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.

THE SECOND PART. (Book 2)

ACTVS PRIMVS.

IF then all popular Stage-playes, bee thus sinfull hurtfull, execrable, unseemly, unlawfull unto Christians, as I have at large evinced in the prece∣dent part of this my Histrio-mastix, I shall thence inferre these 3. ensuing Corollaries which necessarily issue from it.

First, That the profession of a Play-poet, or the compo∣sing [ 1] of Comedies, Tragedies on such like Playes for pub∣like Players or Play-houses, is altogether infamous and unlawfull.

Secondly, That the very profession of a Stage-player, [ 2] together with the acting of Playes and enterludes, either in publike theaters or private houses; is infamous, Scan∣dalous, and no wayes lawfull unto Christians.

Thirdly•• That it is an infamous shamefull, and unlaw∣full [ 3] practise for Christians to be either spectators or fre∣quenters of Playes or Play-houses.

In briefe; the very penning, acting and beholding of Stage-playes, are infamous, unseemly, unlawfull unto Christians, since Playes themselves are so.

To begin with the first of these•• I shall for the better

clearing of its truth and the avoyding of all mistakes, most willingly acknowledge.

First, that as Poetrey it selfe is an excellent endowmēt, p••culier unto some by (a) 1.1a kind of naturall Genius; so it is likewise lawfull, yea b 1.2 usefull and commendable a∣mong Christians, if righly used: as not onely the divine hymmes recorded in Scripture, together with the fa∣mous ancient Poëms of Tertullian, Arator, Apollina∣ris, Nazianzen, Prudentius, Prosper, and other Christi∣an worthies, with the moderne Distiques of Dubar••as, Beza, Scaliger, Bucanon, Heinsius, Withars, Hall, Quarles, our late Soveraig••e King Iames, with infinite others; but likewise the much applauded verses of Ho∣mer, Pindarus, Virgil, Statius, Silius Italicus, Lucan, Claudian, Horace, Iuuenall, and some parts of Ovid, where he is not obscene, most plentifully evidence; whose Poëms are both approved, read, & highly mag∣nified of all learned Christiās, who both allow & teach them in their publike Schooles. Yea, were not Poetrie and Poets Lawfull, we must then rase out of our Bibles. Acts 17.28. 1 Cor. 15.33. Titus 1.12, 13. where the sentences of Menander, Epimenides, and Aratus, three heathen Poets are not only recited but Canonized too. If any desire any further satisfaction in this point which is so cleare, I shall onely referre them to Ter∣tullian ad Vxorem lib. 1. to St. Basil, de legendis libris Gentilium Oratio: to Nicephorus Callistus Eccle••••a∣sticae Historae. l. 10. c, 26. to the ancient & moderne Com∣mētators on these texts; to Georg Alley Bishop of Exeter,c) 1.3 his poore mans Librarie part 1. Misellanea Praelectio∣nis 4. pag. 165.166. & D. Rainolds Overthrow of Stag••••playes p. 21, 22. who will abundantly satisfie them in this poynt.

Secondly, that it is lawfull to compile: a Poeme in nature of a Tragedie, or poeticall Dialogue, with seve∣rall acts and parts, to adde life and luster to it, especi∣ally, in case of necessitie when as truth should else be

suffocated. Hence d 1.4 Nicephorus and Cassiodor re∣cord of Apolinaris the Elder, that being inhibited by Iulian the Apostate to Preach or teach the Gospell, or to traine the christians children to learning and poetrie, he thereupon translated divers Bookes of Scripture into verse, and composed divers Tragedies in imitation of Eu∣ripides, and sundry Comedies and lyricke verses in imita∣tion of Menander and Pindarus, consisting only of divine arguments and Scripture stories; by which he instructed those to whom he could have no liberty to Preach: the like did Gregory Nazianzen and others in the Primi∣tive Church, upon the same occasion, having no other meanes to defend e 1.5 or propagate religion with appro∣bation or connivance but by such Poëms as these. Hence divers pious Christians likewise in King Henry the 8. and Queene Maries bloudy raigne, being restrai∣ned by Superiour Popish-powers to oppose received errors or propagate the truth and Doctrine of the Gospell in pub∣like Sermons, or polemicall positiue treatises, did covert∣ly ven•• and publish sundry truthes, yea censure sundry Errors, and interpret divers scriptures in Rimes, in Come∣dies, Tragaedies, & Poems like to Playes under the names, the persons of others, whom they brought in discoursing of sundry points of true religion, which could not else bee Preached but by such Poems as these, which the people gladly heard and read, and the Magistrates and popish Priestes conived at at first; till at last King Henry the 8. by the statute of 34. & 35. H. 8. c. 1. f 1.6 and Queene Marie by her expresse Proclamation in the first yeare of her raigne (which the popish Prelates did most strictly execute) Prohibited the setting forth or penning of any songs, Playes, Rimes, or Enterludes, which medled with interpretations of Scripture, contrary to the doctrine esta∣blished in their raignes.g 1.7 Wherefore I shall here ap∣prove

& not condemn, the ancient Tragedy stiled, Chri∣stus passus h 1.8 falsly attributed to Nazianzen) where∣in Christs passion is elegantly desc••phered, together with Bernardinus Ochin his Tragedy of Freewil, Plessie Morney his Tragedie of Ieptha his daughter, i 1.9 Edward the 6. his Comedie de meretrice Babilonica, Iohn Bale his Comedies de Christo & de Lazare, Skeltons Comedies, de Virtute, de Magnificentia, & de bono Ordine, Nich••∣laus Grimoaldus, de Archiprophetae Tragedia, &c. which like Geffry Chaucers & Pierce the Plowmans tales and Dialogues, were penned only to be k) 1.10 read, not acted, [ 3] their subiects being al serious, sacred, divine, not scurri∣lous wanton or prophan, as al modern Play poëms are.

Thirdly, as it is lawfull to pen, so likewise to recite, to read such tragicall or comicall poëms as these, compo∣sed onely to be read, not acted on the Stage. And in truth the Tragedies, Comedies and Play-poëms of anci∣ent times, as those of Sophocles, Euripedes, AEschylus, Me∣nander, Seneca, and others, were onely read or recited by the Poets themselves, or some others of their ap∣pointment before the people, not acted on the Stage by Players, as now they are; it being a great disparagement to Poets to have their Poëms acted, as l 1.11 Horace m 1.12 Diodor••s Siculus and n 1.13 Quintilian testifie. That these ancient Comedies and Tragedies were thus read or re∣cited onely, not played or acted on the Stage, is evi∣dent by the expresse testimonies of Horace: Sermo: l. 1. Satyr. 4. & 10, Epist. l. 2. Epist. 1. & de Arte Po••tica lib. of Iuuenall, Satyr. 1.4. & 8. of Diodorus Siculus. Bibl. hist l. 14. sect. 110. p. 649, 650. of Plutarch, de Audien∣dis Poetis lib. of Plinie: Epist: l. 1. Epist: 13. Epist: l. 2. Epist. 10. l, 3. Epist: 15.18. l. 5. Epist. 3. l. 7. Epist. 17. l. 8. Epist. 21. l. 9. Epist. 27. Of Suetonius in his Octauius sect. 89. Of Quintilian de Oratoribus Dialogus: 1.6.14. of Polydor Virgil, de Invent. rerum, l. 3. c. 13. of Scaliger Poeticis l. 1. c. 7. of Dr. Reinolds, in his Overthrow of Stageplayes p. 22. of Bul••ngerus de Theatro. l. 2. c. 1. p.

339. A.B. with sundry others, who all give testimony to this truth. Which takes of one grand obiection that Players, and Play-poets make to iustifie the Acting, and penning of Stage-playes; that many good men have compiled Playes and Tragedies in former times, of purpose that they might be acted on the Theatre; when as in truth these Playes of theirs were never acted but recited onely, they being composed for Readers, not Spectators, for private studies, not publike Play houses, as our present Stageplayes are.

The sole controversie then is this; Not whether it bee simply unlawfull to penne a Poëm in nature of a Trage∣die or Comedie, which may be done without offence, in case it be pious, serious, good and profitable; not wanton amorous, obscene, Prophane, or heathenish, as most Playes are now: but, whether the profession of a Playhouse-Poet, or the penning of Playes for pub∣like or private Theaters, be warrantable or lawfull? And for my owne particular opinion, I hold it altogether un∣lawfull, for these ensuing reasons.

First, to be an inventer, a contriver of evill, scanda∣lous, [ 1] unprofitable or noxious things, is certainely un∣lawfull unto Christians: witnesse Rom. 1.30, 31. Psal. 31.6. Eccles: 7.29. Prov. 14.22. c. 24.8. and Isay. 55.2. But Stage-playes (as I have o 1.14 already manifested at larg) are evil, scandalous, unprofitable, noxious pastimes yea intolerable mischeifes both in a Church or State. Therefore the inventing and contriving of them must certainely be unlawfull.

Secondly, to be a compiler, an Author of the cer∣taine, [ 2] the common occasions of much wickednesse, sin and lewdnesse, can be no wayes warrantable or lawfull: as is evident by by the 1 Thes. 5.22. 2 Sam. 12.14. and Rom. 1.30. But Stage-playes (as the p 1.15 premises testifie) are the certaine, the common occasions of much wick∣ednesse, vice and lewdnesse: Yea Play-poets and Play-poëms if q 1.16 Cornelius Agrippa may be credited, are

the very greatest entisements to all lecherie, bauderie, vice, and lewdnesse: Vnde Poetae inter lenones principatum fa∣cile obtinuerunt, quo suis lasciuis rithmis alijs{que} fabulis ac amatorijs bucolicis, praeceptiunculis, comaedijsque ex peni∣tissimis Veneris armarijs depromptis laesciuis carminibus, lenocinio functa, pudicitiam omnem subuertit, ac adole∣scentiae bonam indolem, moresque corrumpit. Therefore to be an Author, a compiler of Stageplayes, can bee no wayes warrantable or lawfull unto Christians.

[ 3] Thirdly; To foment men in their sinnes and sinfull courses, to uphold them in their ungodly professions, is without all scruple sinfull and unlawfull: witnesse 1 Tim. 5.22. Hab. 1.15, 16. Ezech. 13.18, 19, 20. But the penning of Playes for Play-houses, foments men in their sinnes & sinfull courses: n 1.17 It fostereth the specta∣tors in their idlenesse, vanity, wantonesse, ribaldry, prodigality, lewdnesse, and the like; it drawes them on to many other sinnes, which else they might eschewe: It supports all publike Actors in their graceles, infa∣mous, ungodly, lewd profession of Acting, and others in their sinfull practise of beholding Stage-playes: if there were no new Playes to act or see, all Players, all Play-haunters would quickly vanish, the Play-poet be∣ing the o 1.18 prime mover in this infernal sphere of lewd∣nesse. Therefore the penning of Playes for Play-houses, [ 4] is without all question very unlawfull.

Fourthly to be a professed factor for the Devill and his instruments; to maintaine his p 1.19 pomps & vanities which we have all renounced in Baptisme, is sinfull and abominable: as the 1 Pet. 5.8, 10. 1 Ioh. 3.8. Ephes. 2. 1, 2. c. 5.11. & Ioh. 8.44. infalliblie evidence. But Stage-poets are professed factors for the Devill and his instru∣ments q 1.20 who are most honoured & delighted with them, now as well as heretofore) and they maintaine (yea forge and pen) the very pompes and workes of the Divell which we have all renoūced in Baptisme; for I have in∣falliblie proved r 1.21Stageplays (which they so seriously

compile) to be the Devills pomps which wee protest a∣gainst in Baptisme: Therefore the profession of a Play-poet even in this respect, is sinfull and abominable.

Fif••ly for men to wast their wits, their parts and [ 5] precious time (with which they might and ought to doe God and men good service) on amorous, filthy, wanton, ridiculous, vaine, prophane, unpro••itable, subiects, which tend not to Gods glorie, to the good of men, or the peace and comfort of their owne soules at last; is altogether unlawfull, see Isay. 55.2. Psal. 7.6. Psal. 4.2. 1 Sam. 12.21. 2 Cor. 5.15. Rom. 12.1, 2. 1 Cor. 6.20. & 10.31, 32, 33. Eccles. 5.16. Luk. 1.74, 75. 2 Pet. 1.10, 11, 12. for proofe of this proposition.) But those who penne Playes for the Stage; doe wast their wits, their parts and precious time, (with which they ought to do God & men good service) on s 1.22 amarous, filthy, wanton, ridiculous, vaine, prophane, unprofitable, (yea sometimes on atheisticall, blasphemous, sacrilegi∣ous, diabolicall, detestable) subiects, (for such for the most part, are all our moderne Playes) which tend not to Gods honor t 1.23 but to his great dishonour, and the De∣vils advantage: which bring no good at all, but exceeding much hurt and mischeife unto others: and no comfort, no peace, but horror and vexation onely to the soules of their composers, who have oft beene so terrified with the sad consideration of those infinite horid sinnes which their Stage-playes have produced both in them∣selves and others, that it hath almost driven them to de∣spair••, and drenched their soules in stoods of brinish teares to wash away their guilt of Play-making: as the me∣morable example of x 1.24 Steven Gosson, and the Author of the third Blast, of retrait from Playes and Theaters, besides a more bloody fresh example, most fully testifie. Therefore the penning of Playes for the Stage is altoge∣ther unlawfull.

Sixtly; for men y 1.25 to bend their wits like bows for lyes, [ 6] and lying fables•• to corrupt and misrepresent true histo∣ries,

and to make their braine a very forge for lying va∣nities, and old-wives fables; is certainly unlawfull a∣mong Christians, who must put away lying fables, and speake nought but truth: See Ephes. 4.25, 29. c. 5.3, 4. 1 Tim. 4.2, 7. and part 1. Act 3. Scene 4. p. 106, 107. accordingly. But Play-poets thus racke and bend their wits like bowes for lyes and lying fables; they corrupt and misrepresent true histories, and make their braines a very forge for lying vanities and old wives Fables: witnes Act 3. Scene 4. p. 106, 107. with the Authors there quoted: witnesse the common prouerbiall speech z 1.26 Permulta canunt mendacia vates, that Play-poets broach verie many lies, that being no Poëm in a 1.27 So∣crates his iudgement, à qua abesset mendacium, in which there i•• not some lye or other couched: witnes b 1.28 Solon who prohibited Thespis either to act or teach Tragedies, inutilem eas falsi loquentiam vocans) because they were but unprofitabl•• lyes•• or vaine common thrid∣bare fabulous figments of Stage-poets extolling vaine & idle things, with many words, as c 1.29 Philo Iudaeus phraseth them. witnesse•• the 3. Blast of Retrait from stage-playes, p. 104. which informes us: That the no∣tablest liar is becom•• the best Poet: ••nd that he who can make the most notorious lye, and disguise falshood in such s••n••, that it may passe unperceived, is hold the best writer, for the strangest Comedie brings greatest delecta∣tion and pleasure. Yea witnesse our own experience, our moderne Playes being nought but amorous ridiculous figments, lies & vanities, or sophisticated stories. The pen∣ning therfore of such stories as these must needs be ill.

[ 7] Seventhly: that profession, or action, which hath no good warrant either from the practise of the Saints; or from the word of God, the square of all our lives and waies, and in the prosecution of which a man cannot proceed with faith, or comfort, nor yet ••eriously pray for, or expect a blessing from God•• must questionles be unwarantabl•••• unlawfull for a Christian:

witnesse, Gal. 5.16, 17, 18. c. 6.15. Psal. 119.9.104, 105. Rom. 14.23. 1 Cor. 11.1. Ehes. 5.1, 5. Psal. 129.7, 8.9. Phil. 4.6, 7, 8. But the profession of a Play-poet, and the composing of Playes for Theaters, hath no warant at all either from the practise of the Saints of God f 1.30 a∣mong whom we read of no professed Play poets or Players of ancient or moderne times, but such onely who upon their true conversion & repentence renounced this their hellish lewd profession: nor yet from the sacred word of God, the square of all our lives and wayes; in which I can∣not so much as find one title, one syllable to iustifie ei∣ther the penning or acting of a Stage-play: so that a man cannot proceed on in them either with faith or comfort, nor yet expect or pray for Gods blessing or as∣sistance on his Playes or Studies, which serve onely to advance the Divills service, and g 1.31 foment mens lusts and vices. Therefore the very profession of a Play-po∣et, and the compiling of Playes for Theaters, must que∣stionlesse be unwarrantable, unlawfull for a Christian.

Lastly, that very profession & function which Chri∣stians, which heathens, which even relenting Play-po∣ets themselves have censured, renounced, condem∣ned, as sinfull and abominable; must undoubtedly bee unlawfull for a Christian: But Christians, heathens, yea and Play-poets themselves have thus censured, renoun∣ced, condemned the profession of a Play poet, and the making of Playes to furnish Play-houses. Witnesse all the fore-quoted Fathers Councels and Christian Writers, who in condemning Playes, have censured their composers, not onely by consequence, but in h 1.32 expresse termes too. Witnesse the i 1.33 Athenians, and k 1.34 Solon, who inhibited the penning of Comedies and Tragedies: together with l 1.35 Plato & m 1.36 Tullie, who banished all Playpoets out of their Republikes, as the effe∣minaters, the corrupters of mens minds and manners, lea∣ding them on to a dissolute, sloathfull, vitious, voluptuous life: Witnesse the n 1.37 Lacedemonians, & Massilienses, who

would never admit the penning or acting of Comedies or Tragedies; together with * 1.38 Gorgias p 1.39 Horace and q 1.40 Iuuenall, who condemne the composing of Playes for the Stage, as a base unworthy thing, unfit for eminent Po∣ets: Yea witnesse the constant practise of all Players and Play-poets in the r 1.41 primitive Church, who upon their true conversion to the faith, renounced these their lewde ungodly professions, and never returned to them more: together with the moderne examples of s 1.42 AEnaeas Sylvius, and t 1.43 Theodorus Beza, who publike∣ly renounced, censured, and bewailed in their riper yeares those wanton amorous playes and poems which they had compiled in their youth•• of u 1.44 M. Stephen Gosson, & the Authour of the 3. Blast of retrait from playes and Theaters; two Eminent English Play••poets Who being deepely wounded in conscie••ce for those Playes they had penned for the Stage, thereupon abandoned this their hellish trade of Play-penning, as incompatible with Christianity or salvation, and by way of holy recompence and revenge, compiled * 1.45 three me∣morable printed Treatises against penning, acting and frequenting Stage-playes, which now are extant to their eternall praise, and to the just condemnation of all those Play poets which persevere in their relen∣ted and reclaimed steps. The penning therefore of Stage-playes for the Theater (which hath no precept, no example for to warrant it in the Scripture or in the Primitive Church) must certainely be sinfull and un∣lawfull unto Chr••stians. All which I would wish our moderne Play-poets to consider. Who being oft times men of eminent parts, and choysest wits, able pithily to expresse what ever they undertake: I shall onely say of them and their poëms as * 1.46 Quintilian doth of Se∣neca & his books, Multae in eo clarae{que} sententiae, multa etiam Elocutionis gratia legenda; sed in eloquendo cor∣rupta plaera{que}, at{que} adeo perniciosissima, quod abundant vitijs. Velles enim suo ingenio dixisse, alieno iudicio, &c. Digna fuit illa naturae quae meliora vellet, quae quod volu∣it fecit. And thus much for the first conclusion.

ACTVS 2.

SCENA PRIMA.

I proceed now to the second Corollary,* 1.47 That the ve∣ry profe••••iō of a Stageplayer, & the acting of Stageplays is base and infamous, yea sinfull and unlawfull among Christians. First, for the infamie of Stage-players and play-acting, it may be evidenced by these examples. First, they were infamous even among Pagans and In∣fidells: Witnesse the ancient pagan Romanes, who ad∣iudged all Actors, all Stage-players infamous persons; & thereupon excluded thē their temples, disfranchised them their tribs, as unworthy of their stock or kinred; disabling them both to inherit lands as heires to their parents, or to beare any publike office in the common••wealth: as a 1.48 Livie b 1.49 Cicero, c 1.50 Valerius Maximus, d 1.51 AEmili∣us Probus e 1.52 Tacitus, f 1.53 Macrobius g 1.54 Suetonius, h 1.55 Gellius, i 1.56 Iuvenall, k 1.57 Tertullian, l 1.58 Arnobius, m 1.59 Augustine n 1.60 Cassiodorus, o 1.61 Tostatus, p 1.62 Agrippa, q 1.63 Alexander ab Alexandro, r 1.64 Gothofrede, s 1.65 Arius Montanus, t 1.66 Caelius Rhodiginus, u 1.67 Barnabas Bris∣sonius, x 1.68 Budaeus, y 1.69 Dr. Rainol••s, z 1.70 and infi∣nite others testifie. Hence a 1.71 Nerva & Pegasus pronoun∣ce•• all such infamous, qui quaestus causa in certamina discendunt, et propter praemium in Scenam prodeunt: Hence also b 1.72 Praetoris verba dicunt: infamia nota∣tur qui artis Ludicrae pronunciandiue causa in Scenam prodierit. Infames sunt qui comicam artem exercent: which extends as well to voluntary as hired actors. And hence even by the Municipall Lawes of the anci∣ent

heathen Romans as c 1.73 Vlpian & other Civillians in∣forme us, all stageplayers and Actors were infamous per∣sons; and so disabled to beare testimony, to inherit lands, or to receive any publicke place of honour in the Com∣mon-weale. And as these Romans, even so the Pagan Grecians too (who d 1.74 hono••red Stage-players at the first) reputed thē infamous at the last, as e 1.75 Chrysosto•• f 1.76 Volat••ranus, together with g 1.77 Plato & h 1.78 Aristotle informe us, and i 1.79 Agesilaus his answer to Callipedes implies. Secōdly, as they were thus k 1.80 infamous among Pagans, so much more are they among Christians, as both l 1.81 Councels m 1.82 Fathers, n 1.83 Civilians, o 1.84 Cano∣nists, p 1.85 Casuists, q 1.86 Schoolmen, r 1.87 Historians s 1.88 Di∣vines, vnanimously testifie: Heare bu•• t 1.89 Arias Mon∣tanus for all the rest, who informes us in expresse termes, that publicke dauncing or acting of playes for money or sport, is condemned as base•• infamous, and unworthy any ingenuous person, not only by Scripture & reason, but almost by all humane laws. Et vocari fecerunt (saith he) Simsonem ex domo vinctorū &c. nec ad digni∣orem et honestiorem agendam rem, quam ad ridiculum atque turpe de se spectaculum saltandrop aebendum in∣imicis,

principilius, ac populo. Qui legit intelligat; publice saltantes; et huiusmodi spectaculorum perso∣nas, ••urpitudinis atque infamiae nota inustas, et ratio ip∣sa, et antiqua jura * 1.90 fere omnia volunt, divina vero lex minimè admittenda, sensuit, in vulgaribus etiam ac vi∣libus capitibus•• nedum in honestioris ordinis atque cen∣sus viris•• nequ•• vero tantum vl••••o non quaerenda & op∣tanda, sed nec si inui••is fuerin•• illata, ferenda esse censet &c. Certe qui de virtute vera, ••leque corruptis ho∣minum moribu prudenter locuti sunt, hujus generis acti∣ones ingenuo homine iudignissimas duxerunt, vt ille de Nero••e.

u 1.91 In Scena nunquam cantavit Orestes, Haec opera, atque hae sunt generosi principis artes, Gaudentis patrio peregrina aut pulpita sal••u Prostitu••, Graiaeque apium meruisse coronae?

Which passage of his extends as well to Masquers, or Academical voluntary Actors, as ••o common stage-players, they being both alike in••amou•• in this Au∣thors judgement. How great this infamy of Actors was among Christians in the primitive Church, and yet is, or at leastwise ought to be, with modern Chri∣stians, will appeare by these par••iculars. First, it x 1.92 excluded them from the Church, the Sacraments, & all Christian society•• making them ipso facto excom∣municated so long as they continued players, neither were they readmitted to the Church, til they had wholy relin∣quished & given over acting•• Witnes the severe impe∣riall Edicts of Valentinian Valens and Gracian, against Male and Female Actors. y 1.93 Scenici & Scenicae qui in ultimo vitae necessitate cogente interitus imminentis ad Dei summi sacramenta properarunt, si fortassis evase∣rint, nulla posthac in Theatralis spectaculi conventione revocentur: Ante omnia tamen diligenti observatione tueri sanctione jubemus, ut verè et in extremo periculo Constituti, id pro salute poscen••es (si tamen antistites probant) beneficij consequantur. Quod vt fideliter fiat,

statim eorum ad judices si in presenti sunt, vel curato∣res Vrbium singularum desiderium perferatur, Quod & inspectatoribus mis••is sedula exploratione quaeratur, an indulgeri his necessitas pos••at extrema suffragia: which Edicts, exclude all Stage-players from the Sacrament, even when they lay vpon their death-beds, vnlesse they earnestly des••red it, and manifested such sincere repen∣tance for their play-acting, as might in the Magistrats or Ministers judgement prepare and fit them to re∣ceive it. Hence, z 1.94 Concilium Eliberinum. Can. 62. Concilium Arelatense 1. Can•• 4, 5. & 2. Can. 20. Con∣cil. Carthag. 4. Can. 88. Concil. Constantinopolitanum 6. Can. 24.51. Concil. Hipponense. Can, 35. Concil. Car∣thaginense. 3. Can. 35. Concilium Africanum. Can. 12.28. & Synodus Augustensis 1549. Can. 19. expres∣sly decreed; that all Stage-players shall be excomunica∣ted, and debarred from the sacrament till they gave over their profession, & that upon their repentance they should be admitted to the sacrament & reconciled to the Church. Hence a 1.95 Clemens Romanus. Constit. Apostol. l. 8. c. 38. Tertullian de Pudicita. c. 7. Cyprian Epist. l. 1. Epist. 10. Chrysostome Hom. 3. De Davide & Saule, Theodoret de Martyribus. lib. Tom. 2. p. 390. Gratian Distinctio. 33. & 48. & de Consecratione Distinctio. 2. expresly teach, that Sage-players are to continue excomunicated and excluded from the Eucharist, & all Christian society, till they abandon playes and acting. And hence b 1.96 Io∣annes. Sarisberiensis De Nugis Curialium l. 1. c. 8. A∣lexander, Alensis Summa Theologiae pars 4. Quest. 17. Artic. 2. Sect. 4. p. 394. Aluarus Pelagius de Planctu, Ecclesiae l. 1. Artic. 49. f. 28. Astexanus de Casibus. l. 4. Tit. 7. Artic. 4. Tostatus in Math. c. 6. Quaest. 38. c 1.97

Ioannis de Burgo, Pupilla oculi pars 4, cap. 8. l: Photi∣us Monocanonis. Tit. 13. ca. 21.22. Ioannis Bertochi∣nus de Episcopis, Tracta••us Tract. part 4. f. 25. ••. 101. Nichol••us Plo••e, de Sacr••menti••. Ibid. pars. 8. f. 51. n. 3. Stephanus Costa. de Ludo. Tract. Tract. part. 1. f. 157.158.159, 160. Angelus de Clavasio, summa Angelica Histrio. & Infamia. Baptista Tr••••••mala summa Rosel∣la Tit. Adulatio. Ioannis Banghe••••ucius de vita & hone∣state Ecclesiasticorum lib. 2. ca. 22. d 1.98 Didacus de Tapia in teriam partem divi Thom•• A••tic. 8. Q••aest, vtrum sacramentum dari potest histrionibus. p. 545.546. (e) Paulo Lanceletto, Institutiones juris Canonici lib. 2. ••it. de Eucharistia. p. 269.270. Ivo Carnote••sis, pars 11. Decret. c. 83. & pars 2. c. 35. Aquin. tertia parte, qu. 8. Art. 6. Iosephus Angles Flores Theolog. qu. in. l. 4•• sent. pars 1. quaest. de suscipientibus Eucharistiam. art, 4. con∣clus. 1. p. 101.102. Iacobus Spielegius•• Lexicon juris civilis, & Iohannis Calvini Lexicon juridicium, histrio•• Centuriae. Magd: cent: 3. col. 142. Bar••••ius & Spon∣danus Annal. Eccl. An. 206. sect. 2, & 371. Sect. 10. Bulengerus de Theatro lib. 1. ca. 51. the 3 Blast of Retrait from playes & Theaters. pa. 116. Doct Rai∣nolds, M•• Northbrook & M. Gosson in their Treati∣ses against Stag••playes, Ioannis Mariana de spectacu∣lis lib. with f 1.99 sundry other schoolemen, Canonists, and divines, expresly determine, that the Eucharist or Sacra∣ment of our Saviours body and blood, ought not to be ad∣ministred to Stageplayers•• as long as they vse their de∣testable infamous v••christian art of acting playes, which excludes them from the Sacrament, not only of the Lords Supper, but of Baptisme too no g 1.100 Players, no play-haunters being received into the Primitiue Church•• or admitted to the Sacrament of Baptisme, till they had renounced their acting & beholding of stageplayes, as the very pompes and inventions of the Devill, as I haue elsewhere largely manifested. Such was, such is the noto∣rious infamie of acting playes, as thus to exile men frō

the Church, the Sacraments and all Christian society, and to make them Excommunicate ipso facto; An in∣fallible evidence of its great vnlawfullnes.

[ 2] Secondly, the acting of Playes, disables Players to receive any Sacred Orders, or Ecclesiasticall prefer∣ments whatsoever; no player being capable of any Mi∣nisteriall, or Epi••copall function; hence Augustine de Ecclesiasticis Regulis cap. 20. & out of him, * 1.101 I••o Car∣notensis & * 1.102 Gratian, conclude; Clericum non ordinandū qui aliquādo in scena lusisse probatur: hence Hierom•• Epi. 83. Oceano, ca. 4. & Anselme in Epist. 1•• ad Timotheum. c. 3. tom. 2. p. 356. write thus h 1.103 Non congruit, vt here in Amphitheatro, hodie in Ecclesia; vespere in circo•• ma∣ne in altario: dudum fautor histrionum, nunc consecrator virginum. Hence Pope Gregorie the first, determines thus of Stageplayers i 1.104 Illos qui in Scena lusisse nos∣cuntur non ordinandos censemus: all which extend to vo∣luntary, as well as hired Actors. Hence Tostatus Abu∣lensis informes vs, k 1.105 Histriones & qui adhaerent ijs sunt infames, nec possunt promoveri ad sacros Ordines. Hence l 1.106 Panormitan affirmes, Histriones non possunt promoveri ad clericatum etiam peracta paenitentia, dum∣modo exercuerunt artem suam causa quaestus. Hence m 1.107 Stephanus de Costa, writes. Histriones infames sunt, nec possunt ad ordines promoveri. Hence n 1.108 Ioannes Bertochinus propounds this question. Quaero an hi∣strio possit elegi Episcopus? & he resolves it thus: Respon∣deo quod non, neque post peractam paenitentiam. Quini∣mo histrio non potest corpus Christi accipere, ratio est•• quia est infamis notorie. Hence o 1.109 Antonius de Bru∣tio avers: Histriones non possunt promover•• post paeni∣tentiam, quia infames, nisi Papa dispensarit: and he quotes Gratian distinctio. 51. & causa 4. Quaest. 1. to warrant it. All which p 1.110 Io••nnis de Burgo our Coun∣trey-man, thus seconds. Item mimi, histriones & hu∣j••smodi non sunt ad ordines promovendi, nisi ex dispen∣satione Papae, quia sunt infames. Hoc intellige de his

qui publice coram Populo faciunt aspectum sive Ludi∣brium sui corporis exercendo opus illud. Si autem in occulto aliquis saltaret, vel huiusmodi opus facere pos∣set, nihil ominus post peractam paenitentiam potest ordi∣nari. Vilitas enim personae est causa quare tales ab ordi∣nibus repelluntur: for which he quotes Extrauag. de vita est honestate Clericorum: cum decorum in glos. * 1.111 Inno: &c. So that no academicall or private voluntary Actors by the cannon Law ought to be admitted to orders, before they have publikely repented and done some open pen••ance for this their private acting. The same we shall finde affirmed by Aluarus Pelagius: De Planctu Ecclesiae. l. 2. Artic. 28. H. histriones (writes he) non promoventur ad clericatū: & in q 1.112 sundry other Ca∣nonists: Yea the Canon Law is so strict in this, r 1.113 that if any one married a woman actor, he could not be promo∣ted to any ecclesiasticall living, or take orders upon him.

Thirdly, the acting of Playes made Players so infa∣mous, that they could give no publike Testimony between man & man•• witnesse Concil. Africanum Canon. 96. & [ 3] Concil. Carthaginense. 7. Can. 2. here p. 577. Ioānes Ber∣tachinus Repertorij Moralis. pars. 2. p. 669 Tit. histrio; Angelus De Clauasio, Summa Angelica. Tit. Infamia. Adulatio, Histrio, & Testis: with s 1.114 divers others.

Fourthly, it made Players so execrablie infamous, [ 4] that for a Christian woman to marrie a Stageplayer, was Excommunication ipso facto: witnes, Concilium Eliberinum, can. 67. here p. 571.

Fiftly, the infamie of players was such, that they might lawfully be disinherited by their parents, and so might Play-haunters too; histriones enim sunt infames &c. et qui adhaerent mimis et histrionibus possunt exhe∣redari [ 5] &c. as Tostatus informes us.t 1.115

Lastly, Such is the infamie of Play-acting, that our owne u 1.116 Statutes have branded Players with the stile of Rogues and vagabonds, making them liable to the stocks, the whipping post, and all other punishments to which Rogues are subiect: Which Statutes if any

Actors thinke over rigorous; let them remember that both x 1.117 Augustus Caesar, and y 1.118 Tiberius, two hea∣then Roman Emperours, made Stage-players liable to the lash, or Bedles whip, (a punishment suitable to such base idle Rogues as they) When as it was altogether un∣lawfull for any ingenuous Roman to be scourged Act. 16.37, 38. & 22.24. to 30. By all which Testimonies together with that passage of Tully concerning Roscius the eminent Roman Actor, to whom * 1.119 Syla gave an An∣nual Pension and a ring of gold; Etenim, cum artifex e∣jusmodi est, ut solus dignus videatur esse, qui in scena spe∣ctetur; tum vir ejusmodi est, ut solus dignus videatur qui eo non accedat: quid aliud apertissime ostendens, (as * 1.120 St. August: descants on it) nisi illam scenam esse tam turpē, ut tāto minus ibi esse homo debeat, quāto fuerit magis vir bo∣nus: it is abundandly evident, That Stageplayers are most * 1.121 infamous persons, and their very pr••fession most base and execrable both among Pagans and Christians.* 1.122

Neither is the art or publike profession of acting Stage-playes vile and execrable onely when it is pra∣ctised for lucre sake, but likewise the voluntary per∣sonating of them too for recreation or entertainement, especially in persons of ranke and quality. To instance in some particulars.

First, it hath beene alwayes reputed dishonorable, shamefull, infamous, for Emperors, Kings, or Princes to come upon a Theatre to dance, to masque, or act a part in any publike or private Enterludes•• to deligh•• themselves or others: Hence z 1.123 Dion Cassius a 1.124 Sue∣tonius, b 1.125 Philo Iudaeus with sundrie c 1.126 other wri∣ters impu••e this as an inexpiable infamie to that mon∣ster and shame of Monarches, Caius Caligula,d 1.127 (who w••s so farre beso••••ed, as not onely to drinke his horses Incitatus health. &c. and to spend whole nights in be∣holding masques and Stage-playes, turning night as it were into day; but likewise by a publike edict to compell all the people to be present at his enterludes

at his unseasonable houres, and to chop off the heads of such as either came not to them, or departed from them ere they were ended:) Quod procedente tempore et aurigauit et pugnauit, et saltavit, et Tragaediam e∣git, semper haec tractans: et quod semel noctu primoribus Patrum quasi ad necessariam deliberationem vocatis, coram saltav••, ac desaltato cantico abijt: which cau∣sed Chaerea to conspire his death, and to murther him as he was coming out of the Theater: which f 1.128 Dion Cassius thus rela••eth. Postquam vero saltare etiam et fabulam agere Caius instituit, Chaerea cum suis rem extra••endam porro non rati, observarunt e 1.129 Theatro ex∣euntem, ut pueros spectaret, deprehensumque in angi∣portu obtruncar••nt. An end most sutable to his viti∣ous tyrannicall play-adoring life, which had quite ex∣hausted the Romane treasurie. We find this recorded to Nero his perpetuall shame. g 1.130 Quod postremo ipse scenam inscendit, multa cura tentans cytharam et praeme∣ditans, assistentibus familiaribus Quod faeminarum illu∣strium senatorumque plures per arenam faedasset, et acriore in dies cupidine adigebatur promiscuas scenas frequentandi. Nam adhuc per domum aut hortos ceci∣nerat iu••enalibus ludis, quos vt parum celebres et tan∣tae voci angustos spernebat. Non tamen Romae incipe∣re scenas ausus, Neapolim quasi Graecam vrbem dile∣git: inde initium fore vt transgressus in Achaiam in∣signesque et antiquitus sacras coronas adeptus maiore fama studia ciuium eliceret, &c.h 1.131 Ibidem saepius per com∣plures

cantauit dies. Neque eo segnius adolecentulos e∣questris ordinis et quinque amplius millia è plebe robu∣stissimae iu••entutis vndique elegit, qui divisi in factiones plausuum genera condiscerent, operamque nauarent cantanti sibi insignes pinguissima coma, et excellentissi∣mo cultu pueri, nec sine annulo laeues: quorum duces qua∣dragena millia H S. merebant. Etiam Romae Neroneum agens ante praestitutum diem reuocauit: Nomen suum in albo profitentium citharaedorum iussit ad scribi sor∣ticulaque in vrnam cum caeteris demissa, intrauit ordine suo•• simulque Praefecti praetorij citharam sustinentes, post tribum militum, juxtaque amicorum intimi. Vtque constitit peracto principio, Nioben se cantaturum per Cluvium Rufum consularem pronuntiavit, et in horam fere decimam perseveravit•• coronamque eam, & reliquā certaminis partem in annum sequentem distulit, ut saepe canendi occasio esset. Quod cum tardum videretur, non cessauit identidem se publicare. Non dubitauit etiam priuatis spectaculis operā inter scenicos dare, quodā prae∣torum H S. decies offerente i 1.132 Tragaedias quoque can∣tauit personatus heroum Deorumque, item heroidum, a•• Dearum personis effictis ad similitudinem oris sui, et fae∣minae, prout quamque diligeret: inter caetera cantaui•• Canacen parturientem, Orestem matricidam, Oedipodem excaecatum, Herculem insanum. In quaefabula fama est tyrunculum militē positum ad custodiam aditus, cum eum ornari ac vinciri catenis, sicut argumentū postulabat, vid•• r••t, accurisse ferendae opis gratia. Mox ipse aurigare at{que} etiam spectari saepius voluit, positoque in hortis inter ser∣vitia et sordidam plebem rudimento, vniversorum se oculis in Circo maximo praebuit, certamina deinceps o∣bijt omnia. Cantante eo, ne necessaria quidem causa ex∣cedere Theatro licitum erat. Itaque & enixae quaedam in spectaculis dic••ntur, et multi taedio audiendi ••audandi∣que, clausis oppidorum portis, aut furtim dissiluisse de muro, aut morte simulata funere elati. k 1.133 Constitit ple∣rosque equitum dum per angustias aditus & ingruentem

multitudinem enituntur obtritos, et alios dum Diem noc∣temque sedilibus continuant, morbo exitiabili correp∣tos; quippe gravior inerat metus si spectaculo defuissent, multis palam et pluribus occultis, vt nomina ac v••ltus, alacritatem, tristitiamque coeuntium scrutarentur. Vn∣de ten••iorib••s st••tim irrogata supplicia, aduersus illu∣stres dissimulatum ad presens, et mox redditum odium. Interea Senatus propi••quo iam lustrali certamine, ut de∣decus averterit, offert Imperatori victoriam cantus, adij∣cit facundiae coronam, qua ludicra deformitas velaretur. Sed Nero nihil ambitu nec potestate Senatus opus esse dictitans, se aequum adversus aemulos et religione indi∣cum meritam laudem assecuturum, * 1.134 primo carmen in Scena recitat: mox flagitante vulgo vt omnia studia sua publicaret (hac enim verba dix••re) ingreditur theatrum, cunctis citharae legibus obtemperans: ne fessus resideret, ne sudorem nisi ea quam indutus gerebat veste deterge∣ret; vt nulla oris vel narium excrementa viserentur. Postremo flexus genu, et caetum illum manu veneratus sententias iudicum opperiebatur ficto pauore. Et plebs quo∣que vrbis histrionum quoque gestus inuare solita perso∣nabat certis modis, pla••suque composito, Cr••deres lae∣tari, ac fortasse laetabantur per iniuriam * 1.135 publici fla∣gitij: so he stiles it. Sed qui remotis èmunicipijs, seueram∣que adhuc, et antiqui moris retinentes Italiam, quique per longas prouincias lasciuiae inexperti, officio legationum, aut priuata v••ilitate advenerant: neque aspectum illum 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

tolerare, neque labori inhonesto sufficere, cum manibus nescijs fatiscerent, turbare••t gnaro, ac saepe a militibus verberarentur, qui per cuneos stabant, ne quod tempo∣ris momentum impari clamore, aut silentio segni praete∣riret, &c. Such was the Playerlike citharedicall life of this lewd vitious Emperour: which made him so ex∣ecrable to some noble Romanes, who affected him at first, before he fell to these infamous practises; that to vindicate the honour of the Romane Empire, which was thus basely prostituted, they conspired his destru∣ction: which conspirarie being detected, Subrius Fla∣vius a chiefe captain, one of the conspirators, being de∣maunded of Nero, for what reason he had thus con∣spired against him? returned this answerel 1.136 Oderam te inquit, nec quisquam tibi fidelior militum fuit dum amari mer••isti; odisse caepi postquam parricida matris et vxoris, auriga, Histrio, et incendiarius extitisti. And Sulpitius Asper, a Centurian, being demanded the like question, made this reply; Non aliter tot flagitijs eius subueniri posse. And when as some of these Conspira∣tors would have had Piso to succeed Nero in case their treachery had succeeded, Flavius made them this an∣swere m 1.137 Non referre dedecori, si citharaedus dimoue∣retur et Tragaedus succederet: quia vt Nero ••ithara, ita Piso tragico ornatu canebat. All which, together with the Satyricall invectiues of * 1.138 Inuenall and o 1.139 others against this infamous Playerlie Emperor, are a sufficent evidence, what an ignoble shamefull thing it is for any Prince or Emperour to sing, to dance, or act upon a Stage. Hence p 1.140 AElius Lampridius, and Eu∣tropius in their Commodus Antoninus, and Herodian historiae l. 1. & 2. p. 57. to 73. severely censure this dissolute Emperour Commodus•• whom they and the people stiled, a Gladiator, an Actor on the stage: Quod nudus ingressus amphitheatrum est, sumptisque armis numeros gladiatorios implebat &c. Triste vero (writes q 1.141 Herodia••) Romano populo spectaculum id visum,

nobilissimum Imperatorem, post tam multos parentis sui maiorumque triumphos, non quidem adversus Barbaros arma capere militaria, vel Romanorum Imperio con∣gruentia, se•• amplissimam dignitatem, turpissimo fae∣dissimoque cultu contaminare; eoque tandem vesaniae pro∣vectus est, ut deserere principalem aulam atque in do∣micilium gladiatorium migrare institueret. Neque se amplius Herculem appellari patiebatur, adoptato nobi∣lissimi gladiatoris nomine, qui jam vita excessisset: at∣que in basi simulachri Colossei solis effigiem gerentis subscripsit, non quos consuesset imperatorios Paternos∣que titulos, sed pro Germanico, mille gladiatoru•• vict••∣rem: To such prodigious degrees of basenesse of dege∣neracy doe dissolute Princes come to by degrees, when as they once addict themselves to such infamous de∣lights. These actions of his were so execrable to the Senate, the common people, and to all his freinds; that when as on the feast of Ianus,r 1.142 Statuisset non quidem ex imperatorijs (ut mos erat) aedibus, sed ex ipso gladiato••rio prodire in publicum, deducente gladiatorum agmine in conspectu Populi Romani &c. Martia his best belo∣ved Concubine, Intellecto tam absurdo turpi{que} Consilio, primū orare multis lachrymis, supplexque ad genua acci∣dere, ne aut Romanum imperium contumelia afficeret, aut ipse vitam suā perditis ac deploratis hominibus tam peri∣culose cōmitteret. Sed cum diu supplicando nihil proficis∣se••, lachrymans discessit. Ille Praefectum exercitibus Lae∣tum nomine et Electum cubiculi custodem, ad se accitis, parare iubet in ludo ipso gladiatorio, quo se dormitum re∣cipiat, vt illic ad sacrificandum mane procederet, ac se ar∣matum Romano Populo ostentaret. Illi supplicabant et persuadere tenta••ant, ne quid imperio indignum faceret. But loe the desperate obstinacie of this wicked Empe∣rour; ••ommodus id aegre ferens, eos quidem amandauit: reversus autem in cubiculum ad capiendum somnum (nam meridie id facere moris habebat) sumpto in manus libello, conscribit in eo quoscunque illa nocte interficere

destinaverat. Ex quibus prima erat Martia, mox Laetus atque Electus: post hos ingens eorum numerus qui pluri∣mum authoritatis in senatu obtinebant. * 1.143 Siquidem se∣nes vniversos, & reliquos patris amicos tollere è medio (quod graves turpium factorum inspectores habere pu∣deret) bonaque ipsa divitum d••largiri partim militibus, partim gladiatoribus decreverat, vt alteri se defende∣rent, alteri oblectarent. Which booke comming to Martia her hands, shee and Electus with others, con∣spired to poyson him: which when they had effected; all the people rejoyced, & ra•• to their Temples, to giue publick thanks•• s 1.144 vocerebant urque quidam, jacere ty∣rannum, pars gladiatorem, qui faelicitatem suam alijs in rebus studijs faedissimis contaminasset. Which severall passages, are a most pregnant testimony, how infa∣mous, how disgraceful a thing it is, for Kings or Empe∣rours to turne Actors, Masquers, or Gladiators on a Stage, even in the very judgement of heathens, much more of Christians. It is storied of Antoninus the Emperour to his deserved infamie; * 1.145 Quod è Syriae profectus, statim debacchari supra modum caepit, cultum patrij numinis, cui dicatus fuerat, celebrare supernacuis saltationibus, vestitum vsurpans luxuriosum: ad tibiarum et tympanarum sonum in publicum prodibat orgya numinis celebrans &c. From which Maesa ear∣nestly deswaded him; ne spectantium oculos offenderet. Ipse ver•• identidem aurigans aut saltans conspiciebatur: quippe ne latere quidem sua patiebatur flagitia, procedens etiam in publicum * 1.146 pictis oculis genisquepurpurissatis, faciemque suapte natura for mosam, indecoris coloribus inficiens. Quod ammaduertens Maesa, ac suspectans mi∣litum ob talem Imperatoris vitam indignationem: per∣suadet leui alioqui stolidoque adolescenti, vt sibi conso∣brinum suum Alexandrum adoptaret, et Caesarem de∣clararet, &c. Postea igitur quam Alexander Caesar est appellatus volebat eum statim Antoninus suis illis insti∣tutis imbuere, ut scilicet choros agitans saltansque, ve∣stitu

eodem atque artibus vteretur; quem tamen mater Mammaea a * 1.147 faedis illis et quae Imperatores dedecebant actionibus av••rtebat: atque omnium disciplinarum do∣ctores clam accersebat; modestiamque edocens, ac Palae∣stra virilibusque gymnasijs insuefaciens, graecisque eum pariter ac la••inis literis instituens. Quibus iratus An∣toninus magnopere indignabatur. Quapropter omnes illius Doctores aula exegit. Quosdamque illustriores par∣tim morte, partim exilio affecit; ridiculas allegans cau∣sas, * 1.148 Quod filium ipsius corrumperent, eum neque a∣gitare choros, neque ebacchari permittendo, sed ad mo∣destiam componendo, et virilia officia edocendo. Eo••ue vecordiae provectus est ut omnes scenicos artifices ac thea∣tricos ad maximas imperij dignitates promoveret. Quip∣pe exercitibus saltatorem quendam praefecit, qui olim i••uenis publice in theatro operas dederat. Alium item è scena, iuuentuti, alium senatui, alium etiam equestri ordini praeposuit. Aurigis item et comaedis mimorumque histrionibus maximae imperij munia demandabat: seruis∣que suis aut libertis vt quisque turpitudine reliquos an∣••eibat, procurationes tradebat prouinciarum. Ita rebus omnibus per omnem contumeliam et temulentiam debac∣chantibus, * 1.149 cum caeteri omnes, tum imprimis Romani milites indignabantur; abominabanturque eum, vtpote vultum componentem ••legantius quam faeminam pro∣bam deceret: insuper aureis monilibus, mollissimoque vestitu ba••dquaquam viriliter ornatum,, saltantem∣que in conspectu omnium. Quare propensi••res animos in Alexandrum habebant, spemque meliorem in puero mo∣deste et continentere ducato, &c. Quae intelligens Anto∣ninus nihil non insidiarum Alexandro matrique intende∣bat, &c. Quod milites aegre ferentes, imperato••em e me∣dio tollere turpiter se gerentem vellent; quapropter ip∣sum Antoninum et matrem Soaemidem interficiunt, cum∣que ijs seruos ministrosque omnes scelerum. So execra∣ble did his dancing, acting, effeminacy, & love of Stage-players make him to all the Senate, soldiers and people,

that they thought him unworthy for to raigne or live, and at last dragged his carcase through the Citty and cast it into the common Iakes. It is registred among other of Heliogabalus his lewd effeminate unworthy actions u 1.150 Quod agebat domi fabulam Paridis, ipse Veneris personam subiens, ita vt subito vestes ad pedes defluerent, nudusque vna manu ad mammam, altera pu∣dendis adhibita, ingenicularet, posterioribus eminenti∣bus in subactorem reiectis et oppositis. Vultum praeterea eodem quo Venus pingitur schemate figurabat, corpore toto expolitus; ipse cantavit, saltavit, ad tibias dixit, tuba cecinit, pandurizavit, organo modulatus est. Fertur et vna die ad omnes Circi et theatri meretrices (a good e∣vidence that all whores, and few women else frequent these Play-houses) tectus cuculione mulionico, ne agnos∣ceretur, ingressus &c. An aparant proofe, that an Em∣perour dancing or acting a part in Playes or Masques even in his own private pallace is infamous, and his re∣sort to playhouses more abominable. To passe by the censure of * 1.151 Philarcus & * 1.152 Athenaeus, upon Lysimachus, who bring in Demetrius thus usually speaking of his Court. Aulam Lysimachi nihil differre a Scena Comica: to whom Lysimachus replied: ego igitur meretricem exeuntem ex Scena tragica non vidi. It is recorded to the shame of Vitellius; * 1.153 Vitellio cogniti scurrae quibus ille amicitiarum dehonestamentis mire gaudebat. Quanto∣que magis appropinquabat vrbi, tanto corruptius iter, mixtis histrionibus & spadonum gregibus, et caetero Neronianae aulae ingenio. Namque et Neronem ipsum Vitellius admiratione celebrabat sectari cantantem soli∣tus non necessitate, qua honestissimus q••isque, sed luxu et sagina mancipatus emptusque. The like is storied to the infamie of * 1.154 Gallienus the elder, qui natus abdomini et voluptatibus. Quod saepe ad tibicinem processit, ad orga∣num se recepit, cum processui et recessui cani iuberet: et quod mensam secundam scurrarum et mimorum sem∣per prope habuit. To which I may add that of Saloninus

Gallienus; y 1.155 Quod plura quae ad dedecus pertinebant ab eo gesta sunt: nam noctibus popina dicitur frequentasse, et cum lenonibus, mimis, scurrisque vixisse: And that of the Emperour Carinus too, z 1.156 Quod mimos vndique advocavit. Exhibuit et ludum Sarmeticum quo dulcius nihil est: Donatum est et graecis artificibus, et gymnicis, et histrionibus, et musicis aurum et argentum: donata et vestis serica. Sed haec omnia, nescio quantum ad popu∣lum (writes Vopiscus) gratiae habeant, nullius certe sunt momenti apud principes bonos. Dioclesiani denique di∣ctum fertur, cumei quidam largitionalis suus editionem Cari laudaret, dicens; multum placuisse principibu•• illos, causa ludorum theatralium, ludorumque Circensium; er∣go (inquit) bene risus est imperio suo Carus. All which is a convincing proofe, how absurd a thing it is for Prin∣ces to * 1.157 delight in playes or Actors, much more to Act Enterludes or Masques themselves, Theopompus Histo∣riarium lib. 28•• & Athenaeus Dipnosph. lib. 6. c. 6. pa. 422. condemne King Philip, qui cum Thessalos pro∣digos esse cognovisset, atque omnino intemperantes, arti∣bus omnibus illis placere studuit: nam et tripudiabat, et lasciviebat, omnia{que} praeter modestia•• patiebatur. Erat enim natura scurra, singulisque diebus ebrius &c. a 1.158 Polybius & Athenaeus, severely censure Antiochus the illustrious, whō they phrase the mad: Quod vna cū re∣citatoribus ludebat, totus{que} velatus inferebatur a mimis, atque in t••rram deponebatur quasi vnus esset ex mimis. Concinnitate deinde evocante, rex exiliebat, tripudiabat∣que et iocabatur cum mimis, ita vt omnes verecundia ca∣perentur. Ad res huiusmodi misoras inducit stupor is, qui ex ebrietate ••ascitur. Yea b 1.159 Athenaeus taxeth Stra∣ton King of Sidonia for this very thing Quod conventus cum tibicinis, saltatricibus ac cytharistis faciebat; mul∣tasque amicas ex Peloponeso accersebat, compluresque cantatrices ex Ionia, atque ex vni••ersa Graecia amicas puellas, quarū alias quidē saltantibus, alias canētibus a∣micis praemium certaminis proponere solebat, quibuscum

etiam coire saepius delectabatur: cum vitae huiusmodi in∣stitutionem complecteretur, ipsa natura seruus erat volu∣ptatum. By all which severall recited examples (well worthy all Christian Princes consideration and detesta∣tion too; De quibus nescio an decuerit memoriae prodi, as c 1.160 Eutropius writes of Caligula his vices, nisi fort•• quia iuvat de Principibus nosse omnia, vt improbi saltem famae metu declinent talia:) it is most evident: that it hath beene alwayes a most infamous thing for Kings, and Emperours to act Playes or Masques either in private or publike; or to sing, or dance upon a Stage or theatre; or to delight in Playes and Actors. Which assertion is likewise confirmed by Plinius secundus Panegyr: Traiano dictus p. 32.45.110. here p. 462, 463. Froysart his Chronicle Booke 4. cap. 192. fol. 243.244. The generall history of France p. 231. Gueuara his Dial of Princes l. 3. c. 43. to 47. D. Rainolds his O∣verthrow of Stage-playes p. 6. to 10. & 63. to 76. Arius Montanus in lib. Iudicum c. 16. p. 470.571. & Iu∣uenal Satyr 8. by Tacitus, Herodian, Suetonius Polybi∣us, Athenaeus, Flauius Vopiscus, AElius Lampridius, Trebellius Pollio, Eutropius, Corceius Sabellicus, An∣toninus, Grimston, in the lives of these fore-named Em∣perours, and in the places quoted in the margent with d 1.161 sundry others whom I pretermit. See here p. 462, 463, 557, 558, 734. to 743. & p. 710. the example of Ptolomie, accordingly.

Secondly as it is absurd & most infamous for Princes, so also is it for any Magistrates, Nobles, Gentlemen, or persons of ranke or quality, to act a part in pub∣licke or private on the Stage. Hence e 1.162 Cornelius Ta∣citus writes thus of Nero his times. Sed faeminarum illustrium Senatorumque plures per arenam faedati sunt. Ratusque dedecus amoliri si plures faedasset, nobilium fa∣miliarum posteros egestate ••enales in Scenam deduxit, quos fato perf••nctos, ne nominatim traedam, maiorib••s eorum tribuendum ••uto. Nam et ei••s flagitium est

qui pocuniam ob delicta potius dedit, quam ne delinque∣rent. Notos quoque equites Romanos operas ••renae pro∣mitter•• subegit, donis ingentibus, nisi quod merces ab eo quii ubere potest, ••im necessitatis affert. Ne tam••n adhuc publico theatro dehonestare••ur, instituit ludos I••uinali∣um vocabulo in quos passim nomina data non nobillitas cuiquam non aetas aut acti honores impedimento, quo mi∣nus Graeci Latiniue histrionis artem exercerent vsque ad gestus, motusque haut viriles &c. Whereupon divers of the Senators and people complained and cried out, Proceres Romani specie orationum et carminum Sce∣na polluantur, quid superesse, nisi vt corpora quo{que} nu∣dent, et caestu aessumant, eas{que} pugnas pro militia et armis meditentur &c. vid Ibidē: Which infamous act f 1.163 Sue∣tonius thus expresseth, Spectaculorum plurima et varia genera edidit, Invenales, Circences, Scenicos Ludos, gla∣diatorum munus: Iuvenalibus senes quoque Consulares anusque matronas recepit ad lusum. Ludos quos proaeter∣nitate imperij susceptos appellari maximos voluit, ex v∣troque ordine et sexu plerique ludicras partes sustinue∣runt. Exhibuit autem ad ferrum etiam quadringentos Senatores, sexcentosque equites Romanos et quosdam for∣tunae atque eflimationis integrae ex ij••dem ordinibus, confectoresque ferarum et ad varia arenae ministeria, &c. Which ignobl••flagitious ba••e practise of his & others, the Poet Iuvenal doth thus notably inveigh against.

g 1.164 At vos Troiugenae vobis ignoscitis, & quae Turpia Cerdoni. Volesos, Bru••ósque decebunt. Quid si nunquam adeò foedis, adeóque pudendis Vtimur exemplis, vt non peiora supersint? Consumptis opibus vocem Damasippe locasti Sippaerio, ••lamosum ageres vt Phasma Catulli. Laureolum v••lox etiam bene Lentulus egit, Iudiceme, * 1.165 dignus vera cruce: nec tamen ipsi. Ignoscas populo: populi frons durior huius, Qui sedet, & spectat trisc••rria patriciorum: Planipedes audit Fabios ridere potest qui

Mamercorum alap••s, quanti sua funera ven••ant, Quid refert? vendunt nullo cogente Nerone, Ne•• dubitant celsi Praetoris vendere ludis. * 1.166 Finge tamen gladios inde, atque hinc pulpita pon••, Quid satius? mortem sic quisquam exhorruit, vt sit Zelotypus Thymeles, stupidi collega Corinthi? Res haud mira tamen, citharoedo Principe mimus Nobilis, haec vltra quid erit nisi ludus? & illic Dedecus urbis habes, nec Mirmillonis in armi••, Nec clypeo Gracchum pugnantem, aut falce supina. (Damnat enim tales habitus, & damnat & odit.) Nec galea frontem abscondit, movet ecce tridentem, Postquam vibrata pendentia retia dextra Nequicquam effudit, nudum ad spectacula vultum Erigit, & tota fugit agnoscendus arena. Ergo ignominiam graviorem pertulit omni Vulnere, cum Gracco iussus pugnare secutor. &c.

An elegant description & demonstratiō of the infamie of such mensacting playes: Which Laberius an anciēt Roman Knight, drawne upō the Stage to act a part by the hire & cōmād of Nero, doth excellently descypher in this expression of his owne dishonor. h 1.167 Laberiū asperae libertatis equitem Romanum (writes Macro∣bius) Caesar quingentis millibus invitavit, ut prodiret in scenam, es ipse ageret mimos quos scriptitabat. Sed po∣testas non solum si iu••itat, sed etiam si supplicet, cogit. Vnde se et Laberius a Caesare coactum in Prologo testatur his versibus. Necessitas, cuius cursus aversi impetum Voluerunt multi effugere, pauci pot••erunt. Quo me de∣trusit pene extremis sensibus? Quem nulla ambitio, nul∣la unquam largitio, Nullus timor, vis nulla, nulla aucto∣••itas Movere potuit in iu••enta de statu; Ecce in se∣necta vt facile labefecit loco viri excellentis mente cle∣mente edito, Submissa placidè blandiloquens oratio. E∣tenim ipse dij negare cui nihil potuerunt Hominem me denegare quis posset pati? Ego bis tricenis annis actis, sine nota, Eques Romanus lare egressus meo, Domum re∣vertar

mimus. * 1.168 Nimirum hoc die Vno plus vixi mihi quam vivendum fuit. Fortuna immoderata in bono atque in malo, Si tibi erat libitum literarū la••dibus Floris ca∣cumen nostrae famae frangere, Cur cum vigebam membris praeuiridantibus, Satisfacere Populo, et tali cum poteram viro, Non flexibilem me concuruasti, vt caperes? Nunc me quo d••ijcis? quid a scena affere? Decorem formae, an dignitatem corporis? Animi virtutem, an vocis io∣cundae sonum? Vt haedera serpens vires arboreas n••cat; ••ta me vetustas amplexu annorum necaet; Sepulchris si∣milis, nil nisi nomē retineo. In ipsa quo{que} actione subinde se qua poterat vlciscebatur, inducto habitu Syri, qui velut flagris caesus, praeripienti{que} se similis, exclamabat. Porro, Quirites libertatem-perdimus•• Et paulo post adiecit; necesse est mult••s timeat quem multi timent: quo dicto vniversitas populi ad solum Caesarem oculos et ora con∣vertit; notantes eius impotentiam hac dicacitate lapida∣tam. A most pregnant evidence of the point in que∣stion. Among the ancient Romans as Macrobius, Ci∣cero, Seneca and others in their i 1.169 forequoted passages witnes, it was an infamous thing for Senators, Knights, for men or women of quallity, or their Children, to dance either in a publicke Theatre, or at any private feasts: Hence Seneca thus complaines k 1.170 Cantandi saltandique obs••aena studia effaeminatos tenent: l 1.171 hinc molles corporis motus docentium, mollesque cantus et in∣fractos: Sapientia vero animorum magistra, non inde∣coros corporis motus, ne•• varios per tubam et tibiam can∣tus efficit, &c. Hence m 1.172 Augustus Caesar, quoniam Equites et feminae illustres adhuc in Orchestra saltaban••, prohibuit ne non modo•• Patriciorum liberi (id enim antea cantum erat) sed etiam nepotes eorum, quique equestris ••rant ordinis, amplius id facerent. In his actionibus Le∣gis••atoris Augustus et Imperatoris speciem nomenque ostendit. Hence this is laid as a tax upon Caligula, that in his presence, n 1.173 Patricij pueri Troiam l••serunt. And her••upon o 1.174 Claudius his successor, to draw men

from this infamie; In Orchestram introduxit inter alios viros etiam equites ac mulieres, quales Caij principatu saltare solebant; non quod ijs delectaretur, sed vt praeterita arg••eret. Nam posthac certe nemo eorum in scena visus est dum Claudius viveret? Pueri quoque quos ad Pyr∣r••icam saltationem Cains evocaverat, semel duntaxa•• ••a saltata civitate donati, ac ablegati sunt, Alij deinde ex famulis Claudij saltarunt: haec in theatro. Yea such was the infamie of acting playes among the ancient Pagan Romans; that even lewde * 1.175 Vitellius inacted this law: Cautum severe ne equites Romani Ludo et arenâ pollu••∣rentur•• And Plinius Secundus in his Panegyricall oration to Traian, in the name of the whole Roman Senate & people, stiles the acting of Playes; p 1.176 Effaemi∣n••tas artes, et ind••••ora seculo studia: which the whole Roman Nation did condemne. See here p. 462, 463. accordingly. To these severall recited Pagan testimo∣nies, I might accumulate, the forequoted evidences of the q 1.177 Praetor, Budaeus, Arius Montanus, Vlpi••n, AE∣milius Probus, Dio, * 1.178 Xiphilinus, Dionyssius Gothofre∣dus, Ioann••s d•• Burgo &c. together with the concur∣rent suffrages of Lipsius Saturnal. l. 2. c. 1. and of Lubine Caelius secundus, Farnaby, and others in their Com∣mentaries and notes upon I••venal, Satyr 8. who all af∣firme, the voluntarie descending of any persons of qua∣lity or ranke upon the Stage (* 1.179 etiam ••t sine praemio) to act a part even without reward or hire, to be infamous and absurd: but our learned Dr. Rainolds in his Over∣throw of Stage-playes p. 4. to 11. & 63. to 77. and in other pages of that discourse, hath proved this point so fully, that I will here proceede no further in it.

[ 3] Thirdly, it is altogether infamous, yea unlawfull, for any Clergie-men whatsoever or their Children, and for any who intend to enter into orders, either volun∣tarily or compulsorily, for reward or without reward, to act a part upon the Stage, either in any publicke or private Enterludes. Hence the r 1.180 Councel of Carthage,

Anno. Dom. 397. Can. 11. Decrees: That sonnes of Bi∣shops and Cleargie men (much lesse then they them∣selves) should neither exhibit, act or behold any secular Enterludes: Hence also the 4. Councell of Carthage: Can. 56.60.62. The 7. Coun. ofs 1.181 Carthage, can: 70. the 6. Coun. of Constantinople, can. 24.51.62. the 3. Synod of Towers, can. 7.8. the 2. Synod of Cabilon, ca•• 9. the coun, of Mentz An. 813. can. 14. the Coun. of Pa∣ris, An. 829. can. 38. the Synod of Mentz under Ra∣banus: can. 13. the Coun. of Nants, quoted by Grati∣an: distinct. 44 her. p. 599. The Coun. of Gants, An. 1231. here. p. 598. The Synod of Lingres, An. 1404. her. p. 599.600. The Councel of Toledo, An. 1473. here. p, 603.604. The Synod of Seine, An. 1524. here. p. 606. The Synod of Chartres, An. 1526. here p. 609.610. The Coun. of Seine, An. 1528. can. 25. here p. 611. The Sy∣nod of Heidelsheim An. 1539. can. 14. here p. 616. The Councel of Triers An. 1549. here p. 617. The Synod of Mentz, An. 1549. can. 74. here p. 620.621. The Coun. of Paris: 1557. here p. 622. The Councell of Trent. Sess. 24. De Reformatione Can. 12. here p. 623. The Councel of Millaine 1560. here p. 625. The Councel of Burdeaux An. 1582. here p. 630.631. The Councel of Biturium An. 1584 here p. 633, 634. The Synod of Aquin. An. 1585. here p. 635. The Councell of Tho∣loose: An. 1590. and sundry other forementioned Councells Act. 7. Scene 3. together with t 1.182 Sextus, Odo Parisiensis, and Pope Pius the 5. Ivo Carnotensis Decret. pars 6. cap. 208, 209.349. pars 11. cap. 76, 77, 78, 79, 80, 81. Hostiensis Summa l. 5. Tit. de Clerico Ve∣natore fol. 455. Summa Angelica Ludus, have possitiue∣ly prohibited all sorts of Clergie-men whatsoever * from dancing•• from acting (and which is farre more strict, e∣ven from * beholding) Stage-playes or any such ioculato∣rie Enterludes, either in publicke or private; which re∣solutions and decrees of theirs, are abundantly ratified by the concurrent suffrage of all the u 1.183forequoted Ca∣nonists

and Civilians on which you may reflect. Yea such is the rigidnesse of the Canon-law in this particu∣lar; than it makes not onely all professed Stageplayers, but likewise all Schollers and others who have volunta∣rily acted any part in publicke or private Enterludes, un∣capable of any Ecclesiasticall Orders or preferments, till they have done publicke pennance, and openly manifested their serious repentance for the same; as our owne fa∣mous English Canonist x 1.184 Ioannis de Burgo, Chan∣celler of the Vniversitie of Cambridge in Henry the 6. his raigne (the onely ancient extant writer of that V∣niversity before Henry the 7. his dayes, which I have hitherto met with) * 1.185 with others, expresly testifie in their forementioned passages. And hereupon Ioannis Langhecrucius a famous popish Canonist and Divine, in his Treatise De vita et honestate Ecclesiasticorum. l. 2. after he had largely proved in the 20. & 21. Chapters of that Booke, that Clergie men ought not to act or see any Stage-playes or Enterludes; in the 22. Chapter he propounds this question (which naturally comes here to be discussed from the premises;) Whether Schoole∣masters or their Schollers may at this day act any Cōe∣dies, Tragaedies or other Stagplayes?y 1.186 And he resolves it negatively that they may not doe it, whether these Ma¦sters or scholers are such as are already admitted, or as yet not entred into clericall Orders: z 1.187 Verū si quis in terroget (writ he) anne ludimagistri possint per discipu∣los suos cōaedias et tragaedias aliosue ludos scenicos agere? Respōdendū videtur, quod si praedicti ludimagistri, eorūve discipuliclericali tōsura insigniti sint, eos non posse, vt per supradicta pat et. Quia jure canonico expresse cautū est, vt clerici mimis ioculatoribus et histrionibus non inten∣dant. Verum si discipuli non sint tonsurati, nec illis qui∣dem permittendum hoc videtur, (pray marke it) prae∣sertimsi lascivi vel prorsus profani sint, cū ab illis * 1.188 Chri∣stiana religio eos prohibeat. Nam cum paruuli qui suc∣crescentes in maiorum suorum locum in reipublicae tam

ecclesiasticae quam secularis administratione succedant, * 1.189consequēs sit, ab ipsis prane ac nequiter institutis reip••b: perniciē imminere; idcirco summopere refert, vt pueritia, quae seminarium est omnium rerum publicarū in timore Domini, verecundia, pudicitia, et bonis disciplinis edoce∣atur, prout supra ex SS. Con••ilio Tridentino demonstra∣tum fuit. a 1.190 Divus enim Cyprianus, consultus quid sibi videretur de histrione quodam, an talis deberet communicare cum catholicis, qui adhuc in in eiusdem artis suae dedecore perseuerabat; respondit his verbis: Puto ego nec maiestati divinae, nec evangelicae disciplinae congruere, vt pudor ••t honor ecclesiae, tam turpi et infa∣mi contagione faedetur, &c. Nec excusetse quispiam, si à theatro ipse cessaverit cum tamen hoc caeteris doceat. Non potest enim uideri cessasse, qui vicarios substituit, et qui pro se vno plures succedaneos suggerit, contra institu∣tionem Dei, erudiens et docens quem admodum mascu∣lus frangatur in faeminam, et sexus arte mutetur, et di∣abolo divinum plasma maculanti, per corrupti at que ener nati corporis delicta placatur, &c.* 1.191 Then he quotes the forementioned passage of St. Cyprian to Donatus Epist. l. 2. Epist. 2. to iustifie this his answer: After which he thus proceeds. Deinde in aecumenica Synodo sexta, quae fuit Constantinopolitana 3. Canon 62. statu∣tum est: vt nullus vir muliebri veste induatur, nec mu∣lier veste viro conveniente; sed nec Comicas, nec Tragicas nec Satyricas personas induant. Qui secus fecerit, si cle∣rici sint, deponantur; si Laici, segregentur à communione: (which Canon prohibites all manner of persons what∣soever, whether laymen or Clergiemen, from acting any sort of Enterludes, be they Comedies, Tragaedies or Satyrs) Quare piè et rectè a provinciali Synodo Mech∣liniensi statutum fuit; vt illi auctores, qui per gentilita∣tē aut turpes amores iuuenum mores * 1.192 corrumpere possent à scholis arceantur? Et vt non solum è templis et locis sacris, verum etiam è domibus et hortis ecclesiasticorum tollantur imagines, sculpturae, aulaea, quae gentilitatem,

aut mendaces ethnicorum fabulas, Satyrorum, faunorum•• Sy••enarum, terminorum ac Nympharum, ac id genus a∣lia repraesenta••t: (which are the commonnest repre∣sentations in all Masques and Stage-playes:) Similiter quaecunque figurae lasciu••, procaces, et ob pudendam nudi∣tatem vel alias tam obscenae, vt pios mentes offendant, et superstitiosae, qui fidelium mentes à religione et devotione distrahunt et saepius graviter offendunt. Then hee quo∣tes the b 1.193 forementioned Cano••s, prohibiting childrens acting of Playes in Churches upon Innocents day: toge∣ther with the Canons of the Councell of Millaine;c 1.194 from all which he truely and positively concludes: That it is unlawfull for Schoolemasters or their Schollers, to act any Comedies, Tragedies or other stageplayes. And shall Protestants then allow of that which the very Papists condemne? God forbid. From all which premises thus layd together, wee may quickly lear••e what to judge, not onely of the perso••ating of all private and publick Masques and Mummeries, which are now to frequent, but likewise of the acting of * 1.195 Academicall Enterludes, by Vndergraduates, Graduates, Deacons, and some∣times young Divines; which Playes are commonly as scurrilous, as prophane as scandalous, as invectiue against religion and the professors of it, as experience witnesseth, as any that are acted in our standing Play-h••uses. Certainly whatever the Error, the corruption of the times may judge; yet the fore-aleaged * 1.196 Coun∣cels, Fathers, Authors doome the acting, (yea the ve∣ry beholding of such academicall E••terludes, especi∣ally by Clergie-men, who are now to forward to pen, to act and see them•• whereas d 1.197 above 40. severall Councels have possitively decreed, that they ought not to be present at any such Playes or E••terludes) to bee both scandalous and infamous, not onely in the repute of Christians, but of Pagans too, especi∣ally of the anciant Pagan Romans; In scenam enim pr••dire et populo esse spectaculo * 1.198 nemini in Graecis genti∣bus

fuit turpitudini: quae omnia apud Romanos, partim infamia, partim humilia, atque ab honestate remot•• ponuntur, as e 1.199 AEmilius Probus writes. And ca•• a∣ny gentlemen or schollers whatsoever, thinke this an honor to them, to be excellent Actors, Masquers or dancers, in any Academicall Enterludes, which the ve∣ry heathe•• (besides, Councels, Fathers, and Christian authors) haue long since sentenced as their shame? Doubtles no ingenuous christian ought to be so stupid•• so prophane or gracelesse, as to harbour any such con∣ceit within their breasts. And here that I may not to farre digresse into a large discourse against Academi∣call or private Enterludes since I have beene so over∣••eedious against popular, I shall onely commend these three considerations to the Readers, a••d all Academi∣call Actors consciences.

First, that the Fathers, the Primitiue Christians, [ 1] the fore-recited Councels, and Pagan authors, never made, nor knew of any such novell distinction as ••his, of Popular & Academicull Enterluds, but condemned all playes alike, as well those in f 1.200 private houses, as in pub∣like Theators, as well those that were acted by Volun∣tary as by hired and professed Actors, both which they reputed infamous, as I haue here largely manifested.

Secondly that all, at leastwise most of all the argu∣ments, [ 2] the authorities here produced against popular stage-players, stand firme against Academicall too, there being no other difference betweene them that I know, but this; that the one ••re m••re frequent, m••re publike then the other: their materials, circumstan∣ce••, concomitants, and manner of acting. being g 1.201 for the most part both alike, and their original too.

Thirdly, that Academicall Enterludes are in this re∣gard farre worse then popular, in that they give a kind of authoritie, and justification to publike Enterludes [ 3] Actors, and Play-haunters, o••r common Players and Playhaunters alleaging the exampl••s of our vniversity

Enterludes as their cheifest Agument, their best apolo∣gie both for the vse and lawfullnesse of publicke Stage-playes, as present experience manifes••s: and in that their h 1.202 example, their scandall is farr worse then that of popular stage-playes, and so apt to doe more harme, by increasing the number both of popular players and Actors, and hardning them in the love, the practise of acting and frequenting Playes; because the persons who commonly Act, behold and pen them being schollers and divines (who should be i 1.203 patternes of piety, gravity, sobriety and right christian conversation unto others) are of farre better education ranke and qua••lity, in re∣gard of their professions, and of the Vniversities thē∣selves in which they live, (they being the very eyes and Lampes, the Seminaries and Nurseries of our I∣land, where youth are vsually either made or marde for ever, to the great publike good or hurt) then either the penners, or actors, of our common Enterludes, who are k 1.204 ordinarily men of meanest quallity & lew∣dest conditions, even such as our l 1.205 owne statutes brand for Rogues. Which three Considerations added to all the premises, to page 489.490.491. & to Doct. Reynolds his learned Over-throw of Stageplayes, (where he hath professedly proved, Academicall stageplayes as w••ll as popular, to be unlawfull, mauger all Doct. Gagers, or Doctor Gentiles their slen••er cavils and objections to the contrary, which are there so solidly answered, that they were inforced to yeeld their cause•• m 1.206 Doct Ga∣ger subscribing at last unto D. Reynolds his judgement;) will be a sufficient evidence, to convince the vnlawful∣nes of Academicall Enterludes, and the n 1.207 infamie of such as shall presume to act thē; A••l voluntary, hyred, or professed Actors of Academicall, of common Stageplayes being infamous persons, as the foregoing Authorities, largely testifie I shal therfore here cōclude this Scene,* 1.208 with that excellent passage of Cornelius Agrippa, of the infamie of acting & frequenting stagplayes, Proinde

exercere histrinicā, non solū turpis et scelesta occupatio est, sed etiā conspicere et dilectari flagitiosum: siquidem et lasciuientis animi oblectatio cadit in crimen. Nullū de∣ni{que} nomen olim fuit infamius, quam histrionum, et legi∣bus ipsis arcebantur ab honoribus, quicun{que} fabulam sal∣tassent in Theatro. And thus much for the infamie of Acting Stageplayes: a good Prologue or introducti∣on to the unlawfulnes both of the Profession of stage-players and of acting Playes, which I shal next discusse.

SCENA SECVNDA.

IN the handling of which subiect,* 1.209 I shall first of all briefly evidence, that the profession of a Player, and the acting of Stage-playes are unlawfull.

Secondly, I shall lay downe the Severall groundes and reasons of their unlawfullnesse.

For the first of these, I shall need to vrge no more but these ten Arguments

First.* 1.210

That which hath ever been infamous, scandalous and of ill report, both among Christians and Pagans to, must questionlesse be sinfull, unlawfull unto Christians, who are to follow things only of good re∣port, and to provide things honest in the sight of all men, giving no offence, either to Iew or Gentile, or to the Church of God. 1. Tim. 3, 7. 1. Pet. 2.11.12.15. c, 3.15.16. Phil. 4, 5.8.9. Rom. 13, 13. c. 14.13.19. cap. 15.2. cap. 12.17. 1. Cor. 10.31, 32, 33. Ephes. 4.2.

But the professiō of Stagplayers, & the acting of playes either in publike or private, have been ever infa∣mous, scandalous, and of ill report, both among

Christians and Pagans, as the foregoing Scene demonstrates.

Therefore it must questionlesse bee sinfull, unlawfull unto Christians.

* 1.211Secondly.

If those who have acted Stage-Playes, have all wayes beene banished, excluded and cast out of the common weale, and made uncapable of any honor, or promotion, by Christian by Pagan Re∣publiques, Emperors, Kings, Magistrats, If they have bin excommunicated both from the word, the Sacraments, the societie of Christians, & disa∣bled to give any testimony, or to take any Ecclesi∣asticall Orders or promotions upon them, by the solemne resolutions, constitutions and Decrees, of Councels, Fathers, and the whole Primitiue Church, even for their very Play-acting; which thus debarred them from all the priviledges both of Church and common weale, then certai••ely the profession of a stage-player, together with the acting of playes, is unbeseeming and unlawfull unto Christians, See p. 133, 134.

But those who acted playes, have alwayes thus beene handled: as being altogether unworthy of any pri∣vileges of Church or cōmon weale; witnes the ex∣amples of Plato, Aristotle, the Massilienses, Lacae∣demonians, Iewes, auncient Germaines, Tiberius, Augustus, Nero, Traian, Marcus Aurelius, Con∣stantine, Trebonius Rufin••s Henry the third, Philip Augustus, and others forecited; who excluded Players and Play-poets out of their Republikes, and banished them their Dominions: (to which I might adde * 1.212 Lewis the 9. surnamed the godly, who made divers good Laws against Dice-houses, Players, playes and other en••rmities) Witnesse the forealeaged Councels, Fathers and Primi∣tive Church, & Christians who excommunicated al Stage-play∣ers

& Actors from the word, the Sacraments and all Christian society; disabling them to give any publike testimony, or to take any ecclesiasticall or∣ders and preferments &c. even for their very acting of Stage-playes: See part 1. Act. 4. Scene 1. Act 6. Scene 5. Act. 7. Scene 2.3, 7. and the next fore going Scene, where all this is largely manifested.

Therefore the profession of a Stage-player, together with the acting of stage-playes, is unbeseeming and unlawfull unto Christians.

Thirdly:* 1.213

••he profession, the action of any unlawfull scandalous or dishonest sports, cannot but bee unlawfull, especially unto Christians, who must absteine, not onely from all evill things, but like∣wise from all appearance of evill: 1 Thes. 5.22. See here Part 1. Act. 3. Scene 3. Act. 5. Scene 1, 2, 3. & Act. 6. Scene 4. accordingly.

But Stageplayes as the Premises prove at large, are unlawfull, scandalous and dishonest sports.

Therefore their action cannot but be unlawfull, espe∣cially unto Christians.

Fourthly.* 1.214

That profession which hath neither Gods word for its rule, nor his glorie for its end, must certaine∣ly be unlawfull unto Christians; witnesse, Psal. 119.9.10. Gal. 6.16. 1 Cor. 10.31. c. 6.20. 1 Pet. 4.11. which informe us, that Gods people must make his word the square, his glory the cheife and onely end of all their actions.

But the pro••ession or art of acting Playes, hath nei∣ther the word of God for its rule (there being nei∣ther precept nor example in all the scripture for to warrant it, but many texts against it: See here p. 547. to 551. & 723. to 730;) nor yet the glory of God for its end, as I have here largely manife∣sted, p. 127. to 133. & f. 5••0. to 570.

Therefore it must certainely bee unlawfull unto Christians.

* 1.215Fiftly,

That art or trade of life, in which men cannot pro∣ceed with faith or comfort, & on which men can∣not pray for or expect a blessing from God, must questionlesse be unlawfull unto Christians: wit∣nesse, Rom. 14.23. Psal. 129.7, 8. Phil. 4.6.8.9. 1 Iohn 5.16. Neh. 1.11. c. 2.20. Psal. 90.17.

But in this art or trade of acting Playes, men cannot proceed with faith or comfort, because it hath no warrant from the word, the * 1.216 rule of faith; nor from the Spirit, the efficient cause of faith; nor from the Church or Saints of God, * 1.217 the houshold of faith: neither can men pray for or expect a bles∣sing from God upon their Playacting;* 1.218 it being a calling of the very * 1.219 Divels institution, not of Gods appointment; a calling not authorized by the word of God, and therefore no wayes intitled to the blessing of God: A profession I dare say, on which the very professors themselves, could ne∣ver heartily pray as yet for a blessing; Neither doe or can those pious Christians which go by whiles they are acting, say, * 1.220 The blessing of the Lord be upon you, wee blesse you in the name of the Lord. A profession which hath oft times drawne downe the very vengeance and curse of God on many who have practised or beheld it, See here f. 552. to 568.

Therefore, it must questionlesse bee unlawfull unto Christians.

* 1.221Sixtly.

That calling or profession in which a man cannot attribute his gaines to the blessing and favour of God; so as to say, it is God that hath blessed mee in this my honest vocation and made me rich; and for his gaines and thriving in which hee cannot

render any thanks & prayse to God; must doutb∣lesse be an ungodly calling and profession, not law∣full among Christians: witnes Prov: 10.22. Gen. 33.5.11. 2 Chron. 1.12. Eccles. 5.19. Matth. 11.6.33. Psal. 145.1, 2.15, 16. Acts 2.46, 47. 1 Tim. 4.3, 4. & Phil. 4.6.

But Players cannot attribute or ascribe their gaines to the blessing and favour of God; it being but * 1.222 turpe lucrum, dishonest filthy gaine, much like the * 1.223 hire of an harlot: neither can they render true praise or thankes to God for what they gaine by acting, because they have no assura••ce that it proceedes from his good blessing, on this their lewde profession.

Therefore it must doutlesse bee an ungodly calling and profession, not lawfull among Christians.

Seventhly.* 1.224

That profession towards the maintenance of which, a man cannot contribute without sinne, and sacri∣ficing to the Devill himselfe, must questionlesse bee unlawfull unto Christians; See 1 Cor. 10.21, 22, 23. Rom. 1.30, 32. 2 Iohn 10, 11.

But no man can contribute towards the maintenance of Stage-players, as Stageplayers, with out sinne, without ••acrificing to the very Devill himselfe: For histrionibus dare imman•• peccatum est: & hi∣strionibus dare, est daemonibus immolare; as St * 1.225 Au¦gustine, * 1.226 Raymundus, and sundrie others testifie: See here p. 324, 325, 326.905.906. & 688.

Therefore it must questionlesse bee unlawfull unto Christians.

Eightly.* 1.227

That calling or profession which altogether indispo∣seth and unfits men for Gods worship & service, and for all religious duties, must necessarily bee sinfull and unsu••able unto Christians: See Luke 1. 74, 75. Hebr. 12.1. & Matt••. 5.29, 30. Act. 19.18, 19. Iam. 1.21. 1 Pet. 2.1, 2.

But the profession of Playacting doth altogether in∣dispose, and unfit men for Gods worship, his ser∣vice, for the hearing of his word, the receiving of his Sacraments, (from which all Players were excomunicated) & from all other religious duties: See here p. 393. to 420. & fol. 522. to 542. & p. 561. to 573.

Therfore it must necessarily be unlawfull unto Chri∣stians.

* 1.228Ninthly.

That profession which is pernicious and hurtful both to the manners mindes and soules of men, and preiudiciall to the Church, the State that suffers it must certainely bee unlawfull, intolerable among Christians: See here p. 447, 448. & Ioh. 10.10.

But the profession of acting Playes is pernicious both to the manners mindes and soules of men, of a∣ctors & spectators, & preiudicial to the Churches and States that suffer them: witnesse: page 302. to 568.

Therefore it must certainely be unlawfull, intollera∣ble among Christians.

* 1.229Lastly.

That calling which the very professors of it upō their conversion & repentance have vtterly renounced with shame, and highest detestation, as altoge∣ther incompatible with Christianity, piety or sal∣vation•• must certainely be sinfull and utterly un∣lawfull unto Christians: See Rom. 6.20, 21.

But sundry professed Actors and Stage-players both in the Primitive Church and since, upon their true conversion and repentance, have vtterly re∣nounced and given over their profession of acting Playes, with soule confounding shame and highest detestation, as altogether incompatible with Chri∣stianity, piety, or salvation: See here p. 134. fol. 542.545.566.568. p. 561. to 573.840. & 910.

Therefore it must certainely be sinfull and altogether unlawfull unto Christians.

And that upon these severall grounds which is the second thing.

First, in regard of the parts & persons that are most usually acted on the Stage: which are for the most part p 1.230 Devills, heat••en Idoll Gods and Goddesses, Satyrs, Syluanes, Furies, Fayries, Fates, Nymphes, Muses, & such like ethnicke idolatrous figments, which Christians should not name or represent: Or else Adulterers, Whore∣masters, Adulteresses, Whores, Bawdes, Panders, Ince∣stuous persons, Sodomites, Parricides, Tyrants, Traitors, Blasphemers, Cheaters, Drunkards, Parasites, Prodi∣gals, Fantastiques, Ruffians, and all kinde of vitious godlesse persons; whose very wickednesses are the cōmon Subiect of those Stageplayes which men so much applaud: And if the persons of any Magistrates Ministers or Professors of Religion are brought upon the Stage (as now too oft they are) it is q 1.231 onely to deride and jeere them, for that which most commends them to God and all good men. The parts and persons therefore of Stage-playes being such, the represention of thē on the Stage must needs be ill, as I have largely proved: pag. 88, 89, 94.175. to 178. &c.

Secondly, in respect of the subiect matter of Stage-playes q 1.232 which is either prophane or heathenish, fraught with the names, the histories, ceremonies, applauses, acts and villanies of Pagan Idols: or ribaldrous, wicked, & ob∣scene, consisting of Adulteries, Whoredomes, Rapes•• In∣cests, Treasons, Murthers, sollicitations to lewdnesse, ri∣baldrie, bawdrie, treacherie, prodigious periuries, blas∣phemies, oathes, execrations, and all kindes of wicked∣nes: Or impious and blasphemous, abusing Scripture, God, Religion, Grace, and Goodnesse: Or Satyricall, slande∣rous, and defamatorie; or vaine and frothy at the best, full of amorous, effeminate wanton dalliances, passages•• pastorals, or of idle words & actions. All which can nei∣ther be uttered nor acted, without sinne and shame, as 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

I have more largely proved, Act. 3. & 5. throughout; and as r 1.233 Tertullian s 1.234 Chrysostome t 1.235 Cyprian u 1.236 Lactantius,x 1.237 Saluian, y 1.238 Northbrooke, z 1.239 Gosson, a 1.240 Stubs, b 1.241 Doct. Reynolds, and c 1.242 others witnes; because such things as these, d 1.243 ought not to be named, much lesse then Personated, among Christians: they are evill in their owne nature, their representations therefore, being the e 1.244 appearances of evill, which Christians must abstaine from, cannot be good.

Thirdly, in regard of the very manner of acting Playes, consisting of sundry particular branches, which I have at large discussed Act. 5. Scene. 1.2.3.4.5, 6.7. &c. on which you may reflect, and therefore shall passe more breifly over them now, reciting only some passages, some authorities that I there omitted.

The first considerable particular in personating of Stage-playes, is the hypocrisie of it, in counterfeiting not onely the habits, gestures, offices, vices, words, actions, persons, but even the gestures and passions of others, whose parts are represented; which I have pro∣ved hypocrisie, Act. 5. Scene 1. p. 156. to 161 Hencef 1.245 Philo Iudaeus compares hypocrites and secret enemies unto Stage-players: tanquam in theatro personatos sub alieno habitu tegentes veram faciem: Hence g 1.246 Atha∣nasius stiles the hypocriticall Epicritian heretiques, who covered their foule heresy with a faire outside, Stageplay∣ers. Hence also is that passage of h 1.247 Zeno Veronensis an ancient Father. Denique hypocrita ille dicitur, qui in theatro persona vultui superimposita, cum ••lius sit, a∣lius esse simulatur; verbi causa, interdum regis persona vtitur, cum sit ipse plebeius, aut etiam Domini cum for∣te ipse sit servus. Ita ergo in hac vita complurimi homi∣num tanquam theatro simulatis personis vtuntur et fictis, (as too many likewise doe in this our age) et cum sunt extrinsecus aliud, aliud se esse hominibus ostendunt. Pa∣rallel to which is that of i 1.248 Paschatius Ratbertus: Nunc autem quia hypocritae vt Mimisecundum tragi∣cam pietatem in theatricis Ludorum, coram hominibus

Diabolo astipulante permulcent se, et cupiunt iusti vide∣ri, cum rex militum venerit, invenient non se fuisse quo∣rum partes agebant in superficie, sed scenicorum imitato∣res quorum speciem tenebant in corde. Which being added to that of learned and laborious Mr. Fox, who stiles hypocrites and false teachers, k 1.249 histriones pieta∣tis, (as l 1.250Dr. Humphries and others call the Masse•• Hi∣strionicam fabulam, et theatricum Papismi Spectacu∣lum) is a sufficient evidence, that Stage-players are hy∣pocrites, and the acting of Playes hypocrisie, therefore unlawfull unto Christians.

The second unlawfull circumstance in the acting of Playes; is the grosse obscenity, amorousnesse, wanton∣nesse, and effeminacie that attends it, which he••e I shall but name because I have at large debated it. Act 5. Scene 2, 3, 4, 5. to which I shall referre you.

The third, is the apparent vanity, follie, and fanta∣stique lightnesse which appeares in those m 1.251 ridiculous antique, mimicall, foolish gestures, complements, embrace∣ments smiles, nods, motions of the eyes, head, feete, hands, & whole intire body which Players vse, of purpose to pro∣vok their Spectators to profuse inordinate laughter, which absurd irrationall, unchristian if not inhumane gestures and actions, more fit for skittish goates then men, or so∣ber Christians, ••f grave men, if reason or religion may be judges, are intruth naught else but the very n 1.252 extre∣mitie of folly, of vanity, if not of Bedlam frenzy. For what greater evidences can there be of vanity, folly. or fren∣zy,o 1.253 then to see a wise man act the fooles or clownes; a sober man the drunkards, bedlams, wantons, fanta∣stiques•• a patient man, the furies, murtherers, tyrants &c. a chast man the Sodomites, whoremasters, adulterer, a∣dultresses, whores bauds or Panders; an honest man the theefs or cheaters; yea a reasonable man the horses, Beares, Apes, Lyons, &c. or a male the womans part? What more absurd, then to behold a base notorious Rogue representing not only the person of a Maiestrate minister, Peere, Knight, &c. but even the Maiestie,

Pompe State, office, of the greatest Monarch; the vanity that Salomon reprehended long agoe: when he p 1.254 saw folly set in great dignity; When he beheld Servants to ride on horses, and Princes walking as servants on the earth. Or what can be more impious or prophane, then to be hold a Christian who beares the image of God, of Christ ingraven on his Soule, cuius ••ignum se in fronte portar•• asserit, et de corde perdidit•• as q 1.255 St. Augustine speakes) to act the part, the person, to put on the habit, the Image of a pagan, an Idol, r 1.256 yea a heathen-God and Goddesse on the Stage, the very recitall of whose names, whose rites, the very making of whose images, is grosse I∣dolatry, condemned by the expresse letter of the second commandement, and s 1.257 infinite other Scripture, as all Christian writers iointly witnesse. Certainely if the Scriptures be so rigid, as to prohibit, t 1.258 all idle wanton foolish words; all unseemely gestures, and lasciuious mo∣tions of the body: u 1.259 as the pride the loftines of the coun∣tenance, the * 1.260 amorous glances of the eye, the walking with stretched out neckes and wanton eyes, the mincing, and tinckling of the feete &c. commanding Christians z 1.261 to put away vanitie, folly and madnes, with all (a) un∣seemely things; and confineing them b 1.262 to gravitie, mo∣destie, comlines and sobrietie, both in their actions c 1.263 ge∣stures, apparell d 1.264 haire e 1.265 words, thoughts, f 1.266 & things of smallest moment, the g 1.267 gravitie of Christ & Chri∣stians being such in former time that they were never seen to laugh seldome to smile, much lesse to use any light dis∣honest gestures, or play any wanton Childish pranks, as a∣ctors doe:) we cannot but from thence conclude, that it condemns these wanton postures, Complements, dalli∣ances, motions, & representations, that alwayes attend the acting of Playes; which in their very best acception h 1.268 are vanity & the appearance of evill, if not impiety and sinne it selfe; & so vnlawfull unto Christians.

The fourth is the apparell wherein Playes are acted; [ 4] in which two things are considerable, which make the acting of Playes unlawfull: First, the abuse; Secondly, the excessive gawdinesse, amorousnesse, and fantastique strangenesse of theatricall apparell.

For the first of these; not to insist upon this particu∣lar, [ 1] that infamous sordid Actors oft usurpe the habits of i 1.269 Ministers, Magistrates, Gentlemen, Citizens, and o∣thers; yea, th•• robes of Emperours, Princes, Nobles, Bishops, Iudges, and those whose parts they act, which are no waies suitable to their condition or profession; I shall onely pitch upon this one particular abuse, of mens acting female parts in womens apparell and haire in Enterludes; Vbi alius soccis obauratis, indutus se∣rica veste, mundo{que} pretioso, & adtextis capite crinibus, incessu perfluo faeminam mentitur; as k 1.270 Apuleius expres∣seth it. Which practise is diametrally contrary to Deut. 22.5. The woman shall not weare that which pertai∣neth to a man, neither shall a man put on a womans garment; for all that doe so, are ••n abomination to the Lord thy God. Which Scripture, as it condemnes womens cutting of their haire like men (as HRabanus Maurus, Nicholaus de Lyra, Hugo Cardinalis, Iunius, and sundry other l 1.271 forequoted Expositors on this text affirme, who couple it with the 1 Cor. 11.4, to 16.) together with their cloathing of themselves in mans array: (a mannish who∣rish practise, of which m 1.272 Pope Ione, a notable strumpet; n 1.273 Theodora, o 1.274 a Roman Matron, who waited on Stephanio the Player, in cut haire, and mans apparell, as his Page; * 1.275 Tecla, a famous Virgin, Quae pro Paulo quaerendo tonsu∣ram & virilem habitum suscepit; (even against S. Pauls

professed doctrine, 1 Cor. 11.5, 6, 15.) and so repaired thus disguised to his lodging, to bee instructed by him. * 1.276 Eugenia a female Romish Saint, who did cut her haire, and cloath her selfe in mans apparell, and so went disguized to the Monastery of Saint Helenus the Bishop, whether no woman might have excesse, where shee entred into Reli∣gion, and lived many yeeres in mans apparell like a Monke, and was at last elected Abbot of that Monastery, which office she managed with great humility like a man, as all re∣puted her. * 1.277 Marina, and Eufrosina, who polled their heads, and put on mans apparell, and then entred into Monasteries, where they lived and died professed monkish Votaries, (or rather disguised prostituted Strumpets to their chast fellow Monkes) as * 1.278 sundry others have done of latter times. * 1.279 Gundo, an infamous Virago, Quae comam capitis in∣scidit, & contra Dei iura virilia sumpsit indumenta; armis{que} accincta, baculo{que} innixa: and thus attyred, resorted to the Monastery of S. Karilephus, who avoyded the sight of all wo∣men; But no sooner was she entred into the inward parts of the Abbathie, but she was presently strucke blinde in both her eyes, and possessed with a Devill, vomiting up blood in a hor∣rid manner, for this her unnaturall bold attempt: with di∣vers other Romish p 1.280 female Votaries, who have polled their heads, and entred into Monasteries as professed Monkes, in mans apparell, the better to satiate their owne and other un∣chaste Monkes lusts, have beene notoriously guilty. Witnesse Cornelius Agrippa, who writes thus of these chaste Virgin Nonnes and Monkes: q 1.281 Quin & plurimae monialium & vestarum & beguinarum domus * 1.282privatae

quaedam meretriculorum fornices sunt, quas etiam monach••s & religiosos (ne diffametur eorum castitas) nonnunquam sub monachali cuculla, ac virili veste in monasterijs aluisse scimus, &c. Habent enim sacerdotes, monachi, fraterculi, moniales, & quas vocant sorores specialem lenociniorum praerogativam, quum illis religionis praetextu liberum sit quocunque pervolare, & quibuscunque quantum & quoties libet, subspecie visitationis & consolationis, aut confessionis secreto sine testibus loqui, tam pie personata sunt eorum le∣nocinia & sunt ex illis quibus pecuniam tet••gisse piaculum est, & nihilillos movent verba Pauli dicentis; Bonum est mulierem non tangere; quas illi non rarò impudicis con∣trectant manibus & clanculum cons••uunt ad lupanaria, stu∣prant virgines sacras, vitiant viduas, & hospitum suorum adulterantes uxores, nonnunquam etiam, quod ego scio & vidi, Iliaci instar praedonis abducunt, & Platonica lege, cum popularibus suis communes prostituunt, & quarum ani∣mas lucraridebent Deo, illarum corpora sacrificant Diabo∣lo; aliaque his multo sceleratiora, & * 1.283 quae nefas est eloqui, insana libidine perpetrant: interim castitatis voto abunde satisfacientes, si libidinem, si luxuriam, si fornicationem, si adulteria, si incestum verbis acerrime incessent detesten∣turque•• & de virtute locuti clunes agitent. Sed & flagitio∣••issimi lenones scelestissimaeque lenae saepe sub illis religionum pellibus delitescunt. Tales habent aulicae dominae plerum{que} sacrorum suorum mystas, & aulicarum nuptiarum scortati∣onumque consultores. Which passage seconded by * 1.284 di∣vers

other Popish and Protestant Authors, I wish our Romish Catholikes, who glory of the chastity of these their goatish Votaries, would consider.) So it likewise reprehends mens nourishing of their haire like wo∣men, and their putting on of womens attire, (though it be but now and then,) as an abomination to the Lord: And no wonder, that ••he putting on of womans appa∣rell, and the wearing of long haire should make men abominable unto God himselfe, since it was an abomi∣nation even among Heathen men: Witnesse, not onely the r 1.285 forequoted examples of Heliogabalus, Sardanapalus, Nero, Sporus, s 1.286 Caius Caligula, and others: together with t 1.287 Commodus and u 1.288 Annarus the effeminate governor of Babilon, (all great Sodomites and Adulterers:) whose going clad sometimes in womans apparell (for none of them went constantly in that array, some of them one∣ly once or twice) hath made them for ever execrable to all posterity: insomuch that x 1.289 AElius Lampridius writes of Commodus, (qui clava non solum leones in veste mu∣liebri, sed etiam multos homines afflixit) Quod tantae im∣pudentiae fuit, ut cum muliebri veste in Amphitheatro & Theatro sedens publicè saepissime biberit. And what ac∣cursed fruits this effeminacy of his produced, the same Author witnesseth;y 1.290 Nec irruentium in se iuvenum care∣bat infamia, omni parte corporis atque ore in sexum utrum∣que pollutus. It is storied of z 1.291 Ortyges the Tyrant of Ery∣thre and his companions, Qui legibus solutis res administra∣bant civitatis; that they grew to that height of effe∣minacy: Quod per hyemem muliebribus calceis induti ambulabant, comas nutriebant, nodique capillorum erant studiosi, (let our Ruffianly Love-locke wearers marke it:) caput purpureis cotoneisque diadematibus convolven∣tes. Habebant etiam mundum muliebrem totum aureum, sicut habere faeminae consueverunt; which made them so abominable to the people, that Hippotes the brother of

Cnopus invaded them with an army, and slue them. The a 1.292 Samians are taxed for effeminacy by Duris and Athenae∣us, Quod circa brachia ornatum muliebrem gestare consue∣verant, atque cum Iunonium celebrarent comas pexas ha∣bentes, atque in tergum reiectas incedebant. Sic illi pexi Iu∣nonis templa petebant Aurea Caesarèam contortam vincula nectunt: and the Sybarites are taxed for the selfesame crime; b 1.293 Quod est etiam apud cos consuetudo, ut pueri ad impuberem usque etatem purpuram, capillorumque no∣dos auro revinctos gestant. c 1.294 Pausanias writes of Leusippus, who went clad in womans apparell, and wore long effemi∣nate haire like a woman, consecrated to Alpheus, the bet∣ter to circumvent the chastity of a Virgin whom he loved; that he was slaine by Daphne and her Nymphes, who disco∣vered him to be a male in womans attire, as he was bathing among them: so detestable was this his lewdnes to them. Yea, such was the detestation of this effeminate unnatu∣rall odious practise of mens putting on womens appa∣rell, even among Ethnickes; that the d 1.295Lycians when they chanced to mourne, did usually put on a womans garment, (ut deformitate cultus commot••, maturius stultum proijcere maerorem velint, that the very deformity and infamy of that array might move them the sooner to cast of their foo∣lish sorrow: and Charondas the famous Lawgiver, as e 1.296 Diodorus Siculus informes us; is much applaud••d for enacting this law among the Thurians, that whereas o∣ther Lawmakers made it capitall for any man to forsake his colours in the warres, or to refuse to beare armes for the defence of his Country, he con••ra••iwise e••acted; that such men as these, should sit three dayes toge••her in the market place, clothed in womans apparell. Which Constitution (saith Diodorus) as it exceeds the lawes of other places in mildnesse; so it doth secretly deterre such cowardly per∣sons from their effeminate c••ward••ce, (probri magnitudi∣ne) with the greatnesse of the reproachfull shame. Siqui∣dem mort••m oppetere longè praestat, quàm tantum igno∣miniae dedecus in patriâ experiri: For it is farre better

for a man to be slaine, then to undergoe so great an ignominy and shame in his owne Country. The wearing of wo∣mans apparell, even for a little space in these Pagans judgements being so shameful, so execrable a thing, that a man were better to bee put to death, then to p••t on such array; with which Ascanius doth thus upbraide the Troianes.

f 1.297 Vobis picta croco, & fulgenti murice vestes: Desidiae cordi: iuvat indulgere choreis: Et tunicae manicas, & habent ridimicula mitrae. O verè Phrygiae (ne{que} enim Phryges) ite per alta Dyndama, ubi assuetis biforum dat tibia cantum, Tympana vos buxus{que} vocat Berecynthia matris Ideae: sinite arma viris & cedite ferro.

Nothing being more abominable even among Hea∣thens then effeminacy in g 1.298 long, compt, frizled haire, and womanish apparell, as these examples, and h 1.299 Maf∣faeus Vegius, De Educatione Puerorum. lib. 5. cap. 4. and Act 5. Scene 6. abundantly testifie: on which you may reflect. If then the putting on of womans apparell were so abominable to Pagans, no marvell is it if this text of Deuteronomy stiles it an abomination to the Lord our God; the grounds and reasons of which, as I have at i 1.300 large insisted on before, so I shall briefly touch upon them now in k 1.301 Gulielmus Parisiensis his words. Causae vero prohibitionis, ne vir utatur veste faeminea, vel è con∣verso, multae fuere. Primò, fuit congruentia ipsius naturae, videlicet, ut quod natura sexu discreverat, discerneret & vestitus. Secundo ut oportunitas auferretur-turpitudinum latibulis; posset e•••••• * 1.302 intrare vir ad mulierem sub habitu muliebri, & è converso mulier sub habitu virili, (as the examples of l 1.303 Achilles, who by putting on womans appa∣rell des••••ured Deidamia King Lycomedes Daughter; of m 1.304 Clodius, who by this wile abused Pompeia, Iulius Cae∣sars

wife; and ofn 1.305 Leucippus, who by this stratagem sought to ravish Daphne, with * 1.306 other examples of women clad in mans apparell to satiate the lusts of others, witnesse:) Ab∣lata est igitur per hanc discretionem vestitus, multa oppor∣tunitas slagity. Ter••io, exterminatio sacrorum. p 1.307 Martis & Veneris: in sacris n. Martis, non solum virili vestitu vestiebantur mulieres, sed etiam armabantur, ut in ipsis ve∣stimentis b••llicis, id est armis, ipsum tanquam Deum belli & victoriae datorem colerent. Et Cocogrecus in libro maledicto quem scripsit de stationibus ad cultum Veneris, inter alia sacrilega & Deo odibilia praecepit, ut qui nefandum illum ritum exercct, coronam faemineam habeat in capite suo. Eo∣dem modo in sacris Veneris viri effaeminabantur, videl•• cet in vestibus muliebribus sacra Veneris exercentes, propter huiusmodi sacrilegos ritus Veneri se placere credentes at{que} quaerentes. Quarta causa est, q 1.308 ut occasio magna provoca∣tioni libidinis auferretur: magna enim est provocatio libi∣dinis viris vestitus muliebris, & è converso: (how much more then when amorous wanton parts are acted in it?) & hoc est quoniam vestis muliebris viro circundata, vehementerrefricat memoriam, & commovet imaginatio∣nem mulieris, & è converso: alibi autem didicistis, quia imaginatio rei desiderabilis commovet desiderium. Quinta causa, r 1.309 ut auferretur occasio maleficij quibus gentes illae refertissimae erant, & in ijs nutritae. Consueverant n. ma∣lefici & maleficae in vestibus aut de vestibus libidinis, ma∣leficia exercere, & hoc nos in eorum libris saepe legimus. Vt ergo occasio huiusmodi tolleretur, iàm voluit Deus hanc confutationem vestitus esse in viris & mulieribus. Sexta causa, ut tolleretur error periculosus & superstitiosa credu∣litas, quâ trahi possent ad idololatriam, quibus credebant decepti applicatione vestium muliebrium, maxime in sacris Veneris, coniungi sibi ac conciliari amore fortissimo corda mulierum, propter quas hoc facerent, vel quae postea huius∣modi vestibus uterentur: similiter & deceptae mulieres id∣ipsum credebant de viris, & virilibus vestimentis. Voluit ergo Deus hunc superstitiosum errorem auferri de cordibus

eorum per ablationem abusionis istius, ne per illum tandem traherentur ad cultum Veneris. Vpon all which severall reasons, but especially the 1.2, 4. & 5. Iuo Carnotensis. Decret. pars 11. cap. 64.83. & pars 7. cap. 78.80, 81. Ru∣pertus in Deut. lib. 1. c. 13. fol. 221. Ioannis Wolphius in Deut. lib. 3. Sermo. 52. fol. 114. Dionysius Carthusianus in Deut. 22. fol. 479. Hugo Cardinalis in Deut. 22. Pe∣trus Bertorius. Tropologiarum. lib. 5. in Deut. cap. 22. fol. 47. Conradus Pellicanus in Deut. 22. v. 5. Lucas Osian∣der in Deut. 22. vers. 5. Tostatus Abulensis in Deut. 22. Quaest. 2. Tom. 3. pars 2. p. 199. B.C. Procopius, Leonar∣dus Marius, & Cornelius à Lapide in Deut. 22. vers. 5. Erasmus Marbachius. Comment. in Deut. 22. pag. 217.218 Ioannis Mariana, Scholia in Deut. 22. vers. 5. p. 99. Paulus Fagius Annotationes Paraph. Onkeli Chald. in Deut. Franciscus Iunius Analysis in Deut. 22. v. 5. Ope∣rum Genevae. 1613. Tom. 5. Col. 572.573. (who makes this text of Deuteronomy, a * 1.310 Precept of honesty, not foun∣ded in the Ceremoniall or Politicall law, but in the very law of nature, as doe all other Orthodox Writers:) toge∣ther with Maphaeus Vegius, De Educatione Puerorum. lib. 5. c. 4. Bibl. Patrum. Tom. 15. pag. 882. Angelus De Clavasio, Summa Angelica. Tit. Ornatus. sect. 5. Iaco∣bus De Graffijs Descitionum Aurearum. pars 2. l. 3. c. 26. sect. 5. Hyperius De Ferijs Bacchanalibus. lib. Ioannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 21.22. pag. 319.321. I. G. his Refutation of the Apologie for Actors. pag. 16. with sundry t 1.311 other forequoted Fathers, Councels, and other Authors, have absolutely condemned, even from this very text, not onely mens constant wearing, but likewise their very putting on of womans apparell (especially to act an effeminate amo∣rous womans part upon the Stage) as an abominable, unna∣turall, shamefull, dishonest, unchaste, unmanly wicked act, which God and nature both detest, for the precedent reasons. Yea, so universally exeorable hath this pra∣ctise beene in all ages, that the ••. Councell of Bracara,

Anno Dom. 610. (as * 1.312 Iuo Carnotensis informes us) en∣acted this particular Canon against mens acting of Playes in womens, or womens acting or masquing in mens apparell: Si quis balationes ante Ecclesias sancto∣rum, seu qui faciem suam transmutaverit in habitu mulie∣bri, & mulier in habitu viri, emendatione pollicita, tribu•• annis paeniteat: and Baptista Trovomala, discussing this very question; x 1.313 Whether it be a mortall sinne for a woman to put on mans, or for a man to weare womans apparell to act a Masque or Play? maketh this reply. Respondent om∣nes praedicatores & totus mundus quod sic: all Preachers, and the whole world doe answer that it is: and for this (saith he) they alleage Gratian Distinctio. 30. cap. Si qua mulier: and Deut. 22.5. The reason why it is a mortall sinne is rendred by y 1.314 Angelus De Clavasio, because it is contrary to this text of Deut. 22.5. and inconvenient for the persons who put it on: and by z 1.315 Alexander Alen∣sis, and a 1.316 Aquinas: because it is directly contrary to the decency and virility of nature, and likewise to this text of Deuteronomy; Nec pertinet ad honestatem viri veste mu∣liebri indui: utrique enim sexui diversa indumenta natu∣ra dedit. * 1.317 Habet enim & sexus institutam speciem habi∣tus (writes Isiodor Hispalensis) ut in viris tonsi capilli, in mulieribus redundantia crinium; quod maxime virginibus insigne est, quarum & ornatus ipse proprie sic est, ut concu∣mulatus in verticem ipsam capitis sui arcem ambitu criniū contegat. If then all these severall Authors, and Coun∣cels, together with Vincentius Belsensis Speculum Hi∣storiale. lib. 11. cap. 73. & lib. 21. cap. 44. with b 1.318 others fore-alleaged; if all Preachers, and the whole world it selfe; or if our owne worthy Doctor Rainolds (who hath largely and learnedly debated this particular point in his Overthrow of Stage-playes. pag. 9. to 15. & 82. to 106. &c.) may be judges, the very putting on of womans appa∣rell by Players or their Boyes to act a Play, and so è con∣verso,

is a most execrable abomination to the Lord our God, prohibited by this text of Deuteronomy. Neither will the shortnesse of the time excuse the fact: For as Nero was truely said to weare his suits, and to put on his appa∣rell, though he never more one garment twice, changing his raiment every day, as c 1.319 Historians relate; so he d 1.320 who puts on a womans attyre for a day, an houre or two, or any lesser space to act a womans part, be it but once in all his life, is a putter on of womans apparell within the very words and meaning of this text•• which principally provides as the fore-alleaged reasons, Authors, and examples witnesse, against such temporary occasionall wearing and pu••∣ting on of womans apparell, which e 1.321 oft-times happens, rather then against the daily constant wearing of it, which few have beene so unnaturall as to use. What f 1.322 Tertullian therefore writes of Hercules, attyred by his Mother in womans apparell, to satiate his lusts. (Naturam ita{que} concussit Larissaeus heros in virginem mu∣tando, &c. Feras in puero matris sollicitudinem patiens certe iam ustriculas: certe virum alicuius clanculo functus adhuc sustinet, stolam fundere, comam struere, cutem fin∣gere, speculum consulere, collum demulcere, aurem quoque foratu effaeminatus. Ecce itaque mutatio, monstrum equi∣dem geminum, de viro faemina, mox de faemina vir, quan∣do neque veritas negari debuisset, neque fallacia confiteri. Vterque habitus mutandi malus, alter adversus natu∣ram, alter contra salutem. Turpius adhuc libido virum cultu transfiguravit, quàm aliqua maternaformido; tam∣et si adoratur à vobis qui erubescendus est Scytalo sagitti∣pelliger ille, qui totam epitheti sui sortem cum muliebri cultu compensavit. Tantum Lydiae clanculariae licuit, ut Hercules in Omphale, & Omphale in Hercule prostituere∣tur, &c. The same may I say of women who impu∣dently cut their haire, or put on mens, or men who effe∣minately * 1.323 nourish their haire, or put on womans appa∣rell to act any mummery, Masque, or Stage-play, or for

any such like ends; g 1.324 that they sinne against nature, their sex, their owne salvation, making themselves not onely double monsters, but even an abomination to the Lord their God, as all the premises witnesse. And what Christian, what Mummer, Masquer, or Actor is there so desperately prodigall of his owne salvation, as thus to become an h 1.325Anathema Maranatha, a perpetuall unsuf∣ferable abomination to his God, by putting on such ap∣parell for an houre, to act a Matrons, perchance a Strum∣pe••s part, which may make him miserable for all eter∣nity? As therefore this putting on of womans appa∣rell is an abomination unto God, so let it be an execra∣ble and accursed thing to us; and since there i•• so much ingenuity left in most men, rather to goe could and naked, yea to expose their lives to hazard, then thus unnaturally to cloath their nakednesse, or to walke a∣broad in womans vestments; let there not bee hence∣forth so much impudency in any Actors, Mummers, Masquers, as to appeare publikely in feminine habits, or attires on the Stage, rather then to foregoe their las∣civious sinfull Playes and Enterludes, which (if i 1.326 S. Au∣gustine, or * 1.327 others may be credited,) are the very broad way, which leades men downe to Hell and endlesse death, in which many multitudes daily walke and sport themselves. I shall therefore close up this particular (which k 1.328D. Rai∣nolds hath at large discussed, and I l 1.329 my selfe more copiously insisted on in the foregoing part) with the Commentary of m 1.330 Erasmus Marbachius on this text of Deuteronomy. Distinxit Deus in creatione virum à muliere, ut forma cor∣poris, ita quo{que} officio: * 1.331 hanc distinctionem vult Deus conservari, & neutrum sexum habitu & vestitu in alium se transformare, nec quae alterius sunt usurpare. Mulieris est suo vestitu indui, & colum ac lanam tractare, domesti∣c••querei

curam ager••. Viri est, suis quo{que} vestibus indui, & quae foris & reipub. curare, &c. Prohibentur ita{que} hac lege larvae, quibus se homines transformant ut agnosci ne∣queant, quae res occasionem praebet multorum gravissimo∣rum scelerum. Praetereà turpis & inhonestus vestitus, qui nec virilem, nec muliebrem sexum decet; ipsa etiam vesti∣tus novitas, quae animi levis & inconstantis, & vani indi∣cium est: the next particular, which I shall briefly touch.

[ 2] The second unlawfull Circumstance of Actors appa∣rell, is its overcostly gawdinesse, amorousnesse, fanta∣stiquenesse, and disguizednesse. For the gaudinesse, lasci∣viousnesse, and newfanglednesse of Players attire, it hath beene long since discovered and censured by the Fathers. Hence n 1.332 Philo Iudaeus discribing a lascivious painted frizled accurately attyred Strumpet, stiles her; Praestigiatrix splendidè ac scenicè ornata. Hence o 1.333 Gregory Nazianzen stiles all women, who paint their faces, em∣broyder or frizle their haire, and weare lascious gaw∣dy apparell; Theatricè comptae & ornatae, ob venustatem invenustae; as Levenclavius translates it: recording this as none of his Mothers meanest vertues: p 1.334 quod pictum & arte quaesitum ornatum, ad eas, quae theatris delectantur ablegabat; who were all notorious prostituted Strum∣pets. Hence q 1.335 Chrysostome, declaiming against the compt, glittering, painted, amorous females of his age, writes, that they were nihil à theatralibus faeminis dis∣crepantes: and to beat downe all fantastique pride and gawdinesse in apparell, he reasons thus: r 1.336 Sed ornaris & comeris? Verum & equos comptos videre licet, homi∣nes vero scenicos omnes. Hence s 1.337 S. Bernard taxing the pride of Prelates and Popish Priests in his time pro∣ceeds thus. Vnde hinc est eis quem quotidie ••idemus m••∣retricius nitor, histrionicus habitus? Hence t 1.338 Iohn Sa∣risbery our Countri-man useth this expression in cen∣suring the effeminate compt fantastique Gallants of his age; interim invident meretrici histrionis habitum. And

hence our learned * 1.339 Walter Haddon, phraseth Masse-at∣tire, gawdy Copes, and such like vestments, Histrionicus vestitus: Which severall phrases and expressions, with sundry others to the like purpose are frequent in most Greeke and Latine Authors. All which being coupled with 22. Henry 8. c. 13. (which speakes of the costli∣nesse of Players Robes) and with Act 5. Scene 7. pag. 216. to 220. where I have more largely demonstrated this particular, will bee a sufficient evidence, of the gawdinesse, lasciviousnesse, and newfanglednesse of Stage apparell, and so by consequence of x 1.340 its unlawful∣nesse too. For the strange disguisednesse of threatricall attires, it is most apparant: For doe not all Actors, Mummers, Masquers u••ually put on the y 1.341 Vizards, shapes and habits of Iupiter, Mars, Apollo, M••rcury, Bacchus, Vulcan, Saturne, Venus, Diana, Nep••une, Pan, Ceres, Iuno, and such like Pagan Idol-gods and Goddesses: the persons, the representations of Devils, Satyrs, Nymphes, Sylvanes, Fayries, Fates, Furies, Hobgoblin••, Muses, Syrens, Cen∣taures, and such other Pagan Fictions? yea, the por••rai∣tures and formes of Lyons, Beares, Apes, Asses, Horses, Fishes, Foules, which in outwar•• appearance metamorphose them into Idols, Devils•• Monsters, Beasts, whose parts they repre••ent? and can these disguises bee lawfull, be tolerable among Christians? No verily. For first, the former sort of them, as z 1.342 Iosephus, a 1.343 Philo Iudaeus, b 1.344 Tertullian, c 1.345 with all ancient and moderne Expositors on the 2. Commandement witnesse, are meerely idolatrous; the very d 1.346 mentioning of these Idols names, much more then the representation of their parts, the making and e 1.347 wearing of their Vizards, shapes, and Images being wholy condemned by the Scripture; which commands Christians

to f 1.348 flie all Idolatry, and not to come neere it, lest it should infect them. Secondly, there is no warrant at all in Scrip∣ture for any such Stag••-disguises, but very good ground against them. For first it g 1.349 condemnes mens disguising of themselves like women, and womens metamorphosing them∣selves into men either in haire, apparell, offices, or conditi∣ons: how much more then mens transfiguring of them∣selves into the shapes of Idols, Devils, Monsters, Beasts, &c. betweene which and man there is no Analogie or proportion, as is betweene men and women. Secondly, it ••njoynes men and women, h 1.350 to attire themselves in modest, decent, and honest apparell, suitable to their sexes and degrees, as b••commeth those who professe godlinesse: But s••ch Vizards and disguises as these, are neither modest, decent, honest, nor yet suitable to their hu∣man nature. Thirdly, it requires them, i 1.351 to abandon all wanton, strange, lascivious, vaine, fantastique dresses, fashi∣ons, vestments: much more then such habits, such dis∣guises as these, which are both inhuman, bestiall, and Diabolicall. Fourthly, it commands men, k 1.352 not to bee like to Horse and Mule, which have no understanding: therefore not to act their parts, or to put on their skins or likenesse. It was Gods heavy Iudgement upon King l 1.353 Nebuchadnezar, that he was driven from men, and did eate grasse as Oxen, and that his body was wet with the dew of Heaven, till his haires were growne like Eagles fea∣thers, and his nailes like Birds clawes: yea, it is mans greatest misery, m 1.354 that being in honour he became like to the beasts that perish: And must it not then bee mans sinne and shame to act a Beast, or beare his image, n 1.355 with which he hath no proportion? What is this but to obliterate that most o 1.356 glorious Image which God himselfe hath stamped on us, to strip our selves of all our excellency, and to prove worse then bruits? Certaine∣ly,

that God who p 1.357 prohibits, the making of the likenesse of any beast, or fish, or fowle, or creeping thing, whether male or female, to expresse or represent his owne like∣nesse; condemning the idolatrous Gentiles, q 1.358 for changing the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and foure footed beasts, and creep••ng things; r 1.359 with which he hath no similitude or proportion; must certainely condemne the putting on of such bruitish Vizards, the changing of the glory, the shape of reasonable men, into the likenesse of unreaso∣nable beasts and creatures, to act a beastiall part in a las∣civious Enterlude. Fiftly, it enjoynes men, r 1.360 not to alter that forme which God hath given them by adding or de∣tracting from his worke; not to remove the bounds that he hath set them; but to s 1.361 abide in that condition wherein he hath placed them: Vpon which grounds, as the t 1.362 Fa∣thers and others aptly censure face-painting, Perewigs, vaine fashions, disguises and attires, together with the en∣chroachments of one sex upon the habits, offices, or duties of the other; so I may likewise condemne these Play-hou••e Vizards, vestments, images and disguises, which du∣ring their usage in outward appearance offer a kinde of violence to Gods owne Image and mens humane shapes, metamorphosing them into those idolatrous, those bruitish formes, in which God never made them. Sixtly, it censures mens degenerating into beasts, or Devils, either in their mindes or manners, be it but for a season; as the u 1.363 marginall Scriptures witnesse; there∣fore it cannot approve of these theatricall, bestiall, and diabolicall x 1.364 transfigurations of their bodies; which are inconsistent with the y 1.365 rules of piety, gravity, honesty, modesty, civility, right reason, and expedience, by which all Christians actions should be regulated. Seventhly, it in∣formes

us, that even z 1.366 Achish King of Gath, a meere Pa∣gan Idolater, when he saw David acting the madman be∣fore him, and feining himselfe distracted, scrabling on the doores of the gate, and letting the spittle fall downe upon his beard; said thus unto his servants; Loe you see the man is mad: wherefore then have yee brought him to mee? Have I need of mad-men, that yee have brought this fel∣low to play the mad-man in my presence? shall this fellow come into my house? If then this Heathen King was so impatient to see David act the Bedlam in his presence, even in his ordinary apparell, that he would not suffer him to stay within his Palace; how much more impa∣tient should all Christian Princes and Magistrates be of beholding Christians acting, not onely Mad-mens, but eve•• Devils, Idols, Furies, Monsters, beasts, and sence∣lesse creatures parts upon the Stage in such prodigious deformed habits and disguises, as are unsuitable to their humanity, their Christianity, gravity, sobriety; be∣wraying nought else but the very vanity, folly, and bruitish frensie of the••r distempered mindes? Certaine∣ly those who readily censure and detest such habits, such representations in all other places must needs con∣demne them in the Play-house, whose a 1.367 execrable infa∣mous lewdnesse may happily make them more unlaw∣full, never commendable or fit for Christians. Lastly, these theatricall habits, vizards, and disguises have beene evermore abominated, condemned by the Church and Saints of God: as namely, by the Iewish Church and Nation: who, as they never admitted nor erected any Images of Pictures of God, of Christ, or Saints within their Temple, as b 1.368 Hecataeus Abderita, c 1.369 Cornelius Tacitus,

d 1.370 Dion Cassius, e 1.371 Philo Iudaeus, and f 1.372 Iosephus witnesse: accounting it a hainous sinne g 1.373 contrary to the expresse words of the second Commandement, to paint or make any Picture, any Image of God; because the h 1.374 invisible incor∣poriall God, (whom no man hath seene at any time, nor can see; betweene whom and any Image, Picture, or creature there is i 1.375 no similitude, no proportion,) cannot be expressed by any visible shape or likenesse whatsoever, (his Image be∣ing onely spirituall and k 1.376 invisible like himselfe,) as not onely the l 1.377 Scripture, but even m 1.378 Seneca and n 1.379 Tully in∣forme

us: Vpon which grounds the Primitive Chri∣stians (who had no Images, no Pictures, no Altars in their Churches, as o 1.380 Arnobius, p 1.381 Origen, q 1.382 Minu∣cius Felix, and r 1.383 Lactantius testifie, for which the Pa∣gans blamed them:) as also s 1.384 Iustin Martyr, t 1.385 Irenaeus, u 1.386 Cle∣mens

Alexandrinus, x 1.387 Tertullian, y 1.388 Origen, z 1.389 Mi∣n••••ius Felix, a 1.390 Cyprian, b 1.391 Arnobius, c 1.392 Lactantius,

d 1.393 Gregory Nyssen, e 1.394 Ambrose, f 1.395 Hierom, g 1.396 Augustine••

h 1.397Eusebius, i 1.398 Epiphanius,k 1.399 Cyrillus Alexandrinus, l 1.400 Dama∣scen,

and m 1.401 other Fathers; together with n 1.402 Constantine the Great, o 1.403 Constantinus Caballinus, Nicephorus, Stauratius, Philippicus, Anthemius, Theodosius the second, Leo Armenus, Valence, Theodosius the third, Michael Balbus, Theophilus, Charles the Great, with other Emperours; the Councels of p 1.404 Eliberis, q 1.405 Constantinople, Toledo, and Frankford; with sundry r 1.406 Popish and s 1.407 Protestant Writers

since, our late renowned t 1.408 Soveraigne King Iames, and our owne Homilies, against the perill of Idolatry, (esta∣blished by u 1.409 Act of Parliament, and confirmed by our Ar∣ticles and Canons, as the undoubted Doctrine of our Church, to which all our Clergie subscribe:) doe abso∣lutely condemne,x 1.410 as sinfull, idolatrous, and abominable the making of any Image or Picture of God the Father, Son, and holy Ghost, or of the sacred Trinity, & the erecting of them, of Crucifixes, or such like Pictures in Churches, which like the y 1.411 Emperor Adrians Temples built for Christ, should be without all Images, or Saints Pictures. So they likewise cōdemned the very z 1.412 art of making Pictures and Images, as the occasion of Idolatry, together with all Stage-portraitures, Images, Vizards, or representati∣ons of Heathen Idols, &c. as grosse Idolatry, as a 1.413 Iose∣phus witnesseth: The selfesame censure is passed against these theatricall Pictures, Vizards, Images, and dis∣guises, by Philo Iudaeus, De Decalogo. lib. pag. 1037. By Tertul De Spectaculis. lib. cap. 23. De Corona Militis. lib. cap. 8.9. & De Idololatria. lib. By Cyprian Epist. lib. 2. Epist. 2. & lib. 1. Epist. 10. & De Spectac. lib. By Arnobius Ad∣versus Gentes. lib. 7. By Lactantius De Vero Cultu lib. 6. cap. 20. By Augustine, De Civit. Dei. lib. 2. cap. 5. to 14. By the 6. Councell of Constantinople. Can. 60.62. (See here pag. 88.69, 583, 584,) By the Synode of Lingres. her••, pag. 600. By the Councell of Basil, here pag 601. By the Councell of Toledo, here pag. 603.604. by sundry o∣other for••-quoted Councels and Synods. here pag. 606.625, 633, 635, &c. By our owne Statute of 3. Henry 8. cap. 9. against Mummers and Vizards. here pag. 493, 494. By Tostatus in Deut. 22. Quaest. 2. Tom. 2. pars 3. p. 119. B.C. By Polidor Virgil, De Inventoribus Rerum. lib. 5. c. 2. By Ioannis Langhecrucius, De Vita & Honestate Ec∣clesiasticorum. lib. 2. cap. 22. pag. 321.322, 323. By Do∣ctor Rainolds, in his Overthrow of Stage-playes, and by most others who have written either against Stage-playes, vaine fashions, and apparell, or face-painting. Where∣fore

they are certainely unlawfull, as I have formerly proved at large. Act 3. Scene 3. & Act 5. Scene 1.2, 3, 5, 6, 7. on which you may reflect. I shall therefore close this point with that speech of * 1.414 Saint Bernard, in his Apologie to William the Abbot, in his passage against the i 1.415 overcostly building and adorning of Temples, and the setting up of vaine Images and Pictures in Churches, (a thing much condemned by k 1.416 sundry Fathers, Councels, and Imperiall Christian Constitutions; by all Reformed Churches, and orthodox l 1.417 Protestant Writens, and by m 1.418 the Statutes, n 1.419 Iniunctions, o 1.420 Homilies, p 1.421 Canons, q 1.422 ancient

and moderne Bishops, & authorized r 1.423 Writers of the Church and State of England, who teach, that all Images and Pi∣ctures, especially Crucifixes, with the Images, the Pictures of God the Father, and the sacred Trinity, which to make is grosse Idolatry and superstition, ought wholy to be abolished and cast out of Churches, in which some of late erect thē:) where thus he writes. Caeterum in claustris (I may ••ay in Spectaculis & theatris) corā legentibus fratribus quid facit illa ridicula monstruositas, mira deformis formositas, ac for∣mosa deformitas? quid ibi immundae simiae, quid feri leones? quid monstruosi Centauri? quid semi-homines? quid maculosae tigrides? quid milites pugnantes? quid venatores tubicinātes? Videas sub uno capite multa corpora, & in uno corpore capita multa. Cernitur hinc in quadrupede cauda serpentis, illinc in pisce caput quadrupedis. ••bib••stia praefert equum, capram trahens retro dimidiam, hic cornutum animal equum gerit posterius. Tam multa deni{que} tam{que} mira diversarum for∣marum ubi{que} varietas apparet, ut magis legere libeat in

marmoribus quam in codicibus, totum{que} diem occupare sin∣gula ista mirando, quam in Dei lege meditando. O vanitas vanitatum! sed non vanior quam insanior. Pro Deo si non pudet ineptiarum; cur vel non piget expensarum. And thus much for the manner of acting Stage-playes.

[ 5] THe 5. thing which makes the profession of a Player and the very acting of Playes unlawfull, is the end for which they are acted, which is double; profit, or pleasure; the first, the end of all common Players: * 1.424 qui praemium incertum petunt certum scelus: the second onely of Academicall and private Actors. To begin with the first. I say it is altogether unlawfull for any to act Playes for gaine or profit sake, or to make a trade [ 1] or living of it. First, because the profession of a Player is no lawfull warantable trade of life, but a most infa∣mous lewde ungodly profession, condemned by Pagans, by Christians in all ages, as the s 1.425 examples of Plato, Aristotle, the Lacedemonians, Massilienses, and others, who excluded Stage-players their Republikes, and of the t 1.426 Primitive Church and Christians who excommunica∣ted and banish••d them the Chu••ch, together with our owne u 1.427 Statutes, who brand them all for Vagrant Rogues and sturdy Beggers, most plentifully evidence. That therfore which all ages have thus solemnely censured as infamous, ••xecrable and unchristian, can be no lawfull calling for men to live or gaine by. Besides, the professiō of a Stage-player, x 1.428 had its original institution from Pagan Idols and Idolaters: it was originally devoted to Idolatry, to Bacchus, and Heathen Devill-gods: it tends onely to y 1.429 dis∣soluten••sse and prophanenesse, to nourish idlenesse, vice, and all kinde of wickednesse both in the Actors and Spectators: yea, it makes men professed vassals to the Devill, to maintaine his very works and * 1.430Pompes which they have utterly renounced in their baptisme: it tends neither to Gods glory, nor the good of men: needs therefore must it be unlawfull; and so likewise to get money by it. Se∣condly,

Stage-playes in their very best acception are [ 2] but a 1.431 vanities or idle recreations, which have no price, no worth or value in them: they cannot therefore bee vendible because they are not valuable. In every law∣full way of gaine or trade, there ought to be b 1.432 quid pro quo, some worth or other in the thing that is sold, equi∣valent to the price the vendees pay, or else the gaine is fraudulent and sinfull; but there is no value at all in Stage-playes or their action, which are but empty worthlesse vanities; therefore no price ought to bee taken for them. Thirdly, c 1.433 neither the Word or Church of God, nor the Lawes and Statutes of any Christian Kingdom (which for the most part condemne al Actors and their lewde profession,) did ever authorize the act∣ing of Playes (no nor yet the Playing at Cards or Dice, or Bowles,) as a lawfull trade and meanes for men to live and gaine by. Yea, the acting of Stage-playes can never be made a lawfull profession, because Playes themselves are but recreations, which must not be turned into professions; recreations being onely to bee used d 1.434 rarely, when men are tyred out with honest Studies, callings, and imployments; (as Stage-playes ought to be were they lawfull,) but professions, e 1.435 constantly from day to day. Therefore men cannot act them, to gaine a living by them. Vpon these grounds the f 1.436 Fathers, Schooolemen, and Canonists teach us; that for men to give their money to Stage-players for their playing, is a very great sinne: Yea, g 1.437 Guillermus Altissiodorensis, h 1.438 Hierom, Iuo, i 1.439 Vincentius Bellovicensis, k 1.440 Olaus Magnus, l 1.441 Ioannis Bertachinus, m 1.442 Stephanus Costa, and n 1.443 divers other certifie us; that, Histrionibus dare est Daemonibus immolare, to give to

Stage-players, is nought else but to sacrifice unto De∣vils: because their profession is unlawfull & Diabolicall too: it being both a sinne for Play-haunters to give, or Players to take any money for their Playes and action. Hence is it that o 1.444 most Divines and Casuists informe us, that money gotten by Dice, by Cards, by acting Playes, or any unlawfull profession whatsoever, is plaine theft, and that Dicers and Players are bound to restore their gaines in case they are able, or else to distribute it to the poore. Hence p 1.445 Saint Cyprian (and out of him q 1.446 Ioannes Langhecru∣cius, and * 1.447 Iuo Carnotensis) informes us, that Players gaines doe but seperate them from the Society of the Saints in Heaven, and fat them up for Hell: for thus he writes of a Player who pretended poverty and necessity to continue in his acting; Quod si penuriam talis & ne∣cessitatem paupertatis obtendit, potest inter caeteros qui ali∣mentis Ecclesiae sustinentur, huius quo{que} necessit as adjuvari, si tamen contentus sit frugalioribus & innocentibus cibis. Nec putet salario se esse redimendum ut à peccatis cesset, quando hoc non nobis sed sibi praestet. Caeterum quando vult inde quaerat. * 1.448 Qualis quaestus est qui de convivio Abrahae, Isaac, & Iacob & homines rapuit, & male ac perniciose in seculo saginatos ad aeternae famis ac sitis supplicia deducit? Et ideo quantum potes, eum à pravitate ac dedecore, ad vitam innocentia, at{que} ad spem vitae suae revoca, ut sit con∣tentus ecclesiae sumptibus parcioribus quidem, sed salutari∣bus. Quod si illic ecclesia non sufficit ut labor antibus prae∣stentur alimenta, poterit se ad nos transferre, & hic quod sibi ad victum at{que} vestitum necessarium fuerit, accipere, nec alios extra eoclesiam mortalia docere, sed ipse in ecclesia salutaria discere. The acting therefore of Playes for hire, gaine, or profit sake (which ought not to bee the end of any mans lawfull calling, but r 1.449 onely Gods glory and the good of men, which Playes and Actors never aime at:) must certainely bee unlawfull; Which I would wish our Players and Play-haunters to consider. Se∣condly, as it is unlawfull to act Playes for profit, so like∣wise

for pleasure sake, s 1.450 because this life is no life of car∣nall joy and jollity, but of weeping and mourning for our owne and other sinnes, and because carnall pleasures dampe, or quite extinguish all spirituall heavenly joyes, obdurate mens hearts, stupifie their consciences, withdraw their mindes and thoughts from God and better things, t 1.451 lullmen fast a sleepe in dangerous security, so that they never seri∣ously thinke either of their sinnes or latter ends, as is evident by many Players and Play-haunters lives, who are so in∣toxicated, so stupified with these Syrenian Enterludes, that they never seriously thinke of sinne, of God, of Heaven, or Hell, or of the meanes of grace. But be∣cause I have beene more copious in this theame before, I shall here briefely passe it over now, referring you to Part 1. Act 2. & Act 5. Scene 11. for fuller satis••action.

THe 6. and last ground of the unlawfulnesse of acting [ 6] Playes is the evil fruits that issue from it, both to the Spectators (of which I have at large discoursed, Part 1. Act 6. thorowout,) and likewise to the Actors, which I shal here onely name. As first, it makes the Actors guilty of many sinnes; to wit, of vaine, idle, ribaldrous, and blasphemous words; of light, lascivious, wanton gestures and actions; losse of time, hypocrisie, effeminacy im∣p••dency, theft, lust, with sundry other sinnes, which they cannot avoyd: Secondly, it ingenerates in them a perpetual habit of vanity, effeminacy, idlenesse, whore∣dome adultery, and those other vices which they daily act: u 1.452 Discunt enim facere dum assuescunt agere, & simula∣tis erudiuntur ad vera, as Lactantius and Cyprian truely write. Whence we see for the most part in all our com∣mon Actors the reall practise of all those sinnes, and villanies which they act in sport; they being (as x 1.453 Lu∣dovicus Vives, y 1.454 Iohn Calvin the Civilian, and z 1.455 Iaco∣bus Spielegius write) Perditissimis moribus, & deploratae nequitiei; men of most lewde, most dissolute behaviour, and most deplorable desperate wickednesse, as I have

a 1.456 elsewhere largely proved. And how can it bee other∣wise? b 1.457 Quo semel est imbuta recens servabit odorem testa diu, being as true as it is ancient. When Children c 1.458 Youthes and others, shall be trained up either in Vni∣versities, Schooles, or Play-houses, to Play effeminate a∣morous wanton Strumpets parts; to act the parts of Wooers, Lovers, Bawdes, Panders, Whore-masters, Incestuous persons, Sodomites, Adulterers, Cheaters, Roarers, Blaspemers, Paricides, and the like: when they shall be instructed. d 1.459 Magisterio impudicae artis ge∣stus quo{que}, turpes & molles & muliebres exponere, as Saint Cyprian phraseth it, to expresse effeminate, womanish, wanton, dishonest mimicall gestures, by the tutorship of an unchast art; to court Whores and Strumpets, to sol∣licit the chastity and circumvent the modesty of others; to contrive, to plot and execute any villany with grea∣test secrecy and security; to act any sinnes or wicked∣nesse to the life, as if they were really performed; when they shall have their mindes, their memories, and mouthes full fraught with e 1.460 amorous ribaldrous pander∣ly Histories, Pastorals, Iests, discourses, and witty, though filthy obscenities from day to day; (the case of all our common Actors; especially those who have beene trained up to acting from their youth;) no wonder if we discover a f 1.461 whole grove of all these notorious acted sinnes and villanies budding forth continually in their un∣godly lives; insomuch that those who in their yonger dayes represented other mens vices onely, fall shortly after to act their owne, the better to inable them to personate other mens of the selfesame kinde; he being best able to play the sinnes of others, who hath oft∣times perpetrated the very selfesame crimes himselfe. Wh••nce commonly it comes to passe, that the eminen∣••est Actors are the most lewde companions. g 1.462 Et nonne satis improbata est cujus{que} artis exercitatio, quâ quanto quis{que} doctior tanto nequior? Thirdly, it makes men vaine, lascivious, prophane and scurrilous in their dis∣courses;

fantasticall and new-fangled in their haire and apparell; mimicall, antique, histrionicall in their gate, their gestures, complements and behaviours: prodigall in their expences, impudent and shamelesse in their carriage; false and trecherous in their dea∣lings; malicious, bloody and revengefull in their mi••des; atheisticall, gracelesse, unchaste, deboist and dissolute in their lives; and for the most part impeni∣tent and desperate in their deathes; according to that true rule of the famous Roman Orator; h 1.463 Mors honesta saepe vitam quo{que} turpem exornat; vita turpis ne morti quidem honestae locum relinquit. These and many such like evils are the fruits of Play-acting•• as too many an∣cient and moderne visible examples witnesse. Fourthly, [ 4] it nourisheth men up in vanity and idlenesse, in which they * 1.464 waste their precious time which should be husban∣ded, redeemed to farre better purposes. For though our common Players be ever acting, yet they are alwayes idle•• and make thousands idle to besides themselves; Horum enim non otiosa vita est dicenda, sed desidiosa occu∣patio•• Nam de illis nemo dubitabit, quin operose nihil agant: as i 1.465 Seneca wittily de••cants. And so great is our popu∣lar Stage-players (that I say not our ordinary Play-haunters) idlenesse; quod totam vitam ordinant adlu∣dendum, as k 1.466 Aquinas writes of them: they even spend th••ir whole lives in playing: whence l 1.467 Marcus Aurelius long agone, and our owne m 1.468 Statutes since, have ranked Players among the number of idle vagrant Truants, Rogues, and V••gabonds, which ought severely to be punished and then set to some honest worke, ••o get their livings; their acting being nought else but idlenesse in Gods, in mens account. And alas what a poore reward must they expect from God at last, when n 1.469 he shall remunerate every man according to his workes, who have never wrought, but one••y loytered and played all their dayes? Lastly, the acting of Stage-playes o 1.470 inthrals the Actors both in the guilt, the punishment of all those sinnes which their Playes or

action occasion in the Spectators. Which being so many in number, so great in quality as experience manifests them to bee, what Actors conscience is able to stand under their guilt, their curse and condemnation, either in this life or in the day of judgement, when they shall all be charged on his soule? Lastly, the acting of Stage-playes, as it p 1.471 of right excludes all Actors, both from the priviledges of the Common-weale, from the Church, the Sacraments, and society of the faithfull here, and drawes a perpetuall infamy upon their persons; ••o it certainely q 1.472 de∣bars them from entring into Heaven, and brings downe an eternall condemnation on their soules and bodies hereafter, if they repent not in time, those being bound over to the judgement of the great generall Assises and eternall tor∣ments even in Heaven•• who are thus r 1.473 bound and justly cen∣sured by the Lawes and Edicts of the Church or State on earth. Hence was it, s 1.474 that divers Players and Play-poets in the Primitive Church, and since, renounced their profes∣sions, as altogether incompatible either with Christianity or salvation; yea hence a late English Player some two yeeres since, falling mortally sicke at the City of Bathe, whether he came ••o act; being deepely wounded in conscience, and almost driven to despaire with the sad and serious consideration of his lewde infernall pro∣fession, lying upon his death-bed ready to breath out his soule; adjured his sonne whom hee had trained up to Play-acting, with many bitter••teares and imprecations, as he tendred the everlasting happinesse of his soule, to abjure and forsake his ungodly profession, which would but inthrall him to the Devils vassalage for the present, and plunge him deeper into Hell at last. Such are the dismall execrable soule-condemning fruits of Play-acting; the profession therefore of a common Player, and the personating of theatricall Enterludes, must needs be unlawfull even in this respect. And thus much for the second Corolary; That the profession of a Stage-player, and the acting of Stage-playes is infamous, yea sinfull and unlawfull unto Christians.

ACTVS 3.

I Now proceed to the 3. Consectary; That it is a sin∣full, [ 3] shamefull,* 1.475 and unlawfull thing for any Christi∣ans to be Spectators, frequenters of Playes or Play-hou∣ses. In which I shall be very compendious, because I have so largely manifested it in the first part of this dis∣course. Now the reasons of the unlawfulnesse of be∣holding Stage-playes, are briefely these. First, because [ 1] Playes themselves are evill, and the appearances, the occasions of evill; t 1.476 therefore the beholding of them must bee such: Secondly, u 1.477 because it hath alwayes beene a scandalous, infamous and dishonest thing both among Christians and Pagans to resort to Stage-playes, and a thing of ill report: Thirdly, because it is x 1.478 contrary to our Christian vow in baptisme, to forsake the Devill and all his workes, the pompes and vanities of this wicked world and all the sinfull lusts of the flesh, of which Stage-playes are not the meanest: Fourthly, because y 1.479 it gives ill ex∣ample to others, and maintaines, and hardens Stage-players in their ungodly profession, which else they would give over, were there no Spectators to encourage or reward them. Fiftly, because it is an apparant occasion of many great sinnes and mischiefes; as z 1.480 losse of time, prodigality, effe∣minacy, whoredome, adultery, unchaste desires, lustfull speculations, luxury, drunkennesse, prophanenesse, hea∣thenisme, atheisme, blaspemy, scurrility, theft, murther, duels, fantastiquenesse, cheating, idle discourses, wanton ge∣stures and complements, vaine fashions, hatred of grace, of holinesse, and all holy men, acquaintance with lewde companions, the greatest enemies to mens salvation; and a

world of such like sinnes and mischiefes, as I have formerly [ 6] proved at large, Act 6. thorowout. Sixtly, because it a 1.481 with-drawes mens mindes and thoughts from God and from his service unto vanity; and indisposeth them to all holy duties, making all Gods holy ordinances ineffectuall to [ 7] their soules. Seve••thly, because it b 1.482 tends onely to satisfie mens ••leshly lusts which warre against their so••les; men be∣ing carried alwayes to the Play-house by the si••full carnall suggestions of the flesh; or by the ••ollicitations of lewde companions; but never by the Dictate, the guidance of Gods holy Spirit or Word, c 1.483 by which all Christians must be wholy guided, even in all their actions. Eightly, because all Christians ought to turne away their eyes from beholding vanity. Psal. 119.37. (a text d 1.484 applyed by the Fathers unto Stage-playes:) and what greater, what worser vanities can men behold, then th•• ••cting of las∣civious [ 9] Enterludes? Ninthly, because Stage-playes are e 1.485 but Pagan Heathenish pastimes, yea the ordinary recrea∣tions of Devill-Idols, of Idolatrous voluptuous Pagans, whose pleasures and sports no Christians ought to pra∣ctise. [ 10] Lastly, because the f 1.486 Primitive Church and Saints of God, together with the very best of Christians, of Pagans in all places, all ages, have constantly abandoned the be∣holding of Stage-playes themselves, and condemned it in o∣thers, the very worst of Pagans onely, or men unworthy the name of Christians, and few or none but such alone affoord∣ing them their presence, as the fore-quoted Authorities plentifully evidence. Act 4. Scene 1.2. Act 6. Scene 3.4, 5. & Act 7. Scene 1.2, 3, 4, 5, 6, 7. Which severall reasons with all the rest that I have formerly produced against Stage-playes in the first part of this Play-con∣demning Treatise, will be a su••ficient conviction of the unlawfulnesse of beholding, of frequenting Stage-playes, g 1.487 as well in private houses, as in publike Theaters: Which should cause all Christians, all Play-haunters to abandon Stage-playes, as all the fore-alleaged Fathers, Councels, and Authors doe advise them; and that espe∣cially

upon Lords-dayes and Holi-dayes, on which Stage-playes and dancing are especially prohibited by this pious Decree of Pope * 1.488 Eugenius c. 35. with which I shall cloze up this Act. Ne mulieres festis diebus vanis ludis vacent. Sunt quidem & maxime mulieres, quifestis ac sacris diebus, at{que} sanctorum natalicijs, quibus debent Deo vacare, non delectantur ad ecclesiam venire, sed balando ac verba turpia de••antando, ac choreas ducendo, similitudinem Paganorū peragendo advenire procurant. Tales enim si cum minoribus veniunt ad ecclesiam, cum majoribus peccatis re∣vertuntur. In tali enim facto debet unusquis{que} Sac••rdos diligentissime populum admonere, ut pro sola oratione his die∣bus ad ecclesiam recurrant, quia ipsi qui talia agunt, non so∣lum se perdunt, sed etiam alios d••perire attendunt.* 1.489 Die au∣tem Dominica nihil aliud àgendum est, nisi Deo vacandum: nulla operatio in die illa honesta comperiatur, nisi tantum hymnis & psalmis, & canticis spiritualibus dies illa transeatur. Which I would wish all grosse prophaners of this sacred Day now seriously to consider.

ACTVS 4.

SCENA PRIMA.

HAving thus run over these three Corollaries of the unlawfulnesse of penning, acting and behold∣ing Stage-playes; I come now to answer such Objecti∣ons as may bee made against them; especially against the unlawfulnesse of acting & beholding Stage-playes. The arguments (or pretences rather) for the acting of Stage-playes (which I shall first reply to) are these:

First, it is lawfull to read a Play; therefore to pen,* 1.490 to act, or see it acted.

To this I answer first;* 1.491 that the obscenity, ribaldry, amorousnesse, heathenishnesse, and prophanesse of most Play-bookes, Arcadiaes, and fained Histories that are

now so much in admiration, is such, that it is not law∣full for any (especially for Children, Youthes, or those of the female ••ex, who take most pleasure in them) so much as once to read them, for feare they should in∣flame their lusts, and draw them on to actuall lewd∣nesse, and prophanesse. Hence h 1.492 Origen, i 1.493 Hierom and k 1.494 others informe us, that in ancient times Children and Youthes among the Iewes were not permitted to read the Booke of Canticles before they came to the age of 30. yeeres, for feare they should draw those spirituall love passages to a carnall sence, and make them instruments to inflame their lusts. Vpon which ground l 1.495 Origen adviseth all carnall persons, and those who are prone to lust, to forbeare the reading of this heavenly Song of Songs. Si enim aliquis ac∣cesserit, qui secundum carnem tantummodo vir est, huic tali non parum ex hac Scriptura discriminis periculi{que} nascetur. Audire enim purè & castis auribus amoris nomina nesci∣e••s, ab interiori homine ad exteriorem & carnalem virum, omnem deflectat auditum, & à spiritu convertetur ad car∣nem: nutriet{que} in semetipso concupiscentias carnales, & ••c∣casione divinae Scripturae commoveri, & incitari videbitur ad libidinem carnis. Ob hoc ergo m••neo & consilium do, omni qui nondum carnis & sanguinis molestijs caret, ne{que} ab affectu naturae materialis abscedit, ut à lectione libelli hujus, eorum{que} quae in eo dicentur, penitus temperet. Aiunt enim observari etiā apud Hebraeos, quod nisi quis ad aetatem perfectam maturam{que} pervenerit, libellum hunc ne quidem in manibus tenere permittatur. If Children, yong men, and carnall persons then upon this ground, are thus ad∣vised to refraine the reading of this sacred canonicall Booke of Spirituall love expressions betweene Christ and his beloved Church: m 1.496 Ne sub recordatione sancta∣rum faeminarum, &c. qu•• ibi nominantur, noxiae titulatio∣nis stimulus excitaretur, &c. How much more then ought

they to forbeare the reading of lascivious amorous scurrilous Play-bookes, Histories, and Arcadiaes; there being no women, no youthes so exactly chaste, which may not easily be corrupted by them, and even inflamed unto fury with strange and monstrous lusts; n 1.497 since there is no stronger engine to assault and vanquish the chastity of ••ny Maetron, Girle or Widdow, of any male or female what∣soever, then these amo••o••s Play-poets Poems and Histo∣ries, as Agrippa in his discourse of Bawdery, hath truely informed us. At{que} tamen (writes hee) quae in his libris plurimum edocta puella est, quae{que} horum s••it jacere dicteria, & ex horum disciplina cum procis in multas horas facunde confabulari, haec demum est probè aulica. Hence Clemens Romanus Constit. Apostol lib. 1. cap. 8. & Carolus Bovius in his Scholia upon the same place. Ib. p. 125. Nazianzen de Recta Educatione ad Selucum. pag. 1063. Basil, de Le∣gendis libris Gentilium Oratio. Tertullian De Idololatria. lib. cap. 18. to 20. Ambrose in Evangelium Lucae. lib. 1. vers. 1. Hierom. Epist. 22. cap 13. & Epist. 146. to Dama∣sus. Lactantius de Falsa Religioue. cap. 12.15. Augustine De Civit. Dei. lib. 2. cap. 1.8. & Confessionum. lib. 1. cap. 15.16. Isiodor Hispalensis De Summo bono. lib. 3. cap. 13. Prosper Aquittanicus, De Vita Contemplativa. c. 6. Theo∣doret in Cant. Cantic. Tom. 1. pag 215. Isiodor Pelusiota. Epist. lib. 1. Epist. 62.63. Gregory the first. Epist. l. 9. Epist. 48. Iuo Carnotensis. Decret. pars 4. cap. 160. to 169. Gra∣tian Distin••tio. 86. The 4. Councell of Carthage. C••n. 16. The Councell of Colen under Adolphus. Anno•• 1549. Sy∣nodus Mechlinienses apud Ioannem Langhecrucium, De Vita & Honestate Ecclesiast•• lib. 2. cap. 22. pag. 321. De Institutione. Iuventutis. Can. 3. The Councell of Triers. Anno•• 1540. Cap. De Sc••olis. Surius. Tom. 4. Concil. pag. 838.890. o 1.498 The Synod of Towres. Anno 1583. The Councell of Burdeaux. 1582. The Synod of Rothomagium. An. 1581. Franciscus Z••phyrus in his Epistle to Simon and Nicholas prefixed to Tertullians Apologie. G••orgius Fabritius, his Epistle to the Duke of Saxony. Agrippa De

Vanitate Scientiarum. lib. cap. 64. & 71. Lodovicus Vives, De Tradendis Disciplinis. lib. 3. pag. 288.289. Episcopus Chemnensis, Onus Ecclesiae. cap. 18. sect. 8.9, 10, 11. Osorius De * 1.499 Regum Instit. lib. 4. pag. 120.121 Ma∣pheus Vegius De Educatione Liberorum. lib. 2. cap. 18. lib. 3•• cap. 1.2. & De Perseverantia Religionis. lib. 5. Bibl. Patrum. Tom. 15. pag. 929.930. D. Humphries of true Nobility. Booke 2. D. Rainolds Overthrow of Stage-playes. pag. 122.123. Thomas Beacon, BB. Babington, BB. Hooper, Ioannis Nyder, M. Perkins, Dod, Elton, Lake, Downeham, Williams, and all other Expositors on the 7. Comman∣dement, together with most Commentators on Ephes. 5.2, 3, 4. have expresly condemned and prohibited Christians to pen, to print, to sell, to read, or Schoole-masters and others to teach any amorous wanton Play-bookes, Histories, or Heathen Authors, especially Ovids wanton Epistles and Bookes of love; Catullus, Tibullus, Propertius, Martiall, the Comedies of Plautus, Terence, and other such amorous Bookes savoring either of Pagan Gods, of ethnicke rites and ceremonies, or of scurrility, amorousnesse & prophanesse; as their alleaged places will most amply testifie to such who shall peruse them at their leisure: the reason of which is thus expressed by Isiodor Hispalensis, Iuo Carnotensis, & Gratian, Ideo prohibetur Christianis legere figmenta poetarum, quia per oblectamenta fabularum mentem nimis excitent ad incentiva libidinum. Non enim thura solum offerendo daemonibus immolatur, sed etiam eorum dicta li∣bentius capiendo. The penning and reading of all amo∣rous Bookes was so execrable in the Primitive times, how ever they are much admired now, that p 1.500 Heli••do∣rus Bishop of Trica was deprived of his Bishopricke by a Provinciall Synod, for those wanton amorous Bookes he had

written in his youth, his bookes being likewis•• awarded to the fire to be burnt (though they are yet applauded and read by many amorous persons) quia lectione eorum juvenes multi in periculū conijcerentur: because divers yong men by reading of them might bee corrupted and entised unto lewdnesse; answerable to which memorable pious act are these Constitutions of the Councell of Burdeaux. An. 1582. and of the Synod of Towres. Anno 1583. well worth our observation. q 1.501Quia multi à vera fide aber∣rantes contra professionem, etiam consultò gravius peccant, &c. Prohibet haec Synodus, ne libri magicae artis, vel ad * 1.502 lasciviam & luxum provocantes imprimantur, vendantur, legantur, aut retineantur omnino; jubet{que} sicut repertifu••∣rint comburantur, sub ejusdem Anathematis paena quam ipso facto incurrunt, qui minime paruerint. Moneantur e∣tiam saepissime fideles Christiani à suis Parochis & confessa∣rijs ut fugiant, tanquam virus mortiferum, lectionem libro∣rum quorumcum{que}, qui vel ad artes magicas pertinent, vel obscaenas & impias narrationes continent: eos{que} ut olim tem∣pore * 1.503 Apostolorum factum legimus, comburant. Yea, r 1.504 Ignatius Loyola, the Father of the Iesuits, was so precise in this particular; That hee forbade the reading of Terence in Schooles to Children and Youthes, before his obscenities were expunged, lest he should more corrupt their manners by his wantonnesse, then by his Latine helpe their wits. And AEneas Sylvius, afterwards Pope Pius the second, in his s 1.505 Tractat••, De Liberorum Educatione, Dedicated to L••dislaus King of Hungary and Bohemia; discoursing what Authors and Poets are to be red to Children; resolves it thus. Ovidius ubi{que} tristis, ubi{que} dulcis est, in pleris{que} tamen locis nimium lascivus. Horatius sive fuit multae eloquentiae, &c. sunt tamen in eo quaedam quae tibi nec legere voluerim nec interpraetari. Martialis perniciosus, quamvis floridus & ornatus, ita ta∣men spinis densus est, ut legi rosas abs{que} punctione non sinat. Elegiam qui scribunt omnes puero negari debent; nimium enim sunt molles Tibullus, Propertius, Ca••ullus, & quae

translata est apud nos, Sapho, raro nam{que} non amatoria scri∣bunt, desertos{que} conqueruntur amores. Amoveantur igitur, &c. Animadvertere etiam praeceptorem op••rtet dum tibi comaedos tragaedos{que} legit, ne quid vitij persuadere videatur. And in his 359. Epi••tle pag. 869.870, Where hee re∣pents him seriously of that amorous Treatise which he had penned in his youth, he writes thus to our present purpose. Tractatum de amore olim sensu pariter{que} aetate juvenes cum nos scripsisse recolimus, paenitentia immodica pudor{que} ac maeror animum nostrum vehementer excruciant: quippe qui sciamus qui{que} protestati expresse fuimus, duo contineri in eo libello, ••pertam videlicet, sed heu lasciviam nimis prurientem{que} amoris historiam, & morale quod eam consequitur, edificans dogma. Quorum primum fatuos at{que} errantes video sectari * 1.506 quam plurimos, Alterum heu dolor, pene nullos. Ita impravatum est at{que} obfuscatum infaelix mortalium genus. De amore igitur quae scripsimus olim juvenes, contemnite ô mortales at{que} respuite; sequimini quae nunc dicimus, & seni magi•• quam juven•• credite. Nec privatum hominem plures facite quàm Pontificem: AE∣neam reijcite, Pium suscipite, &c. A passage which plainely informes us, that amorous Playes and Poems though intermixed with grave Sentences and Morals, are dangerous to be read or penned, because more will be corrupted by their amorousnesse, then instructed or edified by their Morals, as daily experience too well proves. If these authorities of Christians will not suf∣ficiently convince us of the danger, t••e unlawfulnesse of reading amorous Bookes and Playes, the most assidu∣ous studies of this our idle wanton age; consider then that t 1.507 Plato, a Heathen Philosopher, banished all Play-poets, and their Poems out of his Common-wealth; that u 1.508 the Lacedemonians, Massilienses, and at last the Athe∣nians to, prohibited and suppressed all Playes and Play-poems, not suffring them to bee read or acted: x 1.509 that Ari∣stotle, Plutarch, and Quintilian expresly condemned the rea∣ding of wanton, amorous, fabulous, obscene lascivious Poems

and Writers; that y 1.510 Augustus banished Ovid for his obscene, and p••nderly Bookes of love; and that z 1.511 Ovid himselfe disswaded men very seriously from re••ding his owne or other mens wanton Bookes and Poems, as being apt to inflame mens lusts, and to draw them on to whoredome, adultery, effemi∣nacy, scurrility, and all kinde of beastly lewdnesse. And can Christians then approve or justifie the delightfull reading and revolving (that I say not the penning, stu∣dying, * 1.512 printing and venting) of such lewde amorous Bookes and Playes, which these very Heathen Authors have condemned, and so prove farre worse then Pa∣gans? I shall therefore cloze up this first Reply to this Objection with the words of learned reverend George Alley, (Bishop of Exeter, in the second yeere of Queene Elizabeths Raigne,) against the reading, writing, and Printing of wanton Bookes and Playes. a 1.513 It is to be lamented, that not onely in the time of the idolatrous and superstitious Church, but even in this time also lascivious impur••, wanton Bookes, pearce into many mens houses and hands. Alas what doth such kinde of Bookes worke and bring with them? Forsooth nothing else but fire, even the burning flames of an unchaste minde, the brands of pleasure, the coles of filthinesse; the fire I say, that doth consume, devoure, and roote out all the nourishments of vertue, the fire I say, which is a proeme and entrance into the eternall fire of Hell. What is so expedient unto a Common-wealth as not to suffer witches to live? for so the Lord comman∣ded by his servant * 1.514 Moses. And (I pray you) be not they worse then an hundred Witches, which take mens senses from them? not with magicall delusions, but with the en∣chantments of dame Venus, and as it were to give them Circes cup to drinke of, and so of men to make them beasts. What punishment deserve they as either * 1.515 make or print such unsavory Bookes; truely I would wish them the same re∣ward wherewith b 1.516 Alexander Severus recompenced his

very familiar Vetronius Turinus, ut fumo videlicet pe∣reant qui fumum vendunt, that they perish with smoke who sell smoke. And what other things doe these set forth to sale, but smoke, ready to breake out into flame? For, that certaine persons bequeath themselves wholy to the reading of such lascivious and wanton Bookes, who knoweth not, that thereof commeth the first preparative of the minde, that when any one sparke of fire (be it never so little) falls into the tinder of Lady Venus, suddenly it is set on fire as towe or flaxe. Many doe read the verses which Lycoris the Strumpet, the Paramour of Gallus the Poet did read, and the verses which Corynna mentioned in Ovid, and which Neaera did read.* 1.517 It will perchance be replyed, that they doe read them, either for the increase of knowledge, or to drive away idlenesse. I answer,* 1.518 If any doe salute Venus, but a limine, as they say, that is, a farre off, as it wer•• in the en∣trie, what kindling and flames, I pray you, will ensue there∣of when the coles bee once stirred? * 1.519 It is to be feared that no small number of them who professe Christianity, be in this respect a great deale worse then the Heathen. The people called e 1.520 Massilienses, before they knew Christ, yea, or heard whether there were a Christ, but were very Pagans, and sacrificers to Idols, yet were knowne to all the world to be of such pure and unc••rrupt manners, that the manners of the Massilienses (as Plautus testifieth) are commonly counted the best and most approoved manners of all others. These among many other good orders of their well nurtu∣red City made a severe law, that there should be no Comedy played within their City, for the argument for the most part of such Playes, did containe the acts of dissolute and wan∣ton love. They had also within their City (about 613. yeeres before the birth of Christ) a Sword of execution wherewith the guilty and offenders should be slaine; but the uprightnesse of their living was such, that the Sword not being used was eaten with rust, and nothing meet to serve that turne: And alas are not almost all places in these dayes replenished with Iuglers,, Scoffers, Iesters, Players,

which may say and doe what they lust be it never so fleshly and filthy? and yet suffred with laughing and clapping of hands? d 1.521 Hiero Syracusanus, did punish Epicharmus the Poet, because he rehearsed certaine wanton verses in the pre∣sence of his wife, for hee would that in his house not onely other parts of the body should be chaste, but the eares also, which be unto other members of the body instead of a tun∣nell, to be kept, sartas tectas, that is, defended and covered, as the proverbe saith, and to be shut from all uncomely and ribaldry talke. Vnto which fact of Hiero, the worthy sen∣tence of e 1.522 Pericles is much consonant and agreeable. So∣phocles, who was joynt fellow with Pericles in the Pr••tor∣ship, beholding and greatly praysing the well favored beau∣ty of a certaine Boy passing by him, was rebuked of Pericles his companion after this sort: Not onely the hands of him that is a Pretor ought to refraine from lucre of money, but also th•• eyes to bee continent from wanton lookes. The f 1.523 Athenians provided very well for the integrity of their Iudges, that it should not be lawfull for any of the Areo∣pagites to write any Comedy or Play: and Epicharmus suffred punishment at the hands of Hiero for the rehear∣sall of certaine unchaste verses. But I speake it with sor∣row of heart; to our vicious Ballad-makers, and indictors of lewde Songs and Playes, no revengment, but rewards are largely payd and given: g 1.524 Gerardas a very ancient man of Lacedemonia, being demanded of his Hoste, what paine adulterers suffred at Sparta, made this answer: O mine Hoste, there is no adulterer among us neither can there be: (prey marke the reason:) For this was the manner a∣mong them, that they were never present ••t any Comedy, nor any other Playes, fearing lest they should heare and see those things which were repugnant to their lawes. But to revert to our purpose: Wanton Bookes, can bee no other thing but the fruits of wanton men, who although they write any one good sentence in their Workes, yet for the unwor••hi∣nesse of the person the sentence is rejected. The h 1.525 Sen••te of Lacedemonia would have refused a very worthy and apt

saying of one Demosthenes, for the unworthinesse of the Author, if certaine men of authority called among them Ephori, had not come betweene, and caused another of the Senators to have pronounced the sentence againe, as his owne saying. Plutarch writeth, that there was a law a∣mong the Grecians, that even the good Bookes of ill men should be destroyed, that the memory of the Authors also, should thereby utterly be blotted out and cleane put away, * 1.526 Gerson; sometimes Chancellor of Paris, speaking of a certaine Booke made by Ioannes Meldinensis, the title whereof is the Romant of the Rose, writeth of that Booke two things. First, he saith, if I had the Romant of the Rose, and that there were but one of them to bee had, and might have for it 500. Crownes, I would rather burne it then sell it. Againe, saith he, if I did understand that Ioannes Meldinensis did not repent with true sorrow of minde, for the * 1.527 making and setting forth of this Booke, I would pray no more for him, then I would for Iudas Is∣cariot, of whose damnation I am most certaine. And they also which reading this Booke, doe apply it unto wicked and wanton manners, are the Authors of his great paine and punishment. The like Ioannes Raulius said of the Booke and Fables of one Operius Danus, that hee was a most damned man, unlesse he repented and acknowledged his fault, for the setting forth of that Booke. I would God they heard these things whom it delighteth to write or read such shame∣lesse and lascivious workes. Let them remember the saying of Saint Paul; i 1.528 A man shall reape that which hee hath sowen. k 1.529 Chrysostome, a great enhaunser of Pauls pray∣ses, writeth; that so long shall the rewards of Paul rise more and more, how long there shall remaine such, which shall either by his life or doctrine be bronght unto the Lord God. The same may we say of all such, who while they lived have sowne ill seed, either by doing, saying, writing, or reading, that unlesse they repented, the more persons that are made ill by them, the more sharpe and greater growth their paine, as Saint Augustine wrote of Arrius. God save every Chri∣stian

heart, from either the delighting or reading of such miserable monuments. Thus concludes this reverend Bi∣shop, and so shall I this first reply. Secondly, admit it [ 2] be lawfull to read Playes or Comedies now and then for recreation sake, yet the frequent constant reading of Play-bookes, of other prophane lascivious amorous Poems, Histories, and discourses, (which many now make their daily study;) to read more Playes then Ser∣mons, then Bookes of piety and devotion, then Bookes or Chapters of the Bible, then Authors that should en∣able men in their callings, or fit them for the publike good, must needs be sinfull, as all the forequoted autho∣rities witnesse, because it avocates mens mindes from better and more sacred studies, on which they should spend their time, and fraughts them onely with empty words and vanities, which l 1.530 corrupt them for the present, and binde them over to damnation for the future. The Scripture we know commands men, m 1.531 not to delight in vanity, in old wives tales, in fabulous poeticall discourses, or other empty studies which tend not to our spirituall goo•••• n 1.532 Not to lay out our money for that which is not bread, and our labour for that which satisfieth not: o 1.533 but to redeeme the time, because the dayes are evill. Yea, it commands men to p 1.534 be fruitfull and abundant in all good workes•• q 1.535 to be holy in all manner of conversation; r 1.536 to be alwayes doing and receiving good, and finishing that worke which God hath given them to doe, growing every day more and more in grace, and in the knowledge of God and Christ, s 1.537 laying up a good foundation against the time to come, t 1.538 and per∣fecting holinesse in the feare of God, u 1.539 giving all diligence to mak•• their calling and election sure: x 1.540 doing all they doe to the praise and glory of God. Now the ordinary reading of Comedies, Tragedies, Arcadiaes, Amorous Histories, Poets, and other prophane Discourses, is altogether in∣consistent with all and every of these sacred Precepts, therefore it cannot bee lawfull. Besides the Scripture commands men even y 1.541 wholy to abandon all idle words,

all vaine unprofitable discourses, thought•• and actions. If then it gives us no liberty so much as to thinke a vaine thought, or to utter an idle word, certainely it alots us no vacant time for the reading of such vaine wanton Playes or Bookes. Againe, God enjoynes us, z 1.542 that our speech should be alway••s profitable and gracious, seasoned with salt, that so it may administer grace to the hearers, and build them up in their most holy faith: Therefore our writings, our studies, our reading must not be unedify∣ing, amorous and prophane, which ought to be as holy as serious, and profitable as our disco••rses. Moreover, it is the expresse precept of the Apostle Paul, (whom many prophane ones will here taxe of Puritanisme) Eph. 4.29. &c. 5.3, 4. But fornication and all uncleanesse, or covetousnesse, let it not be once named among you as becom∣meth Saints: neither filt••inesse, nor foolish talking nor je∣sting, which are not convenient, &c. Let no corrupt communi∣cation proceed out of your mouthes but that which is good to * 1.543 edifie profitably, that it may mini••ter grace to the hearers, &c. And may wee then read or write these sinnes and vices which we ought not to name? or study or per∣use such wanton Playes and Pamplets, which can admi∣nister nought but gracelesnesse, lust, prophanesse to the Readers? Lastly, wee are commanded to * 1.544 search the Scriptures daily: to meditate in the Law of God day and night, and to read therein all the dayes of our lives, that we may learne to feare the Lord, and to keepe and doe all the workes and Statutes of his Law; which was b 1.545 King Davids study all the day long, yea, in the night season to: And because no time should bee left for any vaine stu∣dies or discourses; we are further enjoyned, c 1.546 to have the Word of God alwayes in our hearts; to teach it dili∣gently to our children, and to talke of it when we are sit∣ting in our houses, and when wee are walking by the way, when we lye downe, and when we rise up: Which for any man now conscionably to performe, is no lesse then arrant Puritanisme, in the worlds account. If then we

believe these sacred precepts (to which I might adde two more; * 1.547 Pray continually. Rejoyce in the Lord alwayes, and againe I say rejoyce) to bee the Word of God, and so to binde us to obedience; there are cer∣tainely no vacant times alotted unto Christians, to read any idle Books or Play-house Pamphlets, which are al∣together incompatible with these precepts, and the se∣rious pious study of the sacred Scripture, as S. * 1.548 Hierom writes. Quae enim (quoth he) cōmunicatio luci ad tenebras? ••ui consensus Christo cum Belial? quid facit cum Psalterio Horatius? cum Evangelijs Maro? cum Apostolis Cicero? Et licet omnia munda mundis & nihil reijciend••m quod cum gra••iarum actione percipitur; tamen simul non debe∣mus bibere calicem Christi, & calicem Daemoniorum; as he there proves by his owne example, which I would wish all such as make prophane Playes and hu∣man Authors their chiefest studies, even seriously to consider; For saith he, when ever I fell to read the Pro∣phets after I had beene reading Tully and Plautus, Sermo horrebat incultus, their uncompt stile became irkesome to me; & quia lumen caecis oculis non videbam, non ocu∣lorum putabam culpam e••se, sed solis. Whiles the old Ser∣pent did thus delude me, a strong feaver shed into my bones, invaded my weake body, and brought me even to deaths doore: at which time I was suddenly rapt in ••pirit unto the Tribunall of a Iudge, where there was such a great and glorious light as cast me downe upon my face, that I durst not looke up. And being then demanded what I was, I answered, I am a Christian: whereupon the Iudge reply∣ed, thou lyest: Ciceronianus es, non Christianus: thou art a Ciceronian, not a Christian: for where thy treasure is, there also is thy heart; whereupon I grew speechlesse, and being beaten by the Iudges command, and tortured with the fire of conscience; I began to cry out and say, Lord have mercy upon me. Whereupon those who stood by falling down at the Iudges feet, intreated that he would give pardon to my youth, and give place of repentance to my error: ex∣act••rus

deinde cruciatum si gentilium litterarum libr••s a∣liq••ando legiss••m. I being then in so great a strait, that I could be content to promise greater things, began to sweare and protest by his Name, saying, Domine si unquam ha∣buero ••odices seculares, si legero, te negavi. And being dismissed upon this my oath I returned to my selfe againe, and opened my eyes, drenched with such a showre of teares, that the very extremity of my griefe would even cause the incredulous to believe this tr••nce, which was no slumbe•• or vaine dreame, but a thing really acted•• my very shoulders being blacke and blue with stripes, the paine of which re∣mained after I awaked. Since which time saith he; Fateor me tanto dehinc studio divina legisse, quanto non ante mortalia leg••ram. And from hence this Father exhorts all Christians to give over the reading of all prophane Bookes, all wanton Poems, which in his 146. Epistle to Damasus, hee most aptly compares to the Huskes with which the Prodigall in the Gospell was fed; where hee writes thus fitly to our purpose. f 1.549 Possumus & aliter sili∣quas interpraetari. Daemonum cibus est carmina poetarum, saecularis sapientia, rhetoricorum pompa verborum. Haec sua omnes suavitate delectant, & dum aures versibus dulci mo∣dulatione currentibus capiuntur, animam quo{que} penetrant, & pectoris interna devinciunt. Verum, ubi cum summo studio fu••rint, & labore perlect••, nihil aliud nisi inanem so∣num, & sermonum strepitum suis lectoribus tribuunt, nulla ibi saturitas veritatis, nulla re••ectio justitiae reperitur: studiosi ••arum in fame veri, in virtutum penuria perseve∣rant. Vnde & Apostolus prohibet; g 1.550 ne in Idolio quis re∣cumbat, &c. Nonne tibi videtur sub alijs verbis di••ere, ne legas Philosop••os, Orato••es, Poetas, nec in illorum le••ti∣one requiescas? Nec nobis blandiamur, si in eis, quae sunt scripta, non credimus, cum aliorum conscientia vulneretur, & putemur probare, quae dum legimus, non repr••bamus. Ab∣sit ut de ore Christiano sonet, Iuppiter omnipoten••, & me Hercule, & me Castor, & caetera magis portenta quam nu∣mina. At nunc etiam Sacerdotes Dei (and is not as tr••e

of our times?) omissis Evangelijs & Prophetis, videmus Comaedias legere, amatoria Bucolicorum vers••um verba canere, ten••re Virgilium, & id, quod in pueris necessitatis est, crimen in se fa••ere voluptatis. Cavendum igitur si capti∣vam velimus habere uxorem, ne in idolio recumbamus: aut si certè fuerimus ejus amore decepti, mundemus eam, & omni sordium errore purgemus, ne scandalum patiatur fra∣ter pro quo Christus mortuus, cum in ore Christiani carmi∣na, in idolorum laudem composita, audierit personare. Since therefore all these idle Play-bookes and such like amo∣rous Pastorals are but empty huskes, h 1.551 which yeeld no nourishment but to Swine, or such as wallow in their beastly lusts and carnall pleasures; since they are incom∣patible with the pious study and diligent reading of Gods sacred Word, (i 1.552 the gold, the hony, the milke, the marrow, the heavenly Manna, feast and sweatest nourish∣ment of our soules,) with the serious hearing, reading, meditation, thoughts and study whereof we should al∣wayes constantly feed, refresh, rejoyce, and feast our spirits, which commonly starve and pine away whiles we are too much taken up with other studies or imployments, especially with Playes and idle amorous Pamphlets: (the very reading of which * 1.553 S. Augustine, repented and con∣demned:) let us hencefore lay aside such unprofitable, un∣christian studies, betaking our selves wholly at leastwise principally to Gods sacred Word, which is k 1.554 onely able to make us wise unto salvation, and to nourish our soules unto e∣ternall life: & since Christianity is our general profession, let not Paganisme, scurrility, prophanes, wantonnes, amo∣rousnesse, Playes, or lewde Poeticall Figments or Histo∣ries, but Gods Word alone, which as * 1.555 Sūmula Raymundi saith, transcends all other Bookes & Sciences; be our chief∣est study, at all such vacant times as are not occupied in our lawfull callings, or other pious duties. I shal therfore cloze up this 2. reply, with that Apostolicall Constitution recorded by l 1.556 Clemens Romanus, (if the Booke bee his) which I would wish al Papists who deny the reading of

the Scripture unto Lay-men, to whō this good precept is directed as the very * 1.557 Title and first Chapter proves, e∣ven seriously to consider. Sed sive ad fideles & ejusdem se∣ntentiae homines accedis, conferens cum ijs vitali•• verba lo∣quere: sin minus accedis, intus sedens percurre legem, Reges, Prophetas: Psalle hymnos David,* 1.558 lege diligenter Evange∣lium, quod est horū complementū. Abstine ab omnibus Gen∣tiliū libris. Quid enim tibi cum externis libris, vel legibus, vel Prophetis? quae quidem leves à fide abducunt. Nam quid tibi deest in lege Dei, ut ad illâs gentium fabulas confugias? Nam si historica percurrere cupis, habes Reges: si sophi∣stica & Prophetica, habes Prophetas, & Iob, & Proverbio∣rum authorem, in quibus omnis poeticae, & sapientiae accu∣ratam rationem invenies; quoniam Domini Dei, qui solus est sapiens, voces sunt. Quod si cantilenas cupis, habes Psalmos: si rerum origines nosse desideras, habes Genesim: si leges & praecepta, gloriosam Dei legem. Ab omnibus igitur exteris & diabolicis libris vehementer te contine•• m 1.559 quoniam in ipso verbo sunt omnia. Ibi remedium vulne∣rum, ibi subsidia necessitatum, ibi resarcitus defectuum, ibi profectuum copiae, ibi deni{que} quicquid accipere vel habere hominibus expedit, quicquid decet, quicquid oportet. Sine causa ergo aliud à verbo petitur, cum ipsum sit omnia. Thirdly, admit a man may lawfully read a Play-book, yet it n 1.560 will not follow, that therefore he may pen, or act a Play, or see it acted. For first, a man may lawfully read such things, as hee cannot pen, or act, or behold without offending God. A man perchance may lawfully read a Masse-booke, but yet he cannot write a Masse-booke, nor yet act, or say, or see a Masse without committing sinne. Some men may lawfully read an * 1.561Alcoran, or any hereticall Booke,* 1.562 ut magis judicent quàm sequantur; ra∣ther to confute then follow it; but no man can pen, or print, or publish it with delight, (no nor yet read it out of love and liking, as men read Play-bookes) but he must transgresse. A man may safely read the stories of * 1.563 the Sodomites sinnes, of the Canaanites and Israelites

Idolatries; but yet to act, or see them acted cannot bee lesse then sinfull. A man may and must p 1.564 daily read the sacred Scriptures, the Passion of our Saviour, the Histories of Adam, Abraham, Moses, David, Solomon, Iob, and others recited in the Bible; yet none q 1.565 may Play or see them Played without sinne, yea highest blasphemie and pro∣phanesse; though some gracelesse wretches as well in private as in popular Stage-playes much prophane them, bringing not onely Ministers, preaching and praying, but even the very sacred Bible and the stories in it on the Stage, r 1.566 as some late notorious damnable (if not damned) prece∣dents witnesse; when as not onely our owne pious Sta∣tute ofs 1.567 3. Iacobi. cap. 21. but likewise t 1.568 Concilium Rhe∣mense, Anno 1583. which decrees thus: Vt ea vitent fideles quibus cultus divinus impediri potest, statuimus, ne quis Scripturae sacrae verba ad scurriliae, detrectationes, su∣perstitiones, incantationes, sortes, libellos famosos audeat usurpare. Si quis contra fecerit, juris & arbitrij paenis coerceatur: And u 1.569 Concilium Bituriense. Anno 1554. which thus ordaines. Non liceat cuiquam verba & sen∣tentias sacrae Scripturae ad scurrilia, fabulosa, vana, adu∣lationes, detractiones, superstitiones, & diabolicas incan∣tationes, divinationes, sortes, libellos famosos, & alias ejus∣modi impietates usurpare: Qui in eo peccaverint, ab Episcopis legitimis paenis coercētur: together with the Synod of Ro∣chell. An. 1571. (here p. 636.) & * 1.570 BB. Gardener have long since prohibited and condemned this atheisticall horrid prophanesse, which no Christian can so much as thinke off, but with highest detestation. Since therefore many things may be lawfully read, which cannot honestly be penned, acted, heard or seene, the argument is but a meere inconsequent. Secondly, though a man perchance may in some cases lawfully read a Play-booke, * 1.571 yet it will not follow, that he may compose, or act, or see a Stage-play: For first, a man may read a Play with de∣testation both of its vanity, ribaldry and prophanesse; but he can neither pen, nor play, nor yet very willing∣ly

behold it, as all Play-haunters doe, without ap∣probation [ 2] and delight. Secondly, a man may read a Play without any prodigall vaine expence of money, or over-great losse of time: but none can compile, or act, or see a Stage-play x 1.572 without losse of time, of money, which [ 3] should bee better imployed: Thirdly, Stage-playes may be privately read over without any danger of in∣fection by ill company, without any publike infamy or scandall, without giving any ill example, without any incouraging or maintaining of Players in their un∣godly profession, or without participating with them in their sinnes; y 1.573 but they can neither be compiled, beheld, or acted, without these severall unlawfull circumstan∣ces which cannot be avoyded.

[ 4] Fourthly, Stageplayes may be read without using or beholding any effeminate amorous, lustfull gestures, complements, kisses, dalliances, or embracements; any whorish, immodest, fantastique, womanish appa∣rell, Vizards, disguises; any lively representations of Venery, whoredome, adultery, and the like, which are apt to enrage mens lusts: without hypocrisie, fei∣ning, cheats, lascivious tunes and dances, with such other unlawfull Stage ingredients or concomitants: z 1.574 but they can neither be seene nor acted, without all, or most of these. Fiftly, he that reades a Stage-play may passe by all obscene or amorous passages, all prophane or [ 5] scurrill Iests, all heathenish oathes and execrations even with detestation; but he who makes, who acts, who heares, or viewes a Stage-play acted, hath no such liberty left him, but hee must act, recite, behold and heare them all. Yea sometimes such who act the Clowne or amorous person, adde many obscene lasci∣vious jests and passages of their owne, by way of ap∣pendix, to delight the auditors, which were not in [ 6] their parts before. Lastly, when a man reads a Play, he ever wants that viva vox, that flexanimous rhe∣toricall Stage-elocution, that lively action and repre∣sentation

of the Players themselves which put life and vigor into these their Enterludes, and make them pierce more deepely into the Spectators eyes, their eares and lewde affections, precipitating them on to lust: yea, the eyes, the eares of Play-readers want all those lust-enraging objects, which Actors and Specta∣tors meet with in the Play-house: Therefore though the reading of Stage-playes may be lawfull, yet the compo∣sing, acting, or seeing of them in all these several regards, cannot be so. So that this first Objection is both false and frivolous.

The second Objection for the composing and acting of Playes is this.* 1.575 a 1.576 The penning and acting of Playes doth whet & exercise mens wits and poetry, embolden youth, confirme their voyces, helpe their memories, action and elocution; and make them perfect Ora∣tors. Therefore it is both lawfull, yea and usefull to.

To this I answer first:* 1.577 that this Objection makes onely for academicall and private, but nought for po∣pular Enterludes. Secondly, academicall Stage-playes are seldome acted or penned for any of the ends, the uses here recorded, but onely for entertainement, for mirth and pleasure sake. Thirdly, b 1.578 men must not doe [ 2] evill that good may come of it: therefore they may not [ 3] exercise their wits, their inventions about lascivious amorous Play-house Poems; they may not strengthen or stuffe their memories with such vaine lewde empty froth as Playes now are; nor embolden themselves by acting effeminate, scurrile, whorish, impudent, or immodes•• parts: nor yet helpe their action, their elo∣cution by uttering, by personating any unlawfull things, which may either draw or tempt them unto lewd∣nesse. We know that frequenting of Tavernes and Brothels; courting of impudent Strumpets, keeping of deboist company, reading of amorous Bookes and Pastorals, adde spirit and boldnesse unto men, yea oft improve their elocution, carriage, and amorous fond

discourse, as much or more then Playes, * 1.579 yet none may use these wicked courses to obtaine these petty benefits; no more then he may oppresse, or steale, or cheate, or perjure himselfe to augment his wealth, or [ 4] use charmes and sorceries to recover health. Fourthly, * 1.580 Melius est aliquid nescire, quàm cum periculo discere. The hurt, the danger that accrues to men by penning, by acting Playes, is evermore * 1.581 farre greater then the good, the benefits here alleaged: the evill is certaine, the good, uncertaine: it is no wisedome, no safety there∣fore to plung men into sundry great and certaine evils, [ 5] to atchieve some probable meane emoluments. Fiftly, the good that comes by penning or acting Playes, is onely temporall; the hurt, the mischiefe is eternall; the good extends no further then mens bodies; the * 1.582 damage reacheth to their soules, yea oft unto their bodies, goods and names: it is no discretion then for men to hazard the losse, the damage of their soules, for [ 6] such petty improvements of their bodies. Sixtly, there is little or no analogie betweene the action, the elocution of Players, of Orators and Divines: The prin∣cipall prayse of Actors is a lively counterfeiting and re∣presentation of the parts, the persons they sustaine, by corporall gestures rather then by words: the chiefest prayse of Orators is to * 1.583 expresse, to describe the things they speake of in an elegant flexanimous phrase, and grave elocu∣tion: the duty of the one being to represent things to the eye, whereas the other speaks onely to the eare. Which diversity is warranted both by the story of Cicero the Orator, and Roscius the Actor, who, as f 1.584 Macrobius writes, did use to contend together; Vtrum ille s••••pius ••andem ••en∣tentiā varijs gestibus efficeret, an ipse p••r eloquentiae copiam sermone divers•• pronunciaret: by the very stiles of Actor, and * 1.585 Orator, the first, importing onely corporall gestures, and representations; the other, verball expressions•• and by the usuall phrases of seeing a Stage-play, and hea∣ring an Oration. Now what proportion is there be∣tweene

gestures and words? betweene * 1.586 acting and speaking well, that one should be such a helpe or fur∣therance to the other? Alas what profit, what advan∣tage can an Orator gaine by acting an amorous females, a Bawdes, a Panders, a Ru••••ians, Drunkards, Murtherers, Lovers, Soldiers, Kings, Tyrants, Fayries, Furies, De∣vils or Pagan Idols part with suitable gestures and spee∣ches? tell me I beseech you, what furtherances these are to make a perfect Orator, who though hee may plead or speake for others, must act no other man but himselfe alone, whereas Players must never act them∣selves but other parts? Certainely if wee believe g 1.587 Quintilian, or a h 1.588 late famous Orator of our owne, the acting of Playes, which is full of wantonnesse, of light, of lewde, of foolish gestures and speeches, is the next way to marre an Orator, whose speech, action and de∣portment mu••t be grave and serious. Hence i 1.589 Quinti∣lian (as eminent an Orator as most now extant) in his directions how an Orator should frame his speech, his voyce and gesture, expresly forbids him•• to imitate the voyce * 1.590 or gestures of Players, or to expresse or act the slaves, the drunkards, lovers, penni-fathers, cowards, or any such Play-house part, because as they were no wayes necessary for an Orator, so they will rather corrupt his minde and manners, then any wayes helpe his elocution or action. The acting therefore of Playes is no wayes necessary or use∣full for an Orator, it being no furtherance but an appa∣rant obstacle to true oratory, action, elocution; there being no analogie betweene the wanton amorous ge∣stures, speeches, Pastorals, jests, and florishes of a Poet, an Actor; and the sad, grave, serious elocution or action of an Orator. And as Play-acting is no wayes usefull for an Orator, so much lesse k 1.591 for a Minister, or

Divine, there being no Analogie betweene Preachers and Players, Sermons and Playes, Theaters and Churches, betweene the sacred, sober, chaste, and modest ge∣stures, the soule-saving speeches of the one, and the lascivious, scurrill, prophane, ungodly action and dis∣courses of the other. Hence the l 1.592 forementioned Coun∣cels, Fathers and Canonists, together with * 1.593 Concilium Foro-juliense, Can. 6. which I before omitted, have inhi∣bited Ministers and Clergie men from penning, acting and beholding Stage-playes, as being no wayes suitable, but altogether incompatible with their most holy and grave profession: Hence also they excluded all common Actors, (and likewise academicall to, till they had done publike penance) from the Ministeriall function; the acting of Playes being so far from making men fit for the ministry, that it made them both unfit, and likewise uncapable to re∣ceive it. What therefore m 1.594 Agis junior replyed to a wicked fellow who oft demanded of him, Quis essèt Spartanorum optimus? Quitui est dissimilimus; the same may I say of Ministers; that hee is the best Minister who is most unlike a Player both in his gesture, habit, speech and elocution. Hence n 1.595 Saint Ambrose, Bishop of Millaine, refused to give Ecclesiasticall Orders to one who sued for them, and likewise deprived another (who after∣wards fell to the Arian heresie) Quia lucebat in eorum incessu species quaedam scurrarum percursantium: con∣demning not onely all those Clergie men, but also Lay∣men to, who used Playerly gestures, qui sensim ambu∣lando imitantur histrionicos gestus, & quasi quaedam fer∣cula pomparum, & statuarum motus nutantium, ut quo∣tiescun{que} gradum transferunt modulos quosdam servare vi∣deantur: avice too common in this our antique wanton age. We that know that o 1.596 all Christians, and more especi∣ally Ministers, ought to be sober, modest, grave, chaste, both in their gesture and deportment; Hence p 1.597 Concilium Seno∣nense. An. 1528. Decreta Morum. cap. 25. decrees thus. Clerici in incessu quo{que} honestatem exhibeant, ut gravitate

itineris, mentis maturitatem ostendant. Incompositio enim corporis, risus dissolutus, indece••s ••culorum vagatio, inae∣qualitatem indicant mentis. And then it proceeds thus. Non in scenam velut histriones prodeant, non comaedias ver∣naculas agant; non spectaculum corporis sui faciant in publi∣co privatove loco (pray marke it:) Quae omnia cum om∣nibus sacerdotibus sunt indec••ra, & ordini clericali mul∣tum detrahentia, tum illis praecipue, quibus animarum cura est commissa. An infallible evidence that histrionicall gestures, and t••e acting of Stage-playes either in pub∣like or private, are no wise usefull, but altogether scandalous, and unseemely for a Minister; and that the acting, the beholding of Playes, will make men q 1.598 amorous, wanton, light and Playerlike in their gestures, as r 1.599 Saint Chrysostome with others largely testi••ie. And as Thea∣tricall gestures are altogether unseemely in a Minister, (whence Protestants condemne s 1.600 all Masse-priests ge∣stures, crouchings and noddings in the celebrating or acting of their Masses, which they compare to Playes,) So like∣wi••e are all poeticall Play-house phrases, Clinches, and strong lines, as now some stile them; (too frequent in our Sermons; which in respect of their * 1.601 Divisions, language, action, stile, and subject matter, consisting either of wanton flashes of luxurious wits, or meere quotations of humane Authors, Poets, Orators, Histories, Philoso∣phers, and Popish Schoole-men; or sesquipedalia verba, great empty swelling words of vanity and estimation more fitter for the Stage, from whence they are oft∣times borrowed, (then the Pulpet,) unsutable for Mini∣••ters t 1.602 qui dum indecēter elegantes videre volunt, passim jam turpibus verbis impude••••er insaniunt. Ministers are Gods u 1.603 Ambassadors, therefore they * 1.604 must speake nothing in the Pulpit but those words which God shall put into their mouthes; they must deliver Gods message in his owne dialect;

not in the y 1.605 language of Poets, and other humane Au∣thors, in which Gods spirit never breathes. They are Christs Vnder-shepheards, z 1.606 therefore they must speake unto their Flockes in Christs owne voyce, which they must onely know and heare, and follow, not in the voyce of strangers, whose voyce they will not, yea they must not heare: They are the a 1.607 Ministers, the mouth of Christ, therefo••e they must one∣ly preach and speake his language: They have no other Commission, b 1.608 but to goe and preach the Gospell, (not Histories and Poets) unto men: They are the c 1.609 Stewards of the misteries, and manifold graces of the Gospell, of the milke and bread of Gods holy Word; and these alone they must dispence: They are sent out by God for no other pur∣pose, but onely d 1.610to open mens eyes, and to turne them from darkenesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and inheritance a∣mong them that are sanctified through faith that is in Christ Iesus: therefore they must come unto them, not with the dimme lights of human learning, e 1.611 but with the light, the brightnesse of the glorious Gospell of Iesus Christ: * 1.612 not with entising words of mans wisedome (which never yet converted or saved any one soule,) but in demonstra∣tion of the spirit and of power: g 1.613 not with the wisedome of this world, which human Authors teach, but with the wise∣dome of God in a mistery, which the holy Ghost teacheth: h 1.614 not with philosophie and vaine deceit after the tradition of men, after the rudiments of the world, and not after Christ: but with the Word and Gospell of Christ, the i 1.615 mighty power of God unto salvation, which is able (yea onely able) to save mens soules. Hence k 1.616 Saint Hierom writes thu•• to Nepotianus, Docente te in Ecclesia non clamor populi, sed gemitus suscitetur. Lachrymae auditorū laudes tuae sint. Sermo Presbyteri Scripturarum lectione conditus sit. Nolo te declamatorem esse & rabulam, garru∣lum{que} sine ratione, sed mysteriorum peritum, & sacramen∣torum Dei tui peritissimum. Verba voluere, & celeritate dicendi apud imperitum vulgus admirationem facere, in∣doctorum

hominum est, &c. Hence l 1.617 Prosper Aquitanicus positively affirmes, Quod non se debeat Ecclesiae doctor de accura••i sermonis ostentatione jactare, ne videatur Ec∣clesiam Deinon velle aedificare, sed magis se quantae sit eru∣ditionis ostendere. Non igitur in verborum splendore, sed in operum virtute totam praedicandi fiduciam ponat: non vocibus delectetur populi acclamantis sibi, sed fletibus, nec plausum à populo studeat expectare sed gemitum. Hoc spe∣cialiter doctor Ecclesiasticus elaboret, quò fiunt qui audiunt ••um sanis disputationibus meliores, n••n vana assentatione fautores. Lachrymas quas vult à suis auditoribus fundi, ipse primitus fundat, & sic e••s compunctione sui cordis ac∣cendat. Tam simplex & apertus, etiam si minus Latinus, disciplinatus tamen & gravis sermo debet esse Pontificis ut ab intelligentia sui nullos, quamvis imperitos, excludat: sed in omnium audientium pectus cum quadam delectatione descendat. De••i{que} alia est ratio declamatorum, & alia de∣bet esse doctorum. Illi elucubratae declamationis pompam totis facundiae suae viribus concupiscunt: isti sobrio usitato{que} sermone Christi gloriam quaerunt. Illi rebus inanibus pre∣tiosa verborum induunt ornamenta, isti veracibus sententijs or••ant, & commendant verba simplicia. Illi affectant suo∣rum sensuum deformitatem tanquam velamine quodam phaleràti sermonis abscondere; isti eloquiorum suorum ru∣sticitatem student pretiosis sensibus venustare. Illi totam laudem suam infavore vulgi, isti in virtute Dei constituunt. Illi plausibiliter dicunt, & nihil auditoribus suis decla∣mando proficiunt: isti usitatis sermonibus docent, & imi∣tatores svos instituunt; quia rationem suam nulla fucatae compositionis affectatione corrumpunt. Isti sunt ministri verbi, adjutores Dei, oraculum Spiritus sancti. Per tales Deus placatur populo, populus instruitur Deo. Hence m 1.618 Isiodor Pelusiota writes thus sharply to Theopompus and Talelaeus two preaching Monkes. Quis te comicis salibus non perstringat? Quis te non commiseretur, qui cum in ••hilosophiae discipulorum Domini tranquillitate sedeas, Gentilium historicorum & poetarum tumultum at{que} aestum

tecum trahas? Quid enim dic quaeso, apud illos est, quod religioni nostrae sit praeferendum? Quid non mendacio ac risu scatet ex ijs quae magno studio consectantur? An non divinitates ex vi••iosis affectionibus? An non fortia faci∣nora pro vitiosis affectionibus? An non certamina pro vi∣tiosis affectionibus? Quamobrem ipsam quo{que} faeditatis & obscaenitatis lectionem fuge (nam & ••a miram ad aperienda vulnera jam cicatrice obducta vim habet:) ne alioqui vehementiori cum impetu spiritus improbus revertatur, ac deteriorem ac perniciosiorem tibi priore ignorantia aut neg∣ligentia clad••m inferat. Sermo, qui ad audientium utilita∣tem habetur, potens sermo est, qui{que} optimo jure sermo appel∣letur, imitationem{que} ad Deum habeat. At qui voluptate sola ac plausu terminatur, aeris sonitus est, magno strepitu aurem personans. Quare aut sermonem tuam gravitate moderare, ac sermonis fastui ac pompae mediocritatem an∣tepone, aut te cymbalum theatrorum scenae accomodum esse scito. And hence is that lamentable complaint of n 1.619 Episcopus Chemnensis: Modernis autem temporibus in academijs publicis scientia duntaxit mun••ana invaluit, scientia Dei non est in terra. Sacrarum literarum doctrina ubi{que} prorsus perijt, doctores scientia inslati docent suum chere, circumferuntur omni v••nto doctrinae. Sicut gentes, ambulant in vanitate sensus sui, tenebris haebentes obscura∣tum intellectum, propter caecitatem cordis ipsorum. Caeci speculatores educunt discipulos caecos in viam quam nesci∣unt, ponunt tenebras in lucem, & prava in recta, & nox nocti indicat scientiam. Et sic ubi{que} suos seducunt oratores. Extollunt doctrinam Aristotelis, Averrois, & aliorum Gentilium Scribarum, ad excogitandum profunda & vora∣ginosa dogmata, obscurantia solem sapientiae Christianae ac Evangelicae vitae, ac purum aerem religiosi status suis fa∣stuosis verbis, acutis{que} disputationibus, ac sophisticis gar∣rulitatibus maculantia. Modo equidem cernimus omnia fere gymnasia ubi olim tradebatur theologica doctrina, poe∣ticis figmentis, vanis nugis, ac fabulosis portentis esse im∣pleta. Vbi est literatus? Vbi legis verba ponderans? ubi

est doctor parvulorum? videbis populum alti sermonis, ita ut non possis intelligere disertitudinem linguae ejus, in qu•• nulla est s••pientia. Atqui praedicatores concionary student, non ut syncero affectu, sed gratia propriae laudis & verbis ornatis & politis aures auditorum demulceant. Meliores autem s••nt sermones veriores quàm disertiores. De talibus doctoribus disertis inquit Salvator. o 1.620 In van••m m•• colunt, docentes doctrinas & praecepta hominum: relinquentes enim mand••ta Dei, tenetis traditiones hominum. All which recited passages, are sufficient testimonies, that poeti∣call streines of wit and Playerly eloquence•• are no wayes tolerable, much lesse then commendable in a preaching Minister. Therefore the acting, the penning of Playes, is no wayes necessary or usefull for Clergie men to fur∣ther them in their ministry. All the benefit that Schol∣lers reape by acting Playes, is this; that it makes * 1.621 them histrionicall, antique, unprofitable verball, Preachers, more fit for a Play-house then a Pulpit. The acting and penning therefore of Stage-playes is no wayes helpefull either for an Orator or a Preacher, as the Ob∣jectors dreame, Lastly, men may learne boldnesse, elo∣quence, action, elocution by farre readier, easier, and and more laudable meanes then the penning or acting Playes; as by frequent Declamations, and often repetiti∣ons of eloquent Orations, and the like; the onely meanes p 1.622 Quintilian prescribes, and the ordinary method that all Schoole-masters & Tutors use, to make men perfect O∣rators: no need therefore of penning, of acting Playes, for these pretended ends, which it cannot effect. We never read that the Apostles, Prophets, and elegant Fathers of old, (as Cyprian, Basil, Nazianzen, Chrysostome, Ambrose, Hierom, Augustine, Leo, Gregory the Great, Chrysologus, Bernard, and such other unparaleld Christian Preach∣ers; that Demosthenes, Cicero, or Quintilian, the most accomplished Heathen Orators for action, phrase, and elocution that the world hath knowne,) did ever at∣taine to their perfectiō of Oratory by acting Playes: nei∣ther

have we heard of any Orators of latter times who hve trod this unknowne path to elocution, to perfect rhetoricke by acting Playes; yea I have not read to my remembrance of any one common Actor or Play-poet, that was an exquisite Orator: The acting therefore of Playes is but a preposterous Spurious course, to traine up youthes to an oratoricall grave comely action or elocution, who should rather be q 1.623educated in the feare and nurture of the Lord, in the Grounds and Principles of Religion, in the knowledge and study of the Scriptures; in honest callings, Sciences, Arts, imployments, which might benefit themselves and others, then in penning or acting Stage-playes, which hath alwayes beene con∣demned as infamous, both by Christians and Pagans too.

* 1.624 The 3. Objection for the composing and acting of Playes, is this: r 1.625 That they dilucidate and well explaine many darke obscure Histories, imprinting them in mens mindes in such indelible Characters, that they can hardly bee oblitterated: Therefore they are use∣full and commendable.

* 1.626To this I answer first, that this Objection extends not unto feined Comedies or Tragedies, which are now most in use, but unto such reall tragicall Histories onely as are brought upon the Stage, which Play-poets and Players mangle, falsifie, if not obscure with many additionall circumstances and poeticall fictions; they doe * 1.627 not therefore explaine, but sophisticate, and deforme good Histories, with many false varnishes and Play-house fooleries. Secondly, these Histories are more fully, more truely expressed, more readily and acurately lear∣ned in the originall Authors who record them, then in derivative Play-house Pamphlets, which corrupt them; all circumstances both of the persons, time, occasion, place, cause, manner, end, &c. being commonly truely registred in the story, which are either t 1.628altered or omitted in the Play. Thirdly, if this Objection be true, Histori∣ans

which we so much magnifie would be of little use or worth; we might then make waste paper of their voluminous workes, and turne all the applauded Hi∣stories both of former and future ages into Playes, which better expresse them then our stories, and more deepely imprint them in mens mindes. Lastly, admit the Objection ••rue; yet the Histories Playes explaine would not doe the Actors or Spectators halfe the good, nor yet sticke by them halfe so long, as the* 1.629 cor∣ruptions that accompany them; that being a true rule of u 1.630Aulus Gellius. Adolescentium indolem non tam juvant quae benè dicta sunt, quàm inficiunt quae pessime. Since then the good they bring to men is no way equivalent to the hurt, as * 1.631 S. Augustine himselfe long since a••firmed, the penning and acting of them cannot be lawfull. x 1.632 Id enim magis est eligendum, cui majus bonum, vel minus malum est consequens, as a very Heathen hath truely taught us.

The 4. Objection for the penning and acting of Playes is this:* 1.633 That both our Vniversities, and long continued custome approve them: therefore they are good.

To this I answer first;* 1.634 that the Objection it selfe is false, since y 1.635 both our Vniversities condemne all popular Enterludes, and the best, the gravest in our Vniversities, all academicall Stage-playes too: as I have already prooved: Act 6. Scene 5. pag. 489.490, 491. Secondly, though the dissoluter & yonger sort in our Vniversities, (being z 1.636 but Youthes or Children, who are apt to dote on spectacles of vanity, and unable to judge of good or e∣vil) approve perchance of Stage-plaies in their practise; yet the holiest, the gravest in our Vniversities con∣demne them in their judgements, if not their practise to. And here by the way, in case of examples, we must ever learne to judge of the lawfulnesse or unlawfulnesse of things, not so much by the actions, as by the judgements and selfe-condemning a 1.637 consciences of men, by which they

shall at last bee judged. There is never a Drunkard, Whore-maste••, Lyer, Hypocrite, Thiefe, that lives or wallowes in these sinnes approving them as lawfull by his continuall practise, but doth secretly passe sentence against them in his conscience; As therefore we must not argue, that drunkennes, whoredome, adultery, lying, hypocrisie and theft are lawfull, because they are com∣monly committed, & sometimes applauded, since the ve∣ry committers do condemne them, no more may we ar∣gue, that the acting or beholding of Stage-playes is law∣ful, because Schollers and Vniversity men do sometimes act and see them; since if they will but seriously examine their checking consciences, they shal ••inde them passing a secret doome of cōdemnation against them, what ever [ 3] their practise be. Thirdly, b 1.638 Christians must not live by ex∣amples, but by precepts: if therefore the rules of Religion and Christianity allow them not, no matter though the whole world approve them; they will be evill & unlawfull still, and so much the worse because so many justifie them. Lastly, admit the Objection true; yet c 1.639 Si au∣ctoritas quaeritur, orbis major est urbe: The authority of the * 1.640 whole Church of God from age to age, of 71. Fathers, 55. Councels, above 150. moderne Christian Au∣thors, of diuers Christian & Heathen Nations, Magistrates, Emperours, States, &c. of 40. Heathen Writers, and of our owne Church and State, * 1.641 who condemne the penning, acting, and seeing of Stage-playes, is far greater then the custome or exemplary Authority (not the sad and serious resolu∣tion after full debate, which Stageplayes never had as yet) of both our Vniversities: This Objection therefore is too light to sway the ballance of this present contro∣versie; * 1.642 Consuetudo enim si ex eo quod plures faciunt no∣men accipiat, periculosum dabit exemplū, non orationi modò, sed (quod majus est) vita. Ergo consuetudinem vivendi vo∣cabo consensum bonorum, sicut sermonis, consensum erudito∣rum. And thus much for the chiefe Objections, both for the compiling and acting of Stage-playes.

SCENA SECVNDA.

I now come to answer the Objections, the pretences for seeing and frequenting Stage-playes.* 1.643 The first of them is this. Wee goe to Play-houses (say all our Play-haunters) with no evill intent at all: for recrea∣tion sake alone, and for no sinister purpose: therefore our resort to Playes cannot be evill, because our in∣tentions, our purposes are not so.* 1.644

To this I might here reply as * 1.645 Saint Cyprian did to those lascivious Virgins who ran to wanton Bathes, as some doe to our Bathes, to see & to be seene, or to bathe with naked men; and made this very objection. Vi∣deris, inquis, qua illuc mente quis veniat, mihi tantum re∣ficiendi corpusculi cura est & lavandi: To which hee gives this answer: Non te purgat ista defensio, nec las∣civiae & petulantiae crimen excusat. Sordidat lavatio ista, non abluit, nec emundat membra sed maculat. Impudice tu neminem conspicis, sed ipsa conspiceris impudice. Oculos tuos turpi oblectatione non polluis, sed dum oblectas alios pollueris. Spectaculum de lavacro facis, &c. Theatra sunt faediora quo convenis, verecundia illic omnis exuitur, &c. but I answer, first; that men cannot run to Playes and Play-houses with any good intent: For every intenti∣on is regulated by its object, and if that be ill, the in∣tention it selfe cannot bee good. If a man intend to murther another for any good or publike end, the in∣tent cannot be good because the thing intended, to wit the murther, is evill. d 1.646 Vzza no doubt had a good intent (far better then any Play-haunters have in flock∣ing to Playes or Play-houses) when as hee put forth his

hand to stay the Arke, which was shaken and like to fall: and yet God presently ••••ew him for it, because God had forbidden any to touch it but the * 1.647 Priests. The f 1.648 Beth∣sheemites had questionlesse a good intention, when they tooke downe the Arke and pried into it upon its unexpected returne from the Philistins: and yet God slew fifty thou∣sand threescore and ten men for it; because he had prohi∣bited all but the Priests and Levites to looke into it. * 1.649 Men must not doe evill that good may come of it: there∣fore they must not, they cannot goe to Stage-playes, (whose sinfulnesse and unlawfulnesse I have sufficiently discovered••) with any good intent; These Playes themselves being ill their good intentions cannot make either them, or your resort unto them, good & lawfull. [ 2] Secondly, I answer, that the intētions, the aymes of most who resort to Playes, are meerely ill. For to what end doe our h 1.650 Common Strumpets, Bawdes, Panders, Adulte∣resses, Adulterers, Whore-masters, &c. frequent either Playes or Play-houses, but for lewde and sinister purposes; to con∣clude of times, of places for their shamefull workes of dark∣nesse, to draw others on to sinne, and to sa••iate their owne ungodly lusts? And why doe most other Spectators flocke unto them; but i 1.651 either to gratifie such lewde com∣panions who intice them thither•• or to spend and passe their time which might bee better imployed: k 1.652 to see and to be seene: to learne some apish fashions, or antique complements: to behold such or such an obscene or Sa∣tyricall Comedie acted: l 1.653 to laugh excessively in a profuse unchristian childish manner; to satisfie some secret carnall lust or other, which prickes them on to Stage-playes; or some strange fantastique humor of novalty, vanity, ridiculous mirth and jollity; and the like? These I dareboldly say are the chiefe, if not the onely ends why men repaire to Stage-playes; and these all are sinfull: therefore their intention in resorting unto Stage-playes is not good. Thirdly, no man when he goes to see a Stage-play, pro∣pounds Gods glory (which m 1.654 ough to be the utmost end of

all mens actions) for his end; nor yet the good, the peace, the comfort of his own and others soules: his in∣tentions therefore cannot be warrantable. Fourthly, [ 4] admit the Objection true; that your meanings and mindes are good when you run to Playes; yet Bonus animus in malare dimidium est mali; as even n 1.655 Plautus the Comedian writes: your good intentions make your ill actions far the worse, because you commit them with greater greedinesse, and lesse remorse, as if they were truely good, at least not ill. Fiftly, admit [ 5] that you goe to Stage-playes onely for recreation sake: yet it will not follow, that your resort to Playes is lawfull, because Playes themselves are no lawfull re∣creations. And if the consequent of this Objection bee now admitted: then men might by the selfesame reason run to Brothels, Whore-houses, Dice-houses, Tavernes, Alehouses, to whore, to drab, to drink them∣selves drunke, and cast away all their estates at one desperate throw, as too many doe, without offence, un∣der pretence of recreation. The Scripture therefore is expresse, o 1.656 that we must not make a sport or mocke of sinne, it being the object p 1.657 onely of our godly sorrow, and deep∣est griefe, not of our carnall joy: that we may not re∣create our selves q 1.658 with scurrility, ribaldry, lascivious, prophane or amorous Enterludes, but onely with good and lawfull things, which are no r 1.659wayes scandalous, or of ill report: therefore we may not make Playes the object of our Recreation, which were ever * 1.660 infamous and un∣lawfull too. Sixtly, I answer, that mens pretence of go∣ing to Stage-playes meerely for their honest recreation, is but a false surmise, which will be most apparant, if we shall truely weight, what it is to doe a thing, onely for honest Recreation, and what necessary ingredients and circumstances all lawfull recreations must have, t 1.661 Every honest lawfull Recreation must have these condi∣tions:

First the object, the subject of it must be lawfull, Christian, and commendable,* 1.662 not sinfull, not infamous, or prohibited by the Magistrate. Secondly, it must be boun∣ded with due circumstances of x 1.663 place and persons, both of them must be honest, & of good report: in which all Stage-playes (especially in Play-houses,) are defective. Thirdly, it must have all these circumstances of time: First, It y 1.664 must not bee on Lords-dayes, on times devoted to Gods more speciall service, on times either of publike or private fasting and solemne humiliations: nor yet in times designed for our honest studies, callings, or any necessary publike in∣ployments: Secondly, it must not be in the z 1.665 night season when men by Gods appointment, and the ordinary course of nature ought to take their rest, to enable them the better to the duties of the ensuing day: and so much the rather because such a 1.666 night-recreations are occasions, if not pro∣vocations unto workes of darkenesse. Thirdly, it must be onely at such times when we stand in need of recrea∣tions to refresh our bodies or spirits: It must bee al∣wayes either after sicknesses, or naturall infirmities, or distempers of body or minde, to recover strength, health and vigor: or else after b 1.667 honest labours, studies, and imployments, in our lawfull callings, to repaire the de∣cayes, to refresh the wearinesse of our bodies, or to whet the blunted edge of our over-wearied mindes: Fourthly, It must bee c 1.668 rare and seldome, not quotidian. Fiftly, the recreation must d 1.669 not be overlong, not time-consuming; it must be onely as a baite to a traviler, a whetting to a Mower or Carpenter, or as an howres sleepe in the day time to a wearied man; we must e 1.670 not spend whole weekes, whole dayes, halfe dayes or nights on recreations, as now

too many doe, * 1.671 abundance of idlenesse in this kinde, being one of Sodomes hainous sinnes: Fourthly, they must g 1.672 not be over-costly or expensive; but cheape and obvious, with as little expence as may bee. Fiftly, they h 1.673 must bee such as are suitable to mens callings, ages, places, sexes, con∣ditions, tempers of body, &c. that being not lawfull or conve∣nient in these regards to one, which yet are and may bee commendable in, or suitable to another. The recreations of Princes being not meet for Peasants; and so •• con∣verso; nor all the pastimes of the Laitie agreeable to the Clergie. Sixtly, they must be all directed to a lawfull end, i 1.674 even to the strengthning, quickning and refreshing both of our bodies and spirits, that so we may goe on with greater cheerefulnesse in the duties of our callings, and in the worship and service of God, whose k 1.675 glory must bee the utmost ayme of all our recreations. If our recreations faile in all or any of these circumstances, or if wee use prophane Playes or sports in l 1.676Churches, in other sacred places devoted to Gods service, they presently cease to be lawfull or honest, and so prove sinfull pleasures. Now Stage-playes, & those who resort unto them under the pretence of recreation, are defective or peccant in all or many of these parti••ulars. Therefore they are not used, not frequented onely for honest recreation ••ake. Lastly, admit men goe to Stage-playes onely to recreate their mindes, and to refresh their spirits; I an∣swer, that this is so farre frow justifying or extenua∣ting, that it doth highly aggravate the execrable viti∣ousnesse of this their action, and proclaime them sin∣ners in an high degree. For what men or women are there who can make a play, a sport, a recreation of sinne and sinfull things; of ribaldry, prophane and scurrill Iests, Adulteries, Rapes, Incests, Blasphemies, and such other notorious abominations, that are usually acted on the Stage, (m 1.677 which vex every righteous soule from day to day, and grieves it to the heart,) but such who are voyd of grace, of sin-abhorring, vice-lamenting repen∣tance,

and wholy enthralled to the love, the service of these sinfull lusts and pleasures, which will plunge them over head and eares into eternall torments at the la••t; this being one of the highest degrees of lewdnesse, n 1.678 for men to take joy and pleasure even in sinfull things.

* 1.679If any here reply in the second place, that they de∣light not in the scurrilous sinfull passages, speeches, ge∣stures, representations or parts in Stage-playes, which they altogether abhor, but only in the action, & in those honest Spectacles and discourses, which no man can condemne.

* 1.680To this I answer first, That commonly the more o 1.681 obscene and scurrilous the Play, the more lascivious the Players action is, the more it exhilerates, and delights the Auditors, the Spectators; no Playes, no Actors giving lesse content, then those that are most free from lasci∣vious, amorous, prophane, effeminate jests, and gestures, as experience and the premises witnesse. This very [ 2] suggestion therefore is untrue. Secondly, p 1.682 those wh•• delight in the appearances of evill, in the lively representa∣tions of sinne, or sinfull things, can never cordially abhorre the evils, the sinnes themselves: for he that truly loathes a Man, a Toade, a Devill, a Serpent, (and so by conse∣quent, a sinne, will abhorre their very pictures, and resemblances. Hence is it that a Christian who detests all sinne, hates q 1.683 the very thoughts and imaginations, and ab∣steines from all the appearances of it too. Since therefore Play-haunters delight thus in the representations of whoredome, adultery, and such like execrable crimes, needs must they take pleasure in the sinnes themselves. For, if men did cordially detest these sinnes as they pre∣tend, the nearer the representations came unto the sinnes (as they oft-times come too neere in Stage-playes, r 1.684 even to the actuall commission of the very abominations acted:) the more they would abhorre them, by rea∣son

of that neere similitude they beare unto the sinnes: but the more lively the resemblances of these Stage-lewdnesses are, the greater vicinity they have unto the sins themselves, the more they are applauded, admired l 1.685 & actor ••o peritior quo turpior judicatur: therefore they doe not hate, but love these sins themselves, what ever they pretend. Thirdly, that which most Play-haunters deeme nothing else but the representation of sinne in the acting of Playes, is even the sin it selfe in Gods repute: the acting of an effeminate whorish part upon the Stage in womans apparell, with amorous, womanish speches, gestures, kisses, cōplements, dalliances & imbracements, with wanton, unchaste, lascivious glances, nods, and sollicitations unto lewdnesse, yea the very expressions of the acts of Venery on the Stage, are m 1.686 nought else but effeminacy, scurrility, wantonnesse, whoredome and adulte∣ry it selfe in Gods esteeme: the personating of a fooles part in jest, * 1.687 is folly and vanity in good earnest: the o 1.688 speaking of vaine words, the swearing by the names of Pagan Idols, and the very uttering of their names, much more the acting of their parts: the very naming of forni∣cation and adultery, together with foolish talking and jesting on the Stage, are nought else but actuall sinnes in Gods ac∣count, not onely in the Actors, but the * 1.689 Spectators too; who give consent unto them: Those therefore who take pleasure in all or any of these, delight not in the repre∣sentations onely of sinne, but even in sinne it selfe, which should be their greatest sorrow. Fiftly, these [ 5] Play-house sh••dowes, and counterfeit resemblances of evill, are a ready meanes to enamour men with, to in∣scare them in the very sinnes themselves, p 1.690 as the Fa∣thers and premises witnesse: If then Play-haunters detest these sinnes, why doe they not likewise q 1.691 hate the very repres••ntations of them, which are a beaten rode, a strong all••rement to these sinnes themselves? Certainely, their little care to avoyd the one, bewrayes their love, their little detestation of the other. Sixtly, whereas [ 6]

some object, that they hate all scurrilous, filthy, amo∣rous parts, discourses, passages, Pastorals, jests, and ge∣stures in the Playes they goe to, approving none but chaste, but modest representations, passages, speeches: To this I answer•• That as few Play-haunters, I dare say, can speake this seriously from his hearts: so it is but an [ 1] idle false surmise. For first, every man who resorts to Playes, comes with a resolution to heare and see the whole Play acted, not one particular Scene or Act: he resolves, not this before hand with himselfe, I will one∣ly see and heate this Act, this Scene, this Part; but I will debarre mine eares, mine eyes from all the rest, because I de••est their lewdnesse: no man goes thus pre-resolved to a Play; he comes not therefore with an intention to abhor its lewdnesse, but to approve the [ 2] whole. Secondly, few Play-haunters (that I say not any, I meane in point of conscience, though many doe it out of lasciviousnesse and lust) inquire before hand of the Play, whether it be scurrilous or obscene? whe∣ther there be any prophanesse, any lewde parts or passa∣ges in it? whether it bee such a one as they may be∣hold with a safe conscience? whether there bee any lewde ungodly persons who resort unto it, &c. but they run head-long to it without these premised Que∣ries: Those therefore who make no such conscionable inquiries of the unlawfull parts and passages of Playes before they resort unto them, can * 1.692 hardly detest them [ 3] when they come. Thirdly, he who truely abhors the lewde scurrill parts and sinfull passages of Playes, will chuse rather to * 1.693 avoyd the whole Play for the evill parts and particles which defile the whole; (as every man is apt to flie those Cities that are but in part in∣fected with the plague, and to eschue those sweet con∣serves and wholsome potions that are contempered with a little poyson,) then to behold the evill parts though with detestation, that he may injoy the plea∣sure of the good; there being more danger of ••inne, of

corruption by the one, then hope of any reall benefit or contentment from the other. Lastly, every Play-haunters [ 4] r 1.694 presence at the whole entire Play, and his con∣tribution to the Actors for playing of the whole, is a no∣torious approbation of, an unavoydable assent unto the whole, in Gods, if not in mens esteeme, who will thence conclude that they consented to and tooke pleasure in the whole. Let no Play-haunters therefore any longer cheat thēselves or others with these dilusory false pre∣tences, which have neither truth nor substance in them: but quite abandon Playes and Play-houses, notwithstan∣ding these evasions which wil not help them in the day of Iudgement. And thus much for the first Objection.

The 2. Objection or pretence for seeing Stage-playes is this:* 1.695 That it serves to pa••se away mens idle time, which would else perchance be worse imployed.

To this I answer first;* 1.696 That s 1.697 therefore it is evill be∣cause it thus consumes mens pretious time which should bee better imployed, either in publike or private duties of piety and devotion, or else in some honest studies, callings, or im∣ployments for the publike good. Secondly, there is no man [ 2] who hath so much vacant time, that he needs to run to Playes, to Play-houses, to waste, to poast away his idle houres. Alas, we all complaine with t 1.698 Seneca and others, Ars longa, vita brevis; that our studies, our professions are long, our lives exceeding short and swift; and shall wee then adde wings, adde spurs of life-consuming pleasures of sin to our few winged dayes, to make them flie away with greatest haste and worser speed, as if we had too much life? u 1.699 Our time is too too swift already; it runnes whiles wee sit still; it is alwayes flying more swift then any poast, whiles we are eating, drinking, sleeping, playing, and thinke not of its haste: yea so swift winged is it * 1.700 ubi per luxum ac negligentiam def••uit, ubi nullae rei bon•• impenditur, ut quod ire non intelleximus praeterijsse sentimus; that whiles we waste it thus on Playes and sports, it is past and gone before we discerne it move.

And shall we then bee so desperately prodigall of our lives, our rich and peerelesse houres, as to plot, to study how to passe them qui••e away with mo••e celerity, and farre lesser fruit? Certainely if we would but seriously consider and peruse that elegant Treatise of an y 1.701 Heathen, Of the shortnesse of life, or this memorable speech of his z 1.702 Quotidie morimur, quotidie enim demitu•• aliqua pars vitae, & tunc quo{que} cum ••escimus vita decrescit. Infanti∣am amisimus, deinde pueritiam•• deinde adolescentiam, us{que} ad hesternum quicquid transijt temporis perit. Hunc ipsum quem agimus diem, etiam cum morte dividimus, &c. If we would with all remember the end for which God made us; to wit, * 1.703 to doe his service; * 1.704 to finish the worke which he hath given us to doe; * 1.705 and to passe the time of our pilgrimage here in his feare: Or the cause for which our blessed Saviour redeemed us, d 1.706 That we might serve him in holinesse and righteousnesse before him all the dayes of our lives: e 1.707 that we should no longer live to our selves but unto him alone, and that living and dying we might ••e hi••. If we w••uld further seriou••ly ponder how many holy du∣ties we have every day to performe towards God; how many graces, and degrees of grace we want; how ma∣ny daily sinnes and lusts we have to lament and mortifie; f 1.708 how many offices of piety, of charity, of courtesie, duty and civility wee have to exercise towards our selves, our friends, our neighbours, our families, our ene∣mies, as we are men, or Christians, in all those severall relations wherein wee stand to others: considering withall what time we ought to spend upon our lawfull callings, upon the care and culture of our soules * 1.709 which are then most neglected, when as our bodies are most pampe∣red, most adorned; all which are su••ficient to mono∣polize even all our idle dayes & more. And if we would adde to this; these strict commands of God: Exod.

20.9. Sixe dayes g 1.710 shalt thou labour and doe all thy worke; Gen. 3.19. In the sweat of thy face shalt thou eate bread till thou returne unto the ground: (a curse, a precept layd on all mankinde.) Ephes. 5.15, 16. See that yee walke circum∣spectly, not as fooles but as wise, redeeming the time, because the dayes are evill: 2. Thes. 3.10, 11, 12, 13, 14. For even when we were with you this we commanded you, that if any would not worke, neither should he eate. For we heare there are some (and O that we did not now heare of many ••uch among us) which walke among you disorderly, not working at all, but are buste-bodies. Now them that are such we•• command and exhort by our Lord Iesus, that with quie••nesse they worke and eate their owne bread, not being weary in well doing. And if any obey not our Word by this Epistle note that man, and have no communion with him, that he may be ashamed, Did we, I say, consider all this, or did we remember, * 1.711 how narrow, steepe, and dif∣ficult the way is unto Heaven, and what paines all those must take who meane to climbe up thither; We should then speedily discover, how little cause men have to run to Stage-playes to passe away their idle houres, which flie away so speedily of themselves. But sup∣pose there are any such (as alas our idle age hath too too many,) who though they are loath to die, (as all men should be * 1.712 willing to depart who have finished or sur∣vived their worke, or else want good imployments,) yet h 1.713 they have so much idle time, that they know not how to spend, standing all the day idle, like those lazy Loyterers, Matth. 20.1. to 8. even for want of worke; or loytring abroad like our common Vagrant Sturdy-beggers, not so much because they cannot, but because they will not worke; let all such idle Bees know, that Christ Iesus their Lord and Master hath a Vineyard in which they may and ought to spend their time; he hath store of imploy∣ments for them though themselves have none, even

enough to take up all the vacant houres of their lives. When therefore any Play-haunters or others have so much idle time that they know not how to bestow it, let them presently step into the Lords Vineyard; let them repaire to Sermons, and such other publike exercises of Religion; calling upon one another and saying, h 1.714 Come and let us goe up to the mountaine of the Lord, to the house of the God of Iacob, and hee will teach us his wayes, and we will walke in his pathes: or else betake themselves to their owne private prayers and devotions: Let them i 1.715 read the Scriptures, or some other pious Bookes, which may instruct them in the wayes of godlinesse: k 1.716 or sing Psalmes•• and Hymnes, and spirituall Songs to God•• let them seriously l 1.717 examine their owne consciences, hearts and lives, by the sacred Touch-stone of Gods Word; let them m 1.718 bewayle their owne originall corruption, with all their actuall transgressions, and sue earnestly to God for pardon for them; let them labour n 1.719 after all the graces and degrees of grace which yet they want, and bee ever adding to those graces which they have: let them o 1.720 re∣new their vowes and covenants with God, and walke more closely, more exactly with him every day: let them muse p 1.721 and meditate on God, on all his great and glorious workes and attributes; on Christ and all his suffrings; on the holy Ghost and all his graces; on the Word of God and all its precepts, promises, threatnings; on Heaven and ever∣lasting happinesse: on Hell and all its torments; on sinne and all the miseries that attend it: q 1.722 on their owne frailty and mortality; on the r 1.723 vanity of all earthly things; on the day of death and s 1.724 judgement, which should be alwayes in their thoughts; and on a thousand such like particu∣lars, on which they should imploy their mindes and vacant houres. If men will but thus improve their idle time which now they waste on Playes and such like vanities (which t 1.725 onely treasure up wrath unto their soules against the day of wrath, and plunge them deeper into Hell at last,) what benefit, what comfort might

they reape? their idle vacant seasons would then prove the comfortablest, the profitablest of all others, and bring them in a large returne of grace here, of glory hereafter. Let us therefore henceforth labour to im∣prove our cast, our leisure times to our eternall advan∣tage; t 1.726 & ab hoc exiguo•• & caduco temporis transitu, in illa nos toto demus animo, quae immensa quae aeterna sunt, quae cum melioribus communia: Haec nobis dabunt ad aeterni∣tatem iter, & nos in illum locum ex quo nemo eijciet, suble∣nabunt: haec una ratio est extendendae mortalitatis, imo, in immortalitatem vertendae: and then we need not run to Masques, to Playes, or Play-houses to passe away our time. Lastly, I answer, That men cannot be worse im∣ployed then in hearing or beholding Stage-playes, Ni∣hil enim tam damnosum bonis moribus, quàm in aliquo Spectaculo desidere: tunc enim per voluptatem facilius vi∣tia surrepunt. It was u 1.727 Seneca his resolution to his friend Lucilius, when he requested his advice, what thing hee would have him principally to avoyd; and it may be a sa∣tisfactory answer to this Objection. For how can men be worse imployed, then in hearing, seeing, learning all kinde of vice, of villany, and lewdnesse whatsoever? then in depraving both their mindes and manners, and treasuring up damnation to their soules? x 1.728 This is the onely good imployment, that our Play-haunters have at Playes, which is the worst of any. This Objection therefore is but idle.

The 3. Objection which Play-frequenters make for the seeing of Playes,* 1.729 is this. That the frequenting of Stage-playes (as their owne experience witnesseth,) doth men no hurt at all: it neither indisposeth them to holy duties, nor inticeth them to lust or lewdnesse: therefore it is not ill. An Objection made in y 1.730 Chryso∣stomes time, as well as now.

To this I answer first; that Play-haunters are no

meete judges in this case, because most of them being yet z 1.731 in the state of sinne and death, are altogether sence∣lesse of the growth and progresse of their corruptions, of which they take no notice. Excellent to this purpose is that speech of a 1.732 Seneca Quare vitia sua nemo confite∣tur? Quia etiam nunc in illis est. Somnium narrare, vigi∣lantis est; & vitia sua confireri, sanitatis indicium est Expergiscamur ergo, ut errores nostros coarguere possimus. Stage-haunters are for the most part lulled asleepe in the Dalilaes lappe of these sinfull pleasures, yea they are quite dead in sinnes and trespasses; their b 1.733 eyes are so blinded that they will not see, their hearts so hardned that they cannot discerne, their consciences so cauterized that they never seriously behold nor yet examine the execrable filthinesse, greatnesse, multitude, growth, or daily increase of their beloved sinnes and lusts; no mar∣vaile therefore if they affirme this falsehood; that [ 2] they receive no hurt at all from Stage-playes. Second∣ly, every man (especially those who were never tho∣rowly humbled for their sinnes, as few Play-frequen∣ters are,) is a * 1.734 corrupt, a partiall, and so an unfitting ••udge, in his owne cause. As therefore men in ordinary differences, referre the censure and determination of their owne causes to indifferent Arbitrators who are no wayes ingaged in their suits, declining their owne particular discitions to avoyd all partiality; it being a∣gainst reason (as d 1.735 M^r. Littleton and our Law-bookes teach us,) that any man should be the Iudge of his owne cause. Or as e 1.736 Aristotle writes of Physicians, that they use the helpe of other Physicians in their owne sicknesse, be∣cause they cannot discerne the true touch of their owne diseases by reason of their distemper: the same should our Play-haunters doe in this particular; referre the examination of the hurt they receive from Playes and Play-houses unto others, who are impartiall judges; but not unto themselves, whom selfe-love makes too [ 3] partiall. Thirdly, I answer with S. Hierom; f 1.737 Tunc

maxime oppugnaris, si te oppugnari nescis. Adversarius no∣ster, tanquam leo rugiens, aliquem devorare quaerens cir∣cumit; & tu pacem putas? Sedet in insidijs; insidiatur in occulto; & tu frondosae arboris tectus umbraoulo, molles somnos futurus praeda, carpis? Inde me persequitur luxuria, inde compellit libido, ut habitantem in me Spiritum sanctum fugem, ut templum ejus violem: persequitur, inquam, me hostis, cui nomina mille, mille nocendi artes•• & ego infaelix victorem me putabo, dum capior? In illo aestu Charybdis luxuriae salutem vorat. Ibi ore virgineo ad pudicitiae per∣petranda naufragia, Scylla seu renidens, libido blanditur. Hic barbarum litus, hic Diabolus pyrata cum socijs portat vincula capiendis. Nolite credere, nolite esse securi. Licet in modum stagni fusum aequor arrideat; licet vix summa ja∣centis elementi spiritu terga crispentur: magnos hic cam∣pus montes habet; intus inclusum est periculum, intus est hostis, expedite rudentes, vela suspendite; tranquillitas ista tempesta•• est. Stage-players and Play-haunters are com∣monly most dangerously corrupted by the Playes they act and see, when as they are least sensible of their hurt; yea their oft resort to Playes and Play-houses which perchance did somewhat gall their consciences at the first, hath made them sencelesse of their mischiefe at the last. g 1.738Vulnere vetusto & neglecto callus obducitur, & eo insanabile quo insensibile fit. Solum est cordurum quod semetipsum non exhorret quia nec sentit. I shall there∣fore shut up this reply with that of h 1.739 Bernard, which I would wish all unlamenting Play-haunters & sinners to consider. Scio, longius à salute absistere membrum quod ob∣stupuit, & aegrum sese non sentientem, periculosius laborare. Fourthly, the hurt men receive from Stage-playes, is [ 4] like the growth of their bodies, it increaseth by cer∣taine insensible degrees, so that it is hardly discerned whiles it is growing, till time hath brought it to matu∣rity. i 1.740 Nemo repente fit tu pissimus: is as true as ancient. No man becomes extreamely vitious on a sudden, but by unsensible gradations, and so doe Play-haunters too,

even by those seeds of vice which Stage-playes sow and nourish in them. What k 1.741 Seneca writes of the discourses of lewde companions; Horum sermo mul∣tum nocet; Nametiam si non statim officit, semina in ani∣mo relinquit; sequitur{que} nos etiam cum ab illis discesseri∣mus resurrecturum posteà malum. The same may I truely write of Playes; whose evill fruits, like * 1.742 tares that are buried under ground, are oft concealed for a time, till at last they bud forth by degrees, and come to perfect ripenesse; and then they are abvious unto all mens view. No wonder therefore if Play-haunters disco∣ver not the hurt they receive from Playes, because it creepes thus on them by imperceptible gradations, though faster upon some then others. But albeit Play-haunters feele no hurt at first, (no more then those who drinke downe poyson in a sugered cup, which yet proves fatall to rhem at the last, though it were sweet and luscious for the present,) yet when terrors of con∣science, death, and judgements, when crosses and affli∣ctions shall thorowly awaken them; when God shall set all their sinnes in order before them, or bring them by his grace and mercy to sincere repentance, then they shall finde and know it to their griefe (as sundry l 1.743 penitent Players and Play-haunters have done before them,) that Stage-playes have done them hurt indeed. Fiftly, [ 5] Stage-playes have exceedingly m 1.744 depraved, corrupted many Spectators from time to time, and drawne them on to divers sinnes, which have even sunke their soules to Hell; as the premises largely testifie: And can any then think to escape all danger, even where they have seene so ma∣ny perish? Can any man rest secure where multitudes have miscarried? What n 1.745 S. Cyprian therefore writes in a like case, that shall I here commend to Stage-haun∣ters. Ad vos nunc mea exhortatio convertitur, quos no∣lumus experiri talia praecipitia ruinarum. Metuite quan∣tum potestis ejusmodi casus exitia. Et in ista subversione labentium vos experimenta perterreant. Nimium praeceps

est quitransire contendit, ubi alium conspexerit cecidisse, & vehementer infrenis est cui non incutitur timor alio pe∣reunte. Amator vero est salutis suae qui evitat alienae mortis incursum, & ipse est providus qui solicitus fit cladi∣bus caeterorum. Adversa est confidentia quae periculis vi∣tam suam pro certo commendat; & lubrica spes est quae in∣ter fomen••a peccati salvari se sperat. Incerta victoria est, inter hostilia arma pugnare; & impossibilis liberatio est ••lammis circundari, nec ardere; quod o 1.746 Solomon non negat, dicens. Quis alligabit in sinu suo ignem, vestimenta autem sua non comburet? Credite quaeso vos, credite divinae fidei quinimo plu•• quàm nostrae. Difficile quis venenum bibet & vivet: verendum est dormienti in ripa, ne cadat, cum dicat Apostolus, p 1.747 Qui se putat stare videat ne cadat. In h••c parte expedit plus bene timere, quàm male fidere. Et uti∣lius est infirmum se homo cognoscat, ut fortis existat; quàm fortis videri velit, ut infirmus emergat. Sixtly, [ 6] all Play-haunters receive much hurt from Stage-playes q 1.748 what ever they pretend: For first, these Playes enflame their lusts, ingender unchast affections in their soules; mispend their mony and time, indispose them to Gods service & sincere repentance, by inthralling them in the guilt of sundry other mischiefes, as I have r 1.749 elsewhere largely prooved. Secondly, it makes them guilty of all the sinnes that are either acted or committed at the Play-house; of all the Play-poets, all the Actors wicked∣nesse which they maintaine and cherish both with their purses and presence. A fearefull mischiefe. s 1.750 Nam qui alios peccare fecerit, multos secum praecipitat in mortem, & necesse est ut sit pro tantis reus, quantos secum traxerit in ruinam; as Salvian well observes. Thirdly, your very contribution unto Players for their Playes and action if Saint t 1.751 Augustine and others may be cre∣dited, is a very great and hainous sinne; of which every Play-haunter is guilty•• And is it not the greatest hurt that can be, to be guilty of an hainous sinne, which sub∣jects men to Gods curse and vengeance here, and to

[ 4] eternall torments hereafter? Fourthly, your very ex∣ample in frequenting Playes and Play-houses, as it is u 1.752 scandalous and offensive to Gods Church, Gods Saints, x 1.753 and u••beseeming the Gospell of Christ, so it is a meanes to harden vitious Play-haunters, to encourage and draw on many Spectators unto Stage-playes, who are pol∣luted, vitiated, and made worse by them: whose ••ins shall certainely be put on your, as well as on their scores at last, whose lewde example was the originall occasion both of their sinne and hurt. I shall therefore cloze up this reply with that of y 1.754 Chrysostome, to those who made this very objection. Sed ego, inquies, ostend••m, nihil multis huj••smodi ludos ob••uisse: im••ò veroid maxi∣mè nocet, quod frustrae & incassu•• temp••••s consumi••, & scandalum alijs offers. Nàm ets•• tu quod••m excelsi animi robore, nihil inde tibi ••••li contraxisti: ••••••t••men qu••niam alios imbecilli••••es exemplo tui spectaculorum studios••s fe∣cisti, quomodo non ipse malum tibi contraxisti, qui causam mali committendi alijs praebuisti? Qui enim 〈◊〉〈◊〉 corrum∣puntur tam viri quàm mulieres, omnes corruptionis crimi•••• & causam in caput tuum transferunt. Nam quemadmo∣dum si non esseu•• qui spectarent, nec essent etiam qui lude∣rent: sic quoniam uter{que} sunt causa peccatorum quae com∣mittuntur, ignem etiam patientur. Quare quamvis ••nimi tui ••odestia eff••cist••, ut nihil tibi inde obfuerit, quod ego fieri posse non arbitror: quoniam tamen alij causa ludorum multa peccaru••t, gr••ves propter hoc paenas lues, quamvis etiam multô modestior & temperantior esses, si nullo modo e•• per∣geres. Which passage (formerly z 1.755 Englished) I would [ 7] wish all Play-haunters seriously to consider. Lastly, admit that many Spectators ••eceive no hurt from Stage-playes; yet certainely they are very dangerous temptations unto evill; and it is Gods preventing grace alone, of which no Play-haunter can pre∣sume, that preserves men from their grosse corrup∣tions. Why then shall wee runne our selves into such temptations, such infectious, insinuating, i•• not ensna∣ring

pleasures of sinne, which wee may avoyd with safety, but not resort to without feare of danger? a 1.756 Quid tibi necesse est in ea versari domo in qu•• necesse ha∣bea•• aut perire, aut vincere? Quis unquam mortalium juxta viperam securos somnos cepit? quae et si non perculia••, certè sollicitat. Securius est perire non posse, qu••m juxta periculum nonp••risse. O therefore let us flie these pe∣stiferous Enterludes which will endanger hurting us, if that they harme us not.* 1.757

If any here reply, as some did to b 1.758 Tertullian in this very case: That the Sunne shines on a dung-hill, and yet its beames are not defiled by it: so men may looke ••n Stage-playes and yet not be polluted; c 1.759 for unto the pure all things are pure: And admit there be some obscenity in Stage-playes, yet chaste hearts and eares will not be tainted with it. d 1.760 Auribus enim castis obscan•• sermones cum sono defici••••t, nec secretum pudici cordis irr••mpunt: nec ••rum∣pit serm•• turpis ex mente nisi se voluntarie mens autè cor∣rumpat, quàm recipiat aliquid unde corrumpatur, aut pro∣ferat. Turpia quo{que} verba per aures ingressa, quid praeva∣lent, si non fuerint arbitrio mentis admissa? Quando au∣tem praevalent, non ipsam corrumpunt mentem, sed jam corruptam spon••e reperiunt. Pulchrorum quo{que} corporum formae per oculos irrepentes, animum non movent incorrup∣tum; & quandò corruptibiliter movent, non corrumpun•• sarum, sed ostendunt propria voluntate corruptum; as Pro∣sper Aquitanicus writes.

To this I answer first,* 1.761 that the Sunne is of a pure and celestiall nature, uncapable of any defilement whatso∣ever; its shining therefore on a dunghill can no wayes maculate its pure rayes, which oft-times make the dung-heape stinke the more. But mans nature as it was capable of pollution at the first, before Adams fall, so it is * 1.762 altogether ••ilthy, stinking, and corrupted since, more apt to be inflamed with any lascivious amorous spee∣ches, gestures, Playes and Enterludes, then Tinder, Gun-powder, Flax, or Charcole are with the least

sparkes of fire. f 1.763 Every Sonne of Lapsed Adam is borne into the world a sinfull, uncleane, depraved creature, over∣spred with a universall leprosie of corruption: g 1.764 all the ima∣ginations of his heart are evill, yea onely evill, and that continually: h 1.765 yea all his righteousnesse is but as menstruous rags, and i 1.766 in him there dwells nothing that is good: his very k 1.767 eyes being full of adultery, so that they cannot cease from sinne; and his l 1.768 heart most desperately wicked and de∣ceitfull above all things, as both Scripture and experi∣ence teach us: No wonder then if Stage-playes (which if we believe m 1.769 S. Chrysostome, are farre more contagious & filthy th••n any dung,) defile mens vitious natures, though no stinking dung heape can pollute the shining Sunne. We see that n 1.770 the very sight of the forbidden fruit was sufficient to tempt Adam and Eve to sinne even before their Natures were depraved: and we know o 1.771 that the casuall sight of Bathsheba was sufficient to provoke even regenerate David to an adulterous act: And will not then the pre∣meditated voluntary delightfull beholding of an un∣chast adulterous Play, much more contaminate a vo∣luptuous, carnall, gracelesse Play-haunter, who lies rot∣ting in the sinke of his most beastly lusts? A very Hea∣then could informe us thus much: p 1.772 Ad deteriora non tantum pronum iter est, sed etiam praeceps; that mans nature is not onely prone, but precipitate unto evill things: and shall Christians then thinke themselves, as uncapable of contagion as the shining Sunne? God forbid: we may perchance•• bee such in Heaven hereafter, as neither q 1.773 vèlle, ne•• posse peccare; but here we cannot be such; For what man among us can say, r 1.774 that he hath made hi•• heart cleane, and that he is pure from his sinne? Certaine∣ly if any dare say so, (as some Papists write of their ••u∣per-errogating super-arrogant Saints,) s 1.775 St. Iohn•• will tell him that he is a lyer, and there is no truth in him. And although t 1.776 unto the pure all things (that is all good, all

lawful••, all indifferent things, all meates and drinkes, for of them the Apostle speakes) are pure, yet unto the impure (and such * 1.777 for the most part are all Play-haunters) all things (that is all good, all indifferent things, all meates, all drinkes and recr••••tions) are uncleane; and so by con∣sequence Stage-playes too; because their very conscience•• is defiled. Secondly, whereas it is objected, that evill [ 2] things corrupt not chaste or honest eyes, or eares, or hearts. I answer, that it is true indeed in these three particular cases: First, when as the evils which men [ 1] see or heare are meerely casuall, not run unto of set purpose upon deliberation. Secondly, when men are [ 2] necessitated to heare and see them, even against their wills: and yet in these two cases they prove * 1.778 oft-times contagious. Thirdly, when as men see or heare them [ 3] * 1.779 with highest detestation of their lewdnesse, and strong re∣solves against them: not with delight or approbation. But thus men see and heare not Stage-playes, to which they purposely and willingly•• resort, in which they place their pleasure and delight. Therefore they can∣not but corrupt, yea dangerously defile them, because they doe not loath but love them over-much. And what so apt to contaminate and deprave men, as that which they best affect?

The last Objection for the seeing of Playes is this:* 1.780 If you debarre us from beholding Stage-playes (say some) you will then deprive us of all our mirth, our pleasures, and cause us for to live a melancholy, sad, dumpish lif••, the which we cannot brooke: therefore you must still permit us to resort to Playes.

To this I answer first:* 1.781 that it is the condition of all voluptuous carnall persons, to deeme themselves much restrained, when as they are inhibited from any one sin∣full pleasure in which they take delight; as if u 1.782 all their comforts, their contentments, yea their life it selfe, were utterly lost and gone. Let a Drunkard be but restrained

from his Cups and Pot-companions; an Whore-ma∣ster from his Queanes and Whoredomes, a common Dicer from his unlawfull gaming, or a Play-haunter from his Stage-playes, which delight and feed his lusts; x 1.783 they presantly thinke themselves undo••e, yea quite be∣reaved of all their pleasures: and all because they place their happinesse, their chiefe delights in these their carnall contentments, which alwayes end in horror. But alas what * 1.784 hard in••urious rest••aine is this, to inhibit them from sinne and sinfull things, which would certainely plung them into eternall misery, from which the very Lawes of God, of nature, of Nations have long since de∣bard them, under the severest penalties? What, are Chri∣stians growne now such carnall Epicures, as to thinke there is no pleasure, mirth or solace but in sinne alone, in amorous Pastorals, obscene lascivious speeches, jests, and Enterludes, or such lewde notorious abominations as should even pierce all Christian hearts with griefe? y 1.785 what, is there no pleasure thinke we but in that which God prohibits? in that which he and all good men abhorre? in that which shuts men out of Heaven, and poasts them on to Hell? Good God, if these be the chiefe delights of Christians now, which was the vice, the shame of Pagans, of Christians heretofore, why doe any such vo∣luptuous carnall Christians hope for Heaven? Are there any lascivious Stage-playes, Spectacles, Songs, or such like sinfull vanities there? are there any such lust-fomenting, sin-engendring sports or pastimes in Hea∣ven, as carnalists delight in here on earth? O no, z 1.786there is no uncleanesse, vanity or lasciviousnesse in that holy place•• If men therefore thinke themselves miserable when they are deprived of these pleasures here, what happi∣nesse

can they hope to finde in Heaven hereafter, where there are no such Enterludes, such carnall content∣ments as they delight in now? If then wee may bee happy, yea eternally happy in the highest degree with∣out these lust-enraging Enterludes hereafter, why should wee deeme our selves unfortunate in being re∣strained from them now? especially since Christ himselfe informes us, * 1.787 that if any man will come after him, he must deny himselfe in all his sinfull pleasures, and crucifie his flesh with the affections and lusts thereof. The Saints and Angels now in Heaven; the Primitive Church and Christians, yea and many Pagans, whiles they were on earth, accounted their lives most comfortable, though they wanted Stage-playes, a 1.788 yea, this was one of their greatest contentments, that they had quite abandoned them: Nay those very Saints of God on earth, who now lead the most comfortable, joyfull, happy lives of all men in the world, are such who never come at Stage-playes•• and many carnall men there are who live full mer••y, full jolly lives without them. This Objection there∣fore is but frivolous. Secondly, though men are de∣prived [ 2] of Stage-playes, of all other unlawfull pleasures whatsoever; yet they have choyce enough of sundry lawfull recreations, and earthly solaces with which to exhilerate their mindes; and sences: b 1.789 They have the seuerall prospects of the Sunne, the Moone, the Planets, the Stars, the water, the earth, with all the infinite c 1.790 variety of Creatures, of Fishes, Birds, Fowles, Beasts, cre••ping things, Trees, Herbes, Plants, Rootes, Stones, and Mettals that are in them, to delight their eyes: They have * 1.791 the Musicke of all Birds and singing creatures to please their eares; the incomperably delicate d 1.792 ••doriferous sents and perfumes of all H••arbes, all Flowers, Fruits, &c. to refresh their noses•• the * 1.793 savory tastes of all edible creatures to con∣tent their pallats, so farre as the rules of sobriety and

temperance will permit: the pleasures * 1.794 that Orchards, Rivers, Gardens, Ponds, Woods, or any such earthly Paradices can affoord them: the * 1.795 comfort of Friends, Kindred, Wives, Children, Possessions, wealth, and all other externall blessings that God hath bestowed upon them. And what want of pleasures, of contentments can they complaine of, who have all these for to delight them, the very meanest whereof are farre more pleasant, then the very best of Enterludes, then all our Stage-playes put together? Besides, though men are debard from Stage-playes, Dicing, or mix lascivious Dancing, or any other unlawfull sports, they have store of honest, of healthfull recreations still remaining, with which to refresh themselves; as walking, riding, fishing, fowling, hawking, hunting, ringing, leaping, vauting, wrestling, running, shooting, * 1.796 singing of Psalmes and pious Ditties; playing upon musicall Instruments, casting of the Barre, tossing the Pike, riding of the great Horse, (an exercise fit for men of quality) running at the ring, with a world of such like lawdable, cheape, and harmlesse exercises; which being used in due season, with moderation, tem∣perance, and all lawfull circumstances, will prove more wholsome to their bodies, more profitable & * 1.797 delight∣full to their soules, then all the Enterludes, the unlaw∣full Pastimes in the world. Men need not therefore complaine for want of recreations in case they are de∣prived of Playes, when they have such plenty of farre better sports. Thirdly, admit the objection true, that you shall be stript of all your earthly pleasures in case you are kept from Playes, yet what prejudice should your soules or bodies suffer by it? Carnall worldly pleasures, you know, are no part, no particle of a Chri∣stians comfort, hee can live a most happy joyfull life without them; yea he can hardly live happily or safely with them. Worldly pleasures are full of dangerous

soule-entangling snares, which are apt to endanger the very best of Christians. Hence was it, * 1.798 that holy Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sinne for a season. Hence our e 1.799 Sa∣viour pronounceth an woe unto them that laugh now, for they shall weepe and lament hereafter; Hence f 1.800 S. Iames adviseth men, to turne their laughter into mourning, and their joy into heavinesse: And g 1.801 Solomon hereupon in∣structs men; that it is better to goe to the house of mour∣ning, then to the house of feasting; for that is the end of all men, and the living will lay it to his heart. That sorrow is better then laughter, for by the sadnesse of the countenance the heart is made better: And that the heart of the wise is in the house of mourning, but the heart onely of fooles in the house of mirth: there being nothing more dangerous to mens soules, h 1.802 more opposite to their vertues, then carnall pleasures. This Heathen men long since acknowledged. Voluptas esca malorum quâ nulla capitalior pestis homini∣bus à natura datur, Nihil altum, nihil magnificum & di∣vinum suscipere possunt, qui suas omnes cogitationes abje∣cerunt in rem tàm humilem at{que} contemptam: writes i 1.803 Cicero. Respuendae sunt voluptates, enervant & effaeminant. Voluptati indulgere initium omnium malorum est. Indu∣randus ita{que} est animus & blandimentis voluptatum procul abstrahendus. Vna Hannibalem hyberna soluerunt, & in∣domitum illum nivibus at{que} Alpibus virum enervave∣runt fomenta Campaniae. Armis vicit, vitijs victus est, &c. Debellandae ita{que} sunt imprimis voluptates; is the advice ofk 1.804 Seneca. And good reason is there for it.

Quippe nec ira Deûm tantum, nec tela, nec hostes, Quantum sola noces animis illapsa voluptas,

as l 1.805 Silius Italicus affirmed long agoe: answerable to which is that of m 1.806 Scipio, appliable to our present times. Non est tantum ab hostibus armatis aetati nostrae pericul••, quantum à circumfusis undi{que} voluptatibus: qui eas sua temperantia frenavit ac domuit, multo majus decus majo∣rem{que} victoriam sibi peperit quàm nos Syphace victo habe∣mus.

And is it then any such tedious irkesome matter for Christians out of their love to Christ, (for whom they should part with * 1.807 all things) to part with these their worldly pleasures, so dangerous to their soules, when as Pagans have thus censured, abandoned them long a∣goe? Let us therefore contemne the losse of these our worthlesse, vaine and sinfull Enterludes, n 1.808 whose danger farre exceeds their pleasure, and since we shall not enjoy them hereafter in Heaven, let us not desire them whiles we are on earth. Fourthly, this world, this life is o 1.809 no time, no place for pleasure, mirth or carnall jollity, it being onely a vale of misery, a place of sorrow, griefe and labour to all the Saints of God. p 1.810 Cum enim legatur Adam in loco voluptatis ab initio positus ut operaretur, quis sanum sapiens, filios ejus in loco afflictionis ad feriandum positos arbitre∣tur? Every man is q 1.811 borne into this world weeping, to signi∣fie that it is a place of teares, not of laughter; a prison, not a Paradice; and shall we then thinke to make it onely a Theater of jollity and delights? Fiftly, let no men so far deceive themselves, as to expect an * 1.812 earthly Paradice and an heavenly too; as to enjoy the pleasures of earth and Heaven both. r 1.813 Delicatus es frater si & hic vis gaudere cum saeculo, & posteà regnare cum Christo, writes Saint Hierom. Alas, those who receive their pleasure in this life, must not looke for any comfort, but torments one∣ly in the life to come, s 1.814 and so much pleasure as they have enjoyed here, so much torment shall they susteine hereafter t 1.815 None reape injoy hereafter, but those who sow in teares of godly sorrow now. u 1.816 Our light afflictions (not our carnall

pleasures) which are but for a moment, are the onely in∣struments that purchase for us a farre more exceeding and eternall weight of glory. x 1.817 Through many afflictions (not through the pleasant way of worldly pleasures and Spe∣ctacles which are quite out of the rode to Heaven) we must all enter into the Kingdome of Heaven, y 1.818 where all teares shall be wiped from our eyes, which here must ever flow with teares of sorrow for our owne and others sinnes. Me∣morable is that speech of Abraham to the rich man. z 1.819 Luke 16.25. Sonne, remember that thou in thy life time receivedst thy pleasure, (as some Translations render it) and Lazarus paine; but now he is comforted, and thou art tormented. Lo here, a voluptuous life, ending in torments; and a sorrowfull life terminating in eternall blisse. It is recorded of the wicked, Iob 21.12, 13. That they take the Timbrel and Harpe, and rejoyce at the sound of the Organ: they spend their dayes in wealth and in a moment goe downe to Hell. And Solomon, Eccles. 11.8, 9. speakes thus unto all voluptuous persons who delight in worldly jollity: If a man live many yeeres, and rejoyce in them all, yet let him remember the dayes of darkenesse for they are many. All that commeth is vanity: Rejoyce, O Young man, in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee to Iudgement. Which two remarkable places coupled with Revel. 18.7. How much she hath glorified herselfe and lived deliciously, so much torment and sorrow give her: are sufficient evidences that all worldly pleasures without Gods merci•• and repentance bring men onely to * 1.820 Hell, to torments at the last. It will be therefore your happines, your a 1.821 eternall ad∣vātage, not your prejudice, to foregoe all your sinfull pleasures

now, that so ye may gaine far greater, far better in Heaven [ 6] hereafter. Sixtly, those Enterludes and carnall pastime•• wherein the world takes so much solace, can bring no true joy to a Christians heart, who tramples upon them as not worthy the enjoying. It is an excellent saying of b 1.822 Bernard: Gustato spiritu, necesse est desipere carnem: affectanti caelestia, terrena non sapiunt: aeternis inhanti, fa∣stidio sunt transitoria. Revera illud verum & solum est gau∣dium, quod non de creatura sed de creatore concipitur, & quod cum possideris nemo tollet à te. Cui comparata omnis aliunde jocunditas, maeror est; omnis suavitas, dolor est; omne dulce, amarum; omne decorum, faedum; omne po∣stremò quodcun{que} aliud delectari possit, molestum. Every pious Christian hath the c 1.823 God of all comfort and consola∣tion, (without whom nothing is pleasant,) with all his great and glorious attributes: the mercies of God the Father; the merits and soule-saving passion of God the Sonne; the consolations, joyes and graces of God the holy Ghost; the wisedome, power, goodnesse, eter∣nity, omnipotency, mercy, truth and alsufficiency of the sacred Trinity, * 1.824 which are onely able for to fill the soule: the word, the promises of the God of truth; the eternall joyes of Heaven; the fellowship of the blessed Saints and Angels, to ravish, solace, and rejoyce his soule upon all occasions: on these he may cast the eyes, yea fix the very intentions and desires of his heart: in the••e his affections may even satiate themselves, and take their full contentment, without any subsequent re∣pentance, sinne, or sorrow of heart: Those then who cannot satisfie their soules with these celestiall Specta∣cles, and soule-ravishing delights, in which all Chisti∣ans place their complacency and supreme felicity, it is

a sure character, that they have yet no share in Christ, no acquaintance with the least degrees of grace, no in∣terest in Gods favour, no true desire of grace, of Hea∣ven, and everlasting life, which would soone embitter and debase al worldly pleasures, which are but cyphers in respect of these. Lastly, if any Play-haunter bee yet [ 7] so devoted to his Play-house Spectacles that he will not part with them upon any tearmes: let him then behold farre better, farre sublimer Spectacles then these with which to delight himselfe; which I shal commend unto him in S. Augustines words: Quid ergo facimus fratres? writes d 1.825 he in our very case. Dimissuri eum sumus? sine spectaculo morietur, non subsistet, non nos sequetur. Quid ergo faciemus? Demus pro spectaculis spectàcula. Et quae spe∣ctacula daturi sumus Christiano homini, quem volumus ab illis spectaculis revocare? Gratias ago Domino Deo no∣stro, sequente versu ostendit nobis quae spectatoribus spectare volentibus spectacula praeberemus, & ostendere debeamus. Ecce aversus fuerit à Circo, à Theatro, ab Amphitheatro, quaerat quod spectet, prorsus quaerat; non eum relinquimus sine spectaculo. Quid pro illis dabimus? Audi quid se∣quitur. Multa fecisti tu Domine Deus meus mira∣bilia tua. Miracula hominum intuebatur, inten∣dat mirabilia Dei. Multa fecit Dominus mirabilia sua, haec respiciat. Quare illi viluerunt? Aurigam laudas regentem quatuor equos, & sine lapsu at{que} offensione curren∣tes. Forte talia miracula spiritalia non fecit Dominus. Regat luxuriam, regat injustitiam, regat imprudentiam: motus istos qui nimium lapsi haec vitia faciunt, regat & subdat sibi & teneat habena•• & non rapiatur: ducat quo vult, non ••rahatur quò non vult: aurigam laudabat, auri∣gam laudabit. Clamabat, ut auriga veste cooperiretur, im∣mortalitate vestietur. Haec munera, haec spectacula dedit Deus; clamat de caelo, Specto vos: luctamini, adjuvabo: vincite, coronabo, &c. Nunc specta histrionem. Didicit enim homo magno studio in fune ambulare, & pendens te suspendit. Illum attende aeditorem majorum Spectaculorum.

Didicit iste in fune ambulare, nunquid fecit in mare am∣bulare? Obliviscere Theatrum tuum, attende Petrum no∣strum, non in fune ambulantem, sed ut ita dicam, in mari ambulantem, &c, See here, pag. 345. to 349. to the same purpose. Christians then in this Fathers judgement have farre greater, farre better Spectacles then all the Play-houses in the world can yeeld them: They have * 1.826 many heavenly, sweet and spirituall Spectacles on which to cast their eyes and thoughts; these they must alwayes contemplate; not these base filthy Enterludes. I shall therefore cloze up this objection with that excellent passage of Tertullian, which answers it to the full. Nostrae caenae, nostrae nuptiae nondum sunt: non possum cum illis (Spectatoribus) discumbere, quia nec illi nobiscum. Vi∣cibus disposita res est. e 1.827 Nunc illi letantur, nos con••licta∣mur. f 1.828 Seculum (inquit) gaudebit, vos tri••tes eritis. Lu∣geamus ergo dum Ethnici gaudent, ut cum lugere caepe∣rint, gaudeamus; ne pariter nunc gaudentes, tunc quo{que} pariter lugeamus. Delicatus es Christiane, si & in seculo voluptatem concupiscis, im•• nimium stultus si hoc existimas voluptatem. Philosophi quidem hoc nomen quieti & tranquillitati dederunt, in ea gaudent, in ea avo∣cantur, in ea etiam gloriantur. Tu mihi metas & scenas & pulverem, & harenas suspiras. Dicas velim, non possu∣mus vivere sine voluptate, qui mori cum voluptate debebi∣mus? Nam quod est aliud votum nostrum, quàm quod & Apostoli; g 1.829 exire de seculo & recipi apud Dominum. Haec voluptas, ubi & votum. Iam nunc si putas delectamentis exigere spacium hoc, cur tàm ingratus es, ut tot, & tales voluptates à Deo contributas tibi satis non habeas, ne{que} recognoscas? Quid enim jocundius quàm Dei Patris & Domini reconciliatio, quàm veritatis revelatio, quàm er∣rorum recognitio, quàm tantorum retrò criminum venia? quae major voluptas, * 1.830 quàm fastidium ipsius voluptatis, quàm seculi totius contemptus, quam vera libertas, quàm conscientia integra, quam vita sufficiens, quàm mortis timor nullus, quod calcas Deos Nationum, quod Daemonia

expellis, quod medicinas facis, quod revelationes pe•• is, quod Deo vivis? Hae voluptates, haec spectacula Christianorum, sancta, perpetua, gratuita; in his tibi ludos circenses inter∣praetare; cursus seculi intuere, tempora labentia dinumera, metas consummationis expecta, societates ecclesiarum de∣fende, ad signum Dei suscitare, ad tubam Angeli erigere, ad martyrij palmas gloriare. * 1.831 Si scenicae doctrinae delectant, satis nobis literarum est, satis versuum est, satis sententia∣rum, satis etiam canticorum, satis vocum, nec fabulae, sed veritates, nec strophae, sed simplicitates. Vis & pugillatus & luctatus? praesto sunt, non parva sed multa. Aspice impudicitiam dejectam à castitate, perfidiam caesam à fide, saevitiam à misericordia contusam, petulantiam à modestia adumbratam, & tales apud nos sunt agones, in quibus ipsi coronamur. Vis autem & sanguinis aliquid? habes Chri∣sti. Quale autem spectaculum in proximo est, adventus Domini jam indubitati, jam superbi, jam triumphantis? Quae illa exultatio Angelorum, quae gloria resurgentium sanctorum? quale regnum exinde justorum? qualis civitas nova Hierusalem? At enim supersunt alia spectacula, ille ultimus & perpetuus judicij dies, ille nationibus insperatus, ille derisus, cum tanta seculi vetustas, & tot ejus nativitates h 1.832 uno igni haurientur. Quae tunc spectaculi latitudo? quid admirer? quid rideam? ubi gaudiam, ubi exultem spectans tot ac tantos reges, qui in caelum recepti nuntiabantur cum ipso Iove, & ipsis suis testibus inimis tenebris congemiscen∣tes? item praesid••s persecutores dominici nominis saevioribus quàm ipsi flammis saevierunt insultantibus contra Christia∣nos, liquescentes: quos praeterea sapientes illos philosophos coram discipulis suis una conflagrantibus ••rubescentes, qui∣bus nihil ad Deum pertinere suadebant, quibus animas aut nullas, aut non in pristina corpora redituras adfirmabant; etiam poe••as, non ad Rhodamanti nec ad Minois, sed ad in∣opinati Christi tribunal palpitantes. Tunc magis * 1.833 Tragaedi audiendi, magis scilicet vocales in sua propria calamitate. Tunc histriones cognoscendi solutiores multò per ignem: tunc spectandus auriga in flammea rota totus rubens: tunc

Xystici contemplandi, non in gymnasijs, sed in igne ja••u∣lati, nisi quod nec tunc quidem illos velim visos, ut qui ma∣lim ad eos potius conspectum insatiabilem conferre qui in dominum desaevierunt. Hic est ille (dicam) i 1.834 fabri aut quaestuariae filius, k 1.835 Sabbati destructor, l 1.836 Samarites & Dae∣monium habens. m 1.837 Hic est quem à Iuda redimistis, hic est ille arundinis & colaphis diverberatus, sputame••tis dede∣coratus, felle & aceto potatus. Hic est quem n 1.838 clam discen∣tes subripuerunt, u•• resurrexisse dicatur, vel hortulanus de∣traxit ne lactucae suae frequentia comeantium laederentur. Vt talia spectes, ut talibus exultes, quis tibi praetor, aut consul, aut quaestor, aut sacerdos de sua liberalitate praestabit? & tamen haec jam quodammodo per fidem habemus spiritu imaginante repraesentata. Caeter••m qualia illa sunt, o 1.839 quae nec oculus vidit, nec auris audivit, nec in cor hominis ascende∣runt? credo Circo, & utra{que} cauca & omni stadio gratiora.

ACTVS QVINTVS.

THe unlawfulnesse of penning, acting, and behold∣ing Stage-playes, being thus at large evinced, and those Objections answered, which are most usually op∣posed in their unjust defence, there is nothing now re∣maining, but that I should cloze up this whole Trea∣tise with a few words of exhortation to Play-poets, Players, and Play-haunters, whom the love of Stage-playes hath f 1.840 seduced, to their eternall prejudice.

And here I shall first of all beseech all Play-poets, to ponder with themselves; that they are the primary

causes of all the sinnes which Players, Playes or Play-houses doe occasion: not any one sinne is there that any Actors, Auditors, or Spectators commit by meanes of acting or beholding these their Stage-playes, but flowes originally from them, and g 1.841shall at last be set on their account: for if there were no Play-house-poets there could be no Playes to see or act, and so by conse∣quence no such accursed h 1.842 fruits of Stage-playes as now are too too frequent in the world, both to the publike and mens private hurt. Now tell mee I beseech you, what man, what Christian is there who in Gods, in mens account would thus be branded i 1.843for an inventor of evill things; a publike nursery of all sin and wicked∣nesse; a man borne onely for the common hurt both of himselfe and others, yea an instrument raysed up from Hell it selfe to draw on thousands to that horrid place of their eternall woe. k 1.844 Quanto autem non nasci melius fuit, quā sic numerari inter publico malo natos? l 1.845Bet∣ter had it beene for you never to have had a being, to m 1.846 have perished in the wombe like an untimely birth: yea happier were it that a n 1.847 milstone had beene fastned about your neckes and you so drowned in the very depth of the Sea, then that you should thus pull downe damnation, eternall damnation on your owne and infinite others heads by these your prophane ungodly Enterludes, which will o 1.848 prove no other at the last but the evidences of your vanity, folly, sinne and shame, and without repentance your owne and others destruction. O therefore deare Christian Brethren, as you tender your owne, the States, the Churches welfare; as you feare, that dreadfullp 1.849 reckning which you must shortly make before the Iudgement Seate of Christ, when q 1.850 all your idle, wanton, amorous, prophane, ungodly, scurrilous Playes and words, with all the sinnes they have produced, shall be charged on your soules; let me now perswade you with many a r 1.851 bitter sigh and teare, to lament your former, and seriously to renounce your fu∣ture

Play-making, as h 1.852 many tr••e penitent Play-poets have done before you, endeavouring to consecrate your much applauded wits, your parts and industry to Gods glory, the Churches, the Republikes benefit, your owne and others spirituall good, which you have formerly devo∣ted to the t 1.853 Devils pompes and service, u 1.854 the Republikes prejudice, sinnes advantage, Religions infamy, and mens common hurt. O consider, consider I beseech you, that as long as you continue Play-poets, you are but the u 1.855 professed agents of the world, the flesh, the Devill, whose pompes, whose lusts and vanities you have long since re∣nounced; that you doe but sacrifice your wits, your parts, your studies, your inventions, your lives to these accursed Masters, who can gratifie you with no other * 1.856 wages at the last, but Hell and endlesse torments; a poore reward for so hard a service. Doe not, O doe not then devote your pretious time, your flourishing parts of Poetry, Eloquence, Art and Learning to these usurping hellish tyrants, which you should x 1.857 wh••ly dedicate to your God, y 1.858 to whom they are onely due: but since you are * 1.859 no longer debtors to the flesh to live after the flesh, nor yet to the a 1.860 world, the Devill, or sinne to doe them servic••, let God alone henceforth enjoy them, b 1.861 from whom, for whom you did at first receive them. Alas my Brethren when you shall come to die, when * 1.862 terrors of conscience shall seize upon your soules, or when as d 1.863 Christ himselfe shall sit upon his Throne of Glory for to Iudge you, what good, what comfort, (yea what e 1.864 shame and f 1.865 horror) will all your Play-poems bring to your amazed spirits? then will you wish in earnest, O that we had beene so happy as never to have pend, or seene a Stage-play; yea woe be to us that we were ever ••o ill imployed as to cast away our time, our parts, our studies, our lear∣ning upon such heathenish, foolish and unchristian va∣nities. Alas, g 1.866 one day, one houre in Gods Courts, Gods

service, had h 1.867 beene farre better to us; then all t••e yeeres of our vaine uselesse lives, which wee have spent on Playes and Theaters, which now bring nothing else but a more multiplied treasure of endlesse miseries and con∣demnation on our owne and others soules, which these our Enterludes have drawne on to sundry sinnes. i 1.868 O that the day had perished wherein we were borne, and the night wherein it was said, there is a man-childe conceived! Why dyed we not from the wombe, why did we not give up the ghost when we came out of the belly, before ever we had learnt the art of making Playes? for then should wee have lien still and beene at rest; then had we beene free from all those Play-house sinnes and tortures which now ••urcharge our soules, then had wee never drawne such k 1.869 troopes of Players, of Play-haunters after us into Hell, whose company cannot mitigate, but infinitely enlarge our endlesse torments. And then all this over-late repentance will be to little purpose. O then be truely penitent and wise l 1.870 be••imes, before these dayes of horror and amaze∣ment over-whelme you, that so you may have m 1.871 peace and comfort in your latter ends, in that * 1.872 Great, that terrible Day of the Lord Iesus, when all impenitent Play-poets, Players, and Play-haunters m 1.873 faces shall gather blacknesse, their hearts faint, their spirits languish, their joynts trem∣ble, their knees smite one against the other, and their mouthes shreeke out unto the n 1.874 Mountaines to fall upon them, and unto the Rockes to cover them, for feare of the Lord, and for the glory of his Majesty, when he shall come in ••laming fire to render o 1.875 indignation and wrath, tribula∣tion and anguish to every soule of man that doth evill, whe∣ther he be Iew or Gentile. Certainely the time will p 1.876 come ere long, when the q 1.877 Sunne shall become blacke as sackcloth, and the Moone a•• blood: when the Starres of Heaven shall fall unto the earth even as a Figtree casteth her untimely fruit when shee is shaken with a mighty winde; when th••

Heave••s shall depart as a scrowle when it is rolled toge∣ther, and the Elements melt with fervent heat; when eve∣ry Mountaine and I sland shall be moved out of their pla∣ces, yea the earth also and the workes that are therein shall be burnt up with fire: when the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mighty men, (who now wallow securely in their sinfull lusts and pleasures without feare of God or man) and every Bond-man and every Free-man (who lives and dyes in sinne and vaine delights) shall hide them∣selves in the Dennes and Rockes of the Mountaines; yea say to the Mountaines and Rockes, fall on us, and cover us from the face of him that sitteth on the Throne, and from the wrath of the Lambe: for the Great Day of his wrath is come, and who shall be able to stand? And then what r 1.878 good, what profit will all the Stage-playes you have penned, seene, or acted, doe you? will they appease that sin-revenging Iudge, before whose Tribunall you shall then bee dragged? Will they any way comfort or support your drooping trembling soules? or any whit asswage your endlesse, easelesse torments? O no! * 1.879 no∣thing but Christ, nothing but grace and holinesse, (which the t 1.880 world, which Playes and Play-poets now deride and laugh at) will then stand you instead, and sheild of all the terrors of that dismall Day. * 1.881 Wherefore (beloved) seeing that all these dreadfull Spectacles, and this day of horror draw so nigh, be diligent that yee may be found of God in peace, without spot and blamelesse; abandoning Play-making, with all such fruitlesse studies, passing all the time of your sojourning here in feare, endevouring to be holy in all manner of conversation, even as God is holy; x 1.882 and growing up daily more and more in grace, and in the know∣ledge of our Lord and Saviour Iesus Christ, y 1.883 laying up in store for your selves a good foundation against the time to come; that so you may lay hold on eternall life, and re∣ceive that Crowne of righteousnesse which the Lord the righteous Iudge shall give at that Day to all those who

love, and wait for his appearing.

Secondly, I shall here beseech all voluntary Actors, [ 2] of academicall or private Enterludes, in the name and feare of God, as they tender the glory of their Creator and Redeemer, the peace of their owne consciences, the eternall welfare of their soules, or their owne cre∣dit and repute with men, now seriously to consider the intolerable infamy, sinfulnesse, shame, and vanity of acting Playes, which not only * 1.884the Primitive Christians, a••d Protestants, but even Pagans and Papists have con∣demned. Alas how can you justifie or excuse your selves in the sight of God for this your action, when as you are thus condemned in the eyes of men? or how can you appeare before God with comfort in the Day of Iudgement, when as you are unable to stand in∣nocent before mans tribunall in these dayes of grace? Certainely, if z 1.885 for every idle word that men shall speake, (yea and for every idle part or gesture to, which they shall act or use) they must give an account at the day of Iudge∣ment; what a dreadfull reckning must you then expect for all those idle wanton words and gestures which have passed from you whiles you have acted Playes? Repent therefore, repent I say with floods of brinish teares for wha•• is past, and never adventure the acting of any academicall Enterlude for time to come. And if any Clergie-men, who have taken ministeriall Or∣ders upon them, are guilty of this infamy, this impiety of prophaning, of polluting their high & heavenly pro∣fession by acting or dancing on any publike or private Stage; becomming thereby the worlds, the Devils pro∣fessed Ministers instead of Christs, to the intolerable scandall of Religion, the ill example of the Laity, (a 1.886 who are apt to imitate them in their b 1.887 lewdnesse) and their own deserved infamy; Let such disorderly histrionicall Di∣vines, consider that of * 1.888 Bernard, Si quis de populo de∣viat

solus perit, Verum Pastoris error multos involuit, & tantis ob est quantis praeest ipse. d 1.889 Verum tu Sacerdos Dei altissimi, cui ex his placere gestis, mundo an Deo? Si mundo, cur Sacerdos? Si Deo, cur qualis populus talis & Sacerdos? Nam si placere vis mundo, quid tibi prodest Sa∣cerdotium? Volens ita{que} placere hominibus, Deo non places. Si non places, non placas. Alas how can any commit the custody of their soules to such who are altogether neg∣ligent of their owne. e 1.890 Qui sibi nequam, cui bonus? * 1.891 Placet vobis ut illi homini credam animam meam qui perdidit suam? was S. Bernards question to Pope Inno∣cent; it may be mine to Patrons and Ordinaries who present or admit such Play-acting or other scandalous Ministers to the cure of soules, which ought to be de∣prived of all sacred Orders and preferments, as the g 1.892 pre∣cedent Councels and Canonists witnesse. But how ever such Actors chance to escape all humane penalties here, let them remember that they shall surely undergoe the everlasting censure of the h 1.893 Great Shepheard of the Sheep, Christ Iesus, hereafter: and let this for ever disswade them from this ungodly practise of personating Stage-playes, which hath beene most execrably infamous in all former ages. As for all professed common Actors, I shall here adjure them by the very hopes and joyes of Heaven, and the eternall torments of Hell, to abomi∣nate, to renounce all future acting, and this their i 1.894 hel∣lish profession, which makes them the very instruments, the arch-agents, the professed bondslaves of the Devill, the pub∣like enemies both of Church and State, the authors of their owne and others just damnation; excommunicating them both from the Church, the Sacraments, and society of the faithfull in this life, and everlastingly excluding them from Gods blessed presence in the life to come. You then who are but newly entred into this infernall unchristian course of Play-acting, consider I beseech you, that this your in∣famous profession is the broad beaten rode to all kinde of vice, of wickednesse & prophanesse; the readiest pas∣sage

unto Hell it selfe, in which you cannot finally pro∣ceed without the assured losse of Heaven; & a professed apprentiship to the very Devill, whose pompes, whose service you have long since renounced in your bap∣tisme; and therefore cannot now embrace without the highest perjury. O then take pitty on your owne poore soules before it be too late; before Stage-playes, sinne, and Satan have k 1.895 gotten such absolute full possession of you, as utterly to disable you to cast off their yoake: And now I pray say thus unto your soules; * 1.896 Cur ergo tan∣topere vitam istam desideramus, in qua quanto amplius vi∣vimus tanto plus peccamus? Quanto est vita longior, tanto culpa numerosior. Quotidie nam{que} crescunt mala & sub∣trahuntur bona. Mi••ime pro certo est bonus qui melior esse non vult: & ubi incipis nolle fieri melior, ibi etiam desinis esse bonus. Alas why will you die, why will you voluntari∣ly cast away your soules for ever by this trade of acting Playes, when as you need not hazard them if you will now renounce it? What, is there any profit or plea∣sure in your owne damnation? is there any advantage to be gotten by the Devils service? is there any safe living in the very mouth of Hell it selfe? Why then should you proceed on in this Diabolicall trade? Doe your Friends or gracelesse Paren••s presse, or else induce you to it, even against your wills? O give them that pa∣thetical resolute answer which Helyas the Monke once gave unto his Parents. m 1.897 Sime vere ut boni, ut pij Paren∣tes diligitis; si veram si fidelem erga filium pietatem habe∣tis, quid me patri omnium Deo placere satagentem inquie∣tatis, & ab ejus servitio cujus servire regnare est, retrahere attentatis? Vere nunc cognosco, n 1.898 quod inimici hominis do∣mestici ejus. In hoc vobis obedire non debeo, in hoc vos non agnosco parentes sed hostes. Si diligeretis me gauderetis uti{que} quiavado admeum at{que} vestrum, immo universorum patrem. Alioquin quid mihi & vobis? o 1.899 Quid à vobis

habeo nisi peccatum & miseriam? hoc solum quod gesto corruptibile corpus de vestro me habere fateor & agnosco. Non sufficit vobis quod me in hanc seculi miseriam miserum miseri induxistis, quod in peccato vestro peccatores pecca∣torem genuistis; quod in peccato natum de peccato nutri∣stis, nisi etiam invidendo mihi misericordiam quam conse∣cutus sum ab eo qui non vult mortem peccatoris, filium in∣super gehennae faciatis? O durum patrem! ô saevam ma∣trem! ô parentes crudeles & impios! imo non parentes sed peremptores, quorum dolor salus pignoris, quorum consola∣tio mors filij est. Qui me malunt perire cum ijs, quâm reg∣nare sine eis. Qui me rursus ad naufragium unde tandem nudus evasi, rursus ad ignem, unde vix semiustus exivi, rursus adlatrones à quibus semivivus relictus sum, sed mi∣serante Samaritano jàm aliquantulum convalui, revocare conantur, & militem Christi prope jam rapto caelo trium∣phantem, ab ipso jam introitu gloriae, tanquam canem ad vomitum, tanquam suem ad lutum, ad seculum reducere moliuntur. Mira abusio. Domus ardet; ignis instat à tergo, & fugienti prohibetur egredi, evadenti suadetur re∣gredi? & haec ab his qui in incendio positi sunt & obstina∣tissima dementia, ac dementissima obstinatione fugere peri∣culum nolunt? Proh furor! Si vos contemnitis mortem ve∣stram, cur etiam appetitis meam? Si inquam negligitis sa∣lutem vestram, quid juvat etiam persequi meam? Quare vos non potius sequimini me fugientem, ut non ardeatis? An hoc est vestri cruciatus levamen, si me etiam perima∣tis, & hoc solumtimetis, ne soli pereatis? Ardens ardenti∣bus quod solatium praestare poterit? Quae inquam consola∣tio damnatis socios habere suae damnationis, &c? Desinite igitur parentes mei, desinite, & vos frustra plorando affli∣gere, & me gratis revocando inquietere. Doth the love of gaine or pleasure allure you to it? Alas, p 1.900 what will it profit you to win the whole world (much lesse a little fil∣thy gaine, or foolish carnall momentany delight) and then to lose your soules? q 1.901 Remember therefore your Crea∣tor in the dayes of your youth, by abjuring the Devils ser∣vice,

and betaking your selves to Gods, lest the Devill being your lord and master in your youth, prove your tormentor onely in your age. r 1.902 Recedat ita{que} peccandi amor, succedat judicij timor. Nam quamdiu in vobis car∣nalium re••um vixerit appetitus, spiritalium à vobis sensu∣um elongabit affectus. Nemo in vas aliquo faetore corrup∣tum balsama pretiosa transfundit; & sicut dixit Dominus: Nemo mittit vinum novum in utres veteres. Difficile est ut assurgere ad bonum possis, nisi à malo ante diverteris: quamdiu nova delicta adijciuntur, vetera non curantur. Prorsus peccata non redimet, qui peccare non desinit: quia nemo potest duobus dominis servire. In uno animae domicilio iniquitas at{que} justitia, castitas at{que} luxuria simul habitare non possunt. Interdicatur igitur accessus voluptati, at{que} li∣bidini, ut domus munda pateat castitati: excludatur Dia∣bolus cum militia vitiorum, ut Christus cum choro possit intrate virtutum. You who have beene ancient Stage-players, and have served many Apprentiships to the Devill in this your infernall profession, O consider, con∣sider seriously I beseech you, the wretched condition wherein now you stand: your parts are almost acted, your last dying Scenes draw on apace, and it will not be long ere you goe off the Theater of this world s 1.903 unto your proper place; and then how miserable will your condition be? You have beene the Devils professed agents, his meniall hired servants all your lives, and must you not then expect his wages at your deathes? You have treasured up nought but wrath unto your selves against the day of wrath, whiles you lived here,t 1.904 precipita∣ting both your selves and others to destruction; and can you reape ought but wrath and vengeance hereafter if you repent not now? Your very u 1.905profession hath excommuni∣cated you the Church, the Sacraments, the society of the Saints on earth; and will it not then much more exclude you out of Heaven? * 1.906 O miserabilis humana conditio, & sine Christo vanum omne quod vivimus! was S. Hieroms patheticall ejaculation: and may it not be much more

yours, who have * 1.907 lived without Christ in the world, who have renounced his service, and betaken your selves to the Devils workes and pompes against your bapti••mall vow, as if you had covenanted by your selves and others to serve the Devill, and performe his workes, even then when you did at first abjure them: O then bewaile with many a bitter teare, with many an heart-piercing sigh; with much shame, much hor∣ror, griefe and indignation, the losse of all that precious time which you have already consumed in the Devils vassalage•• and since God hath forborne you for so many yeeres, out of his tender mercy, O now at last thinke it enough, yea too too much that you have spent your best, your chiefest dayes in this unchristian diabolicall lewde profession; professing publikely in z 1.908 S. Peters words; The time past of our lives may suffice us to have wrought the will of the Gentiles, and of the Devill to, we will henceforth live to God alone: If you will now cast of your former hellish trade of life, with shame and de∣testa••ion; if you will prove new men, new creatures for the time to come; Christs armes, Christs wounds, yea and the Church her bosome stand open to receive you, notwithstanding all the * 1.909 lusts and sinnes of your for∣mer ignorance. But if you will yet stop your eares, and harden your hearts against all advice proceeding on stil in this your ungodly trade of life, * 1.910 in which you cannot but be wicked, then know you are such as are marked out for Hell; b 1.911 such who are given up to a reprobate sence to worke all uncleanesse even with greedinesse, that you all may be damned in the Day of Iudgement, for taking pleasure in unrighteousnesse, and disobeying the truth. As therefore you expect to enter Heaven Gates, or to escape eternall damnation in that great dreadfull Day, c 1.912 when you must all appeare before the Iudgement Seate of Christ, to give a particular account of all those idle, vaine and sinfull actions gestures, words and thoughts, which have proceeded from you, or beene occasioned in others by you all your dayes; be

sure to give over this wicked trade of Play-acting without any more delayes, which will certainely bring you to destruction, if you renounce it not, d 1.913 as all true penitent Players have done before you. For if the righte∣ous shall scarcely be saved in the Day of Iudgement, where shall such ungodly sinners, as you appeare?e 1.914 Certainely, f 1.915you shall not be able to stand in Iudgement, or to justifie your selves in this your profession in that sinne-confounding soule-appaling Day: but g 1.916you shall then be punished with everlasting perdition from the presence of the Lord, & from the glory of his power, if the very riches of his grace and mercy will not perswade you to renounce this calling now; * 1.917 Quanto{que} diutius Deus vos expectavit vt emendetis, tanto districtius judicabit si neglexeritis: by how much the longer God hath forborne you here expecting your repētance, the more severely shal he then condemne you.

If any Stage-players here object,* 1.918 that they know not how to live or maintaine themselves if they should give over acting.

To this I answer first,* 1.919 that as it is no good argument for Bawdes, Panders, Whores, Theeves, Sorcerers, Witches, Cheaters, to persevere in these their wicked courses, because they cannot else maintaine themselves; so it is no good Plea for Players. h 1.920 No man must live by any sinfull profession; nor yet doe evill that good may come of it: therefore you must not maintaine your selves by acting Playes, it being a lewde unchristian infamous occupation. Secondly, there are divers lawfull callings and imployments by which Players might live in bet∣ter credit, in a farre happier condition then now they doe, would they but bee industrious: i 1.921 It is therefore Players idlenesse, their love of vanity & sinfull pleasures, not want of other callings, that is the ground of this objection. Thirdly, admit there were no other course of life but this for Players; I dare boldly averre that the charity of Christians is such, as that they would readily sup∣ply the wants of all such indigent impotent aged

Actors (unable to get their livelihood by any other lawfull trade) who out of conscience shall give over Playing. Certainely, the charity of Christians was such in k 1.922 Cyprians dayes, that they would rather maintaine poore penitent Actors with their publike almes, then suffer them to perish, or continue acting; and I doubt not but their charity will be now as large in this particular as it was then. Lastly, admit the objection true; yet it were farre better for you to die, to starve, then any wayes to live by sinne or sinfull courses. There is l 1.923 no absolute ne∣cessity at all that men should live; but there is this necessity lies on all men, not to sinne•• yea every pious Christian as is evident by the concurrent examples of all the Mar∣tyrs, should rather chuse to die the cruellest death, then to commit one act of sinne. Better therefore is it for Players to part with their profession for Christs sake even with the very losse of their lives and goods, (which m 1.924 they must willingly lose for Christ, or else they are not worthy of him,) then to retaine their Play-acting, and so lose their Saviour, themselves, their very bodies and soules for all eternity, as all unreclaimed, unrepenting Players in all probability ever doe. Let Players there∣fore if they will be mercifull to themselves, shew mer∣cy rather to their soules, then to their bodies or estates. * 1.925Talis enim misericordia crudelitate plena est, qua vide∣l••cet ita corpori servitur, ut anima juguletur. Quae enim charitas est, carnem diligere, & spiritum negligere? * 1.926 Quaeve discretio, totum dare corpori & animae nihil? Qualis vero mis••••icordia ancillam reficere & dominam interficere? Ne∣mo pro hujusmodi misericordia sperat se consequi misericor∣diam sed certissime potius paenam expectet. Yea let them re∣nounce their Play-acting though they perish here, rather then perish eternally hereafter to live by it now.

Lastly, I shall here exhort all Play-haunters, all Spe∣ctators of any publike or private Enterludes, to ponder

all the premised reasons and Authorities against Stage-playes, together with those o 1.927 severall soule-condemning wickednesses, sinnes, yea fearefull judgements, in which they frequently involue their Actors and Spectators: to re∣member, that they are the very p 1.928 Devils snares, his workes, his pompes, which they most solemnely renounced in their baptisme: that they are q 1.929 the greatest, the most pernicious corruptions both of their Actors, their Spectators mindes and manners; the onely Canker-wormes of their graces, their vertues; the chiefest incendiaries of their car∣nall lusts•• the common occasions of much actuall lewdnesse, sinne and wickednesse; the principall obstacles of their sin∣cere repentance; the grand empoysoners of their soules; and if we believe r 1.930 S. Augustine, the mortiferous broad bea∣ten way to Hell it selfe, and everlasting death, in which whole troopes of men run daily on unto destruction. O then let all these, all other fore-alleaged flexanimous conside∣rations divorce you now from Stage-playes, from Theaters, which else will seperate you from your God; and so engage your hearts, your judgements, your con∣sciences against them, as never to frequent them more upon any occasion or perswasion whatsoever. You have heard and seene at large what Censures, what Verdicts the * 1.931 Primitive Church, both before and under the Law and Gospell; the ancientest Christians, Councels, Fathers; the best Ch••istian, the best Pagan Nations, Emperours, Princes, States, Magistrates, Writers, both ancient and moderne, have constantly, have unanimously passed upon Stage-playes, Theaters, Players, Play-haunters, against whom Ter∣tullian, Cyprian, Chrysostome, Augustine, Salvian, and o∣ther Fathers, with sundry moderne Authors, have pro∣fessedly written ample Volumes: You have seene all

ages, all places, all qualities and degrees of men, t 1.932 Iewes and Gentiles, Greekes and Barbarians, Christians and Pa∣gans, Protestants and Papists, yea Popes and Iesuits to, concurring in their just damnation. Be not, O be not yee therefore u 1.933 wiser, nay worser, then all, then any of these Play-condemning Worthies who have gone before you; (whose harmonious Play-confounding resolutions agree∣able with the Scripture, if Saint x 1.934 Bernard may be cre∣dited, must binde you to renounce all Stage-playes, in the very selfesame manner as if God himselfe had expresly commanded you to abandon them:) frequent not Playes which they abominated; pleade not for Enterludes which they so seriously, so abundantly condemned: Let not that censure of holy y 1.935 Bernard be verified of you; that you have now not onely lost the power of the ancient Christian Religion, but even the very shew and outside to: but as you are Christians in name, in profession, so bee you such in truth, in practise. And since it was the z 1.936 most notorious character of Christians heretofore, to abo∣minate, to abandon Players, Playes and Play-houses; let it bee your honour, your piety, your practicall badge of Christianity to forsake them now: that so imitating the Primitive Play-renouncing Christians in their holinesse, you may at last participate with them in their eternall blisse. And so much the rather let me admonish you to withdraw your selves from Playes and Play-houses, because no ordinance of God can doe you any good, or clense you from your sinnes, whiles you resort to Theaters, as I have * 1.937 largely proved: heare but Saint Chrysostome once more to this purpose, where spea∣king against mens and womens parling, laughing, and ga∣zing

about in Churches (which * 1.938 hee severely censures) he writes thus. a 1.939 Nunquid theatrica sunt haec quae hîc geruntur? opinor autem quod id Theatris debeamus. Ino∣bedientes enim multos nobis constituunt & ineptos: quae enim hîc extruuntur, illic subvertuntur: & non hoc solum, sed & alias immunditias necesse est Theatri studiosis ad∣haerere. Et perinde fit ac si quis campum velit purgare, in quem fons lut•• fluens, ins••uat; quantum enim purgaris, tantum influit. Hoc & hîc fit, quando enim purgamus à Theatro huc venientes, & immundiciam afferentes, dum illuc iterum abeunt, majorem contrahunt immundiciam, quasi dedita opera sic vivant ut nobis negocium faciant, & iterum veniunt multo luto sordidati, in moribus, in gesti∣bus, in verbis, in risu, i•• desidia. Deinde iterum nos fodi∣mus, quasi dedita opera in hoc fodientes, ut puros illos di∣missos iterum videamus luto ac caeno inquinari. You then who have beene constant Play-haunters besmeared with their filth and dung for divers yeeres together, you who have spent your youth your manhood, your best and chiefest dayes * 1.940 which you should have dedica∣ted to God, your honest callings, and farre better things; on Playes, on Play-houses, and such lascivious sports, you who have cast away your money, your estates on Players, Playes & Play-houses, (the b 1.941 very factors, pompes and synagogues of the Devill) c 1.942 wherewith you should have cherished Christs poore needy members; You who have beene ancient Patriots, Supporters of Actors or their Enterludes either by your purses, or your presence, drawing thereby upon your soules the guilt of many a fearefull unlamented sinne; remember, O remember that it is now d 1.943 more then time for you to clense your selves from these Augaean Stables; with which you have beene too long defiled: to renounce these cursed pompes of Satan, which you have too long served; e 1.944 to redeeme the short remainder of that most sacred time which you have too prodigally, too sinfully consumed; to take some speedy serious course for the f 1.945 mortifying of

those soule-slaying ••leshly lusts which you have over-long fomented; for the g 1.946 adorning, the saving of those immor∣tall soules, which you have over-much neglected; for the h 1.947 attoning of that holy God, that blessed Saviour that sanctifying Spirit of grace, which you have too highly, too long i 1.948 provoked, k 1.949 crucified, l 1.950 grieved; which you m 1.951 can never doe whiles you resort to Stage-playes. And since the world, the flesh, the Devill have had your youth and strength, let God be sure to enjoy your age, whom you have n 1.952 sacrilegiously robbed of all the rest. Alas, all the time that you have already past in Play-haun∣ting, and such delights of sinne, hath beene but a time of spirituall death, wherein you have beene worse then nought in Gods account: o 1.953 Ab eo enim tempore cense∣mur ex quo in Christo renascimur, as Saint Hierom truely writes: and what other profit have you reaped from Playes or Play-houses, p 1.954 Nisi quod senes magis onusti peccatorum fasce proficiscimini, as the same Father speaks? O therefore now at last before it be too q 1.955 late, before death hath wounded you, Heaven excluded you, Hell devoured you, repent of all your former Play-haunting with many a sob and teare, abandoning all Playes, all Play-houses for the future; r 1.956 ut sic correcti at{que} in meliu•• reformati, qui admirati fuerant prius in Spectaculis insani∣am, nunc admirentur in moribus disciplinam. You who are but young and newly entred into this dangerous course of Play-haunting; you of whom I may say as * 1.957 Seneca once did of the Roman gentry; Ostendam nobi∣lissimos juvenes mancipia pantomimorum, remember that holy covenant which you not long since made to God in baptisme, s 1.958 to forsake the Devill and all his workes, the pompes, the vanities of this wicked world, with all the sin∣full lusts of the flesh, of which Stage-playes (as the t 1.959 Fathers

teach you) are the chiefe; O perjure, perjure not your selves, renounce not your christianity, your faith, your vow, your baptisme (by frequenting Playes) in your youth, your child-hood; u 1.960 bequeath not your selves so soone unto the Devill, after your solemne consecration unto God in Christ; let not him gaine possession of your persons, your service in your youth, that so hee may command, and challenge them in your age; * 1.961 Non enim obtin••bis ut desinat si incipere permiseris: ergo intranti resistamus, &c. But as x 1.962 you have given up your soules and bodies as an holy living sacrifice unto God in baptisme, to serve him with them in holinesse and righteousnesse before him all the dayes of your lives; so be yee sure to make good your promise, by y 1.963 remembring, by serving your Creator in the dayes of your youth, your strength, your health and life, who will z 1.964 then crowne you with glory and immortality at your death. Pitty it is to see how many ingenious Youthes and Girles; how many young (that I say not old) Gentlemen and Gentlewomen of birth and quality, (as if they were borne for no other purpose but to consume their youth, their lives in lascivious dallian∣ces, Playes and pastimes, or in pampering, in a 1.965 adorning those idolized living carcases of theirs, which will turne to earth, to dung, to rottennesse and wormes-meat ere be long, and to condemne, their poore neglected soules) casting by all honest studies, callings, imploy∣ments, all care of Heaven, of salvation, of their owne immortall soules, of that God who made them, that

Saviour who redeemed them, that Spirit who should sanctifie them, and that Common-weale that fosters them; doe in this idle age of ours, like those b 1.966 Epicures of old most prodigally, most sinfully riot away the very creame and flower of their yeeres, their dayes in Play-houses, in Dancing-schooles, Tavernes, Ale-houses, Dice-houses, Tobacco-shops, Bowling-allies, and such infamous places, upon those life-devouring, time-ex∣hausting Playes and pastimes, (that I say not sinnes be∣side,) as is a shame for Pagans, much more for Christians to approve. O that men endued with reason, ennobled with religion; with immortall soules, c 1.967 fit onely for the noblest, heavenliest, sublimest and divinest actions, should ever bee so desperately besotted as to wast their pre∣cious time upon such vaine, such childish, base igno∣ble pleasures, which can d 1.968 no way profit soule or body, Church or State; nor yet advance their temporall, much lesse their spirituall and eternall good, which they should ever seeke. You therefore deare Christian Brethren, who are, who have beene peccant in this kinde, for Gods sake, for Christs sake, for the holy Ghosts sake, for Religions sake, (which now extremely * 1.969 suffers by this your folly;) for the Church and Com∣mon-weales sake, for your owne soules sake, which you so much neglect, repent of what is past recalling, and for the future time resolve through Gods assistance, never to cast away your time, your money, your estates, your good names, your lives, your salvation, upon these unprofitable spectacles of vanity, lewdnesse, lasci∣viousnesse, or these delights of sinne, of which you must necessarily repent and be f 1.970 ashamed, or else be condemned for them at the last; g 1.971 passing all the time of your pilgri∣mage here in feare, and imploying all the remainder of your short inconstant lives, in those honest studies, cal∣lings•• and pious Christian duties,h 1.972 which have their fruit unto holinesse, and the end everlasting life. And because we have now many wanton females of all sorts resort∣ing

daily by troopes unto our Playes, our Play-houses, to see and to be seene, as they did in i 1.973 Ovids age; I shall only desire them (if not their Parents and Husbands, to con∣sider; k 1.974 that it hath evermore beene the notorious badge of prostituted Strumpets and the lewdest Harlots, to ram∣ble abroad to Playes, to Play-houses; whether no honest, chast or sober Girles or Women, but only branded Whores, & infamous Adulteresses did usually resort in ancient times: the * 1.975 Theater being then made a common Brothell: And that all ages, all places have constantly suspected the chasti∣ty, yea branded the honesty of those females who have beene so immodest as to resort to Theaters, to Stage-playes, which either finde or make them Harlots; * 1.976 inhibiting all married Wives and Virgins to resort to Playes and Theaters,* 1.977 as I have here amply proved•• Since therefore Saint Paul ex∣presly enjoynes all women (especially those of the younger sort) to be l 1.978 sober, chaste, keepers at home, (yea m 1.979 therefore keepers at home, that they may be chaste and sober, as anci∣ent and moderne Commentators glosse it;) that the Word of God be not blasphemed: (where as the dissolutenesse of our lascivious, impudent, rattle-pated gadding females now is such, that as if they had purposely studied to ap∣propriate to themselves King Solomons memorable cha∣racter of an whorish woman, n 1.980 with an impudent face, a sub∣tile heart and the attire of an Harlot; they are lowde and stubborne; their feet abide not in their houses; now they are without, now in the streets, and lie in wait at every corner; being never well pleased nor contented, but when they are wandring abroad to Playes, to Play-houses, Dancing-matches, Masques, and publike Shewes; from which nature it selfe (if we believe S. * 1.981 Chrysostome

hath sequestred all women; (or to such suspicious places under pretence of businesse or some idle visits, where they oft-times leave their modesty, their chastity be∣hinde them, to their eternall infamy:) Let me now be∣seech all female Play-haunters, as they regard this Apo∣stolicall precept, which enjoynes them, to be sober, chast, keepers at home (or good carefull House-wives, as * 1.982 som•• have rendred it:) * 1.983 adorning themselves in modest appa∣rell, with shamefastnesse and sobriety: (which now are out of fashion) not with broidered cut or borrowed plaited haire, or gold, or pearles, or costly array, (the onely fashi∣ons of our age;) but (which becommeth women professing godlinesse) with good workes: As they tender their owne honesty, fame or reputation both with God and men; the honour of their sex; the prayse of that Christian Religion, which they professe, the glory of their God, their Saviour, and their q 1.984 soules salvation, to abandon Playes and Play-houses, as most pernicious Pests; where r 1.985 all females, wrecke their credits; most, their chastity; some, their fortunes; not a few, their soules: and to say unto them as the Philosopher did unto his wealth which he cast into the Sea, * 1.986 Abite in profundum malae cupiditates; ego vos mergam ne ipse mergar à vobis.

CATASTROPHE.

I Have now deare Christian Readers, through Gods assistance, compleatly finished this my Histrio-Mastix,

wherein I have represented both to your view and s 1.987 censures to, (as well as my poore ability, and other interloping Imployments would permit,) the unlaw∣fulnesse, the mischievous qualities and effects of Stage-playes themselves, and of their penning, acting, and fre∣quenting; endeavoring (out of a t 1.988 cordiall desire of your eternall welfare) as much as in mee lieth, to perswade you to abandon them; by ripping up the severall mis∣chiefes and dangers that attend them. If any there∣fore henceforth perish by frequenting Stage-playes, after this large discovery of their sin-engendring soule-condemning qualities, their sinne, u 1.989 their blood shall light upon their owne heads, not an mine, who have taken all this paines to doe them good. All then I shall desire of you in recompence of my labour, is but this; that as I have acted my part in oppugning, so you would now play your parts to in abominating, in abandoning, Stage-playes, without which this Play-refuting Trea∣tise, will doe no good, but hurt unto your soules, by turning your sinnes of ignorance, into sinnes of know∣ledge and rebellion. The labour of it hath beene mine alone; my desire, my prayer is and shall bee, that the benefit, the comfort of it may be yours, the Republikes, and the glory, Gods; the x 1.990 convincing concurrence of whose ever-blessed Spirit, so blesse, so prosper it to your everlasting weale, that y 1.991 your whole spirits, soules and bo∣dies, may be henceforth preserved blamelesse, from all fu∣ture soule-defiling Enterludes and delights of sinne, unto the comming of our Lord Iesui Christ•• (z 1.992 before whose dreadful Tribunall we must al ere long be summoned, to give an account of all our actions:) & that you may so judge of Stage-playes now, as you will determine of them in that great dreadfull Day of Iudgement, and in the day of death, when you shall not judge amisse. And because no dissolute Libertines, or licentious Readers through Satans or the worlds delusions, should cheat their ••oules of the benefit intended to them by this worke,

out of a prejudicate opinion, that it is overstrict, and more then puritanically invective against Players, Playes and Theaters; to prevent this fond evasion, and to put all a 1.993 exclaiming Play-patriots to perpetuall silence, pretermitting the memorable omitted authorities of Gulielmus Stuckius, Antiquitatum Convivalium. lib. 3. cap, 20••21, 22, &c Tiguri. 1597. and of Gulielmus Peral∣dus, Summae Virtutum ac Vitiorum. Tom. 2. Lugduni. 1585. Tit. De Luxuria. c. 3. p. 68. to 77. two excellent learned Discourses against Stage-playes, health-drinking, and b 1.994 mixt lascivious dancing, which I shall commend unto your reading; with c 1.995 the Imperiall Edicts of Charles the Great, against Stage-playes and Dancing on Lords-dayes, and Holy-dayes, and all fore-cited Play-condemning Authorities:) I shall here by way of Con∣clusion, cloze up this whole Discourse, with the words of Ioannis Mariana, a famous Spanish Iesuit; who be∣sides his large and learned Booke, De Spectaculis, pro∣fessedly oppugning Stage-playes, hath since the publi∣cation of that Treatise, in his 3. Booke and 16. Chapter De Rege & Regum Institutione. pag. 341. to 352. (de∣dicated to King Philip the 3. of Spaine, and published in the yeere 1598. Cum Privilegio Caesareae Majestatis & permissu Superiorum, with the speciall prefixed approba∣tions of Stephanus Hoieda, Visitor, and Petrus De Onna, Master Provinciall of the Iesuits of the Province of Toledo, in Spaine,) delivered his positive and deliberate resolu∣tion against Players, Playes, and Play-houses in these en∣suing termes, which is every way as harsh, as rigid and precise as any verdict, that either I my selfe, or any other fore-quoted Authors have here past against them. His words well worthy all Players and Play-haunters consi∣deration are these.

* 1.996 Publicam ludorum insaniam, quae spectacula nomi∣nantur, * 1.997 seperata disputatione pro virili parte castiga∣vimus, multis{que} Argumentis & majorum testimonijs con∣firmavimus, theatri licentiam, de qua potissimum laboran∣dum est, nihil esse aliud; * 1.998 quam o••ficinam impudicitiae & improbitatis, ubi omnis aetatis, sexus & conditionis ho∣mines depravantur: simulatis{que} & ludicris actionibus ad vitia vera informantur. Admonentur enim quid facere possint, & inflammantur libidine, quae aspectu maxime & auribus concitatur: puellae presertim, & juvenes, quos in∣tempestive voluptatibus infici grave est, * 1.999 at{que} reipublicae Christianae exitiale malum. Quid enim continet scena, nisi virginum * 1.1000 stupra, & mores prostituti pudoris fae∣minarum, lenonum artes, at{que} lenarum, ancillarum & servorum fraudes, versibus numerosis & ornatis expli∣cata, sententiarum luminibus distincta, eo{que} tenacius memoriae adhaerentia, quarum rerum ignoratio multò commodi••r est? Histrionum impudici motus & gestus, fractae{que} in faeminarum modum voces, quibus impudi∣cas mulieres imitantur, quid aliud nisi ad libidinem in∣••lammant, per se ad vitia satis proclives? An major ulla corruptela morum excogitari possit? Quae enim in scena per imaginem aguntur, peracta fabula cum risu commemorantur, sine pudore deinde fiunt, voluptatis cupi∣ditate animum titillante: qui sunt veluti gradus ad susci∣piendam pravitatem, cum sit facilie à jocis ad seria tran∣situs. Rectè enim & sapienter Solomon, Quasi per risum, inquit, stultus operatur Scelus; turpia enim, at{que} inhone∣sta factu dictu{que} dum ridemus, approbamus: suo{que} pon∣dere pravitas identidem inpejus trahit: * 1.1001 Censeo ergo, moribus Christianis certissimā pestem afferre theatri licen∣tiam, nomini Christiano gravissimam ignominiam. Censeo Principi eam rem vel maxime curae fore, ne aut ipse suo ex∣emplo authoritatem conciliet arti vanissimae, si frequenter intersit spectaculis, audiat{que} libenter fabulas, praesertim quae ab histrionibus venalibus exhibentur: & quoad fieri pote∣rit, de tota provincia exturbet eam pravitatem. Ne{que} con∣cedat

mores suorum ea turpitudine depravari. * 1.1002 Hoc no∣strum votum est destinata{que} sententia. Verum populi levitas & peccantium multitudo, quasi moles quaedam opponitur; tum auctoritas eorum qui communi Errori patrocinantur. Et est excusatio furoris multitudo insa∣norum, hoc quo{que} nomine prava nostra natura, quod vi∣tijs suis & cupiditatibus favet, ne{que} facile avelli se sinit ab ijs quae cum voluptate suscipiuntur; cujus sumus na∣tura cupidissimi. Vsque adeo ut si quis vanitati resi∣stat, ei vehementer irascatur populi multitudo. * 1.1003 Ille si•• publicus inimicus, Augustinus ait, cui haec faelicitas displi∣cet, quisquis eam auferre vel mutare tentaverit, eum libera multitudo, avertat ab auribus, evertat à sedibus, auferat à viventibus. Excaecat nimirum prava consuetudo ani∣mos, & quae passim fieri videmus, defendere conantur quidem * 1.1004 licentiae patroni, magni scilicet Theologi, quasi juri & aequitati consona, otio & literis abu••entes: quos redarguere facile erit testimonio & authoritate veterum Theologorum, in hac re non discrepantium; à quibus dis∣cedere nostrae aetatis Theologos velle non putamus. Has omnes simulatae veritatis praestigias retegere non erit difficile, multitudinem à furore retinere difficilius erit: nisi publica accesserit authoritas, quorum interest magistratuum. Profecto curandum est, ut ea opinio publice suscipiatur, * 1.1005 Theatra sane, quibus obscaena ar∣gumenta tractantur; officinam universae improbitatis esse, qui concurrunt eò non secus facere, quam qui ad ganeas, ad furta, ad caedes, ad lupanaria: qui suscepti laboris fructus erit multò maximus. Erunt enim qui pravitate cognita desinant peccare, salutem{que} suam turpi voluptate potio∣rem habeant, ne{que} prudenter & scientes in mortem feran∣tur furentes, rapidi, & miserabiles. Illud certe omni cura prestandum, ut haec* 1.1006 natio perditorum hominum, penitus à templis exturbet••r: quod Romanorum tempore fuisse aliquando factum, Tacitus, Libro quartodecimo his verbis indicat. Ac ne modica quidem studia plebis exar∣sere, quia redditi quanquam scaenae pantomimi,* 1.1007 certamnibus

sacris prohibeantur. * 1.1008 Qua ergo fronte histriones de foro raptos é publicis diversorijs in Templu•• Christiani indu∣cent, ut per eos sacra festorum laetitia augeatur? Aut quî conveniat, uti Augustinus contra Romanos antiquos ait; histriones ignominia notare, at{que} in infamiûm numero ponere, per quos divinus cultus honestatur? cur à sacris or∣dinibus repellantur, quod ecclesiasticae leges sanciunt, quorum opera dies festi & caelestium celebritates illu∣strantur? Sed obijcis fortasse, eos in templis non in tur∣pibus argumentis versari, sed sacras historias referre; quod utinam verum esset, & non potius ad movendum populi risum, obscaenissima quo{que} actitarent. Et est a∣cerbum negare non posse, quod sit turpe confiteri. * 1.1009 S••imus s••pe in sanctissimis templis inter fabuli actus, ch••ri adinstar adulterorum furta, amores tu••pes recitari, ut ho∣nestissimus quis{que} ea spectacula vitare debeat, si decori, & pudori consultum velit. * 1.1010 Et putabimus tamen quae à mode∣stis hominibus fugiuntur, ea caelestibus esse grata? Ego crediderim potius quasi sordes & religionis ludibria, hos omnes ludos à sanctissimistemplis esse exterminandos, ac im∣primis publicos histriones, qui cum turpi vita sint, religio∣nem faedare potius sua ipsorum ignominia videntur; & assueti turpibus, in sanctissimis locis odorem, quo imbuti sunt, ore, oculis, & toto corpore exhalant: ac nescio an aliquando fabulam agant, quin verba turpia, vel impru∣dentibus saepe excidant: & hos tamen contendemus divi∣nis celebritatibus adhibere? Sed fac, (quod nunquam acci∣disse probabis) histriones severa aliqua lege constrictos, intra modestiae fines contineri posse, ac sacras tantum historias cum dignitate referre; * 1.1011 contendo, non minus eum morem cum religionis sanctitate pugnare, ne{que} minus dedecus reipub. afferre: Quî enim conveniat ab hominibus turpibus Divorum res gestas referri, eos{que} Francisci, Do∣minici, Magdalenae, Apostolorum, ipsius etiam * 1.1012 Christi personas repraesentare? An non id sit Caelum terrae, aut caeno

potius, sacra profanis miscere? Imagines in templis magna honestate depingi cavetur, & impudicam faeminam Mariae aut Catharinae, probosum hominem Augustini, aut Antonij personam sustinere patiamur? Quod Arnobius certe, & antiquior Tertullianus ab antiquis factitatum accusant: ignominiosos homines in scenam sanctissimorum Deorum personas inducere. Nonne violatur Majestas. (Tertullianus ait) & divinitas constupratur, laudantibus vobis? Quae verba ad nostros mores transferas licet, at{que} in antiquis interpreteris•• nostrorum licentiam & turpitudinem ac∣cusari. * 1.1013 Ita{que} si duorum optio danda esset, mallem ab hi∣strionibus profanas fabulas agi, quam sacras historias: quo∣••iam cum decore & honestate eos facere non posse persuasum plane habeo, tum ob eorum vilitatem & dedecus, tum ob faedissimos mores, parem{que} actionum levitatem & turpitudi∣nem. Et ipse cogitabam in templis festis{que} Divorum omnia ad pietatera & modestiara comparanda esse, quibus rebus animus excitatur ad religionem & ad rerum divinarum contemplationem, ijs{que} communiter & privatim vacandum esse. Risus, plausus, clamores an id praestens, per se quis{que} considerabit. Sequitur pravitas alia, ne{que} minor superiori, neque minus devitanda. * 1.1014 Mulieres excellenti pulchri∣tudine, eximia actionum venustate & gratia inducuntur in Theatrum, quod maximum est incitamentum libidinis, & ad corrumpendos homines potissimum valet. Deus enim (uti Basilius ait libro de virginitate) cum conderet ani∣mantes in utrum{que} sexum distinctas, aestrum mutuae cupidi∣tatis inseruit, inter homines maxime, qua se invicem appe∣terent, majorem multò in viro, quoniam faeminam de ejus latere formatam diligit ut proprium membrum, & ad eam toto impetu rapitur. * 1.1015 Sic faemina in se quandam virtutem habet, miram{que} potestatem trahendi ad se virum, non secus a•• Magnes, cum ipse non moveatur, ferrum ad se rapit. Contra hanc potissimum cupiditatem pugnare debent, quicun{que} pudicitiae dignitatem consequi student, nun∣quam interrupto us{que} ad vitae finem certamine: * 1.1016 Quod an ij faciant, qui tanto studio ad Theatra concurrunt, pius

& modestus lector secum ipse consideret. Enim vero cum histriones studia omnia lucro metiantur, ut multitudi∣nem alliciant, quam non ignorant aspectu mulierum, & auditu maxime capi, omnes fraudes suscipiunt, nulla ho∣nestatis cura: us{que} eò ut in templa etiam turpes has mu∣lierculas inducant: quod his Annis non semel factitatum est, neque uno loco in Hispania, quod horrescunt audire aures; de quibus rebus egerint pudet, piget{que} dicere. Et * 1.1017 Principum munus est resistere levitati multitudinis, & perditorum hominum temeritati. Non ignoramus antiquis temporibus mulieres in scenas fuisse invectas, quas in∣signi impudentia corpora etiam nudasse, omnem{que} aeta∣tem objecta specie libidinis expugnasse passim at{que} cor∣rupisse, sua quo{que} aetate * 1.1018 Chrysostomus multis locis accu∣sat. Nudas quidem in nostra Theatra mulieres prodi∣re non arbitror, tametsi nonnunquam in ipsa actione nudari audiebam, certe tenuissimis vestibus indutas prodire, quibus membra omnia figurantur, ac ferme subijcuntur oculis. Mulieris autem aspectu pulchrae & ornatae, pre∣terea ge••tus & verba in molliciem fracta adjungentis, quid potentius esse possit ad illiciendas animas, at{que} in sem∣piternam mortem impellendas, inflammandas{que} libidine, ego sane non video: vincit officium linguae periculi magnitudo: eo amplius quod haec etiam turpitudo suos patronos ha∣bet, non quosuis de populo, sed viros eruditionis & modestiae opinione praestantes. Aiunt enim aut comaedias in universum abdicandas, aut mulieres inducendas in Theatrum, * 1.1019 quod majus periculum immineat si pueri sub∣stituantur in veste muliebri & ornatu, quo aspectu ad prae∣posteram & nefariam libidinem populus solicitetur. Nimi∣rum velamen malitiae quaerunt: aliud agunt, aliud agere videri volunt. Hispanorum nationi suspicio criminis imponitur, à quo natura abhorret, (paucos excipio) & nos in provincijs quibus id malum viget, scimus saepe pueros in scenam prodijsse sine periculo; varias{que} per∣sonas ut res se dabat cum dignitate, eligantiaque acti∣tasse. Cupiditas autem muliebris sexus latius patet, ma∣joresque

multo impetus habet, non solum in corruptis∣simis hominibus & pravis, quales sunt qui puerorum a∣moribus indulgent, sed in alijs etiam viris, aliqua pro∣bitatis & modestiae laude conspicuis. Mit••o quod fae∣minae scenicae, quae histriones consectantur & adjuvant, for∣masunt venali, sive quod tot viris procacibus & otiosis circumseptae, * 1.1020 mira••uli instar esset, si pudice viverent: & ex turpi questuplerum{que} raptae, posito amplius in Theatro pudore ad ingenium redeunt. Ita vulgato inter plures cor∣pore omnibus exitium afferunt, juvenes otiosi & perditi (quorum magnus numerus ubi{que} est) eo aspectu concitati feruntur precipites: unde rixae graves, vulnera, & cedes, contemptus parentum & rei familiaris prae amore earum muliercularum. Quae probra, & similia multa alia, qui digna non putat quae omni studio avertantur, ferreus sit & communi hominum caeterorum sensu ratione{que} destitutus. * 1.1021 Censeo praeterea nullam certam sedem histrionibus ex∣truendam publice, domum aut Theatrum, quam lucri parte locatam unde inopes alantur, aut quod in alias publicas utilitates impendatur; ea enim species obten∣ditur ab ijs qui contra statuunt. * 1.1022 Primum enim facto Theatro occasio manifesta praebetur honesta conditione viris & faeminis inter se libere conveniendi, praesertim domus, aut Theatri magistro venali: nam qui emit magno, venda•• necesse est omnem licentiam, quae ab illo flagitare homines perditi poterunt: fiet{que} ex Theatro lupanar multo exitialius quam alia: deinde frequentiores ludi erunt perpetua sede publice designata, quam omnino sit opus. Alliciet loci oppor∣tunitas ad ludendum & spectandum, & praefectus cum magno eam sedem conduxerit histriones undi{que} conquiret, nullum{que} diem elabi sine ludo patietur; quin potius diebus noctes continuabit, quanta cum perturbatione reipublicae dicere non est necesse. Quis enim juvenes avellat ab ea vanitate? Opifices & agrestes relicto opere quotidiano concurrent, fa∣muli heros contemnent, faeminae viros & familiam, prae cupi∣ditate spectandi: quod scimus hoc etiam tempore ex parte contingere. Praeterea histrionum numerus extructo certe

Theatro per urbes & oppida, immensum augebitur pon∣dus iners atque inutile, cum sint enervati voluptatibus; nam & lucri aviditas multos excitabit, neque nisi mag∣no numero poterunt tam multis Theatris satisfacere. * 1.1023 Postremo, num juvenes ex his privilegijs & bacchanali∣bus, aut strenuos milites, aut bonos senatores fore credimus? discent illi quidem ea inspectione amare, armorum pondus, alias{que} molestias sustinere non poterunt, cum totos dies resi∣dere in Theatris consueverint: quo tempore aut aequos cal∣caribus inci••are & flectere potuissent, aut alia ratione vires corporis exercere, aut certe pacis artes commentari. Scimus Romae primum ex lapide Theatrum à Gneio Pompeio fuisse extructum, nam antea scena ad tempus ex materia facta utebantur, tanta ex eo opere populi gratia, ut mag∣ni cognomen ex ea fabrica accesserit. Id fuit multitu∣dinis judicium, qua pal••ae instar levissimae in omnes par∣tes circumfertur: nam prudentiorum magnae partis re∣praehensionem incurrit, unde laudem captabat. Sic do∣cet Tacitus libro quartodecimo, productis etiam in utramque partem probandi & improbandi Theatra ar∣gumentis: ut * 1.1024 quod in ea temporum faece & morum labe dubitatumest•• nobis pro certo lege esse debeat, nequaquam populi Christiani moribus & sanctitati convenire, ut per urbes & appida, certa, perpetua{que} sedes histrionibus detur. Scimus saepa à Censoribus Romae eversa Theatra nihilomi∣nus, quasi morum certissimam à lascivia labem: & erit in populo Christiano, hac professione, qui restituenda contendat? Ad haec: Suscepta Christi religione per omnes pene Civi∣tates cadunt Theatra, uti Augustinus ait, caveae turpitudi∣num & publicae professiones flagitiosorū; & nos ea instauran∣da contendamus? Vincit rei dignitas orationis facultatem. * 1.1025 Neque excuses, nostra Theatra non esse conferenda cum antiquis, neque majestate operis, neque ludorum apparatu•• Turpit••dinem loci accusamus, non structurae modum; rivus tenuis, naturam continet fontis unde ma∣nat; surcu••us arboris unde excisus est, succum habet. Nam si magno vectigali, sublato Theatro rempub•• privari

accuses, risum tenere non potero, ne{que} enim tanti lucrum esse debet, ut mores populi & religio negligantur; neque deerunt aliunde rationes, si Theatra repudiemus, ad ege∣norum inopiam sublevandam. Et mihi qui secus statu∣unt, magni Pompeij factum imitari velle videntur. Is enim ut reprehensionem evaderet quasi Theatro consti∣tuto turpitudinis scholam apperuis••et, Veneris Templo Theatrum quasi appendicem adjunxit, religionis sancti∣tate novam structuram velaturus, nimirum verebatur ne aliquando memoriae suae censoria ignominia accederet, quasi arcem omnium turpitudinum struxisset; uti Tertullianus ait: Ergo Pompeij imitatione cum templis, aut hospi∣tijs pauperum theatrum jungatur, quo majus lucrum sit, honestius susceptae improbitatis velamen. * 1.1026 Censeo ergo cum multis, fore è republica, si histriones pretio venales penitus removeantur. Omnes enim pecuniae vias norunt, & pecuniae causa omnes turpitudines suscipiunt, instillant{que} alijs; questuaria arte exhauriunt iunt pecunias, & veluti sopitis voluptate sensibus latenter extorquent, quas non minori tur∣pitudine insumant, otio & desidia ut torpeant Cives effici∣unt, quae omnium vitiorum radix est, vitijs omnibus & fraudibus viam muniunt, libidine maxime, quae auribus & oculis suscipitur. Divinum Cultum minuunt diebus festis, cum vacandum esset rebus divinis, populo ad specta∣cula attracto, quae pestis omnibus piaculis procuranda vide∣batur. * 1.1027 Quod si non obtinemus, ut ludi scenici penitus amoveantur, & placet nihilominus eam oblectationem populis dare: quod jus & aequitas postulare videtur, impetrare certe cupimus, ut delectus aliquis sit, neque promiscue licentia quidvis agendi histrionibus conce∣datur: sed legibus certis circumscribantur & finibus, quos nemo impune transgrediatur. * 1.1028 Tametsi nullis le∣gibus putabam furorem hunc satis frenari: prudenter quidam O here, inquit, quae res nec modum habet ne{que} Con∣silium, ratione, modo{que} tractari non vult. Sequamur tamen Platonis institutum, qui poetarum Carminibus exami∣nandis praefici sanxit viros prudentes non minores

quinquaginta annis: eorum judicio quaecunque agendae erunt fabulae examinentur, ipsi etiam intermedij actus quibus major turpitudo inesse solet; mulieres in Theatra inducere nefas esto: Theatrum nusquam publice constitua∣tur. Diebus festis (u••i antiquis legibus sancitum memi∣nimus) ludi scenici ne exhibeantur, ne temporibus quidem jejunij Christiani: quid enim commercij squalori cum Theatri risu, plausu{que}. A templis & sanctorum qui cum Christo in Caelo regnant, ac omnino divinis celebritatibus amoveantur: ac praesertim ij modi & gestus, quibus turpi∣tudo in memoriam revocatur, & ferme oculis subijcit••r, quae sunt vulnerareligionis nostrae probra, monstra{que} immania: Hispanorum nationis dedecora, * 1.1029 adeo faeda, ut stilus contrectare vereatur, suoque se faetore tueri hoc genus mali videatur. Postremo, quoad fieri poterit minori aetate pueri & puellae arceantur ab ijs spectaculis, ne à teneris rei∣publicae s••minarium vitijs inficiatur, quae gravissima pestis est. A••sint inspectores publice designati, viri pij & pru∣dentes quibus cura sit ut turpitudo omnis amoveatur, & potestas coercendi paena si quis se petulanter gesserit. Deni{que}, populus intelligat, histriones non probari à republica, sed populi oblectationi at{que} importunis precibus dati: quae cum non potest quae ••unt meliora obtinere, solet ali∣quando minora mala tolerare, & populi levitati aliquid concedere. What could any Puritan or Precisian (as the * 1.1030 world now stiles all such who run not with them into the same excesse of riot and prophanesse) write more a∣gainst Stage-playes, Play-houses, Players, Play-haunters; or what have I said more against them in this Trea∣tise, then this great Iesuit hath done, and that by pub∣like approbation both of his Royall Soveraigne, his Visitor and Superior too? And must not Stage-playes then be extremely bad when as pofessed Iesuits so se∣verely censure them? yea, shall not Protestants, nay Papists to, be unexcusably licentious, if they should be more moderate or indulgent unto Playes, then they? Let no Player, or Play-haunter, no voluptuous libertine

therefore henceforth quarrel either with me or others, as being too puritanically rigid against Stage-playes, when as these loose Iesuits equalize, if not exceed us in their Play-condemning Censures, as this large tran∣scribed passage fully proves. b 1.1031 Yee therefore, beloved Readers, seeing yee now know these things before hand, be∣ware lest ye also being led away to Playes, to Theaters, with the error, the example, the importunate sollicitations of the wicked (as many ignorant and unstable nominall Christians have beene before you;) fall from your owne stedfastnesse, faith and Christian vertues, into a sinke of hellish vices, to your eternall ruine. c 1.1032 Now the God of peace that brought againe from the dead our Lord Iesus, that great Shepheard of the Sheepe, through the blood of the everlasting Covenant, make you perfect in every good worke to doe his will; working in you that which is well-pleasing in his sight, through Iesus Christ; to whom be glory for ever and ever. Amen.

Augustinus de Symbolo ad Catechumenos. l. 4. c. 2.

Quisquis contempto Deo sequeris mundum, & ipse te deserit mundus. Sequere adhuc quantū potes fugitivum, & si po∣tes apprehendere eum, tene eum: sed video non potes, fallis te. Illen. labiles motus suos torrentis ictu percurrens, dum te videt inhaerentem sibi, & tenentem se, ad hoc te rapit, non ut salvet, sed ut perdat te. Quid n. cū pompis Diaboli amator Christi? Noli te fallere, odit n. tales Deus, nec in∣ter suos deputat professores, quos cernit viae suae desertores. Ecce ruinosus est mundus, eccetantis calamitatibus reple∣vit Dominus mundum, ecce amarus est mundus & sic a∣matur, quid faceremus si dulcis esset? O munde immunde! teneri vis periens, quid faceres si maneres? Quem non deci∣peres dulcis si amarus alimenta mentiris? Vultis dilectissi∣mi non inhaerere mundo, eligite amare creator••m mundi, & renunciate pompis mundanis, quibus Princeps est Diabolus cum Angelis suis.

FINIS.

Notes

• (a) 1.1

  Sponte sua carmen nu••••e∣ros ven••••bat ad apto••, Et quod tentabam scri∣bere versus erat Ouid. Tristium, l. 4. Eleg. 10.
• b 1.2

  Carmine dli superi placan∣tur, carmine manes Hora••. Epist. l. 2. Ep. 1. p. 282. Gaudet e∣nim virtus te∣stes sibi innge∣re Musas, Car∣••en amat, quis quis carmine digna gerit. Claudian pr••sat. in Lib. 3. de Lau∣dibus Sti••iconis p. 193. see Ouid. de ponto lib. 4. Eleg. Plutarch•• de Audiendis poetis lib. Pl••nie epist, l 7. epist. 9 Hora•• carm. l. 4. Ode. 8.
• c) 1.3

  See B. Alley his poore man Librarie•• part 1. fol. 105.106.
• d 1.4

  Edidit quo∣que Eu••ipidem aem••latus, Trag••••o•• actus Pin••ari etiam liram attigit, et comica argu¦menta ad Me∣nandri exem∣p••um tractavit, vniuscuinsque carminis legi∣bus rite serva∣tis, atque ut se∣mel dicā sump∣ta ex di••inis li∣teris materia, a••gumentis eis tractandis, li∣brisque com∣ponendis, nu∣merum ••veli∣carum discipli∣narum aequa∣vit. &c. Nice∣phorus Callist•••••• Ecclesiast. ••ist. l. 10. c. 25. & Cas∣siodorus. Tripar∣tita hist. l. 6. ca. 37. vid, ibid.
• e 1.5

  See 34. & 35. H. 8. c. 1. M. Fox his Booke of Martyrs, 1610. pag, 1281. & Hen. Sta••bridge his exhortato∣rie epistle a∣gainst the pompous Popish Bishops of England. p. 18.
• f 1.6

  M. Fox his bo. of Martyrs, p. 1281.
• g 1.7

  Se Hen. Stalbridge his epist p. 18. accordingly.
• h 1.8

  Se Lewen••l••vii censura huius operis, in Nazi∣anzens works. edit 1571. pa. ••69. & Coci Censura. p. 125. accordingly.
• i 1.9

  See Balaeus de Scriptoribus Briti. contur 8. cap. 66.6••.82.99.100.
• k) 1.10

  See Basil. De Legendislibris Gentilium o∣ra••io. & Nice∣phorus: Eccles. hist. l. 10. c. 25.26.
• l 1.11

  An tu•• de∣mens, Vilibus in ludis dictari ••armina malis? Serm•• l. 1. sect. 10. see here p. 37••.
• m 1.12

  Bibl. hist l. 14. s. 110. pag 649.650. & l. 15. sect. 7. pa. 663.
• n 1.13

  De Ora∣toribus Dialog. sect. 14.
• o 1.14

  See part 1. Act 6. scene 1. to 20. & Act 7. scene 2.3.4.5.
• p 1.15

  See part 1. Act. ••. scene 1. to 20.
• q 1.16

  De vanitate scientiarum. ca. 64.
• n 1.17

  See part. 1. Act. 6. Scene 2. 2, 3,4.5. &c.
• o 1.18

  Se Gossen his Playes confut∣ed Artic. 1. & 4. & Chrysost. Ho. 6. in Math••.
• p 1.19

  See part. 1. p. 55. to 62.
• q 1.20

  See part. 1. Act. 1.2. & 4.
• r 1.21

  See part 1. p. 42. to 62. act. 6 scene 12. & act 7. scene 2. pa 561 to 568. accordingly, & Bulengerus de Circo Roma •••• cap. 46. p. 172. E.
• s 1.22

  See part 1. act. 3. through••out.
• t 1.23

  Se part 1. act. 3. scene 7.
• x 1.24

  See part 1. act. 6. scene 12.19, 20.
• y 1.25

  Ierm. 9.3.
• z 1.26

  Plutar••h de Audendis Poe••tis lib. Tom, 1. pa. 28.29
• a 1.27

  Ibid.
• b 1.28

  Dio∣genis La••••tii•• Solon: p. 46. & Plutarchi So¦lon.
• c 1.29

  Excludant vanas vulgo protritas dam∣natas{que} fabu∣las figmento∣rum po••tico∣rum scenico∣rum{que} res nihi∣li multis verbis exaggeranti∣um. De Iudice. lib. p. 976.
• f 1.30

  See part 1. Act 6. Scene. 12, 14, 20. & Act. 7. throughout.
• g 1.31

  See part 1. Act 6. Scene 2, 4, 5. &c.
• h 1.32

  Cyprian & Tertulliande Spectac. Chry∣sost•• Hom. 6. & 7. in Matth. Philo. Iudaeus. De Monarchia p. 1099. & in Flac••u••. l. p. 1305. Theophi∣lu•• Ant••oche∣nus. here p. 557, 558. Minucius Felix Octavius p. 69, 70. Euse∣bius de praepa∣rat. Evang. l. 4. c. 5. See p. 80. l.
• i 1.33

  See here p. 445 730.
• k 1.34

  See here p. 449.484.51••••
• l 1.35

  See here p. 368 448.
• m 1.36

  See here p. 449.
• n 1.37

  p. 121, 12••.455, 456.920, 92••.
• * 1.38

  See here pag. 449.703.
• p 1.39

  See here p. 370.1. l.
• q 1.40

  Satyr 8. here p. 844.
• r 1.41

  See here p. 561, 567, 571, 572, 574, 575, 577, 582, 617, 626, 652.
• s 1.42

  See his Epistola 97. & 395. See here p. 917, 918. ac∣cordingly.
• t 1.43

  See Theod. Bezae amatoria ab Ipso adolescen∣te edita et ab ipso post dam∣nata. Lut. 1548.
• u 1.44

  See here part 1. Act. 6. Scene. ••••14.20. p. 485, 486. fol. 566•• & 910.
• * 1.45

  Ste∣phen Gosson h••s schoole of Abuse & Plaies confuted in 5. Actions. & the 3. Blast of re∣trait from Playes & The∣aters p. 41. to 57.
• * 1.46

  Instit. Orat. l. 10. c. 1•• p. 570.
• * 1.47

  The infamie of Stageplayers
• a 1.48

  Rom. Hist. lib. 7. sect. ••.3.
• b 1.49

  O∣ratio pro P. Quin••tio.
• c 1.50

  l. 2. c. 4.
• d 1.51

  Excellen∣tium Imperato••rum vitae, prae∣facio. p. 256.
• e 1.52

  Annall. l. 14•• s. 2.3.
• f 1.53

  Satur∣nal. l. 2•• c. 7.
• g 1.54

  Tiberius. Sect. 35.
• h 1.55

  Noct. A••∣tic. lib. 20. c. 4.
• i 1.56

  6. Satyr. ••.
• k 1.57

  De spectac. c. 22.
• l 1.58

  Adversus Gen∣tes. l. 7. p. 233.
• m 1.59

  De Civit. Dei. l. 2. c. 10•• to 15.29. l. 4. c. 28.
• n 1.60

  Variarum. l. 7. c. 10.
• o 1.61

  Tom. 10. pars 3. in Matt. c. 6. Quaest. 38. f. 40. E.
• p 1.62

  De v••nitate scien∣tiarum. c. 20.
• q 1.63

  Genialium Di••rum. l 3. c. 9.
• r 1.64

  Comment in Corpus iuris ci∣uilis Tom. 1. p. 342.338
• s 1.65

  Comment in lib. Iudicum. c. 16. p. 570. to 575.
• t 1.66

  An∣••iqu. Lect. l. 14. c. 17.
• u 1.67

  De spectac. in codice Theodosij Comment. p. 268.
• x 1.68

  An∣not: in pandect.
• y 1.69

  Overthrow of Stage-players p. 4. to 10. & 29. to 82. where this point is largely debated.
• z 1.70

  See here p. 133. & 456. in the margent.
• a 1.71

  Vlpianus l. 6. paragr. 5. Digest vet. l. 3. Tit, 2. Corpus iuris Ciuilis. Tom. 1. p. 342.
• b 1.72

  ibidem p. 338 Tit. de his qui notantur infamia.
• c 1.73

  qua •• Corpus Iuris Civil••s: Tom. 1. p. ••38.342. & Gotho∣f••ed Ibidem. & D. Rainolds. qua y before Ioanni•• Maria∣na. De Spectac. lib. De Rege et Regum Instit. l. 3. c. 16. & Pe∣trus Faber. Ago¦nistico•• l. 1. c. 3. p. 9.
• d 1.74

  AEmilij Probi Praefatio. Au∣gust. De Civit. Dei l. 2•• c. 10, 11, 13, 14. l. 4. c. 28.
• e 1.75

  Homil. 38 in Matth. & Ho∣mil. 13. in 1 Cor 4. here p. 738.
• f 1.76

  Comment. l. 29. f. 113.
• g 1.77

  Le∣gum Dialogus. 7.
• h 1.78

  See Gellius Noct•• A••tic. l. ••o. c. 4.
• i 1.79

  Plutarchi Laconica Apo∣theg. p. 462. here p. 741, 742.
• k 1.80

  See ••ulengerus De Theatro lib. 1. c. 51. De infamia Theatri & Olaus Magnus Hist. l. 15. c. 31.34.
• l 1.81

  See Concilium Eliberinum Can. 62. & those other councels quoted. p 133••134.561. in the Margent, and here p. 844.
• m 1.82

  Tertul. De spectac. c 22. Cyprian. Epist. l. 1. Epist. 10. & Arnobius, Clemens Ro∣manus, Augustine Cassiodorus qua supra. l. m. n. & infra. p. 844.
• n 1.83

  See ••. u. x. ••. b. c be∣fore & Bulengerus de Theatro l. ••. c. 51. & Codex ••heodos••i l. 15. Tit. 7. de Scenicis
• o 1.84

  See Gratian Distinctio 33.48. & De Consecratione distinct. 2. Paulo Lancelet∣to Institutiones Iuris Canonici: l. 2. Ti••. de Eucharistia: p. 269. Ioannis Caluini, & Iacobi Spielegii Lexicon Iuridicum Tit. histrione••: Aluarus Pelagius de planctu Ecclesiae. l. 1 Ar••e 49. with sundry others here quoted p. 844. &c.
• p 1.85

  Astexanus deca∣sibus l. 4. Tit. 7. Artic. 4. summa Ro••e••la, & summa Angelica. Tit. histrio. Adula••io, & Infamia: with others p. 845.
• q 1.86

  Alexander ••lensis•• summa Theologiae pars 4. Quaest. 17. Artic. 2•• p. 394. Aquinas 32. pars Quaest. 8. Artic. 6. Didacus de Tapia in 3 am. partem diui Thomae Artic. 8. p. 545, 546.
• r 1.87

  Olaus Magnus Hist. l. 15. cap. 31 34. Bulengerus de Theatro. l. 1. c. 51.
• s 1.88

  D. Rainolds Overthrow of Stage playes p. 4. to 10. & 29. to 82. See here p. 561. s & p.
• t 1.89

  Comment•• in li••. Iudicum. c. 16. p. 570, 571.
• * 1.90

  Nota.
• u 1.91

  Iuvenal Sa∣tyr. 8.
• x 1.92

  See here p. 133.134.161.
• y 1.93

  See Codex Theodosii. l. 15. Tit. 7. l ex. 1. Ba∣ronius & Spon∣danus. Anno. 371. sect 10. See here p. ••68.469.
• z 1.94

  See here p. 571, 572, 57, 574, 582, 583, 586, 517.
• a 1.95

  See here p. 652.
• b 1.96

  Indubi∣tanter turpe est esse histrionem. Sacram quidem communionem histrionibus et mimis dum in malitia perseve rant ex auctori∣••ate patrū non ambigisesseprae clusam. &c. Ibid
• c 1.97

  Item histrio∣nibus scenicis et aliis infami∣bus notoriis et manifestis non est Eucharistia conferenda, quia tales vitam ducunt illici∣tam sic dicit Cy∣prianus; nec pu∣••o Maiestati di∣vinae, nec Eccle∣siasticae discipli∣nae congruere ut pudor et ho∣nor Ecclesiae tam turpi atque infami contagi∣one faedetur; et loquitur ibi de quodam qui fuit histrio, qui publice artem suam ex∣ercuit, et inde Doctor puerorum perdendorum suit. Posset ergo illud decretum in∣telligi de quolibet simili histrione notorio: Glossa dicit, quod hec tali nec cuicun que infami notorio est Eucharistia impertienda. Si tamen tales revertantur ad de••um ex gratia vel reconciliatione, eis deneganda non est. Non statim tamen debe∣dari talibus hostia seu Eucharistia, nisi vsq••e ad perac••••m paenitentiam, proptet reverent••m Sa∣cramenti, vt probetureorum conversio non ficta, nisi ali∣q••is articulus necessitatis seu Pietatis aliter fieri suaderet, secu••dum Ri∣chard. Distin∣c••io. 9•• Ibidem.
• d 1.98

  See here p. 48.482. Scenici•• atque histrionibus cae¦terisque perso∣nis huiusmodi, quamdiu tam detestandas ar∣tes exercuerin••, non est danda eucharistia. nec enim Evan∣gelicae Discipli∣nae congruit vt pudor et honor ecclesiae tam turpi et infami contagione fae∣de••ur Ibidem.
• f 1.99

  See he••e p. 133, 1••4.561. & Act. 7 Scene 5. Summula Raymundi fol. 97.
• g 1.100

  See here p. 561. to 568.571. to 580.
• * 1.101

  Decretal. pars 8. c. 295.
• * 1.102

  Distinctio. 33.
• h 1.103

  See Gratian distinctio 48. c. Prohibentur accordingly.
• i 1.104

  Gratian Di∣stinctio 33. cap. Mari••um. f. 55.
• k 1.105

  In Matth. 6. Quaest. 38. f. 40.
• l 1.106

  In c. cum deco∣rum, de vita et honest Clerico∣rum. & summa Angelica. Hi∣strio.
• m 1.107

  Tracta¦tus Tract. Tom. ••. p. 157. to 161.
• n 1.108

  Repertorii Moralis. pars. 2•• Histrio. p. 669.
• o 1.109

  Super. l. 3. De∣cretalium. De vita et honesta-C••ericorum. c. 12. Tom. 5. f. 4.
• p 1.110

  Pupilla Ocu∣li. pars 7. c. 5. l.
• * 1.111

  See here p. 653, 654.
• q 1.112

  Summula Raymundi f. 93 94. Summa An∣gelica. Tit. Hi∣strio. Summa Rosella•• Adula∣tio. Bulengerus de Theatro. l. 1. c. 50, 51.
• r 1.113

  See Apostolo∣rum Canones Can. 17. Grati∣an Distinct. 34. here p. 649.
• s 1.114

  Caluini Lexi∣con Iuridicum, and most other Canonists in their Titles Hi∣strio, Infamia Testis, &c.
• t 1.115

  In Matth. c. 6. Quaest. 38. f. 40
• u 1.116

  22. H 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. Ia∣cob. c. 7. See here p. 495, 496.
• x 1.117

  See here p. 459, 460. ac∣cordingly.
• y 1.118

  Tacitus. An∣nal. l. 1. c. 14. & l. 4. c. 3. See here p. 460.
• * 1.119

  Oratio pro. P Quintio. p. 225.
• * 1.120

  Mac••obius Saturnal. l. 3. c. 14.
• * 1.121

  De con∣sensu Euange∣listarum. l. 1. c. 33.
• * 1.122

  Sic ita∣que et circa vo∣luptates specta∣culorum infa∣mata conditio est. Tertullian de Corona m••∣litis. c. 5. p. 7••.
• z 1.123

  Rom. hist. l. 59 p. 830.
• a 1.124

  Su∣etonii Caius Sect. 18.35.52, 53, 54, 55.
• b 1.125

  De Legatione ad Caium li.
• c 1.126

  Zo∣naras, Eutropi∣us, Sallicus An∣ton••nus, Grimstō in his life, and Vinc••ntius Spe∣culum hist. l. 7. c 1••9.
• d 1.127

  Quen∣dam equorūsu••orū Incitatum nomine, ad cae∣nam quo{que} ad hibebat, et ei in auro hordeum appo••e••at•• et poculis aureis vinum pr••pi nabat, salutem eius ac for••unam ••urans; Consule•••••• se e••m creaturam policiba••ur, facturus si d••ut••••s vixisset Dion Cassius l. 59. p. 83••.
• f 1.128

  Lib. 59. p. 854. & Su••tonii Caius sect. 56.58.
• e 1.129

  Noctem quo{que} in diem velut mar•• in terram convertere vo∣lebat: nam lo∣co in Lunae for∣mam curuato, vndique ignis quasi in thea∣tro qu••dam vi∣debatur, ita vt omnem tene∣brarum sensum eriperet. Ac ne qua vlli excusa∣tio esset non ve∣niendi in thea∣trum (nam e∣gerrime id fere∣bat si quis abes∣se••, aut specta∣culo nondum finito discede∣ret) iustitium indixit. Inter∣dixitetiam id vt obvii in viis Imperatorem salutarent, quo inmirum faci∣lius ad thea∣trum iri posset. Multos inter••spectandum ar∣reptos•• multos a theatro domum revertentes apprehendens obtruncaret. Causa irae po••issima fuit, quod negligentius ad spectacula conveniebant, scilicet vexati ••o, quod alias alio tempore quam edixisset, ac saepe noctu etiam eo veniret, et quia non semper ••osdem, quos ipse probabant, nonnunquam etiam inuisi, &c. Dion Cassius l. 59. p 831.837.842.
• g 1.130

  Tacitus. An∣nal. l. 14. c. 2. l. 15 c. 4, 5.6 Sabellicus Eneid 7. l. 2 p. 201. Eutropius rerum Ro. l. 9. p. 204. Zonaras Annal. Tom. 2. fol. 98.
• h 1.131

  Suetonii Nero Sect 12, 13, 20. to 25. et Sect. 42. he writes thus, Quinimo cum prosperi quiddam ex provinciis nunciatum esset, su∣perabundantissimam ca••nā iocularia in defectionis duces carmina, lasciue{que} modula∣ta, quae vulgo inno••uerunt, etiam gesticulatus est; ac spectaculis theatri clam illatus, ••uidam Scenico placenti nuncium misit, abuti cum occupationibus suis, & sec. 54. Sub exitu quidem vitae palam voverat, si sibi incolumis status permansisset, proditu∣rum se partae victoriae ludis, etiam hidraulam et choraulam, et vtricularium, ac no∣••••ssimo die•• hi-strionem, saltaturum{que} Virgilii Turnum. &c.
• i 1.132

  Eutroplus Re∣rum Rom. l. 9. f. 104. writes thus of him: Ad postremum Nero tanto se dedecore pro∣stituit, vt om••nia pene Italiae ac Graeciae the∣••tra perlustra∣tus, assumpto e∣tia•• va••ii vesti∣tus dedecore saltaret, canta∣ret, in Scena ci∣tharedico habi∣••u ••el tragaedi∣••••. See Grim∣ston in the life of Nero. Vin∣centii Specu∣lam histor. l 9. c. 6. Freculphi•• Chronicon. Tom. 2. l. 1. c. 16. &c.
• k 1.133

  Tacitus Annal•• l. 16. sect. 1.
• * 1.134

  Nero publice cit••ara ceci∣nit; in circo aurigauit. Tra∣iecit in Graeci∣am, non ut ma∣iores sui sed sal∣tandi, citharae Pulsandae, prae∣conii faciendi agendae que tra¦gediae causa. Nec •• ••i Ro∣ma satis ampla erat, sed expe∣di••ione erat o∣pus vt Periodo∣nices, id est, pa••∣sim victor, vt a••••bat, euade∣ret. Sed qui•• singula ••ius sa∣cta enumeret? Nam vno ver∣bo, quicquid viles histriones representant ea omnia ipse di∣cebat et facie∣bat, et tolera∣bat, nisi quod aureis catenis vin••iebatur, nam ferreae Romanorum Imperatorem haud decuissent. A••iquando igitur Miles vin∣ctum conspicatus prae indignatione accurrit, cumque soluit. Zonaras Annal. Tom. 2. s. 98.
• * 1.135

  Omnia in Ne••one probri et ignominiae plena. Omni pudore abiecto Romae cantu in theatro certavit, vbi insanum Herculem acturus, cum de more vin∣culis ornaretur, qui praesidi•• causa in proximo sterit, catenas intuitus, ratusque vim illi intendi, consternatus animo, co occurrit opem principi laturus. Nec satis fui••∣per haec indelebilē Romano Populo notam ab eo inustam, in Graeciam cantandi stu∣dio navigavit omnibusque eius ge••tis spectaculis, cantu, aurigatione, praeconio cer∣tavit. Indereversus curru quo olim Augustus triumphans vrbem ingressus est, prae∣miorum pompa titulisque singulorum certaminum longo ordine praemissis. Sabel••licius AEn••id. 7 l. 2. p. 201.
• l 1.136

  Tacitus An∣nal. l. 15. cap. 10 ••. 306.
• m 1.137

  Taci••••us Annal. l. 15. ••ect. 9. p. 359.
• * 1.138

  Res haud mi••••a tamen citha••••aedo Principe ••imus Nobilis &c. In Scena nunquam can∣••avit Orestes: haec opera at{que} hae sunt gene∣••osi Principis ••tes, Gauden∣••isfaedo pere∣grina ad pulpi∣ta saltu Prosti∣tui, Graiaeque apium meruisse coronae Iuuenal Satyr. 8. p. ••2, 83.
• o 1.139

  Eutropi∣••s, Zonaras, Sabellicus, & Grimston in his life. Arius Montanus in lib. Iudicum c. 16. p. 590. 571. Dr. Rainolds Overthrow of Stage-playes p. 1. to 10. & 29. •• 82.
• p 1.140

  Pag. 10, 91.
• q 1.141

  Histo••••ae. l. 1. p. 57.59.••••.
• r 1.142

  Herodian. Hi∣stor. l. 1. p. 59 61.63. See Eu∣tropius, Zona∣res, Coc••ius Sabellicus, Eli••us Lampridlus, Grimston, and others in his life accordingly.
• * 1.143

  Note here the condition of wicked Prin∣ces and great persons; they desire not to have any good men near them to censure or beare witnes of their shamefull actions.
• s 1.144

  Herodian l. 2. p. 73. Eli•• Lam∣pridii Commo∣dus p. 94, 95, 96. Eutropius, Zonaras, Sa∣be••licus & Grimston in his life.
• * 1.145

  Herodian l. 5. p. 267.269.271.279.281.
• * 1.146

  Let our effe∣minate men•• women who are guilty of the selfesame womanish fol∣ly consider this.
• * 1.147

  Dancing therefore, toge∣ther with act∣ing, masquing were infamous among the Ro∣mans. See Gu∣l••elmus Stuc∣kius Antiqui•• tatum Conviu: l. 3. c. 21. accor∣dingly.
• * 1.148

  The same do some obiect a••gainst such tu∣tors, friends, Masters, pa∣rents, who keep their scholars, servants and children from these lewde pra∣ctises and ex∣cesses now, which say they doe quite cor∣rupt and make them Puritans.
• * 1.149

  An evident and remarka∣ble testimony how execrable, this Emperours dancing and effeminacy was to all the Ro∣mans, though most of them were then meer Pagans.
• u 1.150

  AElii Lampri∣dii Heliogaba∣lus p. 189, 190.207. See here p. 208.
• * 1.151

  Histor. l 6.
• * 1.152

  Dipnosoph. l. 14. c. 3. p. 980.
• * 1.153

  Cornelius Ta∣citus hist. l. 2. c. 2. r. p. 478. &c. ••6, 17. p 469.
• * 1.154

  Trebellii Po∣lionis Gallieni duo. p. 315, 316. See p. 306.309.
• y 1.155

  Idem p. 319.
• z 1.156

  Flauii Vopis∣ci Carinus p. 449.
• * 1.157

  Hence also Duidas in his historica Col. 127. thus tax∣eth Ardaburius Quod sedeflex∣it ad muliebres delicias. Gau∣debat enim Mi∣nis, et praestigi∣atoribus, et om∣nibus scenicis ludicris; et hu∣iusmody inep∣tiis totos dies exigens, glo••iae insignia pror∣sas negligebat.
• a 1.158

  Polybius hist l. 31. & Athe∣naeus Dipnos. l. 10. c. 12. p. 694.695. See here p. 249, 250.
• b 1.159

  Dipnosoph l. 12. c. 13 p. 841.
• c 1.160

  Rorum Roma norum l. 7. p. 101.
• d 1.161

  See Com∣ment: & Notae Lubini, Ioan∣nis Brittanici, P. Pithaei, Cae∣lii Secundi, Cu∣rionis, Theodor Pulmanni, et Thomae Parna∣bii in Iuvenal Satyr. 8. Iustin. Hist l. 30. p. 254. & Suida Histo∣••ica. Ardaburi∣us.
• e 1.162

  Annal. l. 14. c 2.3. p. 301, 32, 303.
• f 1.163

  Sect. 11.12. See Lypsius de Saturn. et Sa∣bellicus, Eutro∣pius Zonaras & Grimston in Nero his life.
• g 1.164

  Iuvenal Sa∣tyr 8. p. 81, 82.
• * 1.165

  Nota.
• * 1.166

  Nota.
• h 1.167

  Macrobius Saturn l. 2. c. 7. p. 408.409.
• * 1.168

  Nota.
• i 1.169

  See here p. 245. to 251.
• k 1.170

  Contro. l. 1: proaemio p. 967 See here p. 248.
• l 1.171

  Seneca Epist. 90 p. 377, 379.
• m 1.172

  Dion Cassius Hist. l. 54. p. 682.
• n 1.173

  Dion Cassius hist l. 59. p. 831.
• o 1.174

  Dion Cassiu•• hist l. 60. p. 891••
• * 1.175

  Corn. Taci∣tus Histor. l. 2. c. 15. p. 465.
• p 1.176

  Page 38. & 45. See here p. 462, 463.
• q 1.177

  See here page 843, 844, 845, 846, 847•• &c.
• * 1.178

  See D. Rai∣nolds his over∣throw of Stage playes, p. 8.
• * 1.179

  See D. Rai∣nolds his over∣throw of Stage playes, p. 8.
• r 1.180

  See here p. 574.
• s 1.181

  here 578, 582, 584, 595. &c. See Gulielmus Stuckius Anti∣quita••um Con∣vivialium l 3. c. 21.22. accor∣dingly.
• t 1.182

  here p. ••54, 655, 656. And yet Ipsi autem Episco∣pi redditus Ec∣clesiarum, non in pias causas, sed consangui∣neis, histrioni∣bus, adulatori∣bus, Venatori∣bus Scortis et similibus per∣sonis friuole ex∣pendunt, et ma∣gis attendunt nequitiam ho∣minum quam necessitatem naturae, contra Canonum de∣decreta. Episco∣pus chemnensis Onus Ecclesiae cap 20. sect. 10.
• u 1.183

  H••re p. 665, 666. & p. 843. to 848. Summu¦la Raymundi f. 92, 9••.
• x 1.184

  Pupilla Oculi pars 7. c. 5. I. See here p. 846.
• * 1.185

  Se Ivo Carnoten∣sis Decret. pars 6 c. 349. & pars 8. c. 295. accor∣dingly.
• y 1.186

  Vtrum scola∣res corumque Magistri, vel•• Ludimagistri ••orum••c disci∣puli (as the text & the margent propounde it) comaedias et tragaedias alio∣sue ludos sceni∣cos nunc agere possint?
• z 1.187

  Ibidem p. 318, 319, 320. &c.
• * 1.188

  Pray note this reason well.
• * 1.189

  Nota.
• a 1.190

  Epist. l. 1. E∣pist. 10. ••ucrati.
• * 1.191

  See here p. 584.
• * 1.192

  Let those who now erect Crucifixes and Images in our Churches con∣trary to our Ar∣ticles, Iniuncti∣ons, homilies, Conons, Sta∣tutes, & writers yea contrarie to their owne subscription, consider this: and those also who use any heathenish Ce∣remonies and representations in their Enter∣ludes.
• b 1.193

  See here page 601, 603, 604, 608, 611, 631, 634.
• c 1.194

  See here page 624, 625.
• * 1.195

  Academicall Enterludes and the acting of them infamous See Gullelmus Stuckius Anti. qui. Conviv. l. 3. c. 21, 22.
• * 1.196

  See p. 573. to 668.843 to 850. & 933, 934, 940.
• d 1.197

  See Act. 7. Scene. 3.
• * 1.198

  That is, ••s first.
• e 1.199

  In his Excel∣lentium Impera¦torum vitae: P••••fatio p. 356.
• f 1.200

  See here page 573.581.
• g 1.201

  Paria sunt v∣ni••s sementis germina. Pro∣sper Aquit. Contr. Collato∣rem c. 41.
• h 1.202

  Velocius enim et citius nos corrumpunt vi••tiorum dome∣stica exempla subeunt ani∣mos magnis auctoribus. Iu∣venal Satyr 14•• p. 126. Exem∣pla tantum conspectiora sunt, et efficaci∣us movent, quanto illustri∣ores sunt perso∣••ae aquibus de∣signantur Dio∣dorus Sic. Bibl. hist. Epist. Dedi∣c••t.
• i 1.203

  1 Tim. 3.2. to 14. c. 4 12.
• k 1.204

  See here Act. 4. Scene 1, 2.
• l 1.205

  22 H. 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. Iac. c. 7.
• m 1.206

  See the Epi∣stle to the Rea∣der before Dr. Rainolds his O∣verthrow of Stage playes, accordingly.
• n 1.207

  See I. G. his Refutation of the Apologie for Actors, here p. 490•• 491.
• * 1.208

  De Vanitate Scient. c. 20. See cap. 19.
• * 1.209

  The unlawful∣nesse of a Play∣ers profes••ion and of acting
• * 1.210

  Argument 1.
• * 1.211

  Argument, 2.
• * 1.212

  The Generall history of France p. 138.
• * 1.213

  Argument. 3.
• * 1.214

  Argument. 4.
• * 1.215

  Argument. 5.
• * 1.216

  Gal. 5.16. 2 Pet. 1.19.
• * 1.217

  Gal. 5.22.
• * 1.218

  Gal. 6.10.
• * 1.219

  See here p. 10. to 40.404. See the Table. Title Devil and Players.
• * 1.220

  Psal. 129 8.
• * 1.221

  Argument. 6.
• * 1.222

  See here p. 905, 906.
• * 1.223

  Deutr. 22.18. Mich. 1.7.
• * 1.224

  Argument. 7.
• * 1.225

  Tract. 10. in Ioan. here p•• 324.
• * 1.226

  Summula Raymundi fol. 107.
• * 1.227

  Argument. 8.
• * 1.228

  Argument. 9.
• * 1.229

  Argument. 10.
• p 1.230

  See part 1. Act 3. Scene ••, 2, 3, 4, 5. & Act 5. Scene 3. to 6. Mr. Stubs Ana∣tomy of Abuses p. 103, 104. I. G. his re••utati∣on of Apologie for Actors p. 56 57.61. accor∣dingly.
• q 1.231

  See Part 1. Act 3. Scene 6. & p. 814, 815.
• q 1.232

  See Part 1. Act 3.5, 6. & 7. ac∣cordingly••
• r 1.233

  De spectacu∣lis. c. 15. to 22.
• s 1.234

  Hom. 6.7. & 38. in Math. See here p 405.406.
• t 1.235

  De Spe∣ctaculis l. Epist. li. 1 Epist 10. & l. 2. Epist. 2.
• u 1.236

  De vero Cultu c. 20.
• x 1.237

  De Gu∣bern. dei. l. 6.
• y 1.238

  his Treatise a∣gainst Playes.
• z 1.239

  Playes con∣futed Action 1.2.3.
• a 1.240

  Anatomy of Abuses p 103 104.
• b 1.241

  Over∣throw of Stage playes p. 22, 23. &c.
• c 1.242

  I. G. Re∣futation of the Apologie for Actors p. 56.57.61.
• d 1.243

  Ephes. 5.3.4.
• e 1.244

  1 Thes. 5.22.
• f 1.245

  De Coronati one Principis p. 987.
• g 1.246

  Histrionum igitur Epicriti∣anorum ex Mi∣letianistrans••u. gatorumscopus talis est, talis{que} perfidia in mo∣ribus. Epist: ad Solitariam vi∣tam agentes. p. 239. B.
• h 1.247

  Sermo de Ie∣lunio. Bibl. Pa∣trum Tom. 3 p. 127. G
• i 1.248

  In Mathae. Evang: l. 4. Bibl. Patrum Tom. 9. pars 2.986. B. See here p. 158. in the margent.
• k 1.249

  In Apocalyps c. 2. & 3. p•• 25.
• l 1.250

  De vita et mor. te Iuelli: p. 71.77.
• m 1.251

  See Act. 5. Scene 4. & Act 3. Scene 7.
• n 1.252

  See 1. Sam. 21.13, 14, 15 Prov. 26 18, 19. Eccles. 2.2.12. c. 7.25. c. 9.3. c. 10 12, 13.
• o 1.253

  See Mr Stubs his Anatomie of abuses p. 105. I. G. his refuta••tion of Apolo∣gi•• for Actors, p. 56.57. Dr. Raynolds Over throw of Stage playes p. 17.10•• & 40.36.37.
• p 1.254

  Eccle••. 10.6, 7. Prov. 30.22. & 19.10.
• q 1.255

  Enarratio: in Psal. 85. Tom. 8 pars 2.68.
• r 1.256

  See here p. 77.88.89. Tertull. De Idololatria lib. Philo Iudaeus de Decalogo l. and all co••∣mentators on the second com∣mandement ac∣cordingly, with our owne ho∣milies against the perill of I∣dolatry.
• s 1.257

  See Exod. 23.24. Deutr 7.5. 2 King. 10.26. c. 11.18. c. 18.4. c. 23.14. 2 Chron. 34.3, 4, 7. 1 Iohn 5 2••.
• t 1.258

  Matth. 12.36.37. Ephes. 5.2.3.4.
• u 1.259

  Isay 3.9. P••al. 10.••.•• Iob 34.••. Psal. ••••9 37. Mat. 5.28, 29. 2 Pet. 2.14. Prov. 6.12.13.
• * 1.260

  Isay 3.16. Prov. 6.12.13. c. 7.10. to 14.
• z 1.261

  Psal. 4.2. Psal. 119 37. Eccles•• 9.9. c. 10.10. c. 1.17. c. 10.1 Psal. 75.4. & 85 phes. 5.3. c. 9.1. 1 Cor. 11.13, 14. c. 13.5.
• b 1.262

  Tit. 2.3.22. 1 Tim. 2.9. to. Phil. 4.8. Eph 4.1. Eph. 5.7.5.17. Rom. 16. 2 Ph••••. 1.27.
• c 1.263

  1 Tim. 2.9.10. Isay•• 3.18. to 29. Deut. 22.5. Zeph. 1.8. 1 Pet. 3.3•• 4.
• d 1.264

  1 Cor. 11.4. to 16. 1 Tim. 2.9. •• Pet. 3.3. See my unlovelines of Lovelocks.
• e 1.265

  Eph. 4.29.31. c. 5.3, 4. P••. 39.1. Ps. 9.14
• f 1.266

  Gen. 6.5. Prov. 12, 5. c. 15.26. Ier. 4.1.
• g 1.267

  Here p. 294.402.403.
• h 1.268

  Here p. 127. to 132.
• i 1.269

  See h••re, pag. 596.634. two ••ouncels a∣gainst acting a part in Bi∣shops, Mini∣sters, or Reli∣gious persons garments, & Ioannis Lang••••∣crucim, De Vit•• & Honestate Ecclesiasticorum. l. 2. c. 22. p. 323.
• k 1.270

  Metamor∣phoseos. lib. 11. pag. 282.
• l 1.271

  Act 5. Scene 6.
• m 1.272

  Marianus Scotus. l. 3, AE∣tas. 6. An 854. Col. 152. Mar∣tini. Poloni Supputationes. An. 855. Col. 152. Papa. 109. Polychroni∣con. l. 5. c. 30. fol. 224. Caxtons Chronicle. part 5. Anno 885. Vola••eranus Commentar. lib. 22. fol. 228. Balaeus De Romanorum Pontificum Actis. lib. 4. pag. 125. with others here quoted. pag. 185.
• n 1.273

  Nicephorus Callistus Ecclesiastic. Histor. lib. 17. cap. 5. Centuriae Magdeburg. 6. Col. 349.808.
• o 1.274

  Suetonij Octavius. sect. 41.
• * 1.275

  Vin∣centij Speculum Historiale. lib. 9. cap. 48. Antonini Chronicon. pars 1. Tit. 6. cap. 28. sect 5. fol. 137.
• * 1.276

  Vincentij Speculum. Hi∣stor. l. 10. cap. 115.116. fol. 129.
• * 1.277

  Vincentij Specul••m. Hi∣stor. l, 15. c. 74.75, 76, 77, 78. See lib. 17. cap. 89. the like example of Melania.
• * 1.278

  See here, pag. 185.202, 203, 204. & Agrip∣pa de Vanitate Scientiarum. cap 63.
• * 1.279

  Vincentij Spe••••lum. Hi∣stor. lib. 21. cap. 44.
• p 1.280

  See Vincen∣tij Speculum Historiale. lib. 15, cap 74. to 80. Socrates Scholast. Ec∣clesiast. Histor. l. 3. c. 43. Grati∣an Causa•• 32. Quaest. 1. f. 540 b. & here, p. 184 185, 203, 204, 205, 206.
• q 1.281

  De Vanit. Scient. c. 63.
• * 1.282

  Restant nunc solae moniales, &c. De his autē plura dicere (& si plura, quae dici possint suppe••ebant) verecundia prohibet, ne non de caetu virgi∣num Deo dicatarū sed magis de lupanaribus, de dolis & procacia mer••tricum, de stu∣pris & incestuosis operibus dandum sermonem, prolixè trahamus. Nam quid•• obse∣cro, aliud sunt hoc tempore puellarū monasteria, nisi quaedam non dico Dei sanctua∣ria, sed veneris execranda prostibula? Sed lascivorū & impudicorum juvenū ad li∣bidines explendas receptacula, ut idem hodie sit puellam velare, quod & publice ad ••cortandum exponere, &c. Ni••ol••us De Cl••••angis, De C••rrupt•• Ecclesiae S••at••. lib. cap. 23. See cap. 15.
• * 1.283

  Adolescenti∣bus impudice abusi sunt. heu heu, intra san∣ctam ecclesiam multi religiosi & Clerici in suis latebris & conventiculis maximè in I∣talia, publice quodammodo nefandū gym∣nasium consti∣tuunt & palestram, in illius flagitij abominatione se exercentes, & optimi quique epheborum in lupanari ponuntur. Contra sanctam castitatem quam Do nino pro∣miserant sic offendunt continue etiam pulicè, praeter ea nefanda quae in occultis perpetrant, quod nec chartae reciperent, nec posset calamus exarare. Alvarus Pelagius, De Planctu Ecclesiae. l. 2. Artic. 2. fol. 83. & Artic. 28. fol. 134. Onus Ecclesiae. cap. 21.22, 23. & here p. 213.445.
• * 1.284

  Episcopi vero & Sacerdotes hujus temporis castitat••s sancti∣moniam (sine qua nemo videbit Deum) tam in corde quam in corpore quomodo student observate? qui traditi in reprobum sensum faciunt quae non conveniunt. Quae enim in occulto fiunt ab Episcopis turpe est dicere. Melius ita{que} arbitror super hoc dissimulare & supersedere, quam aliquid, unde scandalisentur innocentes & in∣experti dicere•• Sed ego cur verecundor dicere, quod ipsi non verecundantur facere? imo quod A∣postolus non verecundatur scribere & prae∣dicare. Dicit autem egregius predicator: Sic masculi in mas∣culos turpitu∣dinem operan∣tes, & mercedē su••••••rroris re∣cipi••ntes. Fra∣tres, factus sum insipiens; vos me coegistis. Bernard. Sermo. ad Pastores in Sy∣nodo Rhemensi. fol. 317.
• r 1.285

  See pag. 199.200, 208, 209, 210.
• s 1.286

  See Suidae Caius, p. 193. Quinetiam ne∣fario furore correptus ve∣stes muliebres induebat Cai∣us, & comam plicis quibus∣dam ornando, & faeminas imitando, & omnia flagitia perpetrando.
• t 1.287

  AElij Lam∣pridij. Com∣modus. pag 89.91.
• u 1.288

  Athenaeus Dipnos. l. 12. c. 13. p. 848.
• x 1.289

  Commodus Antoninus. p. 89.91.
• y 1.290

  Pag. 86.
• z 1.291

  Athenaeus Dipnos. lib•• 6•• cap•• 6. pag. 421.422.
• a 1.292

  Dipnosoph. l. 12. c. 9. p. 832.
• b 1.293

  Athenaeus Dipnos. lib. 12. cap. 6. p. 821.
• c 1.294

  Pausaniae Arcadica. l. 8. p. 214. Alebat adolescens Al∣pheo comam, eam ille cum, quo virgines more solent religasset, in muliebri veste ad Daphnen venit, filiam se Oenomai si∣mulans. Cum ita{que} virgo esse ex corporis ha∣••itu facile cre∣deretur, &c. miro sibi Daphnen a∣more devinxit &c.
• d 1.295

  Valerius Maximus. lib. 2. cap. 6. sect. 13. pag. 66.
• e 1.296

  Bibl. Histor. lib. 12. sect. 16. pag. 420. See here, p. 584.
• f 1.297

  Virgil. AE∣neidos. lib. 9. pag. 313.
• g 1.298

  Sint procul à verbis juvenes ut faemina compti. Quique ••uas ponunt in statione comas. Ovid De Arte Amandi. l. 3. pag. 203.
• h 1.299

  Bibl. Patrum. Tom. 15. p. 881.882, 883.
• i 1.300

  Act 5. Scene 6. pag. 192. to 214.
• k 1.301

  De Legibus. lib. c. 13. pag. 42.43.
• * 1.302

  See Agrippa De Vanitate Scient. cap. 63.64. Tertullian De Pallio. c. 5. Summa Ange∣lica. Tit. Ornatus. sect. 5. Summa Rosella. Tit. Faemina. accordingly. & here, pag. 208. to 214.
• l 1.303

  Statius Achilleid. l. 1. & D. Rainolds Overthrow of Stage-playcs. p. 13. to 87.
• m 1.304

  Suetonij Iulius. sect. 74.
• n 1.305

  Pausaniae Arcadica. l. 8 p. 214.
• * 1.306

  See here, pag. 184.185. toge∣ther with the examples of Sardanapalus, Nero, Helioga∣balus, Commodus, Caligula, Anna∣rus, and others forequoted, who acted their Sodomies, whoredomes and adulteries, being thus at∣tired in wo∣mans apparell.
• p 1.307

  See here, pag. 207. accor∣dingly.
• q 1.308

  See here, pag. 208.209, 210. & D. Rainolds Overthrow of Stage-playes. p 11. to 15.32. & 92. to 100. accordingly.
• r 1.309

  See p. 208. to 214. & D. Rai∣nolds Over∣throw of Stage-playe••. p. 8. to 23.32, 34, 35.
• * 1.310

  Est praeceptū honestatis non in ceremonia, non in civili jure seu politi∣co, sed in natu∣ra ipsa funda∣••a. Ibidem. Col. 572. See here, pag. 211.212. & Doctor Rainolds Over∣throw of Stage-playes. pag. 9.10, 13, 14, 82, 83. ac∣cordingly.
• t 1.311

  See here, Act 5. Scene 6.
• * 1.312

  Decret. pars 11. cap. 64. See cap. 83. & pars 7. c. 78.80, 81. to the like pur∣pose.
• x 1.313

  Quaeritur an faemina causa ludi vel ••oci u∣tens ve••te viri∣li, vel vir ve••te m••liebri pecce•• mortaliter, &c•• Summa Rosella. Tit. Faemina. fol. 214.215.
• y 1.314

  Tertium quod requiri∣tur in ornatu est convenien∣tia personae. Itaque mulier quae utitur ve∣ste virili, vel è contrario, pec∣cat mortaliter, quia facit con∣tra praeceptum Deut. 22. Sum∣ma Angelica. Tit Ornatus. sect. 5. & Tit. Habi∣tus sect. 7.
• z 1.315

  Summa The∣ologiae. pars 2. Quaest. 135. m. 2. pag. 617.618.
• a 1.316

  Prima secun∣dae. Quaest. 102 Artic•• 6.6 m. & secunda secundae. Quaest. 169. Artic. 2.3.
• * 1.317

  Isiodor Hispalensis. Originum. lib. 19. cap. 23.
• b 1.318

  Act 5. Scene 6. pag. 176. to ••16.
• c 1.319

  Suetonij Ne∣ro. sect. 3. Coc. Sabellicus. AE∣neid. 8. lib. 11. p. 203. Eu••ro∣pius, Grim∣ston, & Zona∣ras, in the life of Nero.
• d 1.320

  See D. Rai∣nolds Over∣throw of Stage-playes. p. 101.102. & here, p. 179. to 196.
• e 1.321

  Ad ea quae frequentius accidunt leges aptantur. See Sir Edward Cooke, his Flowres.
• f 1.322

  De Pallio. c. 5 p. 228.
• * 1.323

  See Archbi∣shop Abbot, his 28. Lecture upon Ionah. sect. 11. pag. 570.571. against long womanish haire.
• g 1.324

  Debet enim habitus con∣gruere qualita∣ti & conditioni personae & ••exus. Iacobus De Graffijs. De∣cisionum Aur••a∣rum. pars 2. lib. 3 cap 26. s••ct. 5.
• h 1.325

  1 Cor. 16.22.
• i 1.326

  Enarratio in Psal. 39. Tom. 8. pars 1. p. 414.415.
• * 1.327

  D. Che••win, in his Straite gate and nar∣row way. cap. 7 pag. 70.
• k 1.328

  Overthrow of Stage-playes. pag. 9. to 15. & 82. to 168.
• l 1.329

  Act 5. Scene 6. pag. 178. to 216.
• m 1.330

  Argentor••ti. 1597. p. 217.218.
• * 1.331

  See RHabanus Maurus in Deut. lib. 2. cap. 29. Tom. 2. Operum. pag. 437. Alexander Alensis Summa Theologiae. pars 2•• Quaest. 135. memb. 2. pag. 617.618. & Mapheus Vegius, De Educatione Puero∣rum. lib. 5. cap. 4. accordingly.
• n 1.332

  De Mercede Meretricis, &c. p. 1164.
• o 1.333

  Oratio ad∣versus Mulie∣res ambitiosius sese ornantes. p. 991, aec.
• p 1.334

  Oratio. 28. De Funere Patris. p. 472.476.
• q 1.335

  Hom. 10. in Matth. Tom 2. Col. 250. D.
• r 1.336

  Homil. 39 ad Pop•• Antioch. Tom. 5. Col. 250. D.
• s 1.337

  Sermo ad Clerum, in Concilio Rhe∣mensi fol. 317.
• t 1.338

  De Nugis Curialium. l. 3. c. 13. Bibl. Pa∣trum. Tom. 15. p. 384. E.
• * 1.339

  Contra Hie••ronymū Oso∣rium. lib. 3. pag 285.
• x 1.340

  See Act 5. Scene 7. accor∣dingly. Summa Angelica, & Summa Rosel∣la. Tit. Orna∣tus.
• y 1.341

  See Act 3. Scene 3. & Act 5. Scene 3.4. Cyprian Epist. lib. 2. Epist. 2. Tertullian. De Spectac. Iose∣phus Antiqu. Iudaeorum. lib. 15. cap. 11.
• z 1.342

  Antiq. Iudae. l. 15. c. 11.
• a 1.343

  De Decalog. lib. pag. 1037.
• b 1.344

  De Spectac. lib. cap. 22 De Coron•• M••li∣tis. cap. 8. & De Idololatria. lib.
• c 1.345

  See here, pag. 89.90.
• d 1.346

  See Act 2. & Act 3. Scene 3. pag. 77.
• e 1.347

  Exod. 23.4. cap. 23.24. cap•• 34.13. Levit. 26.1, 30. Deut. 7.5. cap. 16.22. 2 Kings 10.26. cap. 17.10. cap•• 1•••• 4. cap. 23.14, 24. 2 Chron. 31.1. cap. 34.3, 4, 7. Ier. 43.13. cap. 50.2 Ezek. 6•• 4, 6. 1 Ioh. 5.21.
• f 1.348

  1 Cor. 10.7, 14. Propterea cl••∣mat Apostolus, Fugi••e idolola∣triam, omnem uti{que} & totam, &c. Longum enim divortiū mandat ab ido∣lol••tria, in nul∣lo proximè a∣gendum. Draco enim terrenus de longinquo non minus spi∣ritu absorbet a∣lites. Ioannes, Filioli, inquit, custodite vos ab Idolis: non jam ab idolo∣latria quasi ab officio, sed ab idolis, id est ab effigie eorum. Tertul. De Coro∣na militis•• c. 8.
• g 1.349

  Deut. 22.5. 1 Cor. 11.3. to 16. See Act 5. Scene 6. & here pag. 879, &c.
• h 1.350

  1 Tim. 2 9, 10. 1 Pet. 3.4, 5.
• i 1.351

  Deut. 22.5. Isay 3.18, 19, 20. Zeph. 1.8. Prov. 7.10. See Act 5. Scene 7.
• k 1.352

  Psal. 32.9.
• l 1.353

  Dan. 4.33.
• m 1.354

  Psal. ••9.12, 20.
• n 1.355

  Prona{que} cum spectant animalia caetera terram: Os homini sub∣lime dedit, caelum{que} videre jussit, & erectos ad sidera tollere vultus. Ovid. Metamorp••. lib. 1. Cicero De Natura. Deorum. lib. 2.3.
• o 1.356

  Gen. 1.26, 27. cap. 5.1. cap. 9.
• p 1.357

  Deut. 4.10, 17, 18. c. 5.8.
• q 1.358

  Rom. 1.23. Psal. 106.20.
• r 1.359

  Isay 40.18. Acts 17.29.
• r 1.360

  Eccles. 3.14. c. 7.13. Matth. 5.36. c. 6.26. Pro. 22.28.
• s 1.361

  1 Cor. 7.24. c. 11.3. to 16.
• t 1.362

  Cyprian, De Habitu Virgi∣num. Tertul. De Cultu Fae∣minarum. Cle∣mens Alexand. Paedag. l. 3. c. 2.3, 11. Nazian∣zen adversus Mulieres am∣bitiosius sese Ornantes O∣ratio. Alexan∣der Alensis. Summa Theo∣logiae. pars 4. Q••aest. 11. Ar∣tic. 2. Summa Angelica & Summa Rosel∣la. Tir. Orna∣tus: See my Vnloveliness•• of Lovelockes. pag. 2, &c. and here, Act 5. Scene 3.6, 7.
• u 1.363

  Psal. 32.9. Psal. 49.12, 20. 2 Pet. 2.22. Rev. 22.19. Psal. 92.6. Psal. 94.8 Psal. 73.22.
• x 1.364

  See Dan. 4.33. Rom. 9.7, 8, 9.
• y 1.365

  Psal. 4.8. 1 Tim. 2.9, 10. Titus 2.2, 3, 4, 5, 6, 12•• 1 Cor. 11.13.
• z 1.366

  1 Sam. 21.13 14, 15.
• a 1.367

  See Act 6. Scene 3.4, 5. & Bullengerus, De Theatro. lib. 1. c. 50.51.
• b 1.368

  Est autem in media Hieru∣solyma quadroporticus, &c. Simulachrum vero aut aliquod anathema ibi nequa∣quam est. Apud Iosephum. Contra Apionem. lib. 1. pag. 833.
• c 1.369

  AEgyptij plaeraque animalia effigiesque compositas venerantur. Iudaei mente sola unumque numen intelligunt. Profanos qui nideûm imagines mortalibus materijs in species homi∣num effingant. Summum illud atque aeternum, neque mutabile, neque interiturum. Igitur nulla simulachra urbibus suis, neque templis. Non regibus haec adulatio, non Caesaribus honor. Histor. lib. 5. cap. 1. pag. 592.
• d 1.370

  Iudaei diver∣sum à reliquis-hominibus ob tinent, cū alijs in rebus usu{que} vitae quotidia∣no, tū eo prae∣sertim quod nullū ex caete∣ris Dijs colunt: unū autē quen∣dā summo stu∣dio venerātur, Tum quo{que} temporis nullum Hierosolymis simulacrum extabat; nimirum suum il∣lum Deum ineffabilem, invisibilem{que} existimantes. Rom. Hist. l. 37 fol 76.
• e 1.371

  Hactenus pro patria deprae catus postremas pro Templo preces adhibeo. Hoc Templum Cai Domine, jam inde ab initio nullam unquam admisit manufactam effigiem cum sit Deo domicilium: pictorum enim & statuariorum opera sunt sensibilium Deorum imagines: illum autem invisibilom pingere aut fingere nefas duxerunt nostri majo∣res. Non Graecus, non Barbarus, non Rex Satrapave ullus vel infensissimus; non seditio, non bellum, non captivitas, non vastatio, non alia res ulla unquam tantam cladem intulit, ut contra veterem morem effigies manufacta in id importaretur. De Legatione ad Caium. pag. 1386 vid. 1389, &c. See De Monarchi••. lib. fol. 1037.1038, 1039.
• f 1.372

  Graecis ita{que} & alijs quibusdam bonum esse creditur imagines instituere. Deni{que} & patrum, & uxorum filrorum{que} ••iguras depingentes exultant; quidam vero etiam nihil sibi competentium sumunt imagines, &c. Porro autem legislator, non quasi prophetans Romanorum potentiam non honorandam, sed tanquam causam ne{que} Deo ne{que} hominibus utilem despiciens, & quoniam totius animati, multò ma∣gis Dei inanimati, probatur hoc inferius, interdixit imagines fabricari: to which Sigismundus Silenius affixeth this marginall note. Iudaei prorsus nullas imagines fe∣runt. Contra Apionem. lib. 2. pag. 846.
• g 1.373

  Exod. 20.4. Levit. 26.••, 30. Deut. 4.15, 16, 17, 18, 23, 25. c. 5.8. c. 16.21, 22.
• h 1.374

  Iohn 1.18. c. 5.37. Rom. 1.23. Col. 1.15. 1 Tim. 1.17. c. 6.16. Heb. 11.1. 1 Ioh 4.20. Deut. 4.15. Deus inter omnia operibus quidem & muneribus clarus, & omni re manifestior, forma vero & magnitudine nobis ine∣narrabilis. Omnis namque materies comparata ad hujus imaginem, licet sit pre∣ciosa, tamen pro nullo est; cunctaque ars ad illius imitationis inventum, extra ar∣tem esse cognoscitur: nihil simile neque videmus, neque possumus suspicari neque conijcere, illeinvisibilis sola mente percipitur. Iosephus Contra Apionem. lib. 2. pag. 854. Philo Iudaeus de Monarchia. lib. pag. 1097, &c.
• i 1.375

  Isay 40.12. to 27. Acts 17.29. Rom. 1.23.
• k 1.376

  Col. 1.15. Iohn 15.37. Deut. 4.15. Heb. 2.3. 1 Tim. 6.16. Philo Iudaeus, De Mundi Opificio. pag. 8.9. Origen Contr. Celsium. lib. 7. fol. 72. & lib. 7. fol. 97.
• l 1.377

  Act 17.29. Isay 40.18, 15.
• m 1.378

  Exurge modo, & re quoque dignum ••inge Deo, finges autem non auro, non argento: Non potest ex hac materia, imago Dei exprimi similis. Epist. 30. pag. 207.
• n 1.379

  De Natura Deo∣rum. lib. 1.2.
• o 1.380

  In hoc n. consuestis par∣te crimen nobis maximum im∣pietatis affige∣re, quod non Deorum alicujus simulacrū constituamus, non Altaria fabricemus, non Aras. Advers. Gentes l. 6. p. 185.
• p 1.381

  Non n. Christiani patiuntur vel Templa, vel aras, vel simulacra, & statuas intueri: simulacra aperte vituperant, &c. Christiani vero & item Iudaei, cum audiunt, Dominum Deum tuum timebis, & illi soli servies; nec tibi feceris idolum, nec rei ullius similitudinem, quae cum{que} in caelo sunt & in terra deor∣sum, &c. & ob alia plera{que} non his dissimilia: non modo Deorum templa & Aras & simulachra haec aversantur, sed vel ad mortem si fuerit necesse promptius veniunt, ne ex aliquo recessu & impietate prorsus inquinent, quod de De•• omnium conditore optime sentiunt, &c. Celsus igitur haud quaquam pro dijs simulacra haberi affirmat, sed dijs dicata: cum plane perspicuū sit hujusmodi facere & affirmare, hominum esse circa divinitatem errantium. Sed ne divinae quidem imaginis simulacra haec esse duxe∣rimus, quippe qui Dei ut invisibilis ita & incorporei formam nullam effigiamus, &c. Cont. Celsum. l. 7. f•• 96.97. See 91.92. Celsus & Aras & simulacra & delubra nos ait de∣fugere quo minus fundentur. Sunt nobis vero simulacra non per impuros opifices a∣liquos fabricata, sed per Dei verbum in nobis edita & formata; virtutes scilicet pri∣mogeniti omnis creaturae imitatrices, &c. in quibus par esse crediderim, ei honorem deferri, qui omnium sit simulacrorum exemplar, imago scilicet invisibilis Dei, uni∣genitus Deus, &c. Contr. Celsum l. 8. fol 100. vid. Ibid. & lib. 4 fol. 46.47.
• q 1.382

  Putatis nos oc∣cultare quod colimus si delubra & Aras non habemus: quod enim simulacrum Deo fingam, cum si recte existimes sit Dei homo ipse simulacrum. Octavius pag. 104.
• r 1.383

  De Origine Erroris. l. 2. c. 2.3, 4, 5, 7, 17, 18, 19.
• s 1.384

  Sed nec eos qui hostijs multis coronis{que} ex floribus contextis colantur, homines qui eorum statuas efficta in Templis statue∣runt, Deos appelaverunt, quandoquidem haec inania & mortua esse scimus, Dei{que} formam e•• figuram non habere. Ne{que} ••••tam Dei figuram esse arbitramur, quam qui∣dam honoris causa ad imitationem effictam esse confirmant: sed illorum malorū ge∣niorum habere & nomina & figuras. Quid enim attinet vobis qui scitis, exponere e•• quae artifices disposita materia secando, dividendo, conflando, percutiendo, & ex vasis ignominiosis saepe artificio mutata solum forma & figura alia inducta, Deorum no∣mine appellant? quod quidē non solum stultū esse, sed etiam cóntumeliae Dei causa fieri judicamus: qui cum gloriam formam{que} exprimi quae non potest habeat, earum rerum quae intereunt, ••ura{que} egent, appelatur nomine. Quinetiam harū rerum arti∣fices lascivi sunt, omni{que} malicia & improbitate praediti, &c. Apologia. 2. pro Christianis. p. 16. B.C.
• t 1.385

  Adversus Haereses. l. 1. c. 23.24. p. 88 92. & l. 2. c. 6. p. 134.135.
• u 1.386

  Deus, qui solus verè est Deus intelligentia percipitur, non sensu. Antisthenes Socratis fa∣miliaris, dixit, Deum nulli esse similem, quare nemo illum potest discere ex imagine. Xenophon autem Atheniensis ipse aperte scribit: Qui omnia movet & quieta efficit, magnus quidem est & aperte potens, sed cujusmodi sit forma non apparet, &c. Oratio adhort. ad Gentes. fol. 7.8, 9, 10, 11. vid. Ibid. an excellent discourse against Images: Significat autē columna ig∣nis, Dei non posse effingi imaginem, &c. Stromatum. l. 1. f. 73. B. l. 5 f. 122. D.E. Nobis autem nullum est simulacrū in mundo; quoniam in rebus genitis nihil potest Dei referre imaginē. Praeterea oportet Graecos doceri per legem & Prophetas, quod nec eorum quos co∣lunt simulacra sunt imagines: ne{que} enim fugura tale est genus animarum, cujusmodi fingunt Graeci statuas. Non cadunt n. animae sub aspectum, non solū quae sunt com∣potes rationis, sed etiam animae aliorum animantium; quanto minus Dei invisibilis imago. Strom. l. 6. f. 143. C. Moses praecipit hominibus nullam facere imaginem quae Deum arte repraesentat. Paedag. l. 3 c•• 2. f. 46. A.
• x 1.387

  Deus omnē similitudinem vetat ••ieri, quanto magis imaginis suae, &c. De Spectac. c. 23. De Corona Militis. c. 8. & De Idolo∣latria. lib. & Apologia Advers. Gentes: where Franciscus Zephyrus. p. 675. Comments thus. Perpetuo illud teneamus, Christianos tunc temporis odisse maxime statuas cum suis ornamentis.
• y 1.388

  Contra Celsum. l. 7. f. 96.97. & l. 8. f. 100.
• z 1.389

  Octavius. p. 75.76, 77, 104.
• a 1.390

  Contra Demetrianum. lib p. 221.223. & De Idolorū Vanitate. p. 264, &c.
• b 1.391

  Ne{que} nobis in aedibus sacris effigies pro dijs, & illa simulachra velitis ostendere, quae intelligitis vos quo{que} & renuitis confiteri, vilissimi esse formas luti & fabrorū figmenta puerilia, &c. Nunc ad speciem veniamus & formas quibus esse descriptos su∣peros Deos creditis, quib{us} imo formatis & templorū amplissimis collacatis in sedib{us}. Nostra de hoc sententia talis est; Naturā omnem divinā, quae ne{que} esse caeperit ali∣quando ne{que} vitalem ad terminū sit aliquando ventura, lini••mentis carere corporeis, ne{que} ullas formarū effigies possidere, quib{us} etiam circūscriptio membrorū solet coag∣mentata finire. Quicquid enim tale est mortale esse arbitramur & labile: nec obtinere perpetuā posse credim{us} aevitatem, quod extremis coercitū finib{us} necessaria circūcludit extremitas, &c. Si verā vultis audire sententiā, aut nullā habet Deus formā; aut si in∣format{us} est aliqua ea quae fit, profecto nescim{us}. Ne{que} n. quod videm{us} nunquā, nescire esse ducimus turpe, &c. Advers. Gentes. l. 3. p. 162. to 112. See l. 6. p. 185.191. to 206. l. 7. p. 133.134, 135.
• c 1.392

  De Origine Erroris. l. 2. c. 1.2, 3, 4, 5, 7, 11, 17, 18, 19. Quae igitur amentia est, aut ea fingere, quae ipsi postmodum timeant, aut timere quae finxerunt. Non ipsa, inquiunt, timemus, sed eos ad quorum imagines ficta; & quorū nominibus consecrata sunt. Nempe ideo timetis, quod eos in caelo esse arbitramini: ne{que} n. si dij sunt aliter fieri potest. Cur igitur oculos in caelum non tollitis, & advocatis eorum nominibus in aperto sacrificia celebratis? Cur ad parietes & ligna & lapides potissi∣mū, quàm illò spectatis, ubi eos esse creditis? Quid sibi templa? quid arae volunt, quid deni{que} ipsa simulachra? quae aut mortuorum aut absentium sunt monimenta. Nam omnium fingendarum similitudinū ratio id••irco ab hominibus inventa est, ut posset eorum memoria retineri, qui vel morte substracti, vel absentia fuerant separati. Deo•• igitur in quorum numero reponemus? Si in mortuorum? quis tam stultus ut colat? Si in absentū, colendi ergo non sunt, si nec vident quae facimus, nec etiā audiunt quae precamur. Si autem dij absentes esse non possent, qui, quoniā divini sunt, in quacun{que} mundi parte fuerint, vident & audiunt universa: supervacua ergo sunt simulacra, illis ubi{que} presentibus, quum s••tis sit audientium nomina precibus advocare. At enim non nisi praesentes ad imagines suas adsunt, &c. Sed tamen post quā praesto esse Deus ille caepit, jam simulachro ejus opus non est. Quaero enim, si quis imaginem hominis peregre consti∣tuti contemple∣tur saepius, & ex e•• solatium capiat absentis; num idem sanus esse videatur si eo re∣verso at{que} praesente, in contemplanda imagine perseveret, ea{que} potius quàm ipsius ho∣minis aspectu, frui velit? Minime profecto. Etenim hominis imago necessaria tum vi∣detur quum procul abest, supervacua futura quū praesto est. Dei autem cujus spiritus ac numen ubi{que} diffusum, abesse nun quā pot st, semper uti{que} imago supervacua est. Sed verentur ne omnis eorum religio manis sit & vana, si nihil in praesenti videant quod adorent, & ideo simulacra constituunt, quae quia mortuorū sunt imagines, simi∣lia mortuis sunt, omni enim sensu carent: Dei autem in aeternū viventis vivū & sen∣sibile debet esse simulacrum: quod si a similitudine id nomen accepit, quî possunt ista simulacra Deo similia judicari; quae nec sentiunt, nec moventur? Ita{que} simulachrum Dei non illud est quod digitis hominis ex lapide aut aere, aliave materia fabricatur, sed ipse homo; quoniā & sentit & movetur, & multas magnas{que} actiones habet, &c. Quisquāne igitur tam inept{us} est, ut putet aliquid esse in simulacro Dei, in quo ne ho∣minis quidē quicquā est praeter umbram? L••••tant. De Orig. Erroris c. 2. Daemones sunt qui fingere imagines & simulacra docuerunt ut hominū mentes à cultu veri Dei a∣verterent. Ibid c. 17. Quare non est dubium quin religio nulla sit, ubicun{que} simul crū est. Nam si religio ex divinis rebus est, divini autem nihil est nisi in caelestibus rebus: carēt ergo religione simulacra, quia nihil potest esse caeleste in ea re quae fit ex terra, quod quidē de nomine ipso sapienti apparere potest. Quicquid n. simulatur id falsum sit necesse est, nec potest unquam veri nomen accipere quod veritatem ••uco & imi∣tatione mentitur. Si autem omnis imitatio, non res potissimum seria, sed quasi ludus ac jocus est, non religio in simulacris, sed mimus religionis est. Ibid c. 19.
• d 1.393

  Simula∣crorū odium commune est omnium qui fidei participes sunt; sed ejus praecipuū quod Arianam infidelitatem similiter at{que} simulachrorū cultum abominabatur. Nam eos qui in creatura numen divinum esse existimarēt, nihilo minora colere at{que} venerati putabat quam qui ex materia simulachra efficiunt, & rectè ac pie ita judicabat. Nam qui creaturam ado••at etiam••i in nomine Christi id facit, simulachrorum cultor est, Christi nomē simulachro imponens. Oratio Funebris de Placilla p. 290.291. See Expla∣natio in Cant. Cantic. p. 359.
• e 1.394

  Gentiles lignum adorant, quia Dei imaginē putant, sed invisibilis Dei imago non in eo est quod videtur, sed in eo uti{que} quod non vide∣tur. Enar. in Psal. 118. Octon. 10. Tom. 2. p 454. B. Ecclesiae inanes ideas & varias nescit simulacrorū figuras, sed veram novit Trinitatis substantiam. De Fuga Seculi. cap. 5. See Epist. 31.
• f 1.395

  In primo praecepto prohibetur coli aliqua in figmentis hominum Dei si∣militudo; non qu••a non habet imaginem Deus, sed quia nulla imago e•• colli••ebat, nisi illa quae hoc esset quod ipse, nec ipsa pro illo sed cum illo•• Epist. 2••. De Celebratione Paschae. Tom. 9. p. 100. B. Imago autem & similitudo Dei, non est corporis forma sed mentis, descripta ad similitudinem verae imaginis Christi, qui est imago Dei invisi∣bilis. Nos unam veneramu•• imaginem, quae est imago invisibilis & omnipotentis Dei. Comment in Ezech. l. 1. c. 1 Tom. 4. p. 331. H. & l. 4. c. 16. p. 372. D See Comment. in Esay. cap. 40.
• g 1.396

  August. Epist. 119. Enar in Psal. 113. Con••io. 2. Credimus etiam quod ••e∣det ad dextram Dei patris: Necideo tamen quasi humana forma circumscriptum esse Deum patrem arbitrandū est, ut de illo cogitantibus dextrum aut sinistrū latus ••nimo occurrat; aut id ipsum quod sedere pater dicitur, flexis poplitib{us} fieri putandū est, ne in illud incidamus sa∣crilegium, quo execratur Apostolus eos qui communicaverunt gloriam incorrup∣tibilis Dei in similitudinem corruptibilis hominis. Tale n. simulacrum Deo ne∣fas est Christiano in Templo collocare, multo magis in corde nefarium est, ubi verè est Templum Dei. Augustin. De Fide & Symbolo cap. 7. Tom. 3. pag. 1••9. See De moribus Ecclesiae Catholicae. cap. 24.
• h 1.397

  Quod enim corpus intellectui divino simil••∣tudinem habebit, cum nec mentis humanae imaginem habere posse cognoscatur? humana n. mens incorporea est atque simplex, corpus autem omne corrup∣tibile atquecompositum. Quare jure, rationalis atque immortalis anima & intel∣lectus ejus imaginem & similitudinem Dei habere dicitur, Immaterialis enim & incorporea, intellectualis, rationalisque per essentiam est, virtutis & sapientiae capax. Quod si hum••nae animae atque mentis formam & effigiem fingere impossi∣bile est, quoniam nec sensu percipitur: quis adeò stultus erit, ut ligneum simula∣chrum ac effigiem Dei creatoris omnium, similitudinem Dei habere arbitraretur? Natura n. divina omnem materiam & omnia quae percepimus excedit, mente so∣lummodo & sanctis animis intellecta. Figura vero Iovis quae in simulachro con∣spicitur, mortalis viri effigies est, non quae totum hominem, sed pejorem ejus par∣tem imitata, expressit, nullum n. vitae atque animae, vestigium ostendit. Quomo∣do igitur universi Deus, mens{que} omnium creatrix ipse Iupiter ••rit, qui aut in aer••, aut in mortuo ••bore cernitur? De Praeparatione Evangelij. lib 3. cap. 3. pag. 53. See Ecclesiast. Histor. lib. 7. cap. 18.
• i 1.398

  Inveni••igitur velum pendens in foribus ejusdem Ecclesiae tinctum atque depictum, & habens imaginem quasi Christi, vel sancti cujus••am, non enim sat••s memini, cujus imago fuerit. Cum ergo hoc vidissem in Ecclesia Christi contra auctoritatem Scripturarum hominis pendere imaginem, s••••di illud, & majus dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent & e••ferrent. Deinceps praecipere, in Ecclesia Christi istiusmodi vel••, quae contra religionem nostram veniunt, non appendi. E••iphanius Epist. ad Ioa••nem Hier••sol apud Hieron. Epist. 60: cap. 5 Tom. 1. pag. 211. See Bishop Vshers Answer to the Iesuits challenge. pag. 507.
• k 1.399

  Cui similitudini similem fecistis Deum? Quid n. erit ei simile & equipollens se•• ••aturae, seu ponderis, seu nobi∣litatis ratione? Num enim arte fabri & lignarij, num auri fusorum peritia for∣matus est in imaginem alicujus creaturae? An inquit effictus est, humana imago? Minimè. Nihil enim ei quicquam aequari potest. Deus n. cùm sit, natura & ex se, quia aliud non ex••iti••, omnibus omnino superior est. Cum itaque supra omne est quod factum est, & quod genitum est, deride•• idolorum effictionem, &c. Cyrillus Alexandr. in H••saiam. lib. 7. Tom. 1. pag. 276.277. and in Ioan. Evang. lib. 3. cap. 11. pag. 478.
• l 1.400

  Adhaec quisnam est, qui invisibilis & corpore vacantis ac cir∣cumscriptionis & figurae expertis Dei simulachrum effingere qu••at? Extrem••e itaque dementiae & impietatis fuerit divinum numen fingere ac figurare. At∣qui hinc est quod in veteri ••estamento mimine tritus ac pervulgatus imaginum usus fuerit: Orthodoxae Fidei. lib. 4. cap. 17. pag. 477. & lib. 1. cap. 4. pag. 251. vid. Ibidem.
• m 1.401

  See Hilar. De Trinit l. 1. p. 3. & l. 2. p. 7. G. Psal. in Nar. 129 8. p. 303. B. De Trinit. I. 6. pag. 31. Specie & figura caret Deus. Non so∣lum autem sculpturae artis Deus non est similis, sed ne{que} alteri cuiquam humanae cogitatione subijcitur. Theophylact. Enar. in Ioannem. c. 5. p. 248. Chrysost. Hom. 38 in Act. Apost. Tom. 3. Col. 587. C. Athana••ius, Contra Gentes Oratio. p. 7. & 10. Contra Sabellij Graegales. p. 48.49. & Quaest. 50. p. 400. Theodoret in Deut Quaest. 4. Nicephorus. Ecclesi. Hist. l. 18. c. 53. See Sedulius, Primasius, Theodoret, Remigius, Beda, Haymo, HRabanus Maurus, Occumenius, Ambrose, Chrysostome, & Alselmus. Com. in Rom. 1.23. & 1 Tim. 6.16. Serenus Marsiliensis•• apud Greg. Mag. Epist. l. 7. Epist. 109. & l. 9 Epist. 9. Claudius Taurinensis Contra Imagines. l. Bibl. Patrū. Tom. 4. pars 1 p. 91. to 118. Amphilochius; in BB. Vshers answer to the Iesuits challenge. p. 506. Centur. Magd. 8. Col. 559.564. & D. Rainolds, De Idololatria. Rom. Ecclesiae. l. 2. c. 2. sect 9. accordingly.
• n 1.402

  Quod potest intelligentia solum perspici & conprehendi mente, nec appetit formam quâ cognoscatur, nec figuram admittit, ut imaginem & effigiem•• O••a∣tio. ad Sanctorum caetum. c 4. apud Eusebium. Tom. 2. p. 300.
• o 1.403

  See the Homily against the perill of Idolatry pars 2.3. Centur. 6•• Col. 329.375, 707. Centur. 8. Col. 3.12, 41, 33, 37, 531, 535, 558, 559, 560, 561, 665, 544, 545, 622, 623, 377, 274. Cent. 9. Col. 19.22, 24, 351, 352, 353.
• p 1.404

  Placuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. Concil. Elib. Can 36. Surius. Tom. 1. p. 365.
• q 1.405

  See the Homily against the perill of Idolatry. part 2.3. BB. Vshers Answer to the Iesuits Challenge. pag. 511. to 514. Carolus Magnus. l. 4. Contra Imagines.
• r 1.406

  Ergo ô stultae Gentiles, cui simile fecistis Deum? Curauro & argento aut rei ali∣cui insensatae? Aut quam imaginem ponetis ei qui illum aliquo modo exprimat qui spiritus est, &c? Cum igitur••••se incomprehensibilis & immensus sit, dicit san∣ctus, Cui me assimulastis? cur homini, cur volucri, cur serpenti? Et cui me adae∣quastis? cur auro, cur argento? cur alicui creaturae? Haymo Comment. in Isaiam. c. 40. fol. 331.335. See Agabardus de Picturis & Imaginibus. lib. & Lucas Tudensis. l. 2. Adversus Albigenses c. 3. & 20. Bibl. Patrū. Tom. 13. pag. 260.272, 273. an excellent discourse against the Images & Pictures of God or the Trinity, where he thus con∣cludes. Imag•• Dei••••cae Trinitatis, ab hominibus nec debeat, nec possit depingi. See D. Rainolds de Idololatria Rom. Eccl. l. 2. c. 2. sect. 10.
• s 1.407

  Peter Martyr, In Epist. ad Rom. c. 1. p. 54. to 73. Calvin, Instit. l. 1. c. 11. & Com. in Rom. 1.23. & Act. 17.29. See Musculus, Marlorat, Bucer, Bulinger, Aretius, and others Ibid. & in 1 Tim. 6.16. Doctor Wille••; Com. on Rom. 1. Contr. 22. p. 95.96. Hexapla in Exod. c. 20. Cōmandement 2. Contr. 4. M. Cartwright on the Rhemish Test. on Act. 17. sect. 4. Heb. 9. s. 4. 1 Ioh. 5. s. 5. Rev. 13. sect. 7. & Mat. 9. s. 9. D. Boyes his Postils. p. 49. Thomas Wilson, his Com. on Rom. 1. Dial. 13. v. 22.23, 24•• with others hereafter quoted•• p. 844.895.
• t 1.408

  His Premo∣nition to all Christian Princes p. 354.
• u 1.409

  13. Eliz. c. 12. Artic. 35.
• x 1.410

  Artic. 35. Ca∣nons 1603. Can. 82.85.
• y 1.411

  Alexander S••ver{us} Christo Templ•• facere voluit, ••umque inter Deos re∣cipere; quod & Hadrianus co∣gitasse fertur, qui Templa in omnibus civi∣ta••ibus sine si∣mulacr••s jusse∣rat fieri. AElij Lampridij Seve∣rus. p. 236.
• z 1.412

  See Philo Iudaeus, De Monarchia. l. 1. p. 1099. Iose∣phus Contra Apionem l. 1 p. 858. Clemens Alex. Oratio Adhort. ad Gentes. Cypri∣an, De Idolorū Vanit. p. 264. Tertul. De I∣dololatria. lib.
• a 1.413

  Antiq. Iudae∣orū. lib. 15. cap. 11. pag. 413.
• * 1.414

  Col. 991.994. recited likewise by Vincentius Spe∣culum. Histor. lib. 28. cap. 96.97.
• i 1.415

  Omitto ora∣toriorū immē∣••as altit••dines, immoderatas longitudines, supervacuas latitudines, sumptuosas depolitiones, curio∣sas depictiones; quae dum orantiū in se retorquent aspectum, impediunt & affectū, &c. Quem inquam ex his fructum requirimus? stultorum admirationem an sim∣plicium oblectationem? An quoniam commixti sumus inter Gentes, forte didici∣mus opera eorum, & servimus adhuc sculptilibus eorum? Et ut aperte loquar, an non hoc totum facit avaritia, quae est idolorum servitus, & non requirimus fru••tum sed datum? Si quaeris, quomodo? miro, inquam modo. Tali quadam arte spargitur oes, ut multiplicetur: expenditur ut augeatur, & effusio copiam parit. Ipso quippe visu sumptuosaru sed mirandarum vanitatum accenduntur homines magis ad offe∣rendum quàm ad adorandum. Sic opes opibus hauriuntur, sic pecunia pecuniam trahit, quia nescio quo pacto, ubi amplius divitiarum cernitur, ibi offertur liben∣tius. Auro tectis reliquijs signantur oculi, & loculi aperiuntur. Ostenditur pulche∣rima forma sancti vel sanctae alicujus, & eo creditur sanctior quo coloratior. Currūt homines ad osculandum, invitantur ad donandum, & magis mirantur pulchra quam venerantur sacra, &c. Quid putas in his omnibus quaeritur, paenitentium com∣punctio, an intuentium admiratio? O vanitas vanitatum! sed non vanior quam insanior. Fulget ecclesia in parietibus, & in pauperibus eget. Suos lapides induit au∣ro, & suos filios nudos deserit. De sumptibus egenorum servitur oculis divitum. In∣veniunt curiosi, quo delectentur, & non inveniunt miseri quo sustententur. Bernard. Ibid. See the Homily against the Perill of Idolatry, and of Adorning and keeping cleane of Churches, accordingly.
• k 1.416

  See the Homily against the Perill of Idolatry, accordingly.
• l 1.417

  See Thomas Rogers, his Exposition on the 22. Article. Proposition 3. p. 125.126. accordingly.
• m 1.418

  3. Edw. 6. c. 10. 13. Eliz. c. 12.3. Iac. c. 5.
• n 1.419

  Queene Eliz. Injunctions. Injunct. 2.3, 23, 25. and Articles to be inquired of in Visitations. Artic. 2. & 45.
• o 1.420

  Homilies against the perill of Idolatry. The Homilies of the Right use of the Church, part 2. Homily of the place and time of Prayer. part 2.
• p 1.421

  Can. 82.
• q 1.422

  Archbishop Cranmer who penned the Homilies against the perill of Idolatry. BB. Hooper on the 2. Commandement; and in the Confession of his Faith upon the Creed. Artic. 78. & 87. BB. Latimers Sermon, ad Clerum. fol. 3.11. and his Sermon in the Shrowdes at Pauls. f. 18.21. BB. Ridley, his Treatise in the name of the whole Clergy of England, to King Edward the VI. concerning Images not to be set up, or worshipped in Churches. M^r. Fox his Book•• of Martyrs. London 1610. p. 1927.1928, 1929, 1930, (See there pag. 116.433, 468, 492, 518, 521, 793, 796, 848, 1000, 1014, 1015, 1181, 1183, & 1940 where we shall see Commissi∣ons both from H. 8. & E. 6. for pulling downe Images out of Churches: which Images were destroyed both at Zuricke & Basil, & condemned by the Martyrs that suffred:) Iohn Bale Cent. Script. Brit. p. 38.79, 80, 566, 648, ••55. BB. Alley his Poore mans Library. pars 1. f. 79.80. to which I might adde BB. Iewell, BB. Bi••son, BB. Abbot, BB. Babington, on the 2. Com••andement. BB. Morton, BB. White, BB. Dav••nate, & others.
• r 1.423

  M. Tindall in his Answer to Sir Thomas More•• p. 270. to 275. and in his Answer to M. Moores 4. Booke. p. 325. D. Barnes his Treatise, that it is against the holy Scripture to honor I∣mages p 339, &c. Iohn Wragton, in his Course and Hunting of the Romish Fox, &c. Iohn Ver••n his strong battery of the Invocation of Saints. Thomas Beacon his Cate∣chisme. p. 3••7. to 336. & his Romes Reliques. c. 25 26. D. Ca••fehils answer to Iohn Mar∣shials Treatise of the Crosse, The Preface. fol. ••. to 19. & Artc. 3.9, 10. f. 81. to 86. & 164. to 186. being an excellent Treatise against setting up Images in Churches. Dr. Humfries De Vita & morte Iuelli. p. 33. Gualt••erus Haddon Contra Osorium. l. 1. f. 33. to 37. l. 3. f. 254, 271, 272, 273, 286, 297, 332. D. Sparkes against Albin••s Epistle to the Reader D Rainolds De Idololatria Rom. Ecclesiae: to whom I might adde D. Fulkes Answer to the Rhemish Testament Act. 17 sect. 5. p. 400.401. 1 Ioh. c. 5. sect. 5. pag. 839. Answer to Martin. c. 3.4. D. Field, D. Crakenth••rpe, D. Willet, D. Iohn White, with all our Writers upon the 2. Commandement, who all concur in this; th••t Images ought not to be suffered or set up in Churches; to which Assertion every Bishop and Mini∣ster of the Church of England doth subscribe in subscribing to our Articles & Ho∣milies, which affirme the same in positive tearmes: those therefore who defend, or erect Images revolt from their owne subscription, and so ought to be deprived, by the Statute of 13. Eliz. cap. 12. who caused Images to bee taken out of Churches in the first and second yeeres of her Raigne, as Haddon Contra Osor. l. 3. f. 171. & D^r. Fulke in his Answer to Martin. c. 3. sect. 3. p. 36. expresly testifie.
• * 1.424

  Seneca•• The∣bais. Act•• 3. fol. 66.
• s 1.425

  See Act 6. Scene 5•• p•• 448. to 500.
• t 1.426

  See Act 4. Scene 1. Act 6. Scene 5.12, 20 & Act 7. Scene 2.3.
• u 1.427

  22 Henry 8. c. 12•• 14 Eliz c. 5.39. ••liz ••. 4.1. Iac. cap. 7••
• x 1.428

  See Act 1 2. & Act 8. Scene 7. & Act 8. Scene 2.
• y 1.429

  See Act 6. thorowout. Tacit. Annal. l. 14. cap. 2.3.
• * 1.430

  See here, pag. 42. to 61.561. to 568.
• a 1.431

  See Act 3. Scene 7. & Act 5. Scene 4.
• b 1.432

  Hotoman De Vsuris, c. 2. M Northbrooke against Vaine Playes. p. 44.45. Summa Angelica. Tit. Ludus. BB. Ba∣bington, Beacon, Dod, Perkins, and others on the 8. Com∣mandement.
• c 1.433

  See Act 6. Scene 5. & Act 7. Scene 2.3, 7. See Hostiensis, Summa Ange∣lica. Iacobus De Graffijs. De Ludo & Alea: & Danae∣us de Ludo Aleae. lib. & Alexander A∣lensis. Summa Theologiae. pars 4. Quaest. 24. Artic. 3. sect. 6.
• d 1.434

  Voluptates cōmendat rari∣or usus. Iuvenal Satyr. 11 p 111. See M. Northbrooke against Vaine Playes & Enterludes, & M. Wheatly his Redemption of time accordingly.
• e 1.435

  Gen. 3.17, 19. Exod. 20.9.
• f 1.436

  See here, p. 32••.326.
• g 1.437

  Summa Aurea in lib. 3. Senten••. Tract. 7. Quaest. 3. fol. 163.
• h 1.438

  Apud Iuonis Decret. pars 11. c. 84.
• i 1.439

  Speculum Historiale l. 29. c. 41.
• k 1.440

  Historiae. l. 15. c. 31.32.
• l 1.441

  Repertorij. pars 2. p. 664. Tit. Histrio.
• m 1.442

  De Ludo. Tract. sect. 2. n. 17. in Tractat. Tractar. Tom. 1. fol. 157.158.
• n 1.443

  Summa Summarum. Tit. Histrio. Iacobus De Graffijs. Dec••s. Aurearum. lib. 2. cap. 121.
• o 1.444

  In their Ex∣positions on the 8. Comman∣dement, and in their dis∣courses: De Ludo, & Re∣stitutione, & Satisfactione.
• p 1.445

  Epist. lib. 1. Epist. 10.
• q 1.446

  De Vita & Honestate Ec∣clesiast. lib. 2. cap. 22.
• * 1.447

  Decretalium. pars 11. cap. 83.
• * 1.448

  Nota.
• r 1.449

  1 Cor. 10.31. Iohn 17.4.
• s 1.450

  See Act 5. Scene 11.
• t 1.451

  Matth. 24.38 39. Luk. 21.34. 1 Thes. 5.3.
• u 1.452

  Lactantius De Vero Cul∣tu. c. 20. & Cy∣prian De Spe∣ctac. lib.
• x 1.453

  No••ae in Au∣gust. De Civit. Dei. l. 2. c. 13.
• y 1.454

  Lexicon Iu∣ridicum. Tit. Histrio.
• z 1.455

  Lexicon Iu∣ris Civilis. Tit. Histrio.
• a 1.456

  See here, Act 4. Scene 1.
• b 1.457

  Horat. Epist. lib. 1. Epist. 2. pag. 243.
• c 1.458

  ••acile inge∣nia adolescen∣tium à recta honestaque via ad luxum at{que} voluptates di∣labuntur. Hero∣dian Hist. lib. 1. pag. 4.
• d 1.459

  Cypian. Epist. l. 1. Epist. 10.
• e 1.460

  Nil dictu fae∣dum visu{que} haec limina tangat. Intra quae p••••r est. Iuvenal. Sa∣tyr. 14•• p. 126.
• f 1.461

  Act 4. Scene 1. His enim at{que} hujusmo∣di figmentis, & mendacijs dul∣cioribus cor∣rumpuntur in∣genia puerorū; & eisdem fabu∣lis inhaerenti∣b{us}, adus{que} sum∣mae aetatis ro∣buradolescunt, & miseri con∣senescūt. Min••. Felix. Octa. p. 70
• g 1.462

  Ioannis Sa∣resberiensis De Nugis Curia∣lium. l. 1. c. 5. Bibl. Patrum. Tom. 15. pag. 346. B.
• h 1.463

  Cicero Ora∣tio: pro P. Quinctio. pag. 224. B.
• * 1.464

  See Act 6. Scene 1.
• i 1.465

  De Brevitate Vitae. c. 11.12, 13.
• k 1.466

  Secunda se∣cundae. Quaest. 168. Artic. 3.
• l 1.467

  Epistle 12. to Lambert.
• m 1.468

  22. Henry 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. Iac. c. 7.
• n 1.469

  Psal. 62.12. 2 Cor. 5.10. Rev. 22.12.
• o 1.470

  See Cyprian de h••bitu Vir∣ginum, & Ter∣tullian de Cul∣tu Faeminarū. accordingly.
• p 1.471

  See Act 4. Scene 1. & here part 2. Act 2. Scene 1.
• q 1.472

  See Act 6. Scene 12.19, 20.
• r 1.473

  Iohn 20.23. Matth. 16.19.
• s 1.474

  See Act 6. Scene 20. & Act 7. Scene 2.3.
• * 1.475

  That it is un∣lawfull to be a Spectator of Stage-playes.
• t 1.476

  See 1 Thes. 5.22. Rom. 1.32. & 12.9.
• u 1.477

  See Rom. 12.17. 1 Cor. 10.31, 32. Phil. 4.8 & Act 7. tho∣rowout.
• x 1.478

  See here, pag. 42. to 61.522. to 525.561. to 567.
• y 1.479

  See here pag. 409.417, 418.
• z 1.480

  See Part 1. Act 6. thorow∣out.
• a 1.481

  See Act 6. Scene 12.
• b 1.482

  See Act 6. Scene 3•• 4, 5.
• c 1.483

  Psal 119.9. Psal. 73.24. Rom 8.1, 14, 15. Gal 5.16, 18, 25. c. 6.16.
• d 1.484

  See here, pag. 52.547, 548.
• e 1.485

  See part 1. Act 1.2.
• f 1.486

  Act 7. Scene 1. to 7. & Act 6. Scene 1. to 20.
• g 1.487

  Nusquam enim & nun∣quā excusatur quod Deus damnat, nus∣qu••m & nun∣quam licet, quod semper & ubi{que} non li∣cet. Tertul. De Specta•• c. 20.
• * 1.488

  Iuo Carno∣tensis. Decret. pars 11. c. 77. fol. 162. & pars 4. cap. 13. pag. 117.
• * 1.489

  Nota.
• * 1.490

  Object•• 1.
• * 1.491

  Answ. 1.
• h 1.492

  Homil. in Cantit. Cant. apud Hieroni∣mi opera. Tom. 8. pag. 122. and in his owne Workes. Tom. 2. fol. 68.
• i 1.493

  Proaemium in Ezechiel. Tom. 4. p. 330. D.
• k 1.494

  Theodoret Interp. in Can∣ticum. Cantic. Tom. 1. p. 215. Philonis Car∣pathiorum E∣piscopi in Can∣tica. Cant. In∣terpr. Bibl. Pa∣trum. Tom. 4. p. 559. E. Pro∣sper Aquit. l. 3. De Vita Con∣templ. c. 6. Ma∣phaeus Vegius, De Perseve∣rantia Religio∣nis. lib. 5. Bibl. Patrum. Tom. 15. pag. 929. G. See HRabanus Maurus, Lyra, Tostatus, Hugo Cardinalis, Os••∣ander, and others, who have written upon the Canticles, accordingly.
• l 1.495

  Homil. 1. in Cant. Cantic. See Philo Carpath. Episco. in Cant•• Cantic. accordingly.
• m 1.496

  Ma∣p••eus Vegius, De Perseverant. Relig. lib. 5. pag. 927.
• n 1.497

  Neque vero machina quae∣vis ad oppug∣nandum, cùm matronarum pudicitiā, ••um virginum ac viduarum casti∣moniam validi∣or, quam lectio lascivae histo∣riae & Poesis: nulla tàm bo∣nae indolis fae∣mina, quae ha•• ipsa non cor∣rumpatur, mi∣rum{que} putarem si aliqua reperi∣atur, aut virgo•• aut mulier, tam exactae castita∣ti•• sive pudici∣ti••, quae ejus∣modi lectioni∣bus & historijs peregrina libi∣dine non sa••pe ad furorem us{que} accen••a∣tur. De Vanit. Scient. cap. 64.
• o 1.498

  Apud Bo∣ch••llum De∣cr••ta Eccles. Gal. lib. 1. T••t. 10. cap. 3.4.5. pag. 95.
• * 1.499

  Sunt enim quidē poëtae pe∣tulātes, obscae∣ni, molles, effae∣minati lascivis & impuris car∣minib{us} animos à in∣dustria, ad libi∣dinem & igna∣viā turpiter a∣vocantes, qui quidē quo dul∣ciores sunt, eò pej{us} nocent, & tanquā Syrenes quaedā omnib{us}, qui aures illis praebent, perni∣ciem & interitū moliuntur. In rebus enim tur∣pibus ille capi∣talior est qui majus ingeniū adhibet, quod in poetis valde perspicitur: concinnū enim & eligans car∣men libenter legim{us} & edis∣cim{us}. Facilime igitur lascivi carminis vene∣nū in animos influit, & eligantiae suavitate conditum, prius interitum dignitati affert, quàm ali∣quod remedium adhiberi possit, &c. Omnes igitur Poetae qui non honestatem, sed turpitudinem mollibus & lascivis carminibus exprimunt, non ab aula tantum regia, sed à totius patriae finibus exterminandi & eijciendi sunt, &c. Ibidem.
• p 1.500

  Nicephorus Callistus. Ecclesiast. Hist. lib. 12. cap. 34. Col. 757.
• q 1.501

  Bochellus Decret. Eccles. Gal. lib. 1. Tit. 10. cap 3.4, 5.
• * 1.502

  Nota.
• * 1.503

  Acts 19.19.
• r 1.504

  Maffaeus in Vita Ignatij. lib. 4. cap. 8. pag. 432.
• s 1.505

  Opera. Basi∣leae. 1551. pag. 984.
• * 1.506

  Nota.
• t 1.507

  See here, pag. 448.
• u 1.508

  See here, pag. 455.456•• 457.
• x 1.509

  See here, pag. 448.449, 450.
• y 1.510

  Ovid Tristiū. l. 1.2. Manutius in Vita Ovidij•• See Sabellicus, Zonaras, Op∣meerus Chro∣nicon Chronic. in Vita Ovidij & Augusti. accordingly.
• z 1.511

  See here, pag. 452.453, 454.
• * 1.512

  Ovids Art of Love, and Ari∣stotles Pro∣blems are tran∣slated into En∣glish, & a new impression of them vented almost every yeere.
• a 1.513

  In his Poore mans Library, London 1571. Cum gratia & privilegio re∣giae Majesta∣tis. part 1. Mis∣cellanea. 6. Praelectio se∣cunda. fol. 46.47, 48.
• * 1.514

  Exod. 22.18••
• * 1.515

  I would our Play-poets and Play-printers would consi∣der this.
• b 1.516

  AElij Lampridij, Alexander Severus. pag. 230. See Eutropius and Grimston in his life.
• * 1.517

  Objection.
• * 1.518

  Answer.
• * 1.519

  Note this well.
• e 1.520

  See here, pag. 455.456.
• d 1.521

  Plutarchi A∣pothegmata. Hiero. Tom. 1. pag. 398.
• e 1.522

  Ioan. Sar••sbe∣riensis. de Nu∣gis Curialium. lib. 1. cap. 8.
• f 1.523

  Plutarchus, De Gloria A∣theniensium. lib. Volatera∣nus Comment. l. 29. fol. 323. See here, pag. 455.
• g 1.524

  See Plutarchi Laconica A∣pothegmata: & Laconica In∣stitut. accor∣dingly.
• h 1.525

  Plutarchi A∣pothegm••ta Laconica. pag. 496.
• * 1.526

  Let all Play-poets, and Au∣thors, yea Printers and venters of lasci∣vious amorous Bookes consi∣der this.
• * 1.527

  Peccant enim omnes artifices qui talia quae ad lasciviam pertinent com∣ponunt. Alexan∣der Alensis. Sum∣ma Theologiae. pars 2. Quaest. 135. m. 5. p. 619
• i 1.528

  Gal. 6.7, 8.
• k 1.529

  Oratio enco∣miastica in Pe∣trum & Pau∣lum.
• l 1.530

  1 Cor. 15.33.
• m 1.531

  Psal. 4.2. Psal 119.37. Col. 2.8, 20, 21, 22. 1 Tim. 6.4, 5. 2 Tim. 2.16, 23. Acts 19.19.
• n 1.532

  Isay 55.1, 2.
• o 1.533

  Ephes. 5.16. Col. 4.5.
• p 1.534

  Col. 1.10. Iam. 3.17. Ioh. 15.2. to 8.
• q 1.535

  1 Pet. 1.14, 15, 16.
• r 1.536

  1 Cor. 15.58. Ioh. 15 2. to 8. 2 Tim. 4.7. 2 Pet. 3.18.
• s 1.537

  1 Tim. 6.19.
• t 1.538

  2 Cor. 7.1.
• u 1.539

  2 Pet. 1.10.
• x 1.540

  1 Cor. 10.30, 31.
• y 1.541

  Matth 12.36. Ephes. 5.3, 4, 5. Ier. 4.14.
• z 1.542

  Ephes. 4.19, 31. Col. 4.6. Iude 20.
• * 1.543

  So the Mar∣gent of our New transla∣tion renders it.
• * 1.544

  Iohn 5.34•• c. 7.5••. Acts 17.11. Deut. 6.5. to 10. cap. 17.19. Col. 3.16. Psal. 1.2. Cant. 3.1.
• b 1.545

  Psal. 119.97. Psal. 16.7. Psal. 119.57.
• c 1.546

  Deut. 6.5. to 10.
• * 1.547

  1 Thes. 5.15, 16. Phil. 4.4.
• * 1.548

  Epist. 22. ad Eu••tochium. cap. 13. Tom. 1•• pag. 62•• See Iuo Carnoten∣sis. quarta pars. Decret. cap. 162.163, 164, 165, 166. Gra∣tian Distinctio. 37. according∣ly.
• f 1.549

  Tom. 3. pag. 408.
• g 1.550

  1 Cor. 8.
• h 1.551

  Inquinant non alunt. Se∣neca. Epist. 2. See Augustin. Confes. lib. 1. cap. 16.17. ac∣cordingly.
• i 1.552

  Psal. 19.10. Psal. 119.103. Heb. 5.12, 13, 14. 1 Pet. 2.2, 3. Cant. 5.1. Psal. 63.5, 6.
• * 1.553

  Confes. lib. 1. cap. 15.16, 17.
• k 1.554

  2 Tim. 3.15.
• * 1.555

  Omnem sci∣entiam & do∣ctrinam sacra Scriptura trans∣c••ndit, verum praedicat & ad caelestem patri∣am invitat. f. 1.
• l 1.556

  Constit. Apo∣stol. lib. 1. cap. 6 7. Apud Suriū, Concil. Tom. 1. pag. 45.
• * 1.557

  Catholica doctrina de Laicis. Ibid. pag. 43.
• * 1.558

  Nota. See Hierom. Epist. 7. c. 3, 5. Epi. 9. c. 5. Ep. 10. c. 4.5. Ep. 16. c. 3.4. Epist. 18. neere the end. Ep. 22. c. 6.15, 16. Epi•• 23. Epi. 25. c. 1. Ambrose, Chry∣sostome, Primasi∣us, Sedulius, The∣odoret, Beda, &c. on Ephes. 5. & Col. 3. to the like purpose.
• m 1.559

  Bernard Su∣per Cantica. Sermo. 86. fol. 176. C.
• n 1.560

  See D. Rai∣nolds Over∣throw of Stage-playes, pag. 21.22. accordingly.
• * 1.561

  See Th. Bibli∣andri Apologia pro Editione Alcorani: & Nicolai de Cu∣sa Cribratio Alcorani.
• * 1.562

  Ambros. Com. in Luc. l. 1. c. 1. Tom. 3. p. 3. C.
• * 1.563

  Gen. 18••20, 21. cap. 19.4, 5. Ezech. 16.49. 2 Pet. 2.6, 8, Iude 7.
• p 1.564

  Deut. 6.5, 6, 7. Psal. 1.2. Acts 17.11.
• q 1.565

  See p. 108. to 126, 636, 763. to 767.
• r 1.566

  One Atkinson a Minister in Bedford the last Christtide, in the Com∣missaries house there, acted a private Enter∣lude, where he made a prayer on the Stage, and chose a Text. viz. Acts 10.14. on which he most prophanely preached and jested, to the very shame & griefe of most that heard him.
• s 1.567

  See pag. 109.110.
• t 1.568

  Bochellus Decreta Ec∣cles. Gal. lib. 1. Tit. 10. c. 12. pag. 96.
• u 1.569

  Ibid. c. 13.
• * 1.570

  See William Wraghton his Rescuer of the Romish Fox. fol. 97.
• * 1.571

  See William Wraghton his Rescuer of the Romish Fox. fol. 97.
• x 1.572

  See Act 6. Scene 1.2.
• y 1.573

  See Act 6. Scene 3. to 18.
• z 1.574

  See Part 1. Act 5. thorow∣out, & Part 2. Act 2. thorow∣out.
• * 1.575

  Object. 2.
• a 1.576

  Se Haywards Apologie for Actors: and Doctor Gagers Reply to Do∣ctor Rainolds, p. 119.120. Au∣gustin. Confes. lib. 1. cap. 16. accordingly.
• * 1.577

  Answ. 1.
• b 1.578

  Rom. 3.8. Ephes. 5.3•• 4, 5.
• * 1.579

  See here. pag. 483. & August. Confes. lib. 1. cap. 15.16, 17.
• * 1.580

  Hierom. E∣pist. 22. c. 13.
• * 1.581

  See August. Confes. lib. 1. cap. 16.17. ac∣cordingly.
• * 1.582

  See Act 6. thorowout.
• * 1.583

  Orator est vir bonus, di∣cendi peritus. Cicero. De Oratore. lib. 1. Quintilian In∣stit. Orat. l. 12. cap. 1. accor∣dingly.
• f 1.584

  Saturnal. lib. 3. cap. 14. pag. 459.
• * 1.585

  Oratoris o∣pus oratio. Quintil. Instit. l. 12. c. 10. pag. 703.
• * 1.586

  Horū omniū dissimilis at{que} diversa inter se ratio est. Id ita∣que vitandū in quo magna pars errat, ne in ora∣tione Poëtas nobis & Histo∣ricos, Oratores aut declamato∣res imitandos putemus. Sua cui{que} proposita lex, suus decor est, &c. Quintil. Instit. l. 10 c 2. pag. 375.
• g 1.587

  Instit. Orat. lib. 1. cap. 19. & l. 11. c. 3. pag. 645.636, 648.
• h 1.588

  D. Rainolds Overthrow of Stage-playes. p. 119•• to 126.
• i 1.589

  Instit. Orat. l. 1. c. 18.19. p. 79. l. 10. c. 2. p. 755. & lib. 11. cap. 3. pag. 645.648, 677.
• * 1.590

  Orator utatur laterum incli∣natione forti ac virili, non à scena & histri∣onibus, sed ab a mis, &c. Non enim comae∣dum esse sed oratorem volo. Quare nec in gestu persequemur omnis argutias, nec in ••oquendo distinctionibus, temporibus, effictionibus moleste sequemur, ut si in scena sit dicendum, &c.
• k 1.591

  See M. Ber••ard his Faithfull Shepheard. cap. 13. pag. 89. accordingly.
• l 1.592

  Act 7. Scene 3. & Part 2. Act 2. Scene 1.
• * 1.593

  Item placuit, ut eas prorsus mundanas dig∣nitates, quas se∣culares viri vel principes terrae exercere solent in venationib{us} scilicet, vel canticis secula∣ribus, aut in resoluta & im∣moderata laeti∣tia, in lyris & tibijs & his similibus ••usi∣bus, nullus sub ecclesiastico ca∣none constitu∣••us ob inanis Iaetitiae fluxū, audeat, fastu superbiae tumi∣dus, quandoque praesumendo abuti, &c. Suri∣us. Tom. 3. pag. 264.
• m 1.594

  Plutarchi Laconica. Agis junior. p. 468.
• n 1.595

  De Officijs. lib. 1. cap. 18. Tom. 4. p. 6.7.
• o 1.596

  1 Tim. 3.8.•• Ambros. De Officijs. lib. 1. c. 18. Galataeus De Moribus.
• p 1.597

  Surius Con∣cil. Tom. 4. pag. 742.743.
• q 1.598

  See Act 5. Scene 1.2, 3, 4. & Act 6. Scene 3. to 17. accor∣dingly.
• r 1.599

  Hom. 1. De Verbis Isaiae. Tom. 1. Col. Col. 1281.1283, 1284. & Orat. 7. Tom. 5. Col. 1484.1485. See here pag. 400.401.
• s 1.600

  See Act 3. Scene 5. See D. Rainolds, Bi∣shop Bale, Bi∣shop M••rt••n, D. Sutcliffe, D. Beard, and o∣thers of the Masse: & Had∣don Contr. O∣sorium. lib. 3. fol. 263.
• * 1.601

  I have heard some stile their texts a Land∣scrip or Pi∣cture: others a Play or Spe∣ctacle, dividing their texts into Actors, Spectators, Scenes, &c. as if they were acting of a Play, not preaching of Gods Word.
• t 1.602

  Prosper De Vita Contempt. lib. 3. cap. 6. fol. 105.
• u 1.603

  2 Cor. 5.20.
• * 1.604

  Numb. 22.35, 28. Ier. 26.2. 1 Cor. 1.17. cap. 2.1, 4.
• y 1.605

  Col. 2.8.
• z 1.606

  Ioh. 10.3, 4, 5, 8, 16.
• a 1.607

  Col. 1.25, 26, 27, 28. 1 Cor. 2.1, 2, 4, 13. 2 Pet. 1.16.
• b 1.608

  Matth. 28.19, 20. Mark. 16.15, 16. Ephes. 3.8, 9. Col. 1.25. to 29.
• c 1.609

  1 Cor. 4.1, 2. 1 Pet. 4.10•• ••1. Luke 12.42.
• d 1.610

  Acts 26.18.
• e 1.611

  2 Cor. 4.3, 4, 5, 6.
• * 1.612

  1 Cor. 2.1, 4.
• g 1.613

  1 Cor. 2.6, 7.
• h 1.614

  Col. 2.8.
• i 1.615

  Rom. 1.16. Iam. 1.21.
• k 1.616

  Epist. 2. c. 10. See cap. 4. & Epist. 22. c. 15.
• l 1.617

  De Vita Con∣templ. lib. 1. cap. 23.24, 25. See Hierom, Ambrose Theodoret, Theo∣phylact, ••eda, Haymo•• Occu••e∣nius, Anselme, Remigius, Pri∣masius, and o∣thers, in 1 Cor. 2.1. to 7. accor∣dingly.
• m 1.618

  Epist. lib. 1. Epist•• 62.63. Bibl Patrum. Tom. 5. pars 2. pag. 483. See Iuo Carnoten∣sis. Decret•• pars 4. cap. 160. to 168.
• n 1.619

  Onus Eccle∣siae. cap. 18. sect. 8.9, 10.
• o 1.620

  Matth. 15.9.
• * 1.621

  See M. Ber∣nard his Faith∣full Shepheard. cap. 13. p. 89. & D. Raino••ds O∣verthrow of Stage-playes. p. 119. to 127.
• p 1.622

  Instit. Ora∣tor. lib. 2. cap. 8.
• q 1.623

  Ephes. 6.4. Gen. 18.19. Deut. 6.7.
• * 1.624

  Object. 3.
• r 1.625

  See Thomas Lodge, his Play of Playes; and Haywoods Apo∣logy for Actors accordingly.
• * 1.626

  Answ. 1.
• * 1.627

  See M. Gosson his Playes con∣futed. Action 2. & I.G. his Re∣futation of the Apologie for Actors, accor∣dingly.
• t 1.628

  See Gosson his Playes confu∣ted. Action 2.
• * 1.629

  Non omnino per hanc turpi∣tudinem verba ista cōmodius discuntur, sed per haec verba turpitudo ista confidentius perpetratur. August Confes. lib. 1. cap. 16.
• u 1.630

  Noctium Attic. l. 12. c. 2.
• * 1.631

  Confes. l. 1. cap. 16.17.
• x 1.632

  Aristotle Topic. lib. 3. cap. 2. sect. 1.
• * 1.633

  Object. 4.
• * 1.634

  Answ. 1.
• y 1.635

  D. Gager in D. Rainolds his Overthrow of Stage-playes. pag. 151.152.
• z 1.636

  See here, pag. 491.
• a 1.637

  Rom. 2.1, 2••14, 15, 21, 22, 23, 27, 29. Magna vis est conscientae. Cicero Orat. 3. in Catilinam. Quos diri conscia fa∣cti Mens ha∣bet attonitos & surdo verbere caedit, Occultum quatiente animo tortore flagellum? Nocte dieque suum gestare in pectore testem. Hi sunt qui trepidant, & ad omnia verbera pallent. Iuvenal. Satyr. 13. pag. 123.
• b 1.638

  See Doctor Rainolds Over∣throw of Stage-playes. pag. 91.
• c 1.639

  Hierom. E∣pist. 85. Tom. 2. pag. 311.
• * 1.640

  See Part. 1. Act 7. thorow∣out.
• * 1.641

  See her••, pag. 483. to 497.714. to 717. accordingly.
• * 1.642

  Quintilian Instit. l. 1. c 11. pag. 56.
• * 1.643

  Object. 1.
• * 1.644

  Answ. 1.
• * 1.645

  De Habitu Virginum. pag. 242.
• d 1.646

  2 Sam. 6.7.
• * 1.647

  Numb. 3.31. Deut. 10.8. Iosh 3.3, 4, 6, 9, 13, 15.
• f 1.648

  1 Sam. 6.14. to 21.
• * 1.649

  Rom. 3.8.
• h 1.650

  See Act 6. Scene 3.4, 5.
• i 1.651

  See August. Enar. in Psal. 80. Tom. 8. pars 1. p. 8. & Confes. l. 6. c. 7 8. See Act 6. Scene 16. ac∣cordingly.
• k 1.652

  Spectatum veniunt, veni∣unt Spectentur ut ipsae. Ovid d•• Arte Amandi. l. 1. p. 170. Cle∣mens Alexand. Paedag. l 3. c. 11. & Tertul. De Spectac. lib.
• l 1.653

  See Part 1. Act 2. & Act 5. Scene 11.
• m 1.654

  1 Cor. 10.31. See Act 3. Scene 7.
• n 1.655

  Pseudolus. pag. 471.
• o 1.656

  Prov. 14.9. cap. 24.17.
• p 1.657

  2 Pet. 2.7, 8. Psal. 119.136, 139.
• q 1.658

  Ephes. 5.3, 4, 5. See Act 3. Scene 1.2.
• r 1.659

  1 Cor. 10.32, 33. Rom. 12.17.
• * 1.660

  See Act 6. Scene 2.3, 4, 5, 6.
• t 1.661

  Aquinas•• se∣cunda secundae Quaest. 168. M. Perkins his Cases of Con∣science. l. 3. c 4. sect. 9. Vol. 2. pag. 140.141. M. Northbrooke his Treatise of Vaine Playes and Enterludes. M. Samuel Bird, his Vse of the Pleasures of this present life, and others who write of Recreations.
• * 1.662

  Prov. 14.9.
• x 1.663

  Rom. 12.17. 1 Cor. 10 32. Prov. 1.15. c. 2.19, 20. c. 4.14, 15.
• y 1.664

  Isay 58.3, 13. c. 22.12, 13, 14. Exod. 20.8, 9. Ephes. 5.16. See here Act 6. Scene 12. & Act 7. Scene 3. Summa Ange∣lica. Tit. Lu∣dus, with all Expositors on the 4. Com∣mandement.
• z 1.665

  See here, pag. 646.746, 747, 754, 75••. & 360. accor∣dingly. & Se∣neca Epist. 122.
• a 1.666

  Ephes. 5.11, 12, 13. Rom. 13.12, 13. 1 Thes. 5.7. Prov. 7.9, 10. See here, pag. 360.
• b 1.667

  In oportuni & temporis & usus occasione veluti laboris quae dam m••di∣cina ita ludus adhibendus est. Aristot. ••olit. l. 8. c. 3. sect. 7. See M•• Wheatly his Times Redemption: and all others who write of Recreations.
• c 1.668

  Eccles. 3.1, 4. Voluptates commendat rarior usus. Iuvenal. Satyr. 11. p. 111.
• d 1.669

  Nec Iusisse pudet, sed non incidere ludum. Horat. Epist. l. 1. Epist. 14 p. 260. See M. Wheatly his Times Redemption. & her•• p. 254.255, 258. & Act 6. Scene 1.
• e 1.670

  Iob 21.11, 12, 13. Amos 6.1•• to 9. Isay 5.11. Iam. 5.5. Mat. 24.18, 20. c. 20.6. Isay 16•• 12. Exod. 20.9.
• * 1.671

  Ezech. 16.49, 51.
• g 1.672

  See here Act 6. Scene 2. ac∣cordingly. & M^r. Bo••tons Walking with God. p. 154. to 181.
• h 1.673

  See Summa Angelica. Tit. Ludus. & here Act 7. Scene 3. accordingly.
• i 1.674

  See M. Wheatly his Times Re∣demption, D^r. Raino••d•• Over∣throw of Stage-playes: & others. See Act 3. Scene 7.
• k 1.675

  1 Cor. 10.30, 31.
• l 1.676

  See here Act 7. Scene 3. tho∣rowout. Sum∣ma Angelica. Tit. Ludus: and our owne Ca∣nons. 1603. Can. 88. which prohibit Playes in Churches.
• m 1.677

  2 Pet. 1.7, 8. S••e he•• Act 5. Scene 11. & Chrysostom. Hom. 38. in Matth. acco••∣di••gly.
• n 1.678

  Isay 3.9. Phil. 3.19.
• * 1.679

  Reply.
• * 1.680

  Answer 1.
• o 1.681

  See Cyprian Epist. l. 2. Epist. 2. & here Act 3 Scene 1. & 3. Act 5. Scene 1. to 5. accor∣dingly.
• p 1.682

  See Cyprian Epist. l. 2. Epist. 2. Chrysost. Hom. 6.7. & 38. in Matth. Tertullian De Spectaculis. Lactantius De Vero Cultu. cap. 20. accor∣dingly.
• q 1.683

  1 Thes. 5.22. Iude 23. Psal. 119.113.
• r 1.684

  See Lampri∣dij•• Heliogaba∣lus. pag. 212. Mimicis adulteris ea quae solent simulatò fieri, effici ad verum jussit, &c. See Au∣lus Gellius. Noct. Attic. lib. 7. cap. 5. the story of Polus.
• l 1.685

  Cyprian E∣pist. lib. 2. Epist. 2.
• m 1.686

  See Act 3. & 5. thorowout, accordingly.
• * 1.687

  Prov. 13.16. c. 14.24. c. 15.21. Eccles. 2.3, 12, 13. c. 10.1, 6.
• o 1.688

  See Act 3. Scene 1.3, 5, 7. accordingly.
• * 1.689

  Rom. 1.30. 2 Iohn 11.
• p 1.690

  See Act 3. Scene 1.2, 3, 7. & Act 6. tho∣rowout.
• q 1.691

  1 Thes. 5.22. Matth. 6, 13. c. 5.28, 29.30.
• * 1.692

  See here, fol. 548.
• * 1.693

  S••e Rev. 18.4. 2 Cor. 6.16, 17, 18. Isay 52.11.
• r 1.694

  See Chryso∣stom. Hom. 6. & 38. in Matth. accordingly.
• * 1.695

  Object. 2.
• * 1.696

  Answ. 1.
• s 1.697

  See Act 6. Scen•• 1.
• t 1.698

  De Brevitate Vitae. cap. 1.
• u 1.699

  Iob. 7•• 6. c. 16.22. Psal. 30.6. Psal. 103.15. Psal. 144.4. Isay 40••6. Iam. 4.14. See Act 6 Scene 1.
• * 1.700

  Seneca De Brevit. Vitae. lib. c. 1.2, 11, 12.
• y 1.701

  Senec•• De Brevitate Vitae.
• z 1.702

  Seneca Epist. 24.
• * 1.703

  Prov. 16.4. Rev. 4.11.
• * 1.704

  Iohn 17.4. 2 Tim. 4.7, 8.
• * 1.705

  1 Pet. 1.17.
• d 1.706

  Luk. 1.74, 75.
• e 1.707

  Rom. 14.7, 8.
• f 1.708

  See D. Gough, his Family du∣ties, & Thomas Beacon, his Ca∣techisme•• part 6. fol. 487. to 558.
• * 1.709

  An illa inge∣miscit & plan∣git, cui vacat cultum praeci∣osae vestis in∣duere, nec in∣dumentum Chri••ti quod ••erdidit cogitare? accipere preciosa ornamenta & monilia elabo∣rata, nec divini & caelestis ornatus damna deflere? Cyprian De Lapsis. pag. 343. See Chrysostom. Hom. 8. in 1 Tim. accordingly.
• g 1.710

  Which pre∣cept is not a meere permis∣sion to labour, as some ex∣plaine it, but an absolute peremptory command. See Thomas Beacon, his Cate∣chisme. fol. 343 344, 345. Ny∣der super Prae∣ceptū•• tertium. cap. 14. Gorran, Lyra, RHabanus Maurus, BB. Ba∣bington, M. Per∣kins, Downeham, Dod, Lake, and others on the 4. Commande∣ment.
• * 1.711

  Arcta & an∣gusta est via, quae ducit ad vitam; durus & ard••us li∣mes qui tendit ad gloriam. Non est ad magna facilis ascensus. Quem ••udorem per∣petimur, quem laborem; cum conamur ascen∣dere colles & vertices mon∣ti••m, quid ut ascendamus ad caelum? Cyprian De Habit. Virg pag. 124.
• * 1.712

  Ioh. 17.5, 6. Act. 13.36. Luk. 2.••6, 27, 28, 29, 30. 2. Tim. 4.6, 7, 8.
• h 1.713

  See Seneca De Brevita••e. Vitae. cap. 1.2, 9. to 12.
• h 1.714

  Isay 2•• 3, 5.
• i 1.715

  Deut. 6.5. to 8. cap. 17.19. Iohn 5.39. Acts 17.11.
• k 1.716

  Ephes. 5.19, 20. Col. 3.16.
• l 1.717

  Lament. 3.40. 1 Cor. 11.28.
• m 1.718

  Ier. 31.9, 18, 19. Zach. 12.10, 11. Rom. 7.24.
• n 1.719

  2 Pet. 1.5 to 10. cap. 3.18.
• o 1.720

  Ier. 50.4, 5. Psal. 61.8. Mal. 3.16. Psal. 73.28.
• p 1.721

  Gen. 24 63. Psal. 1.2. Ps. 8. thorowout. Ps. 63.6. Psal. 77.12. Psal. 119.15 23, 48, 78. Psal. 143.5.
• q 1.722

  Deut. 32.29.
• r 1.723

  See Eccles. 1.1, 2, &c.
• s 1.724

  2 Cor. 5.10, 11.
• t 1.725

  Rom. 2.5. S••e Part 1. Act 6. Scene 19.20.
• t 1.726

  Seneca De Brev. Vitae cap. 1415.
• u 1.727

  Seneca Epist. 7. Sec. Act 6. Scene. 5. pag. 449.484.
• x 1.728

  See Part 1. Act 6. tho∣rowout.
• * 1.729

  Object. 3.
• y 1.730

  Verum ut absurdam in∣venias tuorum spectaculorum quibus suspen∣sus inhia•• excusationem, dicis te utilitatem capere ex his ex quibus jacturam pateris irrecuperabilem. Hom. 1. De Verbis Isa••••. Tom. 1. Col. 1284. A.
• z 1.731

  Eph. 2.1, 2, 3. See Part 1. Act 4.
• a 1.732

  Epist. 54. pag. 241.
• b 1.733

  2 Cor. 4.4. Heb. 3.13.
• * 1.734

  Male verum examinat om∣nis corruptus Iudex. Horat. Serm. l. 2. Satyr. 2. pag. 199.
• d 1.735

  Sect. 212.12. H. 4.8. Br. Leete 12.9. H. 6.10. a. 7. H. 6.13. a. 1. E. 3.13. a. 23. a. 8. ••. 3.2. a.
• e 1.736

  Polit. lib. 3. cap. 12.
• f 1.737

  Epist. 1. c. 3.5.
• g 1.738

  Bernard. De Consideratio∣ne. lib. 1. c. 2.
• h 1.739

  De Conside∣ratione. l. 2. c. 1.
• i 1.740

  Iuvenal. Sa∣tyr 2. pag. 12.
• k 1.741

  Epist. 123. See Osorius de Regum Instit. lib. 4. here, p. 916. in the margent, accor∣dingly.
• * 1.742

  Matth. 13.25, 26, &c.
• l 1.743

  See Part 1. Act 6. Scene 12.14, 18, 19, 20. & pag. 910.
• m 1.744

  See Part 1. Act 6. Scene 3.4, 5, 18, 19, 20.
• n 1.745

  De Singulari∣tate Clerico∣rum. Tract. Tom. 2. p. 199.200.
• o 1.746

  Prov. 6.
• p 1.747

  1 Cor. 10.
• q 1.748

  Iactant & gestiunt se ob∣tinuisse tutores quos magis ul∣tores sensuisse debuerant. Bernard. Epist. 178. fol. 212.
• r 1.749

  Act 6. tho∣rowout.
• s 1.750

  De Guberna∣tione D••i l. 4. pag. 141. See here pag. 417.
• t 1.751

  See Act 6. Scene 2. pag. 324.325, 326, 472, 688, 904. to 907.
• u 1.752

  Prorsus dis∣plicet in pul∣cherrimo cor∣pore non solū morbus sed & naevus. Bernard. Epist. 249. fol. 225. D.
• x 1.753

  Decet Chri∣stianum non solum habere vitae sanitatem, sed & famae de∣corem. Bernard. Epist. 127. fol. 206. B.
• y 1.754

  Homil. 38. in Matth. Tom. 2. Col. 300. A.B.
• z 1.755

  Here, pag. 417.4••8.
• a 1.756

  Hierom. E∣pist. 47. cap. 1.
• * 1.757

  R••ply.
• b 1.758

  Sed Sol, imò ipse Deus ista de caelo spe∣ctat, nec conta∣minatur. Plane Sol•• & in cloa∣cam radios su∣os defert, nec contaminatur. Tertul. De Spe∣ctac. c. 20. pag. 397.
• c 1.759

  Titus 1.15.
• d 1.760

  Prosper. De Vita Con∣templ. l. 1. c. 6.
• * 1.761

  Answer.
• * 1.762

  Psal. 14.2, 3. Psal. 51.5. Iob 14.4. cap. 15.14. Rom. 3.9. to 19. cap. 7.12.••0, ••3, 24. Gen. 6.11, 12. Isay 60.26.
• f 1.763

  P••al. 51.5. Iob 14.4. Rom. 5.12. to 20. See Augustine ad Valerium De Nuptijs & Concupiscen∣tia•• and all who have written of originall sinne, and its nature.
• g 1.764

  Gen. 6.5, 11, 12.
• h 1.765

  Isay 64.6.
• i 1.766

  Rom. 7.18.
• k 1.767

  2 Pet. 2.14.
• l 1.768

  Ier. 17.9.
• m 1.769

  Hom. 38. in Matth. here, p. 412.413.
• n 1.770

  Gen. 3.6.
• o 1.771

  2 Sam. 11.2. to 6.
• p 1.772

  Seneca. Epist. 97.
• q 1.773

  August. De Corr••pt. & Gratia. cap. 11.12.
• r 1.774

  Prov, 20.9.
• s 1.775

  1 Iohn 1.8.
• t 1.776

  Tit. 1.15. See Ambrose, Hierom Theodoret, Pri∣••••sius, S••dul••••s, Remigius, Beda, Anselme, Haymo, RHabanus Maurus, O••cumenius, Lyra, An∣selme, Tostatus, Calvin, Marlorat, and others. Ibidem.
• * 1.777

  S••e Part 1. Act 4. Scene 1.2.
• * 1.778

  See here, fol. 548.
• * 1.779

  Peccata prae∣terita non no∣cent quando non placent. Hierom. Com. in Marc. 16.
• * 1.780

  Object. 4.
• * 1.781

  Answ. 1.
• u 1.782

  Nun•• perie∣runt omnia: nam volupta∣tes cum perdi∣dit homo, non statuo eum vivere. Sophoclis Antigon••. pag. 389.
• x 1.783

  Luxurioso frugalitas pae∣na est: pigrō supplicij loco labor est, desi∣dioso studere torqueri est. Non ista diffi∣cilia sunt na∣tura, sed nos fluidi & ener∣ves. Seneca. E∣pist. 71.
• * 1.784

  Si dicis, du∣rus est hic ser∣mo, non pos∣sum mundum spernere, & carnem meam odio habere: dic mihi, ubi sunt amatores mundi qui an∣te pauc•• tem∣pora nobiscum erant? Nihil ex ijs reman∣sit, nisi cineres & vermes. At∣tende diligen∣ter quid sunt, vel quid fue∣runt. Homines fuerunt sicut tu, comede∣runt, bibe∣runt, riseruut, du••erum in bonis dies suos, & in 〈◊〉〈◊〉 ad infer•••• des••e••der••••t. H•••• caro corum vermibus, & illic anima ignibus deputatur, donec rursus infelici collegio colligati sempiternis involuantur incendijs qui socij fuerunt in vitijs. B••••nard•• Meditatio∣nes. cap. 2.
• y 1.785

  See Salvian, De Gubernat. Dei. lib. 6. & here, Act 5. Scene 11.
• z 1.786

  Rev. 21.27. cap. 22.15.
• * 1.787

  Luk. 9.23. Gal. 5.24.
• a 1.788

  See Act 6. Scene 5. & Act 7. Scene 2.3.
• b 1.789

  See Cyprian de Spectaculis, & Chrysost. Hom. 38. in Matth accor∣dingly. & Psa••. 8.1. to 9.
• c 1.790

  Psal. ••43.5. Psal. 8.3. to the en••. Isay ••1.6. Psal. 104.2. to 35.
• * 1.791

  Psal. 104.16. Eccles. 12.4. Cant. 2.12.
• d 1.792

  Gen. 27.27. Canti••. 1.12. cap. 2.3. cap. 4.10, 11. c. 7.8, 13. Hosea 14.6.
• * 1.793

  Gen. 27.4. to 14.28, 39. Psal. 63.5. Isay 25.6.
• * 1.794

  Eccles. 2.5. Gen. 2.8. to 17. cap. 3.1. to 12. 2 Kings 21.18. Esther 1.5. c. 7.7, 8. Ier. 39.4. c. 52.7. Cant. 5.1. cap. 6.2.11. Iohn 18.1, 2.
• * 1.795

  Gen. 33.5. Psal. 17.4. Psal. 113.9. Ps. 127.3, 4. Ps. 128.3.4. Eccles 2.3. to 12. Marke 10.29, 30. See Chrysostom. 38. in Matth. accordingly.
• * 1.796

  Eccles 2.8. 1 Sam. 18.6. 1 Chron. 23.5. 2 Chron. 5.13. Psal. 68.25. Psal. 86.7. Psal. 127.1, 7. Psal. 149.1, 2, 3. Psal. 150.3, 4, 5, 6. Eph. 5.19. Col. 3.16. Iam. 5.13.
• * 1.797

  Tempora quae Spectacu∣lis, campo, tes∣seris, ociosis deni{que} sermo∣nibus, ne di∣cam somno & conviviorum mora conte∣runt, Geome∣triae potius, ac Musicae impen∣dant, quantò plus delectationis ex his habituri, quam ex illis ineruditis voluptati∣bus? Quintil. Instit. lib. 1•• cap. 19 pag. 83.
• * 1.798

  Heb 11.25.
• e 1.799

  Luke 6.25.
• f 1.800

  Iam. 4.9, 10.
• g 1.801

  Eccles. 7.3, 4, 5.
• h 1.802

  Virtuti ini∣mica voluptas. Silius Italicus. Punic. Bel. lib. 15 fol. 185.
• i 1.803

  De Senectute pag. 652. De A∣mic••tia. p. 661.
• k 1.804

  Epist. 51.104.110.
• l 1.805

  Punicorum Bel. lib. 15. fol. 186.
• m 1.806

  Livi. Hist. Rom. lib. 30. pag. 749.
• * 1.807

  Luk. 14.33.
• n 1.808

  Non tanti∣gulam facias voluptatis quanti pericu∣lum. Tertul. De Spectac. c. 27.
• o 1.809

  See Act 6. Scene 11. pag. 293.294.
• p 1.810

  Bernard. De eo quod Scrip∣tum est. Beatus homo, &c. Ser∣mo. fol. 84. a.
• q 1.811

  Natura ho∣minem tantum nudum, & in nuda humo, natali die abijcit ad va∣gitus statim & ploratum, nul∣lum{que} tot ani∣malium aliud ad lachrymas, & has protenus vitae princi∣pio. At her∣cule risus praecox ille & celerimus ante quadragesimum diem nulli datur. Ab hoc lucis rudi∣mento quae ne feras quidem inter nos genitas, vincula excipiunt, & omnis membro∣rum nexus. At homo infeliciter natus jacet, manibus pedibus{que} devinctis, f••ens, ani∣mal caeteris imperaturum, & à supplicijs vitam auspicatur, unam tantum ob culpam, quia natum est. Heu dementiam ab ijs initijs existimantium ad superbiam se genitos, &c. Plinius. ad l. 7. Nat Hist. Proaemium. p. 289.290.
• * 1.812

  Ne{que} enim ad hoc nos de Para∣diso voluptatis animadversio divina eijcisse videtur, ut alterum sibi hic Paradisum adinventio humana prepararet. Bernardi Declamat. fol. 569. F.
• r 1.813

  Hi••rom. Epist. 1. c. 9.
• s 1.814

  Rev. 18.7.
• t 1.815

  Psal. 126.5, 6.
• u 1.816

  2 Cor. 4.17.
• x 1.817

  Act. 14.22.
• y 1.818

  Isay 25.8. Rev. 7.17. cap. 21.4. Faelices lachrymae quas benigna man{us} conditoris ab∣sterget. Bernardi Declamationes. fol. 270. D.
• z 1.819

  See Bernardi Declamat. fol. 179. & Cypri∣an. De Caena Domini. Serm. pag. 299.
• * 1.820

  Ille maeret & de••••et, cui bene non potest esse post se••ulum, cuju; vivendi fructus omnis hic capi••u••; cujus hic ••ola∣tium omne finitur, cujus caduca ac brevis vita hic aliquam dulcedinem co••put••t voluptatum; cum istinc recesserit, paena jam alia superest ad dolo••em. Cyprian. Contra Demetr. pag. 225.
• a 1.821

  Si aliqua amisistis Vitae gaudia, negot••atio est aliquid amittere ut majo••a lucr••ris. Tert••••lian ad Mar••yres. cap. 2.
• b 1.822

  Epist. 111. fol. 203. A. & Epist. 114. h. Hanc Dei gra∣tiam recolens, qui de sacro calice bibit amplius sitit, & ad Deum vi∣vum erigens desiderium, ita singulari fame illo uno appe∣titu tenetur, ut deinceps fellca peccatorū hor∣reat pocula, & omnis sapor delectamento∣rum carnaliū, sit ei quasi ran∣cidum ro∣dens{que} pallatū acutae morda∣citatis acetum. Cyprian. De Cae∣na Domini Serm. pag. 301.
• c 1.823

  2 Cor. 1 3, 4. Quicquid no∣bis adest prae∣ter Deum no∣strum, non est dulce. Noli∣mus omnia quae dedit, si non dat seipsum qui omnia dedit. Augustin. Enarratio in Psal. 85. Tom. 8. pars 2. pag. 66. See Iob 15.11.
• * 1.824

  Nimi••um ad imaginem Dei facta anima rationalis, caeteris omnibus occupari potest, repleri omnino non potest. Capacem Dei, quicquid Deo minus est, non impleb••t. Bernardi Declamationes. fol. 169. F.
• d 1.825

  Enar. in Psal. 39. Tom. 8. pars 2. p. 417.418.
• * 1.826

  See the 2. E∣pistle Dedica∣tory, accor∣dingly.
• e 1.827

  De Spectacu∣lis. lib. cap. 27.28, 29. Tom. 2. pag. 401.402, 403.
• f 1.828

  Iohn 16.20, 21, 22.
• g 1.829

  Phil. 1.23.
• * 1.830

  Nota.
• * 1.831

  Nota.
• h 1.832

  2 Pet. 3.7, 9.
• * 1.833

  Let our Tragedians and Actors observe this passage.
• i 1.834

  Matth. 13.55. Mark. 6.3.
• k 1.835

  Iohn 5.16.
• l 1.836

  Iohn 8.48.
• m 1.837

  Matth. 26.14, 15, 67, 68. c. 27.29, 30, 31, 34.
• n 1.838

  Matth. 28.11. to 16.
• o 1.839

  1 Cor. 2.9. Isay 64.4.
• f 1.840

  Abstrahunt •• recto quae opi∣nione nostrâ cara sunt, pretio ••uo vi∣lia. Nescimus aestimare res, de quibus non cum fama, sed cum rerum natura deliberandum. Nihil habe••t ista magnificum, quo mentes in se nostras tra••••ant, praeter hoc, quod mira∣ri illa consuescimus. Non enim quia concupiscenda sunt laudantur; sed concupis∣cuntur quia laudata sunt; & cum singulorum error publicum fecerit, singulorum erro••em facit publicus. Seneca. Epist. 81. pag. 331.
• g 1.841

  1 Tim. 5.22. See my Healthes Sick∣nesse pag. 52.
• h 1.842

  Qui semen praebuit is ena∣tae segitis ma∣lorum est au∣ctor. Demosthe∣nes Oratio De Corona.
• i 1.843

  Rom. 1.30.
• k 1.844

  Seneca De Clementia. lib. 1. cap. 18.
• l 1.845

  Matth. 26.24.
• m 1.846

  Iob 3.11, 16. Eccles. 6.3. Psal 58.8.
• n 1.847

  Matth. 18.6. Marke 9.42. Luke 17.1, 2.
• o 1.848

  See here, pag. 916. to 924 ac∣cordingly.
• p 1.849

  Rom. 14.10, 11, 12. 2 Cor. 5.10.
• q 1.850

  Matth. 12.36. Eccles. 12.14. Rom. 2.16. Iude 14.15. Rev. 20.12, 1••.
• r 1.851

  Zach. 12.10. Ierem. 6.26. cap. 31.15. Isay 22.4. cap. 33.7.
• h 1.852

  See here, pag. 360.436, 437, 438, 486. fol. 542.545, 566, 568. pag. 841.842, 910, 918, 922.
• t 1.853

  See pag. 10. to 62.
• u 1.854

  See pag. 302. to fol. 5••6. ac∣cordingly.
• u 1.855

  See here, pag. 42. to 62.92, 133. to 143.
• * 1.856

  Rom. 6.23. Psal. 9.17. Matth. 25.41.
• x 1.857

  Rom. 12.1. 1 Cor. 6.20. Rom. 6.13.
• y 1.858

  1 Cor. 6••19, 20.
• * 1.859

  Rom. 8.12.
• a 1.860

  Rom. 6.16, 17, 18, 11, 12. Iam. 4.4. Rom. 12.2. 1 Iohn 2.15, 16.
• b 1.861

  Rom. 11.36. Rev. 4.11. Pr••v. 16.4.
• * 1.862

  Isay 33.18. Iob 6.4. c. 18.11. cap. 27.20. Psal. 55.4. Psal. 73.19. Psal. 88.15, 16.
• d 1.863

  Dan. 7.9, 10. Matth. 25.31, ••2.
• e 1.864

  Rom. 6.21. Ier. 3.25. cap. 51.51. Ezech•• 16.52, 54, 63.
• f 1.865

  Psal. 55.5. Psal. 1••9.53. Ezech. 7.8••
• g 1.866

  Psal. 84.10.
• h 1.867

  Eccles. 6.12.
• i 1.868

  Iob 3.3, 11, 13.
• k 1.869

  Qui enim a∣lios peccare fe∣cerit, multos secum praeci∣pitat in mor∣tem, & necesse est ut sit pro tantis reus, quantos secum traxerit in rui∣nam. Salvian. De Gubernat. Dei. l. 4. p. 141.
• l 1.870

  Iob 8.5.
• m 1.871

  Psal. 37.37. Prov. 19.21.
• * 1.872

  Ioel 2.1, 2.
• m 1.873

  Ioel 2.6. Nahum 2.10. Isay 13.6, 7, 8, 9.
• n 1.874

  Luke 23.30. Rev. 6.16.17.
• o 1.875

  Rom. 2.8, 9. Iude 14.15. 2 Thes. 1.8.
• p 1.876

  Rev. 12.20. Iam. 5.8, 9. Heb. 10.37. 2 Pet. 3.16. Iude 14.
• q 1.877

  Rev. 6.12. to 17. Isay 34.4. cap. 13.9, 10, 11. Luke 23.36. 2 Pet. 3.7, 10••12.
• r 1.878

  Iob 33.27. Rom. 6.21. 1 Sam. 12.21. Isay 55.2.
• * 1.879

  Wisd. 5.1. 1 Iohn 4.17. Phil. 3.9, 10. 2 Cor. 5.1. to 21.
• t 1.880

  Wisd. 5.3, 4. See here, pag. 120. to 128. 814.815. ac∣cordingly.
• * 1.881

  2 Pet. 3.••1, 14. 1 Pet. 1.15, 16, 17.
• x 1.882

  2 Pet. 3.18.
• y 1.883

  1 Tim. 6.19. Heb. 9.28.
• * 1.884

  See here, pag. 841. to 866.
• z 1.885

  Matth. 1••.36•• 37. Isay 3.16.
• a 1.886

  See Bernard. Concio ad Clerum. & O∣ratio ad Pa∣stores. accor∣dingly.
• b 1.887

  Ideoque ti∣mendum est, ne quos duces hujus recti itineris habere nos credimus, ••os comites habeamus erroris. Hi••rom. Epist. 14. cap. 3. pag. 43.
• * 1.888

  Epist. 127. fol. 186.
• d 1.889

  Epist. 42. fol. 186.
• e 1.890

  Bernard. Ser. 11. in Psal. Qui habitat. f. 748.
• * 1.891

  Epist. 146. fol. 200.
• g 1.892

  See here, pag. 150.469, 512. & 573. to 668.841. to 868. & Summula Raymundi. f. 91.92, 93, 94. Summa Ho∣stiensis. lib. 3. De Vita & ho∣nestate Cleri∣corum. fol. 237. & l. 5. De Cle∣rico Venatore. fol. 455. Edit. Lugduni 1517. Innocentius 3. Operum. Tom. 1. pag. 471. ac∣cordingly.
• h 1.893

  1 Pet. 5.4.
• i 1.894

  See here, Act 4. Scene 1. Act 6. Scene 20. & Act 7. Scene 2.3.
• k 1.895

  Qui blandi∣endo dulce nu∣trivit malum serò recusat ferre quod sub∣ijt jugum. Se∣neca Hyp••olitus. Act 1. Facile est tenero•• ad∣huc animos componere. Difficulter re∣ciduntur vitia quae nobiscum creverunt. Se∣neca. De Ira. lib. 2. cap. 18.
• * 1.896

  Bernardi Meditationes. cap. 2. fol. 280. A. & Epist. 19. fol. 199. B.
• m 1.897

  Bernard. E∣pist. 111. fol. 202•• G.
• n 1.898

  Mich. 7.
• o 1.899

  Secundum exteriorem ho∣minem de pa∣rentibus illis venio, qui me ante fecerunt damnatū, qu••m natum. Pecca∣tores peccatorem in peccato suo genuerunt, & de p••ccato nutriverunt. Nihil ex eis habeo nisi miseriam & peccatū, & corruptibile hoc corp{us} quod gesto. Quid sum ego? Homo de hu∣more liquido. Fui enim in momento con∣ceptionisde hu∣mano semine conceptus, &c. Deinde spuma illa coagulata modicum cres∣cendo caro fa∣cta est. Poste•• plorans & eju∣lans traditus sum hujus mundi exilio, & ecce jàm morior plenus iniquitatibus & abominatio∣nibus. Iamjam presentabor ante districtum judicem, de o∣peribus meis rationem red∣diturus, &c. Bernardi Medi∣cationes cap. 2. ••ol. 280.
• p 1.900

  Matth. 16.26.
• q 1.901

  Eccles. 12.1.
• r 1.902

  Eusebius Gallicanus Sermo. exhort. contra diversa vitia. Bibl. Pa∣trum. Tom. 5. pars 1. pag. 594. H.
• s 1.903

  Acts 1.25.
• t 1.904

  Rom. 2.5. to 12.
• u 1.905

  See Act 4. Scene 1. & 7. Scene 2.3. & Part 2. p. 843.844, 845.
• * 1.906

  Hierom. E∣pist. 3. cap. 6.
• * 1.907

  Ephes. 2.12.
• z 1.908

  1 Pet. 4.2, 3, 4.
• * 1.909

  1 Pet. 1.11, 12, 13.
• * 1.910

  Quid autem eo infaelicius cui jam esse malum necesse est. Seneca. De Ira. lib. 1. c. 13.
• b 1.911

  2 Thes. 2.10, 11, 12.
• c 1.912

  2 Cor. 5.10. Matth. 12.36. Rom. 14.10.
• d 1.913

  See Part 1. Act 6. Scene 14.••0. & here p. 910.
• e 1.914

  1 Pet. 4.17.18.
• f 1.915

  Psal. 1.5, 6.
• g 1.916

  2 Thes. 1.8, 9.
• * 1.917

  Bernardi Me∣ditationes. c. 2. fol. 280.
• * 1.918

  Objection.
• * 1.919

  Answ. 1.
• h 1.920

  See Tertul. de Idololatria. lib. Chrysost. Hom. 50. in Matth. & Alex∣ander Alensis. Summa Theo∣logiae. pars 2. Quaest. 135. memb. 5.
• i 1.921

  See Marcus Aurelius, Epi∣stle 12. to Lam∣bert, according∣ly•• & Part 1. Act 6. Scene 5.
• k 1.922

  Epist lib. 1. Epist. 10. See here p. 906.
• l 1.923

  Nulla est ne∣cessitas delin∣quendi quibus una est necessi∣tas non delin∣quendi. T••rtul. ••e Corona Mili∣tis. cap. 7.
• m 1.924

  Matth. 10.37, 38.
• * 1.925

  Bernard, ad Gulielmum Abbatem A∣pologia. Col. 9••88 I.
• * 1.926

  ••i tàm solli∣citus es, si nec minima sper∣nis, si tàm pru∣denter servas paleas tuas, eti∣am hotreum tuum servare memento & custodire. Imo vero non exponas thesaurum tuum qui sic incubas sterquilinio tuo. Bernard. Sermo. 7. in Psal. Qui habitat. fol. 70. H.
• o 1.927

  See Part 1. Act 6. thorow∣out.
• p 1.928

  See here, pag. 42. to 62.129, 231, 236, 257, 405, 430. fol. 522, 524, 528, pag. 561. to 567.658.
• q 1.929

  Part 1. Act 6. Scene 1. to 20. accordingly.
• r 1.930

  Ecce qua vo∣leb••s ire, ecce turba viae la∣tae, non frustra ipsa ducit ad Amphithea∣trum, non fru∣stra ipsa ducit ad mortem. Via mortifera est, latitudo e∣jus delectat ad tempus, finis ejus angustus in aeternum. Sed turbae strepunt, turbae festinant, tur∣bae colluctan∣tur, turbae con∣currunt. Noli imitari, noli a∣verti: vanitates sun•• & insaniae mondaces. Noli numerare turbas hominum incedentes latas vias, implentes crastinum Cir∣cum; civitatis natalē clamando celebrantes, civitatem ipsam malè vivendo turbantes. Noli ergò illos attendere, multi sunt. Et quis numerat? Pauci autem per viam an∣gustam. Enar. in Psal. 39. Tom•• 8. pars. 1. p. 414.415. vid. p. 416.417, 418.
• * 1.931

  See Part 1. Act 6. Scene 3.4, 5, 12. & Act 7. Scene 1. to 7.
• t 1.932

  See Part 1. Act 6. Scene 3.4, 5, 12. & Act 7. Scene 2. to 7.
• u 1.933

  Nun quid pa∣tribus doctio∣res aut devoti∣ores sumus? Periculose praesumimus quicquid ipso∣rum in talibus prudentia pre∣terivit. Bernard. Epist. 174. fol. 111.
• x 1.934

  Obedientia quae majoribus praebetur Deo exhibetur. Quamobrem quicquid vice Dei praecipit homo, quod non sit tamen certum displi∣cere Deo, haud secus omnino accipiend••m est, quam si p••aecipiat Deus. Quid e∣nim interest utrum per se an per suos ministros sive homines sive Angelos ho∣minibus innotescat suum placitum Deus? Sive enim Deus, sive homo vicarius Dei mandatum quodcun{que} tradiderit, pari profectò obsequendum est cura, pari reveren∣tia deferendum, ••bi tamen Deo contraria non praecipit homo. De Praecepto & Di∣spensatione. fol. 250. H.K.
• y 1.935

  Iam religionis antiquae non solum virtutem amisimus, ••ed nec speciem retinemus. Ad Gulielmum Abbatem Apologia. fol. 260. D.
• z 1.936

  S••e here, p. 4.61, 557. accordingly.
• * 1.937

  See Part 1. Act 6. Scene 12. & p. 392. to 406.436, 433.
• * 1.938

  See Chrysost. Homil. 24 in Acta Apost. Tom. 3. Col. 519••520. Hom. 36. in 1 Cor 14. Tom. 4. Col. 535••536. & Homil. 8••9. in 1 Tim. accor∣dingly.
• a 1.939

  Homil. 24. in Acta Apost. Tom. ••. Col. 520. B.C. See here p. 432. to the like pur∣pose••
• * 1.940

  Eccles. 12.1. Luke 1.74, 75. Rom. 12.1, 2. Eph. 5.16, 17.
• b 1.941

  See here, pag. 10.11, 49, 50, 52, 67, 68, 69, 101, 102, 329, 330, 341, 374, 386, 418, 431, 446, 472, 474, 488, 510, 560.
• c 1.942

  1 Tim. 6.17, 18, 19. Heb. 13.16. Prov. 19 17. 1 Iohn. 3.17. See Part 1. Act 6. Scene 2.
• d 1.943

  Rom. 13.11, 12. 1 Pet. 4.2, 3.
• e 1.944

  Ephes. 5.15, 16. Col. 4.5.
• f 1.945

  Col. 3.5, 6, 7. Rom. 13.13. 1 Pet. 2.11. Gal. 5.24.
• g 1.946

  Psal. 149.4. Isay 1.16. Rom. 13 14. Rev. ••.18. Va∣nus error ho∣minis, & ina∣nis cultus dig∣nitatis, fulgere purpurâ, mente sordescere. Mi∣nucius Felix. Octavius p. 122.
• h 1.947

  2 Cor. 5.20. Rom. 5.1.
• i 1.948

  Isay 3.8. Ier. 41.8. Psal. 106.7, 33.43.
• k 1.949

  Heb. 6.6.
• l 1.950

  Eph. 4.29, 30. Heb. 10.29.
• m 1.951

  See Part 1. Act 6. Scene 12. & 20.
• n 1.952

  Deo dicata membra nulla tibi temeritate usurpes; sciens, quod pietati sanctificatanon abs{que} gravi sa∣crilegio in usus vanitatis, vo∣luptatis, aut e∣jusmodi secu∣lario operis assumantur. Bernard. in Psal. Qui Habitat. Serm 8. fol. 71.
• o 1.953

  Epist. 3. c. 5. Ephes. 2.1, 2, 3.
• p 1.954

  Hierom. Epist. 3. c. 7.
• q 1.955

  Matth. 25.10. to 14.
• r 1.956

  Cyprian. Epist. l. 1. Epist. 5. p. 37.
• * 1.957

  Seneca. Epist. 47. pag. 229.
• s 1.958

  See here, pag. 3. & 42. to 62.
• t 1.959

  See here, pag. 3.42. to 62.561. to 567.230, 236, 257, 425, 430, 522, 524, 528, 658.
• u 1.960

  Tu si templū spiritus sancti violas, si intra te sacrarium Dei deturbas & faedas, si cum calic•• Christi, de calice Dae∣moniorum communicas, contumelia est, non religio: injuria, non devotio: Idolo∣rum servitus & horrenda abo∣minatio, velle simul Baal fa∣mulari & Christo. Cyprian De Caena Dom. Serm. p. 299.
• * 1.961

  Seneca Epist. 116.
• x 1.962

  Rom. 12.1, 2. cap. 6.3. to 14. Luk. 1.74, 75.
• y 1.963

  Eccles. 12.1.
• z 1.964

  Rom. 2.10. 2 Tim. 4.8. Hebr. 2.7, 9.
• a 1.965

  To whom I may use S. Cyprians words in the like case. Tu licet indumenta pere∣grina & vestes sericas indues, nuda es: Auro te licet & margaritis gemmis{que} conde∣cores, sine Christi decore deformis es. Si quem de tuis charis mortalibus exitu per∣didisses, ingemiscer••s dolenter & fleres, facie inculta, veste mutata neglecto capillo, vultu nubilo, ore dejecto jndicia maeroris ostenderes. Animam tuam misera perdi∣disti, spiritualiter mortua supervivere hic tibi, & ipsa ambulans funus tuum portare caepisti, & non acriter plangis, non jugiter ingemiscis? Non te vel pudore crimi∣nis, vel continuatione lamentationis obscondis? Ecce pejora ad huc pe••candi vulne∣ra, ecce majora delicta; peccasse, nec satisfacere; deliquisse, nec delicta de••lere. Cy∣prian. De Lapsis Sermo. Tom. 2. pag. 347.
• b 1.966

  Isay 5.11, 12. c. 22.12, 13. cap. 56.12. Amos 6.1. to 8. Dan. 5.1.2, 3, 4. Iam. 5.5. & Iob 21.11. to 16.
• c 1.967

  Col. 3.1, 2, 3. Phil. 4.8, 9. Isay 43.21. Rom. 14.7, 8.
• d 1.968

  Eccles. 2.1. to 12.16.11. 1 Sam. 12.21. Isay 55.2. Iob 15.31. Hosea 8.7. Rom. 6.21.
• * 1.969

  Rom. 2.24. Isay 52.5. Ezech. 36.20, 23.
• f 1.970

  Rom. 6.21. Ezra 9.6. Isay 1.29. c. 26.11. Ezech. 16.61, 63.
• g 1.971

  1 Pet. 1.17.
• h 1.972

  Rom. 6.22.
• i 1.973

  See here, pag. 452.
• k 1.974

  See Part 1. Act 6. Scene 2.4, 5. & p. 144.145, 146, 331, 332, 333, 349, 270, 389, 390, 391, 419, 430, to 442•• 452, 498, 662. ac∣cordingly.
• * 1.975

  Adulterijs•• impudicitijs, puerorum vio∣lationibus om∣nia fervent, pernoctationes execrandae ••ie∣bant mulieres∣que ad ea spe∣ctacula voca∣banturi: ô scele∣stum illud no∣cturnū funestū∣que spectaculū! in Theatro fiebat ea per∣noctatio; & virgo inter a∣dolescentes in∣sanos atque ebriam turbam sedere cogeba∣tur, &c. Chrysost. Hom. 5. in Tit. 1. Tom. 4. Col. 1484. B.
• * 1.976

  See pag. 333.356, 439, 443, 444. accordingly.
• * 1.977

  See Thomas Beacon his Catechisme. fol. 515. & 536. Women ought not to resort to Playes or Enterludes.
• l 1.978

  Tit. 2.4, 5.
• m 1.979

  See here pag. 434.435. & Doctor Taylor his Commentary upon Titus 3. vers. 5. pag. 389.390. Thomas Beacon his Cate∣chisme. fol. 515.536. and in his 3. Booke of Matrimony. fol. 675.
• n 1.980

  Prov. 7.10, 11, 12, 13. See Lyra, Cartwright, Dod, ••nd Holcot on this place.
• * 1.981

  Nam quoniam à scena & ijs quae illic sunt turpia & ind••cora ipsa natura abduxit mulieres, Diabolus quae sunt The∣atri abduxit in gynecaeum, molles inquā, seu pathicos & meretrices. Hom. 12. in Col. 4 Tom. 4. Col. 1210 B••••id. Ibidem.
• * 1.982

  See Coverdals and Tindals Translations; and the Fa∣thers, who render it for the most part. Do••us curam habentes.
• * 1.983

  1 Tim. 2.9, 10. 1 Pet. 3.3, 4, 5. 1 Cor. 11.5, 6, 15. Isay 3.16. to 25. Prov. 7.10. 2 King 9.30. See Gu∣lielmus Peral∣dus. Summae Virtutum ac vitiorum. Tom. 2. Tit. De Superbia. cap. 10. to 15.
• q 1.984

  Cum enim judicium carnis ex anima pendeat, carni nihil potest utilius quam salus animae provideri. Bernardi De∣clamationes. fol. 170. B.
• r 1.985

  See Part 1. Act 6. Scen•• 3.4, 5, 20. & pag. 333.356, 439, 443, 444.
• * 1.986

  Hierom. Epist. 34. cap. 3. pag. 90.
• s 1.987

  In hoc enim Tractatu, non solum pium Lectorem sed etiam liberum correctorem desidero. Ve∣runtamen sicut lectorem me∣um nolo mihi esse deditum, ita correctore•• nolo sibi. Ille me non amet amplius quàm catholicam ••i∣dem; iste se non am••t am∣plius quàm ca∣tholicam veri∣tatem. Augusti∣nus. lib. 3. De Trinitate. Pro••∣mio. & Petrus Lombardus. in lib. 4. Se••tentia∣rum. Pr••logus.
• t 1.988

  Rom. 10.1.
• u 1.989

  Ezech. 34.••. Acts 20.26.
• x 1.990

  Vbi Deus Magister est•• quàm citò dis∣citur quod do∣cetur. Le••. 1. De Pentecoste. Serm. 1. cap. 1.
• y 1.991

  1 Thes. 5.23.
• z 1.992

  2 Cor. 5.10. Rom. 14.10, 11.
• a 1.993

  Nunquam n. sine querela aegra tangun∣tur. Seneca De Ira. lib. 3. cap. 10.
• b 1.994

  Against which See Ro∣bertus Massonius his Treatise of Dancing•• & Part 1. Act 5. Scene 8.9. with the Author•• there quoted; and those o∣ther Writers in the Table.
• c 1.995

  Quando po∣pulus ad eccle∣siam venerit tàm per dies Dominicos, quàm & per so∣lemnitates sanctorum, a∣liud ibi non agat, nisi quod ad Dei perti∣net servitium. Illas vero ba∣lationes & sal∣tationes, can∣ticaque turpia, & luxuriosa, & illa lusa Diabolica non faciat, nec in plateis, nec in domibus, neque in ullo loco, quia haec de Paganorum consuetudine reman∣serunt. Et qui ipsa fecerit canonicam sententiam accipiat. Bo••hellus Decret. Ec∣clesiae Gallicanae. lib. 4. Tit. 1. cap. 39. pag. 549, &c. See Tit. 10. cap. 2. to 19. where there are divers Constitutions to the same purpose.
• * 1.996

  De Rege & Regum Instit. lib. 3. cap. 16. p. 341. to 352. Edit. We••belij. 1611.
• * 1.997

  In his Books De Spectaculis. Coloniae. Agrip. 1609. See here pag. 695.
• * 1.998

  Nota.
• * 1.999

  Nota bene.
• * 1.1000

  Hence Saint Hierom writes thus: Repertum est facinus quod nec mimus finge∣re, nec scurra lu∣dere, nec Atella∣••us possit effari. Epist. 48. cap. 3. pag. 103. be∣cause Players usually acted most wicked things.
• * 1.1001

  Nota.
• * 1.1002

  Nota.
• * 1.1003

  See here, pag. 3.4.
• * 1.1004

  Let our Play-patrons well observe this Epithite.
• * 1.1005

  Let Play-haunters note this well.
• * 1.1006

  Let Players marke this stile and title.
• * 1.1007

  And if Pa∣gans prohibi∣ted Players to come unto their Idols So∣lemnities, shall Christians ad∣mit them to the Church or Sacraments?
• * 1.1008

  Stage-playes then are no fit Ornaments for Christian Feastivals and Solemnities, this very Iesuit being Iudge.
• * 1.1009

  Such is th•• holinesse of our Popish Playes.
• * 1.1010

  Nota bene.
• * 1.1011

  Sacred stories therefore in this Iesuits judgement ought not to be acted on the Stage, no nor yet in Church∣••••: which con∣trols the pra∣ctise of his fellow Priests and Iesuits.
• * 1.1012

  Quanto res sacratior tanto abusus ••jus damna∣bilior. Concil. Coloniense 1536. pars 9. cap 16. Surius. Tom. 4 pag. 787.
• * 1.1013

  Nota.
• * 1.1014

  They h••ve Women actors in Spaine, as we have fem••le Spectators, and Playing Boyes in Womens attire.
• * 1.1015

  N••ta.
• * 1.1016

  Let Play-haunters pon∣der this.
• * 1.1017

  Nota.
• * 1.1018

  Hom, 38. in Matth.
• * 1.1019

  Nota be••e.
• * 1.1020

  Nota bene.
• * 1.1021

  No standing Play-houses are to be suf∣fred by this Iesuits sen∣tence, whose reasons I wish all Magistrates and others would consi∣der.
• * 1.1022

  No standing Play-houses are to be suf∣fred by this Iesuits sen∣tence, whose reasons I wish all Magistrates and others would consi∣der.
• * 1.1023

  O that all Christian Princes, Magi∣strates, and Play-haunters would well weigh this reason.
• * 1.1024

  Nota bene.
• * 1.1025

  Nota••
• * 1.1026

  Note this ensuing pas∣sage, and the accursed fruits of Stage-playes, well.
• * 1.1027

  This the Iesuit writes, not that hee would have any Stage-playes suffred, for he profes∣seth the con∣trary before; but onely by way of preven∣tion; that in case he could not procure all Playes to bee suppressed, that yet those that were tolerated might bee thus regulated.
• * 1.1028

  Nota bene.
• * 1.1029

  See here, pag. 213.445, 446, 881. & BB Po∣net his Apolo∣gie or Answer to D. Martyn, p. 61•• & 78. Ba••aeus Centur. 8. pag. 665. where the Sodomy of the Papists and Popish Clergie is descried.
• * 1.1030

  See here Part 1 Act 8. Scene 7. pag. 797. to 828. according∣ly. Quod autem de istis quaedam inhonesta & ma∣ligna jactantur, nolo mireris, cum scias hoc esse opus s••mper Diaboli, ut servos Dei men∣dacio lacerat, & opinionibus falsis gloriosum nomen infamet; ut qui conscientiae luce suae clarescunt alienis rumoribus sordidentur. Cy∣prian. Epist. l. 4. Epist. 1. p 170.171.
• b 1.1031

  2 Pet. 3.17.
• c 1.1032

  Heb. 13.20, 21.