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[ 4] FOurthly, as Stage playes are sinfull, and utterly unlawfull unto Christians in regard of their stile and subiect mat∣ter, so likewise are they in respect both of their Actors and Spectators.
If we seriously survay the lives, the practises, the conditi∣ons of our common Stage-players, we may truely write of
them, asl 1.1 William of Malmesbury doth of Edricke; that they are the very dregs of men; the shame, the blemish of our English Nation; ungracious helluoes; craf••y shifting compa∣nions, who purchase money, not by their generositie, but by their tongues and impudency; they being wise to dissemble, apt to counterfeit, prone to dive into the secrets both of King & State, as faithfull subjects; and more ready to divulge them on the Stage as notorious-Traitors. What m 1.2 Tully records of Cati∣line; that there was never so great a faculty of corrupting youth in any man, as in him; he bearing a most lewd affection to other mens wives himselfe, and serving likewise as a most wicked Pand••r to the unchaste desires of others; promising to some the fruite of their lusts, to others the death of their Parents, not onely by instigating, but likewise by assisting them. Or what a grave historian reports of n 1.3 Vortiger a British King; that he was prone to the enticements of the flesh, and a bond-slave al∣most to every vice, &c. May be truely verefied of most com∣mon Actors; who are usually the very filth and off-scou∣ring, the very lewdest, basest, worst and most perniciou••ly vitious of the sonnes of men; as all times, all Authors have reputed them. The ancient Pagan Romans, (as o 1.4 histories, as p 1.5 Fathers both relate) accounted Stage-players such infamous,
vitious, base, vnworthy persons; as they did by publicke Edicts, not o••ely deprive them of all honour and preferment in the Com∣mon-weale; but likewise disfranchise and remove them from their tribe; as degenerating from that Roman stocke, and noble parentage from which they were descended. The ancient q 1.6 Councels,r 1.7 Fathers and Christians in the Primitive Church, did ipso facto, excommunicate all Stage-players, till they had utterly renounced, relinquished their diabolicall profession: re∣puting them the very pollution•• shame, and blemish of the Church; The very depravers and destroyers of youth; the very instru∣ments of sinne and Satan; yea, such accursed miscreants, as were altogether unworthy, both of the Society of Christians, and of th••se blessed Sacraments, those holy Ordinances of the Lord, which are not to be s 1.8 given to such unholy dogs, nor cast before such filthy swine as they. Plato, Aristotle, the Massillienses, with sundry Christian, yea, Pagan States and Emperours, (as I shall prove t 1.9 hereafter) exiled all professed Stage-players out of their Common-weales, as the Iewes and Primitive Christians excluded them from the Church. Needs therefore must they be extremely vitious, intollerably pernitious (and so by v 1.10 conse∣quence their very S••age-playes to) whom Church and State have thus joyntly vomited out as putred, noysome and infectious members, vnfit to live in either; as x 1.11 Ludovieus Vives well concludes. What Polycarpe, once replyed to Marcion the H••∣retique; y 1.12 I know thee to be the first-borne of Satan; may be fitly appliable to our Common-Actors; the Arch-agents, In••truments, and Apparitors of their origi••all Founder and z 1.13 Father, the Devill; their very profession being nothing else, as a 1.14 Bodine well observes, but an apprentiship of sinne, a way or Trade of wickednesse, which leades downe to hell; and their
lives (a badge of their profession) much like the life of Vor∣••iger, b 1.15 which was tragically vitious in the beginning, miserable in the middest, filthy in the end. What the conditions, lives, and qualities of Stage-players have beene in former Ages, let Cyprian, Nazianzen, Chrysostome, Augustine, Nicholaus Cabasila, Cornelius Tacitus, Marcus Aurelius, with c 1.16 others, testifie. The first of these informes us; d 1.17 That Stageplay∣ers are the Masters, not of teaching, but of destroying youth, in∣sin••ating that wickednesss into others, which themselves have sinfully learned. Whence he writes to Eucratius, to excommu∣nicate a Player who trayned up youthes for the Stage; affirming, that it could neither stand with the Maiestie of God, nor the Discipline of the Go••pel, that the chastity and honour of the Church should be defiled with so filthy, so infamous a contagion. The more than Sodomiticall uncleannesse of Players lives, he farther thus discyphers. e 1.18 O (writes he) that thou couldest in that sublime watch-tower insinuate thine eyes into these Players secrets; or set open the closed dores of their bed-cham∣bers, and bring all their innermost hidden Cels unto the consci∣••nce of thine eyes; Thou shouldest then see that which is even a very sinne to see: thou mightest behold that, which these groa∣ning under the burthen of their vices, deny that they have com∣mitted, and yet hasten to commit: men rush on men with out∣ragious lusts. They doe those things which can neither please those who behold them, nor yet themselves who act them. The same persons are a••cusers in publike, guilty in secret, being both censurers and nocents against themselves: They condemne that abroad, which they practise at home. They commit that wil∣lingly,
which when they have committed, 'they reprehend. I am verily a lyar, if those who are such abuse not others: one fil∣thy person defameth others like himselfe; thinking by this meanes to escape the eensure of those who are privy to his sinne, as if his owne conscience were not sufficient both to accuse him and condemne him. Thus farre Saint Cyprian, f 1.19 Gregory Na∣zianzen records of Stage-players; that they repute nothing filthy or dishonest but modesty; that they are the servants, the furtherers of all lewdnesse; this being their onely Art and profession, exceedingly to magnifie themselves for severall kinds of wantonnesse; they being imitators and actors of ridiculous things, accustomed to blowes and buffets, who have shaven off as with a Razor, all their modestie, before ever they had cut their haire, in the wanton shop of all lewdnesse and impuritie; accounting it a kinde of Art, as well to ••uffer, as to personate, on the stage all horrible beastly wickednesses whatsoever, in the open view of all men. And so he proceedes against them•• Saint Chrysostome, as he writes of Stage-players; g 1.20 that they are infamous persons, &c. well worthy of a thousand deathes, be∣cause they personate those villanies, obscenities, adul••eries, which all lawes command men to avoyd. So he informes vs like∣wise,h 1.21 that the Players and Play-haunters of his time were most notorious adulterers, the authors of many tumults and se∣ditions, filling the peoples eares with idle rumors, and Cities with commotions: that they were ready both to speake, and act all wickednesses whatsoever, it being their whole profession thus to doe; and that they were farre more savage than the most cruell beasts. Saint Augustine, as he at large informes us;
i 1.22 that the ancient Romans accounting the art of Stage-playing and the whole Scene infamous, ordained, that this sort of men should not onely want the honour of other Citizens, but also bee disfranchised and thrust ou•• of their Tribe, by a legall and dis∣gracefull censure, which the Censors were to execute: because they would not suffer their vulgar sort of people, much lesse their Senators to be defamed, disgraced or defiled with Stage-players: which act of theirs, he stiles; An excellent true Roman prudence to be enumerated among the Romans prayfes. So he likewise gives this ignominious epithite unto Players: k 1.23 Scenici ne∣quissi••i, most wicked Stage-players: intimating thereby, that Players commonly exceed all others in all kinds of wicked∣nesse. Nicholaus ••abasila hath published upon record. l 1.24 That nothing can be found more wicked, more detestable then a Stage-player. l 1.25 Cornelius Tacitus relates: That in Tiberius his reigne, the Roman Actors grew so immodest, so exorbitant, that they attēpted many things seditiously in publike, many things dishonestly in private houses: & that they gre•• at last to such an height of wickednesse, as that after many complaints against them by the Pretors, they were by Tiberius and the whole Se∣nate exiled out of Italy. m 1.26 Marcus Aurelius himselfe doth testifie, that the adulteries, rapes, murthers, tumults and other o••t-rages which Stage-players did occasion and commit, were so excessive; and the mindes which they corrupted with their lewdnesse, sonumtrous; that he was enforced to banish them out of Italy into Hellespont, where he commanded Lambert his Deputie, to keepe them close at worke. We n 1.27 reade likewise, that
Nero, Traian, with divers other Roman Emperours, did quite exile all Stage-players out of their Dominions, be∣cause their lives, their practises wire so vitious, so hurtfull and pernitious to the publike good. Such were the lives, the inso∣lencies, the exorbitances of Stage-players in former times. What the lives, the qualities of our owne domestique Actors are, or have beene heretofore; o 1.28 Two severall Acts of Parliament, which adjudge and stile them Rogues; toge∣ther with two penitent reclaimed Play-Poets of our owne, (who were thorowly acquainted with their practises and pe••sons too) will at large declare. The first of these two Play-Poets, who out of conscience renounced his prof••ssi∣on, and then wrote against the abominations of our Stage-playes, writes thus of Stage-players: p 1.29 As I have had a say∣ing to these versifying Play-makers, so likewise must I deale with shamelesse inactors. When I see by them yong boyes, inclining of themselves to wickednesse, trained up in filthy speeches, unna∣turall and unseemely gestures, to be brought up by these School∣masters, in bawdry and in idlenesse, I cannot chuse but with teares and griefe of heart lament. O with what delight can the father behold his sonne bereft of shamefastnesse, and trained up to impudencie? How prone are they of themselves and apt to receive instruction of their lewd teachers, which are the * 1.30 School∣masters of sinne in the Schoole of abuse? what doe they teach them, I pray you, but to foster mischiefe in their youth•• that it may alwayes abide with them, and in their age bring them sooner un∣to hell? * 1.31 And as for these Stagers themselves, are they not commonly such kinde of men in their conversation, as they are in profession? are they not as variable in heart as they are in their parts? are they not as good practisers of ba••dery, as inactors? Live they not in such sort th••mselves, as they give precepts unto others? Doth not their p 1.32 talke on the Stage, r 1.33 declare the nature of their disposition? ••doth not every one take that part which is proper to his kinde? Doth not the s 1.34 Plough-mans tongue walke of his Plough: the Sea-faring ma••s of his Mast, Cable and Saile; the Souldiers of his Ha••nesse, Speare and Shield; and bawdy mates of bawdy matters? Aske them, if in the laying
out of their parts, they choose not those parts which are most agreeable to their inclination, and that they can best discharge? And looke what every of them doth most delight in, that he can best handle to the contentment of others. If it bee a roisting, bawdy, or lascivious part, wherein are unseemely speeches, and that they make choyse of them as best answering, and proper to their manner of play: may we not say, by how much the more he exceds in his gesture, he delights himselfe in his part? and by so mach it is pleasing to his disposition and nature? If (it be his nature) to be a bawdy Player, and he delight in such filthy and cursed actions,* 1.35 shall we not thinke him in his life to be more disordered, and to abhorre virtue? But they perhaps will say; that such abuses as are handled on the Stage, others by their examples are warned to beware of such evils to amendment.* 1.36 In∣deed if their authority were greater then the words of the Scrip∣ture, or their zeale of more force than of the Preacher, I might easily be perswaded to thinke, that men by them might be called to good life. But when I see the Word of truth proceeding from the heart, and uttered by the mouth of the Reverend Teachers, to be received t 1.37 of the most part into the eare, and but of a few rooted in the heart, I cannot by any meanes beleeve, that the words proceeding from a prophane Player, and uttered in scor∣ning sort, enterlaced with filthy, lewde, and ungodly speeches, have greater force to move men unto virtue, than the words of truth uttered by the godly Preacher, whose zeale is such as that of Moses, v 1.38 who was contented to be rased out of the booke of life, and of Paul,x 1.39 who wished to be separated from Christ for the welfare of his brethren. If the good life of a man be ay 1.40 better instruction to repentance than the tongue, or word, why doe not Players, I beseech you, leave examples of goodnesse to their po∣steritie? But which of them is so zealous, or so tendereth his saluation, that he doth am••nd himselfe in those points; which as they say, others should take heed of? Are they not notoriously knowne to be those men in their life abroad, ••s they are on the Stage, Roisters, Brawlers, Ill-dealers, Bosters, Lovers, R••ffi∣ans? So that they are alwayes exercised in playing their parts, and practising wickednesse, making that an Art, to the end they
might the better gesture it in their parts. For who can better play the Ruffian, than a very Ruffian? who better the L••ve••, than they who make it a common exercise? To conclude, the * 1.41 principall end of all their Enterludes, is to feed the world with sights and fond pastimes; z 1.42 to Iuggle in good earnest the money out of other mens purses into their owne hands. What shall I say? They are * 1.43 infamous men, and in * 1.44 Rome were thought worthy to be expelled, allbeit there was libertie enough to take pleasure. In the Primitive Church they were kept out from the communion of Christians, and never remitted till they had per∣formed publike pennance. And thereupon a 1.45 Saint Cyprian in a certaine Epistle counselleth a Bishop, not to receive a Player into the Pension of the Church, by which they were nourished, till there was an expresse act of penance, with protestation to re∣nounce an Art so infamous. Some have obiected;* 1.46 that by these publike-Playes many forbeare to doe evill, for feare to be publikely reprehended; and for that cause they will say it was tollerated in Rome, wherein Emperours were touched, though they were present. But to such it may be answered;* 1.47 that in disguised Players, given over to all sorts of dissolutenesse, is not found so much as to will to doe good, seeing they care for nothing lesse than for virtue. And thus much for these Players. Thus this Play-Poet, and sometimes an Actor too. Master b 1.48 Stephen Gosson, another reclaimed Play-Poet, writes thus of Stage-Players. That they are uncircumcised Philistims, who nourish a canker in their owne soules: ungodly Masters, whose example doth rather poyson then instruct men. Where∣fore (writes he) sithence you see by the example of the Romans, that Playes are Ra••s-bane to government of Common-weales, and that Players by the iudgement of them are infamous per∣sons, unworthy of the credit of honest Citizens, worthy to be re∣moved their Tribe; if not for Religion, yet for shame, that the Gentiles should iudge you at the last day, or that Publicans and Sinnes should presse into the Kingdome of Heaven before you; withdraw your feet from Theaters with noble Marius; set downe some punishment for Players with the Roman Cen∣sors; shew your selves to be Christians, and with wicked Spe∣ctators
be not puld from Discipline to libertie•• from virtue to pleasure, from God to Mammon: so shall you prevent the scourge by repentance, that is comming towards you, and fill up the gulfe, that the Divell by Playes hath digged to swallow you. Thus he. To him I will annex the testimonie of I. G. in his * 1.49 Refutation of the Apologie for Actors. Therefore (writes he) let all Players and founders of Playes, as they ten∣der the salvation of their owne soules, and others, leave off tha•• cursed kinde of life, and betake themselves to such honest exer∣cises and godly mysteries as God hath commanded in his Word to get their living withall. For who will call him a wise man that playes the foole and the vice? Who can call him a good Christian that playeth the part of the Devill, the sworne enemy of Christ? Who can call him a iust man that playeth the dis∣sembling hypocrite? Who can call him a straight dealing man, that playeth a cosoners tricke? and so of all the rest. The wise man is ashamed to play the foole; but Players will seeme to be such in publike view to all the world: A good Christian hateth the Devill, but Players will become artificiall Divils, excel∣lently well. A iust man cannot endure hypocrisie, but all the acts of Players is dissimulation, and the proper name of Player (witnesse the Apologie it selfe) is hypocrite. A true dealing man cannot indure deceit, but Players get their living by craft and cosenage•• For what greater cheating can there be, then for mony, to render that which is not monies worth.* 1.50 Then seeing they are fooles, artificiall Divels, hypocrites and coseners, most evi∣dent it is that their art is not for Christians to exercise, as being diabolicall, and themselves infamous: such indeed as the Lace∣daemonians had, & we also have great reason to extrude out of our Common-wealth: for they are idle, vitious, dishonest, ma∣licious, preiudiciall and unprofitable to the same. They are idle, for they can take no paines, they know not how to worke, nor in any lawfull calling•• to get their living: but to avoide labour and worke, like brave and noble beggers, they stand to take mo∣ney of every ••••e that comes to see them loyter and play. Hence is it that they are vitious, for idlenesse is the mother of vice, and they cannot exercise their offices but in vices, and in treating of and with vitious men. They are dishonest, for they get not to
eate by doing good workes, but by speaking filthie, vile, and dis∣honest words: They are malicious, for they are accustomed, either for their friends or themselves, when they love not a man to speake evill of him; and colourably underhand to mocke and flout at any. They are preiudiciall and ••nprofitable to the Com∣mon-wealth, for they cosen and mocke vs with vaine words, and we pay them good money, &c. From all which ancient and moderne testimonies, I may not unfitly write of Stage-players, as Saint Bernard doth of the ancient Irish in Con••e∣reth in Malachias his time. c 1.51 Nusquam adhuc tales expertus fuerat in quantacunque barbarie. Nusquam repererat si•• propteruos ad mores; sic ferales ad ritus; sic ad fidem impios; ad leges barbaros; ce••vicosos ad disciplinam; spurcos ad vi∣tam, Christiani nomine, re Pagani. And no wonder is it, that Players are so transcendently vitious and unchaste, since they are trained up from the••r cradles, in the very d 1.52 art, the Schoole of Venerie, lewdnesse and prophannesse; which quickly eates out e 1.53 all their honesty, their modestie, their virtues, and fraughts them full with vice. Since then it is abundantly evident by the premises, as also by experience; that common Actors are thus excessively vitious, unchaste, prophane, and * 1.54 dis∣solute in their lives, which drawes them on to a dissolute Reli∣gion; the most of our present English Actors (as I am cre∣dibly informed) being professed Papists, as is the Founder of the late erected new Play-house: the Playes which issue from them must needs resemble these their Actors, g 1.55 the fruit being never better than the tree that beares it; the stream no purer than the Springs that feed it. From whence I deduce this twelfth Syllogisticall Argument against Stage-playes.
That whose ordinary Actors and Composers, are for the most part dissolute, infamous, unchaste, prophane, de∣boyst, and vitious men, must needs be sinfull and un∣lawfull unto Christians, h 1.56 because no good thing can pro∣ceed
from such. Witnesse, Matth. 7.17, 18. Levit. 5.2.3. Iob. 14.4. Eccles. 9.18.
But such are the ordinary Actors and Composers of Stage-playes: witnesse the premises.
Therefore they must needs be sinfull and unlawfull unto Christians: even in this respect.
SEcondly, as the vitiousnesse of the Actors, even so the evilnesse of the most assiduous Spectators of Stage-playes, infallibly evidenceth them to be evill. If we looke backe to former Ages, we have the expresse testimony of sundry i 1.57 Fathers and k 1.58 Councels, that all the godly Christians in the Primitive Church, did wholly withdraw themselves from Stage-playes; that all those Pagans who either acted or frequented Playes, did immediately upon their conversion to the Christian faith, and their very first admittance into the Church of Christ, even publikely renounce all future acting, or resort to Plaies: and that none but Pagans, unchaste, pro∣phane, and gracelesse persons, l 1.59 who were cast out of the Church by publike Censures, did use to flocke unto them. Hence was it that Tertullian writes thus harshly: m 1.60 So many per∣sons as there are sitting in the Play-house, so many uncleane spirits are there present: intimating, that all the Play-hun∣ters of his Age, were little better than incarnate Devils; whence he seriously dehorts all Christians from Playes. Hence, not onely n 1.61 Clemens Alexandrinus, o 1.62 Cyprian, p 1.63 Lactantius,q 1.64
Nazianzen, r 1.65 Hierom,s 1.66 Chrysostome; t 1.67 Augustine, v 1.68 Salvian, x 1.69 Iohn Salisburie, the third Councell of Carthage, Canon 11.15. with divers other y 1.70 ancient and z 1.71 moderne Christian Authors: but even a 1.72 Tully, b 1.73 Seneca, and the lascivious Poet c 1.74 Ovid, with sundry other Pagans; doe earnestly dis∣swade men from resorting unto Playes and Theaters, because none but infamous, vitious, dissolute, unchaste, prophane, and gracelesse persons (d 1.75whose company was apt to poyson, to corrupt, all such who durst come nigh them) did frequent them. It is observed by e 1.76 sundry Historians, that Tiberius, Nero, Cali∣gula, Heliogabalus, Verus, Commodus, Gallienus, Carinus, (the most execrably vitious, and unchaste of all the Roman Em∣perours) delighted most in Playes and Actors; for which they deepely taxe them: whereas the f 1.77 better sort of Emperours were not addicted to them; g 1.78 but did either banish them their dominions; or else h 1.79 deminish or withdraw their publike sti∣pends. Suruay we all the Christian, all the Pagan Antiqui∣ties this day extant, we shall finde the i 1.80 very best of Christi∣ans, Iewes and Pagans of all Ages, all places, not onely whol∣ly absteining from, but likewise censuring and condemning Stage-playes, the very worst, the dissolutest and unchastest onely of them resorting to them with delight. k 1.81 Saint Chry∣sostome, l 1.82 Ovid, with sundry others informe us, That Adul∣terers, Whore-masters, Panders, Bawdes, Whores, and such like effeminate, idle, unchaste, lasciuious, gracelesse persons, were the most assiduous Play-haunters in their times, Whence
m 1.83 Isiodor Hispalensis, n 1.84 Primasius, o 1.85 Remigius, p 1.86 Haymo, and q 1.87 Anselme write, That the Play-house and the Stewes were one and the same in ancient times; because after the Playes were ended, the Whores who resorted to the Play-houses, or were har∣bored in them, did prostitute themselves upon the Theater, unto the lust of others, they when all derive the Word fornication; a fornicibus, seu locis theatralibus; from Brothels and Play-houses, where Whores were kept and prostituted after the Playes were acted. Such and no other were Play-houses is Stage-fre∣quenters in former Ages. And are they not now the same? If we seclude those children, those novices, whose ignorance, childishnesse, vanitie, folly, or injudiousnesse allure them to playes or such like Gugaes, r 1.88 which men of riper yeares and iudgement doe contemne; together with some few sociable ingenuous dispositions, whom the s 1.89 pressing importunitie of carnall friends, or vehement sollicitations of lewde ac∣quaintance doe casually draw to Stage-playes, against the t 1.90 secret reluctances of their owne gain-saying consciences;v 1.91 what else are the residue (at least the Maior part) of our assidu∣ous Play-haunters,x 1.92 but Adulterers, Adulteresses, Whore-masters, Whores, Bawdes, Panders, Ruffians, Roarers, Drun∣kards, Prodigals, Cheaters, idle, infamous; base, prophane, and godlesse persons, who y 1.93 hate all grace, all goodnesse, and make a mocke of piety? What are they but the very filth, the drosse, the scumme, of the Societies and places where they live? the very z 1.94 Mothes, the Drones and Cankerwormes of the Common-weale? the a 1.95 shame and blemish of Religion? the most putred, scandalous, noxious, and degenerate branches both of Church and State, which should be spued out, bee lopped off from both, had they their iust demerits? If any Play-haun∣ter deeme this censure over-harsh, his own conscience must
subscribe unto it, b 1.96 if selfe-love hath not blinded it; since hee can hardly cull out any who dis-••ffect or come not vnto Stage-playes, so suparlatively vitious, or unchaste, as those who most frequent them. This, all the fore-quoted Au∣thors largely testifie in their Quotations in the Margent: to whom I shall onely adde the suffrage of I.G. in his Refu∣tation of the Apologie for Actors. p. 55.56. But now (saith he) to draw to the conclusion of my discourse, I will onely des∣cribe briefly, who for the most part they are who runne madding unto Playes. In generall the vulgar sort, in whom Cicero pro Planco, saith, there is no reason, counsell or discretion. But to particularize some onely among all. The prophane Gallant to feed his pleasure; the Citie Dames to laugh at their owne shames; the Countrey Clown••, to tell wonders when hee comes home, of the vanitie he hath seene; the Bawdes to intice; the Whores and Curtezans to set themselves to sale; the Cut∣purse to steale; the Pick-pocket to filtch; the knave to bee instructed in cosening trickes; Youth to learne amorous con∣ceits; some for one wicked purpose, some for another; none to any good intent, but all fruitlessely to spend their time. But a∣mong any others, that goe to the Theaters, when shall you see an ancient Citizen, a chaste Ma••ron, a modest Maid, a grave Senator, a wise Magistrate, a iust Iudge, a godly Preacher, a religious man not blinded in ignorance, but making conscience of his wayes. You shall never see any of those at Playes, for they count it shamefull and ignominious, even an Act of re∣proach that may redound unto them. I shall close up this with that of Petrarch, c 1.97 The way to the Play-house is altogether un∣knowne to good men; to which when any ill man goeth, hee re∣turnes the worst of any: and if any good men goe thither igno∣rantly by accident, they shall not want contagion; So infecti∣ous, so vitious is the company that usually resorts to Plaies: the very best of them in their best condition, d 1.98 being for the most part, lovers of pleasures, more than lovers of God; having onely an outward forme of godlinesse (and most sca••ce so much) but denying the power thereof. From all which premises, I shall derive two unanswerable arguments, ••o prove the unlawfulnesse of Stage-playes.
The first of them, being the thirteenth in number, may be cast into this forme.
That which the very best, the holiest Christians, have al∣wayes constantly avoyded, condemned as evill; the very worst and most notoriously vitious only of Chri∣stians, of Pagans, of ancient and moderne times, affe∣cted, applauded, frequented with pleasure and delight; e 1.99 is certainely evill, and so unlawfull unto Christians.
But such is the case of Stage-playes.
Therefore they are certainely evill, and so unlawfull un∣to Christians.
The Minor is evident by the premises, by experience, and by the seventh act ensuing. The Major is manifest by its owne ligh••. For first the Primitive Christians and godly men, (whose f 1.100 steps we ought to follow) g 1.101 abhorre, reject, con∣demne nought else but sinfull, scandalous p••rnicious pastimes, (not Christian, laudable or lawfull recreations) repugnant to the Scriptures, ••o the inward principles of grace implanted in their soules; or to the discipline, puritie and honour of the Church, the Saints of God who went before them; the onely rules by which their lives, their iudgements, their affections are directed. Secondly, unregenerate gracelesse persons,h 1.102 as they commonly hat•• nought else but goodnesse, so they i 1.103 most really affect, admire, frequent the pleasures, the delights of sinne, which ••re most homogeneous to their lusts, most suitable to their sinfull dispositions. No man can finde ••ny true contentment or delight in any thing, k 1.104 but that which is sutable to his nature; because l 1.105 all pleas••re, all com∣plecency
whatsoever, ariseth from simili••ude and proportion. Now nothing is so connaturall, so consonant to the cor∣ruptions of depraved Stage-haunters as sinfull, lustfull, or polluted objects. Therefore Theatricall Enterludes, which wicked men most delight in, and many of them so adore, as to make Theaters their Chappels, yea, Playes their weekely Sermons; must needs be sinfull and polluted, as their na∣tures are: else they could never flocke unto them daily with delight, to their no small expence. So that this first Argu∣ment is unanswerable.
The second, (in course the fourteeenth) Argument a∣gainst Playes, from hence, is this.
Those things to which lewde company, uncha••••e, deboist prophane, and gracelesse persons, flocke by troopes, with greedinesse and delight, is undoubtedly sinfull, yea, utterly unlawfull unto Christians.
But such company, such persons as these, (especially Strumpets, Pandors, Bawdes, Adulterers, Whorema∣sters, Drunkards, Prodigals,) doe flocke by troopes to Stage-playes, with greedinesse and delight.
Therefore they are undoubtedly sinfull, yea, utterly un∣lawfull unto Christian:
The Minor is su••ficiently confirmed by the premises; by the third Blast of Retrait from Playes and Theaters, pag. 66. and by the suffrage of Nazianzen; who stiles Stage-playes l 1.106 the miserable Spectacles of wicked men. The Major is irre∣fragable.
First, because the Scriptures enjoyned all Christians; m 1.107 not to keepe company with wicked men; n 1.108 not to have con∣cord, fellowship or communion with them, in wicked things espe∣cially: o 1.109 not to walke in the counsell of the ungodly, to stand in the way of sinners, nor sit in the seat of the scornefull, p 1.110 but wholly to withdraw and turne themselves from every one who walkes disorderly: a••ter the example of David; q 1.111 who hated the assemblies of the ungodly: and r 1.112 would not know a wicked person; giving them this resolute farewell: s 1.113Depart from me all ye workers of iniquity, for the Lord hath heard the voyce of my weeping.
Secondly, because Christians must t 1.114 not conforme them∣selves to the wicked of the world, much lesse comply with them in v 1.115 their unlawfull pleasures of sinne, which are but for a season; since x 1.116 Christ hath suffered for them in the flesh to this very end, that they should no longer live the rest of their time to the y 1.117 lu••ts of men, but to the will of God: the time past of their lives, being sufficient for them to have wrought the will of the Gentiles.
Thirdly, because ill company, are not onely an evident z 1.118 appearance of evill, which Christians must avoyd; but like∣wise a mosta 1.119 dangerous insinuating, bewitching temptation; a prevalent perswasive provocation unto evill; and so much the more dangerous; by how much the more numerous. Lewde companions (especially such as haunt our Theaters) are of a most b 1.120 infectious, leprous, captivating e••snaring qualitie: they are all ofc 1.121 Catilines disposition, they will quickly corrupt all those who entertaine their friendship, or intrude into their fel∣lowship; making them as unchaste, deboyst, and vitious as them∣selves at last, though they were d 1.122 vertuously disposed at the first; how much more then will they poyson and corrupt all such who are naturally inclined unto vice? To entercommon therefore with such contagious persons in their Play-house Conventicles, their Theatricall Enterludes must needes bee ••infull, because it is a strong allective, a vehement temptati∣on unto sinne.
Object. If any here object, that many good Divines, ma∣ny gracious, prous Christians resort oft-times to Stage-playes, as well as vitious persons; with whom men may ac∣company without any danger: therefore there is no such hazzard, such pravity or infection in Play-haunters society as is suggested.
I Answer, First, that perchance some few exorbitant, scan∣dalou•• histrionicall, (but farre from good) Divines, at least∣wise from good Christians, may sometimes visit Theater•• and publike Enterludes, to the scandall of Religion, the ble∣mish of their function,e 1.123 and ill example of others; for which they should, they ought to receive an heavy censure, were Ecclesiasticall Discipline duly exercised. But I dare pre∣sume there is not one zealous, faithfull, concionable, painefull Mi••ister this day living, who dares to grace a Play or Play-house with his presence: fince not onely f 1.124 divers Fathers: but likewise g 1.125 twenty five severall Councels, besides h 1.126 sundry Canonicall Constitutions, have expresly inhi∣bited all sorts of Clergie-men whatsoever, under paine of suspen∣sion, and perpetuall deprivation, to be either Actors or Specta∣ctors of any publike Stage-play, or to countenance it by their presence: which I would all scandalous * 1.127 Play-haunting Ec∣clesiastickes (of which there are now too many) would cordially con••ider; that so they might reforme their errour, for feare of degradation, which they well demerit, and good Dioce∣sans may justly inflict for this their crime.
Secondly, I answer; that perchance some puny new-converted Christian Novices, being altogether unacquain∣ted with the hurtfulnesse, the wickednesse of Stage-playes, may sometimes be occasionally drawne unto Stage-playes; partly to beare others company, whose displeasure they
might el••e incurre: partly through the importunate, soli∣citations of lewde acquaintance; partly by the novalty or subject of the Play it selfe; partly to i 1.128 acquaint themselves the better with the dangerous consequences and fruites of Play-houses, that so they may more iustly condemne them, more pe∣remptorily abandon them for future times; yet principally because they are not fully convinced of their sinfulnesse. But that many, that k 1.129 any gracious, godly, growen, faithfull Christians, who are thorowly instructed in the wayes of godli∣nesse, or in the noxious qualities of Playes, doe constantly, doe frequently resort to Play-houses, to Stage-playes, (especially out of a loue or liking unto Playes themselves) I utterly deny.
First, because l 1.130 no truely sanctifyed Christian (who cannot possibly delight in any knowne evill) can ever patiently hea••e, or de••ghtfully behold, the severall grosse abominable wickednesses that are daily acted and committed on the Stage, but his very heart would forthwith boyle within him, yea, his eyes gush forth with teares, out of an holy indignation against them. Second∣ly because it is m 1.131 impossible, that true godly Christians should take any reall pleasure in these Theatricall Enterludes which wicked men most affect: since the n 1.132 gracious, the gracelesse, are as contrary one to the other in their chiefe delights, as light and darkenesse; righteousnesse and unrighteousnesse; Christ and Belial; Beleevers and Infidels. Thirdly, because o 1.133 all godly Christians in the Primitive Church, have wholly abandoned Stage-playes, as sinfull, as us christian pleasures; Therefore all pious Christians must needs abhorre them now; they being p 1.134 guided by the selfe same Word and Spirit as the Pri∣mitive Christians were; so that they q 1.135 cannot chuse but have the very selfe-same judgement with them in all things, and so
in case of Stage-playes, as well as in other things. Thirdly, admit some godly Christians do commonly resort to Play-houses, (which I cannot beleeve)•• yet these are few in num∣ber; and those for the most part r 1.136 children, not onely in spirituall, but even in naturall understanding; being s 1.137 babes in yeares, as well as in grace: Yea, they are nought else but * 1.138 blemishes of Religion, and scandals to the Church, to all their fellow Seints, who v 1.139 blame, who much condemne them for their Play haunting. The saints who flocke to Stage-playes (if there be any such) are but a despicable, undiscer∣nable company, unable to draw others unto goodnesse; where as the gracelesse wicked ones who daily visit them, are many in number, contagious in quality, more apt to poyson, to infect all those who dare approach them, than one who is full of running Plague-sores. Therefore it must of necessity bex 1.140 dangerous to resort to Stage-playes. We all know by wofull experience,y 1.141 That mans corrupt nature is farre more pendulously propense to vitious, than to good ex∣amples: and that evill things are farre more apt to defile that which is good, than good things•• to rectifie that which is evill. Whence it alwayes comes to passe (as z 1.142 Chrysostome well ob∣serves) that as oft as good and bad men associate themselves to∣gether, the ill are never meliorated by the good, but the good are alwayes contaminated, corrupted by the evill: even as when Clay and Meale are kneaded together, the Clay defiles the Meale, not the Meale refines the Clay. Saint Paul informes us; a that a little leaven, leaveneth the whole lumpe: King Solomon; b that one sinner destroyeth must good; and the sententious Satyrist; That one scabbed sheepe destroyes a whole flocke, one dandraffe Swine, the whole heard; one rotten
grape the whole cluster: d 1.143 Much more then will these troopes of wicked ones•• who meet at Theaters (which are able to cor∣rupt the strongest Christian) deprave those few unstable tender babes in Christ, who intrude into their company; as Seneca well argueth in our present case: It is a good observation of a grave Historian: e 1.144that is farre better for a Kingdome, to have a bad King and good Councellors to advise him, than a good King and bad Counsellors: his reason is (and it is f 1.145 Saint Bernards too) because one bad man, may happily be reformed by many good; but many evill men can by no meanes be over-ru∣led, or rectified, by any one man be he never so good. I may apt∣ly accomodate this reason to our present purpose thus. Admit some few good Christians resort sometimes to Stage-playes; yet since they alwayes meet with farre more, farre greater troopes of lewde, deboist companio••s there, who (withou•• Gods preventing grace, which Play-haun∣ters cannot challenge) will certainely corrupt them in a g 1.146 mo∣ment: it must needs be sinfull, be dangerous to resort unto them: since the fewer good ones, are h 1.147 more likely to be vi∣tiated, by the major multitude of wicked ones, whose wic∣kednesse exceeds their goodnesse; than the wicked ones to be reclaimed by their goodnesse, of which they are vncapa∣ble. Lastly, the presence of some godly men at Stage-playes, can never make Play-assemblies good, in God or mans
esteeme. When good and bad men ioyne together in Re∣ligious duti••s; the goodnesse of i 1.148 the lesser part denominates the whole, and makes it good in Gods, in m••ns account: be∣cause the end, the cause of this convention, is Gods glory. But when good and bad confederate themselues together in any delights of sinne, k 1.149 God lookes not on the goodnesse of the good, but upon the wickednesse of good and bad, condemning all for a l 1.150 Congregation of euill doers, because the obiect, the end of these their conventicles are unlawfull. When gra∣cious and gracelesse persons shall fit promiscuously toge∣ther in a Play-house, beholding some prophane lascivious Enterlude with delight; not onely God himselfe, but even Saints and Angels frowne upon them, as a fraternitie of evill doers; and a Satanicall unchristian assembly, (as the m 1.151 Fathers testifie;) because the most of thē are such, & the end for wch they meet is such. Wherefore, since the whole Conventi∣cle of Play-haunters in Gods, in Angels, in holy mens esteeme, is alwayes evill, notwithstanding the pres••nce of some few godly ones; these Playes themselves must cer∣tainely be execrably odious to all good Christians, (who n 1.152 must abandon all lewde companions) even in this respect.
Edricus, faex hominum; d••∣decus Anglo∣rum, flagitio∣sus helluo, ver∣sutus nebulo, cui non nobi∣litas opes pe∣pererat, s••d ••ingua & au∣dacia compa∣raverat. Hic dissimulare cautus, fugere paratus, con∣silia regis, ut fidelis, venaba∣tur, ut prodi∣tor, dissemi∣nabat. De gesti•• Regum Anglo∣rum. l. 2. c. 10. p. 6••.
Quae quanta in vllo homine iuventuris il∣lecebra fuit, quanta in illo? qui & alias ipse amabat ••urpissimè; aliorum amori flagitiosisme serviebat: alijs fructus libidinum, alijs mortem parentum, non modo impellendo; verum etiam adiuuando pollicibatur. Oratio 2. in Ca∣tilinam.
Vortigernus Rex Brittanniae, nec manu promptus, nec consilio bonus; imò ad illecebrascarnis pronus, omniumque ferè vitiorum mancipium. Quippe quem sub jugaret avaritia, in qiuetaret superbia, in quinaret luxuria, &c. William Malmsbury, De Gestis Regum. Angl. lib 1. cap. 1. pag. 8.
Livie Histor. Romanae l. 7. sect. 3. Vale∣rius Maximus l. 2. c. 4. sect. 4. Cicero. Oratio pro P. Quintio. Gellius. Noct. Attic. l. 14. c. 17. Suetonij Tiberius, sect. 35. Tacitus Annalium l. 14. sect. 2.3. Macrobi••s Satu••nal l. 2. c. 7. AEmilius Probus. Excellentium Imperatorum vitae. Praefatio.
Tertullian de. ••pectac. l. c. 22. Chrysost. Hom. 38. in Mat. Arnobius. Advers, Gentes l. 7. p. 233. August. De Civ. Deil. 2. c. 13.14.27.29. Cassiodorus Variarum. l. 7. c. 10. Gratian Distinctio 33.48.86. & Causa 4. Quaestio 1. Ioannis Saresburiensis•• De Nugis Curialium l. 1. c. 7.8. Ioannis de ••urgo Pupilla O••ulipars 7. c. 5. O. Tostatus in Mat. Tom. 3. in Mat. 6. Quaest. 38. fol 40. E ••Angelus de Clavasio in Summa Angelica: Titulus. Histrio, & In••amia. Anselmus Tom 1. p. 356. C.D. Alvarez Pelagius, De Planctu Ecclesiae l. 1. Art. 49. f. 28. l. 2. Art. 28. H. f. 134. Astexanus De Casibus. l. 4. Tit 7. Art. 4. Agrippa De va∣nitate scientiarū cap 20. Alexander ab Alexandro. Gen. Dirum. l. 3. c. 9. Caelius Rho∣diginus. Antiqu. Lectionum l. 1••. c. 17. Photij Nomocanonis. Ti••ulus 13. c 21.22. & Theodori Balsami. Cōment. Ibid. Lod. Vives. Comment. in Aug. De Ciu. Deil. 2. c. 13•• a. D. Reinolds Overthrow of Stageplayes. p. 60. to. 74. Barnabas Bri••••onius, & Ioannis Mariana De sp••••taculis. l. with sundry others accordingly.
De agitato∣••ibus, siue Theatricis, qui fideles sunt, placuit eo••, quandiu agi∣tant, a com∣munione sepe∣rari. Concil. Arelatense 2. Ca••. 20. Si Augur aut Pantomimi credere volue∣runt, placuit ut prius artibus suis renunci∣••nt, et tunc demū suscipi∣antur, ita vt vlterius non revertantur. Quod si facere contrainter•• dictum tenta∣verint, ••roij∣ciantur ab Ecclesia. Con∣cil. Eliberi∣num. Can. 62. Constan••inopo∣litanum. 6. in Trullo. Can. 51 62.71.
Clemens Romanus Constit Apo∣stol. lib. 8. cap. 28. Cy∣prian Epist. lib. 1. Epist. 10. Fucratio; Tertullian, de pudicitia. cap. 7. Chrysost Hom. 3. De Davide & Saule.
Matth. 7.6.
S••e Act. 6. Sc••ne 5. & Act. 7. Scene. 6.7. accordingly.
Quanta confessio est malae rei, cuius actores cum acceptissimi sint, sine nota non sunt? Tertulli∣an, De spectacu••is cap. 22.
Necesse erat histriones perditissimis fuisse moribus, & de∣ploratae neq••itiae, cùm in ea civitate pro civibus non haberentur, cuius erant tàm multa millia hominum flagitiosorum, & facinerosorum cives. N••tae, in August. De Civi••. De••. lib. 2. c. 13. See Bullingerus de Theatro, l. 1. c. 50. De Scenae & Orchestrae obscenitate. &c. 51. De Infamia Theatri.
Cognosco te primogenitū Satan••. Irenaus. Contr. haere∣ses l. 3. c. 3. p. 254. Eusebius Ecclesia••t. hi••t. l. 4. c. 14.
Ioh. 8.44. Eph. 2.2, 3. See Act. 1. & 2.
De Republica. l. 6. c. 1.
Eius vitae cursus saeuus in principio, miser in me∣dio, turpis in exitu, asseritu•• Will. Malmib. De Gesti•• Re∣gum Anglo∣rum. l. 2. c. 10. p. 62.
Ludovicus Vives, Notae in Augusti∣num De Ci∣vit. Dei. l 2. c. 13. a.
Histrio qui apud vos con∣stitutus in eius∣dem adhuc artis suae de∣decore perse∣verat, & ma∣gister & do∣ctor non eru∣diendorum, s••d perdendo∣rum puerorum id quod malè didicit, caete∣ris quo que in∣sinua••; talis non debet no∣biscum com∣municare. Quod puto ego, nec maie∣stati divinae, nec evangelicae disciplinae cong••uere, ut pudor & honor ecclesiae tàm turpi & infami contagione faedetur, &c. Cyprian. Epist. lib. 1. Epist. 10. Eucratio.
O si possis in illa sublimi specula constitutus ocul••s tuos inserere secretis, recludere cubiculorum obdu∣ctas fores, & ad conscientiam luminum penitralia occulta reserare; aspicias ab impudi∣cis geri, quod nec aspicere possit frons pudica. Videas, quod crimen sit & videre: Vide∣as quod vitiorum furore gementes gessisse se negant, & gerere festinant: libidinibus insanis, in viros v••ri proruunt. Fiunt, quae nec ipsi••, nec illis pos••unt placere, qui faciunt. Mentior nisi ••lios, qui talis est increpat, turpis turpes infamat, & evasisse se conscium credit, quasi conscientia satis non sit. ••idem in publico accusatores, in occulto rei, in se∣met ipsos censores parit••r & nocentes. Damnant fori••, quod intus operantur. Admit••••nt libenter, quod cùm admiserint, criminantur, &c•• Idem Epist. lib. 2. Epist. 2. Do••ato.
Nihil turpe ducunt praeter modestiam. Nam illorum alij quidem turpitudinis administri, artem hanc so∣lam tenent, ut ob varia petu∣lantiae genera magnopore semet efferant, mimi rerum ridicularū ad∣sueti colaphis & pugnis, qui novaculis pu∣dorem omnem ante ipsos cri∣nes resecue∣runt, lasciv•• faeditatis & i••puritatis omnis officina, qui omnium in oculis, tàm perpeti, quàm designare om∣nia, quae cun∣que nefanda sunt, artis loco ducunt, &c. Ad Seleucum de Recta Educatione. page 1062 ••
Histriones-fordidi, infames, &c. propterea mille illi mortibus digni sunt, quoniam quae fugere prorsus cunctae imperant leges, ••a illi non verentur imitari. Hom. 6, in Matth. Tom. 2. Col. 52. C
Vnde cre∣dis nuptiarum insideatores proficissi? Nonne ab hujusmodi scenis? Vnde qui thalomos aliorum effodiunt? nonne ab Orchestrailla? hinc etiam seditiones exci∣tantur, hinc tumultus oriuntur. Qui enim his ••udis aluntur, quique vocem ventris causa vendunt, qui dicere, facere omnia promptissimi sunt atque in ••o suam operam collo∣cant, hi maximè solent populum rumoribus inflammare, & tumultum in civitates immit∣t••re &c. Hom. 38. in Mat. Tom. 2. Col. 299. A.B.
Romani cum artem ludi∣cram scenam∣que totam probro duce∣rent, genus id hominum non modò honoro civium reli∣quorum care∣re, sed etiam tribu moveri notatione cen∣soria volue∣runt. Praeclara sané, & Roma∣nis laudibus, annumeranda prudentia. Ec∣ce enim rectè quisquis civi∣um Romano∣rum esse sceni∣cuseligisset, non solum ei nullus ad ho∣norem daba∣tur locus, ve∣rum etiam Censoris nota tribum tenere propriam mi∣nimè si••eba∣tur. O ani∣mum civitatis laudis avidum, Germaneque Romanum, &c. Romani verò hominibus scenicis nec plebeam tribum, quantò minus se∣natoriam curiam de••onestari sinunt. De Civit. De••. lib. 2. cap. 13. See cap. 14 27. and 29.
Talia in publicum cantitabantur a nequissimis scenicis. De Civit. Dei. lib. 2. cap. 4.
Nihil enim potest mimo inueniri sc••lestius. De vita in Christo lib. 2. Biblioth. Patrum Tom. 14 pag. 112.
Varijs deinde & saepius inritis praetorum que∣stibus, postremo C••esar de immodestia histrionum retulit. Multa abijs in publicum se∣ditiosè, faeda per domos tentari. Oscum quendam ludicrum laevissimae apud vulgum ob∣lectationis, eo flagitiorum ac virium venisse, vt auctoritate Patrum coercendum sit. Pul∣fi tùm Italia histriones. Annali•••• lib. ••. cap. 3. See lib. 1. cap. 14.
Marcus Au∣relius. lib. 1. cap. 14. and lib. 2. Epistle 12. to Lambert.
Marcus Aurelius. lib. 1. cap. 14. Suetonii. Nero sect. 16. Plinie panegyri••. Traiano dictus p. 45. Alex∣ander ab Alexandro Genialium Dierum lib. 6. cap. 9. See Act. 6. Scene. 5. and Act. 7. Scene 7.
14 Eliz cap. 5. and 35. Eliz. cap. 7.
The third Blas•• of Re∣trait from Playes and Theaters. London 1588. p. 110, to. 118.
Players the Schoolema∣sters in the Schoole of Abuse.
The dispo∣sition of ••lay∣ers for the most part.
Talis homi∣ni est oratio, qualis vita. Argumentum est luxuriae publicae orati∣onis lascivia. Non potest a∣lius esse inge∣••io, alius ••ni∣mo color. Illo vitiato, hoc quo que affla∣tur. Seneca Epist. 114.
Naturae se∣quitur s••mina quisque suae.
Navita de ventis, de tau∣ris narrat ara∣t••r, Enumerat miles vuln••ra Pastor ov••s.
Obiect.
Answ.
See Matth•• 13.1. to 20.
Exod. 3••.32.
Rom. 9.3.
Facere, ma∣iorem vim ha∣bet ad do cen∣dum quàm dicere. Chry∣so••t. ho••. 19. ad hebraos. Tom. 4. Col. 1608.
The chiefe end of Playes.
See Mar∣cus Aurelius Epistle 12. to Lambert, accordingly.
Players in∣famous per∣sons.
Players ba∣nished out of Rome, and kept from the Communion in the Primi∣tive Church.
Epist. lib. 1. Epist. 10. Eu∣cratio.
Obiect.
Answ.
In his Playes confuted. Action 1. and 3. and in his Schoole of Abuses.
London 1615. p. 64••65.
Of what sort of men Play∣ers be.
In vita San∣cti Malachiae.
Animus im∣butus malis artibus haud facile libidi∣nibus caret. Salustij. Bel∣lum Cat••lina∣rium p. 32. See Master Gossons Schoole of Abuses, ac∣cordingly.
Animo per libidines cor∣rupto nih••l honesti inest. Taci••us An∣nal. l. 1•••• sect. 9.
His divino iudicio saepius contingit, ut per id quod nequiter vi∣uunt, & illud perdant quod salubriter cre∣dunt. Greg. Magnus. Mo∣ral. l. 25. c. 15.
Matth. 7.17, 18.
An tu quic∣quam in istis esse credis bo∣ni, quorum professores tu••pissimos omnium, ac flagitio sis••i∣mos cernis? Non discere debemus ista, sed dedicisse. Seneca Ep. 88. Malorum magistrorum mala doctrina est; vel potius, malorum semi••um mala seges. Gregor. Nazianzen. Oratio. 38. p. 584.
Tertul Apo••logia, c. 38.42. De specta∣culis. lib. Mi∣nutius Felix Octavius. p. 34.123. The∣ophilus Anti∣ochenus, ad Autolicum. lib. 3. Bibl. Pa••rum. To. 2 p. 170. G.H. Tatia∣nus Oratio advers. Grae∣cos. Ibid. p. 180••181. Athenagoras: pro Christia∣nis legatio. Ibid p. 138.139. Epiphanius. Compend. Doctrina•• &c p. 922.
Concilium Car∣thag. 3. Can. 11. Constantinop. 6. Can. 51.62. Arelatense 2. Can. 20. Elibertinum. Can. 62. Aphricanum. Can. 12. See Act 7. Scene 2, 3.
Chrysost. Hom. 3. De Davi∣de & Saule. ••ertull De pudicitia. c. 7. Concil. Carthag•• 4. Can 88.
Amphithea∣trum omnium Daemonum templum est: tot illic immundi spiritus considunt, quot ho∣mines capit. De specta•••• l. To. 2. Operum. p. 393.
Oratio. Adhort. ad Gentes, & Paedag. l. 3. c. ••1.
De spectaculis l.
De Vero Cult••. c. 20.
Oratio 48. & De Recta Educa∣tione ad Selucum. p. 1063.1064.
Epistola. 18. c. 1. & Co∣ment in Eze∣kiel l. 6. c. 20.
Homil. 3. De Dauide & Saule, hom. 6.7. and 38, in Matth.
De Civit. Dei l. 2. c. 3. to .14. De Consensu E∣vangelista∣rum. l. 1. c. 33. Confess. l. 3. c. 2.14.
De Guber∣natione Dei lib. 6.
De Nugis Curialium. l. 1 c. 7.8.
See Act. 6. Scene. 3, 4, 5. & Act. 7. Scene 3, 4, 5.
The second and third blast of Retrait from Playes and Theaters, M. Gosson, M. North∣brooke, M. Stubs, D. Rei∣nolds, Ioannes Mariana, in their Treatises against Stage-playes, with sundry others. See Act. 6. Scene 16.
Oratio pro Publ. Quinctio Epist. ad Marium lib. 7. Epist. 1. De Legibus l. 1. & 2.
Epist. 7.90. & 123.
Tristiū l. 2. & De Arte Amandi l. 1.
Iu∣nenal. Satyr. 6.8.15. See Act. 7. Scene 6.
Suetonij Tiberius, Claudius, Caligula, Ta∣citus, Annal l. 14. c. 2.3. Dion Cassius, Rom. Historiae l. 55. & 59. Herodian. l. 1. Iuve∣nal. Satyr. 8. Lampridij Heliogabalus p. 200.202. Iulij Capitolini Verus p. 67.69. Tre∣bellij Pollionis Gallieni Duo p. 309.310.314.315.319. Flavij Vopisci Carinus. p. 446, 447, 449.
Haec omnia (writing of Stage-playes) nescio quantum ad populum gratiae habent, nullius certè momenti sunt apud principes bonos, Flavij Vopisci Carinus. p. 449.
See Marcus Aurelius Ep. 12. to. Lambert. & Act. 6 Scene 5. Act 7. Sc. 7.
See Act. 6. Sc 2.
See Act. 6. & 7. throughout.
Vnde credis nuptiatum insidiatores proficissi? nonne ab huiusmodi scenis? Vnde illos qui thalamos aliorum effodiunt? non∣ne ab Orchestra illa. Nonne hinc complures adulteri? &c. Hom. 38. in Math. Tom. 2. Col. 299.
Sed tu praecipuè curuis venare Theatris, Invenies illic quod ames, quod lu∣dere possis. Quod que semel tangas, quod que tenere veli••. De Arte. Amandi l. 1. p. 160.161.
Idem Vero Theatrum, idem & pro∣stibulum; eo quod post lu∣dos exactos meritrices ibi prosternantur Originum l. 18. c. 42. p. 160.
Enarratio. in Rom. 10. fol. 53:
Explanatio in Gal. 5. v. 19.
Exegesis in Ephes. 5. v. 3.
Com. in E∣phes. 5. v. 3. Tom. 2. pag. 285. Se Casw∣darus. Variarum. l. 7. Epist. 10. & Eulengerus De Theatro. l 2. c. 50.51: accordingly.
Singula de nobis anni praedantur euntes: Eri∣puere jocos, Venerem, con∣vivia, ludos, Horace Epist. l. 2. Epist. 2. p. 289.
Rogantibus postifera, lar∣giri, blande & affabile odi∣um est. Seneca De Benefe. l. 2. c. 1••.
Et sic grandis in suos pietas, impietas in Deum est. Hierom Epist. 25. c. ••.
AEqualis habitus illic, similem que videbis Orchestram & populum. Iuuenal. Satyr. 3. p. 21.
See the third blast of Retrait from Playes and Theaters, and M. Northbrooke, M. Stubs, M Gosson, in their Treatises against Stage-playes. Petrarch. De Rened. Vtr. Fortunae. l. 1. Dialog. 30. accordingly.
See Act. 6. Scene 12.13.
See Act. 6. Scene. 6.
Cyprian. Epist. l. 1. Epist. 10. Chrysost. Hom. 3. De Davide & Saule•• See Act. 6. Scene. 4.5.
Praet••r alia hoc summum ex ••more sui vitium in ani∣mo hominis existit, quod iustus sui ipsius & incorruptus iudex esse ne∣quit: ••aecus est enim rei a∣matae cognitor qui amat, ni••i quis assueverit, pulchra potuis in praetio ha∣bere atque se∣ctari, quàm cognata quae sint & dome∣stica. Plutarch. De Adulatione & Amicitia Disc. Tom. 1. p. 174.
Theatro, quo quisquis malus i••rit, redibit pes••i∣mus: Nam bo∣nis itur illud ignotum est: qui si casu ali∣quo igna••i adeant, conta∣gio non car••∣bunt. De Re∣medio vtr. fortunae ••. 1. Dialog. 30.
2 Tim. 4.5.
Quoniam quod apud malosdeprae∣henditur dici bonum non potest. Seneca de Vita Beata, c. 24. Etenim malorum ill•• geniorum ex∣ercitus non niside malis voluptatem capit. Nazi∣anzen. De Re∣cta Educatio∣ne ad Selu∣cum. ••. 1064.
Heb. 13.7. Phil. 3.17.
Psal. 97.10. Psal. 101.3. Psa. 119.104.128. Amos 5.15. Gal. 5.17. Prou. 29.27. 2 Tim. 2.22.23.
Argumen∣tum boni est malis displice••e. Seneca de Vita Beata cap. 2••. Nihil nisi grande aliquod bonum a Ne∣rone damnatum. Tertul. Apologia. advers Gentes. cap. 5. See Psal. 36.4. Psal. 34.21. 2 Chron. 19.2. Amos 5.10. Mich. 3.2. Prov. 29.27 accordingly.
Prov. 2.13, 14, 15. c. 10.2••. c. 17.10. c. 21.10. Isay 5.18, 19. Ier. 4.22. Hosea 4.8 Mich. 7.3. Rom. 1.32. 2 Thess. ••.12. Titus 3.3. Hominis mali, malae sunt voluptates. Euripides. Ephige∣nia, p. 646.
••imilia enim similibus gaudent. Macrobius Saturn. l 7 c. 7. p. 694.
Si∣mili amicum est si••ile Arist. Rhetor. l. 1. c. 11. p. 80. Magnam vim ••abet ad coniungendas amicitias studiorum ac naturae similitudo. Cicero pro Ant. Cluentio Oratio. p. 40••. Ad connectendas amicit••as vel tenacissimum vinculum, morum similitudo. Plin. Epist. lib. 14. Ep••st. 19. p. ••78. Semper similem ducit Deus ad similem. Homers Odysseae. lib. 17. p•• 498.
Misera ma∣lorum specta∣cula. De recta Educatione ad Selucum. p. 1063.
1 Cor. 5.9. 10, 11. Pro. 1.10. to 17.
Prov. 28.7•• Ephes. 5.11, 12. 2. Cor. 6.14, 15.
Psal. 1.1, 2. Pro. 4.14, 15.
2 Tim. 3.4, 5. 2 Thess. 3.6. Prov. 5.3•• 8, 9. Ier. 9.2. Rev. 18.4. Tales habeto socios quor•••• contubernio non infameris. Heirom. Epist. 2 c. 6.
Psal 26.4, 5
Psal. 101.3, 4, 5, 7.
Psal. 6.8. Psal. 119.115 Psal 129.19.
Rom. 12.12, Col. 2.20. Iam. 4.9.
Heb. 11.••4 25.
1 Pet. 4.1, 2, 3, 4.
Quant•• e∣nim homini∣bus placent, tant ò sunt Deo odibiles. B••rnard. De Ordine Vitae, Col. 1126.••
1 Thes. 5.22.
Prov. 1.10. to 16. c. 7.5. to the end. 2 Pet. 3.17. Inimica est multorum conversatione Nemo non aliquid nobis vitium aut commendat, aut imprimit, aut nescienti∣bus allinit. Vti que quo ma∣jor est popu∣lus cui com∣missemur, cò periculi plus est. Seneca E∣pist. 7.
Sodales ma∣li, lues & pestis animorum. Hy••sius Epist. Centur. 1. E∣pist. 78. & C••nt. 3. Epist. 63. Dedit haec contagio labem, & dabit in plures. Iuv. Satyr. 2.
Omnes quos ••lagitium, egestas, conscius animus exagitabat,, hi Catilinae proximi fa∣miliaresque erant: quod si quis e••iam a culpa vacuus in amicitiam e••us inciderat, quoti∣diano vsu atque illecebris, facile par, similisque caeteris efficiebatut•• ••alu••tij, Bellum Ca∣tilinarium. pag. 12.
Saepè malorum consortia etiam bonos corrumpunt, quan•••• magis eos quiad vitia proni sunt. Concilium Tole••anum 4. Can. 61.
Pl••rique Sa∣cerdotes & Clerici mal•• vivendo, for∣mā caeteris in malum ••xi∣stunt, qui in bonis esse ex∣emplum debu∣erunt. Isiodor hispalensis De summo. Bon•• lib. 3. cap. 38.
See Act. 7. Scene 4.
Concil. La∣odicenum. Can. 54. Car∣thag. 3. Can. 11. Constan∣tinop. 6. in Trullo Can. 24. Veneti∣cū. Can. 11. A∣quisgranense sub. Lud pio. Can. 8••.100.145. Mogun∣tinum, Can. 10. Agathen∣se. Can. 28.••9 T••ronicum 3. Can. 7.8. Ca∣bilonense 2. Can. 9. Rhemense. Can. 15. Moguntinum. sub Rabano. Arch. Can. 13. Pa∣ri••iense. sub. Lud. & Lothario. lib. 1. cap. 38. Coloniense. 1536. pars 2. cap. 25. Nice∣num. 2. Can. 22. Basili••nse sub Eugenio. Surius. Tom 4 pag 223. Moguntinum sub Sebastiano. Anno 1549. cap. 74. Lateran••nse sub Innocentio 3. Can. 16. Capi∣tula Gr••carum Synodorum. Surius Concil. Tom. 2. pag. 757. Can. 59. Concil. Lingonense 1404. Senonense 1525. Carnotense 1526. Burdigense 1582. Bituri∣ense 1584. Aquense 1588. Turonicum 1582. apud Bochellium. Decreta Ecclesiae Gallicanae. lib. 6. Titulus 19.
Decreta Eusebij Papae Anno 309. cap. 4. Surius Concil. Tom. 1. pag. 312. Decreta Innocentij 1. Can 11. lb. p. 529. Reformatio Cleri Germaniae Ratisponae 1524. cap. 4. Surius Tom. 4. p. 713. Decreta Odonis Parisiensis, inter Communia praecepta, cap. 13. apud Carranzam Fol 356. Decreta Pauli quinti a∣pud Ioannem Langhecrucium. De vita & honesta••e Ecclesiasticorum l 2. c. 21 22. Iu∣stiniani Codex. l. 1. Tit. 4.5.
Vbinam hodiē est clericorum decor continentiae in ge∣stu•• victu, ••estitu, & risu? In convivijs, tabernis, ludis, & Theatris vbique vagantes cre∣brius reperiuntur, quam in locis Deo dicatis, Onus Ecclesiae c. 23. sect. 1.
Intelligere malum lauda∣bile est, facere a••tem vitupe∣rabile. Nec qui intelligit malum ipseta∣cit malum, sed qui facit ma∣lum. Opus im∣perfectum in Matth. Hom. 24. Chrysost. Tom. 2. Col. 770 A
See Gosson, playes cōfuted The 3 Blast of Retrait from Playes and Theaters, p. 51, 52. accordingly.
2 Pet. 2.8. Acts 17.16. Gal. 5.17: Psal. 119.37. See Chrysost. Hom. 38. in Mat, Gosson Playes confu∣ted. The third Blast of Re∣trait from Playes, Pe∣trarch. De Remedio Vtr. Fortunae•• l. 1 Dialog. 28 30. accor∣dingly.
Hebr. 11.24, 25. Psal. 1.1, 2. Psal. 26.4, 5, 6. Amos 3.3. Quibus mala benè sapiunt, bona illis ignota sunt; & curis nobilioribus sunt insueti, qui vilibus delectan∣tur. Petrarch•• De Remed••o Vtriusque Fortunae l. 1. Dialog. 28.
2 Cor. 6.14, 15, 16, Prov. 29.27.
See Act. 7. Scene ••, 3, 4•• 5.
Ephes. ••.1. to 7, Phil, 3.16. 1 Cor. 12.4, 5, 8, 9, 11. 2 Cor. 4.13.
Rom. 15.5, 6. 1 Cor. 1.10. 2 Cor. 13.11•• Phil. 1.27. 2 Cor. 4.13.
1 Cor. 14.20. Has res homo sapiens videat, quae non alij•• vide∣antur conti∣nere aliquid gratiae, quàm infantibus paryulis, & populariter institutis Ar¦nobius advers. Gentes l. 7. p. 236.
1 Cor. 3.1. Hebr. 5.13.
2 Pet. 2.13.14.
See Tertul∣lian & Cypri∣an De Specta∣culis. Lactan∣tius De vero Cultu, cap. 20 Chry••. Hom. 3. De Davide & Saule & Hom. 6, 7, & 38. in Matth. Salvian De Gubernatione Dei with all the other Fa∣thers and Au∣thors, in Act. 7
Tolli Theatra iube, non tuta licentia Circi est. Ovid. Tristium. lib. 2. p. 135.
Ad peertior a faciles sumus, quia nec dux potest, nec comes d••esse; Non pronum iter tan∣tum est ad vitia, sed etiam praeceps. Seneca Epist. 97.
Rerum natura sic est, ut quoties bonus malo conjugitur, non ex bono malus melioretur, sed ex malo bonus contaminetur: malum enim coinquinat bonum, bonum autem non coinquinat malum. Iunge Iutum fa∣rinae, non farina sordidat lutum, sed lutum farinam. Chrysost. Hom. 28. in Matth. Tom. ••. Col. 782. A
Subducen∣dus est te••er animus popu∣lo, & parum tenax recti. Facile trans∣situr ad plur••s. Socrati, Oa∣toni, & illis excutere me••∣tem suam dis∣similis multi∣tudo pot••isset a deò nemo nostrum, qui cum maximè concinnamus ingenium fer∣ro imp••tum vitiorum, tam magno comi∣tatu Venien∣tium potest. Vnum exem∣plū aut avari∣tiae aut luxuri∣ae multum ma∣li facit. Con∣victor delica∣tu•• paulatim enervat & e∣mollit. Vici∣nus dives cu∣piditatem irritat: malignus comes, quamvis candido & simplici, rabiginem suam af∣fricuit. Quid i•• accidere his credis in quos publice factus est impetus: Seneca Epist. 7. Malorum hominum consuetudo aliquid vitij pueris affricat•• Plutarch. de Educat. Pue∣rorum. Tom. 1. p. 21.
Notum est illud pietati tuae, quod in Mario Maximo legisti; me∣liorem esse Rempublicam, & prope tutiorem, in qua pri••ceps malus est, ea in qua sunt amici principis mali: si quidem vinus malus potest a pluribus bonis corrigi; multi autem mali non possunt ab vno, quamvis bono, vlla ratione superari, & id quidem ab Homulo ipsi Traiano dictum est, cùm ille diceret Domitianum pessimum fuisse, amicos autem bonos habuisse. AElij Lamprid•• Severus p. 249, 250.
Non tantum valeat in bonum, bonum vnum, quantum duo mala in malum. De praecepto & Dispensatione, c. 28. Col. 936 A.
Nullum tempus ad nocendum angustum est malis. Senecae Mea••a, Act. 2. fol. 146.
Vnum verò est pro quo vitari malorum societas debeat, ne si fortasse corrigi non va∣lent, ad imitationem trahant: & cum ipsi a sua nequitia non mutentur, eos qui sibi con∣iunctos fuerint pervertunt. Corrumpunt enim bonos mores colloquia prava. Itaque in∣firmi quicunque societatem malorum declinare debent, ne mala quae frequenter aspici∣unt & corrigere non valent, delectentur imitari. Anselmus in 1 Cor. cap. 6. Tom. 2. pag. 202. C.
Gal. 1.2. Isay 1 21.
2 Chron. 19 •• c. 20.35, 36, 37. Ezech. 18.24. Reu. 18.4. Psal. 106.39, 40. Isay 1.4.21.
Isay 1.4.10, 13, 14. c. 66.3.4. Ier. 7.11. Ezech. 14.13. to 22.
Qui congre∣gatu••••ana cum ijs qui specta∣cula & thea∣tra cōveniunt, & cum diabo∣lo idem senti∣unt, vnus ex ipsis connume∣••abitur, & vae habebit. Clem. Rom. Constit. Apost•• l. 2. c. 66 Omnes turpi∣tudine rerum vnum sunt, qui sibi rerum turpiū voluntate sociantur. Nam hoc ipso quod aliquis rem obs••aenam cupit•• dum ad immunda properat immundus est. Salvian. de G••bern. Dei. l. 6. p. 187 201. O∣disse debemus iste conu••ntus & caetus Ethnicorum. Quid luci cum tenebri••? quid vi∣tae & morti? Quid facies in illo suffragiorum impiorum aestuario depraehensus vbi ne∣mo te cognoscit Christianum? Recogita quid de te ••iat in caelo. Dubita•• enim i••lo mo∣mento quo in Ecclesia Diaboli fueris, omnes Angelos prospicere de cae••o, & fingulos de∣notare, quis blasphemias dixerit, quis audierit, quis linguā, quis aures Diabolo adversus Deum administraverit? Non ergo fugies sedilia hostium Christi, illam cathedram pe∣stilentiariam, &c. Tertullian. De Spectaculis. cap. 26, 27.
Psal. 26.4, 5 Rev. 18.4. 2 Cor. 6.17. Vita malos, cave iniquos, fuge improbos, spern•• ingratos, a te fuga turbas hominum, maximè ••orum qui ad vitia proni sunt: periculosum est enim vitam cum ma∣lis ducere, & cum his qui pravè vivunt so ciari. Isiodor Hispal. De contemp••u mundi. lib. pag. 229•• H.