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

ACTVS 3.

SCENA PRIMA.

* 1.1THirdly, as Stage-Playes are thus odious, vnseeme∣ly, pernicious, and vnlawfull vnto Christians in all the precedent respects: so likewise are they such in re∣gard of their ordinary stile, and subiect matter; which no Christian can, or dares to patronize: If we sur••ay the stile, or subiect matter of all our popular Enterludes; we shall discouer them, to bee q 1.2 either Scurrilous, Amo∣rous, and Obscene: or Barbarous, Bloody, and Tyran∣nicall: or Heathenish, and Prophane: or Fabulous, and Fictitious: or Impious, and Blasphemous: or Satyri∣call, and Inuectiue: or at the best but Frothy, Vaine, and Friuolous: If then, r 1.3 the composure, and matter of our popular Stage-Playes, be but such as this, the Playes them∣selues must needes be euill, vnseemely, and vnlawfull vnto Christians.

Not to insist vpon this Generall: that the subiect matter of most Comedies, and Tragedies is some vile, and odious sinne: s 1.4 which should bee rather a griefe, and abomination, then a recreation vnto Christians: I shall for the present confine my selfe to the particulars here specified.

First, I say, that the stile, and subiect matter of most popular, (especially Comicall) Stage-Playes, is Amorous, Scurrilous, and Obscene, vnbeseeming all Chast, and Christian eares: from whence I raise this fift Argument.

That whose very stile, and subiect matter is Lasciui∣ous, Scurrilous, and filthy, t 1.5 must needes bee vn∣seemely, vnlawfull, and pernicious vnto Christians.

But the very stile, and subiect matter of most, if not of all our popular Stage-Playes is such.

Therefore they must needes be vnseemely, vnlawfull, and pernicious vnto Christians.

For the Maior, I hope no Christian, no Pagan dares to question it. For God himselfe, hath laid this perempto∣rie Iniunction vpon men: u 1.6 to keepe their tongues from euill, and their lips from speaking guile: yea, he hath giuen this in speciall charge to Christians. x 1.7 Let your speach bee alwayes gracious, seasoned with salt: y 1.8 Let no corrupt communication proceed out of your mouth, but that which is good for the vse of edi••ying, that it may minister grace to the hearers: Let all euill speaking be put away from you: and as for fornication, and vncleanenesse, (the common subiects, and principall ingredients of our Comedies,) neither foolish talking, nor iesting, which are not conuenient, let them not bee once named, (much lesse then acted, or applauded) among you, as becommeth Saints: z 1.9 It is a great solecisme, yea, a sinne among Christians, either to relate, or doe, (much more, to Personate, Penne, or Pleasingly to behold,) any obscene, or filthie thing: Christians they are, at leastwise should be, * 1.10 Saints; yea, a 1.11 Chast, and holy Virgins, Temples, and Vessels for the Lord: b 1.12 cleansing themselues from all pollution, both of Flesh, and Spirit: c 1.13 stopping their eares from hearing blood, sh••tting their eyes from seeing euill: yea, not so much, d 1.14 as touching any vncleane thing: therefore they must abandon all Vnchast, all Scurrilous, and filthie things: their Eyes, t••eir Eares, their Hands, e 1.15 their Tongues, their Hearts, must know nothing but Christ, inter∣meddle with nothing but pure•• and holy things: f 1.16 Their God

is holy: g 1.17 their Sauiou•• Iesus Christ is holy: h 1.18 their holy Ghost is holy: i 1.19 their Religion, k 1.20 their Scriptures, l 1.21 their Sacraments, m 1.22 their Companions, n 1.23 their Faith, o 1.24 their Inheritance, and p 1.25 Profession holy, Chast, and Vndefiled: and so must q 1.26 they be too, in all manner of con∣••ersation, at all times: therefore all Amorous, all Lasciui∣ous, filthie, and polluted things, which haue no analogie, nor proportion with them, must needes bee sinfull, hurt∣full, and vnseemely, yea, odious, and displeasing to them. Obscenitie, or rotten discourse: (which the Fathers in the margent who condemne it, define to be nothing else, r 1.27 but a Narration of some Vitious, Amorous, Adulterous, and filthie action, to passe away the time, or to prouoke, and stirre vp laughter: of which sort, are all ribaldrie Songs, and Iests; all Theatricall, Complementall, Poeticall, or Table-di∣scourses of the Adulteries, Incests, Loues, and vile Obsenities of gracelesse wicked men, or Heathen-gods, s 1.28 who transcen∣ded others in their vices, as much as in their Deitie:) was alwayes detestable, and odious vnto Pagans: Hence Gel∣lius informes vs, t 1.29 that the Romans did publikely punish, not onely Obscene, and petulant deedes, but words: Hence u 1.30 Romulus inacted this Law: Ne quis praesentibus foe∣minis obscaena verba facito: Let no man vse any obscene speach in the presence of any women: Hence Sophocles in∣formes vs, x 1.31 that it is not seemely, nor honest, to speake such things, which are vnseemely to bee done: Hence was that ingenious checke•• which Diogenes gaue to a beauti∣full youth, when hee heard him vttering some obscenities:

y 1.32 doest thou not blush, (saith hee) to draw a leaden Sword out of an Iuorie scabbard? Hence was that brand, which Seneca stamped vpon all scurrilous persons, which I would such Christians whose tongues are tipt, and hearts de∣lighted with Ribaldrous Songs, and Iests, would seriously apply vnto their Consciences: wheresoeuer (saith he) thou z 1.33 meetest with corrupt discourse, there doubt not but the heart, and manners are depraued: and no wonder: for out of the abundance of the heart, the mouth speaketh, and euill words corrupt good manners, a 1.34 as the Scriptures teach vs Hence b 1.35 Aristotle magnifies the modestie of that ingenuous Pagan, who when he was about to vtter an vnchast obscenitie, was tongue-tied out of modest shame: c 1.36 the Citizens of Mar∣celles though Pagans, would admit no Stage-Playes into their Citie, least their filthinesse, and obsceniti•• should corrupt their youth: Yea, the very d 1.37 Heathen Poet himselfe, would haue all scurrilitie, and ribaldrie, exiled from such places where Youthes, and Children were, for feare they should de∣praue their mindes, and manners. If then God himselfe, if the Fathers, yea, if all these Pagans haue vtterly con∣dem••ed all filthie, Scurrilous, Vncha••t, and Amorous speaches, Iests, and Poemes, as misbeseeming Chast, and Modest eyes, or Lips, or Eares; my Maior cannot but be granted: and so much the rather, e 1.38 because Vnchast, Obscene, and Amorous wordes, are but so many vehiculaes, to carrie m••n on to Adulterous, and Sinfull deedes, both which, all Christians must abominate.

For the Maior; that the Stile, and subiect Matter of most f 1.39 Comicall, and Theatricall Enterludes, is Amorous, and Obscene; it is as euident, as the Morning Sunne: First, by the expresse, and punctuall testimonie of sundry

Fathers. Read but g 1.40 Tatianus Oratio. Aduersus Graecos. h 1.41 Theophylus Antiochenus Contra Autolicum. lib. 3. Cle∣mens Romanus Constit. Apostolorum. lib. 2. cap. 65.66. Clemens Alexandrinus Oratio. Exhort. ad Gentes. fol. 8.9. Paedag. lib. 2. cap. 6.7. & i 1.42 lib. 3. cap. 11. Tertullian De Spectac. cap. 10.17. to 28. Apologia aduersus Gentes. cap. 38. De Pudicitia. cap. 7. Minucius Felix Octauius. pag. 101. Philo Iudaeus De Agricultura. lib. pag. 271. De vita Mosis. pag. 932. De vita Contemplatiua. lib. pag. 1209. Cy∣prian k 1.43 De Spectac. lib. & Epist. lib. 2. Ep. 2. Donato. Origen in Rom. 11. lib. 8. Tom. 3. pag. 203. Arnobius aduers-Gentes. lib. 3. pag. 114. lib. 4. pag. 149.150. lib. 5. pag. 182. & lib. 7. pag. 230. to 241. Lactantius De vero Cultu. cap. 20. Diuinarum Institutionum l 1.44 Epit. cap. 6. Basilius Magnus Hexaemeron. Hom. 4. De Legendis libris Gentilium Oratio. & Ascetica. Tom. 2. pag. 180.181. Gregorie N••zianzen Oratio. 48. pag. 796.797. ad Seleuchum De recta Educatione Epist. pag. 1063.1064. Gregorie Nyssen. Vitae Moseos Enar∣ratio. pag. 525. Ambrose De Paenitentia. lib. 2. cap. 6. & Enarratio in Plasm. 118. Octon. 5. Cyrillus Hierusolomitanus Catechesis Mystagogica. 1. Hilarie Enarratio in Psal. 14. & in Psal. 118. He. Hierom Comment. in Ezech. lib. 6. cap. 20. Tom. 4. pag. 389. H. & Epist. 2. cap. 6. Chrysostome Hom. 3. De Dauide & Saul. Hom. in Psal. 140. Hom. 6.7. m 1.45 & 38. in Mat. Hom. 62. in Acta. Apost. Hom. 12. in 1 Cor. Hom. 17. in Ephes. 5. & Hom. 62. ad Pop. Antiochiae. Au∣gustine De Ciuit. Dei. lib. 1. cap. 32.33. lib. 2. cap. 4. to 15. cap. 26.29. De Consensu. Euangel. l. 1. cap. 33. Confessionum. lib. 3. cap. 1.2. Prosper Aquitanicus De Gloria Sanctorum Peroratio. pag. 73. Orosius Historiae. lib. 3. cap. 4. Isiodor Hi∣spalensis. Etimolog. lib. 18. cap. 41.42. Saluian De Gubernat.

Dei. n 1.46 lib. 6. & 7. Bernard Oratio ad Milites Templ••. cap. 4. o 1.47 Ioannes Salisburiensis De Nugis Curialium. lib. 1. cap. 8. & lib. 8. cap. 6.7. Cassiodorus Variarum. lib. 1. cap. 27. & lib. 7. cap. 10. To whom I may adde, Conci∣lium Parisiense sub Ludouico & Lothario. lib. 1. cap. 38. Concilium Agathense. Canon. 39. Synodus Turonica. 3. Canon. 7.8. Synodus Cabilonensis. 2. Canon. 9. Synodus Moguntina sub Rabano. Canon. 13. Concilium Coloniense. Anno. 1536. pars. 2. cap. 25. pars. 9. cap. 10. Concilium. Coloniense sub Adolpho. Anno. 1549. & Gratian. Distinctio. 33.48.86. Peruse, I say, these seuerall Fathers, and Coun∣cels; (whose words, if I should at large transcribe them, would amount vnto an ample volume:) and you shall finde them all concurre in this: p 1.48 that Stage-Playes are wholly composed of, or at leastwise fraught with Ribaldrie, Scurrilitie; Vnchast, and Amorous streines, and passages: Obscene, and filthie Iests, which inquinate the Mindes, cor∣rupt the Manners, and defile the Soules of men, q 1.49 yea pollute the very places, and common ayre, where they are but acted: Whence they all condemne, these Theatricall Enterludes, as vnseemely, pernicious, abominable, and vtterly vnlawfull vnto Christians: as exceeding odious, and displeasing vnto God; stiling them, r 1.50 the very sinckes of all vncleanenesse, the Lectures of Obscenitie, the Meditations of Adultery, the examples of dishonestie, the exhortations, and instructions of ••ilthinesse, and the like: and Play-houses, s 1.51 the Temples

of Venery; the St••wes of Modestie, the Schooles of Ribaldry, and Obscenitie: the Dennes of filthinesse: the Chaires of Pestilence, and corruption: the Seates, the Places, and Man∣sions of all filthinesses, and vnchastitie: and the common, and publike Shops of all wickednesses, and defilements whatsoeuer. [ 2] Adde wee to these in the second place, the expresse, and punctuall Testimonies of Pagan Authours, whom none dares taxe of Puritanisme, or precisenesse in this point. Suruay but Zenophon in his Conuiuium. Plato De Republ. lib. 8. & 10. Legu•• Dialogus. 7. Aristotle Politicorum. lib. 7. cap. 17. Diogenes Laertius. lib. 2. Socrates. Isocrates Oratio ad Nicoclem; & Oratio De Pace. Tullie t 1.52 De Re∣publica. lib. 4. Tus••. Quaest. lib. 1. & 2. De Legibus. lib. 7. Ad Marium. Epist. 1. Seneca. Epist. 7.90. & 123. Plutarch De Audiendis Poetis. lib. De Gloria Atheni••nsium. lib. Symposiarum. lib. 7. Quaest. 8. Liuie Romane Hist. lib. 7. cap. 2.3. Dionysius. Hallicar. Rom. Antiq. lib. 2. Sect. 3. lib. 7. Sect. 9. Valerius Maximus. lib. 2. cap. 4. Cornelius Tacitus. Annal. lib. 14. Sect. 2.3. Lampridii Heliogobalus. Plinie. Epist. lib. 4. Epist. 20. Ouid De Arte Amandi. lib. 1. Tristium. lib. 2. & Fastorum. lib. 3. pag. 55. Horace De Arte Poetica. Epist. lib. 2. Epist. 1. Iuuenal Satyr. 6.8.9. yea, Plautus himselfe, (as obscene as he is) Captiuei Pro∣logus. pag. 105. You shall finde all these u 1.53 acknowledging, yea, condemning the Amorousnesse, Scurrilitie, and lewdnesse of Stage-Playes, as I shall prooue x 1.54 anon. If any now reply, that the Playes of our age are defecat••d from these grosse Obscenities, and purged from all Ribal∣drious, Amorous, Vnchast, and filthie passages: Let him then consider in the third place; that many Moderne Authors of all sorts, doe not onely indite our popular Enterludes of the self••-same crimes, but likewise passe a fatall, and finall sentence of condemnation on them, for [ 3] this very cause: Cast but your eyes on learned, and la∣borious Gualther. Hom. 11. in Nahum. 3. pag. 214.215•• on Petrarch. De Remedio vtr. Fortunae. lib. 1. Dial. 30. on Bodinus De Republica. lib. 6. cap. 1. on Polydor Virgil De

Inuentoribus Rerum. lib. 1. cap. 11. on Alexander Sardis De Inuent. Rerum. lib. 1. pag. 43.44. on Ludo••. Vines, De Caus•• Corrupt. Arti••m. lib. 2. on Iohannis Mariana, & Barnabas Bristochius, in th••ir bookes De Spectaculis•• on Doctor Rei∣nolds his Ouerthrow of Stage-Playes. on Master Northbrookes Treatise against vaine Playes, and Enterl••des. pag. 57•• to•• 77. on Master Gossons Confutation of Playes. Act. 4.5•• on Master Stubs his Anatomy of Ab••ses. Edit. 3. pag. 101. to•• 107. o•• I. G. in his Refutation of Haywoods Apologie for Actors. on Master Iohn Brinslies True watch. part. 1. Abomination. 19. pag. 227.228. on Bishop Babington. Master Perkins, Master Dod, and Master Elton, on the 7. Commandement. on Doctor Laytons Spec••lum belli sacri. cap. 45. on The Co••e••ant be∣tweene God, and Man, by I. P. London. 1616. pag. 382, 383. on Master Iohn Downhams Guide to Godlinesse. lib. 3. cap. 21. Sect. 5. on Master Robert Bolton, in hi•• Discourse of True Happinesse. pag. 73.74. You shall see our Moderne Stage-Playes, euen copiously Anatomized, yea, condemned by them: as being fully fraught, and wholly composed, of Ribal∣drie, Obscenitie, Lasciuiousnesse, Vnch••st, and lustf••ll parts, and passages, which misbeseeme all modest eyes to see, all Chri∣stian eares to heare, or tongues to vtter: Whence they stile all Playes, y 1.55 the grand empoyso••ers of Grace, Iugemio••••••esse, and all manly resolution: the Lectures of obscenitie, the Seedes of vices, the Foode of wickednesse, yea the Plagues, and Poy∣son of mens Soules, and Manners: z 1.56 and Theaters, the Ora∣tories of the Deuill•• the Synagogues of Satan; the Schooles of lewdnesse; and the very ••inckes of filthinesse, and all other vices•• which Christians should abhorre, yea feare, and flie, as much, nay more then any Pest-house: as these their writings, will at large demonstrate. If then these seue∣rall Fathers, Councells, Pagan Authours, and Moderne CHRISTIAN writers, (with sundry others, which I shall receit hereafter in their proper places:) con∣clude the very Structure, Stile, and Subiect Matter of popular Stage-Playes, to bee Amorous, Scurrilous, and Obscene; and thereupon passe this Iudgement on them:

a 1.57 that they are altogether vnfit for Chast, vnlawfull for Chri∣stian, vnseemely for Gracious, or modest Eares to heare, or Lips to vtter: I hope that none will bee so obstinately incre∣dulous, as not to beleeue them in the one: or so de∣sperately impious, as not to giue sentence with them; not to conforme their practise to them, in the other. But if all these seuerall Testimonies are not sufficient to conuince the most incredulous Play-haunters of the ob∣scenities of Stage-Playes; I appeale for finall proofe of my Assumption vnto euery mans experience. Not to re∣cord those seuerall prophane, and grosse b 1.58 Obscenities, those Amorous streines, Lasciuious passages, and vnsauourie Iests, which are scattered in Aristophanes, Terrence, Plau∣tus, Catullus, Tibullus, Propertius, c 1.59 Ouid, and other ancient Comedians, and wanton Poets; which euery Chast, and Gracious Christian must condemne: I shall confine my selfe vnto the Comedies, and popular Enterludes of our present Age, * 1.60 which farre exceede them in all these. Alas, what are the Maior part of all our Moderne Stage-Playes, but so many Lectures of Ribaldry; so many Abstracts, Compendiums, or Miscellaines of sublimated, Elegant, Wittie, or more Accurate, and choyce Obscenities? which d 1.61 the more refined, and accute they are, the more doe they empoyson, endanger, and depraue the Auditors: Doe not the ordinary Theames, and Subiects of our Mo∣derne Comedies, being nothing else but the Adulteries, Fornications, Rapes, Loue-passions, Meritricious, Vn∣chast, and Amorous practises, of Lasciuious Wicked men, e 1.62 or Heathen Idole-gods; f 1.63 which should not be so

much as named, (much lesse then acted) among Christians? doe not those g 1.64 Wanton, Whorish, lustfull Parts; those Ribaldrous Songs, and filthie Ditties: those Meretricious, and Vnchast Attires, Lookes, and Gestures: those Amorous, and lustfull Complements, Kissings, Clippings, and Embrace∣ments: those liuely, if not reall representations, or ocu∣lar demonstrations of the very acts of Whoredome, and Adulterie, which are vsually represented to vs on the Theater: together with all those Obscene, and filthie Iests; those Scurrilous, and beastly passages, those quaint, Subtile, Rhetoricall, and Flexanimous streines of con∣templatiue, Elegant, and wittie Obscenities, with which our Playes are fraught, and enterlaced: h 1.65 the very sight, and hearing of which, should cause all modest Eyes to Blush, and Weepe; all Christian Eares, to Glow, and Tingle; all Chast, and Gracious Hearts, to Mourne, and Bleede:) doe not all these (I say) proclaime and testifie to the world; that the Stile, and subiect Matter; yea, the very Action, Circumstances, and Appendices of our popular Stage-Playes, are Scurrilous, and Obscene? what need we then any further witnesses? Doubtlesse, the Obscenitie of our Playes is such, that if the very Stones, and Pillars, which support the Play-house; if the Seates, and Scaffoldes, which adorne it: or the very Theater, and Stage it selfe, had Tongues to speake; they would presently exclaime against it, and reprooue it. And dares any Christian then, be so audaciously absurde, as to gaine-say it? so wil-fully blinde, as not to see it? so desperately prophane, as not to loathe it? when as his owne experience must acknow∣ledge, and his very Coscience doeth, yea cannot, but con∣demne it? Since then the very Stile, and subiect Matter of our Playes are such; this must, this cannot but enforce vs to reiect them, as pernicious, vnseemely, yea, vtterly vnlawfull vnto Christians; yea, as i 1.66 grieuous, and offen∣siue

to Gods blessed Spirit, who hath Sanctified, and Sealed vp our Mouthes, and Eares from all Scurrilitie: as all the fore-recited Fathers, and Christian Authors haue already done, vpon the selfe-same grounds.

SCENA SECVNDA.

SEcondly, as the Stile, and subiect Matter of Stage-Playes is Scurrilous, and Obscene, so likewise it is Bloody, and Tyrannicall; breathing out Malice, k 1.67 Fury, Anger, Murther, Crueltie, Tyrannie, Treacherie, l 1.68 Fren∣sie, Treason, and Reuenge, (the constant Theames, and chiefe Ingredients, of all our Tragedies,) which m 1.69 Effe∣rate, and enrage the Hearts, ••nd Mindes, of Actors, and Spectators; yea, oft times animate, and excite them to An∣ger, Malice, Duels, Murthers, Reuenge, and more then Barbarous crueltie, to the gre••t disturbance of the publike Peace. From whence I frame this sixt Argument.

That whose Stile, and subiect Matter is Bloody, and Tyrannicall, breathing out Malice, Anger, Fury, Crueltie, Tyrannie, Piercenesse, Treason, Rapine, Violence, Oppression, Murther, and Reuenge, must needes be Odious, Vnseemely, and Vnlawfull vnto Christians.

But such is the Stile, and subiect Matter of most, (but especially of our Tragicall) Stage-Playes.

Therefore they must needes be Odious, Vnseemely, and Vnlawfull vnto Christians.

The Minor is euident: First, by Experience: Second∣ly, by n 1.70 expresse Authorities; both which doe testifie:

that the Stile, and subiect Matter of our Tragedies are Bloody, and Tyrannicall; abounding with Enuie, Malice, Furie, Clamours, Wrath, Crueltie, Treacherie, Frensie, Murthers, Treasons, Villany, Vnplacablenesse, Discordes, Mutinies, Re∣bellions, Conspiracies, Rapes, Duells, and Reuenge, which prouoke, and whet on the Spectators to all these Barbarous, and inhumane Vices, which they should abhorre.

The Maior is vncontrouleable: First, because the Scriptures doe expresly enioyne vs: o 1.71 to put away all Malice, Anger, Wrath, Contention, Sedition, Strife, Cruelty, Violence, Rapine, and Reuenge; together with all p 1.72 Tru∣culent, Clamorous, Furious, Irefull, Tragicall, Bloody, Fierce, Malicious, and reuengefull speaches: and that for sundry reasons: First, because such words, and actions as these, q 1.73 are Earthly, Carnall, Diuelish; proceeding from the World, the Flesh, and the Deuill, (who are fraught r 1.74 with Rage, and Crueltie:) not from the wisedome of God from aboue, which is Pure, Peaceable, Gentle, easie to be intreated, full of Mercy, and good Fruites: Secondly, because such speaches as these, s 1.75 are the Fomenters of Contention, yea, the Chariots of Anger, Crueltie, and Reuenge: Thirdly, because such Tragicall, Fell, and Bloody discourses as these, are altogether vnsuitable vnto Christians; who are, or should bee, t 1.76 Men of a Quiet, Peaceable, Gentle, Meeke, and tender-hearted Disposition, being Kinde, and Louing one towards another, and forgiuing one another, euen as God for Christs sake, hath forgiuen them. The God of Christians, u 1.77 is a God of Peace: the Head of Christians, x 1.78 is a Prince of Peace: the Guide of Christians, y 1.79 is a Spirit of Peace, and Vnitie: the Rule of Christians, is a z 1.80 Word, a Gospel of Peace, a 1.81 which bringeth, and pro∣claimeth Peace to all, b 1.82 and perswadeth Peace with all Men:

the way of Christians, b 1.83 is a way of Peace; yea, their c 1.84 Vocation, d 1.85 Life, e 1.86 and End, are Peace: therefore all Irefull, Truculent, ••ierce, and Tragicke Spectacles, or Poemes, which breathe out nothing but Crueltie, Blood, Vnmercifulnesse, Discorde, Vnplacablenesse, and Reuenge, must needes bee vnseemely, and vnlawfull to them; as being opposite, and Repugna••t to their Peace∣able, Meeke, and Courteous constitution. Secondly, such Barbarous, Bloody, Tyrannicall, Fierce, and Cruell Spe∣ctacles, and Enterludes as these, where Tyrannie, Enuy, Malice, Murther, Furie, and Reuenge, are Acted, and Applauded to the Life, f 1.87 must needes Inrage, Imbitter, Exasperate the Spectators, and prouoke them to Crueltie, Passion, Rage, Reuenge, and Discontent, vpon very small occasion, as I shall prooue at large g 1.88 anon: therefore they must needes bee Euill. Vpon this very ground, h 1.89 Irenaeus, i 1.90 Tertullian, k 1.91 Cyprian, l 1.92 Athenagoras, m 1.93 Theophylus Antiochenus•• n 1.94 Tatianus, o 1.95 Lactantius, p 1.96 Nazianzen, q 1.97 Epiphanius, r 1.98 Chrysostome, s 1.99 Au∣gustine,* 1.100 Minucius Felix, t 1.101 Saluian; together with all the Christians in the Primitiue Church, as these record, did vt∣terly condemne, and auoyde all Sword-Playes, Tragoedies, and bloody Spectacles of crueltie; as Fightings, and Combates of Men, with Men, or Men, and Beasts together, (which the u 1.102 Lacedemonians, together with x 1.103 Plato, and y 1.104 Sene∣ca, though Pagans, did likewise censure, and reiect:) because z 1.105 they did excite, and stirre men vp to Murther, Crueltie, and Reuenge; and make them guilty of the Wounds, and Blood of all those Combatants, and Sword-Players, which they did behold. And hence likewise was it, that the good

Emperour a 1.106 Constantine; together with b 1.107 Nerua, c 1.108 Arcadius, and Honorius; prohibited all Sword-Playes, Duels, and such like Cruell, and Bloody Spectacles; as mis∣beseeming Christian hands to act, or eyes to see; because they were but so many Incendiaries, and Fomentors of Crueltie, Quarrells, Murthers, and Reuenge. Since there∣fore the Stile, and subiect Ma••ter of our Playes, together with the consequences of them, are such as these, wee must, wee cannot but reiect them, on the fore-said rea∣sons, as those fore-quoted Authors haue already done.

SCENA TERTIA.

THirdly, the Stile, and subiect Matter of most po∣pular Stage-Playes, is Heathenish, and Prophane, consisting of the d 1.109 Actes, the Rites, the Ceremonies, Names, and Persons; yea, the very Rapes, Adulteries, Mur∣thers, Thefts, Deceites, Lasciuiousnesse, and other exc••rable Villanies of Dung-hill, Idole, Pagan-gods, and Goddesses, or wicked men which should be buried in euerlasting obliui∣on lest the memorie, and reuiuall of them should defile the light: From whence I raise this seauenth Argument.

Those Stage-Playes, whose Stile, and Subiect Matter is Heathenish, and Prophane, consisting of the Parts, the Persons, Ceremonies, Rites, and Names; yea, the Imprecations, Inuocations, Adorations, and Applauses; together with the very Loue-pas∣sions,

Lusts, Adulteries, Incests, Rapes, Impo∣stures, Cheates, Conspiracies, Treacheries, Mur∣thers, Thefts, Debates, and other abominable vil∣lanies, and execrable practises, of Demoniacall, In∣cestuous, Adulterous, and Infernall Heathen-Gods, or Men whose very Names, and Practises should rot, and perish in obliuion; must needes be odious, vnseemely, yea, vtterly vnlawfull vnto Christians.

But such is the Stile, and Subiect Matter of most The∣atricall Enterludes.

Therefore they must needes bee odious, vnseemely, yea, vtterly vnlawfull vnto Christians.

For the Minor; not onely our owne e 1.110 experience, which is a thousand Witnesses, and the truest Index; but euen sundry Fathers, and Moderne Authors: as Cle∣mens Alexandrinus Oratio Exhort. ad Gentes. Clemens Ro∣manus Constit. Aposto. lib. 2. cap. 65.66. Tatianus Oratio Aduers. Graecos. Theophylus Antiochenus Contr. Autoli∣cum. lib. 3. Tertullian De Spectac. lib. Cyprian De Spectac. lib. & Epist. lib. 2. Epist. 2. Arnobius Aduers. Gent. lib. 3.4. & 7. pag. 230. to 242. Lactantius De Vero Cultu. cap. 20. Diuinarum Instit. Epit. cap. 6. Basil De Legendis libris Gentilium Oratio. Nazianzen Ad Seleuchum. Eusebius De Praeparatione Euangelii. lib. 4. Theodoret De Sacrificiis. lib. 7. Chrysostome Hom. 6, 7. & 38. in Matth. Augustine De Ciuit. Dei. lib. 1. cap. 31, 32. lib. 2. cap. 4. to 29. Sal∣uian De Gubernat. Dei. lib. 6. Minucius Felix Octauius. together with Doctor Reinolds, Master Northbrooke, Mr. Gosson, Iohn Mariana, in their Bookes against Stage-Playes: Ludouicus Viues De Causis Corruptionis Artium. lib. 2. & Comment. in lib. 2. Augustini De Ciuitate Dei. Master Stubs in his Anatomie of Abuses: with sundry others, doe expressely testifie: f 1.111 that Stage-Playes are fraught with the Genealogies, Ceremonies, Images, Reliques, Imprecati∣ons,

Inuocations, Names, Adulteries, Whoredomes, Incests, Rapes, Loue-prankes, Furies, Lusts, Lasciuiousnesse, Thefts, Murthers, Cheates, Persons parts, Histories, and abominable Villanies of Heathen Idole-gods: and for this very cause, they vtterly condemne them, as sinfull, and pernicious: And so much the rather: g 1.112 because these Demonicall, and In∣fernall Deities, being delighted with these their true, or feined wickednesses; did purposely command them to bee Acted on their solemne Feastiualls; that so men might be encouraged to imitate them, and to proceede, yea perseuere without redresse, in these their Adulterous, Inhumane, and Infernall Vices, which were Countenanced, Authorized, yea Legitimated, and commended by their practicall, and Diuine examples. All Times, all Ages, yea all Ancient, and Moderne Stage-Playes, and Experience, Subscribe, and Suffragate with these our Authors to our Minor: therefore we must, we cannot but acknowledge it.

For the Maior, it is cleerely euident by its owne light, and by the luster of the Scripture. For first of all; God himselfe, enioynes his People: h 1.113 not to make mention of the names of other Gods, not to let them be heard out of their mouthes, i 1.114 but to ouerthrow their Altars, breake their Pillars, burne their Groues, hew downe their grauen Images, and to destroy their very Names out of their places: Whence Dauid doeth solemnely professe: k 1.115 that hee will not offer the drinke Offerings of Idole-gods, nor yet take vp their names within their lippes. The very names of Pagan-gods are so odious, and displeasing vnto God, so vnsuiteable vnto Christian mouthes, and eares; that God himselfe protesteth; l 1.116 he will cut off the name••d of Ioles out of the Land, and they shall be no more remembred: yea, m 1.117 that he will take away the names of Baalim out of his peoples mouth, and they shall bee no more remembred by their name. Hence was it, n 1.118 that the Christians in the Primitiue Church,

would rather die, then call Ioue a God; as hee is oft times stiled in our Stage-Playes: (and truely they o 1.119 had little reason for to deeme him a God, whose Adulteries did exceede his issues in their number:) Yea, such was their reuerence, and Pietie towards God, that they would not so much as apply any Poeticall names vnto him; as we Christians to our shame, and his dishonour, oft times doe: Christians haue beene alwayes coy, and charie of the very naming of Heathen Idoles, vnlesse it were with detestation, and dislike. p 1.120 God forbid (saith Saint Hierome) that omnipotent Ioue, O my Hercules, my Castor, or other such monsters rather then Gods, should euer ••ound out of a Christian mouth. q 1.121 A faithfull Christian, writes Clement of Rome; ought not to sing any Heathen verse, or Meretricious song; because hee may chance in singing to make mention of the names of Diuelish Idoles; and so insteed of the holy Ghost, the euill Spirit may seise vpon him. r 1.122 Saint Basil, and s 1.123 Nazianzen, per∣suade, and aduise all Christians; t 1.124 to auoide all Heathen Poemes, and Writings, which treate of Heathen Gods; rela∣ting either their Genealogies, Histories, Adulteries, Loues, or Rapes; as being the Doctrine of Deuills, or so many Traps, and Snares, to endanger them. * 1.125 Saint Augustine, inhibites Christian women, so much as to name Minerua, or any such vnluckie persons, in their Spinning, Dying, or any other worke. x 1.126 Saint Gregorie the great, and y 1.127 Gratian, informe vs: that the Praises, Histories, or mention of Ioue, doe not beseeme any Godly Lay-mans mouth, much lesse a Byshops: whence they blame Desiderius a Bishop of France, for teaching the Art of Grammer, in which he must discourse, both of the Names, and Praises of Heathen Gods: vpon which ground, the fourth Councell of Carthage. Canon 16.

together with Saint Hierome Epist. 22. cap. 13. Isiodor Pelusiota. Epist. lib. 1. Epist. 63. Tertullian De Idololatria. lib. cap. 18. to 24. Isiodor Hispalensis De summo bon••. lib. 3. cap. 13. & Gratian Distinctio. 37. Prohibit Bishops, and other Christians from reading the Bookes of the Gentiles; z 1.128 least by Applauding the Names, and Approouing the speaches of their Idole-gods, they should incurre Idolatrie. And good reason is there, that Christians should not ad∣mit of the Names, and Histories, (much lesse of the im∣precations, and abominable practises,) of Heathen Gods. First, because God himselfe, with all these Fathers, doe thus inhibit them. Secondly, because the a 1.129 second Com∣mandement, as Philo Iudaeus well obserues; doeth not one∣ly prohibit the Images, and Pictures, but euen the Histories, and Fables of the Marriages, Birthes, and casualties of Hea∣then Gods. Thirdly, because the recitall of their Names, and Histories, by way of approbation, or d••light, doeth b 1.130 giue a tacite, or secret allowance of them to be Gods: where as in trueth, they are c 1.131 but Deuills; d 1.132 or wicked Men; or rather as Saint Paul informes vs, e 1.133 nothing in the World. Fourthly, because f 1.134 the Hearing, and Reading of such Histories, and Fables as these, which are oft times sugred, and guilded ouer with the very quintessence of Art, and Rhetoricke,) doeth alienate, and coole our loue vnto the Sacred, and Soule-sauing word of God, which runnes in a lesse Elegant, and more humble Stile. Fiftly, because the recitall, acting, and personating of their Names, their Histories, and notorious Villanies, doeth reuiue their names, and memories, which should rot, and perish in obliuion: It is the will, and pleasure of God: g 1.135 that the

Names of the wicked should rot: h 1.136 that the Memories, Re∣liques, Ceremonies, Names, and Monuments of Idole-gods, should vtterly be abolished from of the Earth, and quite ex∣iled from the Tongues, and Pennes of Christians; as being the originall authors, and chiefe Fomentors of Idolatrie; i 1.137 the propagators of all sinne, and villany; and the very k 1.138 Corriualls of God himselfe, whose Soueraigne Deiti•• they would, yea, did vsurpe: the reuiuall therefore of their Names, and Memories, the Varnishing of them with fresh, and liuely Colours in our Stage-Playes, with af∣fectation, and delight, must needes bee euill; because it thwartes the Lords good pleasure. Sixtly, because those Playes, and Poemes, which are fraught with the Gene∣alogies, Names, and Histories of Heathen Gods, are a meanes to reuiue that Heathenisme, and propagate that Idolatrie, which the light, and power of the Gospel, hath long since abolished: It is the vnanimous resolution of l 1.139 sundrie Fathers: that these Comicall, Tragicall, and Theatricall Poemes, wherein the Genealogies, Marriages, Birthes, Ceremonies, Histories, and Lasciuious actions of Heathen Gods, were but f••inedly, and sportingly desciphered, were the chiefe, and primary cause of that Paganisme, Pro∣phanenesse, and Execrable, or Atheisticall Idolatrie, which did formerly ouerspred the World: which Poemes the Gentiles dis•• oft times embrace, for good Diuintie. If then these Playes, and Poemes haue hatched, haue propagated Ido∣latrie, and Paganisme heretofore; they may likewise resuscitate, and foment it now, vnlesse Gods grace with∣hold vs from it; since wee are m 1.140 all by nature prone vnto

it, as the sundrie exhortations, and cau••ats to auoyde it te∣stifie: n 1.141 No sinne more naturall, more pleasing, and agree∣able to man then this; o 1.142 no sinne so generally practised, p 1.143 so hardly auoyded, so ensely entert••ined, as this one alone; which hath alwayes captiuated, the greatest portion of the World; and oft times conquered, and bewitched the very chosen people of the Lord himselfe, who q 1.144 oft reuolted to its loue, and seruice. It is dangerous, it is sinfull therefore to applaude such Playes, admit such Poemes, which may withdraw vs Christians from our God, to grosse Idola∣trie, as they haue oft seduced others, as able, r 1.145 as resolute to withstand this insinuating, and bewitching sinne, as wee: these Authorities•• these Reasons then should cause, yea, force vs to condemne them.

Secondly, the Scriptures doe expressely condemne all Imprecations, all Adiurations, all Admirations by, all Inuocations of, all Heathen Gods: God himselfe com∣mands vs: s 1.146 to sweare by his owne Name: t 1.147 not by the names of Idoles, Ba••l, or Malcham, u 1.148 or any creature whatsoeuer: He enioynes vs to x 1.149 Inuocate, Imprecate, and Admire none but himselfe alone; y 1.150 not Pagan Idoles, not z 1.151 Saints, or Angels, who can neither heare, nor help•• vs at our needes. How then can it bee lawfull, to Inuocate, or Implore the alde, or helpe of Ioue, of Iuno, Apollo, Mi∣nerua, Neptune, Bacchus, or such like Heathen Idoles? How can a 1.152 we Sweare by Ioue, by Mars, by Venus, by Hercules, by the Celestiall Gods, or such like Pagan Oathes? How can we exclaime, (as oft we doe in Stage-Playes,) * 1.153 O Ioue! O Muses! O Cupid! O Venus! O Nep∣tune! O ye Gods! O Vulcan, Hercules, Mars, Apollo, Mi∣nerua, Castor, Pollux, Lucina, and the like; without a great offence? Certainely, if these infernall Deities may

b 1.154 not be named, much lesse may they bee Inuocated, Im∣precated, or Sworne by among Christians: their very names are odious, and worthy highest indignation; how then can we approoue their Oathes, and ••mprecations, their Praises, and Applauses, c 1.155 which our God condemnes? How Execrable, and Vile these names haue beene to Christians in the Primitiue times, the former Section can informe you: and shall not then their Oathes, and Inuo∣cations, bee much more detestable, and loathsome vnto vs? The sixt Councell of Constantinople, Canon 94. d 1.156 subiects all such to the penaltie of Excommunication, who should sweare the Oathes of the Gentiles: and shall wee then approoue them in our Enterludes, as Elegant, and comely Orna∣ments? Certainely wee cannot doe it, without the perill of Idolatrie, or affronting God vnto his face. For first these Heathenish Oathes, and Imprecations, or Inuoca∣tions of Pagan Gods, e 1.157 doe giue a kinde of tacite, yea, attribute a manifest Diuinitie to these Idoles, since nothing is ••o bee Inuocated, or Sworne by, either in sport, or earnest, f 1.158 but God alone. Now to attribute a Deitie to these Pagan Gods, g 1.159 whose Villanie did manifest them to bee worse then men, h 1.160 is grosse Idolatrie. Certainely, if the reading of a Lecture of some Heathen God: If the stiling of an Idole by the name of God, without this addition•• Heathen Idole, or Dung-hill God: if the receite of a blessing from a Pagans mouth, i 1.161 which, in trueth, is rather a cursing, then a blessing,) in the name of an Idole, without reiecting, or dis∣approouing it, bee flat Idolatrie, as k 1.162 ••ertullian, with l 1.163 others, hath affirmed; because it giues an approbation to

these Idoles, and ascribes a couert Diuinitie to them: then much more must the Admirations, the Inuocations, the Imprecations, and Exclamations in these Idoles names, which are frequent in our Stage-Playes, be palpable, and grosse Idolatrie; m 1.164 which is the highest sinne, and iussells God out of his Throne. Secondly, these Oathes, and Im∣precations, as they are exceeding Heathenish, and Pro∣phane, vnbeseeming Christian mouthes, or eares; as they are Ridiculous, Vaine, and Foolish, and so within the verge, n 1.165 of vaine, and foolish words, which God condemnes, and will at last seuerely Iudge: so they are a direct breach of the third Commandement: o 1.166 thou shalt not take the name of the Lord thy God in vaine; in that they attribute the Name, and Prerogatiue of GOD to p 1.167 Idoles, which are the greatest vanities of the World, yea Vanitie it selfe: and a manifest violation of these peremptory Iniuncti∣ons: q 1.168 Sweare not at all: and aboue all things my Brethren Sweare not: no, r 1.169 not by the Name of God, vnlesse wee are lawfully called to it: much lesse, by the names of Pagan Deuill-Idoles; which is s 1.170 the worst, the vainest, and pro∣phanest Oath: therefore they must needes be odious, and abominable; yea, displeasing vnto God, and dangerous vnto vs. Thirdly, these Oathes, these Inuocations, and Imprecations, as they renew those Heathenish, and Infernall Deities, t 1.171 whose memories should for euer rot: so they doe likewise ingender Heathenisme, and Pro∣phanen••sse in mens liues, and speeches: u 1.172 they alienate mens Hearts, and Thoughts from God, and heauenly things: they tip their Tongues with Vanitie, and Prophanenesse, which x 1.173 should flow with Grace, and Holinesse: they stampe their liues, and actions with dissolutenesse, and graceles∣nesse: they cause them, y 1.174 to liue without God, in this World; and to admire, z 1.175 and relish Heathen Deities, and

Discourses, more then God, or his Soule-sauing Word: how may, how dare wee then approoue them? how can wee but condemne them?

Yet loe the Impious, and strange Prophanen••sse, yea, the Impudent, and sottish Idolatrie of our sinfull Age, which not onely tolerates, and applaudes, but likewise iustifies, and defends the naming, and inuocating of; the Swearing, and Exclaiming by these Hellish, Heathe∣nish Deuill-Idoles, in despight of Gods Command, with these two Wittie, or rather a 1.176 Impudent pretences, and Euasions.

* 1.177First, that these Idoles are Inuocated, Adiured, Named, Imprecated, and sworne by, in sport, and merriment one∣ly; not seriously, or in earnest.

[ 2] Secondly, that they are vttered by way of Proxie, or representation onely; not as the Words, or Oathes of the Actors, but of some feined persons, whose Parts they represent: so that they are not with in the compasse of the Scriptures, and reasons fore-alleadged.

* 1.178To the first of these I answere: First, that the Hea∣then Poets did Nominate, Inuocate, Adiure, Adore, and Supplicate these Idoles, and discourse of all their Gene∣alogies, Villanies, and Obscenities, b 1.179 but in a Fabulous, and sporting manner, and that in Theatricall Enterludes, and Poemes, as we now doe: yet this the fore-recited c 1.180 Fa∣thers taxe in them, as grosse Idolatrie; as an abominable, and filthie crime. If then this were detestable, and Idolatrous in them who knew not God, must it not bee much more so in vs, who not onely know him, but professe him too? Certainely, if their fabulous, and iesting discourses of these Idoles, were a notorious crime, d 1.181 ours cannot be lesse then an abominable, and transcendent wickednesse.

Secondly, the Scriptures know no such distinction be∣tweene iest, and earnest: they enioyne vs peremptorily: e 1.182 not to make mention of the names of Idoles; f 1.183 not to In∣uocate, or Adiure them; g 1.184 not to Sweare by them, h 1.185 but vtterly to abolish both their memories, names, and reliques: which precepts being vniuersall Negatiues, admit of no euasion: If then we may not Name them, Implore them, or Sweare by them at all, i 1.186 much lesse may wee doe it by way of Sport, or Merriment: since it is more tolerable, lesse hainous, to sinne in earnest vpon some pretended necessitie, k 1.187 though no necessitie can once authorize or force vs for to ••inne,) then thus to sinne in iest.

Thirdly, if this distinction of breaking Gods Com∣mandements in iest, or earnest, should bee warrantable; then euery man l 1.188 as many doe,) would dayly violate them by way of sport, and merriment, not in earnest, and yet they should bee no sinners, because they sinne in iest: and so all Gods Lawes should bee euacuated, Religion vn∣dermined, and sinne made a iest.

Fourthly, this Inuocating, Naming, and Swearing by these Heathen Gods in iest, is farre more odious, and sin∣full, then to doe it in good earnest, out of ignorant Super∣stition, or blinde Deuotion. He that sinnes thus in iest, and merriment, m 1.189 sinnes more wittingly, wilfully, contemptu∣ously, and presumptuously, then hee that sinnes in earn••st; he contemnes, and slights both God, and these his pre∣cepts more; hee loues, and approoues sinne more, n 1.190 hee feares, and hates it lesse; hee sinnes vpon fewer, and lesse weightie prouocations, then those who sinne in earnest: therefore his sinne is farre more hainous, and abomina∣ble then theirs is, or this his owne had beene, had hee committed it with greater seriousnesse, as the Pagans did.

Fiftly, King Solomon informes vs: o 1.191 that it is the

propertie of Fooles to make a mocke of sinne, and a pastime to doe wickedly: p 1.192 that hee who deceiueth his Neighbour, (much more then hee who q 1.193 thinkes to deceiue God, yea deceiues himselfe,) and saith: Am I not in iest: is as a mad∣man who casteth abroade Fire-brandes, Arrowes, and Death. If then wee make a mocke, and sport of the Names, and Oathes of Idoles, wee prooue our selues r 1.194 but fooles, and mad-men, and cast abroade Fire-brandes, Arrowes, and Death to our owne Eternall ruine.

Sixtly, these Lusorie, and sporting Oathes, and Im∣precations by, or Discourses of these Idole-gods; may now as well ingender Heathenisme, and Idolatrie, or foment a secret Atheisme in mens Hearts, s 1.195 as they did in former times; Yea, they doe as really reuiue the names, the reliques, and memories of cursed Idoles, (which ••hould putrifie, and perish in obliuions Lethe:) and as t 1.196 effectually propagate all prophanenesse, as if they were vt∣tered in the most serious earnest. This iesting distinction therefore, of iest, and earnest, can neither palliate, nor salue this festered sore, nor iustifie these Pagan, and In∣fernall Oathes, and passages, which Christians must a∣bominate, vnlesse they meane to Deifie the Deuill, and a∣dore these Idoles.

Lastly, the taking of Gods name in vaine, is simply euill; yea, so euill, u 1.197 that God will not hold him guiltlesse, that taketh his Name in vaine. But the attributing of a Di∣uinitie to these Idoles; the stiling of them Gods: the Supplicating, and Adiuring of them, together with the swearing by them, as God, with approbation, and delight; and that by way of Sport, and Merriment one∣ly, without any necessary, or vrgent cause, (which is frequent in our STAGE-PLAYES,) is the x 1.198 highest taking of Gods Name in Vaine; since both the M••rri∣ments, Passages, Idoles, O••thes, Imprecations, yea, the

y 1.199 very Actors, Spectacles, and Enterludes themselues are wholly vaine; therefore it must needes be sinfull in de∣spite of this euasion.

To the second, that they are vttered by way of Proxie, or Representation onely, not as the Words, the Oathes, and Imprecations of the Poets, or Actors, but of those feined persons, whose parts they represent: I answere:

First, that z 1.200 it is sinfull to vtter, yea, to heare, and read such Heathenish discourses, Oathes, and Imprecations as these, with Approbation, and Applause; because the fore-quoted Scriptures doe condemne them.

Secondly, it is infallibly true, a 1.201 that euery man shall beare his owne iniquitie, and answere for his sinne: it is likewise as vnquestionably true; b 1.202 that these Pagan Oathes, and Passages•• are sinnes; and that c 1.203 they shall be•• imputed as sinnes to some men, because no sinne can euer subsist without its proper subiect. If then all this bee granted: on whom shall all these Oathes, these Heathe∣nish discourses, and Imprecations light? on the persons whose parts they helpe to fill? Why these are eith••r feined, or long since departed: or suppose they are aliue, d 1.204 yet they giue no allowance to them, therefore they cannot rest on them: nee••es then must they rest vpon the Poets, Actors, and Spectators heads, e 1.205 their Soules shall answere for them all at last, and then this vaine Euasion will not helpe them.

Thirdly, this absurd Delusion, hath neither colour, ground, nor warrant in the Scripture; which giues com∣mission vnto none, to Act an oth••rs part, or p••rson on the Stage; f 1.206 much lesse, to personate anothers sinne, which is it selfe, an hainous sinne, well worthy of a thousand Deathes. Suppose that God should enter into Iudgement with any

Play-Poets, or Actors, for these Idolatrous Imprecations, Prophane, and Pagan Oathes, or Heathenish Stage-Plaies, g 1.207 as he will surely doe at last,) what answere could they make? Can they say, that all was done in sporting mirth, or in the part, and person of some other, who gaue no such commission to them? Alas, this Plea will not a••aile them then, let it not therefore g••ll, and cheate them now: Questionlesse, all such incarnate Deuills, who dare to Countenance, Admit, Applaude, or Act these Idoles per∣sons, Parts, Names, or Oathes in iest, shall bee Damned for them, in good earnest: As it was wittily, and truely said of Nonresidents, and Pluralitie Ministers, who put ouer their Flocke to Hirelings: h 1.208 that he who feedes his Flocke by Curate, shall perchance, goe to Heauen by his Vicar, but vndoubtedly to Hell by himselfe: so hee who personates these Heathen Gods, or Supplicates, or Sweares by any of their Names, by representation onely, in anothers per∣son, may chance to enter Heauen in that others person, but Hell vndoubtedly, in his owne: These euasions therefore are but vaine, and cannot iustifie that they pleade for.

Thirdly, the Scriptures doe expresly prohibit, the i 1.209 personating of any sinne; much more then, the acting of Adulteries, Incests, Rapes, Murthers, Thefts, Loue-prankes, or leaude, and execrable Vanities of Iupiter, Bac∣chus, Cupid, Venus, and others of that Diuelish, and In∣fernall crew, which pester, and defile all Theaters; which Saint Chrysostome rightly stiles; k 1.210 the Deuills shop. If wee did but suruay the Scriptures, as seriously, as fre∣quently, as wee behold these Hellish Enterludes, wee should there finde God himselfe commanding vs: to l 1.211 absteine from all appearance of Euill, yea from the very resemblances, and shewes of sinne: and can wee then per∣sonate, or Act these grosse, and odious sinnes to the very life, (whose representations are at leastwise, the appea∣rances, and resemblances of sinne,) without offence? God himselfe enioynes vs, m 1.212 not so much, as to make an Idole, or the likenesse of any thing that is in Heauen, or Earth:

And can we then lawfully take up, not onely the n 1.213 interdi∣cted names and rites, but even the very persons, images, ha∣bites, shapes, and representations of D••vill-Idols (expresly o 1.214 prohibited by the second Command••ment) that so we may the p 1.215 more liu••ly personate their most execrable wickednesses; when as not onely q 1.216 Tertullian, and r 1.217 S^t. Basil; but even an whole s 1.218 generall Councell, have both prohibited and condem∣ned all representations, either of Idols or Divels, under the s••verest censures: because such representations, doe not onely cause men to frame the very images and portraitures of Pagan Deities, t 1.219which is grosse Idolatry; but likewise transforme even men themselves, (the v 1.220 most lively image of the living God) into the very portraiture of those Divell-Idols, whose parts they are to act: and so turne the expresse Image of God himselfe into the very image of the Devill; a sinne beyond expression:) and yet deeme our selves guiltlesse of the breach of this most sacred Precept? It is the Apostles pe∣remptorie command: x 1.221 But fornication and all uncleann••sse, and filthinesse and foolish talking, let it not be once named among you as becommeth Saints: And can we then practise or approve, not onely the a••siduous commemoration of the names, but likewise the artificiall, if not reall acting, not onely of the Parts, but also of the y 1.222 incests, rapes, adulteries,

whoredomes, and such like execrable abominations of the beast∣liest Divell-gods, or infernall Men-monsters (which were z 1.223 anciently exiled all such places where Christs Gospel came, as inconsistent with it,) and yet thinke to passe for pious Chri∣stians? It was Davids importunate prayer unto God; a 1.224Turne away my eyes from beholding vanity (which b 1.225 the Fa∣thers generally apply to Stage-Playes) and quicken me in thy way: And can we, dare we then once turne our eyes, and eares (which c 1.226 should be alwayes centred upon God and hea∣venly objects, that might meliorate, nourish and refresh our soules,) unto those matchlesse obscenities of Pagan Idols that are daily acted on the Stage (the d 1.227 very filthinesse of which might cause even Divels themselves to blush and trem∣ble) and yet flatter our selves, that we are in Davids pious condition? Certainely, every true Christian indeed (if wee may beleve the Scripture) e 1.228 doth feare and tremble, not onely at the act, but likewise at the very appearance and thought of sinne: yea, f 1.229 he stoppeth his eares from bearing blood, and sh••tteth his eyes from seeing evill. And can wee then prove our selves to be Christians, either in Gods, or our owne consciences account, when as we are so fa••re from trem∣bling, that we doe g 1.230 even rejoyce at the sight, the hearing of these lewd Theatricall Enterludes: being so farre from shut∣ting our eyes, or stopping up our eares against them, that we doe readily open them with greedinesse and delight to these infernall, diabolicall, prodigious Stage-abominations, which h 1.231 would pierce an heart of steele with gri••fe, and dissolve even eyes of Adamant into brinish teares? It was David•• religious protestation, i 1.232 I will set no wicked thing before mine eyes, I will not know a wicked person: And shall we k 1.233 who

ought to follow Davids steps in this his pious practise, be never better recreated, more delighted, then when the laruated persons, parts and wickednesses of the very worst of men and Devils, (that are l 1.234 every where abominable in the eyes of all men, but onely on the Stage, m 1.235 which hath n•• such sancti∣fying vertue in it, as to make ill things good, when once they are brought upon it,) are most emphatically represented to our eyes and eares at once? It is registred of righeeous Lot; n 1.236 that he dwelling among the wicked S••domites, vexed his righteous soule from day to day, in seeing and hearing their un∣lawfull deeds: And can any Players or Play-haunters then perswade themselves, that they are in Lots condition, when as their unrighteous soules, are so farre from being vexed at the sight and hearing of those-more then Sodomiticall uncleannesses of Pagan Deities, which are acted on the Stage, o 1.237 that they are more aboundantly recreated and deligh∣ted with them, then with all the soule-ravishing pleasures, of Gods house, or the most delightfull consolations of his Word and Spirit, p 1.238 before which they oft preferre them? O the q 1.239 horible incests, the execrable adulteries, rapes and whoredomes; the vnparalleld wickednesses, the infernall pra∣ctises of those lewd Pagan-Deities, and stupendiou•• Men-mon∣sters that are daily acted on our Theaters? What chaste, r 1.240 What

modest Christian heart can once recount, what tongue relate, what eye behold, what eare receive, what pen diseypher them (unlesse s 1.241necessi••ated to display their filthinesse) witho••t shame and horror, if not sinne it selfe? Are t 1.242 not the very Master∣peeces, dregs and off-sceuring of all those horrid adulteries and transcendent wickednesses, that either the prauitie of man, or the wit of h••ll could hitherto invent, epitomized and diplayed on the Stage? Doe not Play-Poets and common Actors (th•• u 1.243 Divels chiefest Factors) rake earth and hell it selfe; doe not they travell over Sea and Land; over all Histories, poemes, countries, times and ages for unparalleld villanies, that so they may pollute the Theater withx 1.244 all the hideous obscenities, with all the detestable matchlesse impieties, which hitherto m••n or Divels have either actually perpetrated, or fabulous••y divul∣ged? What shall I record the severall y 1.245 abominable adulte∣ries of Venus; the i••finit suparlative incests, rapes, fornications, love-prankes, Sodomies, murthers, cheats, with other such ex••∣crable wickednesses of Iupiter, the very worst, though greatest of the Pagan Deities? What shall relate the several b••astly flagi∣tious practises, ceremonies, obsceniti••s, of Iuno, Bacchus, Cupid. P••iapus, Mars, Serapis, Atys, Flora, the Mother of the Gods, or of the rest of that infernal crew, which come so frequen•• on o••r Theaters? Is not their fil••hinesse, their lewdnesse so barba∣rously, so stupendiously impious, z 1.246 that it even strikes mens h••arts and tongues with horrour, forbidding them to relate it? And can any then behold, or act these gros••e abominations with delight, (the very relation of which is suf••••••ient to pol∣lute

the eares that heare them, the common aire that re∣ceives them, yea the breath that utters them) and yet be in∣nocent, be untainted by them? Alas, we cannot but with shame and griefe acknowledge, that our moderne Play-Po∣e••s doe not onely record and publish to posterity in their lascivious Enterludes, the execrable lewd examples of our present Age (which a 1.247 parallell or surpasse all those of former times) but likewise b 1.248 dive into oblivions deepest Lethe, resusci∣tating those obsolete putred wickednesses of former ages, which Hell had long since buried in ••er lowest Cels, lest present and future times should be so happy as not to imitate them, or fi∣nally to forget them. And can we then act, or see the action of these moderne, these ancient, these moth••eaten filthy crimes, without a crime? No verily. O therefore let Stage-Players c 1.249perish, yea, for ever perish, which thus revive the cursed memory of Pagan Idols, and their infernall wicked∣nesses, whose remembrance should for ever be forgotten lest we perish by them: O let those filthy Enterludes, those shamelesse Actors, who feare not to display those shame∣full workes of da••kenesse in the sight of thousands on the open Theater, with more then d 1.250 blushlesse impudency, which their very Pagan, yea, infernall Authors did even blush, ••id tremble to commit in sec••et, where no eye was present to behold them, but their owne, and that e 1.251 omniscients, who is f 1.252 omni∣praesent, beholding both the evill and the good; be ever execra∣ble to all pious Christians, g 1.253whose eyes and eares ••re for ever consecrated to that holy God, h 1.254 who is p••rer of eyes then to be∣hold the least iniquity, then to ⁱ approve our filthy Stage••playes; which might cause even heaven, earth, nay, hell to blush for shame, and move the very Sunne it selfe to vaile his Cristall

beames for feare they should defile their light. The k 1.255 Scrip∣tures, l 1.256 Fathers, m 1.257 two famous Councels, with n 1.258sundry Prote∣stant Divines, have utterly condemned the making, the behol∣ding of all obscene lascivious pictures; as being a meane to en∣flame mens hearts with lusts, with filthy pleasures, and to draw them on to actuall uncleannesse. And shall not then those o 1.259 lively, if not reall pictures and representations of the adulte∣ries, rapes, incests; Love-prankes, murthers•• ••reasons, and o∣ther such practises of Pagan Idols, which ar•• so artificially acted on the Stage, that a man can hardly difference the representations of them from the sinnes themselves, be much more liable to condemnation on the selfe-same grounds? Doubtlesse, if the substance be evill, the p 1.260shadow of it cannot be good: if the person be odious, the picture will be such: if the thing acted be simply evill, the representati∣on of it will resemble it. q 1.261 All sinnes (much more the r 1.262 loath∣some facts of Devill-Idols) are detestably evill in themselves, ^s therefore the personating, the imitation of them on the Stage, the characterizing of them in their freshest colours in our The∣atricall Poems, must needs be sinfull, yea, abominable, unto all good Christians. The t 1.263perpetrating of such sinnes is evill, therefore the personating. v 1.264 Quod in facto reijcitur, in dicto non est recipiendum. Since then wee cannot but abominate these odious transcendent sinnes themselves, which sunke their originall Authors, downe as low as the uery deepest depthes of hell it selfe, from whence there is no returne for ever, let us not justifie their representations, nor applaud

their action. And so much the rather, x 1.265 because these filthy Divel-Idols, (as the Fathers testifie,) did heretofore, either re∣ally commit those beastly crimes that are acted in their persons on the Stage; or else purposely admit them to be Poetically forged of them, and then openly to be divulged to the people o•• the Theater in their names, that so they might give a kinde of di∣vine approbation or publicke allowance to these their notorious wickednesses by their owne personall examples, to animate and draw on the Spectators more securely, more boldly to commit the selfesame sinnes, to the eternall ruine of their soules. Whence Athanasius informes us from his owne experience, y 1.266 that the proclaiming of the vices of Pagan Idols on the Stage, did much increase the sinnes of men. For when as they perceived their Idol-gods to be delighted with such filthy sinnes, they pre∣sently fell to imitate them. Insomuch that almost euery Citie was fully fraught with all the filth and dregges of wickednesse, whiles they studied to conforme themselves to the sinnes and vi∣c••s of their Idols: there being not one chaste or sober man among all the worshippers of such vitious Idol-gods (as there are now few such among Players and Play-haunters; those

onely being appla••ded by them, whose lewdnesse was most noto∣riously knowne unto all men. If then the personating of the wickednesses of H••athen Idols, be but a meere stratagem of Satan, to encourage, to precipitate and allure men to the selfesame sinnes: If it revives the execrable memory of those infernall crimes z 1.267 which should be buried in eternall oblivion: If it worke a loue, a liking, at lest-wise a slighting or lesse hating, of such hellish abominations in the hearts of men: If it be alwayes attended with the very lively a 1.268 appea∣rances, or, resemblances of evill, from which Christians should absteins. If it doth b 1.269 more advance the Divels service, (the originall Author of Stage-playes,c 1.270 as himselfe, and d 1.271 others te∣stifie,) then recreate the Spectators; which none can contra∣dict, since Satan gaines more soules, more service by them, then Play-frequenters pleasure: This must, this cannot but enforce all Christians for ever to abandon Stage-playes, be∣cause they are thus pestered with the very grossest impuri∣ties of Devill-Idols, and the wor••t of men,e 1.272 which should not once be named, (much lesse then acted) among Christi∣ans.

Objection. But here our Actors and Play-haunters, f 1.273 that they may seeme in this case to sinne honestly, or rather not to sinne at all; frame these two justifications for the persona∣ting, the beholding of these their Stage-obscenities.

First, that in the personating of the vices of Idol-gods and men, they alwayes introduce their virtues; to the end that their virtues may be imitated, and their ••innes eschewed.

Secondly, that these their notorious wickednesses are thus personated, thus divulged on the Stage to this very purpose, that the beholding of their filthinesse might learne men to * 1.274 detest them: therefore the acting of them in this nature must needs be commendable, not unlawfull.

Answer. 1. To the former of these two allegations, I answer, First, that the virtues of Idol-gods, or wicked men, are seldome brought upon the Stage, but as they are vshered

in by their very grossest sins: for in all our tragicall, in most of our Comicall Enterludes, g 1.275 sinne is the primary, adequate and most proper subiect of the Play, virtue, a Parenthesis onely in the by: Sinne is the Mistresse, Virtue but the Handmaid, which occasionally sometimes attends it. Vice hath the whole, at least the greatest share in all our Stageplaies; poore Virtue hardly findes a part in any, most parts in none. The virtues therefore that are acted in our Theaters, as they doe not ballance, so they cannot justifie nor excuse the vices.

Secondly, Vice oft times acts it part alone upon the Stage with great applause, whereas Virtue seldome comes upon it but accompanied with a cloud of sundry spredding vices; which as h 1.276 they sooner pierce the hearts, a••d insinuate into the affections and liues of men then virtues; so they i 1.277 deprave their minds and manners more, then all the virtues of Heathen men or Idols can ever rectifie them, were they onely acted, al∣wayes magnified on the Stage. As therefore k 1.278 dead Flies corrupt the oyntment of the Apothecary, or as poyson vitiates holsome food; so the contempering of some inferior Vir∣tues with more transcendent Vices in our Stage-playes, doth either turne these Virtues into l 1.279 poyson, or else deprive them of their efficacie.

Thirdly, the V••rtues magnified on the Theater, are onely those of Devill-gods, of gracelesse Pagans, or desperate wic∣ked men, who never had true virtue in thē. m 1.280No men are truly virtuous, but those who are truly religious: others (as Scypio, Ca∣to, Fabriti{us}, Regulus, Fabius, Aristides, & the like) may hav•• the shadowes of virtue in thē, not the substance;n 1.281 which growes not in a De∣vils,

an Idols, a Pagan, or wicked persons, but in a * 1.282 reall Chri∣stians heart, wherein Christs Spirit dwels. It is the pr••perty of all true virtue, p 1.283 to conquer, to expell all Vice; not to cohabit with it, or submit unto it: so that there can be no true vir••ue seated in such persons hearts, whose vertues are inferior to, or coexistent with t••eir vices. Nay, all the vertues of those Di∣vell-Idols, or Heroicke Pagans which Players use to act, p 1.284 were contaminated, deformed and controlled by their vices, to which they were inthralled; therefore they are not true, but onely r 1.285 bastard virtues, which have scarce the very huske of virtue in them. Since then their virtues, are in truth no vir∣tues, but meere empty s 1.286 shadowes of virtue, or rather glittering sinnes, as the t 1.287 Fathers, and v 1.288 some others stile them; but their vices grosse and reall sinnes which plunge mens soules in endlesse misery•• the acting of these feigned virtues (which are as farre from reall virtues, as Players are from those whose parts they act) can never ballance, much lesse excuse, the personating of such execrable vices, which hel it selfe can hardly parallell.

Fourthly, the mutilated outside virtues of Divell-gods, or gracelesse Pagans, x 1.289 as they can never make their imitators, or Spectators truly ver••••ous; so they are no fit patternes for a Christian, who hath Christ himselfe, the Paragon of all vir∣tue, together with all those Saints and blessed Martyrs, who tread his footsteps, for his platforme. Christians, y 1.290 as they must excell all Pagans (much more then Divell-Idol••) in their virtues; so they have farre more transcendent patternes of true virtue for to follow, then the best of Pagans are.

Christ Iesus is their z 1.291 guide, a 1.292 their way, b 1.293 their example: c 1.294 his virtues, his graces must they imitate; him onely must they fol∣low, and none else but him, or those d 1.295 glorious Saints of his, who walke as he hath walked. The supremest virtues of the most renowned Pagans are to inferiour precedents for the mea∣nest Christians. The very worst of Christians who shall ever enter Heaven Gates, must transcend the virtues of the best of Pagans: for the Scripture is peremptory: e 1.296 That except our righteusnesse exceed the righteousnesse of the Scribes and Pharisees (much more then the degenerate copper vir∣tues of Heathen Infidels) we shall in no case enter into the Kingdome of Heaven. How then can we take those Heathen virtues for our examples f 1.297 which we must farre excell? The Copie must surpasse the Hand; the Sampler, the Needle∣worke which doth but imitate it. The rule must needs bee more exactly perfect, then that which is squared or directed by it; else all will bee erronious. For Christians then, who g 1.298 should soare above all others, to stoope to Pagan virtues, or to allay their sublimer mettall to their * 1.299 courser temper, is to degenerate into Pagans; to prove worse, yea, lesse then Christians. It is all one, as for an expert Artificer to lay aside his skill, to imitate a Bungler: or for a Schoole-master to give over teaching, and to subject himselfe to the Tutor∣ship of his rudest Scholler. Pagans and Devill-Idols (whose Parts come frequentest on the Stage,) h 1.300 are the very worst of creatures; there is no such grace or virtue in them, as is ei∣ther seemely, necessary, or essentiall to a Christian. And shall Christians then resort to Play-houses, to learne true virtue from such sinkes of sinne; i 1.301 such Glowormes, shadowes or carcasses of virtue, as these Idols, these Pagans were, whose very virtues led them but to Hell? Doubtlesse it is but a very Heathenish, gracelesse, divellish practise; yea, a very shame and blemish to Religion thus to doe; as if

Christs own example, the examples of his saints, the precepts of his Word, were not k 1.302sufficient to teach Christians virtue; but that they must resort to Divell-gods, to Infidels, to Stage-Playes for to learne it. The acting therefore of such counterfeit virtues, for the ends pretended, is no plea to ju∣stifie Stageplayes, much lesse the action of the forenamed Vices.

Fiftly, if there be such Virtues taught and acted in our Playes, as is surmised, I wonder much why our l 1.303 eminentest Actors, our most assiduous Play-haunters, are more generally, more desperately vitious then most other m••n, as I shall proove m 1.304 anon? Certainly, if there were any virtue to bee learnt from Stageplayes, or those Pagan virtues that are acted in them, our Players, our Play-hunters would have been good proficients, not retrogrades, in the schoole of Virtue, long ere this; whereas they are now nought else but Graduates, but chiefe Artists in the schoole of Vice. Either therefore there is no good, no virtue to be learnt from Stage-playes, (as in truth n 1.305 there is not) or else their Vices are farre more active, more infectious then their virtues, or else the Actors, the Spectators of our Playes are past all grace, all virtue which our Playes can teach them, o 1.306 since they learne it not.

Sixtly, admit there be some Virtues acted in our Stage-playes, yet there are farre more Vices. Now as p 1.307 men by Nature are more propense to imitate mens vices then their vir∣tues; even so it fares with Stage-playes. All practise, all take up their vices, none their virtues: all prove the worser, none the better by them. The q 1.308 hurt, the sinnes, the vices which they hatch and foster, are obvious unto all mens view; wee

see, we reade them both in the Actors and Spectators liues, who make a daily progr••sse in the wayes of Vice: the good, the virtue which they teach is yet unknowne to the world; we heare, we see it not. Since then our Stage-playes are so bar∣ren in producing virtue, so strangely fruitfull in ingendring Vice; their goodnesse will not, cannot ballance, nor assoile their ill.

Seventhly, suppose there are some reall virtues acted in our Enterludes; yet who can be so grosly stupid, as to thinke, to learne any grace or virtue from a Play-house? Who * 1.309 ever sought for gold, for pearles in dirt? for a s 1.310 Chry∣stall spring in filthy mire; for holesome water in a noysome kennell? Who ever resorted to a Pest-house to looke for health, or drunke downe poyson to preserve his life? Who ever posted to a tippling Alehouse to seeke sobriety; or to a Stewes to learne true Chastity? v 1.311 Play-houses, (as the Fathers testifie,) are the very Nurseries, Schooles and Marts; the very shops and sinkes of all Vice and wickednesse whatsoever: they are the very Devils temples, Venus her Synagog••es, Vices Oratories, Sinnes Pallaces, Hels Ware-houses, Pollutions thro••e, Religions slaughter-house, Virtues Pesthouse; and shall wee then flocke to them to learne true virtue? Can Gaull yeeld Hony, or a Flintstone Milke? can Sinne beare Virtue, or Prophanesse Grace? then Playes and Play-houses, (the very x 1.312 grand empoysoners of all Grace, all Vertue, yea, the very y 1.313 Devils ••ets to catch mens soules) may make men truly virtuous. Let vs not therefore seeke for vertue in a Play-house where it growes not, as too many doe, for feare we fraught our selves with nothing but a load of Vice, which will sinke our soules for ever to the dephes of Hell.

Lastly, the Church of God, not the Play-house, is the onely Schoole; the Scriptures, Sermons, devout and pious bookes; not Playes, not Play-books, are the onely Lectures,

the Ministers and Saints of God, or rather z 1.314 God himselfe; not common Actors, not those Divell-Idols, a 1.315 who rule and worke in Stage-playes, the onely Tutors of true virtue: True b 1.316 vir∣tue is a plant that comes from heaven, growing onely in the Churches, not the Stages garden. c 1.317 Philosophy and Phyloso∣phers could not teach it; and can Playes or Players doe it? O no: It is the prerogative royall of the King of heaven, d 1.318 to teach men virtue; and that not by Stage-playes, or lascivious Poems, e 1.319 but by his Word and Spirit onely, which breathe not in our Theaters: It is then a f 1.320 sacriledge, ye••, a madnesse, to relinquish God, his Church, his Word, his Ordinances, his Saints (the onely fountaines of true virtue) as too many doe, to seeke out virtue in Playes, in Play-houses, which are no other but the sinkes of Vice.

Answer. 2 To the second Objection; that Stage-playes doe not teach, g 1.321 but discover Vices, that so men may learne to hate them, not affect them: I answer first; that it is h 1.322 God onely by his Word and Spirit, who must teach vs to abhorre all Vice; not Stage-playes, the very i 1.323 fuell of all sinne and lust.

Secondly, if there were any such virtue in Stage-playes, as to alienate mens affections from the vices which they per∣sonate, they would then no doubt, not onely haue reclaimed the ancient Play-admiring Pagans and Comedians, but like∣wise our moderne Play-Poets, Players, and Play-haunters from all those lewd and filthy Vices which come most fre∣quently on the Stage. But I never yet could heare or reade

of any ancient or moderne Actor, Composer, or Spectator of any Theatricall Enterludes, whom Playes recalled from the love, the practise of any Vices, that were ever acted on the Stage, wheras they have drawne milions for to imitate them. Therefore there is no such k 1.324 hidden virtue in them. To cause men to abandon Vice: which if there were, it would have emptied our l 1.325 vicious Play-houses long ere this, and have made our lascivious, adulterous, amorous Playes, so odious, that none durst approch them, for feare of being polluted by them.

Thirdly, Stage-playes are so farre from working an ab∣horring, that they produce, not onely a loue and liking, but also a∣nimitation of those pernicious vices that are acted in them,m 1.326 which are commonly set forth with such flexanimous rheto∣ricall pleasing, (or n 1.327 rather poysoning) streines; with such pa∣theticall, liuely and sublime expressions, with such insinuating gestures; with such variety of wit, of art and eloquence, o 1.328 that if ever men did hate them from their hearts before, they cannot affect, at least approve, or but lesse detest them now: they being p 1.329 prone enough by nature for to practise them, without any alle∣ctives to edge them on. This practise therefore of acting Vi∣ces, doth onely propagate them, not restraine them.

Fourthly, if Stageplayes had beene fit Lectures, Play-houses

apt Schooles to instruct men to abandon Vice, the q 1.330 Primitive Church, together with sundry Councels, Fathers, and moderne Christian Writers of all sorts, would never have so frequently condemned, so constantly avoyded Stage-playes, as the fruitfull Nurseries of all sinne and wickednesse; Prophane and vitious persons would never flocke so fast unto them, as they use: yea, the very Devill himselfe, (whom r 1.331 not onely Nature, but likewise long experience hath made exceeding po∣litick) would never have bin so improvident as to s 1.332 invent, to propagate, so inconsiderate as to multiply, to perpetuate Stage-playes to his owne great preiudice, were they such disswa∣siues from Vice, from wickednesse, such attractiues unto Vir∣tue, as these pleade they are, how truely let all men iudge.

Fiftly, Stageplayes themselves, as the t 1.333 sequell will at large demonstrate, are pernicious sin-producing, Vice-fomen∣ting pleasures, which all godly Christians have condemned: For any man then to vndertake to make men hate Vice by frequenting Stage-playes, is but v 1.334 to cure one vice with ano∣ther, or to prevent a lesser mischiefe with a greater; yea, it is in truth nought else, but to make Vice a balme, an anti∣dote against it selfe; andx 1.335 to make ill men good againe, with that selfe-same thing which made them evill at the first: a paradox beyond my stupid apprehension.

Sixtly, the acting of forreine obsolete, and long-since for∣gotten Villanies on the Stage, is so farre from working a de∣testation of them in the Spectators mindes (who perchance were utterly ignorant of them, till they were acquainted with them at the Play-house, and so needed no dehortation from them;) that y 1.336 it oft excites degenerous dunghill spirits, who haue nothing in them for to make them eminent, to reduce them into practice, of purpose to perpetuate their spurious ill-de∣serving memories to posteritie, at least-wise in some tra∣gicke

Enterlude. It is z 1.337 storied of Herostratus; that hee set the great and famous Temple of Diana at Ephesus on fire, for this very end; ut nomen memoria sceleris extenderet; that the very m••mory of this his villanous exploit might eternize his base obscure name, and adde vnto his fame.

a 1.338 Aude aliquid brevibus Gyaris & carcere dignum Sivis esse aliquis:

is the onely rode, the best, the speediest passage, that sordid desperate obscure spirits know or take to honour, wealth or fame, especially in declining,b 1.339 vi••ious, turbulent or disconten∣ted times. Wherefore since obsolete c 1.340 unknowne sinnes, are alwayes freest from imitation, and more d 1.341 ••asily avoyded then sinnes divulged, though with shame, disdaine or punish∣ment; whencee 1.342 wise Lawgivers, have rather chosen, to inact no publike Lawes against vnnaturall rare-committed crimes, then to prohibit them by publike Edicts, vnder the severest pu∣nishments, for feare the publike knowledge of them, by meanes of knowen Edicts, should make them moref 1.343 frequent in mens pra∣ctise; it wereg 1.344 farre more commodious, lesse dangerous, lesse pernitious, that those vnparalleld forgotten villanies, whose me∣mory is revived on the Stage, were for ever drowned in oblivion, then re-imprinted in mens mindes by Vice-perpe••uating Stage-playes: * 1.345 ne exempla fiant quae iam esse facinora destiterunt; least our depraved times should make those moth-eaten wickednesses, the patternes of their imitation, which all-devouring antiquitie had expunged, out of the much enlar∣ged Catalogue of moderne sinnes.

Lastly, if Stage-playes doe onely discover Vices for to make them odious, then those lascivious Pagans who most delighted in them, should have beene meliorated and mor••a∣lized by them. But the * 1.346 best Christian and Pagan Authors vnanimously agree: that Theatricall Playes and Poems were the chiefe corrupters of their mindes and manners, the most effectuall propagators of all kinde of vice, k 1.347 there being none so vitious and lascivious, as those Pagan Greekes and Romans, who most frequented Stage-playes. Therefore the acting of such vices doth daily propagate and diffuse them, not de∣crease them.

Since therefore the subiect matter of Stage-playes is thus heathenish, vitious and prophane, consisting of the fabulous histories, ceremonies, vices, names, and execrable wicked∣nesses of Pagan gods and men,l 1.348which should not once be named among Christians; we may hence also conclude them to be sinfull, and utterly unlawfull unto Christians.

SCENA QVARTA.

FOurthly; the subject matter of our stage-Playes, is for the most part, false and m 1.349 fabulous; consarcinated of sun∣dry merry, Iudicrous, officious artificiall lies, to delight the eares of carnall Auditors. From whence I forme this eight Argument.

That whose subject matter consists of sundry forged Fables, of artificiall, merry affected lies, must needs be odious and unlawfull unto Christians, n 1.350 who must a∣bandon lies.

But such is the subject matter of most Comicall, of ma∣ny Tragicall Enterludes.

Therefore they must needs be odious and unlawfull un∣to Christians.

The Minor is evident, not onely from experience, and the

concurrent suffrages of o 1.351 sundry Fathers, and p 1.352 Pagan Au∣thors, who stile Stage-playes, fabulous, artificiall, sporting lies, from whence they take occasion to condemne them: but like∣wise by the copious testimony of sundry ancient q 1.353Play-Poets, who stile their Playes by the very name of Fables, Lies, and figments. The Maior needes no large dispute. For since every lye is diametrally contrary to r 1.354 the God of Truth: ••ince s 1.355 it proceedes originally from the very Devill, who is a Lyer, and the Father of lies: since it is dir••ctly opposite to thet 1.356 Spirit and v 1.357 Word of Truth, which enjoyneth every man, (especially the children of God): x 1.358 to speake no lies; to put away lying: y 1.359 to refuse prophane and Oldwives fables, with all idle fabulous tales and babblings: x 1.360 to hate all such who delight in lying vani∣ties; and to speake nought else but truth; a 1.361 because whosoe∣ver loveth and maketh a lie, shall be excluded the new Ieru∣salem, and have his portion in that lake which burnet•• with fire and brimstone for ever: Sinceb 1.362 sundry of the Fathers recorded in the margent, have abundantly condemned all sorts of lies; as well officious, fabulous and sporting, as pernicious: And since divers c 1.363 Paga•• Authors haue positi••ely c••nsured, all ••udicrous lies and poems composed onely for delight; we cannot but sub••scribe unto the Maior, as an undoubted truth, and so by con∣sequence

to the Conclusion too. Since therefore Stage-playes are d 1.364 but merry lies; and since e 1.365 Saint Ambrose in∣formes us; that all those who loue a lie, are the children of the Devill, the Father of lies; let this cause us to detest all fabu∣lous lying Stageplayes, as f 1.366 the very snares and traps of Satan, ••or feare we prove the Divels of-spring, who hath no inhe∣ritance but Hell to leave us.

SCENA QVINTA.

FIftly, the subject matter of Stage-playes is oftimes im∣pious, sacrilegious, blaspemou••, and that in sundry re∣spects.

First, in that the sacred names of God the Father, Sonn••, and holy Ghost (which g 1.367 ought n••t to be mentioned but with reverence and holy feare) are frequently recited on the Stage, (too prophane, too impious a place for such dreadfull holy names to come into) and that in a sacrilegious, blasphemous, ridiculous, impious sporting manner, to their great disho∣nour and h 1.368 pollution. Hence was that passionate exclamation of Clemens Alexandrinus against the Gentiles: i 1.369 O impie∣tie: you have made the Theater heaven: you have made God himselfe an Act; that which is holy haue you also derided un∣der the person of Divels; you have lustfully and fili••ily polluted

Religion and the true worship of God, with the superstitions of Devils. Hence was it, that Tertullian in his booke, De spe∣ctaculis cap. 28. Chrysost. homilie 38. on Matthew: Salvian De Gubernatione Dei lib. 6. the k 1.370 third Councell of Carthage, Canon•• 11. with sundry others, did long since stile all Stage-players, l 1.371 Blasphemers: because they did not onely m 1.372 deride, abuse, and personate their owne Idol-gods upon the Stage, for which the Christians taxed them: but likewise n 1.373 blasphemous∣ly prophane, satyrically traduce the very sacred names of God the Father, Sonne, and Holy Ghost, in their publike Enterludes; whence the Fathers laid no lesse then blasphemy to their charge. A sinne to frequent in our moderne Stage-playes, where these dreadfull names (to our shame, Playes ruine be it written) are most desperately prophaned, most Athei••tical∣ly blasphemed. Witnesse our owne late religious o 1.374 Sta∣tute, of tertio Iacobi chapter 21. Where our Soveraigne Lord the King, together with the Lords Spirituall and Temporall, and Commons in that Parliament ••ssembled, for the preventing and auoyding ••f the great abuse of the holy name of God in Stage-playes and Enterludes, which then grew common, en∣acted this pious Law (which is p 1.375 seldome or never put in ex∣ecution, because few else but such who delight in blasphemy, and therefore are unlikely to prove informers against it, resort to Stage-playes;) That if at any time or times after that Sessi∣on of Parliament determined, any person or persons in any Stage-play, Enterlude, May-game, or Pageant should jestingly or prophanely speake or use the holy Name of GOD, or of Christ Iesus, or of the holy Ghost, or of the Trinity, which are not to be spoken but with feare and reverence•• that for every such

offence by him or them committed, he or they should forfeit q 1.376 ten pounds. The one moitie thereof to the Kings Majestie, his Heires and Successors: the other moitie thereof to him that will sue for the same in any Court of Record in Westminster, wher∣in no Essoigne or wager of Law shall be allowed. A sufficient evidence to testifie the execrable blasphemy of our dome∣sticke Enterludes; since, r 1.377 ex malis moribus optimae oriuntur le∣ges: & emendari quam peceare posterius est.

Secondly, as these Sacred names, even so the Histories, Texts, and sacred passages of holy Scripture (which s 1.378 should not so much as come within the polluted lips of gracelesse Actors, especially t 1.379 in sports, in plac••s of prophannesse) are oft-times most Atheistically, irreligiously, blasphemously acted, vtte∣red, prophaned, derided, mis-applied, j••sted at, and sported with in Stage-playes. This v 1.380 Authors, this experience large∣ly testifie, to the griefe of all good Christians, and if this bee not sufficient, we haue the expresse Authority of an Act of Parliament, even x 1.381 of ••4 and 35 of Henry the 8. chapter 1. which irrefragably confirmes this truth. Now for Chri∣stians thus to abuse the Word of God, and Scripture Histo∣ries on the Stage, what is it but the very height of all impie∣tie, which well deserves Gods heaviest judgements: It is y 1.382 storied, of Theopompus an historian, and of Theodect••s a Tra∣gaedian; Tha•• God strucke the one of them with madnesse, the other with blindnesse for a season: the one, for inserting a part of Moses sacred writing into his prophane story; the other of them for intermixing some passages and histories of the old Te∣stament with his lascivious Play-Poems; neither were they re∣stored to their sight, or senses, till they had particularly repented of this their wickednesse. If then these Pagans, for these their Scripture prophanations did undergoe so sharpe, so exem∣plary a judgement; what a severe punishment may those Christian Play-Poets, Actors and Spectators looke for, who wilfully prophane those sacred Scriptures on the Stage, by

which they must be z 1.383 sanctified and directed now, and a 1.384 judged at the last? What a stupendious impietie, a desperate blas∣phemy and prophannesse is it, for m••n, for Chri••tians, to turne the most serious Oracles of Gods sacred Word into a Play, a Iest, a Fable, a Sport, a May-game?b 1.385 to temper the c 1.386 purest Scriptures with the most obscene lascivious Play-Poems, that filthinesse or prophannesse can invent? to pol∣lute those sacred histories on the Theater, d 1.387 the very house and Synagogue of the Devill, which the sanctifying Spirit of God hath for ever consecrated and e 1.388 bequeathed to the Church of God? to make the f 1.389 Sin-slaying, the Lust-mortifying, g 1.390 Soule-converting Word of God, the h 1.391 onely evidence of our salvation; a meere Pander to mens beastly lusts, their ribaldrous mirth, their gracelesse wits, and carnall jollity; yea, a meere instru∣ment to the very Devill himselfe i 1.392, who rules in Stage-playes; and so an k 1.393 obsignation of their just damnation. Doubtlesse, as the damnablenesse of this most execrable impietie, (which is next of kinne to that l 1.394 unpardonable sinne of Blasphemy a∣gainst the holy Ghost, the m 1.395 Author of the Script••res) trans∣cends my narrow expressions; so the eternall tormens a∣lotted to it, doe surpasse mens largest thoughts. And yet it now acts it's Part so frequently, so pla••sibly on the Stage, that many cease, not onely to apprehend no sinfulnesse, no danger in it, but also deeme it worthy of their best applause. Alas, with what face or confidence; with what joy or hope can such heare or reade the Scriptures in the Church, who thus actually * 1.396prophane them, or heare them thus prophaned in the Play-house? With what assurance can they call upon the Name of God, of Christ for mercy at th•• last, who de∣lightfully resort unto those Theaters, where they ar•• fre∣quently blasphemed and prophaned now? Can any thus abuse, pollute Gods holy Name, or Word; and yet hope for consolation, for absolution, for salvation from them at the

last? Can any thus blaspheme the Name of God, of Christ, or patiently indure the audience of such blaspemies as are belched out against them on the Stage; and yet dare to in∣vocate them in their greatest exigencies? Certainly, n 1.397 God will not, Christ will not thu•• be mocked. Let not such blasphe∣mers then as these o 1.398 expect any thing from Gods hands, but wrath, & vengeance, th•• onely portion of their Cup, unlesse they speedily repent of these their damnable, prophane, blasphe∣mous Stage-playes, which thus abuse the sacred Scriptures, in a transcendent manner.

Thirdly, as the historicall passages of the Old Testament, so the historie of Christs death, and the celebration of his blessed Sacraments, are oft times prophaned in theatricall enterludes, especially by Popish Priests and Iesuites in for∣raigne parts: p 1.399 Who, as they have turned the Sacrament of Christs body and blood into a Masse-play; so they have like∣wise trans-formed their Masse it-selfe, together with the whole story of Christs birth, his life, his Passion, and all other parts of their Ecclesiasticall service into Stage-playes. This, not one∣ly q 1.400Protestant Writers, but even their owne Records (where the Index Epurgatorius hath not clipt their tongues) doo largely testifie, to their shame. AEneas Silvius, surnamed 1 1.401 Pope Pius the second: as the Records of himselfe, 2 1.402 that he was much given to Wine, to Ven••ry, Belly-cheere and other beastly lusts,. 3 1.403 and that he begot a Bastard sonne on the body of an E••glish woman, whose chastity he oft solicited before hee could prevaile; in which fact, which sonne of his, he much re∣joyced, as his owne Epistle witnesses: such was his Pius Papall chastitie. So he is not ashamed to publish to the world; that in his younger yeeres 4 1.404 he penned the wanton Co∣maedie of Crisid, with other am••rous Poems: and in his elder

dayes in honour of Corpus Christi Feast, he caused a Shew or Stage-play to be acted, 5 1.405 wherein was represented the Court, of the King of Heaven, and God the Father sitting in Majestie: together with God the Sonne, (O blasphemie, O prophannesse beyond all expression) offering up the blessed Virgin his Mother, taken out of her sepulchre, unto his aeternall Father. What wickedness••, what blasphemie like to this, as thus to Deifie a Player, and to bring the very Throne, the Majesty of God himselfe, yea, the persons of the eternall Father, Sonne, and God of glory on the Stage. But peace, it was an vn-erring Pope that did it, and so perchance it was 6 1.406 no sinne at all in him. Honorius Augustodunensis, an Author of some credit among the Romanists, in his Booke, r 1.407 De An∣tiquo Ritu Missarum. lib. 1. cap. 83. the title of which chap∣ter is, De Tragaedijs: to signifie to the world, that the Po∣pish Masse is now no other but a Tragicke Play, writes thus, q 1.408 Wee must know that those who rehearsed Tragedies on Theaters, did represent unto the people by their gestures, the acts of fighters. So our Tragedian (thus hath he stiled the Masse-Priest, how aptly the ensuing words enforme us) represents unto the Christian people by his gestures, the combate of Christ in the Theater of the Church, and inculcates into them the vi∣ctory of his Redemption. Therefore when the Presbyter saith, (Pray yee) he acteth or expresseth Christ, who was cast in∣to an agony for us, when he admonished his Apo••tles to pray. By his secret silence, he signifieth Christ led to the slaughter as a Lambe without a voyce. By the stretching out of his hands, he denotes the extension of Christ upon the Crosse. By th•• Song of the Pr••face, be expresseth the cry of Christ, hanging vpon

the Crosse, &c. Loe here a Roman Masse-priest becomes a Player, and in stead of preaching, of reading, acts Christs Passion in the Masse; which this Author stiles, a Tragedy. Lodovicus Vives complaines, r 1.409 that it was the custome of the Priests and Papists in his age, when as the solemnity of Christs death was celebrated, to exhibite Playes unto the people, not much different from those ancient Pagan Ent••rludes; of which practise (saith he) though I say no more, whosoever shall heare, he will repute it discommendable enough, even in this re∣gard, that Playes should be made in a thing most serious, There Iudas is derided, uttering the most foolish things he can devise, whiles he betrayeth Christ. There the Disciples flie, the soul∣diers pursuing them, and that not without the dirision and laughter, both of the Actors and Spectators. There Peter cu••s off the eare of Malchus, the ignorant multitude applauding him, as if by this meanes the captivity of Christ were sufficiently re∣venged. And a little after, he who had fought so valiantly, be∣ing affrighted with the questions of one little Girle, denies his Master, the multitude deriding in the meane time the Maide that questions him, and hissing a•• Peter who denies him. Among so many Players, among so many shoutes and ridiculous foole∣ries Christ onely is serious and grave: and when as hee endea∣vours to eliciate sorrowfull affections; I know not by what meanes, not there onely, but likewise at the Sacraments and holy Ordinances he waxeth cold, with the great wickednesse and im∣piety, not so much of those who behold or act these things, as of the Priests, who appoint these things to be done. Loe here their

owne Author declaiming against Popish Priests for their frequent acting of Christs Passion, in the very selfe-same manner, as the Pagans of Old did vse to act the lives and practises of their Devill-gods. A sufficient testimony, how little Papists really estimate the bitter Passion of our bles∣sed Saviour, since they make a common Play or pastime of it. This passage of Vives hath so offended the histrionicall Masse-Priests, that s 1.410 Gaspar Quiroga in his Index Expurga∣torius, commands it to be expunged out of all new Impressions of Saint Augustine, and the Divines of Lovan, in their Im∣pression of Saint Augustines Workes, Antwerp•• 1575. and in other of their Editions since that time, have razed it out accordingly, that so they might still proceed to Act Chri••ts Passion without controll. To passe by t 1.411 Ioannes Langhecru∣cius, a Popish Author, who makes mention of this playing of Christs sufferings, and seemes for to approve it. As al∣so to pretermit the v 1.412 Statute of primo Edw. 6. chap. 1. which informes us, That divers Papists ••ad then of late marvei∣lou••ly abused, contemptuously depraved, despised and reviled, the most holy Sacrament of Christs body and blood, in sundry rimes, songs, Playes, and Iests; calling it by such vile and unseemely words as Christian eares doe much abhorre to heare rehearsed: an uparalleld blasphemy and prophannesse: The provinci∣all Popish x 1.413 Councell of Colen under Adolphus, in the yeere 1549. cap. 17. and 22. not onely impliedly allowes the acting of sacred histories, but likewise expresly Records; y 1.414 That when as the Church carryed about the consecrated hoste of Christs body and blood in long processi••ns (the reason of which processions are there at large expressed) the secular

vanity of worldly men did creepe into those processi••ns; in so much, that they joyned with them prophane and scurrilous Playes with a great noyse; and as if they were going to Warre, Drummes and Fiffes were strucke up, and idle spectacles which suite not with these things were exhibited: with which the peo∣ple being delighted, they were wholly avocated from the things done in procession, Whence this Councell commands all Clergy men to absent themselves from such processions, which were turned into Playes. Yea, the Popish * 1.415 Synodus Carnoten∣sis, an. 1526. & Synodus Turvinra. 1583. informes vs, That Catholicke Priests, in the dayes of the first Masses of their new Presbyters, after their merry Feasts, their great and unhallow∣ed banquets, did goe forth in publike to exhibite most grosse unchaste Comaedies to the people, and that in the Feast of Saint Nicholas, I••nocents, and on other Festivals, they did put on Visars, and act some ridiculous or foolish thing, (and sometimes the Passion of our Saviour, or these of their Sai••ts & Martyrs either in their Churches or some other place. It is true, that some few Italian Bishops, being ashamed of this diabolicall practise, of the z 1.416 Paganizing Church of Rome, in acting Christs Passion, did in a Councell at Millaine, under their Archbishop Borrhomaeus, in the yeare of our Lord, 1566. de∣cree for their Province; a 1.417 that the Passion of our Saviour should not be hereafter acted in any sacred or prophane place whatsoever, because of the scandall which it did occasion: But yet to qui•• the credit of their Church which might justly be taxed for approving this ungodly practise, b 1.418 they put this faire glosse upon this so execrable villany; that the acting of Christs Passion, however it came to be abused, was a custome religiously practised and brought in at first:* 1.419 A most irreligious evasion of ambitious spirits, who would rather audaciously justifie their greatest errours to their greater infamy; d 1.420 then ingeniously acknowledge them to their praise.

But hath his provinciall Councell or * 1.421 Synodi••s Carnotensis, 1526. and Synod••••s Turonica, 1583. which are much to the like effect, abolished this abuse out of the Antichristian Church of Rome? No verily, for the Iesuites themselves are not ashamed to publish to the world, e 1.422 that in stead of preaching the Word of God•• the fall of Adam and Eve, with their exile out of Paradise, and the history of our Saviour, they acted and played them among their Indian Proselites. A true Iesuiticall practise, beseeming well this histrionicall infer∣nall Society,f 1.423 who have turned the very truth of God into a lie, and the * 1.424 whole service of God into an Enterlude. And no wonder is it that Papists and Iesuites thus turne Christs Pas∣sion into a meere ridiculous Stage-play, (a practise yet in use among them, especially on * 1.425 Good-Friday:) since g 1.426 Pope Leo the tenth, (such was his unerring pious blasphemy) re∣puted the whole history of our Saviour, a meere cheating gai••e∣full Fable; as we may justly seare these acting Priests and Iesuites doe, or else they durst not thus to play it, to abuse it as we see they doe. And as ••hey thus act the sacred Passi∣on of our blessed Saviour, even so (if * 1.427 Fitz-stephen h 1.428 Poly∣dor Virgil, Bochellus, or Francis de Croy, may be credited) they act the lives, the miracles, the martyrdomes torments and legions of their Saints upon their solemne Festivals, and that within their Churches in their Mother tongue; not out of any devotion, but for mirth anb recreation sake, after the manner of the ancient Pagans. Saint Augustine, writing of the ho∣nour (not of the adoration, a thing not then in vse) which the Christians gave the Martyrs in his age; in∣formes

us; i 1.429 that they did neither exhilerate them with their crimes; nor yet with filthy Playes, with which the Gentiles did vsually delight their Idol-gods. Yet our novellizing Roma∣nists, (who k 1.430 vaunt so much of antiquity, though their whole Religion, (wherein they varry from us) be but novelty) aban∣doning the pious practice of these Primitive Christians, (conscious to themselves no doubt, that many of their late Canonized Tiburne-Martyrs, were no other, no better then the devil-gods of Pagans, l 1.431 who were oft-times deified for their notorious villanies, as Popish Saints are for their matchlesse treasons;) have not onely m 1.432 adored them as gods, erecting temples to their names and worship: but likewise solemnized their anniversary commemorations, by personating in their severall Temples, the blasphemous ly∣ing Legends of their lives and miracles, (so fit for no place as the Stage it selfe) in some theatricall shewes; adoring and honouring them in no other manner, then the very Pa∣gans did their Devil-gods, with whō these ••ell-saints are most aptly n 1.433 paralleld. Such honour, such worship give the Pa∣pists to our blessed Saviour, to these their idolized Saints, as thus to turne, not onely o 1.434 their Priests into Players, their Tem∣ples, into Theaters; but even their very miracles, lives, and sufferings into Playes. To leave the Papists and close up this Scene. It is p 1.435 recorded of one Porph••ry a Pagan Stage-player,

that he grew to such an height of impiety, as he adventu∣red to baptize himselfe in ••est upon the Stage, of purpose to make the people laugh at Christian Baptisme, and so to bring both it and Christianity into contempt: and for this purpose he plun∣ged himselfe into a vessell of water which he had placed on the Stage, calling aloud upon the Trinity: at which the Specta∣tors fell into a great laughter. But loe the goodnesse of God to this prophane miscreant; it pleased God to shew such a demon∣stration of his power and grace upon him, that this q 1.436 sporting baptisme of his, became a serious lauer of regeneration to him: in so much that of a gracelesse Player, he became a gracious Christian, and not long after, a constant Martyr. The r 1.437 like I find registred of one Ardalion, another Heathen Actor, who in derision of the holy Sacrament of Baptisme, baptized him∣selfe in jest vpon the Stage, and by that meanes became a Chri∣stian; Gods mercy turning this his wickednesse to his eternall good: not any wayes to justifie Playes or Players, or to coun∣tenance this his audacious prophannesse; but even miracu∣lously to publish to the world the power of his owne holy Ordi∣naces, w^ch by the co-operation of his Spirit, are even then able to regenerate those s 1.438 who most contemne them, when they are used but in scorne. These notable histories, with the premises, sufficiently evidence, the subject matter of Stage-playes to be oft-times impious, sacrilegious, blasphe∣mous: from whence I raise this ninth Argument.

That whose subject matter is impious, sacrilegious, blas∣phemous, must needs be sinfull and unlawfull unto Christians. Witnesse Levit. 24.11. to 17.2 Kings 19.6.22. Isay 37.6.23. c. 52.5. Matth. 12.31. Luke 22.65. 1 Tim. 1.20,

But such oft-times, is the subject matter of Stage-playes: witnesse the premises.

Therfore they must needs be sinfull and unlawfull unto Christians.

SCENA SEXTA.

SIxtly, Stage-playes are for the most part satyrically in∣vective against the persons, callings, offices and professi∣ons of men; but more especially against Religion and t 1.439 Re∣ligious Christians, the chiefest objects of the Divels malice. From whence I deduce this tenth Play-oppugning Argu∣ment.

That whose stile, whose subject matter is ordinarily satyricall and invective, being fraught with bitter scoffes or jests against Religion, Virtue, and Religious Chri∣stians; against the persons, callings, offices, or honest professions of men; must needs be odious and unlaw∣full unto Christians.

But such is the ordinary stile and subject matter of most popular Stage-playes.

Therefore they must needs be odious and unlawfull unto Christians.

The Major needeth little proofe, since God himselfe in∣joynes all Christians, v 1.440 to put away all bitternesse, anger, wrath, clamour, and evill speaking, with all maliciousnesse: to be courteous and tender-hearted one towards another; x 1.441 not rendring railing for railing; y 1.442 but forbearing one another, and forgiving one another, if any one hath any quarrell against ano∣ther, (much lesse then when as there are no personall vari∣ances betweene men) even as God for Christs sake hath for∣given them, The Scripture requires, z 1.443 that Christians should be patient, peaceable, gentle, easie to be entreated, full of mercy, and good fruits without grudging or calumny, without hypo∣crysie or backbiting, a 1.444 without rayling or slanders, especially against b 1.445 godly men, whose lives, whose persons, whose gra∣ces should no where be traduced, much lesse upon the Stage. Mens persons c 1.446 are the worke and image of G••d him∣selfe;

their honest callings, offices and imployments, the very d 1.447 Ordinances of God: their graces, their holinesse (to omit their credit and good names, e 1.448 which are better then precious oyntment, yea, more desirable by farre than great riches) the very beames f 1.449 that flow from the Sunne of Righteousnesse: Wherefore, to personate, deride, revile, or scoffe at all, or any of these, upon the Theater, g 1.450 must needs be sinfull; be∣cause it not onely brings them into contempt and scorne, but also offers open h 1.451 indignitie to God himselfe, from whom they issue.

The Minor is abundantly evident. First, by the expresse testimony of prophane Author••: It is i 1.452 storied of Aristopha∣nes, that scurrilous carping Comaedian, that he personally tra∣duced and abused virtuous•• Socrates on the Stage, by the insti∣gation of some lewde Athenians•• who maligned him for his re∣splendent vertues; accusing him both for a trifler, an Atheist, who did neither know nor reverence the gods; of purpose to bring him into derision with the people. k 1.453 Eupolis the Comae∣dian, did the like to that famous Graecian Worthy, Alcebiades, for which he commanded him to be drowned in the Sea. l 1.454 Ari∣stotle writes of Comaedians, that they are wholly occupied in surveying, in deriding the vices of other men, which they pro∣claime upon the Stage, whence he rankes them in the number of traducers, and evill•• speakers. m 1.455 Isocrates blames the A∣thenians much, for preferring Comaedians who did nothing but carpe at them, and blaze abroad their vices to their infamy, before such who best deserved at their hands. Diogenianus in n 1.456 Plutarch, reputes it an unbefitting thing, to entertaine Play∣ers, or their Comedies at any solemne Feasts; because their vi∣rulent invectives, scoffes, and jests, would occasion sudry quar∣rels and debates. The o 1.457 Lacedamonians banished all Stage-playes, Players, and Play-Poets, out of their Territories; be∣cause they could not endure to heare their lawes carped at, or

spoken against in jest or earnest. p 1.458 Tiberius exiled all Stage-players out of Italy, by reason of those many commotions which their insolent personall invective Playes occasioned. To passe by that famous q 1.459 Gracian P••ricles, who was oft times perso∣nated and traduced on the Theater:r 1.460 Dionysius Ha••••icarnasse∣us describing the ancient Enterludes of the Romans, records: that Cavillatorie and satyricall Playes were of old received among the Romans: in which Playes it was lawfull for the Actors to cast Iambickes, scoffes and floutes upon the most il∣lustrious persons, yea, upon the Emperors themselves: as it was lawfull heretofore among the Athenians, for those who accom∣panied their Triumphes and Shewes in Wagons, to scoffe at any they met withall, which liberty of ••c••f••ing, (as* 1.461 Ovid testifies) was likewise vsed in the Floralian Stage-Playes. So that in∣vective Playes were common, both with the Romans and Athenians. s 1.462 Athenaeus Records: That Comaedians abound in personall scoffes, reproaches, taunts; which are frequent in the Comaedies of Aristophanes: Yea, t 1.463 Horace the Poet, is very copious in describing the personall invectives of Playes in for∣mer times, v 1.464 especially the Fescennia, and the ancient Comedy,

which spared neither friends nor foes; whose personall inve∣ctives grew so excessive, so odious and intollerable, that the Ro∣mans inacted a Law against them, to suppresse their vile abuses ••n this kinde. This concurrent testimony then of Pagan Authors, is a sufficient justification of my Minors truth. Secondly, as these heathen Writers, even so the Fathers, with sundry ancient and moderne Authors doe positively affirme the truth of this assumption. Witnesse Philo Iudae∣us, his punctuall testimonie, De vit•• Contemplativa; page 1209. Clemens Alexandrinus Oratio Adhortatoria ad Gentes, fol. 8, 9. Tatianus Oratio adversus Graecos, Bibl. Pa∣tr••m Tom. 2. p. 180.181. x 1.465 Tertullian De spectaculis cap. 15, 16. Cyprian Epist. lib. 2. Epist. 2. Donato, & de Spectaculis lib. Arnobius adversus Gentes. lib. 4. p. 149.150. & lib. 7. p. 230. to 242. Hierom. Epist. 4. cap. 2. Ambrose De officijs, lib. 1. cap. 23. Chrysostome homil. 38. in Matth. Nazianzen. Oratio 48. p. 792. D. 797. D. Augustine De Civitate Dei lib. 2. cap. 4.5. and 9. and •• Sancti Valeriani homilia 6. De oti∣osis verbis, Bibliotheca Patrum: Tom. 5. pars 3. p. 482.583. Ludovicus Vives, Notae in August. De Civit. Dei. lib. 2. cap. 4.5.8.9. Bulli••gerus De Theatro lib. 1. cap. 9.10. and 58. Gosson in his Playes confuted, Action 2. The third Blast of Re∣trait from Playes and Theaters, p. 116.117. Doctor Iohn Whites Sermon at Pauls Crosse, March 24. 1615. section 11. (to which I may add•• our owne Statutes of 1. Edw. 6. chap∣ter 1. of 2. and 3. Edw. 6. chap••er 1. of 1. Eliz. chapter 2. which precisely prohibit the satyricall depravi••g, traducing, or derogation of the Common Prayer-Booke, and of the Sacrament of the Lords Supper in any Enterludes, Playes or Rimes, (in which kinde Playes had beene formerly peccant) und••r se∣vere penalties.) y 1.466 All these, I say, with sundry others which I pretermit, expr••sly tax••, yea, utterly condemne all Playes, in regard of these their personall invectives against particular persons, functions, offices, callings, and the like, concurring fully in my Minors truth.

But to passe by Authorities, our owne particular expe∣rience, is a thou••and witnesses to this Assumption. Survay

we all our moderne Stageplayes with an impartiall eye, z 1.467 There is hardly one of them among an hundred, wherein Re∣ligion or religious men, or som•• particular persons, offic••rs, cal∣lings, professions, are not notoriously, satyrically derided, persona∣ted, traduced, defamed, by such a 1.468 who neither consider nor bewaile their owne iniquities, whiles they curiously survay, and mali∣ciously divulge the faults of others. Not to particularize those late new scandalous invective Playes, wherein b 1.469 sundry per∣sons of place and eminence have beene particularly perso∣nated, jeared, abused in a grosse and scurrilous manner; the c 1.470 frequent scoffes, reproaches, scandals, Satyrs, and disgrace∣full passages that are darted out in Stageplayes, against Mini∣sters, Lawyers, Courteours, Phisitions, Marchants, Citizens, Tradesmen of all sorts; against Iudges, Iu••tices, Maiors, and such like Officers; but especially against all zealous practi∣call professors of Religion, d 1.471 who seldome scape the Players lash: (by meanes of which, both Governours, Govern∣ment, Religion, and Devotion are brought into contempt••) doe abundantly confirme the Satyricall invectivenesse of Stageplayes. Which vitious quality is sufficient to make them odious unto Christians.

Objection. If any here object in defence of Stage-playes; e 1.472 that they inveigh not against particular persons, offic••rs, or professions; but onely against their vices; which is not onely law••ull, but usefull, but commendable.

Answer. To this I answer. First, that the Objection it selfe is meerely false; since not onely * 1.473 Cyprian, and the fore-quoted Authors, but even Players and Play-haunters them∣selves can testifie, that all sorts of persons, of professors are abus••d often on the Stage: their virtues, their graces being there more frequently censured, derided, traduced, then their vices. Secondly, admit the Objection true; yet for

g 1.474 Players to censure, to proclaime mens vices or abuses on the Theater, must needs be sinfull. First, because they have no au∣thenticke commission, either from God or man to doe it. For though h 1.475 every private man may secretly admonish or re∣prove another for his sinnes, as opportunity shall require: yet * 1.476 none must publikely censure sinnes or sinners, but Magi∣strates, Ministers, and such like publike persons, who are depu∣ted by God himselfe to this very office; vpon which no com∣mon•• Players must encroach. Secondly, because Players are of all others, the unmeetest pers••ns to reprove mens vices. i 1.477 He, who will effectually rebuke the sinnes, the enormities of other men, must be ••ree from open crimes himselfe; else his reproofes will wa••t authority, and rather exasperate or en∣courage the reproved in their sinfull courses, then reclaime them from them. v 1.478 Now Players are commonly the most criminous and enormious persons of all others, x 1.479 being for the most part deepely guilty of all those vices, those abuses which they condemne in any: Therefore their reproofes are vaine and fruitlesse. Thirdly, because Players are alwayes pec∣cant in the manner of their reproofes. He, who reprehends anothers faults in a lawfull Christian way, must be sure to observe these circumstances. First, he must doe it y 1.480 with the spirit of m••••kenesse, of compassion, without wrath or passion. Secondly, * 1.481 he must doe it with discretion, in a decent, and pru∣dent manner; having a due respect both to the person, time, and place, to the vice or fault reproved. Thirdly, he must doe it a 1.482 out of conscience, loue, and friendship: with an unfai∣ned desire to reforme the persons, the vices reprehended;b 1.483 not to vent his owne private spleene, ••r to disgrace the party rebuked.

Fourthly, c 1.484 he must openly reprove the delinquents to their faces, that so they may take notice of their vices to reforme them: not covertly behinde their backes, for this is meere detraction, not reproofe: A publication of mens vices vnto others to their great disgrace; not a discouery of them to themselves for their amendment. Now our Vice-censuring, Sinne-pro∣claiming Actors, (who d 1.485 commonly discover, but not correct their owne enormities, whiles they display and censure others, e 1.486 which makes them truely miserable) transgresse in all these circumstances. Their reproofes are alwayes satyricall, ed∣ged with private malice, or pointed with revenge: they are never serious, seasonable, private, discreet: f 1.487 their ayme is onely mens defamation, not their reformation: sin••e they pro∣clai••e mens vices unto others, not lay them open to them∣selves: they dare not looke the delinque••ts in the face, but are alwayes clamouring behind their backs: their re∣bukes proceed not from true Christian love, which delights to cover, not propalate and divulge menssinnes: therefore they must needs be evill. Fourthly, (as a g 1.488 reverend worthy of our Church observes) there is nothing more dangerous in a state, then for the Stage and Poet to deride sinne, which by the Bishops and Pastors of the Church is gravely and severely to be reprooved; because it causeth Magistrates, Ministers, and State••men to lose their reputation, and sinne to be lesse fea∣red. Lastly, admit that Players had sufficient authority to censure the vices, the abuses of particular persons, o••ficers, and professions (which I cannot beleeve they have, till they can shew me an act of State, or a Commission for it in the Scripture,) yet this is infallible, h 1.489 that they ought not to re∣ceive or raise an ill report of any: i 1.490 to deride or scoffe at any mans vices, and k 1.491 so to make a mocke of sinne, l 1.492 or to speake evill of any one, as they doe: since God himselfe prohibites it,

since m 1.493 Michael the Archangel, (whose example all mu••t imitate) disputing with the Divell about the body of Moses, durst not bring any railing accusation against him, but said; The Lord rebuke thee: yet our desperate wicked Players (who n 1.494 in this are worthy the severest penalty, that ••eing so super∣latively vitious thēselves, they dare presume to censure others) to testifie to the world, that they are within the number of these o 1.495 scoffers, and p 1.496 dispisers of those who are good, which are prophecied of in the latter times; dare open their blacke q 1.497 in∣fernall mouthes, in bitter invective Enterludes, against all gr••ce and goodnesse; against the very prof••ssion and pro∣fessors of Religion; against all qualities, callings and de∣grees ••f men, scarce glancing lightly at their vices. There∣fore their Playes must needes be inexcusably sinfull, even in this respect.

SCENA SEPTIMA.

LAstly, admit the stile or subject matter of Stage-playes be no wayes such, as I have ••••••••erto demonstrated it to be; yet at the very best it is * 1.498 but idle, frothy, superflu∣ous, unprofitable; as vaine, as e••pty, as vanity it selfe. From whence I raise this eleventh dispute.

That whose stile and subject matter, in its very best ac∣ception, is but vaine, but frivolous, and ridiculous, bringing no glory at all to God, nor good to men; must needs be sinfull and unlawfull unto Chri••tians.

But such is the stile and subject of most Stage-playes, as * 1.499 Saint Cyprian excellently writes.

Therefore they must needs be sinfull and unlawfull unto Christians.

The Major is uncontroulable; since God himselfe inhi∣bits Christians, r 1.500 to utter vaine knowledge; to reason with un∣profitable talke, or with speeches which will doe no good, s 1.501 to walke in vanity, or things that will not profit; and t 1.502 to follow after vaine things which will not profit, because they are but vaine. Christians v 1.503 must not lay out their money for that which is not bread, and their labour for that which satisfieth not, x 1.504 ••hey must not delight in vanitie, or in things that increase, vanity, and make not man the better; but they must pray with David; y 1.505 Turne away mine eyes from beholding vanity: since the Scripture is expresse; z 1.506 that the speaking, loving, or lifting up of the soule to vanity, folly, and unprofitable things, is an a 1.507 undoubted character of such wicked men, who shall not as∣cend into Gods holy hill; not any property of Gods children: Who as b 1.508 they must abandon all idle, fabulous, unprofitable dis∣courses; c 1.509 Because that for euery idle word that men shall speake they shall give account at the day of judgement: so they must likewise direct even all their actions, speeches, recreations d 1.510 to Gods glory; e 1.511 the edification of others, and f 1.512 their owne spiri∣tuall good; to which Stage-playes, no wayes tend. There∣fore the Major is vnquesti••nable.

For the Minor; Th•••• the stile and subject matter of Stage-playes is in its very best acception, but vaine, but fri∣volous and ridiculous, bringing no glory at all to God, nor good to men: is most apparant. First, by the concurring te∣stimony of sundry Fathers, and other learned Writers, Hence Hilarie, Ambrose, Chrysostome, Augustine, Bruno and others, in their Commentaries and expositions on the 118. alias the 119. Psalme verse 37. Turne away mine eyes from beholding vanity: together with Iohn Salisbury, lib. 1. De Nugis Curialium, cap. 8. Master Gosson, Doctor Rei∣nolds,

Master Northbrooke, and others in their Treatises against Stage-playes; interpret this f 1.513 vanity in the Psalmist. of Stage-playes, and such like spectacles, which they g 1.514 condeme as vanity. Hence Clemens Alexandrinus writes of playes; h 1.515 that they are fraught with obscene and vaine speeches, rashly uttered: Hence Gregory Nazianzen stiles Playes; i 1.516 the va∣nities of life, and the hydra of pleasures. Hence Chrysostome writes of Playes: k 1.517 that they are fraught with laughter, wan∣tonnesse, and words ••ull of folly and vanitie. Hence Anasta∣tius Sianita writes of the Severiani: l 1.518 That their positions were more ridiculous, absurd and foolish, then those things that are acted in any Stage-playes. Hence Bernard writes, m 1.519 That the true souldiers of Christ, reject and abominate Players and Stage-playes, as vanities and false frenzies. Hence Iohn Sa∣lisbury stiles Playes, n 1.520 the spectacles and rudiments of vanitie. Hence Cyprian, Lactantius, Cyril of Hierusalem, Augustine, Basil, Salvian, Macarius AEgyptius, and others, o 1.521 former∣ly quoted, have utterly condemned Stage-playes, as the very pompes and vanites of this wicked world, which Christians haue abjured in their Baptisme. If then we beleeve these severall Fathers, together with p 1.522 Plautus, q 1.523 Maecrobius, r 1.524 A∣puleius, three Heathen Authors; or Master Gosson, Master Northbrooke, Master Stub••, and Doctor Reinolds, in their bookes against Stage-playes: or the third Blast against Stage-playes and Theaters, together with Caesar Bulingerus De Theatro, lib. 1. cap. 11. de Ludis p. 141. We must needs acknowledge, both Playes themselves, together with their stile and subject matter, to be meere idle uselesse vanities; Since all these repute and stile them such.

Secondly, our owne experience, will readily subscribe un∣to

it as an undoubted truth. For what are all our Stage-playes, but the frothy excrements of superfluous idle braines; which being impregnated with some s 1.525 swelling words, or high-towring conceited plots of vanitie, (which they secretly adore with highest admiration, as being worthy the most suparlative Stage-applause,) doe travell in paine un∣till they have brought forth their long-conceived issues on the Theater, w^ch prove but t 1.526 ridiculously vaine at best? Wha•• are they, but meere miscelanies of over-studied, well-ex∣pressed vanities? Their subiect, their action, their circum∣stances; what else are they but vanitie of vanities, but ridi∣culous follies or frensies in the highest degree, unworthy of a v 1.527 wise-mans sight, much lesse his approbation? Their Actors, their ordinary Spectators, what are they but ridicu∣lous, foolish, vaine, fantasticke persons, who delight in no∣thing more then toyes and vanities? Their very fruits, their ends, what are they else, but either the nourishing, or the in∣crease of sinne and vanitie? If we survay the good, the profit which accrues from Stage-playes, we shall find, that they are good for naught; that they bring no glory at all to God, no benefit, no comfort unto men; x 1.528 therefore they must needs be vaine. If we respect Gods glory; where shall we finde God more dishonoured, more provoked then in Stage-playes? which had the y 1.529 Divell himselfe for their author, subject, and composer, who proves sometimes their Actor too. Where are Gods Name, his Word, his Attributes, his Ministers, his Saints, his Substitutes, his Children, his Wor••hip, his Graces, more blasphemed, pro∣phaned, traduced, or derided, z 1.530 then in Stage-playes? Where is God more offended, more affronted with swarmes of crying sinnes, then in the Play-house? And how can it bee otherwise? We know it was the received opinion of the

ancient Pagans; that their a 1.531 Devill-Idols (to whose * 1.532 so∣lemne honour and worship, all Stage-playes were at first devo∣ted) were so well pleased with these Theatricall Enterludes, that if they did but honour and adore them with them, they would forthwith pardon, yea, forget their sinnes against them, and of enemies, become propitious, kinde, and friendly to them. And can any Christian then conceive such base conceits of God, or b 1.533 so farre derogate from his Majestie, his purity, his Deitie, as to deeme him honoured or delighted, not grieved, not offended with such Stage-playes c 1.534 wherewith Devill-Idols were attoned? Doubtlesse, that which the Devill himselfe hath invented, appropriated to his owne honour and advantage, d 1.535 can ne∣ver bring any praise or glory unto God: therefore our Stage-playes cannot doe it. If we reflect upon the good they bring to men, alas, what is it? e 1.536 Where doe they sucke in more poyson, more corruption; where doe they mere blunt their virtues, or make greater shipwracke of all their Christian graces, then a•• Stage-playes, the grand-empoysoners of mens soules? I have knowne, heard, and read of thousands, who have wrackt their credits, their estates, their virtues, yea, their very bo∣dies and soules at Playes, at Play-houses: but never could I yet heare or read of any who have beene meliorated or re∣claimed by them. I have read of sundry pestiserous ••ff••cts, and sinfull fruits of Stage-playes, of which you shall heare at large f 1.537 heereafter: but never could I finde in all the Fa∣thers,

in any mod••rne Writers, so much as any one necessary virtue, grace or reall benefit that hath resulted from them. I have read of g 1.538 divers Republicks, Emperours, Magistrates, and Authors of all sorts, who have suppressed Stage-playes, as intollerable evils in a Christian or well-ordered Common∣weale; they being the Seminaries of all kinde of vices; the chiefe corrupters of mens minds and manners: But never could I meet with any, who affirmed them to be good or use••ull in a State. Since therefore it is evide••t by all the premises; that Stage-playes in their best condition, are but h 1.539 meere Nugatorie, ridiculous, superf••uous van ties, which lead•• to seri∣ous evils; and bring no glory at all to God, nor good to men; we may conclude them to be not onely incongruous, but unlawfull unto Christians, i 1.540 who must not cast their eyes upon the vanities of this wicked world, since Christ himselfe hath crucified them in his flesh, that we for ever might abandon them.

You have seene now, Christian Readers, the common stile and subject matter of popular Stage-playes, and I dare con∣fidently averre, that there is scarce one Stage-play this day acted (our k 1.541 moderne Playes being farre more lewd then those of former times.) whose subiect, parts and pass••ges are not reducible to all, to some, or one at least of these recited par∣ticulars: therfore we must needs passe sentence of condemna∣tion against them, even in this respect.

Notes

• * 1.1

  The stile and subiect mat∣t••r of Stage-Playes, is vn∣law••ull, there¦fore the Play••s thems••lues.
• q 1.2

  Ad malum malae res plu∣nimae se agglu∣tinant. Plauti. Aulularia. Act. 4. pag. 102
• r 1.3

  Necesse est vt initia & exitus inter se congruant. Seneca. Epist. 9.
• s 1.4

  Has ob res non chachin∣nis diffluere sedentes, sed lachrymis ge∣mere ac doler•• oportet. Chrys. Hom. 3••. in Mat. Religiosa tri∣stitia, aut ali∣orum luget peccatum, aut proprium: Be••ti quorum l••ctus in haec inte••tione versatur. Bernardi. Serm. in F••sto. Mar. Magd. Col. 244. H. See De Modo bene viuendi. lib. Col. 1252. The stile, and subiect matter of Stage-Playes, is Amorous, and Obscene: therefore the Playes th••mselues vnlawfull.
• t 1.5

  See Clemens Alexandrinus. Paedag. lib. 2. cap. 4, 5, 6. B B. Babington. Mr. Perkins. Mr. Dod. Mr. Elton. Mr. Caluin. and others on the seauenth Commande∣ment. Accor∣dingly.
• u 1.6

  Psal. 34.13.
• x 1.7

  Colo••. 4.6.
• y 1.8

  Ephes. 4.29, 30. cap. 5.3.4. See Ambrose, Hierome, Primasius, Theodoret, Chrysostome, and Theophy∣lact, on Ephes. 5.3.4. Accor∣dingly.
• z 1.9

  Apud Chri∣stianos enim s••l••••cismus est magnus, est vi∣tium, turpe a∣liquid vel nar∣rare, vel fa∣cere. Hierom. Aduers Helui∣dium cap. 8. Tom. 2. pag. 139.
• * 1.10

  Rom. 1.7. Ephes. 1.1. 1 Thes. 4.7. Hebr. 3.1.
• a 1.11

  1 Cor. 3.16. cap 6.17. 2 Cor. 11.2. 2 Tim. 2.21. Reu. 14.4.
• b 1.12

  2 Cor. 7 1.
• c 1.13

  Isay 33.15.
• d 1.14

  Isay ••2.11. 2 Cor. 6.17.
• e 1.15

  Nihil aliud nouerit linguae nisi Christum: nihil posset sonare nisi quod sanctum est. Hierom. Epist. 9. cap. 1••.
• f 1.16

  Le••it•• 11.44. cap. 19.2. 1 P••t 1.15.
• g 1.17

  Luke 1.35. Acts. 4.27.
• h 1.18

  Psal. 51.11. 2 Pet. 1.21. Reuel. 4.7.
• i 1.19

  Iames 1.27.
• k 1.20

  Rom. 1.2. 2 Tim. 3.15. 2 Pet. 2.22.
• l 1.21

  1 Cor. 11 27.29. Heb. 10.29.
• m 1.22

  Iude 20.
• n 1.23

  Ephes. 1.4. Hebr. 3.1. 1 Peter 2.9.
• o 1.24

  Reu 21.2.10.
• p 1.25

  1 Thes. 4 7. Hebr. 12.14.
• q 1.26

  1 Pet. 1.15.16 2 Peter 3.11.
• r 1.27

  Turpil••qui∣um iure voca∣tur quae de vi∣tiosis factis habeturoratio; cuiusmodi est, si de adulterio, vel de puero∣rum Amore disseratur, &c. Clemens Alex. Paedag. lib. 2. cap. 6. See Chrys Hom. 17. in Ephes. 5. Hierome, Ambrose, Theodoret, Primasius, Theophylact, and Haymo, in Ephes. 5.3, 4. Accordingly, where they together with Saint Augustine. De Rect. Cathol. Conu••rsationis. Tom. 9. part. 1. pag. 1447. and Saint Bernard. De Pass. Domini. Tract. cap. 27. condemne scurrilitie, and iesting.
• s 1.28

  Exprimunt adulterum ••ouem non tam reg••o suo quam vitiis praepotentem. Cyprian. Epist. lib. 2. Epist. 2. Donato.
• t 1.29

  Non in facta modo, sed etiam in voces petulantiores publice Romae vindicatum est. Noct. Att. lib. 10. cap. 6.
• u 1.30

  Plutarchi, Romulus. Opme••rus. Chronogr. pag. 90. Dionys. Hal. Antiq. Rom. lib. 2. Sect. 4.
• x 1.31

  Non pulchrum est dicere ea qua factu turpia sunt. Oedip. Tyr. pag. 301. Theodoret, Chrysostome, Primasius, and Theophylact, in Ephes. 5.4, 5. Accordingly.
• y 1.32

  Non erube∣scis; ait, ex eburnea vae∣gina plumbe∣um educens gladium. Diog. Laert. lib. 6. Diog. pag. 349.
• z 1.33

  Vbi••unque videris orati∣onem corrup∣tam, ibi quo∣que mores a recto desciuisse non erit dubi∣um. Epist. 114. Magna mala habitant in illa anima quae verba vsurpat malae & faceta. Chrys. Hom. 17. in Ephes. 5.
• a 1.34

  Mat. 12.34. Luke 6.45. 1 Cor. 15.33.
• b 1.35

  Rhetor. lib. 1. cap. 9. pag. 60. Al••aei. Carm. apud P••nda••um. pag. 405.
• c 1.36

  Valerius Max•• lib. 2. cap. 6. ••ect. 7.
• d 1.37

  Nil dictu faedum visuque haec limina tangat Intra quae puer est: procul hinc, procul inde puellae Lenonum, & cantus pernoctantis parasiti. Maxima debetur pueris reuerentia. Iuuenal. Satyr. 14. pag. 126.
• e 1.38

  Obscaenus s••rmo & scurrilitas vehiculum scorta∣tionis: Ne dixeris vrbana, scurrilia, nec turpia, nec feceris, & flamniam cupi∣ditatis extingues. Chrysostome. Hom. 17. in Ephes. 5. & Theophylact. Ib.
• f 1.39

  Comicae fabulae de stupris virginum loquuntur & am••ribus meretricum. Lactan∣tius, De Vero Cultu. cap. 20.
• g 1.40

  Bibliotheca Patrum. Co∣loniae Agrip. 1616. Tom. 2. pag. 180.181.
• h 1.41

  Ib. pag. 170. G. H.
• i 1.42

  Quod enim turpe factum non ostenditur in Theatris? quod autem verbum impu∣dens non pro∣ferunt qui ri∣sum mouent scurr•• & histriones? Ib.
• k 1.43

  Sed ad scenae inuerecundos ad sales iam transitum fa∣ciam; pudet referre quae di∣cuntur, pudet etiam accu∣sare quae fiunt. Agentium strophas, a••ul∣terorum falla∣cias, mulie∣rum impudi∣citias, scurri∣les ioc••s, pari∣sitos sordidos, ipso•• quoque patres familias regale••, modo stupido••, modo obscaenos, modo stotidos, certis nominibus iuuerem. Ib.
• l 1.44

  Quin scena? num sanctior? in qua Comoedia de stupris & amoribus; Tra••adia de incest•••• & parricidiis, fabulatur. Ib.
• m 1.45

  Cuncta enim simpliciter quae ibi fiunt turpissi∣m•• sunt: verba, vestitus, tonsura, incessus, voces, cantus, modulationes, oculorum euersiones, motus, tibiae, fistulae, & ipsa fabularum argumenta, omnia (inquam) turpi lasciu•••• plena sunt: quae aures mentis solent magis quam quauis sordes obst••uere: vel potiu•• non obstruunt tantum, sed etiam impurum faciunt, & immundum. Chrys Ib.
• n 1.46

  Solae Thea∣trorum impu∣ritates tales sunt quae ho∣neste non pos∣sunt vel accu∣sari. Ib. p. 186.
• o 1.47

  Bibliotheca Patrum. Tom. 15. p. 348.463. D. 466. C.
• p 1.48

  Comoedia & Tragadiae in∣cestis gloria••∣tur, quas vos libenter legitis & auditis. Minucius Felix Octa. pag. 101.
• q 1.49

  Nonne erg•• fugies sedilia hostium Chri∣sti; illam ca∣thedram pesti∣lentiariam, ip∣sumque aerem quae desuper in∣cuba•• scelestis vocibus con∣stupratum. Tertul. De Spectac. c 27.
• r 1.50

  Ludi scaenici spectacula turpitudinum, & Licentia vanitatum: per••etuus morbus animarum; malae cupiditatis inductio, adulteri•• meditatio, tur••itudinis exhortatio. August. De Ciu. Dei. l. 1. c. 32. l•• 2. c. 8.9. Orosius Hist. l. 3 c. 4. Chrys. Hom. 62. ad Pop. Antiochiae & Hom. 42. in Act.
• s 1.51

  Sacrarium Veneris: Templum & Ecclesia Diaboli: Arx omnium turpitudinum: Consistorium impudicitiae: Cathedra Pest••lenti∣aria: sedilia hostium Christi. Tertul De Spectac. c. 10.17.2••. Cathe••ra Pesti••entiarum. Clem. Alex•• Paedag. l. 3. c. 11. Pudoris pu••lici ••upa••arium, & obscaeni••atis magisterium. Cypr. De Spectac l••b. Communis & publica offic••••a sce••erum. Basil. Hexaem. Hom. 4. Fornicationis g••mnasium; ••ntemperantiae Schola. Chrys Hom. 62. ad. Pop. An••io••hiae & Hom. 42. in Act. Lasciua faeditatis & impuritatis omnis officina. Nazianz ad Selu∣chum de Recta educatione. p. 1063. Loca & habitacula turpitudinum. Salu. De Gub. Dei l. 6. p. 198. Cauiae iurpitudinum. August. De Cons••nsu Euang. l. 1. c. 33. Anima∣rum labes & pestis: probitatis & honestatis e••ersio. August De Ciu. Dei l. 1. c 33. Vere fugalia, sed pudoris & honestatis. Ib. lib. 2. cap. 6. See Act. 6. Scene. 1, 2, 3.
• t 1.52

  Quoted by Augustine. De Ciuitate D••i. lib. 2. cap. 9.
• u 1.53

  See Ludou. Vi••es. De Caus. Corrupt. Artium. lib 2. Inde ioci ve∣teres, obscae∣naque verba canuntur: Ne•• res h••c Veneri gra∣tior vlla fuit. Ouid. Fasto∣rum. lib. 3. pag. 55.
• x 1.54

  See Act. 7. Scene. 6.
• y 1.55

  Vitiorum semina s••nt, s••••lerum pa∣bula, mortis iter. Ioannes Salisburiensis. De Nugis C••∣rialium. P••oce. See Master Bolton Di∣scourse of True Happi∣nesse. p 73••74.
• z 1.56

  Theatra rectè defini••e poss••mus•• tur∣pitudinis viti∣orum que om∣nium sentinam ac scholam. Bodinus De Republi••a. lib. 6. cap. 1. S••e Gualther Hom. 1. in•• Nahum. 3. Accordingly.
• a 1.57

  Talia sunt quae illic tiunt, vt ea non so∣lum dicere, sed etiam recor∣dari aliquis sine pollutione non possit: In Theatris, & concupiscentiis animus, & au∣ditu aures, & aspectu oculi polluuntur. Quae quidem omnia tam fla∣gitiosa sunt, vt etiam expli∣care ea quispi∣am aut eloqui saluo pudore non valeat. Sal. De Gub. Dei. l 6. p. 186, 187.

  Mel meum, lu∣men meum, meum deside∣rium, omnes delicias & le∣pores, & visis dignas vrbae∣nitates, & cae∣teras ineptias amatorum, in comoediis eru∣bescimus, in saeculi hominibus detestamur: quanto magis in clericis, & in sanctis viris. Hierom. Epist. 2. cap. 6.
• b 1.58

  Scurrilitas atque Lasciuia te praesente non habeant lo∣cum. Nunquam verbum inhonestum audias: aut, si audieris, ne inesceris. Hierom. Epist. 8. cap. 6.
• c 1.59

  In his Amorum: De Arte Amandi: Pulex, &c.
• * 1.60

  Ego am∣plius dico: non solum agi nunc illas ludicrorum infamium labes quae prius acta sunt; sed criminosius multo agi quam prius actae sunt. Saluian. De Gub. Dei. lib. 6. pag. 201.
• d 1.61

  Vocis dulcedines per aurem animam vulnerant; quae quanto licentius adeunt, tanto difficilius euitantur. Hierom. Epist. 12. cap. 3.
• e 1.62

  See Cyprian. Epist. lib. 2. Epist. 2. August. De Ciuit. Dei. lib. 2. cap. 4. to 15 26, 27, 28, 29. Arnobius Aduers. Gentes. lib. 7. Accordingly. See here Scene. 3.
• f 1.63

  Ephes. 3.3, 4.
• g 1.64

  Of which see Act. 5.
• h 1.65

  2 Pet. 2.7, 8. Ezech 9.4. Psalm. 119.136.158. See Chrysost. Hom 38. in Matth. Cyprian De Spectaculis. lib. Saluian. lib. 6. De Guber. Dei. Nonnullae pru∣dentiores, (speaking of Pagans,) auer∣tebant faciem ab impuris mo∣tibus foenico∣rum, & ar∣tem flagitii videre erube∣scentes, furti∣ua intentione discebant. August. De Ciu Dei. lib. 2. cap. 26. And should not Christians much more blush to see them?
• i 1.66

  Si proferas verbum spur∣cum, & Chri∣stiano ore in∣dignum, non hominem con∣tristasti sed Spiritum Dei, à quo beneficium accepisti; à quo sanctificatum est os tuum. Non pudet igitur nos illum contristare? Signatum est os tuum a Spiritu, vt nihil indignum ipso loquaris: ne dissoluas igitur sigillum. Theophylact. in Ephes. 4.30.
• k 1.67

  See Seneca. He••••ul. Furens. & Medea.
• l 1.68

  Archil••c••um proprio rabies ••rmauit ••ambo•• Hor. De Arte Po••t lib.
• m 1.69

  See Act. 6. Scene. 10. Argument. 6. The Stile, and subiect Matter of Stage Plaies is Bloody, and Tyrannicall: Therefore ••uil and vnlawfull vnto Christians
• n 1.70

  Chrys•• Hom 38. in Matth. Lact. l. 6 c. 20. Cypr. & Tert. De Spectac. Polyd. Virg. De Inuent. R••rum l. 1. c. 10. Mr. Northbrookes Treatise a∣gainst vaine Playes, and Ente••ludes. f. 30.37. Mr. Stubs Anat••mie of Abus••s. p. 10••, 105, 107 Mr. Gossons Play••s Confuted. Act. 4, 5. Seneca. Epist 7. Read Sophocl••s, Euripides, and Seneca his Tragedies, with all our Moderne Tragedies, which confirme it.
• o 1.71

  Ephes. 4.26•• 27.31. Genes. 4.5, 6. Cap. 49.6.7. Iames 3.14, 15, 16. Psalm. 71.4. Psalm. 55.9, 10. Psalm. 86.14. Psalm. 140.11. Psalm. 27.12. Psalm. 74.20. Prou. 11 17. Cap. 12.10. Cap. 27.4. Actes 8.3. Rom. 1.29, 30, 31. 2 Tim. 3 2.3.4.
• p 1.72

  Ephes. 4.31. Psalm. 27.12. Actes 9.1. Psalm. 52.4. Psalm. 55.21. Psalm. 64.3. Prou. 12.6. Cap. 15.1. Rom. 1.29, 30, 31. Galat. 5.15. Rom. 3.14. Colos. 3.8. Cap. 4.6.
• q 1.73

  I••mes 3.6.14, 15, 16, 17. Galat 5.20, 21. Rom. 1.29, 30, 31.
• r 1.74

  Gen. 49.6.7. 1 Peter 5.8. Prou. 12.10.
• s 1.75

  Prou. 15.1. Equus est vociferatio, ascensor autem ira, impedi equum, & subuertisti as••ensorem. Theophylact Enar. in Ephes. 4.31.
• t 1.76

  Ephes. 4 31, 32, 33. Marke 9.50. 1 Cor. 14.33. 2 Cor. 13.11, 12. Ephes. 6.23. Galat. 6.1. Phil. 4.7. Col. 3.12, 13, 14, 15.
• u 1.77

  Rom. 15.33. Cap. 16.20. 2 Cor. 13.11. Phil. 4.9. 1 Thes. 5.23. 2 Thes. 3.16. Heb. 13.20.
• x 1.78

  Isay 9.6. Heb. 7.2.
• y 1.79

  Ephes. 4.3
• z 1.80

  Eph. 6.15.
• a 1.81

  Luke 10.5. Cap. 19.42. Act. 20.36.
• b 1.82

  Rom. 12.18 Heb. 12.14. 1 Pet. 3.11.
• b 1.83

  Luke 1.79. Rom. 3.17.
• c 1.84

  1 Cor. 7.15.
• d 1.85

  2 Cor. 13.11. 2 Tim 2.22. 1 Tim. 2.2.
• e 1.86

  Psal. 37.37. 2 Pet. 3.14.
• f 1.87

  Luxuriosior redeo, immo vero crude∣lior & in hu∣manior, quiae inter homines in Spectaculis fui. Seneca. Epist. 7. vid. Ib.
• g 1.88

  Act. 6. Scene. 10.
• h 1.89

  Aduers. Hae∣reses lib 1. cap. 1. pag. 23.
• i 1.90

  De Specta∣culis. lib.
• k 1.91

  Epist. lib. 2. Epist. 2.
• l 1.92

  Pro Christi∣anis Lagatio. Bibl. Patrum. Tom. 2. p. 139.
• m 1.93

  Contr. Au∣tolicum. lib. 3. Ib. pag 170. G. H.
• n 1.94

  O••atio. Contra. Grae∣cos. Ib. pag. 180. C. D.
• o 1.95

  De Vero Cult. cap. 20. Diuinarum Instit. Epit cap 6.
• p 1.96

  Oratio. 48. & De Recta Educatione ad Selcucum. pag. 1063, 1064
• q 1.97

  Compend. De Doctr. & Fide Eccles. Catholic. pag. 922.
• r 1.98

  Hom. 38. in Matth. & Hom. 12. in Roman••s.
• s 1.99

  De Ciuitat. Dei. lib 2. cap. 25. lib. 4. cap. 5.
• * 1.100

  Octa••ius. pag. ••23, 124.
• t 1.101

  De Gubernat. Dei. lib. 6.
• u 1.102

  Plutarch. Laconica Instituta.
• x 1.103

  De Republica. lib. 8.
• y 1.104

  Epist. 7.
• z 1.105

  See Ioannes Mariana De Specta••ulis. lib. Lipsius De Gladiatoribus, Agrippa De Vanitate Scientiarum. cap. 13. Peter Mar••yr Locorum Commun•• Classis. 4. cap. 18, Sect. 2, 3, 4.
• a 1.106

  Eusebius De Vita Con∣stantini. lib. 4. cap. 1. Zozeman. Historiae. Eccles. lib. 1. cap. 8. Nicephorus Calist. Eccles. Hist. lib. 7. cap. 46. Eutropius Rerum. Rom Hist. lib. 11. pag. 142.
• b 1.107

  Zonaras Annal. Tom. 2. Im∣perium Neruae. fol. 101. Col. A.
• c 1.108

  Eutropius R••rum. Rom lib. 13. Arcadius & Honorius. pag. 174. See Doctor Hackwells Apologie. lib. 4. cap. 4. Sect. 9. cap. 10.11.
• d 1.109

  Exprimunt impudicam Venerem, a∣dulterum Martem, lo∣uem illum suum, non magis regno quam vitiis prin••ipem, in terr••nos a∣mores cum ipsis suis ful∣minibus arden∣tem, &c. Cyprian. Epist. lib. 2. Epist. 2. The Stile, and Subiect Matter of Stage-Playes, is Heathenish, and Prophane: therefore vnlawfull.
• e 1.110

  Experientia mortalium Index. Pin∣darus. Ode. 4. pag. 39. Quam mul∣ta homines experientia docet. Sopho∣cles Aiax Fla∣gellatus. Num. 1465. pag. 103.
• f 1.111

  O impieta∣tem! scenam coelum fecistis, & Deus vobis factus est actus: & quod sanctum est, Daemoniorum personis ludi∣ficati estis, ve∣rum Dei cul∣tum ac reli∣gionem, D••∣monum super∣stitione, libi∣dinose, & ob∣scaene inquinantes. Canunt Furtiuum pulchrae Venerisque & Martis amorem, &c. Clemens Alexand. Oratio. Exhortat•• ad Gentes. fol. 8. E. F. See Augustine De Ciu. Dei. lib. 2. cap. 4, 5, 6, 7, 8••26.
• g 1.112

  Immundissi∣mi Spiritus, mal••gnissimi & fallacissi••i Damones, vs{que} adeo aut veris, aut fictis, etiam suis tamen cri∣mini••us dele∣ctantur, quae si∣bi celebrari per sua festa volu∣erunt, vt a per∣petrandis dam∣nabili••us factis humana reuo∣cari non possi•• infirmitas, dum ad haec imitan∣da velut diui∣na praebetur autoritas. Aug. De Ciu. Dei. l. 4. c. 1. Sec l. 2. cap. 10.25.27. Accordingly.
• h 1.113

  Exod. 23.13. Iosh. 23.7.
• i 1.114

  Deut 12.3. Iudges 2.2.
• k 1.115

  ••sal. 16.4.
• l 1.116

  Zech. 13 2.
• m 1.117

  Hosea 2.17.
• n 1.118

  Ad mortem vsque conten∣dunt Christiani ne Iouem De∣um appellent: neue hunc ip∣sum alia li••∣gua denomi∣nent. Christi∣ani ea sunt erga Deum reuerentia & pi••tate, vt nil prorsus nominum quae poetarum fictionibus compraehenduntur rerum omnium conditori accommodent•• Origen Contr. Celsum. lib. 1. Tom. 4. fol. 5. ••.
• o 1.119

  Etiam ne habet hic ali∣quid numinis cuius plura munerantur Adulteria quam partus? Viderimus an maeximus, certe optimus non est. Lactan••i••s De Falsa Relig lib. 1. cap. 16. & 10. Ath••∣nasius Contra Gentil •• lib.
• p 1.120

  Absit vt de ••re Christiano sonet, Iupiter omnipotens, & me Her∣cule, me Ca∣stor, & caete∣ra magis por∣tenta quam numina. Epist. 146. Damaso Tom. 3. pag. 408.
• q 1.121

  Christianus fidelis non car∣men ethnicum, neque canti∣lenam meri∣triciam canere debet, quoni∣am continget eum in cantione Daemoniacorum nominum idolorum mentionem facere, & in locum Spiritus Sancti inuadet in eum Spiritus malu••. Constitut. Apostol. lib. 5. cap. 10.
• r 1.122

  De Lege••dis Libris Gentilium-Oratio.
• s 1.123

  Ad Seleucum De Recta Educatione. pag. 1063.
• t 1.124

  Haec omnia tanquam malorum geniorum Doctri∣nas, tum risu, tum lachrymis dignas, imo tanquam laqueos & decipula•• auersaere. Ib.
• * 1.125

  De Recti••ud. Cathol. Conuersationis Tract. Tom. 9. pars. 1. pag. 1448.
• x 1.126

  Epist. lib. 9. Epist. 48.
• y 1.127

  Distinctio. 86. cap. Cum multa.
• z 1.128

  Non enim thura solum ••fferendo Dae∣monibus im∣molatur, sed etiam eorum dicta libenti•••• capiendo. Isiodor, & Gratian. Ib.
• a 1.129

  Quo diserte cauetur, ne admittant sig∣menta fabu∣larum de De∣or••m connu∣biis & nata∣libus, & qui hinc oriuntur variis casibr••s. De Decalogo. lib. pag. 1037.
• b 1.130

  Origen Contr. Celsum lib. 1. fol. 5. I. Tertullian De Idololatria. lib cap. 18. to 24.
• c 1.131

  Deut. 32.17. Psal. 106.37. 1 Cor. 10.20. August. De Ci••. Dei. lib. 2. cap. 3. to 29.
• d 1.132

  Clemens Alexand. Orat: Exhort. ad Gentes. Tertullian Apologia. Arnobius Aduers. Gentes. Cyrian De Idol••rum Va∣nitate. Lactantius De Falsa Religione cap. 4. to 23.
• e 1.133

  1 Cor. 10.19. Isay 41.24.29.
• f 1.134

  Qu••d••m plus meditari delectantur Gentilium dicta propter t••mentem & orna∣tum sermo••em, quam Scripturam Sanctam propter Eloquium humile. Sed quid pre∣dest in mundanis Doctrinis proficere, inanescere in Diuinis: cadu••a sequi figmenta, & Caelestia fas••idire mysteria? Cauendi sunt igitur tales libri, & propter amorem sanctarum Scripturarum vitandi. Isiodor Hispalensis De Summo Bono lib 3. cap. 13.
• g 1.135

  Prou. 10.7. Psal. 109.13. Psal. 9.5, 6.
• h 1.136

  Isay 26.13, 14. Exod. 23.13. Psalm. 16.4 Deutr. 12.3. Iosh. 23.7. Hosea 2.17. Zech. 13.2 Zeph. 1.4, 5.
• i 1.137

  See August. De Ciu. Dei. lib. 2. cap. 10.25, 26, 27. lib. 4. cap. 1.
• k 1.138

  Isay 42.8. Exod. 20.23. Deutr. 12.2.30.
• l 1.139

  Minuc••us Felix Octauns. pag. 68, 69. Iustin Martyr Oratio. 1. Pro Christianis. Clemens Alex∣andr. Oratio. Exhort. ad Gentes, & Stromatum. lib. 1.2. Ter∣tullian Apo∣log. Aduers. Gentes. Tati∣anus Oratio Aduers. Graecos Arnobius. lib. 7. Aduers. Gentes. Cyprian De Idolorum Vanitate. Lactantius De Falsa Religione, & De Origine Erroris. lib. Epiphanius Aduers. Haereses. lib. 1. Tom. 2. Haeres. 26. Athanasius Contra. Gentiles. lib. 1. Eusebius De Praeparatione Euangelij. lib. 4. cap. 5. Basil De Legendis lib••is Gentisium Oratio. Nazianzen Oratio. 48. Chrysostome. Hom. 3. in Roman. Augustine De Ciuit. Dei. lib. 1. & 2. Theodoret De Principijs. lib. 2. De Angelis, Dijs, ac Daemonibus Malis. lib. 3. Contra. Graecos Infideles. lib. 7. Ludoui••us Viues De Causis Corrupt. A••tium lib. 2. Agrippa De Vanitate Scientiarum. cap. 4. & Cicero De Natura Deorum. lib. 1. Accordingly.
• m 1.140

  See pag 27. Deut. 6.12. cap. 8.11. 1 Iohn 5.21. 1 Cor. 10.7.1••.
• n 1.141

  See Psa. 106.13.19, 20, 21.28 35•• 36, 37, 3•• Iere. 5.23. Cap. 6.28. Cap. 3.6. to 15. Cap. 14.7. Hosea 11.7.
• o 1.142

  1 Iohn 5.19. 1 Peter 4.3. Isay 2.8 Cap. 10.10.
• p 1.143

  1 Iohn 5.21. 1 Cor 10.7.14.
• q 1.144

  Ps 106.36.38 Isay 57.5. Ezech. 20.8.16.18.24.32.39. Hosea ••.17. Ca••r 13.2. Ierem. 5.23.
• r 1.145

  Iosh. 24.15. to 28. Iudg•••• 2.10, 11, 12, 13, 14.
• s 1.146

  Genes. 21.23. Deut. 6.13.14. Cap. 10.20. Iosh. 2.12. 1 Sam. 30.15 2 Sam. 19.7. Isay 45.23. Ierem. 4.1. Cap. 12.16. Marke 5.7. Reuel. 11.6.
• t 1.147

  Iosh. 23.7. Ierem. 5.7. Cap. 12.16. Amos 8.14. Zeph. 1.5 Zech. 13.2. Hosea 2••17.
• u 1.148

  Matth. 5.34, 35, 36. Cap. 23.16. to 23. Iames 5.12.
• x 1.149

  Psalm. 50.15. Psalm. 32.6. Psalm. 56.2. Ierem. 29.7.12. Dan. 9.13. Isay 45.21, ••2
• y 1.150

  Isay 45.20, 21.
• z 1.151

  Colos. 2 18. Reuel. 19.10. Cap. 22.9. Isay 63.16.
• a 1.152

  See Clemens Romanus Constit. Apost lib. 5. cap. 11.
• * 1.153

  Absit vt de ore Christiano sonet Iupiter omnipotens, & me H••rcule, me C••∣stor, &c. Hi••rom. Epist. 146.
• b 1.154

  Exod. 23.13. Psal. 16.4.
• c 1.155

  Prohibitum est iurare ••er Idola, & in ore habere illo∣rum abomina∣bilia nomin••, vel ea colere vel ••imere ve∣lu••i D••os: non enim D•••• sunt sed improbi Demones, & ridicula opera. Clemens Ro∣manus Constit Apost. lib. 5. cap. 11.
• d 1.156

  Eos qui Gentilium iu∣ramenta iu∣rant Canon poenis subi••••it: & nos iis quo∣que segregati∣onem discer∣nimus. Surius Concil. Tom. 2. pag. 1053.
• e 1.157

  Origen Contra. Cel∣su••. lib 1. Isiodor Hispa∣••ensis. De Summo bono. lib. 5. c. 33 Clem. Rom. Constit Apost. l•• 5. c. 11.
• f 1.158

  Ier. 5.7. Rom. 10.13, 14.
• g 1.159

  Si quis ••orum qui dicuntur apud illos Di••, actus inspiciat, eos non modo deos non esse, ve∣rum homines n••quissimo, turpissimosque fuisse comper et. Omnibus post hac futuris cer∣tum ••••••ere argumentum liceat, eos non esse Deos, qui huiusmodi patrassent s••••lera. A∣thanasius Contr Gent. ••••s. p 17, 18.26.
• h 1.160

  Exo 20.3, 4, 5 23. and all Exp••si••ors, and Commentators on it.
• i 1.161

  Haereticorum benedictiones, sunt maledictiones potius, quam benedictiones. C••ncil. Laodicenum. Can. 32.
• k 1.162

  De Idolo••a••ria. lib. cap. 18 to 24.
• l 1.163

  Isiodor Hisp••lensis De Summo bono. lib 3. cap. 13. Gregori. Mag. Epist. lib. 9. Epist•• 48. Gratian Distinctio. 86.
• m 1.164

  Idololatri•• perimpium & grauissimum delictum est. Ambr. Com. in Rom. 1. Tom. 3. pag. 117. E.
• n 1.165

  Matth. 12.36, 37. Ephes. 5 4.
• o 1.166

  Exod. 20.7. Leuit. 19.12. Deut. ••.12.
• p 1.167

  Deut. 32.21. 1 Kings 16.13. Psal. 31 6. Isay 41.29. Cap. 44 9. Ier••m. 8.19. Cap. 10.8.15. Cap. 14.22. Cap. 18.15.
• q 1.168

  Mat. 5.34, 35 Iames 5.12.
• r 1.169

  Exod 20 7. with all Ex∣positors on the third Com∣mandement.
• s 1.170

  I••rem. 5.7. Clem. Rom. Constit. Apost. lib. 5. cap. ••••.
• t 1.171

  See p. 79.80.
• u 1.172

  See Chrys. Hom. De Dauide & Saule. Hom. De Verbis Isay•••• Vidi dominum Sedentem Ho••. 38 in Matth. Salu••an li•• 6. De Gubernat Dei. See pag. 27. Accordingly.
• x 1.173

  Eph••s 4 29. Col 4.••.
• y 1.174

  Ephes. 2.12. Psal 10.4.
• z 1.175

  Plautus sumebatur in manus: si quando in memet ipsum reuer∣sus, Prophetas legere capissem, se••me horrebat incultus, &c Hierom Epist•• 22. cap. 13.
• a 1.176

  Nulli pecca∣tori deest impu∣dens praetextus. Chrysost Hom in Psal. 14. Tom. 1. Col. 1110. C.
• * 1.177

  Excus•• 1.
• * 1.178

  Answ. 1.
• b 1.179

  Athanasius Contr. Gen∣tiles. lib. pag. 23.24, 2••. Arnobius. lib. 3, 4. & 7. Contr. Gentes. Clemens Alex. Orat. Exhort. ad Gentes, & Strom. lib. 1. & 2. Tatianus Orat. Aduers. Grae••os. Aug. lib. 2. De ••iuit. Dei. cap. 4. to 13.25. to 29. Ludouicus Viues De Causis Corrupt. Artium. lib. 2. pag. 78. to 83. Agrippa D•• Vani••ate S••ient. cap. 4. Lactantius De Falsa Relig. cap. 11, 12.
• c 1.180

  See pag. 80.
• d 1.181

  Nos qui Christiani catholici esse dicimur, si simile aliquid barbarorum impuritatibus facimus, grauius erramus. Atrocius ex•••• sub sancti nominis professione peccamus. Salu. De Gub. Dei. lib. 4. pag. 12••.
• e 1.182

  Exod. 23.13.
• f 1.183

  Isay 44.9. to 21. Exod. 20.7.
• g 1.184

  Iosh. 23.7.
• h 1.185

  Deut. 12.3.
• i 1.186

  Nihil ad Deum perti∣nens leue est ducendum: quia quod vi∣detur exiguum esse culpa, grande hoc fa∣cit de••ixitatis iniuria. Salu. De Gub. Dei. lib. 6.
• k 1.187

  Nulla est neces••itas de∣linquendi qui∣••us vna est ne∣cessitas non de∣linquendi. Te••tul. De Corona Mili∣tis. cap. 11.
• l 1.188

  Prou. 10.23. Chap. 13.9.
• m 1.189

  Et hoc De∣um maxime irritat quando con••ultò, & praemeditatò, & dedita ope∣ra ab improbis mala fiun••. Chrys. Hom. in Psal. 108. Tom. 1. Col. 926. B.
• n 1.190

  Neque enim peccantes it a aduersatur Deu••, quam eos qui post peccata securi sunt. C••rysost. Hom. 6. in Matth. Tom. 2. Col. 51.8. Gra••ius est peccatum diligere quam perpetrare. Gregorie Magnus Mor. lib. 25. Cap. 16.
• o 1.191

  Prou. 10.23. Cap. 13.9. Stul••us per ri••um operatur scelus. Salu. De Gub. Dei. pag. 205.
• p 1.192

  Pro. 26.18, 19
• q 1.193

  Ephes. ••.6. 1 Cor. 6.9. Galat. 6.7.
• r 1.194

  Ludere in iis rebus in qui∣bus non ••st ••u∣dendum, in∣scitia e••t. Pachymerius. Histor. lib. 4.
• s 1.195

  See pag. 80.
• t 1.196

  His, atque huiusmodi fig∣mentis, & mendaciis dul∣cioribus cor∣rumpunt inge∣nia puerorum: & in eisdem fabulis ••nhae rentibus, adus∣que summa atatis robur a∣dol••scunt; & in eisdem opi∣nioni••us mise∣ri consene∣scunt: cum sit veritas ••buia, sed requiren∣tibus. Mi••ucius Felix. Oct••u. pag. 70.
• u 1.197

  Exod. 20.7. Leuit. 29.12. Deut. 5.11. See Ca••uin. Instit. lib 2. cap. 8. S••ct. 25.
• x 1.198

  Vanum enim dicitur quod non ha••et bonum finem: quod ad nihil est vtile. Chrys. Hom. 12. in Ephes. 4.
• y 1.199

  Auerte ocu••los a L••d••••um, & Theatro∣rum Specta∣culis, auerte ab omni secu∣lar••. Pompa: Vanita•• est illa quam cernis. Pantomimum aspicis, vani∣tas est. Lucta∣tores aspicis, vanitas est, &c Ambrose Enarrat in P••al. 118. Octon 5. T••m. 2. pag•• 430. F. G.
• z 1.200

  Basil De Legendis Li∣bris Genti∣lium. Oratio. Nazianz••n Ad Sel••u••hum. pag. 1••63. Isiodor Pelu∣siora Epist•• lib. 1. E••ist. 63.
• a 1.201

  Ezech. 18.19, 2••. Galat 6.5
• b 1.202

  Ioshua 2••.7. Exod. 23•• 13. Psalm. 16.4. I••rem 5.7. D••ut. 12.3.
• c 1.203

  Isay 3.8, 9.11, 14
• d 1.204

  1 Tim. 5.22. Reuel. 18.4. Non peccatum in a••iis sentiendo, sed ei con∣sentiendo peccamus. Prosper Aquit•• De vita Conte••pl lib. 3. ••ap. 2.
• e 1.205

  Rom. 2.6.8, 9.
• f 1.206

  Quid ergo ais, simulatio est illa, non cri••en? Et ••ropterea mille illi mor∣tibus digni sun••, quoniam quae f••gere c••nct••s prorsus imperant leges, ea i••i ••aud ve∣rentur imitari. Si eni•• Ad••lterium malum est, malum est sine dub••o & eius imi∣tatio. Chrysostom. Hom. 6. in Matth. Tom. 2. Col. 52. C.
• g 1.207

  Eccles. 12.14 2 Cor 5.10.
• h 1.208

  Qui gregem suum pascen∣dum vicario relinquit, in caelum i••••t for∣••asse per vica∣rium, in ge∣hennam per seipsum. See Aquisgran. Concil. Sub. Ludou. Pio. cap•• 9. to 37.
• i 1.209

  Prou. 10 23. Cap. 13.19. Iude 23. Rom. 1.29.32. Rom. 3.8.
• k 1.210

  Diabolicam hanc c••nfoues officinam. Hom. 6. in Mat. Tom. 2. Col. 52. B.
• l 1.211

  1 Thes. 5.22. Iude 23. Col 2.20 23. 2 Cor. 6.17.
• m 1.212

  Exod. 20.4•• Leuit. 26 1. Deut. 5.8. Psal. 97 7.
• n 1.213

  Exod 23.13 Sir Thomas Eliot o•• the Go∣vernor Book. 1. chap. 19. See here Act. 1.2.3. and page 77 accordingly.
• o 1.214

  Iosephus An∣tiqu. I••d••orum l. 15. c. 11. Philo I••d••eus de Decalogo l. pag. 1037. Tertullian De Idololatria lib. Augustin••, Calvin, Bishop Babington, B. Andrewes, M. Perkins, M. Dod•• Master Downham, M. El••••n, Doct. Williams. with all oth••r an∣ci••nt and mo∣derne Exposi∣tors, both Pro∣testants and Papists on the 2 Comman∣d••ment, and on Exod. 20. Levit. 26. and Deut. ••.
• p 1.215

  Miramini nolim vos, qua propter nunc Iupiter histriones curet. ne miremini, ipse hanc da••urus est Iupiter Comaediam. Quid admirati estis? quasi vero novom nunc proferatur Iovem facere histrioniam, &c. hanc fabulam, inquam, hic Iupiter hod••e ipse agit, & ego una cum ••o &c. Operae prae∣tium hic spectantibus Iovem & Mercurium face••e histrioniam. Plauti Amphitiuo, Pr••∣logus.
• q 1.216

  Nihil dandum Idolo, sic nihil sumendum ab Idolo Si in Idolio recumbere alienum est a ••ide, quid in Idolihabitu videri? Quae communio Christi & ••eliae? Ioan∣nes, Filioli, inquit, custodite vos ab Idolis: non iam ab Idolo atria quasi ab officio; sed ab Idoli••, id est, ab effigi•• eorum. Indignum enim est vt imago Dei viui, imago Idoli & mortui fiat. De Corona Militis lib. cap. 8.
• r 1.217

  In cap. 14. Isa••ae tom. 3. Operum p. 469.
• s 1.218

  Qui se daemone correptos esse simulant, & mo••um improhitate eorum figuram & ha∣bitum simulatè prae se ferunt, visum est, omni modò puniri, & eiusmodi afflictionibus laboribusque subiici cos opor••ere, quibus ii qui verè a d••mone correpti sunt. vt a daemo∣nis operatione liberentur, iure subiiciantur. Concilium Constantino p. 6. in Trullo Ca•• 60 S•••• ••aenon. 62. accordingly.
• t 1.219

  Exod. 20.4. Leuit. 26.1. Deut. 4.15.16, 17. c. 5.8. c. 16.22. Psal. 9••.7.
• v 1.220

  Gen. 1.26, 27. cap. 5. l. c. 9.6.
• x 1.221

  Ephes. 5.3.4. Col. 3.8.
• y 1.222

  See Cyprian. Epist. lib. ••. Epist. ••. Donato. August. de Ciu. Deil. 2•• cap. 4. to. 14. lib. 3. cap. 18•• l•• 4. c. 3.10•• 36.27.28.
• z 1.223

  Nih••l. turpe ac flagitiosum spectandum i••itandum∣que proponi∣tur, ubi veri Dei aut prae∣cepta insinuan∣tur, aut mira∣cula narran∣tur, aut bene∣ficia postulan∣tur, August. D•• Ciu. Dei lib. 2. cap 28.
• a 1.224

  Psal. 119.37.
• b 1.225

  Hilarie Am∣brose, Augu∣stine, Chry∣sostome, Bru∣no and others, in Psal 118. He. see p. 52.
• c 1.226

  Psal. 121.1. Psal. 123.1.2. Nihil aspectu gratum sit, nisi quod pi••, quod iuste fieri vide∣as: nihil auditu suaue, nisi quod alit animam, melioremque •••• reddit. La∣ctantlus De vero Caelii•• lib. 6. cap. 21.
• d 1.227

  See August. De ciu. Dei. lib. 2. cap. 4. to. 15. lib. 4. c. 26.27.28. and lib. 6. c. 5, 6, 7, 8, 9, and 10. accordingly.
• e 1.228

  Eccles 9.2. 1 Sam. 24.5. 1 Thess. 5.22. Iude 23. Quid inter haec christianus fidelis fa∣cit cui vitia non licet cogitare? Cyprian De spectac. lib.
• f 1.229

  Isay 33.15. Vanus enim sermo cito polluit mentem, & facilè agitur quod libenter auditur. Bernard. De I••t••riori Domo cap. 43.
• g 1.230

  Isay 3.9. Rom. 1.••2.
• h 1.231

  Quis talia fando Temperet a Lachrymis? Virgil AEneid. lib. ••. See Chrysost. Hom. 38. in Mat. Nazienzen ad Se∣••••ucum pag. 1063. accordingly.
• i 1.232

  Psal. 101.3.
• k 1.233

  Phil 3.17. Hebr. 6.12. cap 13.7.8.
• l 1.234

  Deinde qua∣le illud est, vt cum in platea nudam foemi∣nam nolis as∣picere, imò ne∣que domi qui∣dem, sed s•• id ••tiam fortè contingat in iniuriam tui factum putes∣cum verò as∣cendis The••∣trum vt vio∣les vtriusque sexus pudo∣rem, obtutus∣que proprios pariter incestes nihil ••••bi inho∣nestum credat accidere? Si enim nihil in tali re esse o∣pinaris obscae∣num, qua gra∣tia cum id ip∣sum in plate•• videas a ••xp∣to re••ilis incessu, & inverecundiam severius exagitas? nisi fortè credis candem rem non similiter esse turpem cum seperati simus, & quum congregati omnes vna sede∣mus. Chrysostom. Hom. ••. in Matth. tom. 2. ••ol. 52. c. D.
• m 1.235

  Si quid horum quibus Cir∣cus furit aliubi competit sanctis, etiam in Circo licebit. Si verò nusquam ideo nec in Circo. Nusquam & nunquam licet, quod semper & vbique non licet. Tertul. de spectac. l. c. 16.20, 21.
• n 1.236

  2 Pet. 2.7.8. See Beda and Oecumemus ibidem.
• o 1.237

  Instructuosum putamus gaudium simplex, ne•• delectat ridere sine crimine, Sal••ian de Gub. dei lib. 6. p•• 192.
• p 1.238

  Quam tu ergo satisfactionem parabis responde quaeso, qui ea quae nominari fa•• non e••t summo studio spectas: quae etiam memorare ••urpe est, ea cunctis honestis artibus sanctisque praeponis? Chrysost•• Hom. 7. in Mat. tom. 2. Col. 61. B.
• q 1.239

  Converte hinc vultus ad divers spectaculi non minus paen••tenda contagia: in theatris quoqu•• conspicies, quod & dolori tibi sit & pudori, Aspicias ab impudicis geri, quod nec aspi∣cere possit fronspudica: videas, quod crimen sit & videre, &c. Cyprian. Epist. lib. 2. Ep. 2. Donat••.
• r 1.240

  Qui•• ••nim integro ve••ecundiae statu dicere que at illas rerum turpium imi∣tationes, illas uocum & verborum obscaenitates, illas motuum turpitudines, ••llas gestuum ••••ditates? quae quanti ••int criminis hinc intelligi potest, quod & relationem sui inter∣dicunt; Saluian de Guber. Dei. lib. 6. p. 18••.
• s 1.241

  Quamvis animus memi∣nisse horret; luctuque refu∣git. Virgil. AEneid. lib. 2.
• t 1.242

  See Minucius Felix octavi∣tis: Arnobius adu: Gentes: lib. 7. Lactan∣tius de vero cultu cap. 20. Cyprian. Epist. lib. 2. Epist. 2. & August. De Civit. Dei l 2. c. 4.6, 8, 9, 27. lib. 4. c. 1. 26, 27, 28 lib. ••. c. 6, 7. & Sal∣vian de Gub. Dei lib. 6. ac∣cordingly.
• u 1.243

  August. de Civ. Dei. lib. 2. c. 13, 14, 29. Chrysost. hom. 7. & 38. in Matth. Cy∣prian Epist. lib. 1. Epist. 10 Tatianus O∣ratio advers. Graecos Na∣zianzen. ad Seleucum, p. 1063. Agrippa De Vanitate scientiarum, cap. 20.63, 64. and the third Blast of retrait from Playes and Theaters, p. 92. and 102 to 117. prove and stile them such.
• x 1.244

  Nihil potest confing•• vitiorum quod non in Thea•••••••• repertatur. August. De Civit. Dei•• lib. 4. c. 27.
• y 1.245

  For which you may read••, Clemens Alexandr•• Oratio Adhort ad Gentes, Tertullian. Apolog. advers. Gentes, ••a••••anus Oratio adver••. Gr••e∣cos. Minucius Felix Octavius, Arnobius advers. G••ntes lib. 7. Cyprian Epise•• lib. 2. Epist. 2. Lactantius De falsa religione, lib. 1. cap. 9. to•• 22. De vero cul••u. P. 6. c•• 2•••• A∣thana••us Contr. Gentes lib. Augustine l••b. 1 2, 3, 4, 5, and 6, De Civi. Dei. Na••ales ••omes, Diodorus Siculus, Livie, Ouid, He••iod, Homer, Macrobi•••••• Pl••tarch, Alexander ab Alexandro, Varro and other••
• z 1.246

  Talia sunt quae in Theatris frunt, vt ea non s••∣lum dicere, sed etiam recordari aliquis sin•• pollutione non possit. Quae quidem omnia tam flagitiosa sunt, vt etiam expli••are ea atque elo qui quis••iam sal••o pud••re non valeat. Saluian, de Gub•• Deil•• 6. p. 185.186. Seo •• before.
• a 1.247

  See D. Hack∣wel•• Apology, lib. 4. c. 12. sect. 1.2.
• b 1.248

  Cothurnus est tragicus priscafacinora carmine recen∣sere, de parra∣cidis & ince∣stis horror an∣tiquus, expressa ad imaginem veritatis actio∣ne replicatur, ne soeculis transeuntibus exolescat quod aliquando factum est. Nunquam aeui senio delicta moriuntur; nunquam cri∣men tempo: i∣bus obruitur, nunquam see∣lus oblivione sepelitur, ex∣e•• pla fiunt quae iam esse facinora desti∣terunt. Quae ••tiam aetas ab∣sconderat, sub o••ulorum me∣moriam redu∣cuntur. Non est libidini sa∣tis malissuis vti presenti∣bus, nisi suum de s••••ctaculis faciat, in quo etiam a••tas superior e••rav••ra••. Cyprian. Epist. l. 2. Epist. 2. l. De spectac. lib.
• c 1.249

  Pereant ista vnd•• vitiorum memoria menti renovatur. Tatianu•• Oratio advers. Graecos Bibl. Pastrum t••m .2. p. 182. D.
• d 1.250

  Erubescunt videri et••am qui pudorem vendiderunt. At istud publicum nostrum omnibus videntibus ge∣ritur, &c. Cyprian. De spectaculis lib. See Chrysostome, Homil. 6, 7, and 38. in Matth.
• e 1.251

  Iob 42.2. 1 Iohn 3.20. Psal. 139.1.2.
• f 1.252

  Psal. 139.3. to .14. Prov. 15.3. Ier. 16.17. c. 32••19. Prov. 5.21. Iob 34.21. c. 31.4. Heb. 4.13.
• g 1.253

  Rom. 12.1.2. 1 Cor. 6.19.20.
• h 1.254

  Hab. 1.13. Nos quomodo haec facimus qui odisse Deum nostrum haec certi s••∣mus? Salviax. De Guber. Dei. l. 6. p. ••88.
• k 1.255

  Numbers 33 52.
• l 1.256

  Clemens A∣lexandr. Ora∣tio Adhort. ad Gentes Fol. 8. f. & 9. A Gregory Nyssen. vitae Moseos Enar∣ratio, p. 503.
• m 1.257

  In Concil. Constanti∣nop. 6. in Trullo. Can. 100. Synod us Augustensis. A••no 1548. cap. 28.
• n 1.258

  ••he third part of the Homilie a∣gainst the pe∣rill of Idola∣try, B. Babing∣ton, B. An∣drewes, M. Dod, M. El∣ton, Master Downham, and sundry others on the se••enth Com∣mandement.
• o 1.259

  Saint Cy∣prian, De spe∣ctaculis lib. and Lactan∣tius De v••ro. cultu cap. 20. call theatricall representations. Simulachra libidinis: Salvian de Guber. Dei lib. 6. pag. 187. stiles them, Imagines fornicationum, & Plu∣tarch de gloria Athoniensium. lib. writes; that poesis est pict••ra l••quens.
• p 1.260

  1 Thess. 5.22.
• q 1.261

  Ezech. 36.31. Iob 42.6. Psal. 119.104.
• r 1.262

  Levit. 18.30. Deutr. 12.31. cap. 7.16.25, 26. Chrysost. Hom. 6. and 7. in Matth. Cyprian de spectac. lib. M. Perkins Cases of Conscience lib. 3. cap. 4. sect. 4. accordingly. See Here: Scene 1.
• t 1.263

  Non pulchrum est dicere ea quae factu turpia sunt. Sophocles Oedipus, Tyr. Num. 1400. Isocrates Oratio Demonicum.
• v 1.264

  Tertullian de spectaculis, cap. 17.18.
• x 1.265

  Malignispi∣ritus, quos isti Deos putant, etiam flagitia quae non ad∣mis•• runt de se dici volunt, vt humanas mentes his o∣pinionibus u••lut retibus induant, & ad praedestina tum suppli∣cium securn trahant. Maec de numinibus fingi libenter accipiunt fal∣lacissimi spiri∣tus, vt ad scele∣stia & turpìa perpetranda, velut ab ipso coelo traduci in terra, satis idonea videa∣tur autoritas Quantum moliantur malignispiritus exemplo su••, velut divinam autoritatem praebere sceleribus? hac astutia etiam ludos scenicos sibi dicari sacrari que iusserunt, vbi deorum tāta flagitia theatricis cāticis at{que} fabularū actionibus celebrata sunt, vt quisquis eos talia fecisse crederet, & quisquis non crederet, sed tamen illos libentissime sibi talia velle ex∣hiberi cerneret, securus imitaretur. August. De C••v. Dei. lib. 2. cap. 10. & 25. lib. 4. ca. 1. vid. 2••. Hoec omnia in hoc prodita vt vitiis hominum quaedam autoritas parare∣tur. Isti enim spiritus post quam simplicitatem substantiae suae onusti immersi vitiis perdiderunt, ad solatium calamitatis suae non definunt perditi ••am, perdere, & depravati er••orem pravitatis pravis religionibus a Deo segregare. Minu••ius Felix. Octa vius pag. 70. & 85. See Iulius Firmic••s de errore profanarum Religionum cap. 13. accordingly.
• y 1.266

  Hinc iam profecto hominibus mali multum adiectum est. Cum enim cernerent his Deos suos oblectari, continuo & ipsi sese ad imitandum ••os contulerunt, virtutis s•••• in∣teresse arbitrantes, praestantiores•• vt ipsi putabant, imitari. Vnde homicidiis ac parricidiis omnibusque laseiviis dedere manus. Nam omnis fere civitas omnibus nequitiae sordibus plena est, dum student deorum suorum moribus similes fieri. Neque inter Idolorum cultores frugi aliqu••sac pudicus est. Isque solum laudatur, quiomnes impudicitiae suae testes habet. A love quidem stuprationes puero rum at que adulteria: à Venere autem fornicationem; a Rea impudicitiam, a Marte caedes, aliaque ab alijs didicerunt, quae pudicis omnibus in exceratione sunt. Athanasius Contra Gentiles lib. 1. pag. 36.37. See Cyprian. Epist. l. 2. Epist. 2. Donato. Iulius Fi••micus de Error•• profanarum Religionum, cap. 13. and Augustine De Ciu. Dei. lib. 2. cap. 7.9.10•• 25. accor∣dingly.
• z 1.267

  Zech. 13.2. Hosea 2.17.
• a 1.268

  1 Thes. 5.22
• b 1.269

  Non ad pl••∣cendum homi∣nibus, sed ser∣viendum dae∣monibus adhi∣betur. August. Ep. 73. Possi∣donio•• Cyprian de spectaculis, and Chrysost. homil. 6.7.38. in Matth. &c.
• c 1.270

  See Tert. de spectac. c. 26.
• d 1.271

  See the Au∣thors quoted from p. 9. to 16. p. 43.49.50.51. & Ci∣cero de A••u∣spicum Re∣sponsis Ora∣tio. Apul••ius De Mundo. l. p. 24. Peter Martyr Loco∣rum Com. classi•• 2. c. 12. sect. 15.19. Danaeus Ethi∣cae Christianae l. 2. c. 8. p. 107. M. Gatiker of the lawfull vse of Lots, p. 216. accor∣dingly.
• e 1.272

  Ephe. 5.3.4.
• f 1.273

  Patrocinia turpitudini suae fingunt vt etiam honestè peccare vide∣antur Lactan∣ctiu•• De Falsa sapientia. l. 3. c. 15.
• * 1.274

  Teneros animos aliena approbria saep•• Abster∣rent vitijs. Hora••e sermonum. ••. 1. Satyr. 4. p. 177.
• g 1.275

  See p. 62. to 78. Iam non existime∣tur poema nisi de vitijs canat•• Ita in poesin tanquamin sentinam quā∣dam vitia om∣nia confluxe∣runt ac recep∣ta sunt. Lodo∣vicu•• Vives, De causis cor∣rupt. Artiu•••• lib. 2. p. 81.
• h 1.276

  Ad deteriot•• faciles sumus, quia nec dux potest, n••c co∣mes deesse: e•• res etiam ipsa sine duc••, sine comite proce∣dit. Non pro∣num tantum iter est ad vi∣tia sed etiam pra••ceps, Sene∣ca Epist. 97.
• i 1.277

  Nihil ae qu•• vt vitium cor∣rumpie, Chry∣sost. Hom. in Psal. 9. tom. 1. Col. 665.
• k 1.278

  Eccles. 10.1.
• l 1.279

  Quicquid facit seminarium voluptatis, venenum puta. Hieron. Ep. 10. c. 4.
• m 1.280

  Absit vt sit in aliquo vera virtus, nisi fuerit iustus. Absit autem vt sit iustus verè nisi vivat ex fide: iustus enim ex fide vivir. Quis porro eorum qui se Christianos haberi volunt, nisi soli Pelagiani, aut in ipsis tu fortè solus, iustum dixerit infidelem, iu••tum dixerit impium, iustum dixerit diabolo mancipatum? sit licet ille Fabritius, sit licet Fabius, sit licet Scipio, sit licet Regulus. Porrò si veram iustitiam non habent impii, profectò nec alias virtutes comites eius, &c. Aug••stine Contr. Iulianum Pelag. l. 4. cap. 3. tom. 7. pars 2. p. 398. vid. ibidem.
• n 1.281

  Manifestissim•• patet, in impiorum animis nullam habitare virtutem, sed omnia opera eorum immunda esse atque polluta, habentia sapi••ntiam non spiritualem, sed animalem, non coelestem sed ter••••••am, non Christianam sed diabolicam, non a patre luminum, sed a principe tenebrarum, dum p••r ea ipsa quae non haberent nisi dante Deo, subduntur ei qui primus recessit a Deo. Prosp••r, Contr•• Collatorem. ••ib. c. 28.
• * 1.282

  Verae virtu∣tes nisi in jis quibus vera inest pietas esse non pos∣sunt. August. De Ci••. Dei. l. 19. ••. 4.
• p 1.283

  Virtus est vi∣tium fugere. Horace. Epist. lib. 1. Epist. 1. p. 236. Virtus malam vitam non admittit. Seneca de vita bea••a. c 7.

  Quisquis vir∣tute aliqua p••••lere credi∣tur, tunc vera∣citer pollet, cum vi•• jis ex aliqua parte non subiacet. Greg•• Mag. Moral l. 22. cap. 1.
• p 1.284

  Deformes multa bona vno vitio, & ••o t•• meritorū gra∣tiam vna ••ul∣pa, quā causa culpae est cor∣rumpas. Livius Rom histor. l. 30. sect. 14.
• r 1.285

  Virtutes, sine fide, folia sunt: Videntur virere, s••d prodesse non possunt. Agitantur vento, quia non habent fundamentum. Ambrose Enarrat. in Psalm. 1. Tom. 2. p. ••14. G.
• s 1.286

  Vmbrae & imagines virtutū. Lactantius De falsa Religione c. 20.
• t 1.287

  Peccata, & splendida peccata Aug. Contr. ••ulianum lib. ••. cap 3. & Ennar. in Psalm. ••1. Pros••er. sentent. ex Augu∣stin•• lib. sent. 106.
• v 1.288

  Vossij Disputatio 35. De virtutibus Gentilium. D. Prideaux Lectura 8. De salute Ethnicorum.
• x 1.289

  Qui vmbras atque imagines virtutum conse∣ctantur, ea ipsa quae vera sunt tenere non possunt. Lactant. De fa••sa Religione. ••ap. 20.
• y 1.290

  Plus debet Christi discipulus praestare quam mundi Philos••phus. Hierom. Epist. 26. cap. 4••
• z 1.291

  Luke 1.79.
• a 1.292

  Iohn 14.6.
• b 1.293

  Iohn 13.15. 1 Pet. 2.21.
• c 1.294

  Matth. 19.21.28. Ephes. 5.1. 1 Pet. 2.21. 1 Ioh. 2.6. Etenim prote∣rea Christia∣nus es, ideò hoc nomen accepi∣sti, vt Chri∣stum imiteris, ejusquelegibus operum exhi∣bitione pareas. Chrysost. Adi••••: Iud••os Oratio. 5. tom. 5. Col. 957. D. A Christo dicti estis Christia∣ni. N••n•••• ••a via q••a Chri∣stus ambula∣vit & vos de∣betis ambula∣re? Nonne si∣cut cove••satur est, & vos vi∣catiis eius de∣betis conver∣sa••i? ••ta planò, nisi fortè do∣ctiores eo fue∣ritis, vel san∣ctiores. Bern. ad pastores ser∣mo. Co. 1732. G
• d 1.295

  Phil. 3.17. 2 Thess. 3.7.9 1 Cor. 4.16. and 11.1. Heb. 6.12.
• e 1.296

  Mat. 5.20. See Opus impe••fectum in Mat. hom. 11.
• f 1.297

  Nec vera virtus, quum semel ex∣cidit, curat reponi det••rioribus. Hor. Carm. l. 3. Ode. 5. p. 76.
• g 1.298

  Isa. 40.31. c. 33.16. Col. 3.1.2. Phil. 3.20.
• * 1.299

  Isa. 1.22.
• h 1.300

  Ephes. 2.1.2.3.13. c. 4.17.18.19. 1 Pet. 4.3.4.
• i 1.301

  See August. contr. iulianum. Pelag. l. 4. c. 3. Prosper•• contr. Collatorem. c. 28. Lactantius d•• Falsa Relig. c•• 20.
• k 1.302

  Psa••. 19.7. Psal. 119.9. 2 Tim. 3.16.17.
• l 1.303

  See Nazian∣zen ad Selu∣chum de Re∣cta Educat. page 1063.1064. Chry∣sost•• hom. 38. in Mat. Gos∣son his Playes confuted. Action. 1.2. The third blast of Retrait from Playes and Theaters, p. 110. to 117. accordingly.
• m 1.304

  Act. 4. Scene 1.2.
• n 1.305

  See Cyprian and Tertulli∣an, De specta••. lib. Lactantius de vero cultu. c. 20. Chrys. hom. 6:7. and 38. in Matth. Salvian de Gubernatione Dei. Mr. Gos∣son, Master North-brook, M. Stubs, D. Reinolds in ••n their Trea∣••ises against Playes. The third blast of Retrait from Playes, with sundry other Au∣thors quoted, Act. 6. throughout.
• o 1.306

  Diogenes mu••icos in iusvocabat, quod cum lyrae chordas congruè, aptarent, animi mores inconcinnos haberent. Diog. Laertius lib. 6. p. 330. I may aptly accomodate it to Players.
• p 1.307

  Proclivis est malorum aemulatio, & quorum virtutes assequi nequeas, cito imitaris vitia. Hierom. Epist. 7. c. 3.
• q 1.308

  Foris po∣pu••us celeberimo strepitu impietas impura circumsonat, & intus paucis castitas simula∣ta vix sonat, praebentur propatula pudendis, & secreta laudandis. Decus late••, & dede∣cus patet: quod malum geritur, omnes convocat spectatores: quod bonum dicitur, vi•• aliquos invenit auditores; tanquam honesta erube••cenda sint, & inhonesta glori∣••nda. August. De Civit. De•••• lib. 2•• cap. 26.
• * 1.309

  Non necesse habes aurum in luto quae∣rere. Hierom. Epist. 10. c. ••.
• s 1.310

  Quis in caeno fontem requi∣rat? Quis è turbida aqua potum petat? Itaque vbi in∣temp••rantia est, vbi luxu∣ria, vbi vitio∣rum ••olluvies, quis inde sibi hauriendum existimet? Ambros. De Of∣ficijs lib. 2. cap. 12.
• v 1.311

  Delubrum turpi ac flagi∣tioso Veneris Daemoni de∣dicatum: Era•• tanquam schola quae∣dam nequitiae ii•• qui erant libidini dediti•• qui que nimia licentia corpu•• labefactaue∣rant suum, corruperant que: scelerati praeterea & nefarij muli••rum c••ngressus, clandestinae falsorum connubiorum corruptelae infanda acturpia facinora in co delubro vtpote in loco impu∣ro & faedo admissa ••rant. Eusebius de vita Constantini. lib. 3. cap. 53.
• x 1.312

  See here. pag. 69.
• y 1.313

  Specta••ula Diaboli retia. Chrysost. hom. 7. in Matth. Tom. 2. Collum. 59. C.
• z 1.314

  Mentes ho∣minum Deus omnipotens ad virtutes prouehit. Gregor. Mag. Moralium. 29. c. 23. In∣cassum pro∣inde quis la∣borat in ac∣quisitione virtutum si aliunde eas sperandas pu∣tat quàm a Domino vir∣tutum: cuius doctrina semi∣narium prudentiae; cuius miseri∣cordia opus iustitiae; cu∣ius vita specu∣lum temperan∣tiae; cuius mors insigne est fortitudi∣nis. Bernard super Cantica: Sermo. 22. fol. 130. L.
• a 1.315

  Cyprian & Tertullian de spectac. lib. August. de Ciuit. Dei l. 2. c. 4. to. 29. l. 6. c. 6.7. Chrysost. hom. 6. and 7. in Matth. Salvian. De Gubernat. Dei lib. 6. and Act. 1.2, 3. accordingly.
• b 1.316

  E coelo descendit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Iuv. Sat. 11.
• c 1.317

  See Plutar Moral. to. 2. An virtus doceri possit? Virtu•• doceri non potest, neque hominibus per homines parari. Platonis Protagaras. p. 431.
• d 1.318

  1 Thess. 4.9. Ier. 31.34. Iohn 5.45. 1 Pet. 2.9. 2 Pet. 1 3. See z before.
• e 1.319

  Gal. 5.22.22. 2 Tim. 3.16, 17.
• f 1.320

  Sacrilegij enim vel maximi instar est, humi quaerere, quod in sublimi debeas invenire. Mi••u••ius Felix. Octauius page 46.
• g 1.321

  Sir Thomas Eliots Booke of the Governor. cap. 13. and Haywoods Apologie for Actors, accordingly.
• h 1.322

  Psal. 51.10. Psal. 119.37. 2 Tim. 2.25. Converti ad Deum sine ipso non possumus. Est enim paenitentia vnum de perfectis d••nis descendentibus a Patre luminum. Greg. Mag. in Psal. 7. poenitentiales. Fol. 364. Ambrose in Psal. 118. Octon. 5. ver 37.
• i 1.323

  Viti∣orum semina sunt, scelerum pabula, mortis iter. Iohannis. Salisburiensis de Nugis Curia∣lium pr••••mio Agrippa de vanitate Scientiarum. c. 63.64.
• k 1.324

  Nunquam virtus quam∣vis obscura latet, sed mit∣tit signa. Quis∣quis dignus fuerit vestigiis illam colliget: Seneca de tranquil. Ani∣mi. cap. 3.
• l 1.325

  See pag. 68, 69, 70.
• m 1.326

  Cyprian. and Tertulli∣an de spectac. lib. Clemens Alexandr. Pae•• dag. lib. 3. c. 11 Lactant. de vero cultu. c. 20. et Divina∣rum Instit. E∣pit. c. 6. Chry∣sost. Hom. 6.7. et 38. in Matth. Nazi∣anzen. Oratio 48. et de Recta Educat. ad Selucum. p. 1063. August. de Ciu. Dei lib. 2. c. 4. to. 17. Salvian de Guber. Dei. lib. 6 See Act. 6. throughout accordingly.
• n 1.327

  Sub specie iu∣cunditatis venenum in••undunt. Bernard de Ordine vitae. Col. 1118. A.
• o 1.328

  Quid illi qui vel suos vel alienos amores sunt prosecuti? quanta peste pueritiae atque adolescentiae animos consauciarunt? Quid enim aliud sunt cordi adolescentis amatoriae narratio∣nes, quàm flamma stupis proxima? ipsae perse attrahunt et incendunt; de quibus Me∣nander sentit, cuius versiculum Paulus Apostolus ore suo consecravit. Corrumpunt mores probos collocutiones improbae. Atqui omnia de libidine, de sauitie, de ininani gloria, de fraudibus non dicta sunt ruditer, atque impolitè, sed exculta, exornata, vt eti∣am absque omni rei ipsius oblectamento verba ipsa per se arriderent, atque adblandi∣rentur Quid verò in illis rebus, quas vltro malitia nostra expetit? quas audire, quas videre gestit; quas omnibus sensibus vsurpare, ad quas toto impetu fertur? Res sine verbis invitassent: verba sine rebus ad se pellexissent: dulci veneno, dulce additum est condimentum; vnde teneris animos et iniquiduis flexibiles rebus pessimis inficerunt. Ludou. viues. De causis corrupt Artium lib. ••. p 80.81. See Seneca. Epist. 6. Isiodor. hisp. E∣tymol, l. 18. •• c. 27. accordingly.
• p 1.329

  Nequitia facilè imitatores invenit. Philo Iudaeus de special. Legibus p. ••053. Non egemus praeceptoribus, minis dociles mulorum sum∣mus. Petrarcha. de Remed. vtriusque Fortunae l. 1. Dialog. 68.
• q 1.330

  See Act. 6. Scene 1. to. 8. & Act. 7. throughout
• r 1.331

  Diabolum nimis astutum fecit tam na∣tura subtilis quàm longa exercitatio malitiae eius. Bernard ••n Quadragess. serm. Coll. 114 115. G. & Col. 379 D.
• s 1.332

  See Act. 1.2.
• t 1.333

  See Act. 6. throughout.
• v 1.334

  Illivitium vitio, pecca∣tum peccato medicantur: nos amore vir∣tutum vitia sup••ramus. Hieron. Epist. 14. Cauen∣dum est, ne malum malo cures Pachy∣mer••s histor. lib. 4.
• x 1.335

  Absurdum est putare eum qui ab aliqui∣bus e•• bono malus fuerit factus, eun∣dem abillis iterum ex ma∣lo bonum fieri posse. Dionys. Hallicar. An∣tiq. Rom. l. 11. sect. 2. p. 1026.
• y 1.336

  Semina paenè omnium scelerum a diis suis peccan∣tium turba collegit. Et vt perditus animus possit aliquid impunè committere ex prae∣cedentibus facinorum exemplis maiore se autoritate defendit, hominibus peccare cupien∣tibus facinorum via de Deorum monstratur exemplis. Iulius ••irmicu••. De Origine pro∣••anarum Religionum, c. 13. vid. Ibidem.
• z 1.337

  Solinus Po∣lyhistor. c. 54. Lucian de Morte Pere∣grini. Gellius Noctium A••∣tic. l. 2. c. 6. Clemens A∣lexand. Oratio Exhortat. ad Gentes ••ol. 7. Hierom adver. Heluidiū c. 8•• Strabo Geogr. l. 14. Munster Cosmogr. l. 5. cap. 5. Alexan∣der ab Alex∣andro Genia∣lium Dierum l. 3. c. 20. Pur∣chas Pilgri∣mage Booke. 3. cha. 17. ac∣cordingly.
• a 1.338

  Iuvenal. Sa∣tyr. 1. Salust de Bello Iu∣gurthino p. 7.
• b 1.339

  Libertas. scelerum est quae regna invisa tu••tur Sublatusque modus gladijs Lucan. l. 8. p. 141.
• c 1.340

  Quod later igno••um est igno••i nulla cupido. Ovid. de Arte Amandi l. 3. p. 202.
• d 1.341

  Iners malorum remedium ignorantia est. Seneca Oedipu••. Actus ••. fol. 104.
• e 1.342

  Plato Legum Dialogus 9. Seneca de Clementia l••b. 1. cap. 23.
• f 1.343

  Multò minus audebant liberi ne••a•• vltimum admittere, quandiu sine lege crimen fuit•• Summa enim prudentia altissimi viri, & rerum naturae pe••itissimi, ma∣luerunt velut incredibile sc••lus, & vltra audaciam positum, praeterire, quàm dum vindi∣cant, o••tendere posse fieri. Itaque parricidae cum lege caeperunt, illis facinus paena mon∣stravit. Seneca Ibidem.
• g 1.344

  Satius erat ista in oblivionem ire, quam ne quis postea potens disceret. Seneca De Brevit. vitae cap. 13. Iucundius interdum quaedam nesciri possunt, quàm sciri. P••t••an•• Diatrib•• p. ••10. Intervirtutes habebitural qua nescire. Quintil. ••••stit. Oratoria. l. 1. c. 13. p. 65.
• * 1.345

  See Cyprian. Epist. l. 2. Epist. 2. Donato.
• * 1.346

  See Act. 6. S••ene. 5 ac∣cordingly.
• k 1.347

  See Act. 4. Scene. 1.2. accordingly.
• l 1.348

  Deutr. 12.30. Psal. 16.4. Ephes. 5.3. Sir Thomas Eliot, in his Governor. Booke 1. c. 19. D. Reinolds Overthrow of Stageplayes. p. 138. The third Blast of Retrait from Playes and Theaters.
• m 1.349

  Poeta cum primum ad scribendum appulit ani∣mum, Id sibi negoti credi∣dit solum dari, populo vt pla∣cerent quas fe∣cisse•• fabulas. Terentij An∣dria, Prologus. Argument 8.
• n 1.350

  Omne genus ••endacij sum∣mo operefuge; Nec casu, nec studio loqua∣ris falsum; quia os quod mentitur oc∣cidit animam. Bernard. de In∣teriori Dom•• cap. 43.
• o 1.351

  Fabulae. Mendacia: fabulosissima quae que in lu∣dos & actus redigerūt, &c. August. De Ciu. Dei. l. 1.3, 4. and 6. Clemens A∣lexand. Oratio Exhort. ad gentes fol. 8. Arnobius lib. 3 4. & 7. advers. Gentes: Iuli••s Fir••icus De Errore profa∣narum Religi∣onum. lib. with all the Fathers and Authors quo∣ted in pag. 76.
• p 1.352

  Isocrates O∣ratio ad Ni∣coclem. p. 46.47. Plutarchi Solon, and De Audiendis po••tis lib. Diogenes Laertius lib. 1. Solon. Dionysius. Halicar. Antiq. Rom. l. 2. sect. ••. Macrobius De Somno Scipionis lib. 1. cap. 2. p. 20. Horace de Arte Poetica. lib.
• q 1.353

  Fabulae, Figmenta, &c. Terentius. in Andriae, Enuchi, Adelphi, & Hecyrae Prelogo. Plautus, in Amphitru: & Captiuei Prologo. Euripides, in Hecubae, Orestis, Phaenissae, Argumento. Sophoclis Aiax flagellatus, Hecuba, &c. Argumentum. Horace de Art•• Poetica. pag. 307.308. accordingly.
• r 1.354

  Rom. 3.4. Iohn 1 14. cap. 3.33. cap. 14.1.
• s 1.355

  Iohn 8.44. Acts 5.3.
• t 1.356

  Iohn 15.26. cap. 16.13.
• v 1.357

  Iohn 17.17. 2 Cor. 6.7. Coloss. 1.5. Ephes. 1.13. 2 Tim. 2.15.
• x 1.358

  Levit. 19.11. Ephes. 4.25. Zech. 8.16. Zeph. 3.13.
• y 1.359

  1 Tim. 4.7. 2 Tim. 2 16. Titus 3.9.
• x 1.360

  Psal. 31.6. Ephes. 4.25.
• a 1.361

  Reu. 21.8. cap. 22.15: Ier. 9.3.5.
• b 1.362

  Augustine De Mendacio ad Consen••ium: Quaestiones sup••r Leviticum l. ••. Quaest. 68. & Epistola 19. Ambrose sermo. 44. Basili∣us Regulae contract. Reg. 76•• Hieron. Theodoret, Chrysostome, Remigius, Primasius, Theophylact, Haymo•• Beda, and Anselmus in Ephes. 4.25. Bernard. De Interiori Domo cap. 43. & de gratia & libero Arbitr. col. 9.16.
• c 1.363

  Fabulae qua••um nomen indicat falsi professionem; aut tantum conciliandae auribus voluptatis auditum mulcent velut Co∣maediae; hoc totum fabularum genus quod solum aurium delicias pr••fitetur, esacrario suo in nutricum cunas sapientiae tractatus elimi••at. Ma••robius De somno Scip. l. 2. c. 2. See Plutarchi Solon•• accordingly. Per se mendaciū malum est, & vituperandū. A••ist. Ethic. l. ••. cap. 7. Plato ••egum. Dialo. ••. Mentire servile est, dignum{que} apud omnes hominesodio, ac ne mediocribus quidem seruis ignoscendum. Plutar. De L••be••orum Ed••catione lib.
• d 1.364

  Mendacium non possumus dicere tunc tantum modo ess••, quando proximus lae∣ditur: cum enim falsum ab sciente dici∣tur, proculdu∣bio mendaci∣um est, siue illo quisquam, siue nemo laedatur. August. Quaest super Leuit. l. 3. quaest. 68. Tom. 4. par••. 1. p. 296.
• e 1.365

  Cavete fratres mendacium, quia omnes qui amant menda∣cium filij sunt Diaboli; qui non solum mendax est, sed etiam & Pater & inventor ipsi∣us mendacij: Ambros sermo. 44.
• f 1.366

  Quae autem Poetae de Dijs scripserunt, meras in∣signesque nugas continentia; verbi gratia, fabulas inhonestas ac faedas, malorum genio∣rum doctrinas, fabulas inquam, tum risu, tum lacrymis dignas: haec omnia tan quam la••queos & decipulas aversare. Nazienzen. ad Se••e••cum. p. 1063.
• g 1.367

  Deutr. 28.58. Psal. 89.7. Psal. 96.7.9. Apud enim homines offi∣ciosis religio∣nibus deditos, non ipsi Dij tantum verum etiam nomina debent esse Deorum vene∣randa: quan∣tumque est in ipsis qui cen∣sentur his no∣minibus, tan∣tum esse par est in eorum appellationi∣bus dignitatis. Arno••ius ad∣vers Gentes. l. 5. p. 184.
• h 1.368

  Ier. 34.16. Isay 48.11.
• i 1.369

  O impietas •• scenam coelum fecistis, & Deus vobis factus est actus: & quod sanctum est Daemonorum personis in Comaedia ludificati estis: verum Dei cultum ac religionem Daemonum superstitione li∣bidino••è & obscaenè inquinantes. Orati•• Adhor••, ad Gent••s fol. 8 E••
• k 1.370

  Surius Con∣cil. Tom. 1. p. 504. and Binius Tom. 1 pars 1. p. 575, 579.
• l 1.371

  Blasphemi.
• m 1.372

  Quàlis ha••e religio, aut quanta maje∣stas putanda e••t, quae ado∣ratur in tem∣plis, illuditur in theatris? Et qui haec fe∣cerin••, non poenas violati numinis pen∣dunt, sed ho∣nora••ietiam laudatione discedunt. Lactantius D•• Iustitia. lib. c. 21. Nec alij Dij rideantur in theatris, quam qui ado∣rantur in tem∣plis: nec alijs ludos exhib••a∣tis, quam qui∣bus victimas immolatis. August. De Civ. Dei li. 6. c. 6. See lib 2. c. 3. to. 20. Iulius Firmicus De Errore profanarum Religio∣••um. Tertullian•• and Cyprian De spectaculis. Clemens Alexandr. Orat. Adhort. ad Gentes. Arnobius Advers. Gentes lib. 3.4.7. Nazienzen ad Selucum. pag. 1063: Minucius Felix Octavius. Salvian De Guber. Dei l. 6. Plauti Amphitruo. Prologus. 1. See Scene 3. accord••ngly.
• n 1.373

  See Scene 6. accordingly.
• o 1.374

  3 Iacobi cap. 21.
• p 1.375

  Nec quisquam fuerat qui in ea sc••lera animadve••tebat, propterea quod ex viris grauibus & honestis nemo illuc aud••bat accedere. Eusebius de vita Constantins, libr. 3. cap. 53.
• q 1.376

  Cùm enim probrum iaci∣tur in princi∣pem patriae bonum atque vtilem, nonne tantò est in∣dig••ius, quan∣tò a veritate remotius, & a vita illius alie∣••us? Quae igitur suppli∣cia sufficiunt, cúm Deo fit ista tam nefa∣ria, tam insig∣nis iniui••a? August. de Ci••. Dei. l. 2. c. 9.
• r 1.377

  Corn. Taci∣tus Annal. l. 15 sect. 3.
• s 1.378

  Psal. 50.16, 17.
• t 1.379

  M. Perkins Cases of Con∣science, lib. 3. cap. 4. sect. 4.
• v 1.380

  M. North∣brooke Trea∣tise against vaine playes and enterludes p. 32. M. Stubs his Anatomy of Abuses, p. 102. The 3. Bla••t of Re∣trait frō playes and theaters, p. 79.80.103 104. The Pre∣face to the Practise of Piety, accor∣dingly.
• x 1.381

  34. & 34. H. 8. c. 1.
• y 1.382

  Aristeas, historia, 70. sacrae scripturae inte••pretum Bibl. Patrum. Tom. 1. p. 12. F.G.M. Stubs his Anatomie of Abuses. p. 102. M. North∣b••ooke against vaine Playes and Enterludes. p. 32.
• z 1.383

  Psal. 119.9. Iohn 17.17 Gal. 6.16.
• a 1.384

  Iohn 12.48. Rom. 2.12.16
• b 1.385

  Non haec io∣cosae conveni∣unt lyrae. Quo musa tendis? desine perui∣cax referre sermones De∣orum, & mag∣na modis tenuare paruis. Horace Car••••. l. 3. Ode. 3. p. 71.
• c 1.386

  Psal. 19.8. P••al. 119.140
• d 1.387

  See pa. 10. & 49. to. 53.
• e 1.388

  1 Tim. 3.15•• Ephes. 3.10.
• f 1.389

  2 Cor. 10.4, 5.
• g 1.390

  Psal. 19.7.
• h 1.391

  2 Pet. 1.4.19. Acts 26.6.7. Rom. 4.16. c. 9.8.9.
• i 1.392

  See here Act. 1. & p. 47. to. 54. In ludis theatralibus delectantur Daemones, & vt constat, vir perfectus non debet intende∣re ludicris in quibus Dae∣mones dele∣ctantur. Alex∣ander Fabri∣ciu•• Destructorium vici••rum, par•• 4. cap. 29. B. 2.
• k 1.393

  Prou. 13.13. Rom. 2.5.8.9.
• l 1.394

  Matth. 12.31.32. Marke 3.28, 29, 30. 1 Tim. 1 20.
• m 1.395

  2 Pet. 1.20, 21.
• * 1.396

  Et quoniam ridere nostram fidem consuevistis, atque ipsam credulitatem facetiis ioculari∣bus lancinare, dicite O festivi, & saturati potu, &c. Arn••b. ad v••r. Gentes. lib. 2. Bib. Patr. Tom. 3. p. 161. B.
• n 1.397

  Gal. 6.7.
• o 1.398

  Iam. 17. Psal. 11.6. Rom. 2.8.9.
• p 1.399

  See Missale Romanum. Sacerdotale, Pontificiale & Ceremoniale Roma num. Their severall Bookes. De Missa, & Ri∣tibus Cele∣brandi Mis∣sam. D. R••i∣nolds Over∣throw of Stage-playes, p. 161. Doct. Beard of An∣tichrist, par. 3. cap. 8. s••ct. 4. B. Iewel, Mor∣ney, Su••cliffe, Morton, White, and others, in their Treatises a∣gainst the Masse, accor∣dingly.
• q 1.400

  D. Reinolds Overthrow of Stage playes. p 161. & De Idolol. Rom.•• Ecclesiael. 2. c. 3. sect. 29. p. 403. Doct. Beard of Antichri••t, part. 3. cap. 8. sect. 4. and the Statute of 1 Edw. 6. c. 1
• 1 1.401

  See Pla••ina, Ana••tatius, Hopperus, Stella, Tritemius and Antoninus, in vita Pij secundi and AEneae Sylvii perfixed to his Workes.
• 2 1.402

  Epistol. lib. 1. Epist. 15.23.45, 50. and 92. inter opera sua, Basileae 1551.
• 3 1.403

  Epist. lib. 1. Epist•• 15. pag. 510.511.
• 4 1.404

  Epist•• 1. Epist. 97. p. 586•• and Epist. 395. p. 869.
• 5 1.405

  Commen∣tariorum de Rebus a se ge∣stis. lib. 8. Nonne in spe∣ctaculo, quo festum Cor∣poris Christi se honorasse gloriatur Pa∣pa Pius secun∣dus, aul•• regi•• ••••••lestis expres∣sa, memoratur, & sedens in maiestate De∣us•• Virgi∣nemque Ma∣trem è sepul∣chro assump∣••am aeterno Patri Filius obtulisse dici∣tur? Ergo & histrio, perso∣nam ac ima∣ginem Dei Patris refe∣rens, Deus ae∣ternusque P••∣ter appellatur stylo Papali D. Reinolds De Romanae Ec∣clesiae. Idolola∣tria lib. 2. c. 3. sect. 29. p. 403
• 6 1.406

  Si Papa er∣raret praecipi∣endo vitia, vel prohibendo virtutes, tenetur Ecclesia credere vitia ess•• virtutes, & virtutes malas, nisi vellet contra conscientiam peccare. Bellar. l. 4. D•• Rom. Pontif. c. 5. Careri∣us De potest. Pont. l. 1. c. 23. numb. 16. More worke for a Masse-Priest. num. 1••. pag. 14.
• r 1.407

  In Bibliotheca Patrum Coloniae, 1618. Tom. 12. pars 1. pag. 1028.
• q 1.408

  Sciendum, quod hi qui Tragaedias in Theatris recitabant, actus pugnantium gestibus populo re∣praesentabant. Sic Tragicus noster pugnam Christi populo Christiano in Theatro Ecclesiae gestibus suis r••praesentat, eique victoriam redemptionis suae inculcat. Itaque cum Presbyter (Orate) dicit, Christum pro nobis in agonia positum exprimit, c••m A∣postolos orare monuit. Persecretum silentium, significat Christum v••lut agnum sine vo∣ce ad victimam ductum. Per manuum expansionem, de••ignat Christi in cruce extensio∣nē. Per cantū praefationis, exprimit clamorē Christi in cruce pendētis, &c. Idem Ibidem.
• r 1.409

  Atqui mos nunc est, quo tempore sa∣cr•••• c••lebra∣tur Christi morte sua ge∣nus humanum liberantis, lu∣dos nihil pro∣pe a scenicis illis veteribus differentes po∣pulo ex••ibere: etiam si aliud non dixero sa∣tis turpe ex∣istimabit quis∣quis audiet, ludos fieri in re maxime se∣ria. Ibi ride∣tur Iudas quam potest ineptissima ja∣ctans, dum Christum prodit. Ibi Discipuli fu∣giunt militi∣bus perse quen∣tibu••, nec fine cachinnis acto••rum & specta∣torum. Ibi Pe∣trus auriculam rescindit Malcho, applaudente pullata turba, ceu ita vindicetur Christi captivitas. Et post paulum, qui tàm strenuè modo dimicarat, rogationibus vnius an∣cillulae territus abnegat magistrum, ridente multitudine ancillam interrogantem, & exibilante Petrum negantem. Inter tot ludentes, i••ter tot cachinnos & ineptias so∣lus Christus est serius & severus: cum que affectus conatur maestos elicere, nescio quo pacto, non ibi tantum, sed etiam ad sacra frigisacit, magno scelere atque impietate, non tam eorum qui vel spectant v••lagunt, qu••m sacerdot••m qui eiusmodi ••ieri curant. Lodovicus Vives. Not•• in Augustinum De Civit. Dei. lib. 8. cap. 27. D See Francis De Croy his first Confirmity. chap. 19. pag. 48. and D. Reinolds overthrow of Stage-playes. p. 161•• accordingly.
• s 1.410

  Eodem lib. in Scholiis cap. 27. Dele∣antur illa ver∣ba. Atqui mo•• nunc est, &c. vsque ad ••i∣nem Annota∣tionis. Index Librorum Ex∣purgat. 1601. fol. 4.
• t 1.411

  De vita & honestate Ec∣clesiasticorum lib 2. cap. 22.
• v 1.412

  1 Ed. 6. c. 1.
• x 1.413

  Apud Surium Tom. 4. p. 8••3.854.
• y 1.414

  Nihil prope tam sanctum quod secula∣rium homi∣num vanitas non trahat in abusum. Ec∣clesia de the∣sauro corpo∣ris Christi qui dum quaereret salutem nostram in medio po••uli versatus est, & vniversalem Iudaea•• circumambulavit, docens, & egrotos sana••s, discipulis concomitantibus: quamobrem & sanctorum reliquias, & imaginies eorum qui vestigia ejus secuti sunt, simul circum∣ferimus, significantes illos nunc cum ipso regnare & triumphare in cò••lis. Quae me∣moria debet pijs esse jucunda & laeta. Verum huc saecularis hominum stultorum vani∣tas irrepsit, & adhibentur etiam ludi prophani & scurril••s magno strepitu, ac quasi ad bellum procedendum esset, tympana pulsantur, & ociosa spectacula eduntur, rebus istis non cōgruentia: quibus populus delectatus, à rebus quae processione aguntur auocatur. Mandamusid circo, &c. Ibidem.
• * 1.415

  Apud Bo∣chellum Deer∣cla Ecclesiae. Gal. lib. 6. Tit. 19. cap. 20.21 23. p. 1028.
• z 1.416

  See Orme∣rod his Paga∣no-Papismus and Polydor Virgil. De In∣ventor. Rerum lib. 5. cap. ••. accordingly.
• a 1.417

  Statuimus vt salvato••is passio deinceps nec in sacro nec in pro fa∣no loco aga∣tur, &c. Con∣cil. Mediola∣nense: 1. Con∣stitu••. par•• 1. cap. De Actio∣nibus & re∣pr••sentationi∣bus sacris quo∣ted by Iohan∣nes Langhe∣crucius. De vi∣ta et honestate Ecclesiastico∣rum l. 2. c. 22. p. 324. and by D. Reinolds, in his Over∣throw of Stage-playes p. 161.
• b 1.418

  Turpiora sunt vitia cum virtutum spe∣cie caelantur. Hieronym. Epist. 14.
• * 1.419

  Pie introducta consuetudo repraesentandi populo veneran∣dam Christi domini passionem, &c.
• d 1.420

  Sed qui primas non potuit habere sapientiae, secundas habeat partes modestiae; ut qui non valuit omnia impaenitenda dicere, sal∣tem paeniteat quae cognoverit dicenda non fuisse. Augustini Prologus in Retract. libr. 9.
• * 1.421

  Apud Bo∣chellum lib. 6 Tit. 19.19. c. 20, 21, 23:
• e 1.422

  Epist. ••apa∣nic. 18. Ioan∣nis Firnandis Bongo. Doct. Reinolds O∣verthrow of Stage-playes: p. 161. and De Romanae Ec∣clesiae Idolola∣tria l. 2. c. 3. sect. 29•• p. 403
• f 1.423

  Rom. 1.25.
• * 1.424

  Isti templ•• sua in theatr•• vertunt, & san∣ctum Dei ver∣bum in ludi∣cras fabulas transformant. D•• Reinolds. De Romanae Ec••les. Idolo∣latria. l. 2. c. 3. sect. 29. p 403.
• * 1.425

  Witnesse the acting of Christs Passion at Elie house in Holborne when Gundemore lay there, on Good-Friday at night, at which there were thousands present.
• g 1.426

  Quantum nobis, ac no∣stro caetui pro∣fuerit ••a de Christo fabu∣la, satis est sae∣culis omnibus notum. They are the words of this blasphemous Pope: apud Balaeum. De scriptoribus Britt. Centuria 8. pag. 636.
• * 1.427

  Quoted in Iohn S••owes Survey of London, cap. 16. pag. 142.
• h 1.428

  Solemus vel more priscorum spectaculum edere populo, recitare Comaedias, item in templis vita•• divorum ac marty∣ria repraesentare: in quibus ut cun••tis par sit voluptas, qui recitant, verna culam tantum linguam vsurpant, &c. De Inventor. Rerum. lib. 5. cap. 2. pag. 386. See Francis de Croy, his first Conformitie. Cap. 19. pag. 48. & Bochellus D••creta Eccles. Gal•• l, 6. Tit. 19. cap•• 20, 21, 23.
• i 1.429

  Absit, ut eos quanuis De∣os habeant, sanctis Mar∣tyribus no∣stris, quos ta∣men Deos non habemus, vlla ex parte aude∣ant cōparare, Sic enim non constituimus sacerdotes, nec offerimus sa∣crificia mar∣tyribus nostris quia incon∣gruum, inde∣bitum, illici∣tum ••••t, atque vni Deo tan∣tummodo de∣bitum: ut nec criminibus su∣is, nec ludis eos turpissi∣mis oblecta∣mus, vbi vel flagitia isti ce∣lebrant Deo∣rum suorum, si cum homi∣nes essent talia commise∣runt, vel consicta delectamenta daemonū noxiorū, si homines non fuerunt. Aug. De Civ. Dei l. 8. c. 27.
• k 1.430

  Antiquitatem jactatis, & de Die novè vivitis. Tert. Apol. Adv. Gentes.
• l 1.431

  See Clemens Alexandr. Oratio Adhort. ad Gentes. Athanasius contr. Gentiles I. Ter∣tullian. Apologia advers. Gentes. Tacianus Oratio advers. Graecos. Arnobius Ad∣versus Gentes lib. Lactantius De Origine Erroris lib. Nazianzen. Oratio 47. and 48. Augustine De Civit. D••i. lib. 1, 2, 3, and 4.6.7. and 8 accordingly.
• m 1.432

  See Officia bea∣tae Mariae & sanctorum, in all Popish Portuasses, Missals and Prayer bookes Bishop. Mortons Protestant Appeale. lib. 2. cha. 12. Iohn Whites Way to the true Church, sect. 39.
• n 1.433

  See O••merod his Paganopapismus semblance 1. to. 51. Ludovicus Vives No∣tae in August. De Civit. Dei l. 8. c. 27. Iohn Bales Acts of English Votaries: in the Praeface, Doct. Iohn Whites Way to the true Church. sect. 39. Numb. 4.
• o 1.434

  Ad thea∣trum potius templa t••ansfert••, in scenis Religionum istarum secreta tradantur, & ut ni∣hil praetermittat improb••tas, histriones facite sacerdotes. Iulius Firmicus De Errore Pro∣fan••rum Religionum. c. 13. Bibl. Patrum Tom. 4. p. 112. See Doct. Reinolds De Romanae Eccle. Idololatria. l. 2. c. 3. s••ct. 29. p. 403.
• p 1.435

  Nicholaus Cabasila. De vita in Christo. lib. 2. Bibl. Patrum. Tom. 14. p. 112•• C.D.E.F••
• q 1.436

  Post quam verò, id quo per ludum bap∣tizatus est, non Ch••istianus solum illico est redditus, sed ad ipsorum quo que mar∣tyrum socie∣tatem aggre∣g••tus, &c. I••••dem Ibidem.
• r 1.437

  Nicholaus Cabasila. Ibi∣dem.
• s 1.438

  Psal. 68.18. Acts 2.13.37.38. Acts 9.1•• to. 22.
• t 1.439

  Servi Dei sunt quos Di∣abolus infe∣stat; Christi∣ani sunt, quos Antichristus impugnat. Neque enim quaerit illos quos j••m suos fecit. Inimicus & hostis Ec∣clesiae, quos alienavit ab Ecclesia & Io∣ras duxit, vt captivos & victos con∣temnit: eos pergit lacesse∣••e in quibus Christum cer∣nit habitare. Cyprian. Epist. lib. 1. Epist. 1.
• v 1.440

  Ephes. 4.31.32.
• x 1.441

  1 Pet. 3.9.
• y 1.442

  Col. 3.12, ••3, 14.
• z 1.443

  Iam. 3.17.18.
• a 1.444

  1 Cor. 5.11 c. 6.10. 2 Pet. 11••
• b 1.445

  Isay 5.20.
• c 1.446

  Gen. 1.26. c. 5.1. c. 9.6.
• d 1.447

  1 Cor. 7.20. to 25. Rom. 13.1.2.
• e 1.448

  Prou. 22.1. Eccles. 7.1.
• f 1.449

  Iohn 1.16. Mal. 4.2.
• g 1.450

  Prou. 14.11
• h 1.451

  Prou. 17.5.
• i 1.452

  Plato in So∣cratis Apolo∣gia. Diogenes La••rtius lib 2 Socrates AE∣lian Variae. Hist. lib. 2. c. 13. Theodo∣ret De Activ•• virtute. l. 12•• p. 428. Plu∣tarchi Plato fol. 343. E. Ludovicus Vi∣ves. Notae in August. De Civit. Dei•• l. 2. c. 9.
• k 1.453

  Plutarchi Alcebiades. Horace Epist. l. 3. Epist. 1. p 282. Suidae Eupolis: Lu∣dovicus Vives Notae in Au•• August. De Civit. Dei. l. 2. c. 8.
• l 1.454

  Et quibus occupatio est in proximo∣rum peccata, vt subsanna∣toribus & Comicis: ma∣lediti enim quodammo∣do ipsi sunt, & procliues ad enunciandum, &c. Rhetoricae lib. 2. c. 6. p. 136.
• m 1.455

  Oratio de Pace. p. ••21. & ad Nicoclem. p. 46.47.
• n 1.456

  Symposia. l. 7. Quaest. 8.
• o 1.457

  Plutarchi Lacor∣nica Insti••ta.
• p 1.458

  Tacitus An∣nal. l. 1. cap. 14 l. 4. c. 3. Dion. Cassius R••m. histor. l••b. 57. p. 798. Alex∣ander•• ab A∣lexandro. Gen. Dierum l 3 cap. 9. Marcus Aure∣lius cap. 14.
• q 1.459

  Plutarchi Pericles.
• r 1.460

  Hiserias saltationes ri∣diculè suis ge∣stibus imita∣bantur. ••as per ludi∣brium depra∣vantes, vt spe∣ctatoribus ri∣sum moverent. Ex triumphis autem quia•• guntur satis liquet hos lusus cavillatorios & satyricos apud Romanos iàm indo a priscis saeculis re∣ceptos fuisse. Licet enim ijs qui triumphum prosequuntur iambos & dicteria ia cere in illustrissimos quosque viros, atque adeò in ipsos imporatores; quemadmodum Athe∣nis olim ijs qui plaustris vecti pompam prosequebantur obvios quosque scommatibus impetere licebat. Antiqu. Romanorum lib. 7. sect. 9. p. 713. See Bulingerus De Thea∣tro. lib. 1. cap. 9.10. &. 58. accordingly.
• * 1.461

  Quaerere conabar quate lascivia major. His••oret in ••udisliberior{que} Iocus. Sed mihi succurret numen non esse severū. Apta{que} de∣licijs munera ferre Deam, &c. Fastorum. •• 5. p. 89.
• s 1.462

  Dipnosophorum l. ••. c. 5.6.
• t 1.463

  Eu∣polis atque Cratinus, Aristophanes{que} Poetae, atque alij quorum Comaedia prisca viro∣r••m est: Si quis erat dignus describi quod malus, aut fur; Quod maechus foret, siccari∣us, aut alio qui Famosus; multa cum libertate notabant. Omnes hi metuunt versus, odêre Poëtas, Faenum habet in cornu, longè fugit, dummodo risum Ex cutiat sibi, non hic cui∣quam parcet amico. Horace Sermonum. lib. 1. Sat. 4.
• v 1.464

  ••escennia per hunc inventa licentia morem. Versibus alternis approbria rustica Iudit: Lib••rtasque recurrentes ac∣cepta per annos, Lusit amabiliter donec iam saeuus apertum In rabi••m ver••i caepit, iocus, & per honestas Ire domus impunè minax: doluêre cruento Dente laccessiti: fuit in∣ract is quoque circa Conditione super communi quinetiam lex, Paenaque lata; malo quae nollet, carmine quenquam Describi, vertêre modum formidine f••stis•• Ad bene dicen∣dum, delectandum que reducti. Idem Epist. l. 2 Ep••st 1. p. 282. ••ut immunda crepent ig∣nominio••aque dicta. Successit verus his Comaedia non sine multa Laud••: sed in vitium libertas excidit, & vim Dignam lege regi: lex est accepta, chorusque Turpiter obtinuit sublato jure no cendi. Idem. De Arte Poetica p. 304.306. Bullingerus ••e Theatro. l. 1. c. 9. & 58. accordingly.
• x 1.465

  Indo male∣dicta conuitia sine iustitia, odij etiam suffragia sine merito amoris. Quicquid op∣tant, quicquid abominantur extrancum ab illis est: ira & amor apud il∣lis ociosus, & odium iniu∣stum sine cau∣••a. Deus cert•• cum causa prohibet odis∣se, qui inimi∣cos diligi iu∣bet. Deus eti∣am cum causa maledicere non sinit, qui maledicentes benedici prae∣cipit. Sed Cir∣co quid ama∣rius? vbi nec principibus quidem aut 〈◊〉〈◊〉 vibus suis par∣cūt. Quicquid horum quibus circus furit nus quā compe••it sāctis, ideo nec in Circo. Ibid.
• y 1.466

  Cavendum est ergo dile∣ctissimi ne scenico ser∣mone alter al∣torum laedar, & theatrali∣bus verbis ve∣recundiā fra∣tri laesae aesti∣mationis in∣cutiat, &c. Ibidem.
• z 1.467

  Gosson, Play••s confu∣ted Action ••. The third blast of Re∣trait from Playes and Theaters. p. 116.117. accordingly••
• a 1.468

  Tamdiu quisquis sua peccata igno∣rat quam diu curios•• aliena considerat. Qui semetip∣sum aspicit, non quaerit quid in alijs frequenter re∣prehendat, sed in semetipso quid lugeat. Bernard. De Interiori Do∣mo c. 42.
• b 1.469

  Gundemore, the late Lord Admirall•• Lord Treas••∣rer, and others.
• c 1.470

  Scena joci mo r••mberi∣oris habet. O∣vid. Fastorem l. 4. p. 81. Aut immunda cre∣pent ignomi∣niosaque dicta. Horace de Ar∣te Poetica p. 304. Nullum invenire Pro∣logum potuisset novus Quem di ceret, ni••i haberet cui malediceret. Terentij Phormio, Prologus.
• d 1.471

  Dat veniam co••uis•• vexat censura columbas. Iuvenal. Satyr. 2.
• e 1.472

  See Hay∣woods Apologie for Actors. The third blast of Retrait from Playes and Theaters, p. 116, 117.
• * 1.473

  Cum nulli hominum generi aut professioni ab improbis isto sermone par∣catur, ab ••mnibus tamen ad spectaculum convenitur. Cyprian de spectacu••is lib.
• g 1.474

  See Gosson Playes con••u∣ted, Action 2. The third blast of R••∣trait from Playes, p. 117. Doctor Iohn Whites Ser∣mon at Pa••ls Cross•• March 24. An. 1615. sect. 11 accor∣dingly.
• h 1.475

  Levit 19.17 Prov. 24.24.25. Matth. 18.15. Heb. 3.13
• * 1.476

  Matth. 18.16.17. Rom. 13.3.4. Isay 58.1. Rom. 14 3.4.2 Tim. 4.2. 1 Tim. 5.20
• i 1.477

  Matth. 7.3.4, 5. Rom. 2.3, 21, 22, 23. Accusare viti•• o••ficium est bonorum ho∣minum & be∣n••volorum. Quod cum malefici a∣gunt, alienas partes agunt, &c. August. lib. 2. De Ser••mone Domini in monte, cap. 30. Non amplius possumus increpare cos quia nobis reguntur, cúm ips•• quoque ••adem Febre teneamur, & ipsi egemus medicina, quos Deus posuit ut alijs me∣deremur. Chrys. in Ephes. hom. 10. Tom. 4. Col. 9••5. C. Quomodo nos vitam corrigere va∣leamus alienam, qui negligimus nostram•• Gregor. Magn. homil. 17. in Evangelia.
• v 1.478

  See Act. 4. Scene 1.
• x 1.479

  Damnant foris quod intus operantur, admittunt libenter quod cum admiserint, criminantur. Turpis turpes infamat, & evasisse se conscium credit, qua••i conscientia satis non sit. Idem in publi•••• accusatores, in oculto rei, in semetipsos pariter censores & nocentes, Cyprian. Epist. lib. 2. Epist. 2. Donato.
• y 1.480

  Gal. 6.1. 1 Tim. 5.1.2. 2 Thes. 3.15.
• * 1.481

  Mat. 10.16. Ephes. 5.15. Col. 4.5. Prov. 2••.9, 10, 11, 12.
• a 1.482

  Levit. 19.17. Gal. 6.1. 1 Cor. 5 5. 2 Cor. 4.5.5. 2 Cor. 7.8, 9. 2 Tim. 3.16.17. Titus. 1.13. Prov. 25.12. c. 9.89. 2 Thess. 3.15. 2 Tim. 2 26, 27.
• b 1.483

  Levit. 19.17. Exod. 23.1, 2. Prov. 10.18. Nulli detrahas, nec in co tesanctum, putes si coeteros ••aceres, Hier. Ep. 4.••, 8.
• c 1.484

  Matth. 18.15, 16, 17. Gal. 2.11, 14, 1 Tim. 5.20. Sime vis cor∣ripere delin∣quentem, aper∣te in crepa. Quid enim prodest si alijs mala referas mea? ••i me nesciente, pec∣catis meis, imò detractioni∣bus tuis alium vulneres, & cū certatim om∣nibus narres sic singulis loquaris, quasi nulli dixeris alteri? hoc est, non me emen∣dare, sed vitio tuo satisface∣re. Hierom. Epist. 4 c. 10.
• d 1.485

  Dum alienos errores emen∣darc nituntur, ostend••nt su∣os, Hierom. Epist. 28.
• e 1.486

  Vae illi, qui ••uam ren••it corrigere vi∣tam, & alie∣nam non desi∣nit detrahere. Bernard. De Interi••ri Do∣m••. c. 42. Col. 1082. B.
• f 1.487

  Hi temere judicant de incerti••, & facilè reprehendunt, magis amant vituperare & damnare, quam emendare atque corrigere: q••••d vitium vel superbiae est, vel impuden∣ti••e. August. lib. 2 de Sermone Dom. in monte cap. 30.
• g 1.488

  Doct. Iohn Whi••es Sermon at Paules Crosse, March the 24. Anno 1615. sect. 11.
• h 1.489

  Exod. 23.1. Psal. 15.3.
• i 1.490

  Genes. 21.9. 2 sam. 6.16.20. Psal. 119•• 136.
• k 1.491

  Prov. 14.9. cap. 10.23.
• l 1.492

  Iames 4.11.
• m 1.493

  Iude 9.
• n 1.494

  Improbissi∣mi omnium, & maxima paena digni sunt, qui d•• ijs rebusalios ac∣••usare audent quibus ipsi constricti te∣nentur. Iso••ra∣tes, Oratio d•• Permutatione page 617.
• o 1.495

  Iude 8.18.
• p 1.496

  2. Tim. 3.3.
• q 1.497

  Iames 3.6.
• * 1.498

  Ociosum verbum est, quod sine vti∣litate loquen∣tis dicitur, & audientis: ut si omissis seri••s de rebus frivo∣lis loquamur, & fabulas nar∣remus anti∣quas. Hierom. Co••. in Matth. l. 2. cap. 12. v. 36.37. See Theophilact. Ibidem.
• * 1.499

  Hoec etiamsi non essent simulachris dicata, obeun∣da christianis fidelibus non essent, quae & si non haberent crimen, habent in se & maxi∣mam, & parum congruent••m fidelibus, vanitatem, &c. Fugienda itaque sunt ista Chri∣stianis fidelibus, ut jàm frequenter diximus tàm vanatam pernitiosa sachtilega spectacu∣la; & oculi nostri sunt, & aures custodiendae. Cyprian. de spectac. lib.
• r 1.500

  Iob 15.2.3. Reijce ver∣bum quod non aedificat audientes. Va∣nusenim ser∣mo citò pollu∣it mentem, & vanae con∣scientiae est index. Bernard de In••eriori Domo cap. 43.
• s 1.501

  Ierem. 2.5.8. c. 16.19.
• t 1.502

  1 Sam. 12.21. Nimirum sapere est ab∣iectis vtile nu∣gis. Horace, Epist. lib. 2. Epist. 2. p. 292.
• v 1.503

  Isay 55.2.
• x 1.504

  Eccles. 5.7. & 6.11.12.
• y 1.505

  Psal. 119.37.
• z 1.506

  Psal. 4.2. Psal. 10.7. Psal 12.2. Psal. 24.3.4. 2 Kings 17.15
• a 1.507

  Mores ho∣minis lingua pandit, & qualis sermo ostenditur, t••∣lis animus comprobatur; quoniam ex abundantia cordis os loquitur. Bernard. de inte∣riori Domo. cap 43. Col. 1082.
• b 1.508

  1 Tim. 4.7.
• c 1.509

  Mat. 2.36.37. V••nus sermo non eri•• absque iuditio, quia ab omni rectitudinis statu deperiunt qui per verba vana dilabuntur. Bernard De Interiori Domo c. 43.
• d 1.510

  1 Cor. 10.31, 32, 33.
• e 1.511

  Col. 3.16.17. Iude 20.
• f 1.512

  Isay 55.2.3. 1 Sa••. 12.21. 1 Tim. 6.18.19.
• f 1.513

  Averte ocu∣los meos vi∣deant vanita∣tem: hic no∣tantur illi•• qui diversis spe∣ctaculis & ••u∣dis Theatrali∣bus occupan∣tur, &c. Hilari.
• g 1.514

  Vtinam hac interproetatio∣ne possimus revocare ad diversa Cir∣censium ludo••rum atque theatralium spectacula fe∣••tinantes. Va∣nitas est illa quam cernis. Pantominum aspicis? vani∣tas est, &c. Ambros. Enar. in Psal. 118. Octon. 5. Tom. 2. p. 430. F.
• h 1.515

  Spectacula verbis obscenis & vanis tem••∣r•• prosusis plena sunt. P••dagogi l. 3. c. 11.
• i 1.516

  Vit•• vanita∣tes, voluptatum Hydra. Ad Se∣luchum Epist. p. 10••3.
• k 1.517

  In Theatro ••isus, ineptitudo, verba multae fatuitatis ac stultitiae plena, &c. Homil. ••2•• in Acta Apost. Tom. 3. Col. 612. A. homil. 92. ad populum Antioch••ae. Tom. ••. Col. 3••7. A••
• l 1.518

  Vestra dogmata magis sunt ridicula quam quae in omnibus s••••nicis Orchestris, & Thylemicis ludis aguntur. In his Viae duae. ••ibl. Patrum. Tom. 6. pars 1. p. ••04.
• m 1.519

  Mi∣mos, fabulatores, scurrilesque cantilenas, & ••udo••um spectacula milites Christi, tanquam vanitates & insanias falsas respuunt & abominantur. Ad Milites Templi Sermo. Col. 8••2. L
• n 1.520

  Spectacula & tyrocinia vanitatis. De N••gis Curialjum. l. 1. c. 7.8.
• o 1.521

  See ••2.
• p 1.522

  Asi∣na••ia. Prologus.
• q 1.523

  De somno Scipionis. l. 1. pag. 20. & Sa••urnal. lib. 2. cap. 7.
• r 1.524

  Floridorum lib. 4.
• s 1.525

  2 Pet. 2.18. Proijcit am∣pullas & ses∣quipedalia verba. Horace, De Arte Poet••∣ca. p 300.
• t 1.526

  Quid dig∣num tanto fe∣rit hic promis∣sor hiatu? Parturiunt montes, nasci∣tur ridicul••s mus. Horac•• De A••te Po••∣tic••. p. 300.
• v 1.527

  Nunquid tibi videtur sapiens, qui o∣culos vel aures istis expandit? Ioannes Salis∣buriensis l. 1. De Nugis Cu∣rialium c. 8.
• x 1.528

  Va••um enim est quod ad ni∣hil vtile est. Vana illa sunt omnia qua bo∣num nullum habent finem. Chrysost. Hom. 12. in Ephes. Tom. 4. Col. 963. D
• y 1.529

  See Act. 1. accordingly.
• z 1.530

  See the third Blast of Re∣trait from Playes and Theaters. The Preface to the Practise of Piety; Salvian de Gubernatione Dei lib. 6. The Schoole of Abuses; and Scene 5. before.
• a 1.531

  Vos persua∣sum habetis Theatralibus ludis Deos de∣lectari & a••∣fici, irasque aliquando conceptas ••o∣rum satisfacti∣one molli••i. Honorantur his Dij, & si quas ab homi∣nibus con••i∣nent offensio∣num memorias illatas, abijci∣unt, excludunt, redduntque s•• nobis redin∣tegrata famili∣aritate fauto∣r••s, &c. Mi∣mis nimirum Dij gaudent, & illa vis prae∣stans, neque vllis hominum comprehensa natu••is liben∣tissimè com∣modat audi∣endis his au∣res, quorum symplegmatibus plurimis intermixtos se esse derisionis in materiam no••unt? delectan∣turut res est salpictarum sonitu ac plausu factis & dictis turpibus, fascinorum ingenti∣um rubore. Iam verò si viderint in Foemineas mollitudines enervantes se viros, vocifera∣ri hos frustra, sine causa alios cursitare, amicitiarū fide salva contundere se alios, & cru∣d••s mutilare se caestibus, certare hos spiritu, buccas vento distendere, votisque inanibus concrepare, manus ad coelum tollunt, rebu{us} admirabilibus moti prosiliunt, exclamant, in gratiam cum hominibus redeunt. Haec si dijs immortalibus oblivionem afferunt simulta∣tum; si ex Comaedijs, attellanis, mimis ducunt laetissimas voluptates, quid moramini, quid cesiatis, quin & ipsos dicatis Deos ludere, lascivire, saltare, obscaenas compingere cantio∣nes, & clunibus fluctuare crispatis? Quid enim differt, faciantue haec ipsi, an ab alijs fi••ri in amoribus ac delicijs ducant? Arnobius adversus Gentes. l. 7. p. 232, 234, 236.
• * 1.532

  See Bullingerus De Theatro, lib. 1. c 17.
• b 1.533

  Itane, istud non est Deorum imminuere dignita∣tem, dica••e & consecrare turpissimas res ijs quas censor animus respuat, & quarum acto∣res inhonesto•• esse ius vestrum, & inter capita computa••i indicavit infamia? Arnobius Ibi∣dem. p. 233.
• c 1.534

  See Act 2, accordingly.
• d 1.535

  See 1 Cor. 6.14.15.
• e 1.536

  See here p 68, 69. and Act. 6. Scene 4, 5, 6. Bodinus de Republica l. 6. c 1. The third Blast of Retrait from Playes, and Master Boltons Discourse of true happinesse, p. 73, 74•• accordingly.
• f 1.537

  Act. 6 throughout.
• g 1.538

  See Act. 6. S••••ne 5. & 10 accordingly.
• h 1.539

  Hae Nugae s••ria ducunt in mala. Ho∣race de Arte Poetica p. 312.
• i 1.540

  Qui igitur in Chri••to est, quomodo po∣te••t vanitates aspicere, cum Christus in carne sua om∣nes mundi hu∣jus crucifixe∣rit vanitates? Ambros Enar. in Psal. 118. Octon. 5. Tom. 2. pag. 430. F.
• k 1.541

  Libenter ve∣ter••s spectant fabulas, Nam nunc nov••e quae prodeunt Comaediae multò sunt ne∣quiores. Plauti Casina, Prolo∣gus. p. 166.