ons of the times; let him crie out against o 1.543 Love-locks and ruffianly long haire; against false haire and perewigs which our men and women now generally take up, as if they were quite ashamed of that head which God hath gi∣ven them, and proud of the tire-womans which they have dearely bought: Let any Gentlewoman of quality now refuse to cut, to p 1.544 poulder, frizell, and set out her haire

like a lascivious courtezan, or to paint her face like some common prostituted harlot; or to follow any other amorous complements and disguises of the times, * 1.545 adorning her selfe onely in modest apparell, with shamefastnesse, sobriety and good workes, as becomes a woman professing godli∣nesse; the onely feminine ornaments that St. Paul com∣mends: and what else shall they heare from all the Ruf∣fians, fantastiques, and Frenchefied wanton Dames that live about them, but this opprobrious censure, that they are become professed Puritans. If any make conscience of frequenting Play-houses, Dice-houses, Whore-hou∣ses; of q 1.546 lascivious mixt dancing, lascivious ribaldry songs and discourses, inordinate gaming, and such other sinfull pleasures which the most delight in; refusing to beare men company in these delights of sinne: our Play-haunters, Dicers, Gamesters, Whoremasters, and such voluptuous persons, will presently voyce them up for Puritans. Yea such is the desperate wickednesse of the times, that let a man be vitious in one kinde, and yet temperate in another; as let him be a Play-haunter, a gamester, and not a drunkard; a drunkard, and yet no swearer, no whoremaster, no ruffian, or the like; or let a man be vitious in diverse kindes, and yet not so bad as others of his companions, and he shall be sometimes reproached for a Puritan, because he is not so univer∣sally, so extremely wicked and deboist, as those of his companions who are farre worse than he. Whence we oft times finde, that such who are reputed no better than prophane ones, when they are in company some∣what better than themselves; are censured for Puritans among prophane ones, r 1.547 because they are not so un∣measurably wicked as the worst of them. And as those who are not so desperately outragious in their extrava∣gant sinfull courses as others, are thus houted at for Pu∣ritans and Precisians, by such as are lewder than them∣selves: so those who outstrip all others in holinesse, pietie and vertue, are reputed Puritans too, because

they excell in goodnesse. For let a man be a diligent hearer and repeater of Sermons and Lectures; a con∣stant t 1.548 reader and discourser of Gods word; a strict ob∣server of the Lords day; a lover, and u 1.549 companion of the holiest men; a man that is x 1.550 holy and gracious in his speeches in all companies and places, desirous to sow some seedes of grace, and to plant religion where ever he comes: let him be y 1.551 much in prayer, in meditati∣on, in fasting and humiliation, z 1.552 much grieving for his sinnes, and complaining of his corruptions; let him be al∣wayes a 1.553 hungring and thirsting after grace, and using all those meanes with conscionable care which may bring him safe to heaven, b 1.554 abandoning all those sins, those pleasures and companies which may hinder him in his progresse towards heaven: Let a man be a diligent powerfull soule-searching c 1.555 sinne-reproving Minister, residing constantly upon his benefice, and d 1.556 preaching every Lords-day twice: or let him be a diligent upright Magistrate, e 1.557 punishing drunkennesse, drunkards, swea∣rers, suppressing Ale-houses, f 1.558 M••y-games, Revels, g 1.559 dancing, and other unlawfull pastimes on the Lords day, according to his oath and duty; Let any of any profession be but a little holier or sticter than the Major part of men; and this his holines, his forwardnes in reli∣ligion, is su••ficient warrant for all prophane ones, for all who fall short of this his practicall power of grace to brand and hate him for a Puritan, as every mans conscience cannot but informe him. It is manifest then by all these particular experimentall instances; that those whom the world stiles Puritans and Precisians, are the very best and holiest Christians, and that they are thus ignominiously intituled, yea h 1.560 hated and ma∣ligned,

because they are lesse vitious, more pious, strict and vertuous in their lives than such who call them so. Fourthly, there is no man so fierce an Antipuritan in his health and life,i 1.561 but desires to turne Puritan and Pre∣cisian in the extremity of his sicknesse and the day of death. When God sends his judgements, crosses, or tormen∣ting mortall diseases upon such who were most bitter Satyrists against Puritans all their lives before; or when hee awakens such mens consciences to see the gastly horrour of their notorious sinnes, when they are lying perplexed on their death-beds with the feare of dam∣nation ready to breath out their soules into hell at every gaspe, they will then turne Puritans in very good ear∣nest, desiring to die such as they would never live: yea then in such extremities as these they send for those ve∣ry Puritan Ministers, whom they before abhorred to instruct, to comfort them, to pray with them, for them, and to advise them what to doe that they may be saved: & however they reputed thē no better than hypocrites, k 1.562 fooles, or l 1.563 distracted furious mad ones before, yet they would willingly change lives, change soules and consciences with them then, wishing with many teares and sighes that they were but such as they. This every dayes experience almost testifies; therefore Puritans and Precisians even in the true internall conscientiall judgement of every Anti-puritan are the most godly men. Fifthly, let a drunkard, a whoremaster, a swearer, a ruffian, or any other prophane notorious wicked per∣son be truly converted from these their sinnes, and un∣fainedly devoted and united to the Lord so as m 1.564 never to returne unto them more, n 1.565 cleaving unseparably unto him both in their hearts and lives; or let God worke any such visible notorious happy change in men, as to * 1.566 call them out of darknesse into his marvelous light,

and to translate them from under the power of Satan into the kingdome of his deare Sonne; and no sooner shall they be thus strangely p 1.567 altered from bad to good, or from good to better, but presently they are christened, as it were, with these two proverbs or reproach, and pointed at for * 1.568 Puritans and Precisians, as if they were now unworthy for to live because they are thus conver∣ted to the Lord. Before people turne religious and gra∣cious, they are never pestered with these disdainfull tearmes: but q 1.569 no sooner can they begin to looke to∣wards heaven, to change their vitious courses and amend their lives, but these Mottoes of contempt are cast upon them, even because they are growne better than they were before. Thus was it long agoe even in Salvian his dayes, who thus complaines. r 1.570 Statim ut quis melior esse tentaverit deterioris abjectione calcatur. Si fuerit sublimis, fit despicabilis; si fuerit splendidissimus, fit vilissimus: fi fuerit totus honoris, fit totus injuriae: ubi enim quis mutaverit vestem, mutavit protinus dignita∣tem. Perversa enim sum et in diversum cuncta mu∣tata. Si bonus est quispiam, quasi malus spernitur: si malus est, quasi bonus honoratur. Si honoratior quispiam se religioni applicuerit, illico honoratus esse desistit, ac per hoc omnes quodammodo mali esse coguntur ne viles habe∣antur. Et ideo non sine causa Apostolus clamat: Secu∣lum totum in malo positum est: et verum est •• merito enim totum in malo esse dicitur, ubi boni locum habere non possunt: siquidem ita totum iniquitatibus plenum est, a••t ut mali sint, qui sunt; aut qui boni sunt malorum persecutione crucientur. And thus is it now in our dayes. Therefore Puritans and Precisians are undoub∣tedly the very primest Christians, because they are ne∣ver

honoured with these titles till they s 1.571 turne better than they were at first, yea better than all those that re∣proach them by these names of s••orne. And here we may observe a difference betweene eminency in religion, and excellency in all other things besides. For let a man be exquisite in any other art or profession whatsoever, be it in Phisicke, Musicke, Law, Philosophy, or any li∣berall science, or mechanicke trade; yea let a man be a zealous forward Papist, Iesuite, Priest or Votary; the more eminent they are in all or any of these, the more honoured, reverenced, frequented, admired, and belo∣ved are they of all sorts of men; because they are but naturall humane excellencies, to which corrupt nature and the Divell have no antipathy at all. But let any man become a t 1.572 conscionable, zealous, sincere and forward professor of true religion, transcending others in the pra∣cticall power of grace, or in the inward beauty of holinesse; and the more perspicuously eminent he growes in these, the more is he commonly hated, slaundered, persecuted, reviled by the tongues of wicked men, and the greater Puritan doe they account him; because x 1.573 there is grace within him, that is diametrally contrary to their corruptions. Neither neede we wonder at it: for ever since God at first put y 1.574 enmity betweene the seede of the woman and the seede of the serpent, z 1.575 those who have beene borne after the flesh, have persecuted, slandered, abhorred those who have beene borne after the spirit; and a 1.576 those who who are of this world, have hated such who are redeemed out of the world; there b 1.577 being never as yet in any age, any concord or truce betweene Christ and Belial, light and darknesse, righteousnesse and unrighteousnesse, Beleevers and Infidels; c 1.578 those who are upright in the way, being

alwayes an abomination to the wicked, for these very rea∣sons onely, and no other; d 1.579 because they follow the thing that good is, and e 1.580 runne not with them into the same excesse of riot; f 1.581 because their works are good, and theirs who thus revile and hate them, evill:g 1.582 because their lives are not like other men, and their wayes are of ano∣ther fashion: because they are not for wicked mens turnes, and they are cleane contrary to their doings, upbraiding them with their offending the Law, objecting to their in¦famy the transgressions of their education, and abstai∣ning from their wayes as from filthinesse, h 1.583 testifying unto them by their holy lives, that the workes they doe are evill. These and no other were the true originall causes of mens hatred & reproach against i 1.584 Christians, against Christ and his Apostles heretofore; and of mens inve∣terate rancor and malicious calumnies against Puritans now, what ever mens pretences are against it, as I have more largely manifested in a k 1.585 precedent Treatise. If any thinke this strange, that men should be thus perse∣cuted, hated, reviled, nicknamed, slandered and con∣temned even for their grace, their holinesse, and the ve∣ry practicall sincere profession of religion: let them con∣sider but these few particulars which will give them ample satisfaction in the point. First, those frequent pre∣dictions or premonitions of our Saviour to all the pro∣fessors of his name: l 1.586 That they shall be hated, perse∣cuted, reviled of all men & Nations for his sake: m 1.587 that they shall seperate them from their company, cast out their names as evill, & say all maner of evill against thē * 1.588 falsly

for his names sake: n 1.589 that in the world they shall have tribulation, ando 1.590 that whosoever killeth them shall think he doth God good service. Secondly, that memorable position of St. Paul, 1 Tim. 3.11, 12. Yea, and p 1.591 all that will live godly in Christ Iesus shall suffer persecution: q 1.592 for through many tribulations and afflictions we must enter into the Kingdome of heaven. Thirdly, the exam∣ples of Gods Saints in all ages even from Adam to this present. If we looke upon Cain and Abel, the two first-borne of the world, wee shall beholde gracelesse r 1.593 Cain, who was of that wicked one, slaying his righteous brother Abel: & wherfore slew he him? S. Iohn resolves the question in these very termes, because his owne workes were evill and his brothers righteous: and there∣upon he grounds this inference; Marvell not, my bre∣thren, if the world hate you. s 1.594 Non enim mirum est, (writes Salvian) nunc sanctos homines quaedam aspera pati, cum videamus quod Deus etiam per maximum ne∣fas, primum sanctorum sivit occidi. Looke we upon ho∣ly King David, we shall finde him thus complaining: Psal. 38.19, 20. They that hate me wrongfully are multi∣plied, they also that render me evill for good are my ad∣versaries, (pray marke the onely reason) because I fol∣low the thing that good is. The Prophet Isay complai∣neth thus of his times: Isay 59.14, 15. Iudgement is turned away backward and justice standeth afarre off; for truth is fallen in the streets, and equity cannot enter: yea truth faileth, and hee that departeth from evill maketh himselfe a prey, or is accounted mad: yea hee brings in Christ himselfe prophetically speaking in this manner: * 1.595 Behold I and the children whom the Lord hath given me are for signes and wonders even in Israel. The Pro∣phet Amos writes thus of his age: Amos 5.8. They hate him that rebuketh in the gate, and abhorre him that speaketh uprightly: and the Prophet u 1.596 Zechariah in∣formes us, that Ioshua the high Priest, and his followers that sate before him (to wit, Christ and all his followers)

were men wondred at in the world, as if they were some monstrous creatures, or men besides themselves. The Prophet Daniel we know, was so x 1.597 unblameable in his life and actions, that his very enemies could not finde any errour, fault, or occasion against him, except it were concerning the law of his God, and that hee made prayers and supplications before the Lord his God three times a day: and for this his piety onely they procured him to be cast into the Lions den. I could instance in y 1.598 divers others of Gods dearest Saints who were thus persecuted and maligned for their graces before our Saviours time, but that Tertullian hath long since forestalled mee; whose memorable passage to this purpose I wish all Antipuritans to consider.z 1.599 Aprimordio justitia vim pa∣titur: statim ut ••oli Deus caepit invidiam religio sorti••a est. Qui Deo pla••uerat occiditur, et quidem à fratre, quo procliviùs impietas alie••um sanguinem sectaretur, à suo auspicata insectata est. Denique non modo justorum, ve∣rum etiam et Prophetarum: David exagitatur, Elias fu∣gatur, Hieremias lapidatur, Esaias secatur, Zacharias inter altare et ••dem trucidatur; perennes cruoris sui ma∣culas silicibus adsignans. Ipse clausula legis et Prophe∣tarum, nec prophetes sed Angelus dictus, contumeliosa caede truncatur in puellae salticae lucar. Et utique qui spi∣ritu Dei ageb••ntur, ab ipso in martyria dirigebantur, etiam patiendo quae praedica••sent, &c. Talia à primordio et praecepta et exempla debitricem martyrij fidem osten∣dunt. If wee looke upon a 1.600 Christ and his Apostles, we shall finde them hated, persecuted, slandered, reviled with opprobrious names and obloquies, b 1.601 being made as the very filth of the world, and as the offscouring of all things unto this day; yea wee shall see them martyred and put to death for no other cause at all, c 1.602 but onely for their grace, their holinesse, their transcendent good∣nesse, and their opposition to the sinnes and errours of the times: as I have d 1.603 elsewhere amply discoursed. If we behold the primitive Christians but a while, we shall

discover no other cause of their hatred and persecutions against them, but onely this, that they were Christians, that they were better than they were before, and more ho∣ly than their neighbours. This e 1.604 Pliny himse••fe af∣firmes in his Epistle to the Emperour Trajan. Affir∣mabant autem hanc fuisse summam vel culpae Christia∣norum, vel erroris; quod essent soliti stato die ante lucem convenire, carnemque Christo quasi De•• dicere secum in∣vicem: seque sacramento non in scelus aliquod obstrin∣gere, sed ne furta, ne latrocinia, ne adulteria committe∣rent, ne fidem fallerent, ne depositum appellati d••negarent: A••d yet for this alone were they persecuted and put to death. Hence was it that Clemens Alexandrinus writes thus in the behalfe of Christians: f 1.605 Nos ergo pro∣sequuntur, non ut qui nos esse injustos depraehenderent, sed quod nos vitae humanae injuriam facere existiment e•• quod simus Christiani, et ipsos inquam, qui sic vitam institui∣mus, et alios ad••ortamur ut vitam degant similem. Hence is that exce••lent discourse of Tertullian to the like pur∣pose: g 1.606 Ecce autem et odio habemur ab omnibus ho∣minibus nominis causa. Non scelus aliquod in causa est, sed nomen: et solius nominis crimen est. Non ideo bonus Caius, et prudens Lucius, quia Christianus. Vt quisquis nomine Christiani (I may now say Puritani) emendatur offendit. Oditur in hominibus innocuis, nomen innocuum. Nomen detinetur, nomen expugnatur, et ignotam sectam, ignotum et auctorem vox sola praedamnat, quia nominatur non quia convincitur. Which I may as justly apply to Purita••s and Precisians, as ever he did unto Christians who are persecuted and hated onely for their graces, their surpassing goodnesse, under the vizard of these odious names, * 1.607 by such who would rather slaunder, than imitate their holinesse. Hence Gregory Nazianzen also thus complained of the usage of the pious Christians of his age: h 1.608 Spectaculum uovum facti sumus non An∣gelis et hominibus, sed omnibus fermè improbis et flagiti∣osis, et quovis tempore et loco, in foro, in compo••ationibu••,

in voluptatibus, in luctibus: Iàm etiam ad scenam usque prodijmus (quod propemodum lachrymis refero) et cum perditissimis obscaenissimisque ridemur; nec ullum tam ju∣cundum est spectaculum, quàm Christianus comicis ca∣villis suggillatus. And is it not as true of i 1.609 Puritans and Precisians now, as it was then of Christians? Hence also was the complaint of holy St. Augustine. k 1.610 In∣sultatur homini quia Christianus est: insultatur etiam homini qui inter multos Christianos melius vivit, et ti∣mens aspera verba insultatorum incidit in laqueos diabo∣li. l 1.611 Tibi pro convicio objicitur quod Christianus es. Cur autem modo objicitur quod Christianus est? Tam pauci non Christiani remans••runt, ut ijs magis objiciatur, quia Christiani non sunt, quàm ipsi audeant aliquibus objicere quia Christiani sunt. Tamen dico vobis fratres mei, incipe quicunque me audis vivere auomodo Christia∣nus, et vide si non tibi objiciatur et à Christianis, sed no∣mine, non vita, non moribus. Nemo sentit nisi qui expertus est. And is not this the case of Puritans•• among titular Christians now? Survey we all the other m 1.612 Fathers and Ecclesiasticall Historians, we shall finde them very copious in this theame•• that the best Christians have beene evermore hated, persecuted and reviled by carnall men, and that onely for their grace and goodnes: Witnesse the expresse resolution of St. Chrysostome: o 1.613 Chri∣stianorum genus, non quia est odibile, sed quia est divi∣num, odiunt carnales: Which St. Augustine thus se∣conds. Invidentiae illius diabolicae qua invident bonis ma∣li, nulla alia causa est, nisi quia illi boni sunt, illi mali. p 1.614 Omnis enim malus ideo persequitur malum, quia illi non consentit ad malum. And this onely is the cause why Puritans and Precisians are thus maligned and despited now.

If any here object, that they condemne not Puritans for their goodnesse, but because they are hypocrites and dissemblers; or because they are seditious factious per∣sons, & enemies to the state and government; the crimes wherewith the world now charge them, * 1.615 whose accu∣sations are still as various, flitting and uncertaine a∣gainst Puritans, as they were of old against the Chri∣stians.

To this I answer first: That it is no wonder for Pu∣ritans to be reputed hypocrites and impostors now: For even our Saviour Christ himselfe was not onely counted, but q 1.616 called a Deceiver, and one who did but cheate the people; though we all know and beleeve that there was no guile at all within him: Yea all the A∣postles and Saints of God were accounted Deceivers, and yet they were true, 2 Cor. 6.8. And r 1.617 St. Hierom in∣formes us, that Christians were thus stiled even in his age. Vbicun{que} viderint Christianum, statim illud è trivio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; vocant Impostorem et detrahunt. Hi rumores turpissimos serunt, et quod ab ipsis egressum est, id ab alijs audisse se simulant; ijdem auctores et exagge∣ratores: as our Antipuritans are now. Secondly, admit that Puritans were but hypocrites & Impostors (which is impossible for any particular men to judge, since they are unacquainted with the secrets of their hearts,* 1.618 which God alone can onely search, which me thinkes should stop these objectors mouths) yet none exclaime against them as Puritans and Precisians for these vices onely; but for that very profession of religion which they make. For let a man be never so treacherous or deceit∣full in his dealing, yet if he make no forward professi∣on of religion, he may passe very well s 1.619 for a politique, crafty, provident man; he shall then be no Puritan: but

let him professe religion, be he never so honest in his dealings, yet he s•••••••• certainly be branded for a Puritan: It is not therefore mens hypocrisie, but their profession of religion that makes them Puritans: which if it be but meerely counterfeit, why doe not our Antipuritans make that profession of religion in truth, the very shew o•• which they so much hate, even for the substance sake? Thirdly, admit some Puritans or Precisians are meere Impostors, making * 1.620 religion a very vaile to cloake their treachery, and circumvent their brethren; as there are now too many such: yet malice it selfe must needs acknowledge that the Major part of them are most just and upright in all their dealings towards men; witnesse experience, and the common speech; that such and such are very honest and upright in their trades, or they are worthy Gentlemen which men may safely trust, but yet they are Puritans; as if their piety were a disparage∣ment to their honesty: and yet men hate and slander them all alike for the hypocrisie onely of some few; as they did the Christians in St. Augustines dayes. x 1.621 Quanta mala (saith he) dicunt in malos Christianos quae maledicta perveniunt ad omnes Christianos? Nunquid enim dicit qui maledicit, aut qui reprehendit Christia∣nos, ecce quid faciunt non boni Christiani? Sed ecce quae faciunt Christiani; non seperat, non discernit. Thus doe men deale with Puritans now; they hate, revile and persecute them in the lumpe without distinction; they deeme them hypocrites and deceivers all alike, when as the most of them are not such; (as if their very pro∣fession of religiony 1.622 made them hypocrites, which men are apt to believe:) therefore they detest them not for their hypocrisie which reacheth onely to some few, but for the strict holinesse and precisenesse of their lives alone, wherein they all accord. Fourthly, the reason why men thus uncharitablie forejudge•• all Puritans for hypocrites, though they neither know their hearts nor persons, is onely this; because they z 1.623 see that

holinesse, grace and goodnesse in them,* 1.624 which they finde not in themselves or others: and th••reupon to satisfie their owne selfe-condemning consciences, they censure all excesse of grace and holinesse as meere hypocrisie, for feare themselves should be reputed but prophane in wanting all those graces, those eminent degrees of holinesse wherein they excell. It was a true speech of an heathen Orator: a 1.625 An non hoc ita fit in omni po∣pulo? nonne omnem exuperantiam virtutis oderunt? Quid? Aristides nonne ob eam ipsam causam patria pulsus est quod praeter modum justus esset? Certainly if the exuberancy of morall vertues have made heathens b 1.626 odious unto vitious Pagans, no wonder if the tran∣scendent eminency of Puritans graces procure the ma∣lice, the reproaches of all carnall Christians, who being c 1.627 unacquainted with the power of saving grace them∣selves, are apt to censure it as folly, hypocrisie or mad∣nesse in all others: but yet this may be their comfort; * 1.628 Cùm damnamur à vobis, à Deo absolvimur.

If any now reply, that Puritans live not as they speake and teach; therefore the world condemnes them for hypocrites and dissemblers: let Seneca give them a satisfactory answer. * 1.629 Aliter, inquit, loqueris; ali∣ter vivis. Hoc per malignissima capita, et optimo cuique inimicissima b 1.630 Platoni objectum est, objectum Epi∣curo, objectum Zenoni, Omnes enim isti dicebant non quemadmodum ipsi viverent, sed quemadmodum viven∣dum esset. De virtute, non de me loquor. Et cum vitijs convicium facio, in primis meis facio: cum potuero, vivam quomodo oportet. Nec malignitas me ista multo veneno tincta deterrebit ab optimis. Ne virus quidem istud, quo alios spargitis, vos necatis, ne impediet, quo minus per∣severem laudare vitam, non quam ago, sed quam agendam scio, quo minus virtutem adorem, et ex intervallo ingenti reptabundus ••equar. Expectabo scilicet, ut quicquam ma∣livolentiae in••••olatum sit cui sacer nec Rutilius fuit nec Cato, &c. De alterius vita, de alterius morte disputatis;

et ad nomen magnorum ob aliquam eximiam laudem vi∣rorum, sicut adoccursum ignotorum hominum minuti ca∣nes, latratis. * 1.631 Expedit enim vobis neminem videri bo∣num; quasi aliena virtus exprobratio delictorum vestro∣rum sit. Inviti splendida cum sordibus vestris confertis, nec intelligitis quanto id vestro detrimento audeatis. Nam si illi qui virtutem sequuntur avari, libidinosi, ambitiosi{que} sunt; quid vos estis quibus ipsum nomen virtutis odio est? Negatis quenquam praestare quae loquitur, nec ad exem∣plar orationis suae vivere. Quid mirum? cum loquantur fortia ingentia, omnes humanas tempestates evadentia: cum refigere se crucibus conentur, in quas unusquisque ve∣strum clavos suos ipse adjicit. Non praestant Philosophi quae loquuntur, multa tamen praestant quod loquuntur, quod hone••ta mente concipiunt. Nam si et paria dictis a∣gerent, quid esset illis beatius? Interim non est quod con∣temnas bona verba, et bonis cògitationibus plena praecor∣dia studiorum salutarium, etiam citra affectum, laudanda tractatio est. Quid mirum si non ascendunt in altum? Arduos aggressus virtutis suscipe: etiam si decidunt mag∣na conantur. Generosa res est, respicientem non ad suas, sed ad naturae suae vires, conari alta, tentare, et mente majora concipere, quam quae etiam ingenti animo ador∣natis effici possint. Qui hoc facere proponet, volet, tenta∣bit, ad deos iter faciet; ne ille, etiamsi non tenuerit, mag∣nis tamen excidet ausis.* 1.632 Vos quidem qui virtutem culto∣rem{que} ejus odistis, nihil novi facitis. Nam et solem lu∣mina aegra formidant, et aversantur diem ••plendidum no∣cturna animalia, qui ad primum ejus ortum stupent; et la∣tibula sua passim petunt, abduntur in aliquas rimas, ti∣mida lucis. Gemite, et infaelicem linguam bonorum exer∣cete convicio. Instate, commordete, citius multo frange∣tis dentes quam imprimetis. It is true that the best of all c 1.633 Gods children have their weaknesses, their passions and infirmities, which they cannot wholly conquer whiles they continue here; they have d 1.634 flesh in them as well as spirit, which sometimes shewes it selfe; they

have e 1.635a dying body of sinne within them, which though it f 1.636 raignes not in them as a King, yet sometimes it overmasters them in some particular actions as a ty∣rant; g 1.637 insomuch as they cannot doe the good they would, and the evill that they would not that they doe•• But yet this frees them from hypocrisie. First, that they unfainedly h 1.638 desire and endeavour to mortifie all their sinnes and lusts, and to be freed from them. Se∣condly, they utterlyi 1.639 abominate and detest their sinnes, continually watching, fighting, praying against them, and labouring to destroy them. Thirdly, when they fall in∣to any sinne of infirmity out of humane frailty, k 1.640 they condemne and judge themselves for it; it is their greatest griefe and shame, and they goe mourning for it all their dayes,l 1.641 loathing and abhorring themselves because they have thus offended. Fourthly, they become more m 1.642vi∣gilant against their sins and frailties for the time to come, binding n 1.643 themselves by solemne vowes and covenants never to relapse into them more, o 1.644 crying mightily unto God for strength to resist•• and power to subdue them. Fifthly, they p 1.645allow not themselves in one knowne sinne whatsoever; they sinne not so frequently, in that manner as others doe, q 1.646 keeping themselves innocent for the most part from great offences, and notorious sinnes, in which those who most condemne them wallow. Last∣ly, they leade farre r 1.647 holier and stricter lives than other men, they serve and honour God more than they; they s 1.648 love and feare God more than others, being farre more frequent, more constant in hearing, reading, prayer, meditation, fasting, and all holy duties, than those who declaime against them most; and yet t 1.649 they desire, they endeavour to be better and holier every day. Therefore they are no hypocrites, as all Antipuritans for the most part are; who professe themselves Christians as well as Puritans, and yet live like Pagans, like Infidels in grosse notorious sinnes, without any shame or sor∣row for them, or any warre against them, endeavou∣ring

not to t 1.650 grow better than they are.

For the second part of the Objection; that Puritans and Precisians are seditious, factious, troublesome, re∣bel••ious persons and enemies both to state and govern∣ment: and that this onely is the cause why they are so much hated, persecuted, reviled. I answer, that this is an ancient scandall which hath beene alwayes laid up∣on the choycest Saints of God from age to age; whe••∣fore we may the lesse wonder at it now. For did not d 1.651 Pharaoh long agoe, thus censure Moses and Aaron, and thereupon drove them out of his presence as factions persons who did let the people from their worke, and stirre them up to mutinie? Did not e 1.652King Ahab accuse the holy Prophet Eliijah as a troubler of Israel, when as it was onely himselfe and his fathers house that did disquie•• it? and f 1.653did he not hate and imprison the good Prophet Micaiah as an enemie to him and his proceedings, be∣cause he alwayes prophecied truth unto him, and would not flatter him in his ungodly courses and humours? Did not that wicked g 1.654 favourite Haman, accuse the whole Nation of the Iewes to King Ahasuerus, that their lawes were diverse from all people, that they kept not the Kings lawes, and that it was not for the Kings profit to suffer them; and thereupon procure the Kings Letters to the Lieutenants and Governours of the people, that they might be destroyed? Did not h 1.655 Rehum and Sh••mshai write letters to King Axtaxerxes against Hierusalem of purpose to hinder the building of it ou•• of their malice ••o the pious Iewes: that it was a rebellious and a bad Ci∣tie, and hurtfull unto Kings and provinces, and that they had moved sedition of old time in the middest thereof, for which cause it was destroyed: informing the King withall, that if the walls thereof were set up againe, they would not then pay toll, tribute and custome, and so the Kings revenue should be endammaged? and did not* 1.656 S••n∣ballat send his servant to Nehemiah with an open letter in his hand, wherein it was written; it is reported among

the heathen, and Gashmu saith it, that thou and the Iewes thinke to rebell, for which cause thou buildest the wall, that thou maist be their King? &c. Was not the Prophet i 1.657 Ieremy persecuted and imprisoned by the high Priest, the Prin••es and all the people, for a man of strife and con∣tention to the whole earth; as a professed enemie both to the King, the State, and all the people, for no other cause but this, that he faithfully delivered those displeasing mes∣sages which God enjoyned him to proclaime against them for their sinnes? Did not k 1.658 Amaziah the Priest of Bethel accuse the Prophet Amos to King Ieroboam, for conspiring against him in the middest of the house of Isra∣el, and that the land was not able to beare his words? Which scandalons accusation not succeding, did hee not thereupon advise him, to flee into the land of Iudah, and to eate bread and prophecie there; charging him like an Episcopall controller, not to prophecie any more at Bethel, for it was the Kings Chappell, and the Kings Court, where he would have no faithfull Prophets, no truth-telling sinne-rebuking C••aplaines come who knew not how to flatter. Did not l 1.659 the governours who con∣spired together against the Prophet Daniel, put in this information against him to King Darius, that he neither regarded him nor his decree which hee had signed; accu∣sing him of disobedience•• faction and opposition to his lawes and royall authority? Yea was not our blessed Sa∣viour himselfe, though he m 1.660 payed tribute to Caesar, in∣joyning all his followers,n 1.661 to give unto Caesar the things that were Caesars; being as free from all sedition or re∣bellion against Princes as from all other sinnes; accused, condemned as a seditious Anti-monarchicall person? Did not the o 1.662 whole multitude of the people with the chiefe Priests and Scribes accuse him before Pilate, say∣ing; We found this fellow perverting the Nation, and for∣bidding to give tribute to Caesar, saying, that he himselfe was Christ a King? and did not they thereupon cry out against P••tate when as he sought to have released him,

saying, if thou let this man goe, thou art not Caesars friend, for he speaketh against Caesar? And if our most innocent Saviour were burthened with these most false and scan∣dalous reproaches of sedition, faction, treason and rebel∣lion against Caesar; no wonder if* 1.663 none of all his follow∣ers can be exempted from these calumnies: p 1.664 For if they have thus falsely called the Master of the house Bel∣zebub, how much more will they stile those of his houshold so? the Disciple not being above his Master, nor the servant above his Lord; as himselfe doth argue in this very case. To confirme this further by some other pregnant examples. Was not q 1.665 St. Paul himselfe, together with all the Disciples and beleeving Christians both at Philippi and Thessalonica, accused by the Iewes and other lewd companions, as men who did exceedingly trouble the Citty, and teaching new customes which it was not lawfull for men either to receive or observe? that did all contrary to the decrees of Caesar, and that they had tur∣ned the whole world upside-downe, insomuch that r 1.666 their sect was every where spoken against? Did not the Iewes cry out against this most laborious Apostle St. Paul, say∣ing, s 1.667 Men and brethren helpe; this is the man that teacheth all men every where against the people and the law and this place, and hath likewise defiled this holy place; and did not all the people thereupon lay violent hands upon him, intending to put him to death, as a most seditious factious person. Yea did not t 1.668 Tertullus the Iewish Orator, accuse him before Felix, and the high Priests & Pharisees traduce him before Festus, for a pesti∣lent fellow, a mover of sedition among all the Iews through∣out the world, & a ringleader of the sect of the Nazarens? And yet who so free from sedition, fa••tion, rebellion or discord, as this most blessed Apostle; who commandeth u 1.669 every soule to be subject to the higher powers: x 1.670 to obey those who have the rule over them, and to submit unto them even out of conscience sake? y 1.671 who exhorts all men to make supplications, prayers, intercessions and

thanksgivings for Kings and all that are in authority: to z 1.672 keepe the unity of the spirit in the boud of peace: to a 1.673 marke those who cause divisions and offences contrary to the doctrine they had received, and to avoid them: b 1.674 blaming the Corinthians for their dissentions. Besides this, doth not St. Peter informe us, c 1.675 that albeit the Christians in his time had their conversation honest a∣mong the Gentiles, submitting themselves to their Go∣vernours, Kings and lawfull ordinances for the Lords sake; yet the Gentiles were alwayes speaking against them as evill doers, and falsly accusing their good conversation in Christ, as if they were nought but seditious factious people, and rebels or enemies to Governours and govern∣ment? To passe by d 1.676 many notable texts of Scripture which ratifie this notorious truth; Doe not e 1.677 Tertul∣lian, f 1.678 Arnobius, g 1.679 Lactantius,h 1.680 Iustin Martyr, i 1.681 Minutius Felix, k 1.682 St. Chrysostome, with l 1.683 all Ecclesiasticall Historians, both ancient and moderne, ex∣presly informe us, that the primitive Christians (who were oft nicknamed by the ignominious titles of m 1.684 Ga∣lilaans, Sibyllists, Impostors, Greekes, Sarmentisij, Se∣massij, Biothonati, Magitians, n 1.685 Ioannites, and the like, as they are now derided under the names of Puritans and Precisians) though they were neve•• detected of any tre••son, rebellion, mutinie, or sedition whatsoever (the case of those whom men stile Puritans and Precisian••

now:) yet they were alwayes slandered, accused, traduced, persecuted as refractory, seditious, factious, mutineers; as enemies and rebels to the Emperours and Governours under which they lived, and as the authors of all the mis∣chiefes and troubles that hapned in the world; by which false pestilent suggestions in the eares of Princes, continu∣all bloody persecutions were raised up against these inno∣cent lambes, who had no other offensive or defensive armes, but prayers and teares: and doe not the Century-Au∣thors thence conclude evē for our present times; o 1.686 So∣lenne est ut Christianis crimina seditionis, blasphemiae, et lesae majestati•• à persecutoribus affingantur, quibus ta∣men non sun•• obnoxij? Doe we not likewise reade, that p 1.687 Athanasius, q 1.688 Basil, r 1.689 Nazianzen, s 1.690 Chry∣sostome, with sundry other ancient sinne-reproving, error-confuting Bishops were accused of faction and sedition for ••pposing the sinnes and vices of the times? and was not our owne worthy t 1.691 Bishop Latimer, with other pi∣ous Martyrs, accused, slandered as raisers of sedition, as factious, turbulent, and seditious persons, by those whose sinnes and errours they reproved, and that even in good King Edward the 6•• his dayes? Survey wee all the Fathers, all Ecclesiasticall Stories, we shall finde poore innocent peaceable harmelesse conscionable Christians in all times and places, maliciously slaundered with the crimes of sedition, faction, rebellion, disobedience to Princes and their lawe••, of purpose to make them odi∣ous both to Prince and people, even without a cause; u 1.692 they being but as lambes in the very midst of wolves. And is it any wonder then•• that Puritans and Precisians should suffer the very selfesame calumnies now? Alas what powder treasons, x 1.693 what conspiracies have these poore Play-condemning Puritans and Precisians hatched against King or State? what rebellions have they raised? what publike up••ores have they ever cau∣sed

from the beginning of reformation till this present? what treacheries, what mutinies are they guilty of, that they are thus condemned, as if they were as bad or worse than Papists, Priests or Iesuites, (for so some a••firme;) whose y 1.694 very faith is faction, whose doctrine rebellion, and their practise Treason? Certainly were these whom the dissolutenesse of the times now brand for Puritans and Precisians, though every way confor∣mable to our Churches discipline, such rebels, facti∣onists, mutineers, disobedient antimonarchicall persons as the world conceives them, as Papists, Priests, Iesu∣ites, prophane & dissolu••e companions proclaim thē for to be, we should have seene some fruits, experiments and z 1.695 detections of it ere this. But blessed be God, we have heard of no Puritan treasons, insurrections or rebellions in our age; and experience (in despite of scandall and all lying rumours) hath manifested, that these Puritans and Precisians are such persons as both a 1.696 feare God and honour the King, though they oppugne the corrup∣tions, sinnes, profanesse, and Popish and Pelagian Er∣rors of the times, with all such factious Innovators, who either broach new heresies and superstitions, or revive olde. As for their loyalty to their Prince, his power and prerogative, it is so apparant, that howe∣ver Papists and persons popishly affected,b 1.697 now slan∣der them as enemies to Monarchie and Princes Preroga∣tives in words, (to c 1.698 take off this merited imputation from themselves) yet they b••ame them even under the very name of Puritans, as over-great advancers and chiefest patriots and propugners of Monarchy, of Princes supre∣macy, in their d 1.699 printed workes; none going so farre

in suppressing the Popes usurped Authority, or e••lar∣ging the Kings and tempora••l Magistrates preroga∣tives and supremacy as they, as even the Iesuite in his Answer to Deus et Rex, hath proclaimed u••to all the world. Let therefore the Moguntine Iesuites Contzen disciples, (following the desperate plot of their Master, to cheat a Protestant Church of her religion•• and to scrue in Popery into it by degrees without noyse o•• tumult, by raising slaunders upon the Doctrines and per∣sons of the most zealous Protestant Ministers and Pro∣testants, to bring them into the Princes, e 1.700 and peoples hatred, and thrust them out of office) accuse Puritans of faction, sedition and rebellion now, f 1.701 without any ground or proofe at all as the Pagans did the Christians long agoe: or let the Epicures and prophane ones of our voluptuous times repute them such, because they g 1.702 wage warre against their sinnes and sinfull pleasures: yet now upon the serious consideration of all these pre∣mises, I hope their consciences will acquit them of these malicious slaunders, and readily subscribe to this apparant truth, that they are the holiest, meekest, and most zealous Christians, and that they are onely hated and reviled for their goodnesse.h 1.703 Since therefore these Play-censuring conformable Puritans and Precisians in their proper colours (uncased of these odious persecu∣ted termes of scandall, which represent them to mens fan∣sies in a most ugly forme; i 1.704 there being never poore perse∣cuted word, since malice against God first seized upon the damned Angels, and the graces of heaven dwelt in the heart of man, that passed through the mouthes of all sorts of unregenerate men with more distastfulnesse and gnash∣ing of teeth, than the name of PVRITAN doth at this day: which notwithstanding as it is now commonly meant, and ordinarily proceedes from the spleene and spirit of pro∣phanesse and good fellowshippe, is an honourable nicke∣name of Christianity and grace; as a worthy reve∣rend Divine observes:) are the very eminentest, choi∣cest,

and most gracious forward Christians, let us not thinke the better, k 1.705 but farre worse of Stage-playes, because they all abominate, condemne them, as all good Christians have done before them: and if any have thus persecuted, hated, or reviled them out of ignorance or malice heretofore, let them heartily bewaile it, and give over now, l 1.706 because it is not onely a kinde of sacriledge, but even an high indignity and affront to God himselfe, to hate, to slaunder, persecute or wrong his servants, espe∣cially for controlling us in our delights of sinne, of which these constantly condemned Stage-playes are the chiefe. And for a close of this Objection, and Scene together, let us all remember that worthy sentence of St. Hie∣rom: m 1.707 Apud Christianos, ut ait quidam, non qui pa∣titur, sed qui facit contumeliam, miser est: and then these maliciou•• calumnies against Puritans and Precisi∣ans will quickly vanish.

CHORVS.

YOV have seene now Christian Readers, the severall arguments and Authorities against Stage-playes, together with the ••lender Apologies for them, which

how poore, how illiterate and weake they are, the ve∣ry meanest capacity may at first discerne. y 1.708 I beseech you therefore by the very mercies of God, as you tender the glorie of Almighty God; the honour and credit of religion; the happinesse and safety both of Church and State; the serious covenant you have made to God in baptisme; z 1.709 to forsake the Divell and all his workes, the pompes and vanities of this wicked world, with all the sin∣full lusts of the flesh; whereof Stage-playes certainly are not the least: as you regard that solemne Confession you have publikely made to God, and ratified in the very sacred blood of the Lord Iesus Christ, at every recei∣ving of the Sacrament; a 1.710 that you doe earnestly re∣pent, and are heartily sorrie for all your misdoings; that the remembrance of them is grievous unto you; the bur∣then of them intollerable; and that you will ever here∣after serve and please God in newnesse of life, to the ho∣nour and glory of his name: * 1.711 offering and presenting unto the Lord your selves, your soules and bodies to be a reasonable, holy, and lively sacrifice unto him: or as you respect your owne, or others soules, whom c 1.712 your evill examples may leade downe to hell: that upon the serious perusall of all the premises, you would now at last abominate and utterly abandon Stage-playes, as the very fatall pests both of your mindes and manners, and the most desperate soothing enemies of your soules, d 1.713as all ages, all places have found thē by experience. It may be some of you through e 1.714 ignorance and incogi∣tancy have formerly had good opinions and high thoughts of Playes and Players, (as being altogether un∣acquainted with their infernall originall•• and most lewd effects, which f 1.715 I have here displayed to the full, and that made you so diligently to frequent them:) Let not this then which was only the ••in of ignorance, of weak∣nesse heretofore, become the g 1.716 sinne of wilfulnesse, or presumption now: but as God by these my poore en∣deavours hath opened your eyes to see, so doe you pray

unto him for strength and grace, to re••orme your anci∣ent errour in this case of Playes. h 1.717 Repent therefor•• with teares of griefe, for what is past; and then speedily divorce your selves from Playes and Theaters for time to come; that as your consciences upon the serious per∣usall of all the premises, cannot but now subscribe to this strange Paradox, (as some may deeme it) which I have here made good: i 1.718 That all popular and com∣mon Stage-playes, whether Comicall, Tragicall, Satyri∣call, Mimicall, or mixt of either: (especially as they are now compiled and personated among us) are such sinfull•• hurtfull, pernicious recreations, as are altogether un∣seemely, yea unlawfull unto Christians: so the lives and practise likewise may say Amen unto it. So shall you then obtaine the intended benefit, and I my selfe enjoy the much desired end of these my weake Endea∣vours, which was, which is no other, but Gods owne glory, your temporall and eternall happi∣nesse, and the Republickes welfare: For which as I have hitherto laboured, so I shall now by Gods assistance proceede to endeavour it in the ensuing part of this Play-scourging Dis∣course; w^ch now craves your fa∣vour and at∣tention too.

Notes

• a 1.1

  Ad excusan∣das excusatio∣nes in peccatis ista praetendūt. Christus autem non arte illu∣ditur. Hierom. Epist. 4. c. 9.
• b 1.2

  Tanta est e∣nim vis volup∣tatum, ut et ig∣norantiam pro∣telet in occasi∣onem, et con∣scientiam cor∣rumpat in dif∣fimulationem, aut utrumque. Tertull. De Spe∣ctac. c. 1.
• c 1.3

  Quam sapi∣ens argumen∣tatrix sibi vid••∣tur ignorantia humana, prae∣sertim cum ali∣quid eiusmodi de gaudiis et de fructibus sae∣culi metuet a∣mittere. Tertul. Ibid.
• d 1.4

  Nam et eousque enervatus est Ecclesiasticae disciplinae vigor, et ita omni languore vitiorum, praecipitatur in peius, ut iam non vitiis excusatio sed au∣thoritas detur: quoniā non desunt vitiorum assertores blandi et indulgentes patroni qui praestant vitiis authoritatem; et quod est deterius, censuram Scripturarum coelestium in advocationem criminum et spectaculorum convertunt &c. Cyprian de Spectac. lib.
• e 1.5

  Advers. Gen∣tes l. 7. p. 232. to 240.
• f 1.6

  Hom. 38. in Matth. & Hom. 3. De Davide et Saule.
• g 1.7

  De Consensu Evangelistarū, l. 1. c. 23. De Civit. Dei l. 2. c. 29. & l. 6. c. 5, 6, 7, 8.
• h 1.8

  De Guberna∣tione Dei l. 6.
• i 1.9

  Acts 19.24. to 29.
• k 1.10

  See Act 7. Scene 5.
• l 1.11

  Nulli enim peccatori de est impu••ens prae∣textus &c. Sed hi quidem sunt praetextu•• qui nihil hab••nt rationis, n••c se ••ilo iure pos∣sunt defendere. Chrysost. Hom in Psal. 140. T••m 1. Col. 1110. C•• D.
• m 1.12

  Quid dicam de iis nescio, qui cum semel aberraverint constanter in stul••itia perseverant, et vanis vana defendunt; nisi quod eos interdum puto aut ioci causa philosophari•• aut prudentes et scios m••n••acia defenden∣da suscipere, quasi ut ingenia sua in malis rebus exerceant vel ostende••t. Lactantius De Falsa Sapientia. l. 3. ••. 24.
• * 1.13

  Objection 1.
• n 1.14

  Theatrum est locus semicir∣culi figuram habe••s, in quo stantes populi ludos scenicos intus inspicie∣bant, unde a Spectaculo Graece Theatri nomen acce∣pit. Bed•• in Acta Apost. c. 19. Tō. 5 Col. 658. & De Nominibus loco∣rum in Actis A∣post. Ibid. Col. 672.
• * 1.15

  See Ambrose, Hierom, Chry∣sostome, Theo∣doret, Primasi∣us, Sedulius, Remigius, Be∣da, Haymo, An∣selme, Oecumenius, Theophylact, HRabanus Maurus, Lyra, Tostatus, Gorrhan, Aretius, Musculus, Calvin, Marlorat, and others Ibidem, some of which take it litte∣rally, that St. Paul did actually fight with beasts in the Theatre at Ephesus.
• * 1.16

  Answ. 1.
• o 1.17

  Act. 7. Scen. 1.
• p 1.18

  Iosephus An∣tiqu. Iudaeo••u•• l. 15. c. 11. See Act. 7. Scene 2. p. 548. to 558.
• q 1.19

  1 Pet. 4.2, 3. Eph. 2.2, 3. c. 4 17. to 25. 1 Cor•• 10.20, 21, 22. Tit. ••.3. Rom. 12.••. c. 13.12, 13, 14. 1 Iohn 2.15, 16. See Act. 7. Scene 1••
• r 1.20

  Ego Paulus minimus Apo∣stolorum haec dispono vobis Episcopis et Presbyteris. Scenicus si ac∣cedat sive vir sit sive mulier, auriga, gladia∣tor, cursor sta∣dii, ludius, O∣lympius, cho∣raules, cytha∣raedus, lyristes, faltator, caupo, desistat vel re∣iiciatur. Thea∣tralibus ludis qui dat ope∣ram, vel desi∣stat, vel reiicia∣tur. Clemens Rom. Constit. A∣post. l. 8. c. 38.
• s 1.21

  Constit. Apo. stol. l. 2. c. 65, 66••
• * 1.22

  See Act. 7. Scene 2, 3, 4, 5.
• v 1.23

  Si ad boni incitamentum divina praecep∣ta deessent, pro¦lege nobis san∣ctorum exem∣pla sufficerent. Isi••dor. Hispal. De Summo bono l 7. c. 11.
• * 1.24

  S••e Socrates Hist. Eccl. l. 7. c. 13. Philo Iudaeus in Flac∣cum lib. p. 1305, 1306, 1312. Coc. Sabellicus, AEnead. 4. lib. 8. pag. 636. C. accordingly.
• x 1.25

  Et Atticis quo que Quibus theatrum curiae praebet vicem, Vna est Athenis atque i•• omni Graecia, ad consulendum publici sedes loci. 〈◊〉〈◊〉 Sa••i••ntum p. 86.
• y 1.26

  Florido. ••um l. 1. p. 302.
• z 1.27

  Pro Flacco Oratio.
• a 1.28

  Tunc Antiochensiu•• Theatro•• ingressus, ubi illis consultare mos est. Historiae, l. 24. sect. p. 474.
• b 1.29

  Pars maxima super Theatrum ••ir••a{que}, assueti et ante spectaculis concionum consistunt. Rom. Hist. l. 24. sect. 39. v. 542.
• c 1.30

  Apud Nonni••m: & apud Bulengerum, De Theatro l. 1. c. 32.
• d 1.31

  Ibidem.
• e 1.32

  Ibidem.
• f 1.33

  Oratio 32.
• g 1.34

  Dion, Bibl. Patr. Tom. 5. pars 1. p. 60. D.
• h 1.35

  Eccles. Histor. l. 8. c. 24.
• i 1.36

  Eccles. Hist. l. 3 c. 19.
• k 1.37

  Historiae l. 7. c. 30.
• l 1.38

  Annales Ec∣cles. Anno•• 363. sect. 4.
• i 1.39

  See Theophy∣lact, Lyra, and others Ibidem, & Socrates Scholasticus Eccles. Hist. l. 7. c. 13. H••abanus Maurus, De V∣niverso l. 20 c. 16. & 36. Tom. 1. p. 248, 250.
• k 1.40

  Acts 19.29. to 41.
• l 1.41

  Acts 19.35. to 41.
• m 1.42

  Ambrose, Hierom, Sedu∣lius, Chryso∣stome, Theo∣doret, Prima∣sius, Occume∣nius, Beda, Theophylact, in 1 Cor. 4.9. & Chrysost. Hom. ad Neo∣phy••os, Tom. 5. Col. 619. C, D.
• n 1.43

  Ambrose, Re∣migius, Beda, Anselme in 1 Cor. 4.9.
• o 1.44

  Beda, An∣selme, HRaba∣nus Maurus, Lyra, and o∣thers, in 1 Cor. 4.9.
• p 1.45

  Hebr. 11. v. 7. to the end, &c. 12.1, 2, 3.
• q 1.46

  1 Cor. 4.19. Acts 4.27, 28. Phil. 1.29.
• r 1.47

  See Act. 1. Scene 1, 2, 3. & Chorus.
• s 1.48

  Acts 13.7. 1 Cor. 11.1. 1 Pet. 2.20, 21.
• t 1.49

  1 Cor. 4.9. Rom. 8.36. Psal. 44.22. See Chrysost. ad Neophytos, Tom. 5. Col. 619, B, C.
• v 1.50

  See Tertulli∣an, Exhortatio ad Martyres, & Cyprian de Duplici Marty∣rio.
• x 1.51

  Cyprian E∣pist. l. 1. Epist. 3, 4. l. 2. Epist. 6. l. 3. Epist. 5. & 25. & l. 4. Ep. 2. & 6.
• y 1.52

  Cyprian Ep. l. 1. Ep. 10. Eu∣cratio.
• z 1.53

  See Act. 4. Scene 1. throughout.
• a 1.54

  Matth. 24.43 44. 1 Thess. 5.2 2 Pet. 3.10. Rev. 3.3. & 16.15.
• b 1.55

  Matth. 25.27
• c 1.56

  Hoc in loco dixe••im, longe melius fuisse istis nullas lite∣ras nosse, quam sic literas lege∣re. Verba enim et exempla quae ad exhortatio∣nem Evangeli∣cae virtutis po∣sita sunt, ad vi∣tiorum patro∣cinia transfe∣runtur, quoni∣am non ut spe∣ctarentur ista scripta sunt, sed ut animis nostris instan••tia maior exci∣taretur in rebus profuturis, dū tanta est apud Ethnicos in r••∣bus nōprofutu∣ris. Argumentū est ergo exci••tandae virtu••is, non permissio sive libertas spectandi Gen∣tilis erroris; ut per hanc animus plus accendatur ad evangelicam virtutem propter divina praemia, cum per omnium laborum et dolorum calamitatem concedatur pervenire ad terrena compendia. Cyprian de Spectaculis lib.
• d 1.57

  Nam quod Elias auriga est Israelis, non pa∣trocinatur spe∣ctandi•• Circen∣sibus, in nullo enim is Circo cucurrit. Et quod David in conspectu Dei choros egit, ni∣hil adiuvat in Theatro seden∣tes Christianos fideles. Nulla e••nim obscaenis motibus mem∣bra distor∣quens, desulta∣vit Graecae li∣bidinis fabu∣lā: aera, cythara ••t ••ybiae Deum cecinerunt, non Idolum. Non igitur praescri∣bitur ut spe∣ctentur ill••cita: diabolo artifi∣ce ex sanctis in illicita mutata sunt. Praescribat igi••ur istis pu∣dor, etiamsi non possunt sacrae literae. Non pudet, non pudet in∣quam, fideles homines, et Christiani sibi nominis auctori••a••em vendicantes, superstitiones vanas Gentilium cum spectaculis mixtas de scripturis coelestibus vindicare, et auctoritatē idololatriae conferre? Nā quan∣do id quod in honore alicuius idoli ab Ethnicis agitur, a fidelibus Christianis in spe∣ctaculo frequentatur, et idololatria gentilis asseritur, et in contumeliam Dei religio vera calcatur. Ibidem.
• * 1.58

  Objection 2.
• e 1.59

  See Hay∣woods Apolo∣gie for Actors.
• * 1.60

  Commenta∣riorum lib. 29. fol. 113.
• * 1.61

  Answer 1.
• f 1.62

  See Act. 6. Scene 5. & Act. 7. Scen. 6, 7. Bodinus De Repub. l. 6. c. 1. & Guevara his Diall of Princes, l. 3. c. 43. to 48.
• g 1.63

  See Act. 6. Scen. 3, 4, 5, 6. & Act. 7. Scen. 6, 7.
• h 1.64

  De Repub. l. 6. cap. 1. Gue∣vara, Diall of Princes, l. 3. c. 43. p. 509. He••o∣dian Hist. l. 1. p. 29, 31.
• i 1.65

  See Act. 1. Scene 1, 2, 3. & Godwins Roman Anti∣quities, l. 2. sect. 3. c. 1. to 11.
• k 1.66

  Politicorum lib. 7. c. 17. sect. 77. p. 501, 502.
• l 1.67

  Act. 1. Scen. 1, 2, 3. See. Hero∣dian Hist. l. 1. p. 29, 31, 55, to 74. & l. 5. p. 267 to 282.
• l 1.68

  Act. 1. Scen. 1, 2, 3. See. Hero∣dian Hist. l. 1. p. 29, 31, 55, to 74. & l. 5. p. 267 to 282.
• m 1.69

  Historiae Rom. l. 9. sect. 30. & lib. 7. s•• 2, 3. Valerius Max. l. 2. c. 4. sect. 4.
• n 1.70

  Fastorum l. 6 p. 114.
• o 1.71

  Vino (cuius avidum ferme genus est) sopi∣unt &c. L••vie Ibidem.
• * 1.72

  See Polychro∣nicon, l. 3. c. 34. fol. 131. Vola∣teranus, Co••∣ment. l. 29. f. 312 313. I. G. his Refutation of the Apologie for Actors, p. 21, 22. Pru∣dentius Contra Symmachum l. 1.2. & Bib. Patr. Tom. 4. p. 910. &c.
• * 1.73

  L. 2. c. 5. sec. 4.
• p 1.74

  See 1 Cor. 8. c. 10, 20. to 32. 2 Cor. 6.14. to 18. 1 Ioh. 5.21. See Act. 1. Scen. 1, 2, 3.
• q 1.75

  See Act. 7. Scene 2, 3, 4, 5, 6, 7.
• r 1.76

  1 Ioh. 2.6. Rev. 14.4. 1 Pet. 2.21, 22. Phil. 3.17. Heb. 13.7 1 Cor. 11.1.
• s 1.77

  Levit. 18.13. Deu••r. 12.29, 30. Matth. 6, 7, 8, 31, 32. Eph. 2.2, 3. c. 4.17, 18, 19. Col. 2.20. 1 Pet. 4••1, 2, 3. 1 Thess. 4.4, 5 See Act. 1. Scene ••.
• t 1.78

  Psal. 106.35. 2 Chron. 36.14.
• v 1.79

  Mich. 1.10. 2 Sam. 1.20.
• x 1.80

  See Act. 6. Scen. 5. & Act. 7. Scene 6, 7
• y 1.81

  See Act. 4. Scene 1, 2, 3.
• * 1.82

  Objection 3.
• z 1.83

  See Hay∣woods Apolo∣gie for Actors, where this Ob∣iection is made.
• * 1.84

  Answ. 1.
• a 1.85

  See Act. 6. Scene 5. & Act. 7. Scene 6, 7.
• b 1.86

  See Act. 4. Scene 2.
• c 1.87

  Non ••adem vulgusque de∣cent et lumina rerum. Ouid, ad Li••iam pars 1. p. 323.
• d 1.88

  Iohn Saris∣bury, De Nu∣gis Curialium, l. 1. c. 7, 8. Bodi∣nus De Repub. l. 6. c. 1. Chry∣sost. Hom. 13. in 1 Cor. Tom. 4. p. 356. accor∣dingly.
• e 1.89

  Rom. 13.1. 1 Pet. 2.13, 14.
• f 1.90

  Princeps par omnibus, sed in caeteris ma∣ior quo meli∣or. Plin. sec. Pa∣••eg••r. Traiano dictus, p. 18.
• g 1.91

  Facere recte cives suos prin∣ceps optimus faciendo do∣cet, et cum im∣perio maximus sit, exemplo maior est. V••lleius Pater••. Rom. Hist. l. •• p. 134. Vita Princis censura est, ea{que} perpe••ua: ad hanc dirigimur, ad hanc convertimur: nec tam imperio nobis opus est quam exem∣plo, quippe in∣fidelis recti magister est metu••. Melius homines ex∣emplis docen∣tur; quae in primis hoc in se boni habent, quod appro∣bant quae prae∣cipiunt fieri posse. Plin. Pa∣negyr. Traiano dict. p. 38.
• h 1.92

  Nihil est in Rege ferendum ne ludo quidē quod non ap∣tum atque de∣corum sit. Oso∣rius De Regum Instit. lib. 2. f. 35.
• i 1.93

  Alia est con∣ditio ••orum qui in turba quam non ex∣cedunt latent: quorum et vir∣tutes ut appa∣reant diu lu∣ctantur, et vi∣tia tenebras habent: vestra facta dictaque rumor excipit, et ideo nulli magis timendum est qualem famam habe∣ant, quam qui qualemcunque habue••int magnam habituri sint. Senc••a de Clemential. 1, c. 8. See Plin. Paneg. Traiano dict. p. 72.
• k 1.94

  Summae enim magnitudinis servit••s est non posse fieri minorem. Seneca De Clementia l. 1. c. 8.
• l 1.95

  See Act. 4. Scene 1. & Act. 6. & 7. throughout.
• m 1.96

  See Act. 7, Scene 2, 3, 4, 5, 6, 7.
• n 1.97

  4 H. 4, c. 27. 3 H. 8, c. 9, 34, & 35 H. 8, c. 2. 1 Ed. 6, c. 1.14 Eliz. c. 5.39 Eliz. c. 4.3 Iacobi c. 21. & 1 Caroli c. 1.
• o 1.98

  A∣quila magnas praedas, non muscas; leo lupos, non mures capit. Case Polit. l. 2. c. 5. p. 136.
• p 1.99

  AEquum quidem est ut quam quis in alios legem statuit, ••andem etiam ipse non gra∣vatim sub••at. Diodorus Sic. Bibl. Hist. l. 13. sect. 30, page 494.
• q 1.100

  Psal. 101.4, 5, 6, 7, 8.
• r 1.101

  1 Sam 13, 14. Acts 13, 22.
• s 1.102

  See Act. 4, Scene 1, 2.
• t 1.103

  Prov. 20.8, 26 See Rom. 13.3, 4. 1 Pet. 2.13, 14.
• v 1.104

  See Gual∣ther, Hom. 11, in Nahum, p. 214, 215.
• x 1.105

  Act 6, Scene 5.
• y 1.106

  See Act. 4 Scene 1.
• x 1.107

  See Suetonii Caligula, sect. 18, 19, 20, 52, 54, 55. Nero, sect. 12, 13, 20, 23, 25, 26, 30, 32. Philo Iu∣daeus De Lega∣tione ad Caiū, p. 1342, ••o 1351 & the Authors forequoted, p. 144.
• (z) 1.108

  be∣fore: and those other quoted in the margent, p. 144, letter ••. See Plinius Secundus Panegyr. Traia∣no dict. p. 38, & 45. where he much inveighes against them.
• * 1.109

  De Legatione ad Caium, pag. 1342, to 1358.
• a 1.110

  Epistle 12, to Lambert.
• b 1.111

  Satyr. 8.
• c 1.112

  De Nugis Curialium l. 1, c. 7, 8.
• d 1.113

  Suetonius qua
• e 1.114

  Iuvenal. Satyr. 8. Iohn Sarisbury De Nugis Curialium, l. 1, c. 7. Polychronicon l. 4, c. 9.
• f 1.115

  See Act. 6. Scene 5. & Act. 7. Scene 7. & P••in. Panegyr. Traiano dict. p. 38, 45.
• g 1.116

  See Iohan. Sa••isbur. De Nugis Curia∣lium l. 1. c. 7. & Suetonii Nero, sect. 20. to 31.
• h 1.117

  Suetoni•• Ne∣ro, sect. 16. Mar∣cus Aurelius cap. 14. Plinius Secundus, Pa∣negyr. Traiano dict. p. 38, 45. Alexander ab Alexandro l. 6. c. 9.
• * 1.118

  See-Vincentius Speculum Historiale l. 29. c. 41. See here p. 471, 472.
• * 1.119

  Historiae lib. 15. cap. 31, 34.
• i 1.120

  Hinc enim mimi, salii, balat••ones, ae∣miliani, gladiatores, palestritae, gignadii, praestigiatores, malefici quoque multi, et tota ioculatorum scena procedit. Quorum adeo error invaluit, ut a praeclaris domibus non arceantur, etiam illi qui obscaenis partibus corporis, oculis ••mnium eam ingerunt turpitudinem, quam ••rubescat videre vel Cynicus. Quodque magis mirere, nec tunc eiiciuntur, quando tumultuantes inferius crebro sonitu aerem faedant, et turpiter in∣clusum, turpius produnt. Nun quid tibi videtur sapiens qui oculos vel aures istis ex∣pandit? De Nugis Curialium, l. 1. c. 8. s••e••. 4. & 7.
• k 1.121

  Regis n••curiam sequuntur assidue, hi∣striones candidatrices, aleatores, dulcora••ii, caupones, nebulatores, mimi, balatrones, id genus omne. Epist. 14. Bibl. Patrum Tom. 12. pars 2. p. 714. B. See Epist. 85. p. 769. E.
• l 1.122

  Magna peccandi facultas sequitur principatum: adest irritamentum gulae, copia vi∣ni, et lautae gloria mensae; assunt corruptores, adulatores, ioculatores, histriones, qui a••cem adolescentiae undique nituntur expugnare. Quod si tempus disserendi daretur, monstrarem, omnes homines stultos esse qui vitam habentes aliam in qua possint ho∣neste vivere, in curi••s principum se praecipitant. Ideo vos tantum moneo, ut agrum hunc histriones et adulatores, ac alios nebulones metere sinatis, quinigrum in candida vertunt; nullus enim vi••is bonis apud principes locu••, nulla emolumenta labo∣rum &c. Epist. lib. 1. Epist. 105. p. 604. & Epist. 166. p. 711. See p. 723, 726, 727.
• m 1.123

  Com∣prehenduntur ergo hoc titulo molles et delicatuli, omnes{que} voluptarum illicitarum ministri sive artifices, quales sunt mimi, ludiones, circulatores, cantores, cytharaedi, parasiti, lenones, et his omnibus deterioribus eunuchi, spardones, atque cynaedi. Solent tales regum magnorum aulas, et urbes celebriores frequentare, eo quod in illis quae∣stum uber•• im•••• sibi propositum videant &c. Hom. 11. in Nahum pag. 214, 21••. See here pag. 479, 480, 481.
• n 1.124

  Vis enim alia audire quae eo∣rum ostendant dementiam? Quaenam au∣tem sunt illa? Theatra con∣gregant, et me∣retr••cum cho∣ros illic indu∣centes, et pue∣ros scortantes, et qui iniuria ipsam afficiunt naturam; to∣tum populum in loco superio∣re faciunt con sidere. Sic civi∣tatem recrean∣tes; sic magnos reges, quos semper propter trophaea et vi∣ctorias admi••rantur, coro∣nantes. Atqui quid est hoc honore frigi∣dius? Quid vo∣luptate illa in∣iucundius? Ex his ergo quaeris factorum tuo∣rum la••dato∣res? et cum sal∣tatoribus, mol∣libu•• et mimis, et meretrici∣bus, vis dic quaeso, lauda∣••i? Et quomodo haec non fuerint extremae dementiae? At sunt, inquis, infames. Cur ergo per infames reges honoras? Cur civitates enecas? Cur autem in eos tam multa im∣pendis? Nam si sunt infames, infames oportet expelli: nā cur eos fecisti infames? &c. Hom. 13. in 1 Cor. 4. Tom. 4. Col. 356. B, C, D.
• o 1.125

  Praetereo Hi∣striones a••que ioculatores, et totius vulgi laudes, quas v••r prudens pro nihilo reputa∣bit: quia nulla est vera laus, nisi a veris pro∣veniat lauda∣tis. AEneas Syl∣uius Epist. l. 1 Epist. 166. pag. 723. See Plin. Paneger. Traia••no dictus p. 45.
• p 1.126

  Magnum er∣go corruptae et eversae disci∣plinae argu∣mentum est, quod hodie in regum auli•• et civitatibus opulentis, mi∣mi, ••udiones, molliculi, et voluptatum in∣honestissima∣rum ministri summo in pre∣tio habentur, exclusis inte∣rim et con∣temptis viris gravibus, qui consilio valent, et qui mu••ti∣plici rerum ex∣perientia in∣structi sunt; ut interim de pauperibus et egenis nihil dicam quibus principum aulas ne inspicere qui••em licet, et quibus per urbes opulentiores vix transitus conceditur. Hom. 11. in Nah••m p. 224, 225.
• q 1.127

  So stiles he the profession of a Stage-player.
• * 1.128

  Ga∣lien••m. See here p. 465.
• r 1.129

  Suetonii Octavius, sect. 45. See here p. 459, 460.
• s 1.130

  The professi¦on and end of Stage-players, what it is.
• t 1.131

  Plutarchi Cato.
• * 1.132

  Aliquis vir bonus nobis eligendus est, ac semper ante oculos haben∣dus, ut sic tan∣quam illo spe∣ctante viva∣mus, et omnia tanquam illo vidente facia∣mus: nec imme∣rito. Magna e∣nim pars pec∣catorum tolli∣tur, si peccatu∣ris testis assi∣stat. Senec•• E∣pis••. 11. Vid. Ibid.
• * 1.133

  Nota bene.
• * 1.134

  See here p. 387.
• x 1.135

  See here p. 462.
• y 1.136

  Philo Iudae∣us, De Legati∣one ad Caiū, p. 1341, 1342, 1343.
• z 1.137

  Dion Cas∣sius, Rom. Hist. l. 59. p. 829. & here p. 462.
• a 1.138

  See Act. 4. Scene 1. & Act. 7. Scene 3.
• b 1.139

  Marcus Au∣relius Epist. 12. Guevara, Diall of Princes, l. 3. c. 45. to 48.
• c 1.140

  Pag•• 38.45. here p. 462, 463
• d 1.141

  Plutarchi La∣con. Apotheg∣mata p. 462.
• e 1.142

  See Munsteri Cosmogr. l. 3. c. 453. Halls Chronicle, part 2. fol. 5, 6, 7, 155, 156. & 75. to 85.
• f 1.143

  Matthew Pa∣ris, p. 802, 819. Thomas Wal∣fing••am, Hist. Angl. p. 112. Halls Chroni∣cle, part 2. f. 76. to 85.
• g 1.144

  See Act. 5. Scene 8.
• h 1.145

  See Act. 6. throughout.
• i 1.146

  Vsu enim prae∣ciosa degene∣rant, quorum autem difficilis possessio, eo∣rum grata per∣functio. Ambr. De Elia et Ieiu∣nio, c 9 Natura∣le est potius no∣va quam mag∣na mirari. Ita enim composi∣ti sumus, ut nos quotidiana si admiratione digna sunt, transeant; con∣tra minimarum quoque rerum si insolitae pro∣die••unt specta∣culum dulce fiat. Seneca Naturalium Qu••st. l. 7. c. 1.
• k 1.147

  Ne Numidiae quidem reges vituperandi, qui more gentis suae nulli•• mortalium osculum ferebant. Quicquid enim in excelso fastigio positū est, humili ••t trita consuetudine quo ••it venerabilius, vacuū esse convenit. Valer. Max. l. 2. c. 6. s. 17.
• l 1.148

  See Act. 2. Dionys. Halli∣carnass. Antiq. Rom. l. 7. sect. 9. Dion Cassius, Rom. Hist. l. 59. p. 829. Polybi∣us Hist. lib. 4. p. 340. Guevara, Diall of Prin∣ces, l. 3. c. 43, 44 Arias Monta∣nus in Iudicum l. c. 16. p. 567. to 575.
• m 1.149

  Omne rarum praecio∣sum: gaudeo i∣taque de illis posse esse, qui quanto rario∣res, tanto appa∣rebunt esse glo∣riosiores. Bern. Ep. 1. f. 178. A. Ardentiu•• appetitur quic∣quid est rarius. Hierom. advers. Vigilantium cap. 4. Volup∣tates commen∣dat rarior usus. Iuvenal Satyr. 11. p. 111.
• n 1.150

  Hoc stabunt, hoc sunt imi∣tandi quos n••∣que pulcher Hermogenes unquam legit, neque Simius iste. Nil prae∣ter Calvum, et doctus cantare Catullum. Haec ego ludo, Quae neque in aede sonant, certantia iudice Tarpa, Nec redeant ••••erum atque iterum spectanda theatris. Horat. Ser. l. ••. Sat. 10. p. 19••.
• z 1.151

  See Act 1. Scene 1, 2, 3. & Chorus.
• a 1.152

  Qualis haec religio, aut quanta maie∣stas putanda est, quae ado∣ratur in tem∣plis, illuditur in theatris? Et qui haec fece∣rint, non pae∣nas violati nu••minispendunt, sed honorati etiam laudati∣que discedunt. Lactan••. De Iu∣s••itia l. 5. c. 16.
• b 1.153

  Non imitan∣di nobis sunt qui sub Chri∣stiano nomine Gentilem vitā agunt, et aliud professione, a∣liud conversa∣tione testantur. Hierom. Epist. 14. c. 2.
• c 1.154

  Mr. Stubs his Anatomy of Abuses, p. 130. Mr. Samuel Bird his Dia∣logue, of the use of the plea∣sures of this present life. London 1580. p. 15. to 31. & Nicolaus de Clemangis, De Novis celebritatibus non instituendis, p. 143 ••o 154.
• d 1.155

  Matth. 9.13. Tit. 2 14.
• e 1.156

  Hebr. 10.29. c. ••.6. Re••. 1.7.
• e 1.157

  Hebr. 10.29. c. ••.6. Re••. 1.7.
• f 1.158

  Nomine Christiani•• re Pagani. Bernard in Vita Sancti Malachia.
• g 1.159

  Iohn 8 44. Ephes. 2.2.1 ••ohn 3.8.
• h 1.160

  See Salvian De Gubern. Dei, l. 4. p. 136, 137, 138. & my Healths Sicknesse, p. 21.
• i 1.161

  Propterea i∣gitur publici hostes Chri••••i∣ani quia impe∣ratoribus ne{que} vanos, neque mentientes, ne∣que ••eme••arios honores di∣cāt, qui a verae religionis ho∣mines etiam solennia ••o∣rum conscien∣tia potius quā lascivia cele∣brant. Grande scilicet offici∣um socos et thoros in pub∣licum educere, vicatim epula∣ri, civitatem tabernae habi••tu obole••acere, vino lutum co∣gere, ••aterva∣tim cursitare ad iniurias, ad impudentias, ad libidinis illecebras? Siccine exprimitur publicum ga••dium per publicum dedecus? Haeccine so∣lennes diesprincipum decent, quae alios dies non decent? Qui observant disciplinam de Caesaris respectu, ii eam propter Caesarem deserunt, et malorum licentia pietas erit; occasio luxuriae religio deputabitur? O nos merito damnandos! cur enim vota et gaudia Caesarum expungimus? ••ur dielaeto nos laureis postes adumbramus? nec lu∣cernis di••m infringimus? Honesta res est solennitate publica exigente inducere do∣mui tuae habitum alicuius novi lupanaris. Tertul. Apologia adversus Gent••s, cap. 30, 31. Tom. 2. pag. 682. Which may be most aptly applied to our Christmas••e••.
• k 1.162

  2 Cor. 6.15, 16.
• l 1.163

  See here Act. 1. Scene 1, 2, 3. & Act. 5. Scene 8. & Holkot Lectio 172. in Lib. Sapientiae, fol. 133.
• m 1.164

  Quis unquam crederet u••que in hanc contumeliam Dei pro∣gressuram esse humanae bupidita••is audaciam, ut id ipsum in quo Christo in••u••iam faciunt, dicunt ••e ob Christi nomen esse facturos. O inaestimabile sacinus et prodi∣gio••um•• Salvian De Gubern. Dei l. 4. p. 134.
• n 1.165

  Iohn 8.44. Ephes. 2.••.
• * 1.166

  See Act. 1. Scene 1, 2, 3.
• * 1.167

  De Gubern•• Dei l. 7. p. 258, 259.
• p 1.168

  Ephes. 5.16.
• q 1.169

  Fiunt etiam nunc et delicta religiosa. Cy∣prian Epist. l. 2. Ep. 2. Donato.
• r 1.170

  Exod. 32••6. 1 Cor. 10.7.
• s 1.171

  Detrimen∣tum iam dies senti••. Sunt qui officia lu∣cis noctis{que} pervertunt, nec ante diducunt oculos hester∣na graves cra∣pula, quam ap¦petere nox cae∣pit. Qualis il∣lorum conditio dicitur, quo•• natura (ut ait Virgi••ius) pedi∣bus nostris sub∣ditos e contra∣rio posuit, Nos∣que ubi primus equis oriens, afflavit anhe∣lis, Illis sera rubens accen∣dit lumina ves∣per. Ta••is ho∣rum contraria omnibus non regio sed vita est. Sunt qui∣dam in eadem urbe Antipodes, qui nec orientem solem unquam viderunt, nec occi∣dentem. Hos ••u exis••imas scire quemad modum vivendum est, qui nesciunt quando? Et hi mortem timent, in quā se vivi condide∣runt? tam iu∣fausti ominis quam noctur∣nae cives sunt. Licet in vino unguentoque tenebras suas exigant, licet epulis, et in multa quidem fercula disten∣tis, totum per∣versae vigiliae tempus didu∣cant, non con∣vivantur, sed iusta sibi faci∣unt. Mortuis certe interdiu parentantur, &c. Seneca Ep. 122. Vid. Ibi∣dem.
• t 1.172

  Nunc facili∣us invenias re∣os malor••m omnium, quam non omnium: facilius maio∣rum criminum quam mino∣rum: id est, fa∣cilius qui et maiora crimi∣na cum mino∣ribus, quam qui minora tantum sine maioribus per∣petrant. In hanc enim morum probrositatem prope omnis Ecclesiastica plebs redacta est; ut in cuncto populo Christiano genus quodammodo sanctitatis sit, minus esse vitiosum &c. Salvian De Gu••e••. Dei l. 3. p. 86.
• * 1.173

  Luke 7.34. Matth. 9.3, 4. Iohn 7.20.
• * 1.174

  De Guberna∣tione Dei l. 4. p. 137, 138.
• * 1.175

  Salvian Ibi∣dem p. 136, 137, 134.
• * 1.176

  Matth. 5.16.
• x 1.177

  Matth. 9.13. Titus 2.14. 1 Pet. 1.18, 19.
• y 1.178

  1 Iohn 3.5, 8.
• z 1.179

  Tit. 2.14. 1 Iohn 1.7.9. Rev. 1.5. Heb. 9.14.
• a 1.180

  Ephes. 5.26, 27. 1 Cor. 6.10, 11.
• b 1.181

  Tit. 2.12, 13.
• c 1.182

  Tit. 2.14. 1 Iohn 3.8.
• d 1.183

  Luk. 1.74, 75.
• e 1.184

  Phil. 2.15.
• f 1.185

  1 Pet. 4.1, 2, 3.
• g 1.186

  1 Pet. 1.15, 16.
• h 1.187

  2 Cor. 5.15.
• i 1.188

  Rom. 14.7, 8.
• k 1.189

  1 Cor. 6.20.
• l 1.190

  1 Thess. 4.7. & Rom. 1.7.
• m 1.191

  Rom. 13.12, 13.
• n 1.192

  Titus 3.3.
• o 1.193

  Ephes. 2.2, 3. &c. 4.16, 17, 18.
• p 1.194

  Ephes. 4.17. to 30.
• q 1.195

  Luke 21.34.
• r 1.196

  Gal. 5.24. Col. 3.5. 1 Pet. 2.11.
• s 1.197

  1 Pet. 4.3, 4.
• t 1.198

  Rom. 12.1, 2.
• v 1.199

  Iam. 1 27.
• x 1.200

  Eph. 5.15, 16. Rom. 13.14.
• y 1.201

  Iam. 4 9. & 5.1, 5.
• z 1.202

  Titus 2.12, 13. Eph. 5.26, 27. 1 Pet. 1.15.18. 1 Iohn 3.8, 9.
• a 1.203

  Pudorem rei tollit multitu∣do peccantium, et desinet esse probri loco commune ma∣ledictum. Sen••c. De Beneficijs l. 3. c. 16. Consen∣sere iura pec∣catis et caepit esse licitum quod publicū est. Cyprian. E∣pist. l. 2. Epist. 2. Donato.
• b 1.204

  Seneca Epist. 18. Horatius Serm. l. 2. Satyr. 7. pag. 226. & Bond Ibidem. Polydor Vir∣gil de Inven∣toribus Rerum, lib. 2. c. 14. See Lypsius De Amphithea••ro, Saturnalibus &c. Dion Cas∣sius Rom. Hist. lib. 59 pag. 830 Herodian, Hi∣storiae lib. 1. pag. 59.
• c 1.205

  Macrobius Saturnal. lib. 1. cap. 7. pag. 273.
• d 1.206

  Saturnalium, lib. 1. cap. 10.
• e 1.207

  Ovid. Fasto∣rum lib. 1. p. 2. to 10. Suetonii Tiberius sect•• 34. Asterius Homil. in Fe∣stum Kalenda∣rum. Alexan∣der ab Alexan∣dro lib. 3. cap. 16.
• * 1.208

  See Suetonii Octavius sect. 71.75.
• f 1.209

  Macrobius Saturnal. lib. 1. cap. 7. & 10. Polydor Virgil. De Invent. Re∣rum lib. 5. cap. 2 & the ensuing Authors•• Hol∣kot, Lectio 166 167. in lib. Sa∣pientiae. Hos∣pinian•• De O∣rigine Festo∣rum lib. Fran∣cis De Croy his first Con∣formity, cap. 19.
• g 1.210

  Non posse suaviter vivi secundum Epi∣curi decreta. Commentar. Moral. Tom. 2. p. 202.
• h 1.211

  Saturnalium l. 1. cap. 7.
• i 1.212

  Epistola 18.
• k 1.213

  Sermonum l. 2. Satyr. 7. p. 227.
• l 1.214

  Carminum, l. 1. Ode 37.
• * 1.215

  See H••spi∣nian De Ori∣gine Festorum; and the Au∣thors here quo∣ted in the mar∣gent, pag. 225, 226, 233, 234, 235, 236. Robertus Holkot Lectio 166, 167, in lib. Sapientiae.
• * 1.216

  Fuitautem priscis tempo∣ribus in Delo frequens Ionū ac accolarum in insulis cir∣cumiacentibus habitantium conventus; nam cum uxo∣ribus et liberis ad spectacula conveniebant, ut nunc Iones ad ludos in Dianae Ephe∣siae honorem institutos con∣fluere solent. Et civitates ••o saltatorū cho∣ros mittebant, &c. Thucidides Historiae lib. 3. pag. 291. Vid. Ibidem.
• n 1.217

  Virgil. Georgicorum lib. 2. pag. 56, 57.
• o 1.218

  Ovid Fastorum lib 3. p. 51. See here pag. 225, 226, 234, 235, in the margent.
• p 1.219

  Fastorum, l. 3 p. 57.
• q 1.220

  Fastorum, l. 4. p. 64.
• r 1.221

  Tristium l. 2. p. 159.
• s 1.222

  Tibullus, lib. 2. Eleg. 1. p. 82.
• t 1.223

  De Cherubin. lib sol. 174, 175.
• * 1.224

  Gentiles i∣dololatrici, in∣••aniae plenas vigilias habe∣bant. Sic in sa∣crificiis Bacchi et Cybeles ma∣tris Deorum festivitatibus, lusibus et lux∣uriis vacantes totam noctem turpitertransi∣bant•• quos ar∣guit Apostolus ad Ephesios 5. Nolite com∣••unicare ope∣ribus infructu••osis tenebra••••um, sed magis••••edarguit••. Quae autem i•• occulto fiunt ab ipsis turpe est dicere. Prop∣ter huiusmodi faed••tates sub∣traxit Ecclesia mul••as vigilias quae solebant ab omnibus populis celebrari de nocte et solennitatibus sanctorum: Holcot. Lectio in 166. in ••ap. 14. Sapienti••, fol. 152. See Augustin. ••nar. in Psal. 80.
• u 1.225

  Herodian Hi∣storiae l. 1. p. 59. Asterius Hom. in Fes••um Ka∣lenda••um. O∣vid Fastorum lib. 1. Lockmai•• Sermo 21. Hol∣cot Lectio 167 in lib. Sapien∣••iae. Alcu••inus, De Divinis Of∣ficis lib. cap. 4.
• x 1.226

  Idibus Ianu∣ariis tibicines festum diem a∣gere multa li∣centia et las••i∣via, muli••rique habitu per ur∣bem vadere so∣lebant. Alexan∣der ab Alexan∣dro l. 3. c. 18. fol. 154. See here p. 197, 198, ac∣cordingly.
• y 1.227

  Hae Kalendae Ianuarii secun∣dum Oentili∣um dementi∣am, potius di∣cendae sunt ca∣vendae, quam Kalendae. Nam imperiti homi∣nes velut De∣um colentes, diem ipsum multis spurcitiis sacraverunt. Quidam mutabant se in speci••s monstrosas, in ferarumque habitus transformabant. Al•••• in faemineo gestu muta••i, virilem v••liu•• effaeminabant aliqui fanaticis anguriis profanabantur, perstrepeban•• sal••ando pedi∣bus, tripudiando plausibus: et quod his turpius est nefas, nexis inter se utrius{que} sexus chori, inops an••mi, fu••ens vino turba misc••tur. Diabolicas etiam strenas, et ab aliis acci∣piebant, et ipsi aliis tradebāt. Necnō etiā mensulas plenas ad manducandum tota nocte paratos hab••b••t, credētes quod Kal••ndae Ianuarii p••r totum annum praestare possēt. Et quia his atque aliis miseriis mundus universus ••epletus erat, statuit universalis Ecclesia i••iunium pub∣licum in isto die fieri, qua∣tenus istis cala∣mitatibus au∣ctor vitae finem imponeret, &c Al••hu••••••us D•• Diui••is Officijs cap. 4. Col. 1013 1014. ••s••odor Hisp. De Officijs Ecclesiasticis l. 1. c. 40. p. 400. C. ••o••nnis ••a••ghe∣crucius De Vita et Honestate Ec∣clesiasticorum, l. 2. c. 13. Am∣brose Sermo 11.
• z 1.228

  Concil. Alti∣fiod. Can. 1. Su∣rius Tom. 2. p. 715. Bochellus Decreta Eccles. Gal. l. 4. Tit. 7. c. 8. See here p. 580, 581.
• b 1.229

  Quoniam cognovimus nonnullos inve∣niri sequipedes erroris antiqui, qui Kalendas Ianuarii colunt, cum Ianus homo Gen∣tilis fuerit rex quidem, sed Deus esse non potuit. Quisquis ergo unum Deum Patrem regnantem cum ••ilio suo et Spiritu Sancto credit certe hic non potest integer Chri∣stianus d••ci qui aliquid de Gentilitate custodit. Contestamur illam solicitudinem tam pastores quam presbyteros gerere, ut quoscum que in hac fatuitare viderint, eos ab Ec∣clesia sancta auctoritate repellant, nec participare sancto Altario permittant qui Gen∣tilium observationes custodiunt: Quid enim daemonibus cum Christo commune, cum magis sumendo iudicium delicta videatur addere quam purgare? Synodus Turonica 2. Can. 23. Surius Concil. Tom. 2 p. 647. Bochellus Decreta Eccl. Gal. l. 4. Tit. 7. cap. 7. & Tit 12. c. 6.
• * 1.230

  Sermo 11.
• d 1.231

  De Rectitudine Catholicae conversationis, Tom. 9. p. 1448.
• * 1.232

  Homil•• in ••••stum Kalendarum. See here p. 197, 316, 317.
• f 1.233

  De Officiis Eccl. lib. 15. c. 60.
• g 1.234

  De Officus Ecclesiast. cap. 4. See Y before.
• h 1.235

  Causa 26. Quaest: 27.
• i 1.236

  Decretalium, pars 11. cap. 16, 17.
• k 1.237

  De Ecclesiast. Officiis l. 1. c. 40. See Y before.
• l 1.238

  Si quis Kalendas Ianuarii ritu Paganorum colere, vel aliquid plus novi facere propter novum annum, aut mensas cum lampadibus ••el epulis in domibus praeparare, et per vicos et plateas ••antores et choros ducere praesumpserit, anathema sit. Gratian Causa 26. Quaest. 27.
• m 1.239

  Non licet ini∣quas observationes agere Kalendarum et ociis vacare: neque lauro au•• vi••••ditate ar∣borum cingere domos. Omnis enim haec observatio Paganorum est. Ibi••.
• n 1.240

  Oratio in Fe∣••tum Kalend. Bibl. Patr. Tom. 5. Col. 798, 799.
• o 1.241

  Sermo 21. Y, Z.
• p 1.242

  De Vita et Honestate Ec∣clesiasticorum•• l. 2. c. 13.
• q 1.243

  Decreta Ec∣clesiae Gall. lib. 4. Tit. 7. c. 7, 8. & Tit. 12. c. 6.
• r 1.244

  De Ludo Tra∣ctatus. In Tra∣ctatu Tracta∣tuum, Pa••i••iis 1545. Tom. 1. fol. 157, 158.
• s 1.245

  His first Con∣formity cap. 20.
• t 1.246

  De Invento∣ribus Rerum, l. 5. c. 2.
• v 1.247

  Rationale Divinorum Officiorum l. 6. c. 15.
• x 1.248

  See here pag. 24.
• y 1.249

  Paria sunt u∣nius sementis germina, et quod latebat in radicibus manifestatur in fructibus. Prosper-Contra Collatorem, c. 41.
• z 1.250

  De Invento∣ribus Rerum, l. 5. c. 2.
• a 1.251

  See Ormerod his Paganopapismus, & Francis de Croy his first Conformity.
• b 1.252

  Durandus, Ratio∣nale, Divin: Offic. l. 7. c. 34. Beda Ecclesiast. Histor. l. 2. c. 4. Pla••ina, Onuphrius, Luit∣prandius, Fasciculus Temporum, Balaeus et Barns in vita Bonifacii quar••••i; Thomas Beacons Reliques of Rome, cap. 59. Polydor Virgil, De Inventoribus Rerum, lib. 6. cap. 8. Petrus, de Natal. l. to. c. 1. Francis de Croy his first Conformity chap. 19. Vola∣teranus Comment. l. 12. f. 127. accordingly.
• c 1.253

  Michaelis Lochmair Ser∣mo 32. Tho∣mas Beacon his Romes Re∣liques, cap. 48, 59. Equidem quod negari non potest, ce∣remoniae ar∣dentium cereo∣rum quos ho∣die Christiani eo die qui puri∣ficatae Mariae dicatus est, ex more circum∣ferimus, a Fe∣brualibus Ro∣manorum sa∣cris originem sumpsere. Per∣tinaci paganis∣mo imitatione subventum est, quem rei in totum sublatio potius irritasset. Rhenanus Annot. in lib. 5. Tertul. adversus Marcion. p. 478. Francis de Croy his first Conformity, cap. 17, 25. Po∣lydor Virgil. de Invent. Rerum, l. 5. c. 1. Iacobus de Voragine Sermo 82. De Sa••ctis; Innocentius, 3. Sermo in Fes••o Purificationis. Baronius Martyriologium in Febr. 2.
• d 1.254

  Polydor Virgil de Invent. Rerum, lib. 5. cap. 1.
• e 1.255

  Aras Saturnias non mactando vi∣ros sed accensis luminibus excolunt. Inde mos per Saturnalia missitandis Cereis caepit. Macro••. Saturn. lib. 1. cap. 7. pag. 276.
• f 1.256

  See here pag. 22, 23. Illic accendunt geminas pro lampade pinus, Hinc Cereris sacris nunc quoque taeda datur. Ouid Fast. lib. 4. pag. 71. Accipiunt fragili simulachra nitentia cera, Et matutinis operatur festa lucernis. Iuuenal. Satyr. 12. pag. 115. Tunc Salii ad cantus incensa altaria cir∣cum &c. Virgil. AEn••id. lib. 8. pag. 230. See Francis de Croy his first Conformitie, cap. 25. & Ormerod his Pagano-papismus.
• g 1.257

  Accendunt lumina velut in tenebris agenti. Lactan••ius, De Vero Cul••u, cap. 2.
• h 1.258

  Psal. 105.5. & 135.16.
• i 1.259

  Mal. 4.2.
• k 1.260

  Luke 2.78, 79. Iohn 1.8, 9.
• l 1.261

  Iames 1.17. Ephes. 1.18.
• m 1.262

  Revel. 21.23. cap. 22.5.
• n 1.263

  1 Iohn 1.5, 6, 7.
• o 1.264

  Vel si coeleste lumen quod dicimus solem, con∣templari velint, iam sentient quod non indigeat lucernis eorum Deus, qui ipse in usum hominis tam candidam lucem dedit. Num igitur mentis suae compos putandus est, qui auctori et datori luminis candelarum aut cerarum lumen offe••t pro munere? De V••ro Cultu lib. 6. cap. 2.
• p 1.265

  Cum scrip∣tum sit, Non nominabis no∣men Domini Dei tui in vanū in reverentia Christi deci∣dit, ut inter caeteras seculi vanitates nihil iam paene va∣nius quam Christi nomen esse videtur. Denique ad hoc res ce∣cidit, ut cum per Christi no∣mē iuraverint, pu••ant se sce∣lera etiam reli∣giose esse fa∣cturos. Saluian. De Guber. Dei l. 4. p. 131, 132.
• q 1.266

  See Mr. Stubs his Anatomy of Abuses, p. 130. Mr. Sa∣muel Byrd his use of the plea∣sures of this present life, p. 15. to 31.
• r 1.267

  Guagninus Rerum Poloni∣carum, Tom. 2. pag. 171.
• s 1.268

  See Morney Sutcliffe and others of the Masse: & Bishop Morton his In∣stitution of the Sacrament, l. 7, 8.
• t 1.269

  See Beda Ecclesiast. Hist. l. 2. c. 4. with the Authors at b. before.
• u 1.270

  Gregorius Mag Epistolarum ex Registro lib. 9. Epist. 71.
• x 1.271

  See Du∣randus Rational. Divin. Offic. l. 7. c. 34. Polydor Virgil. de Inventoribus re••um l. 5. c. 1, 2. Thomas Beacon his Romes Reliques, cap. 59.•• Francis de Croy his first Conformity, c. 19, 20, 25, 26. Hospinian de Origine Festorum, Ormerod his Pagano-papismus, ••um pluribus aliis.
• y 1.272

  Sermo 11.
• z 1.273

  De Civit. Dei l. 8. cap. 27. & Confessionum l. 6. c. 2.
• a 1.274

  Canon 27.28. See here p. 18. to 25. Beat Rhenanus, An∣not. in l. 5. Ter∣tul. contr. Mar∣cionem p. 478. Polydor Virgil de Invent•• Re¦rum l. 5. c. 1, 2.
• b 1.275

  Rhenanus & Polydor Virgil Ibidem. Fran¦cis de Croy his first Confor∣mity, cap. 19, 20, to 28. & Ormerod his Pagano-papi••∣mus.
• c 1.276

  Hospinian, Francis de Croy, Orme∣rod, Rhenanus, with others qua b.
• d 1.277

  See Exod. 32. 6. 1 Cor. 10.7. See here page 77. to 82. Po∣lydor Virgil. de Inventoribus Rerum lib. 5. cap. 1. 2. Nicolaus de Clemangis, D•• Novis Celebri∣t••ibus non instituendis ••ractatus, page 143. to 159. accordingly.
• e 1.278

  See Francis de Croy his first Conformity, cap. 19.20. Turco-papismus, Londini 1604. lib. 1. cap. 17. Episcopus Chemnenfis, Onus Ecclesiae, cap. 20, 21, 22, 23. Geffry Chaucher his Plow-mans Tale, Peirce Plowman his Creed, Bernardi ad Gulielmu•• Abbatem Apologia, & Concio ad Cl••rum in Concilio Rhemens••. Ioannis Wickliffe Dialogo∣gorum lib. 4. cap. 3••. to 39. Ioannes Aventinus Annalium Boiorum lib. 6 & 7. Iohn Bale his Acts of English Votaries & Clemangis de Corrupto Ecclesiae statu, Tract.
• f 1.279

  See Calenda∣rium et Marty∣riologium Ro∣manum, HRa∣bani Mauri et Baronii Marty∣riologia, Nico∣laus Cleman∣gis de Novis Celebritatibus non instituen∣dis according∣ly.
• g 1.280

  See Act. 7. Scene 3. Nicolaus Cle∣mangis De Novis Cele¦britatibus non instituendis, Polydor Virgil de Invent. rerum l. 5. c. 2. Lodovicus Vive•• Commen••. in August. De Civit. Dei lib. 8. c. 27.
• h 1.281

  Populi plaudunt non consultoribus utilitatum suarum, sed largitoribus voluptatum. August. De Civi••. Dei lib. 2. cap. 20.
• i 1.282

  Cum enim maiores ipsi voluptati deserviunt, minoribus lasciviae fraena laxantur. Quis enim sub disciplinae se constrictione contineat, quando et ipsi qui ius constrictionis accipiunt sese voluptatibus relaxant? Greg. Magnus Moral. lib. 2. cap. 16.
• k 1.283

  Pernicio∣sius de Republica merentur vitiosi rectores, quod non solum vitia concipiunt ipsi, sed ea infundunt i•• civitatem: neque solum obsunt, quod illi ipsi corrumpunt, ••ed e••i∣am quod corrumpuntur, plusque exemplo quam peccato nocent. Cicero De Legibus lib. 3.
• l 1.284

  Synodus Turonensis sub Car. Mag. Can. 5. to 10. Surius Tom. 3. pag. 274. Synod. Cabilonense 2. Can. 9, 10. Ibid. p. 279. Moguntina Anno 813. cap. 10. & 36. pag. 289, 290. Concil. Aquis••ranense Can. 100. p. 333. Parisiense l. ••. c. 19, 21, 37, 38, 46. & lib. ••. cap. 18. Rhemense Anno 813. cap. 17, 18. Moguntinum sub HRa∣bano cap. 13. Lateranense sub Innocentio 3. cap. 15, 17. Coloniense sub Radolpho cap. 17. with s••ndry others. See Act. 7. Scene 3.
• m 1.285

  Bernard ad Gulielmum Abbatem Apologia, De Consideratione lib. 3, 4. Ad Clerum et ad Pastores Sermo, Col. ••276. &c. In Cantica Sermo 77. Declamationes, et Epist. 42.78. Gregorius Magnus Hom. 17. in Evangelia, & Pastoralium lib. Guildas in Ecclesiasticum ordinem acris Correp∣tio. Bibl. Patr. Tom. 5. pars 3. p. 682, &c. Petrus Blesensis Epist. 7, 18, 23, 42, 56, 61, 76, 85, 102, 152. & Compendium in Iob c. 1. A••lredus Sermo 1••. & 12. in cap. 13. Isaiae. S. Brigittae Revelationes l. 4. c. 132. to 136. l. 6. c. 15, 17, 19. Alvarus Pelagius De Plan∣ctu Ecclesiae lib. 2. Artic. 2. & 28. Robertus Holkot Lect. 182. super Lib. Sapientiae. E. fol. 167. Episcopus Chemnensis Onus Ecclesiae lib. cap. 21, 22, 23. Nicolaus Cleman∣gis, Epist. 23, 15, 28, 75, 77, 85, 102, 133. & De Corrupto Ecclesiae statu lib. through∣out. Espencaeus in 1 Tim. 2, 3. in Titum cap. 1, 2. & De Continentia l. 3. c. 4. Ioannes Aventinus Annalium Boiorum l. 7. & 8. Guicciardine Histor. l. ••, 11, 12, 21, 22, 3••. Fabian Histor. part 6. cap. 170. Iohn Bale his Acts of English Votaries: Turco-papis∣mus l. 1. c. 17. Platina de Vita Pontificum, Matthew Paris, Theodo••icus a Niem: cum infinitis aliis.
• n 1.286

  See Act. 7. Scene 3.
• o 1.287

  Bibliotheca Patrum Tom. 13. p. 153, 154. Mr. Fox Booke of Martyrs, E∣dit. 1610. pag. 153. Henry Lord Stafford, in his Booke of the true diffe∣rence betweene regall power and Ecclesia∣sticall, London 1550. fol. 84, 85, 86. where it is englished; & Mr. Selden in his Eadmeri spicilegium p. 161.
• p 1.288

  See Act. 7. Scene 3. throughout.
• q 1.289

  Annalium Boiorum l. 7. p. 582.
• r 1.290

  Ibidem p. 668.
• s 1.291

  De Invento∣ribus Rerum l. 5. c. 2.
• t 1.292

  Notae in Au∣gustinum De Civit. Dei l. 8. c. 27.
• v 1.293

  De Vita et Honestate Ec∣clesiasticorum, l. 2. c. 11, 12, 20, 21, 22.
• v 1.294

  De Vita et Honestate Ec∣clesiasticorum, l. 2. c. 11, 12, 20, 21, 22.
• x 1.295

  In tertiam partem Divi Thomae Sala∣mancae 1589. Artic. 8. p 546. See here Act. 3. Scene 5, 6.
• y 1.296

  See Act. ••. Scene 5. & Act. 7. Scene 3. throughout.
• z 1.297

  Qua (x)
• a 1.298

  Lib. de Ima∣ginibus c. 17.
• b 1.299

  Wilh••lmus Lindanus In Apologe••ico ad Germanos Tom. 3. cap. 55.
• * 1.300

  Psal. 24.7, 9, 10.
• d 1.301

  Luke 24.4, 5, ••, 7.
• e 1.302

  Iohn 20.17.
• f 1.303

  Mark 16.15, 16.
• g 1.304

  Iohn 20.22.
• h 1.305

  Acts. 2.1.
• i 1.306

  Tom. 3. cap. 55.
• k 1.307

  See here page 122, 123.
• l 1.308

  See Act. 3. Scene 5. throughout; & Act. 7. Scene 3. Yea contrary to the Decree of Theodosius the Emperor, who made this Edict. Nullus penitus opor∣tet Spectacula solennia orbis aeternae populo exhibere. Co••ex Theodosij lib. 15. Ti••. 5. Lex. 4. How much lesse then of our Saviour Christ?
• * 1.309

  Iam vero il∣lud ut in scenis vita Iob, Fran∣cisci, conversio Magdalenae, &c. represen∣tantur, om••ino est intollerabi∣le Cum enim theatro••u•• mo•• prophanus sit, minus ma∣lum est (ut sife∣rendus est,) re∣praesentarentur prophana, san∣cta vero non nisi sancte tra∣ctanda sunt &c. ••am vero ut theatrum, lo••cus scilicet ille daemonibus fa∣miliaris, invi∣sus Deo, in me••dio ipso corpo∣re Ecclesiae co∣ram altari ma∣iori et sanctis∣simo sacramen∣to statuatur, il∣le solus ferat, qui ob peccata sua nondum cernit ac sentit, quam haec ad∣versa et pug∣nantia sint cū Dei sanctitate. In tertiam parte•• diui Thom••, Artic. 8. Qu••stio. Vtrum Sacramentum davi possit histrionibu••? pag. 546. Vid Ibidem.
• m 1.310

  See Polydor Virgil De Invent. Re••rum lib. 5. cap. 1, 2. Francis De Croy his first Conformity, cap. 19, 20, 60, 62. Mr. Sa∣muel Byrd his Dialogue of the use of the pleasures of this present life, pag. 15. to 33. Nicolaus ••••ema••gis De Novis Celebritatibus non Instituendis; & Hospinian De Origine Festorum accordingly.
• n 1.311

  Angliae Historia, Basileae 1570 p. 215.
• * 1.312

  See 13. H. 7. c. 2.19. H. 7. c. 12.33. H. 8. c. 11.
• * 1.313

  See Taxa Ca∣merae, Agrippa De Vanitate Scientiarum, cap. 64. Espen∣caeus De Con∣tinentia lib. 3. c. 4. & in Ti∣tum cap. 1. p. 67, 68, 69.
• o 1.314

  De Gubern. Dei l. ••. p. 268.
• p 1.315

  See Ioannis Langhecrucius De Vita et Honestate Ec∣••lesiasticorum, l. 2. c. 7. to 25. accordingly.
• q 1.316

  Luke 2.8, 9, 10•• 11.
• r 1.317

  Vigilent ita∣que nato Do∣mino Pastores supra gregem ovium ••••ua••um, significent eius di••pensatione m••nifesta vigi∣laturos in Ec••clesia Pastores animarum ca∣starum: quibus dicatur; Pa••cite qui in vobis est gregem Dei. ••ene autem vi∣gilantibus pa∣storibus Ange∣lus apparet, ••osque Dei claritas circumfulget, quia illi prae caeteris videre sublimia merentur, qui fidelibus gregibus praeesse sciunt; dumque ipsi pie super gregem vigi∣lant, divina supereos gratia largius coruscat. Beda Expos••t•• in Luc. c. 2. See Ambrose Ser∣mo 7. Tom. 5. p. 5. F.
• s 1.318

  Luke 2. v. 13, 14. Digna plane ac iusta sententia quae in Na••ivi∣tate Christi, et Deo honorem repraesentat in caelis, et hominibus pacem prae••entat in••terris. Ambrose Si••••o 9. p. 6. F.
• t 1.319

  Ita ex ipso or∣dine manife∣statur, id esse dominicum et verum quod sit prius tradi∣tum; id autem extran••um et falsum quod sit posterius im∣missum. Ter••ul. De Praescript. ad. ••••rs. Haer••••icos, c. 11 p. 178. Po∣tiora sunt ad instruendam animam priora quam postera. Teri••••. de Testi∣monio Anim••, c. 5.
• u 1.320

  See Ambrose Sermo 7. & 9.
• x 1.321

  Luk. 1.46, 47.
• y 1.322

  Luk. 1.68, 69
• z 1.323

  Rev. 4.8•• 9, 10, 11. c. ••.12, 13, 14. c. 7•• 9, to 13.
• a 1.324

  Apologia ad∣vers. Gentes, c. 39, 40.
• b 1.325

  Paedagogil. 2 c•• 3, 4, 5.
• c 1.326

  De Vita Con••templa••iva lib. pag. 1210. to 1215.
• d 1.327

  Octavius p. 102.
• e 1.328

  Epist. l. 10. e••. 97.
• f 1.329

  Contra Gentiles T••m. 5. Col•• 877.
• g 1.330

  De Martyribus l. 8. Tom. 2. p 390. ••.
• h 1.331

  See my Healthes Sicknes, Edit 2. p. 5•• 9, 22. & Ioanni Langhecrucius De Vita et Honestate Ecclesiasticorum l. 2. c. 7 to 25. Ioannes F••edericus De Ritu bibendi ad Sanit••tem lib. 1. cap. 2, 3.
• i 1.332

  Coimus in caetum et con∣gregationē, ut Deum quasi manu facta praecationibus ambiamus o∣rantes. Haec vis Deo grata est. Coimus ad divina••um litterarum cō∣memorationē, si quid praesen∣tium temporū qualitas aut praemonere co∣git, aut recog∣noscere. Certe fidem sanctis vocibus pasci∣mus, spem eri∣gimus, fiduci∣am figimus, disciplinam praeceptorum nihilominus inculcationi∣bus densamus; ibidem etiam exhortationes, castigationes, et censura divina: nam et iudica••ur magno cum pondere, etapud certos de Dei conspectu: summumq, futuri iudicii praeiudicium est si quis ita deliquerit; ut a communione orationis, et conven••us, et omnis sancti commercii relegetur. Apolog. advers. Gent. cap. 38, 39. pag. 692.
• k 1.333

  Caena nostra de nomine rationem suam ostendit, vocatur enim Agape, id quod penes Graecos di∣lectio est, &c. Nihil vilitatis, nihil immodestiae admittitur: non prius discumbi∣tur quam oratio ad Deum praeguste••ur: editur quantum esurientes caplunt, b••bitur quantum pudicis est utile: ita saturantur ut qui meminerint etiam per noctem a∣dorandum Deum sibi esse: ita fabulantur, ut qui sciant Dominum audire. Post a∣quam manualem ac lumina ut quisque de Scrip••uris sanctis vel de proprio ingenio po∣test, provocaturin medium Deo canere: hinc proba••ur quomodo biberit. AEque ora∣tio convivium dirimit; inde disceditur non in catervas caesionum, neque in classes discursationum, nec in eruptiones lascivarum, sed ad eandem curam modestiae et pudicit••ae, ut qui non tam caenam caenaverint quam disciplinam. Ibidem cap. 39. ••ag. 696.
• l 1.334

  Propterea i∣gitur publici hostes Christi∣ani, quia Im∣peratoribus ne∣que vanos ne∣que mentien∣tes, neque te∣merarios ho••nores dicant; quia verae re∣ligionis homi∣nes solennita∣tes eorum con∣scientia potius quam lascivia celebraut. O nos merito damnandos! Cur enim vota et gaudia Cae∣sarum cas••i et sobrii et prob••i expungimus? cur die laeto non laureis po∣stes adumbra∣mus•• nec lucer∣nis diem in∣••ringimus? Ho∣nesta res est so∣lennita••e pub∣lica exigente, inducere do∣mui ••uae habi∣tum alicuius novi lupanaris &c. Ibidem p. 68••.
• m 1.335

  De Vita Contemplativa p. 111. &c.
• n 1.336

  Paedagogi l. 2. c. 4.
• o 1.337

  Pro Pandiis etiam Diasiisque ac Dionysiis hoc est Iovis Liberi{que} patris so∣lennitatibus, Petro, Paulo, Thomae, Sergio, Ma••cello, Leontio, Antonino, Mauri∣tio, aliis{que} sanctis Mar••••ribus solennitates populari epulo peraguntur. Proque i••la ve∣te••i Pompa, pro turpi obscaenitate atque impudentia fiunt modestae, castae, ac tempe∣••an••iae plenae fes••iuitates, non illae quidem mero delibutae, non commessationibus le∣ves, non cachinnis solutae; sed divinis canticis personantes, sacris{que} sermonibus audi∣end is intentae. In quibus ad Deum praeces non sine sanctis lachrymis ac suspiriis Deo summittuntur. The••do••e•• de Martyribus, l. 8. Tom. 2. p. 390. F.
• p 1.338

  Page 58••, 584, 585. Na∣talis Chri••ti dies quomodo celebrandus. Vide Nicetae Comment. Ibidem.
• * 1.339

  Yet how d••a∣metrally oppo∣site is our pra••ctise now to this advice.
• q 1.340

  Rom. 13.
• r 1.341

  Pag. 796, 797 & Vincent••i Speculum Hi∣storiale l. 1••. cap. 94. Festa Christianorū quomodo ce∣lebranda.
• s 1.342

  Rom. 13.
• t 1.343

  Matth. 14.
• u 1.344

  2 Regum 6.
• x 1.345

  De Nativita••te Christi Ser∣mo, Tom. 2. p. 250.
• y 1.346

  De Tempore Sermo 1. to 36.
• z 1.347

  De Nativita∣te Domini Ser∣mones 10. O∣perum fol. 28. to 53.
• a 1.348

  In Natali Domini Serm. Col. 62, 63, to 66.
• b 1.349

  Chrysostome De Beato Phi∣logonio Ora∣tio Tom. 2. Col. 834, 835, 836•• B••da Homiliae Hyemales•• In Na••ali. Domini Tom. 7. Col. 298. to 310. HRabanus Ho••mil. 1, 2, 4, 5. Operum Tom. 5. p. 581, 582, 583. De Insti∣tutione Cleri∣corum l. 2. c. 31. Tom. 6. p. 21. with divers o∣thers.
• c 1.350

  Operū Tom. 5. p. 2.
• * 1.351

  Telesphorus Papa apud Ro∣manos natalis Domini cele∣brationis pri∣mus author le∣gitur extitisse. HRabanus Ma••rus De In∣stitut. Clerico∣rum l. 2. c. 31. Operum Tom. 6. p. 21. ••.
• d 1.352

  Op••rum Tō. 5. p. 3. A, B. Which Homily I•• finde ve••ba∣tim i•• HRa∣banus Maurus his Workes, Homilia 1. ante Natalem Do∣mini•• Operum Colon. Agrip. 1626. Tom. 5. p. 580, 581.
• e 1.353

  Isay 66. 1 Cor. 2.
• f 1.354

  Matth. 22.
• g 1.355

  Sermo 5. D••∣minica 3. Ad∣ventus, p. 3. G.
• * 1.356

  Nota.
• h 1.357

  Sermo 7. in Die Natalis Domini p. 5. H. ••. A.
• i 1.358

  Psal. 75.
• k 1.359

  Pag. 4. E, F, ••
• l 1.360

  Ioan. 6.
• m 1.361

  1. Cor. 11.
• n 1.362

  Matth. 5.
• * 1.363

  2 Cor. 6.
• * 1.364

  Apoc. 3.
• * 1.365

  Let our Christmas health quaf∣fers consider this.
• q 1.366

  Page 7•• H. & ••. A, ••.
• r 1.367

  Note this well.
• s 1.368

  2 Cor. 6.
• t 1.369

  Matth. 6.
• u 1.370

  Gal. 4.
• * 1.371

  Augustine Ena••. in Psal. 81. Tom. 8. pars 2. p. 18.
• x 1.372

  Nullus ve∣strum se ine∣bri••t, quia e∣brius insano fimilimus est. Nolite in no••minibus biben∣do nomina ve∣stra delere de coelo: sunt quidem multi, quod peius est, qui non solum seipsos ineb••i∣••nt, sed etiam alios cogunt, et adiurant, ut amplius quam expedit bibant, &c. Ille Chri••stianus qualis est, qui etsi lo∣cum invenerit ad vomitum usque bibet et posteaquam se in••briaverit, furget velut phreneticus et insanus, diabo∣lico more ba∣lare et saltare, verba turpia et amatoria, vel luxutiosa can∣••are, &c. HR••banus Maurus, Homilia in Dominicis Di••bus. & De Bonorum Christianorum ••t Malorum Moribus. Operum Tom. 5. ••. 605. D. 607. ••.
• y 1.373

  Psal. 24.7, 8, 9, 10.
• z 1.374

  1 Pet. 1.14, 15 16. 2 Pet. 3.3.
• a 1.375

  See Mr. Sa∣muel Bird his Dialogue of the use of the pleasures of this present life, p. 15. to 31.
• b 1.376

  See Act. 7. Scene 3.
• c 1.377

  All Stage-playes and dancing ther∣fore, together with carding and dicing are unlawfull sports and pa∣stimes by thi•• very Statute, and so punish∣able by the Statute of 1 Car. cap. 1. See here p. 240. to 244. accor∣dingly.
• * 1.378

  Ambrose Ser. 11.
• * 1.379

  See the Sta∣tute of 21 Ia∣cobi, for the keeping of the Lords day; Which names dancing, and passed the Lower house.
• d 1.380

  In Nelewki oppido, quod cognomen ab infundendis poculis habet, omnibus ex∣traneis militi∣bus et advenis satellibusque principis, ine∣briandi vario potus genere, facultas conc••s∣••a est, quod Moschovitis gravi sub poena prohibetur; ex∣ceptis aliquot diebus in an∣no, videlicet tempore Nati∣vitatis et resur∣rectionis Do∣minicae, pro festo Pe••teco∣stes, et in qui∣busdam solen∣nioribus fe••tis divorum, prae∣cipue vero Ni∣colai, quem di••vino fere cultu prosequuntur, et beatae virgi∣nis Mariae, Pe∣tri et Iohannis festis: interea vero velut vin∣culis emissi, Bacchum et non festum illius divi (cuius diem tunc temporis celebrant) advenisse gratulantur, et sacris nondum peractis, vel ut sues vario potus genere obruti, temulen∣ti, ••brii{que} identidem vociferantes, seque velut obsessi, mu••uo caedendes, et contumeliis var••is afficientes vagan••ur. Si autem huic genti quotidie, inebriandi facultas concessa esse•••• ••ese m••tuis caedibus funditus exterminarent &c. Guagninus, Rerum Polonicarum Tom. 2. f. 171.
• e 1.381

  1 Pet. 1.17.
• f 1.382

  1 Pet. 4.2, 3, 4
• g 1.383

  1 Cor. 5.7.
• h 1.384

  Rom. 13.12, 13, 14.
• i 1.385

  See Ambrose, Sermo 11. & here Act. 6. Scene 3, 4, 5.
• k 1.386

  See Act. 7. Scene 3.
• * 1.387

  Answ. 1.
• l 1.388

  See Chrysost. Hom. 38. in Matth. here p. 416.417. Phi∣lippus Gluve∣rius Antiquae Germaniae, l. 1. c. 20. pag. 181, 182. & here p. 552, 553. ac∣cordingly.
• m 1.389

  See here Act. 6. Scene 5, 7, 8, 9, 10, & 19. accordingly.
• * 1.390

  See here Act. 6. Scene 19.
• * 1.391

  See Act. 4. Scene 2. Act. 5. Scene 11. pag. 291. & Act. 7. Scene 2, 3, 4, 5, 6, 7.
• h 1.392

  Magistratus enim non tan∣tum id agere debet ut ipse bonus sit, sed et hoc efficere ut alii mali esse desistant. S••l∣vian De Gub••r. Dei l. 7. p. 269.
• i 1.393

  Hebr. 3.13.
• k 1.394

  Iob 21.11, 12 13. Amos 6.1. to 9. Iam. 5.5.
• l 1.395

  See Chryso∣stome Hom. 8. De Poeniten∣tia, here p. 431, 432. & Act. 6. Scen. 12. & 20.
• m 1.396

  See Act. 6. Scene 5. & Act ••. Scene 6, 7.
• n 1.397

  See Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1, 2, 3, 4, 5, 6, 7, accordingly.
• o 1.398

  Haywood the Player, in his Apologie for Actors, the onely booke I know in de∣fence of Popu∣lar Stage-playes, and that God wot a poore one, which is very well refuted by I.G. in his reply unto it.
• p 1.399

  See Hay∣woods Apo∣logie for A∣ctors.
• * 1.400

  Object. 4.
• * 1.401

  Answ. 1.
• q 1.402

  Rev. 12.9. 1 Iohn 3.8.
• r 1.403

  Rom. 5.12, 13, 14.
• s 1.404

  1 Cor. 5.7, 8. Rev. 12.9.
• t 1.405

  Daemonum sunt, non ho∣minum secula∣ria spectacula. Chrysost. Hom. 31. in Ioan. Tom. 3. Col. 130. D. See Act. 1, 2. & Chorus. Poly∣chronicon l. 3. chap. 34. I. G. his Refutation of the Apology for Actors, p. 19, 20, 21, 22. Peter Martyr, Locorum Com∣munium Clas∣sis 2. c. 12. sect. 15, 19. ••anaeus Ethicae Chri∣stianae l. 2. c. 8. p. 107. Mr. Gataker of the Lawfull use of Lots, p. 216. HRabanus Maurus De Vni∣verso l. ••0. c. 16. to 39. Isiodor Hispalensis Originum l. 18. c. 16. to 60. Vincentius Spe∣••ulum Doctrinale, l. 11. c. 93, 94, 95, 96. with sundry other forequoted Authors, accor∣dingly.
• u 1.406

  See Act. 7. Scene 2, 3, 4, 5. & Act. 6. Scene 3, 4, 5.
• x 1.407

  See Act. 6. Scene 3, 4, 5. & Act. 7. throughout.
• * 1.408

  Answ. 2.
• y 1.409

  See Rom. 9.22. 2 Pet. 3.9. 1 Pet. 3.20. Luk. 13.7, 8.
• z 1.410

  See Stat. De Merton, c. 5.11 H. 7. cap. 8.37 H. 8. c. 9.5 & 6 Ed. 6. c. 20.13 Eliz. cap 8.21 Iac. cap. 7.
• a 1.411

  See Bp. Dow∣nams Lectures on the 15. Psalme. Bishop Iewell in his Exposition upon 1 Thess. 4. v. 6. p. 110, to 146. with infinite others who have written of Vsurie.
• b 1.412

  Rom. 9.22. 2 Pet. 3.9. 1 Pet. 3.10. Ezech. 20. throughout.
• c 1.413

  Rom. 2.4, 5. Eccl. 8 9, 10, 11.
• * 1.414

  S••e Act. 6. Scene 5, 3, 4. & Act. 7 Scen. 5.7
• d 1.415

  See M. North∣brookes Trea∣tise against vaine Playes & Enterludes, fol. 36. M. Iohn Field his Decla∣ration of Gods Iudgement at Paris Garden: & I.G. his Re∣futation of the Apologie for Actors. Bodi∣nus De Repub∣lica lib. 6. cap. 1. Gualther Hom. 11. in Nahum accordingly.
• * 1.416

  Multitudo peccantium, peccandi licen∣tiam submini∣strat. Hi••rom Epist. 12. ••. 3.
• r 1.417

  Vulgus enim ex veritate pau∣ca, ex opinione multa iudicat; et omnium o∣pinlonum er∣rore duci sole••-Cicero pro Qu. Roscio Oratio, p. 245. & Consola¦ti•• p. 542.
• s 1.418

  Matth. 7.••.13, 14. See Hierom Epist. 14. cap. 2, 3.
• t 1.419

  See my An••i•• Arminianisme, Edition 2. pag. 12••, 129, 130, 131.
• u 1.420

  Prov. 2.20. c. 4.1, 2, 4. Exo. 23.2. Non tur∣bam sequantur errantem qui se di••cipulos veritatis confi∣tentur. Hierom. Epist. 14. c. 2.
• x 1.421

  See Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1. to 7.
• y 1.422

  Exod. 23.2. Inter causas e∣nim malorum nostrorum est, quod vivimus ad exempla, nec ratione com∣ponimur, sed consuetudine abducimur•• Quod si pau∣ci fecerint, nol••emus imi∣••ari; cum plu∣re•• facere cae∣perint, quasi honestius sit quia frequen∣tius sequimur: et recti apud n••s locum te∣net error ubi publicus factus ••st. Sen••ca Epist. 123.
• z 1.423

  Psal. 119.9. Gal. 6.16. 2 Pet. 1.19.
• a 1.424

  See Act. 7. Scene 1, 2, 3, 4, 5.
• b 1.425

  See Act 4. Scene 2. accordingly.
• b 1.426

  See (y) before.
• c 1.427

  See Act. 4. Scene 1, 2.
• d 1.428

  Isay 5.20.
• e 1.429

  Isay 3.9. Phil. ••.19 See my Healths Sicknesse, Edition 2. Epistle to the Reader; and pag. 79, 80, 81, 82. accordingly.
• f 1.430

  See Rom. 1.21. to 32. Acts 24.13. c. 28.22. 1 Cor. ••.14. cap. 4.13. 2 Thess 2.11, 12. 2 Tim. 3.••, 3, 4, 5. 2 Pet. 2.12, 13, 17, 18. Rom. 3.10. to 19. Isay 5.20.
• g 1.431

  Iohn 7.24.
• h 1.432

  See Act. 6. Scene 3, 4, 5. & Act. 7. through∣out.
• * 1.433

  Object. 5.
• * 1.434

  Answ. 1.
• g 1.435

  See Cyprian Epist. l. 2. Epist. 2. Donato; & De Spectaculis lib. Tertullian. De Spectac. lib. c. 27. & here Act. 3. Scene 1. accordingly.
• h 1.436

  See Didacus de Tapia in ter∣tiam partem divi Thomae, Artic. 8. p. 546. accordingly.
• i 1.437

  Animae pestes ••anto periculo∣sius laedunt quanto subti∣lius serpunt. Concil. Cabilonen∣se 2. Can. 32.
• k 1.438

  See Tapia qua (h) & Mr. Gosson his Schoole of Abuses, and Playes con∣futed; I.G. his Refutation of the Apologie for Actors, accordingly.
• l 1.439

  Valde noxia sunt prava di∣serta. De Anim•• et eius Origine, li••. 2.
• m 1.440

  Nam et in hoc et Philoso¦phi, et oratores, et poetae perni∣ciosi sunt, quod incautos ani∣mos facile irre∣tire possunt suavitate ser∣monis et car∣minum dulci modulatione currentium. Mella sunt ve∣nenum ••egen∣tia. De Iustitia l. 5. c. 1.
• n 1.441

  Venenum sub melle late••. Hi••ron. Epist. 57. Damaso, Tom. 2. p. 195.
• o 1.442

  See Tertull. De Spectaculis c. 27. & Dida∣cus de Tapia in tertiam partem Thomae, Artic. 8. p. 546. accor∣dingly; Venena enim non dan∣tur nisi melle circumlita. Hi••ron. Epist. 7. ad Laetam, c. 4.
• p 1.443

  Iuvenal. Sa∣tyr. 10. p. 92.
• q 1.444

  Nulla•• acconita bibuntur Fictilibus; tunc illa time cum pocula sumis Gemmata, et ••ato Getinum ardebit in auro. Iuvenal. Ibidem.
• r 1.445

  See Didacus de Tapia accor∣dingly.
• s 1.446

  Gregor. Mag. Moral. l. 5. c. 11.
• t 1.447

  De Libero Ar••bitrio l. 1. c. 4. Bibl. Patr. Tom. 5. pars 3. p. 505. F, G.
• u 1.448

  Advers. Hae∣reses cap. 35.
• x 1.449

  De Spectac. lib. & Epist. l. 2. Ep. 2.
• y 1.450

  De Spectac. c. 27.
• z 1.451

  De Gubern. Deil. 6.
• a 1.452

  Chrysost. Hom. 6, 7, & 38. in Matth. See Act. 6. Scen 3, 4, 5, 12.
• b 1.453

  In 3. partem Thomae Artic. 8. p. 546.
• c 1.454

  Bishop Ba∣bingtō, North∣brook, Gosson, Stubs, Dr. Rei∣nolds, and o∣thers in their forequoted workes.
• d 1.455

  De Specta••. lib. cap. 27.
• e 1.456

  Lactantius De Falsa Sapi∣entia, lib. 3. c. 15.
• f 1.457

  Matth. 5.13. Luke 14.34, 35.
• g 1.458

  Vincentius Lerinensis Ad∣vers. Haeres, c. 23, 24.
• h 1.459

  Praefatio in lib. 1. de Gu∣bern. Dei p. 2.
• i 1.460

  Adversus Hae∣reses lib. c•• 23, 24.
• k 1.461

  Prospe•• De Prudentia lib.
• * 1.462

  Object. 6.
• l 1.463

  See Mr. Stubs his Anatomy of Abuses, p. 104. & I.G. his Refutation of the Apology for Actors, p. 60, 61.
• * 1.464

  Answ. 1.
• m 1.465

  Isay 5.20.
• n 1.466

  Rom. 15.29. Luke 2.10, 11
• * 1.467

  See Act. 6. Scene 5.
• p 1.468

  See Act. 6. Scene 12. & 20 throughout.
• q 1.469

  Luke 2.34. Rom. 9.32, 33. 2 Cor. 2.15, 16, Heb. 6.7, 8.
• r 1.470

  See Act. 4. Scene 1.
• s 1.471

  Scenici nec unquam eos qui delinquant cor••igere in a∣nimum indu∣cunt, ne•• si ve∣lint, id possint. Mimica enim eorum ars na∣tura tantum∣modo ad no∣cendum com∣parata est. Epist. l. 3. Ep. 336. Bibl. Pa••r. Tom. 5. pars 2 p. 613. A
• t 1.472

  Anatomy of Abuses, p. 104, 10••.
• u 1.473

  Refutation of the Apology for Actors, p. 60, 61, 62.
• x 1.474

  See Act. 6. Scen. 12. & 20.
• * 1.475

  Object. 7.
• * 1.476

  See Dr. Rai∣nolds Over∣throw of Stage-playes.
• y 1.477

  This Obie∣ction as I have heard was much urged in a most scurri∣lous and pro∣phane manner in the first Play that was acted in the New-e∣rected Play-house: a fit consecration Sermon for that Divels Chappell.
• * 1.478

  Answ. 1.
• z 1.479

  See Act. 6. Scen. 5. & Act. 7. Scen. 6, 7.
• a 1.480

  See Act. 6. Scen. 3, 4, & 5.
• b 1.481

  See A••t. 6. Scen. 5.
• c 1.482

  Quantum ad legem divinam per••inet, dico nos sine com∣paratione Bar∣baris esse me∣liores, quantū autem ad vi∣tam, ac actus, doleo et plan∣go esse peior••s. Hoc est autem deteriorem es∣se, magis r••um esse. I••ascens fortasse qui h••ec legis, et condemnas in∣super quae le∣gis. Non refu∣gio censuram tuam; condem∣na si mentior, condemna si non probave∣ro: condemna si id quod asse∣ro, non etiam Scripturas sa∣c••as dixisse monstravero, &c. Salvian De Gubern. Dei, l. 3. p. 127, 128. &c. Vid. Ibidem, where he ex∣cellently proves this his assertion.
• d 1.483

  In hanc enim morum pro. probrosita••em prope omnis Ecclesiastica plebs redacta est; ut in cuncto populo Chri∣stiano genus quodammodo sanctitatis sit, minus esse vitiosum. Salvian D•• Guber∣natione Dei lib. 3. pag. 86.
• * 1.484

  Matth. 12.24.
• e 1.485

  See Act. 7. Scen. 2, 3, 4. & Act. 6. Scen. 3, 4, 5, 12.
• f 1.486

  Nos itaque paratiores su∣mus cum istis viris, et cum Ecclesia Chri∣sti in huius fi∣dei antiquitate firmata, quaeli∣bet maledicta et contumelias perpeti, quam Pelagiani cu∣iuslibet eloquii praedicatione laudari. Aug. De Nu••ijs et Concupiscentia, lib. 2. cap. 29.
• g 1.487

  See Act. 7. Scene 1, 2, 3, 4. & Act. 6. Scen. 3, 4, 5, 12.
• h 1.488

  See here p. ••57.
• i 1.489

  Se•• here Act. 5. Scene 8. & Act. 7. Scene 3.
• k 1.490

  See here Act. 7. Scene 3.
• l 1.491

  See here Act. 7. Scene ••. & my Healths Sicknesse.
• m 1.492

  See here Act. 3. Scene 1. & Act. 5. Scene 9.
• * 1.493

  See Dr. Bur∣gesses his Re∣ioynder, An∣swer to the Preface, p. 6, 7. published by his Maiesties speciall command accordingly.
• n 1.494

  See here Act. 3. Scene 1. Act. 5. Scen. 8, 9, 10, 11. & Act. 6. Scen. 3, 4, 5, 12. & Act. 7. Scene 1. to 6.
• o 1.495

  See my Vnlovelinesse of Love-lockes, Arch-bishop Abbots Lecture 28. on Ionas, sect. 11. p. 570, 571. and here Act. 5. Scene 6, 7. & Act. 6. Scene 3, 4.
• p 1.496

  See here Act. 5. Scen. 1, 6, 7. & Act. 6. Scen. 3, 4. & Act. 7. Scene 3. and My Vnloveli∣nesse of Love∣lockes accor∣dingly.
• q 1.497

  1 Pet. 1.15, 16. 2 Pet. 3.11.
• r 1.498

  Titus 2.12.
• s 1.499

  Gal. 5.24. Iam. 1.27. Psal. 97.10 Psal. 119 104, 128.
• * 1.500

  Phil. 2.15, 16.
• u 1.501

  Deut. 6.6, 7, 8, 9. Psal. 1.2.
• x 1.502

  Acts 13.42. Mark 4.34. Matth. 13.10. to 53. Deut. 6.6, 7, 8, 9. Mal. 3.16. Ephes. 5.19, 20. c. 4.29. Col. 3.16. Hebr 8.11 c. 10.24, 25. 2 Pet. 1.12, 13, 15. Phil. 3.1. c. 416. Luke 28.18. to 36. Isay 28.9, 10, 13.
• y 1.503

  Rogo vos fratres charissimi, semper recolite, semper reti∣nete quod vobis pro animae vestrae salute suggerimus: nolite hoc ••ransitorie acci∣pere. Debet enim sermo noster in corde vestro radices figere, ut in tempore retribu∣tionis possit aeternae vitae fructus soeliciter exhibere. Qui potest totum retinere quod dicimus, Deo gratias agat; et aliis quod retinet, semper ostendat. Qui totum non po∣test retinere, vel partem aliquam recordetur. Et si totum non potestis, singuli ternas vel q••aternas sententias retinete. Et dum unus alteri insinuat quod audivit, totum vobis invicem referendo non solum memoriter retinere, sed etiam in bonis operibus Christo adi••vante poteritis implere. Dicat unus alteri; Ego audivi Episcopum meum de ••astitate dicentem: Alius dicat; Ego in mente habeo illum de ele••mosynis prae∣dicasse; Alius dicat, Remansit in memoria mea quod dixit; ut sic colamus animam nostram, quomodo colimus terram nostram. Alius referat; Ego retineo dixisse Epi∣scopum meum, ut qui novit litteras scripturam divinam studeat l••gere; qui vero non ••ovit, quaerat sibi et roget qui illi debeat Dei prae••epta relegere, et quod legerit, Deo adiuvante, implere. Dicat etiam allus; Ego audivi Episcopum meum dicentem, quod q••omodo negotiatores qui non noverunt litteras, conducunt sibi mercenarios litte∣ratos, ut acquitant pecuniam; sic Ch••istiani debent sibi requirere, et rogare, et (si necesse est) etiam mercedem dare•• ut illis debeat aliquis Scripturam divi••am relegere: ut quomodo negotiator alio legente acquirit pecuniam; sic illi acquiran•• vitam ae∣ternam. Haec si agitis, si vos invicem admonetis; et in hoc saeculo fideliter potestis vivere, et postea ad aeternae vitae b••atitudinem perven••re. Nam si statim ubi de Ec∣cl••sia discesse••it stotum quod ab Episcopo au••isti oblitus fueris, sin•• fructu venisti ad ••cclesiam, sine fructu inan••s redisad domū tuam. Sed absit hoc a vob••s•• fratres, &c. C••sarius Arelaten••••s•• Episc•• Homil. 20. Bibl. Patr. Tom. 5. pars 3. p. 766. F, G, H.
• z 1.504

  Psal. 5.3. Psal. 55.17. Psal. 65.8.
• a 1.505

  Prov. 1.15, 16. See Act. 4. Scene 2.
• b 1.506

  Hebr. 11.25.
• c 1.507

  See Act. 2.
• d 1.508

  Psal. 16.3.
• e 1.509

  Ier. 15.16.
• f 1.510

  Acts 21.13, 14 Gal. 2.11.
• g 1.511

  Phil. 2.15, 16.
• h 1.512

  1 Pet. 4.34.
• i 1.513

  1 Iohn 3.20. c. 7.7. Prov. 15.12.
• k 1.514

  See my Per∣petuity of a Regenerate mans estate, Epistle 3.
• l 1.515

  1 Cor. 4.10, to 14. Acts 17.3 to 15. c. 21.27, 28. c. 24.5, 6. Isay 8.38. Psal. 22.6. See my Perpetuity, Epistle 3.
• m 1.516

  Matth. 10.24, 25. Iohn 15.18, 19, 20.
• n 1.517

  See Act. 7. Scene 5. & Act. 6. Scene 3, 4, 5.
• * 1.518

  See a Popish Pamphlet late∣ly divulged; That Protesta∣nisme is no∣thing else but a Puritan con∣ceit.
• p 1.519

  See my Per∣petuity, Epistle 3. Mr. Boltons Discourse of true happines, p 190. to 196. Dr. Burgesse his Reioynder, the An••wer to the Preface, publi∣shed by speci∣all command from his Maie∣sty, and my Healths Sick∣nesse, p. 79, to 89 according∣ly.
• q 1.520

  See Prov. 29.27. Iohn 3.19, 20. Psal. 35.15, 16. Rom. 1.29, ••0. Wi••d. 2.12, to 2••••
• r 1.521

  De Iustitia l. 5. c. 9.
• s 1.522

  Iosh. 24.16, 18, 21.
• t 1.523

  Psal. 119.104, 128.
• u 1.524

  1 Pet. 3, 4.
• x 1.525

  Rom. 12.1, ••.
• y 1.526

  Ier. 8.6.
• z 1.527

  Minucius Felix Octavius, p 39.
• a 1.528

  Psal. 16.3.
• b 1.529

  2 Pet. 1.4. Gal. 5.24.
• c 1.530

  Titus 2.13, 14.
• d 1.531

  Rom. 12.2. 1 Iohn 2.14, 1 Pet. 1.14.
• e 1.532

  See Mr. Bol∣tons Discourse of true happi∣nesse, p•• 19••. to 197. accor∣dingly.
• * 1.533

  Nunc autē novum poeni∣tentiae genus; oderunt nos, quasi hostes, quorum fidem publice negare non audent. Quid maledi∣ctorum pannos hinc inde con suitis, ut corum carpitis vitam, quorum fidei resistere non valetis? Hierom. Epist. 72. Pam∣macheo.
• f 1.534

  Sicut cantha∣rides maxime adultos frugi∣bus et rosis flo∣rentibus in∣cumbunt; ita invidia maxi∣me adoritur bonos et ad virtutem et gloriam pro∣ficiscentes. Plu∣tarch. De Invi∣dia ••t Odio, lib. Vid. Ibid. Perse∣quitur probos semper invidia, et cum deterio∣ribus non con∣tendit. Pindari Nomen Ode 8. p. 293.
• * 1.535

  Plane confitebor qui conqueruntur de sterili∣tate Christianorum: primi sunt lenones, perductores, aquarioli, tum siccarii, venena∣••ii, magi: item a rioli, a••uspices mathematici: his infructuosos esse magnus est fructus. Ter••ul. Apologia advers. Gentes•• p. 706.
• g 1.536

  See Ier. 26.7, 8, 11. Ezech. 22.25, 26. c. 13.22. Ier. 23.14, 15. Amos 7.10. to 15. Matth. 27.1, 20.
• h 1.537

  Q••ales ergo leges istae quas ad∣versus nos soli exercent impii, iniusti, turpes, truces, vani, ••ementes? Tertul. Apolog. ad∣versus Gente•• c. 5.
• i 1.538

  Nihil nisi grande aliquod bonuma Nerone damnatum. Seneca De Vita Beata c. 24. & Tertulliani Apologia c. 5.
• k 1.539

  Seneca de Vita Beata c. 24.
• l 1.540

  2 Tim. 3.3. Rom. 1.29, 30. Psal. 38.19, 20. Prov. 29.37.
• m 1.541

  Omne id quod commu∣nem sortem ex∣cellit invidiae aliorum ob∣noxium est: hinc illud eo∣rum quorum conditio in∣ferior est con∣tra se superio∣res bellum ex∣ist it. Dion Cas∣sius Hist. l. 38. p. 134, 135.
• n 1.542

  See my Healths Sick∣nesse, Epistle to the Reader, & p. 79. to 89.
• o 1.543

  See my Vn∣lovelinesse of Love-lockes, and here Act. 5. Scene 6. Absoloms Fall, or the Ruine of Roisters. Wherein every Christian may as in a mirror behold, the vile and abominable abuse of curled long haire, so much now used in this our Realme. f. 5, 6, 8, 9, 10.
• p 1.544

  A∣gainst which see Cyprian de Habitu Virginum Tertullian De Cultu Muliebri, & De Habitu Faeminarum. Clemens Alexandrinus, Paedag. l. 2. c. 10, 12. l. 3. c. 1. to. 5. Philo Iudaeus Legis Allegoria l. 2. p. 100, 101. De Fortitudine l. p. 106. De Specialibus Le••gibus, p. 1019. & De Mercede Meret••icis p &c. 1161, 1162. Zeno Veronensis Sermo de Pudicitia. Ser. de Continentia, Ser. de spiritu et corpore. Ser. 2. de Avaritia. Bibl. Patr. Tom. 3. p. 122, 124, 128, 130. Isiodor Pelusiota lib. 2. Epist. 53. Nazianzen ad versus Mulieres ambitiosius sese ornantes. August. Epist. 73. Gratian de Consecratione Distinctio ••. Alexander Alesius Summa Theologiae pars 4. Quaest. 11. M••mb. 2. Art. 2. sect. 4. Quaest. 9. Alexander Fabritius, Destructorium Vitiorum pars 3. c. 10. & pars 6. c. 2. & 69. Peter Martyr Locorū communium Classis 2. c. 11. sect 71 to 83•• Innocentius 3. De Contemptu mu••dil. 2. c. 40. Thomas Lake his Discourse against Painting; with all those other Authors and Fathers here quoted Act. 5. Scene 7. & in my Vnlov〈1 line〉〈1 line〉 of Love lockes, p. 1, 2, 16, to 21, 30, 49.50.
• * 1.545

  1 Tim. 3.9, 10. 1 Pet. 3.2. to 6. See Cal∣vin, Musculus, Aretius, Gual∣ther, Dancus, Estius, Hyperi∣us, Marlorat, Go••ran, Hugo Cardinalis, Ly∣ra, Tostatus, Anselme, HRa∣banus Maurus, O••cumenius, Haymo, Theo∣phylact, Sedu∣lius, Primasius, Theodoret, Re∣migius, Chry∣sostome, Hie∣rom and Am∣brose, Ibidem.
• q 1.546

  See here Act. 5. Scene 8, 9, 10, 11, 12. & Act. 7. Scene 3, 5, 6, 7.
• r 1.547

  Genus quod∣dam sanctitatis sit minus esse vitiosum. Sal••vian de Guber. Dei l. 3.
• t 1.548

  See my Per∣petuity, p. 612. to 614. & Mr. Boltons Di••∣course of True Happinesse, p. 190. to 198. Deut. 6.2. to 10 Psal. 1.1, 2.
• u 1.549

  Psal. 119.63. Tit. ••.8.
• x 1.550

  1 Pet. 1.14, 15, 16. Ephes. 4 29 Col. 4.6.
• y 1.551

  Psal. 69.9, 10 11.
• z 1.552

  Psal. 50.1, to 12.
• a 1.553

  Mat. 5.6.
• b 1.554

  Psal. ••4.14. Psal. ••.8. Ps. 37.27. Ps. 119.115. Hebr. 11.25.
• c 1.555

  Amos 5.8.
• d 1.556

  See here p. 531, 532, 629. Mr. Boltons Discourse of true Happines, p. 193.
• e 1.557

  See 21. Iaco∣bi cap. 7.
• f 1.558

  Derived from the ancient Pa∣gan feasts and pastim••s on the first of May, which feasts they sti∣led Maiuma, which Arcadius and Theodoret long since suppressed by this Edict. Illud ve••o quod sibi nomen procax licentia vindicabit Maium••m faedum atque indecorum spectaculū denegamus. Co••ex Theodosii l. 15. Tit. 6. Lex. 2. See Calvini Lexicon ••uridicum, & Iaco∣bus Spielegius, Pandulphus Proteus, & H••eronimus Verrutius, Lexicon Iuris, Tit. Ma∣iuma: & Suidas Mai••••mas, & Spondanus An. 399. sect. 5.
• g 1.559

  See 1 Car. c. 1.
• h 1.560

  Malitia semper contra virtutem insanit. Chrysost. Hom. 23. in Gen. Tom. 1. Col. 142. A.
• i 1.561

  See Mr. Bol∣tons Discourse of true Happi∣nesse, p. 192, to 197. according∣ly, an excellent place to this purpose, well worth the rea∣ding, and all Antipuritans most serious consideration.
• k 1.562

  So were the Saints and ser∣vants of God reputed in for∣mer times. See 1 Cor. 1.18, 21, 23, 25, 27. c. 2.14. c. 3.18. c. 4.10. 2 Cor. 11.16, 17, 19, 23. Lactantius de Iustitia, l. 5. c. 16. Timor Do∣mini simplici∣tas reputatur, ne dicam fatu∣itas. Virum cir∣cumspectum et amicum pro∣priae conscien∣tiae calumnian∣tur hypocritā. Ber••ard. De Consideratione l. 4. c. 2. Col. 885. C.
• l 1.563

  So were the Saints of olde accounted, 1 Sam. 21.13, 14, 15. 1 Kings 9.11. Hosea 9.7. Isay 59.15. Ier. 29.26. Acts 26.24, 25. Mar. 3 21. Iohn 10.10. 1 Cor. 14, 23. 2 Cor. 5, 13.
• m 1.564

  Psal. 85.8.
• n 1.565

  Deut. 11.22. c. 10.20. Iosh. 22.5. c. 23.8.
• * 1.566

  Acts 26.18. 1 Pet. 2.9. Col. 1.13.
• p 1.567

  Vt quisque nomine Chri∣stiani (I may now say, Puri∣tani) emenda∣tur offendit. Tertul. Apologia c. 2, 3.
• * 1.568

  Vnum no∣men est perse∣cutionis, sed non una est causa certami∣nis. Leo De Qu••. dr. Sermo 9. f. 89
• q 1.569

  See Tertulli∣an de Pallio lib. & Mr. Bol∣tons Discourse of true Happi∣nesse, p. 190. to 192. And my Perpetuity, E∣pistle 3.
• r 1.570

  De Gubern. Dei l. 4. p. 110, 111. And ad Ecclesiam Ca∣tholicam lib. 3. pag. 408. hee writes thus. At vero nunc di∣versissime et impiissime nul∣lis omnino a suis minus re∣linquitur, qu•• quibus ob Dei reverentiam plus debetur: nullos pietas minus respicit, quam quos praecipue religio commen∣dat: Denique si qui a parentibus filii offeruntur Deo, omnibus filiis postpo∣nuntur oblati; indigni iudicantur haereditate, qui digni fuerint consecratione: ac per hoc una tantum re parentibus viles fiunt, quia caeperint Deo esse pre∣ciosi.
• s 1.571

  Multi, quod dolendu•• est, pro••ectibus u∣runtur alienis; et qui se virtu∣tibus vacuos despici nove∣runt, arm••ntur in ••orum odi∣um quorum non sequuntur exemplum. Leo De Quadragesi∣ma Sermo 10. f. 91.
• t 1.572

  In bono pro∣posito constitu∣tis, inimicitiae dissimilium di abolo instigan∣te non desunt, et facile in odia prorumpunt, quorum im∣probi mores detestabiliores fiunt compara∣tionerectorum. Iniquitas cum iustitia non habet pacem, temperantiam odit ebrietas, falsitati nulla est cum verita∣te concordia: non a••at su∣perbia mansue∣tudinem, pe••u∣lantia verecundiam, avaritia largitatem, et tam pertinaces habet diversitas is••a con∣flictus, ut etiam si exterius conquiescat, ipsa tamen piorum cordium penetralia in∣quietare non desinat, ut verum sit quod voluerunt in Christo pie vivere, persecu∣tionē patientur, &c. Leo De Quadr. Ser. 9. f. 89.
• x 1.573

  Gal. 5.17. 2 Cor. 6.15, 16.
• y 1.574

  Gen. 3.15.
• z 1.575

  Gal. 4.29. 1 Io•• 3.12, 13.
• a 1.576

  Ioh. 15.19, 20.
• b 1.577

  2 Cor. 6.14, 15, 16.
• c 1.578

  Prov. 29.27.
• d 1.579

  Psal. 38.19, 20.
• e 1.580

  1 Pet. 4.3, 4.
• f 1.581

  1 Ioh. 3.12, 13.
• g 1.582

  Wild. 2.15, 16. &c.
• h 1.583

  Iohn 7.7. See my Perpetuity, Epistle 3. Ma∣lignorum spi∣rituum adver∣sus sanctos in∣sidiae non qui∣escunt, et sive occulto dolo, sive aperto praelio, in om∣nibus fidelibus propositum bo∣nae voluntatis infestant. Ini∣micum autem illis est omne quod rectum, omne quod ca∣stum. Leo de Passione Dom••ni Serm•• 19. f. 140.
• i 1.584

  Maledictione autem et ama∣titudine repleri¦os, valde mul∣••orum est. Quis enim ita emen∣dati cris est, quem non ma∣ledicenti consue••udo sollicitet? non dicat adversus eos qui maledicto digni sunt, sed etiam adversus eos quos Dominus non maledixit; id est, iustos et innocentes viros. Ori∣gen lib. 3. in Epist. ad Rom. c. 3. Tom. 3. fol. 154. C. Vid. Ibid.
• k 1.585

  In my Perpetuity Epist. 3. & Healths Sicknesse, p. 79. to 89.
• l 1.586

  Mat. 10.16. to 36. c. 24.9. Ioh. 15.19, 20. c. 16.2, 33. c. 17.14.
• m 1.587

  Mat. 5.11, 12. Luk. 6.22, 23.
• * 1.588

  Maioris contumeliae res est, falsis quenquam notare et insignite crimimbus quam vera ingerere at{que} oblectare delicta. Quod enim sese dici, et quod esse te senties, morsum habet minorem testimonio tacitae recogniti∣onis infractum. Illud vero ac••rbissime vulnerat quod innoxios et quod decus nominis er aestimationis infamat. Arnobius adversus Gentes l. 4. p. 147.
• n 1.589

  Iohn 16.33.
• o 1.590

  Iohn 16.2.
• p 1.591

  Omnes dixit, excepit nullū. Quis enim ex∣ceptus potest esse, cum ipse Dominus per∣secutionum tentamenta to∣leraverit? Ambr. Enar. in Psal. 118. Octon. 20. Tom. 2. p. 501. G. See Ambrose, Chrysost. The∣odoret, Theo∣phylact, Remi∣gius, Beda, An∣selme, Primasi∣us, Haymo, HRabanus Maurus, and all other Fa∣thers and Ex∣positors on this text.
• q 1.592

  Acts 14.22. 1 Thess. 3.4.
• r 1.593

  1 Iohn 3.12, 13.
• s 1.594

  De Guberna∣tione Dei l. 1. p. 22.
• * 1.595

  Isay 8.18.
• u 1.596

  Zech. 3.8. See Psal. 102.6. Ier. 12.9. Psal. 71.7.
• x 1.597

  Dan. 5.3, to 12.
• y 1.598

  See my Per∣petuity Epistle 3.
• z 1.599

  Adversus Gnosticos lib. p. 430, 431.
• a 1.600

  See my Per∣petuity, Epistle 3. at large.
• b 1.601

  1 Cor. 4.9, 10.
• c 1.602

  See Iustin Martyr, Apo∣logia 2. pro Christianis. Tertulliani A∣pologia, La∣ctantius De Iu∣stitia l. 5. c. 1, 5, 9.
• d 1.603

  In my Per∣petuity, Epist. 3••
• e 1.604

  Epist. l. 10. Epist. 97.
• f 1.605

  Stromatum l. 4. f. 104. F.
• g 1.606

  Apologia ad∣versus Gentes, c. 2, 3.
• * 1.607

  Nam et hoc quoque genus invenitur qui meliores obtre∣ctare malint quam imi••a••i, et quorum si∣m••li••udinem de••perent, eo∣rum affectant simultatem; s••••licet, u••i qui suo nomine obscuri sunt, alieno innotes∣cant. Ap••l••iu•• Floridorum l. 1. p. ••05
• h 1.608

  Oratio 21. p. 412.
• i 1.609

  Who are oft trad••ced on the St••ge: See Sir Thomas Overburie his Cha••acter of an excellent Actor•• and here Act. 3. Scene ••. accor∣dingl••.
• k 1.610

  ••narratio in P••al. 90. Tom. 8 pars 2. p 145, 146. See ••nar. in Psal. 128. p. 750, 751.
• l 1.611

  Enarratio in Psal. 30. Tom. 8 pars 2. p. 209, 210. See Ibid. p. 190. to 208. accor••ing••y: & ••e Civit. Dei l. 1. c. 1, 2.
• m 1.612

  Iustin M••r∣tyr, Apol••gia 1, ••. A••axago∣ras pro Christi∣anis Legat••o, C••••rian Epist. l. 2. Epist. 2. Do∣nato. Basil. E∣pist. 80. ••usta∣thio Medico, Lactantius de Iustitia l 5. c. 1, 9. Leo de Qu••dragesima Sermo 9. & A∣thanasius Ep ad Solitariam vitam agentes. See Eusebius, Socrates Scholasticus, Theodoret, Sozo∣men, Cassiodorus, Nicephorus Callistus, The English and French Booke of Mar∣tyrs, the Centuries and Baronius, passim accordingly.
• o 1.613

  Opus imperfectū in Matth. Hom. 24. Tom. 2. Col. 772. B.
• p 1.614

  De Civit. Dei l. 15. c. 5. & Enar. in Psal. 128. p. 751.
• * 1.615

  Qui odio nostri non se∣cus atque rei honestae stu∣dent turpe for∣san putantes si absque ratione nos odio per∣sequi videan∣tur, causas odii contra nos et crimina fin∣gunt. Nihil autem eorum quae contra nos feruntur con∣stanter tuen∣tur, sed nunc hanc, paulo post aliam, et rursus quoque aliam inimici∣tiae causam contra nos as∣signant: atque ita nulla in re malitia ••orum consistit, sed mox atque ab hac intentata culpa resiliunt, alii incumbunt et rursus illa neglecta aliam apprehendunt: et si omnia de quibus nos ac∣cusant dilueri∣mus, ab odio tamen non re∣cedunt. Basil. E∣pist. 80. Eu••tat••io Medico, Tom. 2•• p. 74. Vid. Ibidem.
• q 1.616

  Mat. 27.63. Ioh. 7.12, 47.
• r 1.617

  Epist. 10. ad Furiam c. 1. See Spondanus Epit. Baronii Anno 56. sect. 3.
• * 1.618

  Ier. 17.9•• 10. Acts 1.24. 1 Chron. 22.9. 1 Cor. 2.11.
• s 1.619

  Dat veniam corvis•• vexat censura co∣lumbas. Iuve••al. Satyr. 2.
• * 1.620

  Fideles se spondent ut oportunius fidentibus no∣ceant. Bernard. De Considerati∣one l. 9. c. 2. Col. 884. M.
• x 1.621

  August. Enar. in P••al. 30. p. 201, ••02.
• y 1.622

  Christianus si sit improbus, ne accuses pro∣fessionem, sed re bona uten∣tem male. Non enim oportet damnare re••, sed eum quire bona male u∣titur. Quando∣quidē et Iudas proditor fuit: verum ob id non accusatur ordo Apostoli∣cus, sed illius animus, nec crimen est sa∣cerdotii, sed malum animi. Chrysost. Hō. 4. de Ver••is Esaiae, Tom. 1. Col. 1302 Vid. Ibidem.
• z 1.623

  Caecitatis duae ••pecies fa∣cile concurrunt ut qui non vi∣dent quae sunt, videre videan∣tur quae non sunt. Tertul. A∣pol. adv. Ge•••••••• c. 1.
• * 1.624

  See Wisdom. 2.12, to 20. &c. 5.1, 2, 3, 4.
• a 1.625

  Cicero Tus∣cul. Quaest. l. 5. Seneca Conso∣latio.
• b 1.626

  Natura invi∣diosi erant A∣thenienses et ad optimis qui∣busque detre∣ctandum pro∣clives, non so∣lum iis qui in administratio∣ne reipubl. et magistratu ex∣cellerent, verū etiam qui vel doctrina litera∣rum vel vitae gravitate prae∣fulgerunt. AE∣han Van•• his••. l. 2. c. 13.
• c 1.627

  1 Cor. 2.6. to 16.
• * 1.628

  Tertul. Apo∣log. adversus Gentes c. 50.
• * 1.629

  Seneca de Vita ••eata c. 19, 20, 21.
• b 1.630

  This there∣fore was an ancient com∣mon obiectiou against the best heathen Philosophers, who were ma∣ligned for their vertues.
• * 1.631

  This then is the cause why men so hate and slan∣der Puritans, because their goodnesse shames other mens badnes.
• * 1.632

  Note this
• c 1.633

  2 Chron. 6.36 Prov. 20.9. Eccles. 7.20. Iames 3.2. 1 Iohn 1.8. Acts 14.17.
• d 1.634

  Rom. 7.14•• to 25. Gal. 5.16, 17.
• e 1.635

  Rom. 7.24, 25.
• f 1.636

  Rom. 6.12, 13, 14.
• g 1.637

  Gal. 5.17. Rom. 7.15•• 18, 19, 20, 21, 22, 23.
• h 1.638

  Rom. 7.16. to the end.
• i 1.639

  Rom. 7.16. to the end. c. 8.13. Gal. 5.24. Col. 3.4, 5, 6.
• k 1.640

  1 Cor. 11.31. Psal. 32.3, 5. Psal. 51.1, to 14. Psal. 38.6.
• l 1.641

  Iob 42.6. Ezech. 16.61, 63.
• m 1.642

  Psal. 39.1 Psal. 141.3. Iob 11.1. Mat. 26.41. 2 Cor. 7.11.
• n 1.643

  Iob 31.1. Ps. 61.8. Eccles. 5.4, 5.
• o 1.644

  Ezra 9.5. to 5. Dan. 9.4. to 20. 2 Cor. 12.7, 8.
• p 1.645

  Rom. 7.15, 16. Psal. 139.23, 24. Ps. 119.104.
• q 1.646

  Psal. 19.13.
• r 1.647

  1 Pet. 1.12. to 16.
• s 1.648

  Psal. 119.20, 47, 48, 55, 57, 72, 97, 113. Psal. 1.1, 2.
• t 1.649

  Ps. 119.5, 10, 33, 34. Phil. 3.••3, 14.
• t 1.650

  Exigo a me, non ut op••imis par sim, sed ut malis melior. Sen••ca De Vita Beata cap. 16.
• d 1.651

  See Exod. 5.4, 5. & 10••8.
• e 1.652

  1 King. 18.17, 18.
• f 1.653

  1 Kings 22.8, 24, to 29.
• g 1.654

  Ester 3.8, 9, to the end.
• h 1.655

  Ezra 4.10 to 17.
• * 1.656

  Nehem. 6.5, 6.
• i 1.657

  Ier. 15.10. c. 20.1, 2, 3. c. 32.1. to 6. c. 38.1. to 14.
• k 1.658

  Amos 7.10. to 15.
• l 1.659

  Dan. 6.12. to 17.
• m 1.660

  Matth. 17.24 25, 26, 27.
• n 1.661

  Matth. 22.21.
• o 1.662

  Luk. 23.1, 2, 10. & Iohn 19.12.
• * 1.663

  Fundendo sanguinem et patiendo ma••gis quam faci∣endo contume∣lias Christi fundata est Ec∣clesia: pe••secu∣tionibus crevit, martyriis coro∣nata est &c. nos solos ex∣pelle••e cupi∣unt: nos soli qui Ecclesiae communica∣mus, Ecclesiam findere dici∣mur. Hierom. Ep••••t. 63. Cap. 4. ••. 226, 227.
• p 1.664

  Matth. 10.24, 25, 26. Iohn 13.16. & 15.20.
• q 1.665

  Acts 16.20, 21. c. 17.5, 6, 7, 8.
• r 1.666

  Acts 28.21.
• s 1.667

  Acts 21.28. &c.
• t 1.668

  Acts 24.5. & 25.2.
• u 1.669

  Rom. 13.1, 2, &c.
• x 1.670

  Heb. 13.17.
• y 1.671

  1 Tim. 2.1, 2.
• z 1.672

  Ephes. 4.3.
• a 1.673

  R••m. 16.17.
• b 1.674

  1 Cor. 1.12, 13.
• c 1.675

  1 Pet. 2.12. to 18. &c. 3.16, 17•• compa∣red together.
• d 1.676

  See 1 Cor. 4.9. to 15. 2 Cor. 4.8. to 12. c. 6.••. to 11. 2 Tim. 3.3, 4. 2 Pe•• 2.10, 11, 22 Hebr. 11, 36 37, 38. Iude 15. Rev 12.10.
• e 1.677

  Ventum est igi••ur ad secun••dum titulum•• Iaesae augustio∣ris m••ie••tatis, &c. Propterea i••itur publici ho••tes Ch••isti∣ani quia impe∣ratoribus ne{que} vanos, neque mentientes, neque teni••ra∣rios honores dicunt, &c. Apologi•• ad••••. Gentes, Tom. 2. p. 673. to 685.
• f 1.678

  Advers. Gentes l. 1, 2, 3.
• g 1.679

  De Iustitia l•• 1. & 9.
• h 1.680

  Apologia•• 1. & 2. pro Christianis.
• i 1.681

  Octavius, passim.
• k 1.682

  Hom. 23. in cap. 13. ad Romano•••• Tom. •• Col. 213•• A.
• l 1.683

  Eu••ebius Eccle••. Hist. l. 7•• c. 10.14•• Nicephorus Callistus, Ecclesiast. Hist. l. ••. c. 3. to 8. Centuriae Magd. 2. Col. 419, 420. Centuria 4. Col. 10, 11, 121, 314. Baronius and Spondanus, Annales Eccles. Anno Christi 9. sect. 2, 14. An. 56. s. 2. An. 66 ••. 3. An. 94. s. ••••. An. 98. s. 1. An. 100. s. 2. An. 200. s. 2. An. 202. ••. 2, 3. An. 203 s. 3. An. 273. ••.1, 2. An. 253•• s. 15. An. 38. s. 3. An 286. s. 4. Mr. Fox Booke of Martyr••, 1610 p. 42, 48, 50. Antonini Chron. pars 1. Tit. 4, 6, 7. See Hierom. Epist. 63. cap. 3•• 4.
• m 1.684

  Nicephorus Callistus•• Eccl. Hist. l•• 10. cap 4. pag 558, & cap. 20. pag 571. Origen contra Celsum lib. 5. Bibl. Patrum Tom. 1. p. 188. H. Tertullian. Apologia advers. Gentes c. 50 Hierom. Epist. 10. ad Furiam, c. 1. Arnobius lib. 1. contra Gentes, and Baroni••s and Spon••anus qua l.
• n 1.685

  Socrates Scholast. l. 6. c. 4, 5, 16. To which I might adde the name of Lollard••
• o 1.686

  Centur. Mag•• 2. Col. 420.
• p 1.687

  Socrates Ec∣cles. Hist. l. 1. c. 20. l. 2. c 22, 23 Theodoret Ec∣cl. Hist. l. 1. c. ••o Sozomen Ec∣cles. Hist. l. 2. c. 21. Baronius & Spondanus Anno ••29. s. 1. Anno 362. s. 18.
• q 1.688

  ••as••. Epist. 63. Spondanus An. 362. s. 18.
• r 1.689

  See Oratio de Vita Gre∣gorii Nazian••zeni prefixed to his workes.
• s 1.690

  Socrates Ec∣cles. Hist l. 6. c. 4, 5, 16. Sozo∣men l. 8. c. 20. Spondanus, An. 398. sect. 19. An. 404. s. 3
• t 1.691

  See Bp. Lati∣mers 2.3. & 4. Sermon before King Edward, and his 4. Ser∣mon on the Lords prayer accordingly. And Bishop Hoopers Apo∣logie to Qu. Mary.
• u 1.692

  Luke 10.••.
• x 1.693

  Incestu•• sum, cur non requirant? in Deos et Caesaris aliquid committo, ••ur non hab••o quo purger? Tertull. advers. Gent••s c. 4.
• y 1.694

  See the pray∣er upon the fifth of No∣vember, Mr. Iohn White his Sermon at Paules Crosse, March 24•• 1625. His de∣fence of the Way, cap. 6 & Dr. Craken∣thorpe his De∣fence of Con∣stantine, and his Treatise of the Popes Tem∣porall Monar∣chy acordingly.
• z 1.695

  Si semper la∣temus, quomo∣do proditum est quod admit∣timus? Fama tandiu sola conscia est sce∣le••um Christi∣anorum, hanc i••dicem adver sus nos profer∣tis, quae quod aliquando ia∣ctavit, tanto{que} spacio in opi∣nionem corro∣boravit, usque adhuc probare non va••uit. Ter∣••••••••. Apologia, cap. 7. vid. Ibid.
• a 1.696

  1 Pet. 2.17.
• b 1.697

  Ea enim de castis, probis et pudicis fin∣gitis quae fieri non crederimus, nisi devobis probaretis. Minucius Felix Octauius p. 95. Voce neg••nt quod literis confitentur. Hierom Epist. 78. p. 303.
• c 1.698

  Isti ut convicia in silenti••m mitterent sua vitam infamare conati sunt alien••m. Et cum possent ipsi ab innocentibus argui, innocentes arguere studuerunt, mittentes ubique literas livore dictante cons••••ipta••. Optat•••• aduersu•• Parmin. lib. 1. pag. 23.
• d 1.699

  See the Answer to De••s & Rex.
• e 1.700

  Poli••icoru•• l. ••. c. 17•• 18, 19.
• f 1.701

  Quis inson•• erit si accusa∣tori crimine non probato fides habeatur? Zonaras, Anual. Tom. 2. f. 118.
• g 1.702

  Christiani, non generis humani hostis sed erroris. Tertul. Apologi•• c. 37.
• h 1.703

  See Lipsius Oratio de Ca∣lumnia. Insani sapiens, nomen fert aequus ini∣qui: Vltra quā satis est virtu∣tem si petat ipsam. Horace Epist. l. 1. Ep. ••.
• i 1.704

  Mr. Bolton•• Discourse of true happines, p. 193.
• k 1.705

  Praestat enim paucis bonis adversus malos omnes, quam cum multis malis adversus paucos pugna∣re. Diogenes L••∣ert. p. 6. Antisti∣nes p. 322.
• l 1.706

  Sacrilegii quippe genus est, Dei odisse cultores. Sicut enim si servos nostros quispi∣am caedat, nos in servorum no strorum caedit iniuriam: et si a quoquam fi∣lius verbereturalienus, in supplicio filii pietas paterna torquetur: ita et cum servus Dei a quoquam laeditur, maiestas divina violatur, dicente idipsum Apostolis suis Do∣mino: Qui vos recipit, me recipit; et qui vos spernit, me spernit. Benignissimus scilicet ac p••••ssimus Dominus communem sibi cum servis suis et honorem simul et contume∣liam facit, ne quis cum laederet Dei servum, hominem tantum a se laedi arbitraretur: ••um absque dubio iniuriis servorum dominicorum Dei admisceretur iniuria, testante id suis Deo affectu indulgentissimo, in hunc modum•• Quoniam qui vos tangit, quasi qui tangit pupillam oculi mei. Ad exprimendam teneritudinis pietatis suae, tenerrimam partem humani corporis nominavit, ut apertiflime intelligeremus, Deum tam parva sanctorum suorum contumelia laedi, quam parvi verberis tactus humani visus ac••es laederetur. Sal••ian. De Gubern. Dei l. 8. p. 286.
• m 1.707

  Epist. 77. p. 302.
• y 1.708

  Rom. 12.1.
• z 1.709

  S••e here p. ••. & 42. to 62. & 561. to 566. ac∣cordingly.
• a 1.710

  S••e the Con∣••es••ion in our Common Prayer-Booke before the Communion.
• * 1.711

  Rom. 12.1, 2. & the Thanks∣giving after the Communi••on.
• c 1.712

  See Chrysost. Homil. 7. in Matth. here p. 409. & Hom. 38. in Matth. here p. 417.
• d 1.713

  See Act. 6. Scene 5. & Act. 7. Scene 2, 3, 4, 5, 6, 7.
• e 1.714

  1 Pet. 1.14. 1 Tim. 1.13. Act. 3.17.
• f 1.715

  Act. 1, 2, & 6.
• g 1.716

  Incidere in falsae opinio∣nis errorem priusquam ve∣ra cognoscas, imperiti est a∣nimi et simpli∣cis; perseverare vero in eo post∣quam agnove∣ris, con••uma∣ciae. Salviani Epistola Afro et Vero, p. 316.
• h 1.717

  Act. 8.22. 2 Cor. 7.8, 9, 10.
• i 1.718

  See here p. 6.