HISTRIOMASTIX. THE PLAYER'S SCOURGE, OR, ACTORS TRAGEDY, Divided into Two Parts. Wherein it is largely evidenced, by diverse Arguments, by the concurring Authorities and Resolutions of sundry texts of Scripture; of the whole Primitive Church, both under the Law and Gospel; of 55 Synods and Counsels; of 71 Fathers and Christian Writers, before the year of our Lord 1200; of above 150 foreign and domestic Protestant and Popish Authors, since; of 40 Heathen Philosophers, Historians, Poets; of many Heathen, many Christian Nations, Republics, Emperors, Princes, Magistrates; of sundry Apostolical, Canonical, Imperial Constitutions; and of our own English Statutes, Magistrates, Universities, Writers, Preachers.  
That popular Stageplays (the very Pompes of the Devil which we renounce in Baptism, if we believe the Fathers) are sinful, heathenish, lewd, ungodly Spectacles, and most pernicious Corruptions; condemned in all ages, as intolerable Mischiefs to Churches, to republics, to the manners, minds, and souls of men. And that the Profession of Play-poets, of Stage-players; together with the penning, acting, and frequenting of Stageplays, are unlawful, infamous and misbeseeming Christians. All pretences to the contrary are here likewise fully answered; and the unlawfulness of acting, of beholding Academical Interludes, briefly discussed; besides sundry other particulars concerning Dancing, Dicing, Health-drinking, etc. of which the Table will inform you.  
By WILLIAM PRYNNE, an Utter-barrister of Lincoln's Inn.  Cyprian. De Spectaculis lib p 244. Fugienda sunt ista Christianis fidelibus, ut tàm frequenter diximus, tàm vana, tàm perniciosa, tàm sacrilega Spectacula ●quae, essi non haberent crimen, habent in se et maximam et parum congruentem fidelibus vanitatem. Lactantius de Verò Cultu cap. 20. Vit●●da ergo Spectaculo ●●●xia, 〈◊〉 〈◊〉 ne quid vitiorum pectoribus i●side et, etc. sed ne cuius nos voluptatis consuetudo delineat, atque à Deo et à b●ri● operibus ●ve●tat. Chrysost. Hom. 38. in Matth. Tom. 2. Col. 299. B & Hom. 8 De Poenitentia, Tom. 5. Col 750. ●mmo vero, ●is Theatralibus ludis eversis, non leges, sed iniquitatem evertetis, ac emnem civitatis pestem extinguetis. ●Etenim Theatrum, communis luxuriae officina, publicum incontinentiae gymnasium; cathedra pestilentia; pess●●us locus; plurimer●mone mo●herum plena Babylonica fornax, etc. Augustinus De Civit. Dei, l. 4 c. 1. Si tontummodo boni et honesti homines in civitate essent, nec in rebus humanis Ludi scenici esse debuissent. 
LONDON, Printed by E.A. and W.I. for Michael Spark, and are to be sold at the Blue Bible, in Green Arbour, in little Old Bailie. 1633.   

TO HIS MUCH HONOURED FRIENDS, THE RIGHT WORSHIPFUL MASTERS OF THE BENCH of the Honourable flourishing LAW-SOCIETY of LINCOLNS-INN.  
RIGHT WOEFUL, The due respect I owe unto your famous Nursery both of Law and Piety, as my last Nursing Mother, and to your Worships in particular, as my especial good Friends; hath at this time emboldened me to commend this HISTRIOMASTIX to your worthy Patronage; which being wholly compiled within your Walls, implores no other Sanctuary but your benign Protection; of which your former Play-oppugning Actions promise it good assurance. For whereas other Inns of Court (I know not by what 
(a) Malus usus abolendus. Li●s telton sect. ●12.  evil custom, and 
(b) Plus exemplo quam peccato nocent; quod non solum vitia concipiunt ipsi, s●d ea infunduut in civitatem; neque solum obsunt, quod illi ipsi corrumpuntur, sed etiam quod corrumpunt. Cicero De Legibus lib. 3.  worse example) admit of common Actors and Interludes upon their 
* Viz. All-Saints, & Candlemas day.  two grand Festivals, to recreate themselves withal, notwithstanding the Statutes of our Kingdom (of which Lawyers of all others should be most observant) 
(c) 22 H 8. c. 12 14 Eliz. c. 5. 39 Eliz. cap. 4. 1 jac. c. 7. See here p. 492, to 497.  have branded all professed Stage-players for infamous Rogues, and Stageplays for unlawful pastimes, 
(d) See 1 Car. c. 1. 5 & 6 E. 6 c. 3. & here p. 241, 242, 243, 492, to 497.  especially on lords-days and other solemn Holidays, on which these Grand-dayes ever fall: yet such hath been your pious tender care, not only of this Societies honour, but also of the young Students good, (for the advancing of whose piety and studies, you have of late erected a magnificent Chapel, and since that a Library;) that as you have prohibited by late public Orders, all disorderly Bacchanalian Grand-Christmasses, 
(e) See here p. 743, to 783.  (more fit for Pagans than Christians; for the deboisest Roarers, than grave civil Students, who should be patterns of sobriety unto others;) together with all public Diceplay in the Hall; (a most pernicious, infamous game; condemned in all ages, all places, not only by 
(f) See here Act. 7. Scene 3. especially pag. 618, 626, 627, 655.  Counsels, 
(g) Cyprian. De Ludo Aleae lib. Tertullian d● Pallio c. 8. p. 233. Ambr. de Tobia, lib. c. 11. Tom. 2 p. 280, 281. Chrysost. Hom. 15. ad● Pop. Antioch. here p. 4●3. Bernard. ad Mili●es Tempii Sermo, c. 4 here p. 560. Isiodo● Hisp. Originum ●. 19 c. 60, to 66. joannis Saresberiensis de Nugis Curialium l. 1. c. 5. Petrus Blesensis Epist. 74.  Fathers, 
(h) Bp. Hoopers' 3. Sermon upon jonah, Bp. Latimer his 4. Sermon on the Lords Prayer, fol. 2●. his 6. Sermon be●ore King Edward, ●ol. 70. his Sermon at Stamford, ●ol. 1●6. Thomas Beacon his Catechism, f. ●61, 369, 400. Rober us de Sorbona, De Conscientia lib. Bibl. Patrum Tom. 13. p. 382. with others here quoted, p. 626. in the margin.  Divines, 
(i) See here p. 626. in the margin.  Civilians, 
(k) Vid. ibidem.  Canonists, 
(l) Andrea's Fricius de Repub. Emendanda, l. 1 c. 17. p. 62, 63. See here p 626  Politicians, and 
(m) Petrarcha de Re●edio utriusque Fortunae, l. 1. Dialog 26, 27. Erasmus Moriae Encomium p. 68, 69. Osorius de Regum Instit. l. 7. ●ol. 233. See p. 626.  other Christian Writers; by 
(n) Ovid. De Remedio Amorisl 1. p. 215, 216. Virgil. Epigrams de Ludo p. 432 Horat. Carm. l. 3. Ode 24 p. 98. Epist. l. 1. Epist. 18. p. 269. juvenal Satyr. 8, 1●, 14. p. 75, 110, 125. Suetonii Octavius sect. 71. Claudius' s. 5, 33, 39 Nero s. 36. Domitianus s. 2. Athenaeus Dipnosoph. l. 10, c. 15, p. 703, 704. Platonis Lysis p 401. Zenopho● hist. Graecae, l. 〈◊〉 593. Cic●●●● Philip. 1. 〈◊〉 tus de More 〈◊〉 Germ. c. 8. 〈◊〉 tarchis Apophthegm. Ale●●●●der p. 409. ●●●●mianus Ma●●●linus Hist. l. 〈◊〉 c. 9, 10. See ●●●●annis Sari●●●riensis De ●●●●gis Curiali●●● l. 1, c. 5. Pet●●● Blesensis Epi●●● 74. Danaeus 〈◊〉 Ludo Aleae. ●●lexander ab ●●lexandro l. 3. ●● 21. Purchase Pilgr. l. 5, c. 15. & l. 3, c. 4. Herodoti Clio sect. 18. accordingly.  diverse Pagan Authors of all sorts, and by 
(o) See here p. 655.  Mahomet himself; but likewise by 
(p) See here p. 657, to 661. justinian Codicis l. 3, Tit. 43, Lex. ●5. George Whetston his Enemy of Unthriftiness, p. 15, 16. Centuriae Magd. 13. Col. 7●9, l. 42. The general History of France, p. 114, 123, 138 Paulus Geschinius Constitutiones Carolinae, Rubr. 30, 31. p. 14, 15.  sundry Heathen, yea Christian Magistrates Edicts, and by the 
(q) 12 R. 2, c. 6. 17 ●. 4, c. 3. with sundry others here quoted, p. 494, 495.  Statutes of our Kingdom; as the occasions of much idleness, prodigality, cursing, swearing, forswearing, lying, cheating, mispence of money and time, theft, rapine, usury, malice, envy, fretting, discontents, quarrels, duels, murthers● covetousness, acquaintance with ill company, poverty, ruin of many young Gentlemen's, yea & Tradesmen's fortunes and estates; with a world of such like mischiefs: which as they proclaim all public Diceplay unsufferable in a Republic; so much more in an inns of Court: which cannot more dishonour itself, than in turning a professed Christmas Dice-house, or public receptacle of all sorts of Dicers, of purpose to enrich the Butlers, or to defray their Christmas expenses; as if Inns of Court Gentlemen were so beggarly, that they could neither maintain their Officers, nor Christmas Commons, without the infamous Alms, or turpe lucrum of their Dice-boxes; which empty many a young Students, tradesman's, apprentices, unfortunate gamesters purse, and 
(r) See 17 E. 4, c. 3. Petrus Blesensis Epist. 74. Cyprian. De Ludo Aleae, with others accordingly.  bring diverse unhappy Dicers yearly to the Goal, if not the Gallows, whiles they seek to repair their losses by robbery, cheating, and unlawful means; leaving the guilt of all their sins, with many a bitter execration upon those Societies where they have lost their money: (All which your Worships have piously prevented to your deserved honour, by suppressing Diceplay:) So likewise in imitation of the 
(s) See Act. 6, Scene 5, p. 455, to 465.  ancient Lacedæmonians and Massilienses, or rather of the 
(t) See here p. 465, to 473. & Act. 7, Scen. 2, 3 7.  primitive zealous Christians, you have always from my first admission into your Society, and long before, excluded all Common Players with their lewd ungodly Interludes, from all your solemn Festivals; not suffering them so much as once to enter within your gates, for fear they should 
(u) See Act. 6, Scene 3, 4, 5, etc.  corrupt the minds, the manners, the virtuous education of those young hopeful virtuous Gentlemen committed to your care, by drawing them on to idleness, luxury, incontinency, profaneness, and those other dangerous vices which Plays and Playhouses oft occasion: they being no other, as the Father's phrase them, but 
(x) See here Act. 6, Scene 5, p. 474, to 477. Tempore illorum Consulum gravissima pestilentia universam Roman per biennium afflixit, pro qua depellenda Pontifices ludos scenicos instituerunt: et sic pro depellenda peste corporum, accessit morbus animarum. Hermannus Schedel. Chron. Chronicorum, AEtas 3, f. 83. a.  the very plagues and poisons of men's minds and souls. Which praiseworthy imitable act of yours, assures me of your kind entertainment of this my last-borne Issue: which though (by reason of some intervenient subjects diverting my studies into another channel) it be ultimus in executione, yet it was primus in intention, of all my printed Treatises, as some scattered passages against Stageplays in my 
(y) See my Perpetuity, Edit. 2, p. 586, 587. Health's Sickness, Edit. 2, p. 74, 75. The Survey & Censure of Mr. Cousins his cozening Devotions, p. 90. Lame Giles his Haulting, p. 1. & the Appendix to it, p. 14.  former Impressions, evidence. For having upon my first arrival here in London, heard and seen in four several Plays (to which the pressing importunity of some ill acquaintance drew me whiles I was yet a novice) such wickedness, such lewdness as then made my penitent heart to loath, my conscience to 
(z) Ille poenitentiam digne agit, qui sic praeterita mala deplorat, ut futura iterum non committat Isi●dor. Hisp. de Summo bono, l. 2, c. 13.  abhor all Stageplays ever since: and having likewise then observed some woeful experiments of the lewd mischievous fruits of Plays, of Playhouses in some young Gentlemen of my acquaintance, who though civil and chaste at first, became so vicious, prodigal, incontinent, deboist, (yea so far passed hopes of all amendment) in half a years space or less, by their resort to Plays, where whores and lewd companions had inveagled them, that after many vain assays of their much desired reformation, two of them were cast off, and utterly disinherited by their loving Parents, whom I heard oft complaining even with tears; That Plays and Playhouses had undone their children, to their no small vexation: (A good caveat for all young Students to 
(a) Faelix quicunque dolore Alterius disces posse carere tuo. Tibullus Elegiarum l. 3. Eleg. 7.  keep themselves from Playhouses by these two Youngsters harms:) hereupon I resolved (out of a desire of the public good) to oppugn these common vice-fomenting evils: For which purpose about some 7 years since, recollecting those Play-condemning passages which I had met with in the Fathers and other Authors, I digested them into one entire written Discourse; which having since that time enlarged beyond its intended Bulk, because I saw the number of Players, Playbooks, Playhaunters, and Playhouses still increasing, there being above forty thousand Playbooks printed within these two years, (as Stationers inform me,) they being now more vendible than the choicest Sermons; 
* The Fortune and Red-bull.  two old Playhouses being also lately re-edified, enlarged, and one 
* White F●iers Playhouse.  new Theatre erected, the multitude of our London Playhaunters being so augmented now, that all the ancient Devil's Chapels (for so the Father's style all Playhouses) being five in number, are not sufficient to contain their troops, whence we see a sixth now added to them; whereas even in vicious Nero his reign there were but 
(b) Whence Seneca (writing of the vastness & populosity of Rome) thus complains: Quod tribus eodem tempore Theatr●s viae postulantur. De Clementia l. 1, c. 6. And if three Play houses were too much in heathen Rome, shall six be suffered in Christian London? God forbid.  three standing theatres in Pagan Rome, (though far more spacious than our Christian London) and those three too many: Hereupon I first commended it being thus augmented to the Licencer, and from him unto the Press, where it hath lingered longer than I did expect. Which being now at last brought forth into the world in such a Play-adoring age, that is like to bid defiance to it, I here bequeath it to your pious Patronage, to whom it was at first devoted, not caring how it fares abroad, so it may do good and please at home. Thus wishing all grace, all happiness and prosperity to your Worships, and to the whole Society of Lincoln's Inn, together with all prosperous success to these my unworthy labours, I commend both you and them to Gods own blessing. Ever resting  
Your Worships, in all devoted Service and respect, WILLIAM PRYNNE.   

TO THE RIGHT CHRISTIAN, GENEROUS YOUNG GENTLEMEN-Students of the 4 famous Inns of Court, and especially those of LINCOLN'S INN.  
RIGHT 
a Summa apud Deum est nobilitas, clarum esse virtutibus. Sola apud Deum libertas est, non servire peccatis. Hierom. Epist. ●4. c. 5.  virtuous, pious, and most accomplished Gentlemen, the present hope, the future prop and honour of our English Nation; that cordial longing desire of your temporal and eternal felicity, which hath a long time harboured in the very innermost receptacles of my soul, hath, as at first provoked me to pen, so now at last to publish this HISTRIOMASTIX for your common good, which here lieth prostrate at your feet, imploring not only your naked acceptations, but your unprejudicated affections too; that so you may thoroughly scan it with an impartial scrutiny, before you preposterously fore-judge it out of a misinformed prejudice. It is not I suppose unknown to any, 
b Homines vitiis suis sapientiam inscribunt, ut abscondenda profitentur. Ita non ab Epicuris impulsi luxuriantur, sed vitiis dediti luxuriam ●uam in Philosophiae sinu abscondunt, et eo concurrunt, ubi audiunt laudari voluptatem; quaerentes libidinibus ●uis patrocinium aliquod ac velamentum. Itaq, quod unum ha●bebant in malis bonum perdunt, peccandi verecundiam. Laudant enim ea quibus erubescebant, et vitio gloriantur: ideoque ne resurgere quidem adolescentiae licet, cum honestus turpi desidiae titulus accessit. Senec● De Vita Beata cap. 12.  what favour, what estimation Plays and Players have lately purchased in the opinions and hearts of most; which I fear are so strangely forestalled, so desperately infatuated with their Syrenian enchantments, that they will hardly brook the sight, much less the reading of this Play-scourging Discourse, whose very title will be a sufficient warrant for many to condemn it, if not a Supersedeas to them to peruse it: such being the froward disposition of prejudicated persons, (especially when their popular universal overspreading pleasures of sin in which they most delight, come once to 
c See August. Enarratio in Psal. 128. p. 750, 751, 752, accordingly.  be controlled by some one private person, which is now the case of Stageplays:) that let the truth be never so evident, the arguments, the authorities against them never so convincing, yet they will quite reject and precondemne them, ere they have once examined them. What therefore 
d Octavius, pag 96.  Minucius Felix, that famous Christian Lawyer, and 
e De Idolorum Vanitate Tract.  St. Cyprian complained of long since, against the Pagans of their age, in the name of all the Christians: Sic occupant animos et obstruunt pectora, ut ante nos incipiant homines odisse quam nosse, ne cognitos aut imitari possint, aut damnare non possint: Or what 
f Apologia advers. Gentes, c. 1, 2.  Tertullian writes in the selfsame case; Nolunt audire quod auditum damnare non possint. Malint nescire, quia jam oderint, adeo quod nesciunt praejudicant id esse, quod si sciant odisse non poterant, quando si nullum odij debitum depraehendatur, optimum utique si●, desinere injustè odisse. Quid vero iniquius, quam ut oderint homines quod ignorant, etiamsi res meretur odium? Tunc etenim meretur cum cognoscitur an mereatur. Vacant autem meriti notitia, unde odij justitia defenditur? quae non de eventu, sed de conscientia probanda est, etc. Or what 
g De justitia l. 5. c 1.  Lactantius of old lamented upon the like occasion: Student damnare tanquam nocentes quos utique sciunt innocentes; itaque constare de ipsa innocentia nolunt; quasi vero major iniquitas sit probatam innocentiam damnare quam inauditam: the same I fear may be the just complaint of this my HISTRIOMASTIX now● Many, I doubt, will censure, if not exclaim against it ere they read it; 
h Omnis enim malus ideo persequitur bonum, quia non illi consentit bonus ad malum. Facia● aliquid mali, non obiurget Episcopus, bonus est Episcopus, obiurget Episcopus, malus est Episcopus● Sonat verbum, sonat sermo contradictor libidinis. At ille amicus libidinis suae, et inimicus sermoni contradicenti amicae suae, infestus est, et odit sermonem Dei. August. Enarratio in Ps. 128, Tom. 8. pars●, p. 751. Vid. Ibid.  because it reprehends their vices: and some perchance will purposely disdain to cast their eyes upon it, for fear they should approve it, at leastwise be unable to control it. But however others may chance thus ignorantly or maliciously to forejudge it; yet I hope it shall find no such ungenteile discourteous entertainment from you dear fellow-brethrens, whose generous ingenuous education hath taught you thus much courtesy, whose religion and profession have learned you this good Lesson; to hear and know, before you sentence: since God's Law, & ours too, 
* john 7.51.  doth not judge any man, before it hear him, and know what he doth. What 
i Seneca, Medea, Act. 2, f. 145.  Medea therefore requested of Creon; Si judicas, cognosce: or what 
k Epistola 110.  Seneca desired of his friend Lucilius; Adhibe diligentiam tuam, et intuere quid sint res nostrae, non quid vocentur; shall be my present suit to you; 
* Legant prius et poste● despiciant, ne videantur non ex iudicio sed ex odii praesumptione ignorata damnare. Hier●n. Apologia advers R●finum, l. 3. c. 9, p. 2●1.  to peruse my HISTRIOMASTIX first, and then to censure it as you find it. Perchance it may seem some Paradox, some mere fantastic Novalty, or strang● Monster at the first in this Play-admiring age; wherein most men like the 
l Acts 17.18, 19, 20. See chrusostom, Theophylact, HRabanus Maurus, & Lyra, Ibidem.  Athenian Epicurean Stoic Philosophers, who encountered S. Paul, will be ready to demand in scorn, What will this Babbler say? May we know what this new doctrine whereof thou speakest is? for thou bringest certain strange things to our ears; we would therefore know what these things mean. But if you will do it so much honour as considerately to revolve it, you shall find it to contain nought else but resolved, universally received ancient (though now forgotten) truths; so far from any suspicion of factious Novalty, or puritanical singularity, that they have the concurrent testimonies, the unanimous resolutions of 
m See Act. 7, Scene 1, here p. 545.  sundry sacred texts of Scripture, of the 
n See Act. 7, Scene 2, p. 551, & Act. 6, Scene 3, 4, 5.  whole primitive Church and Saints of God, both before and under the Law and Gospel; 
o See Act. 7, Scene 3, p. 570, to 668●  the Canons of 55 several ecumenical, national, provincial Synods and Counsels of diverse ages and Countries: together with the canonical, the imperial Constitutions of the Apostles themselves, of Emperors, Popes and other Bishops, 
p See Act. 7, Scene 4, p. 668, etc. & Act. 6, Scene 3, 4, 5.  the works of 71 Fathers and ancient Christian Writers of chiefest note, from our Saviour's Nativity to the year 1200. the suffrages 
q See Act. 7, Scene 5, p. 688, & Act. 6, Scene 3, 4, 5.  of above 150 Christian Authors of all sorts, from the year 1200 to this present; the sentence of 
r See Act. 6, Scene 3, 4, 5. & Act. 7, Scene 6. p. 70●, etc.  40 Heathen Philosophers, Orators, Historians, Poets; together with the Play-condemning 
t See Act. 6, Scene 5● p. 455, to 473. & Act. 7, Scene 7. p. 713● etc.  Laws and Edicts of sundry Christian, yea Pagan Nations, republics, Emperors, Princes, Magistrates in several ages; with the 
u See Act. ●, Scene 5 p. 485, to 498. Act. 7, Scene 5, & 7. p. 715, 716.  Statutes, Magistrates, Universities, Writers and Preachers of our own renowned Kingdom; to back, to second them in all particulars; who all have long since passed this heavy Censure against Stageplays: that they are the 
x Se● here p. 42● to 62. Act. 6, Scene 12. p. 522, to 525. & Act. 7. Scene 2. p. 561, to ●68.  very works, the pomps, inventions and chief delights of the Devil, which all Christians solemnly abjure in their baptism: 
y See Act. 6● Scene 5. p. 447, etc.  the most pestilent corruptions of all men's (especially young men's) minds & manners; 
z See Act. 6. throughout.  the chief fomenters of all vice and wickedness; the greatest enemies of all virtue, grace and goodness; the most mischievous plagues that can be harboured in any Church or State; yea lewd infernal pastimes not tolerable among Heathens, not sufferable in any well-ordered Christian Republic; not once to be haunted or applauded by any civil virtuous persons, who are either mindful of their credits, or of their own salvation. Which as it controls the gross mistake of diverse voluptuous paganizing Christians in our days, who dote on Stageplays as the most laudable, generous, if not necessary recreations; so it should now at last engage all Christians for ever to abandon them; as the 
a See Act. 4. Scene 1, 2. Act. 6, S●ene 3, 4, 5, 12, 20. Act. 7. Scene 2, 3, 4, 5, 6, 7. accordingly.  very best of Saints, of Pagans have done in former ages. Alas, what goodness, what profit do men reap from Stageplays, that should any way engage their affection● to them? Do 
b See Act. 7, Scene 3, 4, 5.  they not enrage their lusts, add fire and fuel to their unchaste affections; 
c See Act. 6, Scene 5.  deprave their minds, corrupt their manners, 
d See Act: 6, Scene 12, 18, 20.  cauterise their consciences, obdurate their hearts, multiply their heinous transgressions, 
e See Act: 6, Scene 1, 2. Haec mala dedecoris impie●atisque plenissima, adorentur in templis, ride●antur in theatris, cum his victimas immolant, vastetur pecus etiam pauperum; cum haec histriones agunt et saltant● effundan●ur patrimonia divitum. Aug: Epist: 202, Tom: 2, p: 953.  consume their estates, misspend their time, 
f See Actus 6, throughout.  canker their graces, blast all their virtues, interrupt their studies, indispose them to repentance and true godly sorrow for their sins; make all God's ordinances ineffectual to their spiritual good, draw down the guilt of sundry Playhouse abominations on their persons, incorporate them into lewd ungodly company, and without repentance damn their soules● Do 
g See Act: 3, 6, & 7, throughout accordingly.  they not dishonour their most holy God, abuse their most blessed Saviour sundry ways, blaspheme and grieve Gods holy spirit, profane the sacred Scriptures and the name of God, deride and jeer religion, holiness, virtue, temperance, grace, goodness, with all religious, virtuous persons, advance the Devil's sceptre, service, kingdom, by sowing, by cherishing the seeds of atheism, heathenism, profaneness, incontinency, voluptuousness, idleness, yea, of all kind of wickedness both in their Actors and Spectators hearts? How many thousands have Stageplays drawn on to sin, to lewdness, to all sorts of vice, and a● last sunk down to hell, with the weight of those prodigious evils which they had quite avoided, had they not haunted Playhouses? How many Novices and Youngsters have been corrupted, debauched, and led away captive by the Devil, by their own outrageous lusts, 
* See Act. 6, Scene 3, 4, 5.  by Panders, Players, Bawds, Adulteresses, Whores, and other lewd companions, who had continued studious, civil, hopeful, towardly and ingenious, had they not resorted unto Stageplays, the original causes of their doleful ruin? which bring no other benefit to their Actors, their Spectators at the last, but this, 
h See Act. 6, Scene 12, 18, 19, 20.  to post them merrily on to hell with a greater load of soule-condemning sins; 
i Hieron● Epist: 3, cap: 3.  quasi vivendi sensum ad hoc tantum acceperant ut perirent; as if they had received life for no other purpose, but to work out their own eternal death, which needs no other instruments to effect it, than lewd lascivious Interludes. O therefore (dear Brethren) as you tender God's honour● the public welfare, or your own soul's safety, abominate these glittering gaudy pompous snares, these 
k See Act: 8, Scene 5, p: 789 etc.  sugared poisoned potions of the Devil, by which he cunningly endeavours your destruction when as you least suspect it: and if any of you have formerly frequented Stageplays, either out of 
l Adhuc enim non pueritia in nobis est, sed quod est gravius, puerili●as remanet: et hoc quidem peius est, quod auctorita●em habemus senum, vitia puerorum, nec puerorum tantum, sed infantium. Seneca Epist: 4.  childish vanity, or injudicious ignorance of their oft-condemned mischievous lewd effects; or through the 
m Arbitror es●e hic nonnullos quos amici sui volebant rapere ad Circum, ad theatrum, et ad nescio quas hodiernae festivitatis nugas. Forte ipsi illos adduxerunt ad Ecclesiam: sed sive ipsi illos adduxerunt, sive ab iis ad Circum adduci non potuerunt, in aqua contradictionis probatisunt: August: Enar: in Psal. 80, Tom. ●, pars 2, p. 8.  over-pressing importunity of voluptuous carnal acquaintance; or by reason of that popular erroneous good opinion which our wicked times conceive of Stageplays which humour them in their lusts; or because such 
n In vitia alter alterum trudimus: Quomodo autem ad salutem revocari possint, quos iam nemo retinet, populus impellit? Seneca, Epist: 41.  multitudes resort now daily to them, that they carry one another headlong to these sinful pleasures without any sense of danger, or hopes of reformation; be you henceforth truly penitent for what is past, 
o August. Enarratio ●n in Psal. 84, p. 55.  Quem delectaba● spectare, delectet orare; quem delectabant cantica nugatoria et adulterina, delectet hymnum dicere Deo, currere ad Ecclesiam, qui primo currebat ad theatrum: as St. Augustine sweetly counsel: and wholly abandon them for all future time. And so much the rather, that you may now at last falsify that ignominious Censure which some English Writers in their printed Works have passed upon Inns of Court Students; of whom they records 
p See Earles Character of a Player, Carat. 38. & Sir Thomas Overbury his Character of an Inns of Court man, accordingly.  That Inns of Court men were undone but for Players; that they are their chiefest guests and employment, & the sole business that makes them afternoons men: that this is one of the first things they learn as soon as they are admitted, to see Stageplays, 
q Bishop Hall's Epistles Decad. 6, Epistle 6. Mr. Bolton his general Directions for our comfortable walking with God, p. 73, 74; here p. 364, 365 Stephen Gosson his Epistle to the Right Worshipful Gentlemen & Students of both Universities and the Inns of Court prefixed to his Plays confuted in five Actions.  & take smoke at a Playhouse, which they commonly make their Study; where they quickly learn to follow all fashions, to drink all Healths, to wear favours and good clothes, to consort with ruffianly companions, to swear the biggest oaths, to quarrel easily, fight desperately, game inordinately, to spend their patrimony ere it fall, to use gracefully some gestures of apish compliment, to talk irreligiously, to dally with a Mistress, and hunt after harlots, to prove altogether lawless in steed of Lawyers, and to forget that little learning, grace and virtue which they had before: so that they grow at last pas● hopes of ever doing good, either to the Church, their Country, their own or others souls. Which heavy Censure, if any dissolute Playhaunters have justly occasioned heretofore, to the dishonour of those famous Law-Societies wherein they live, I hope their subsequent reformation will reverse it now; that so all England may henceforth experimentally discern, that Stageplays and Actors are as well condemned, detested by her Lawyers, as by 
r See here pag. 492, to 498  her Laws and Statutes, which brand all Stageplays for unlawful pastimes; all common Actors, for notorious Rogues; too base Companions for generous spirits to behold or dance attendance on, who were created for more noble objects, more sublime employments than base infamous Interludes, or most abject Players. O therefore let the serious consideration of your own native generosity, of your heroic Studies, elevated with the sublimer contemplations of your transcendent Christian Nobility; which makes you 
s Rom. 8.17  heirs of heaven, coheirs with Christ, yea, 
t Revel. 1.6. 1 Pet. 2.5.  Kings and Priests unto God your Father, (who hath not only 
u Hebr. 2.7, 9 1 Pet. 5.4.  crowns of glory, but likewise an 
x Luke 12.32. 1 Thes. 2.12. Hebr. 12.28. james 2.5.  heavenly eternal Kingdom to bestow upon you) raise up your depressed minds and thoughts so far above these earthly childish vanities, as with a kind of holy magnanimity to trample them under feet 
y Hebr. 11, 25  as drossy filthy pleasures, unworthy any Christians presence, much less his approbation, who hath far better, far sublimer spectacles to behold; even those which I shall here commend unto you in Cyprians words, in his elegant Book against Stageplays: 
z De Spectaculis lib. Tom. 2, p. 244, 245. See Augustine Enarratio in Psal. 39, Tom. 8, pars 1, p. 416 417, 418. De Symbolo ad Catechumenos l. 2, Tom. 9, pars 1, p. 1393, here p. 345, to 347; & Tertullian de Spectaculis, c. 28, 29, etc. to the like purpose.  Habet Christianus Spectacula meliora, si velit; habet veras et profuturas voluptates, si se recollegerit, et ut omittam illa, quae nondum contemplari potest, habet istam mundi pulchritudinem, quam videat atque miretur; solis ortum aspiciat, rursus occasum, mutuis vicibus dies noctesque revocantem, globum lunae, temporum cursus incrementis suis, decrementisque signantem, astrorum micantium choros, et à summo de summa mobilita●e fulgentes, anni totius per membra divisa, et dies ipsos cum noctibus per horarum spatia digestos, et terrae molem libratam cum montibus, et proflua ●lumina cum suis fontibus, extensa maria cum suis fluctibus atque littoribus: Interim constantem pariter summa conspiratione nexibusque concordiae, extensum aërem medium tenuitate sua cuncta vegetantem, nunc imbres contractis nubibus profundentem, nunc serenitatem refecta raritate revocantem, et in omnibus istis incolas proprios, in aëre avem, in aquis piscem, in terra hominem. Haec inquam, et alia opera divina, sint Christianis fidelibus Spectacula. Quod theatrum humanis manibus extructum istis operibus poterit comparari? magnis licet lapidum molibus extruatur, crusta sunt montium; et auro licet ●ecta lucanaria reluceant, astrorum fulgore vincentur: nunquam humana opera mirabitur quisquis se cognoscerit filium Dei. Dejicit se de culmine generositatis suae qui admirari aliquid post Deum potest. 
* Therefore every Christian though a Layman ought t● read the Scriptures.  Scriptures in quam sacris incumbat Christianus: (let Papists, and those who are given so much to Playbooks consider this:) ibi invenie● condigna fidei Spectacula. Videbit instituentem Deum mundum suum, et cum caeteris animalibus hominis illam admirabilem fabricam melioremque facientem: spectabit mundum in delicijs suis, ●justa naufragia, piorum praemia, impiorumque supplicia: maria populo sicca●a, et de pe●ra rursus populo maria por●ecta: spectabit de coelo descendentes messes, non ex areiss: inspiciet flumina transitus siccos refraenatis aquarum agminibus exhibentia: videbit in quibusdam fidem cum igne luctuantem: religione superatas feras, et in mansuetudinem conversas: intuebitur et animas ab ipsa morte revocatas: considerabit etiam de sepulchris admirabiles ipsorum consummatorum jam vitas corporum redactas: et in his omnibus jam majus videbit Spectaculum, Diabolum illum qui totum detriumphaverat mundum, sub pedibus Christi jacentem. quam hoc decorum Spectaculum Fratres? quam jucundum? quam necessarium? intueri semper spem ●nam, et oculos aperire ad salutem suam. Hoc est spectaculum quod videtur etiam luminibus amissis. Hoc est spectaculum, quod non exhibet Praetor, au● Consul, sed qui est solus et ante omnia, et super omnia, immo ex quo omnia, Pater Domini nostri jesu Christi, cui laus et honor in saecula saeculorum. These (my beloved Brethren) are the true celestial worthy Spectacles of every pious Christian: O let your hearts, your minds, your affections, your eyes and ears be wholly ravished and taken up with these, which will only bring true comfort to our souls. Let me therefore ●lose up my Epistle to you with St. Augustine's words: 
* Enarratio in Psal. 80, & 81. Tun. 8, pars 2, p. 1, 18.  Intendite ad magna haec spectacula. Ista sunt spectacula utilia, salubria, aedificantia non destruentia, imò et destruentia et aedificantia: Destruentia recentes Deos, aedificantia fidem in verum et aeternum Deum: Let other men therefore who love their Stageplays 
* 2 Tim. 3.4  better than their God, their souls, resort to Theatres whiles they please; (
* August. Enar. in Psal 81. p. 18  Illi habeant mare in theatro; nos habeamus portum in Christo:) but let Christ jesus be your 
* Ephes. 1.23. 1 Cor. 15.28.  all in all, your only solace, your only Spectacle, and joy on earth, whose soul-ravishing heart-filling presence, shall be your eternal solace, your everlasting 
* 1 Cor. 13.12. 1 john 3.2 Rev. 21.22, 23.  visible all-glorious most triumphant Spectacle in the highest heavens; whither God bring us all at length for this his Son and mercy's sake. Amen.  
Your loving Christian Friend, and Brother to command: WILLIAM PRYNNE.   

TO THE CHRISTIAN READER.  
THREE things there are, beloved Readers, in this my HISTRIOMASTIX, for which I am necessitated to make some Apology, to prevent all causeless cavils.  
The first, is its tedious prolixity; which as it far exceeds its primitive intended Brevity, so it may somewhat derogate from its welcome acceptation, as being too large for so slight a subject: But as it was no disparagement to Phoebus his palace; that 
a Materiam superabat opus; Ouid. Metamorph. l. 2.  the workmanship of it did exceed the matter; so I hope it will be no prejudice to this Treatise, if 
b Hierom Com. in Matth. c. 21, Tom. 6, p. 45, C.  Malo nodo malus cuneus, may be allowed for a Plea. He who intends to encounter a potent enemy, 
c Luke 14.31, 32. & Ioanni● Sarisberiensis, de Nugis Curialium, lib. 1, c. 1● 2, 3, 4, 5.  had need provide a puissant army: He who will cure a large spreading gangrene, must proportion his plaster to the malady; he who would discover or refute an inveterate generally received Error, must come strongly armed with convincing reasons and authorities, else he is like to do more harm than good. Players and Stageplaies, with which I am now to combat in a public Theatre in the view of sundry partial Spectators, are grown of late so powerful, so prevalent in the affections, the opinions of many both in City, Court and Country; so universally diffused like an infectious leprosy, so deeply riveted into the seduced prepossessed hearts and judgements of voluptuous carnal persons, who swarm so thick in every Playhouse, that they leave no empty place, and almost crowd one another to death for multitude; as they did in 
* Sunt enim multi non digne viventes baptismo quod perceperunt. Quam multi enim baptizati hodie Circum imple●e quam istam basilicam maluerunt. Si mimus est, curritur ad Amphitheatre; quantis turbis impletur? stipantur parietes, pressuris se urgent, prope se suffocant multitudine: isti super numerum sunt. In Psal. 39, Enar. Tom. 8, ●ars 1, p. 418; & in Psal. 80, pars 2, p. 5.  Augustine's time, choosing rather to fill the Theatre than the Church; that had not this my HISTRIOMASTIX overgrown its first intended pigmies stature, it had 
d Magnis enim telis, magna portenta feriuntur. Seneca Epist. 82.  never been able to foil those many Giantlike Enemies with which it is now to grapple; neither could it have borne any geometrical proportion with those festering ulcers, those many practical applauded Errors, whose cure and refutation it endeavours. 
* Ben-iohnsons', Shackspeers, and others.  Some Playbooks since I first undertook this subject, are grown from Quarto into Folio; which yet bear so good a price and sale, that I cannot but with grief relate it, they are now 
e Shackspeers Plays are printed in the best Crown paper, far better than most Bibles.  new-printed in far better paper than most Octavo or Quarto Bibles, which hardly find such vent as they: And can then one Quarto Tractate against Stageplays be thought too large, when as it must assault such ample Playhouse Volumes? Besides, our Quarto- Playbooks since the first sheets of this my Treatise came unto the Press, have come forth in such 
e Above forty thousand Playbooks have been printed and vented within these two years.  abundance, and found so many customers, that they almost exceed all number, one study being scarce able to hold them, and two years' time too little to peruse them all: And this made this Treatise swell the greater, because these Playbooks are so multiplied. Again, I considered with myself, that our Players, our Playhaunters are now more in number, more various in judgements, in humours, in apprehensions, than they have been in former ages; whereupon I thought good to produce 
* Nam quoniam variant animi variavimus arts: Mille mali species, mille salutis ●●unt. Ouid. De Remedio Amoris, l. 2. p. 225.  more store of different Play-refelling Arguments and Authorities than else I should have done; that so I might satisfy every Reader to my power, and meet with all evasions. All which being l●id together, will easily excuse my overmuch pains; which if it seem irksome to any Reader, I am sure it ●as far more troublesome to me the Author, who if I am peccant in this kind, it is only out of too much lo●e to do the Readers greater good: who if they complain for want of time, may soon peruse it without any loss, by devoting their Playhouse hours to it, till they have read it over.  
The second, is some passages, terms and phrases, which may give offence to such, who consider not the grounds and reasons of them: and these are of different natures. Some of them may seem to be over sharp and virulent against Players, Plays, and Playhaunters: Others of them may be construed to be over malapert and censonious: Others, too immodest, too amorous, and obscene: Others, heterogeneal, and impertinent to the intended theme.  
To the two first of which I answer: First, that I have used no more tartness against Players, Plays, or Playhaunters, nor passed no other● Censures upon them● than the Fathers themselves, with sundry approved Writers have done before me, whose phrases and invectives I have only revived: You must therefore lay the blame on them, not me, who only speak in their language. 
* joan. Saresberiensis Prologus in lib. De Nugis Curialium, Bibl. Patr. Tom. 15. p. 341. G.  Novi enim quod et praesens aetas corrigitur, dum praeterita suis meritis objurgatur. Secondly, inveterate 
f Vt valeant alii ferrum patiantur et ignes. Fert aliis tristem succus amarus opem. Corpora vix ferro quaedam sanantur acu●o. Auxilium aliis succus et herba fuit. Ovid. Epist. 19, p. 83. De Remedio Amoris l. 2, p. 225.  gangrend ulcers, as Plays and Players are, need sharp emplasters, bi●ing corrosives, else they will not be cured; because gentle lenitives cannot cleanse them. Thirdly, the greatest virulency is only against Players and Playhaunters vices, not their persons; 
g Tertul. Apol. Advers. Gentes.  Hosts plane sumus, non generis humani tamen, sed erroris: Yea I have therefore censured their errors, their vices so severely, because I love their persons, whose happiness, salvation and amendment I here only seek, by withdrawing them from Plays and Playhouses, the very greatest corruptions of their minds and manners. 
* Leo de I●iun. Pent. Ser. 1. c. 2. fol. 158.  Hoc enim interiora maximè corrumpit, quod exteriora delectat. What therefore St. Augustine writes to Macedonius in this very case; 
g Epist. 54. Tom. 2. p. 271.  Facile est atque proclive malos odisse, quia mali sunt, rarum autem et pium eosdem ipsos diligere quia homines sunt, ut in uno simul et cu●pam improbes, et naturam approbes; ac propterea culpam justius oderis, quod ea faedatur natura quam diligis. Non est igi●ur iniquitatis, sed potius humanitatis societate devinctus, qui propterea sit criminis persecutor ut sit hominis liberator: the same shall be my Apology now. And if any Play-A●tors or Spectators think themselves injured by any censure I have here passed upon them, I must return them an answer in St. Bernard's words: 
* Bernard. Ep. 78. f. 196.  Cum carpuntur vitia, et inde scandalum oritur, ipse sibi scandali causa est, qui fecit quod argui debeat, non ille qui arguit: or at leastwise in 
h Epist. 2. ad Nepotianum, cap. 20. Tom. 1. p. 7.  St. Hieroms' language: Aut enim nihil scribendum fuit, ne hominum judicium subiremus, aut scribentes nosse, cunctorum adversum nos maledicorum ●ela esse torquenda. Quos obsecro, ut quiescant, et definant maledicere. Non enim ut adversariis, sed ut amicis scripsimus; nec invecti sumus in eos qui peccant, sed ne peccent, monuimus. Nullum laesi, nullius nomen mea scriptura designatum est. Neminem specialiter meus sermo pulsavir. Generalis de vitijs disputatio e●t. Qui mihi irasci voluerit, prius ipse de se, quod talis sit, confitebitur. Wherefore, since all I aim at in this Treatise is men's eternal good; 
* Bernard. Epist. 42.  Sustinete hanc virgam corripientem, ne sentiatis malleum conterentem: remembering that good lesson of Solomon: 
i Prov. 12.1. c. 15.10, 32.  He that hateth reproof, is brutish; yea, he despiseth his own soul, and he shall surely die. To the third of these, I answer; that he who stirs a noisome kennel, must needs raise some stench; he who would lively portraiture ● Devil, or a deformed monster, must needs draw some ghastly lines, and use some sordid colours: so he who will delineate to the life, the notorious lewdness of Plays, of Playhaunters, is necessarily enforced to such immodest phrases as may present it in its native v●lenesse; else he shall but conceal or mask their horrid wickedness that none may behold it, not rip it open that all may abhor it. This is the only reason of those more uncivil or seemingly immodest passages and phrases that are here and there scattered in this Discourse; which as they are for the most part the Fathers, or some other Authors, not mine own, and so the more excusable; so necessity only hath enforced me to them; the impurity and lewdness of Stageplays being such, that a man can hardly remember, much less reprove them without sin or shame. 
k De Gubern. Dei l. 6. p. 185, 186.  Talia autem sunt (writes Salvian) quae in theatri● fiunt, ut ea non solum dicere, sed etiam recordari aliquis sine pollutione non possit. Quae quidem omnia tam flagitiosa sunt, ut etiam explicare ea quispiam atque eloqui salvo pudore non va●eat. Quis enim integro verecundiae statu dicere queat illas rerum turpium imitationes, illas vocum ac verborum obscaenitates, illas motuum turpitudines, illas gestuum faeditates? quae quanti sunt criminis, vel hinc intelligi potest, quod et relationem sui interdicunt. Nonnulla quippe m●xima scelera incolumi honestate referentis et nominari et argui possunt, ut homicidium, latrocinium, sacrilegium, ca●teraque hujusmodi. Solae theatrorum impuritates sunt, quae honest● non possunt vel accusari: ita nova in coarguenda harum turpitudinum probrositate res evenit arguenti, ut cum absque dubio honestus sit qui accusare ea velit, honestate tamen integra ea loqui et accusare non possit. It was this Father's Preface to his Play-condemning Treatise, and it shall be my Apology. To the fourth of these, I answer; that there are several passages in this Discourse, which prima fancy may seem heterogeneous to the present subject, as 
* See Act. 5● throughout. Act. 7. Scene 3. & 8. Scene 3, 7.  those concerning Dancing, Music, Apparel, Effeminacy, Lascivious Songs, Laughter, Adultery, obscene Pictures, Bonfires, New-year's gifts, Grand Christmasses, Health-drinking, Long hair, lords-days, Dicing, with sundry Pagan customs here refelled: but if you consider them as they are here applied, you shall find them all materially pertinent to the theme in question● they being either the concomitants of Stageplays, or having such near affinity with them, that the unlawfulness of the one are necessary mediums to evince the sinfulness of the other. Besides, though they differ in Specie, yet they are homogenial in their generical nature, one of them serving to illustrate the quality, the condition of the other: It is no impertinentie therefore for me to discourse at large of all or any of these, the better to display the odiousness of Stageplays, with which they have great analogy, to which they have more or less relation, as the passages themselves sufficiently manifest. But admit that some of them are heterogenial, yet it is no absurdity by way of digression, to touch on such particulars, as 
* See Claudius Espencaeus, Digre●sionum in Epist. 1. ad Timotheum lib. Dr. john Whi●es Way to the True Church; Dr. Field of the Church, Edit. ult. Dr. Crakenthorp's Vigilius Dormitans● & Dr● Twists Answer to Armi●ius his Examen: accordingly.  other Writers oft times do, yea and the Fathers too, who have their digressions as well as others, in their Commentaries, Homilies, and moral Treatises; where they oft times lash out into collateral Discourses against Stageplays, Dancing, Drunkenness, effeminacy, lascivious songs, fantastic costly apparel, Pagan Customs, and those other particulars which I have now discoursed against, as their passages here● recited plentifully manifest. Their practice therefore may be my excuse. And so much the rather, because the particulars I have thus lightly glanced upon in the by, are universal overspreading still-increasing evils, which need some present opposition, especially out of those pregnant venerable Authorities of Counsels, Fathers and ancient Writers that are almost forgotten in the world, (whose memory I have here in part revived a● far as opportunity would permit:) which manifest to all men's judgements, 
m See Act. 5. throughout, & Act. 7. Scene 3. Act. 8. Scene 3, 4.  that effeminate mixed Dancing, Dicing, Stageplays, lascivious Pictures, wanton Fashions, Face-painting, Health-drinking, 
n Of which Mr. Purchas in his Pilgrim. c. 51. pag. 490. writes thus. Long hair is an ornament to the female sex, a token of subjection, an ensign of modesty: but modesty grows short in men as their hair grows long, and a neat perfumed, frizzled, powdered Bush, hangs but as a token Vini n●n vendibilis, of much wine, little wit, of men weary of manhood, of civility, of Christianity, which would fain turn (at the least do imitate) American Savages, Infidels, Barbarians, or women at the least and best.  Long hair, 
* See my Unloveliness of Lovelockes, & here Act. 5. Scene 6, 7, 8, 9, 10, 11, 12. Act. 7. Scene 3. & Act. 8. Scene 3.  Love-locks, Periwigs, women's curling, pouldring and cutting of their hair, Bonfires, New-yeares-gifts, May-games, amorous Pastorals, lascivious effeminate Music, excessive laughter, luxurious disorderly Christmas-keeping, Mummeries, with sundry such like vanities which the world now dotes on, as laudable, good, and Christian, are mere sinful, wicked, unchristian pastimes, vanities, cultures and disguises, which the primitive Church and Christians, together with the very best of Pagans quite abandoned, condemned; however we admire, applaud them now to God's dishonour and religions shame: My short Digressions therefore against these new-revived old-condemned spreading evils, which most men countenance, few can or dare oppose, may well be pardoned in this my HISTRIOMASTIX, most of them being either concomitants or fruits of Stageplays: by the present censures of which, the Reader shall be sure to reap, either fuller satisfaction, or greater variety of knowledge than else he should have met with in this Treatise.  
The third, is the repetition of some quotations, some passages of Fathers and others which are twice or thrice recited in several places of this Discourse, where the same things are oft debated. To which I answer: First, that though the same things in effect are oft times touched upon (especially 
* See p. 9 to 26.523, 524, 731, 732.  the idolatrous original of Stageplays, and 
o See p. 42. to 61.522, to 525.561, to 567.  that they are the very pomps of the Devil which Christians have renounced in their baptism) yet it is either to different purposes, or where they are amplified and confirmed by new-recited Authorities; which as I could not couple all together, so I was unwilling to omit, for fear of doing prejudice to the cause. Secondly, though the same Authorities and quotations are oft reiterated, yet it is only in these two cases, where the words and ends for which I cite them are diverse, or where one sentence, one discourse tending to several purposes, is so entire, that it could not be sundered into fractions without perverting the sense, or blunting the life, the edge and vigour of it. Thirdly, what ever is oft repeated, is something or other worth remembering: if therefore Seneca speaks truth, 
p Epistola 27.  Nunquam nimis dicitur quod nunquam satis discitur; this fault may easily be excused. The Scripture itself (we know) 
q Deut. 4.2. c. 12.32. josh. 1.7 Prov. 9.30 6. Rev. 22.18, 19  where there is no superfluity nor defect; hath oft times 
r Isay 28.9, to 14. 2 Pet. 1.12, 13. Phil. 3.1.  precept upon precept, line upon line, yea frequent repetions of the selfsame things, (especially in the Books of Moses, the Books of the Kings and Chronicles, the Psalms of David● the Proverbs, the Prophets, the four Evangelists, and St. Paul's Epistles) in such cases where men are either dull to learn, apt to forget, ●●ow to believe, or when as the things repeated are very observable. The like repetitions with little variation, we shall find in diverse Authors: and in most of those who write of the selfsame subject, (but principally in Commentators a●d the Schoolmen) we find the selfsame matter clothed in a different method or dress of words; 
s Eccles. 1.9, 10  there being no new thing u●der the Sun, Et nihil dictum quod non dictum prius: all being but reiterations of what hath been written or spoken in former ages. This therefore may excuse my short rei●erations of the selfsame passages against Stageplays, with which men are so far enamoured, that they need many oft repeated arguments to divorce their affections from them.  
Having thus far apologized for this Treatise, I shall here by way of advertisement for thy better satisfaction inform thee, Christian Reader, something concerning the Authorities quoted in it. As first, that I have cited the very Words of the Fathers themselves, for the most part, in the margin, which I have faithfully englished in the Discourse itself, and sometimes alleged them in the margin at large, when as I have but touched them in the page: whence I shall advise thee to read the margin and the page together. Secondly, that I have oft times only quoted the names, the Works of Fathers and other Authors for brevity sake, omitting their words, which the studious Reader may do well to 
t Name a vitii● redimitur animus, et suavi et mira quadam, etiam in adversis ●●cunditate re●icitur, cum ad legendum● vel scribendum ●tilia, menti● intendit acumen● I●annis Saresberiensis Prologus in lib. De Nugis Curialium.  peruse at leisure in their works; whose several passages had I transcribed, I should have oft repeated the selfsame things, and augmented this Quarto Treatise into many Folio Volumes. Thirdly, I have faithfully recorded the Books, the Chapters, Columes and pages of those Authors here alleged, together with the Impressions which I follow; all which you shall find expressed, Part. 1. Act. 7. Scen. 3, 4, 5, & 6. Which Editions if any Reader want, let him then only examine the number of the Books, the Chapters, Homilies or Sermons here quoted, in those Editions which he hath, omitting the pages, and he shall find every quotation true, save only where the Editions vary. And if any shall here quarrel with me for the multitude of Authors and quotations: let him know, that I produced them 
u Quicquid enim omnes vel plures, uno eodemque sensu, manifest, frequenter, perseveranter, velut quodam sibi consentiento Magistroru● Concilio, accipiendo, tenendo, tradendo firmaverint, id pro indubitato, certo, ratoque habeatur. Vincentius Le●●●en●is coner. Haer●ses, cap. 39 Illud reprobum fuisse non ambiges quod omnium doctorum turba condem●at. Io●nnis Sarisb. de Nug●s Curi●liū l. ●. ●. 4.  only for the Readers better satisfaction, to evidence the damnable odiousness of Stageplays in all ages, not out of any vainglorious ostentation, which I much abhor.  
Which advertisements being thus premised, I shall now beseech thee, courteous Reader, in the fear of God, to peruse this HISTRIOMASTIX with an impartial eye, and even seriously to consider with an unprejudicated affection, what all the primitive Christians, what all the Counsels, Fathers, Emperors, Magistrates, and Authors here enumered have constantly thought of Stageplays, and other particulars here recited: And then I doubt not but what a noble Earl of this Kingdom in his late dangerous sickness, professed publicly (even with detestation) of his effeminate fantastic Love-locke; that he sensibly perceived it to be but a cord of vanity, by which he had given the Devil holdfast to lead him captive at his pleasure; who would never let go his holdfast of him as long as he nourished this unlovely Bush: whereupon he commanded his Barber to cut it off: (a speech, a precedent well worthy those 
x Q●i virilem sexum muliebri mollitie dehonestant. joan. Saresbericusis de Nugis Curialium, l. 1. c. 5.  womanish Ruffians consideration, who yet are peccant in this kind:) the same wilt thou affirm of these lascivious Interludes; 
y See here Act. 6. Scene 4, 5, 12, 18, 19, 20, accordingly.  that they are the very Devil's pomps and 
* Retia sunt quaecunque vides, hominemque ligatum, Ad miseram mortem per mala quaeque trahunt. joan. Saresberien●is Ad opus suum. B●hl. Patr. Tom. 15. p. 339, G.  snares, by which he captivates and enthralls men's souls; who can never enfranchise themselves from his infernal vassalage, till they have cordially renounced these his sugared gins, which detain them captive in his service, and bind them over to damnation: as the here recited Counsels, Fathers and other Authors witness: whose works if Playhaunters would but study, at those vacant times which they sinfully waste on Plays, on Playbooks, and such like unprofitable pleasures of sin, 
z Rev. 18.7. Eccles. 11.9. Prov. 14.13.  which will end in horror at the last; they would speedily abandon all Interludes, all Playhouses, as the most execrable pernicious corruptions, which now they so much dote on as their chief delights. The Lord therefore open all such blind Stage-haunters eyes by these my poor endeavours, who are yet so besotted with ignorance and these enchanting Spectacles, that they cannot discern those infinite mischiefs that attend them, 
a Quis vero eo indignior, qui sui ipsius contemnit habere noticiam? qui tempus quod parca manu datum est ad mensuram, et solum reparari non potest, usuraria quadam acc●ssione et poenali repetendum in vitae dispendia prodigit, et in contumeliam auctoris effundit? joan. Sare●beriensis De Nugis Curialium, l. 1. c. 1.  wasting their precious time upon them even from day to day, and quarrelling with all such pious Christians as would reclaim them from them: Of whom I may fitly use St. Augustine's memorable passage: 
b August. Enar. in Psal. 39● Tom. 8. pars 1. p. 416.  Quem itaque comprehendam istorum insanorum? Quis me audia●? quem eorum nos non miseros dicat, quia cum eis non insanimus? Amisisse nos putant varias et magnas voluptates in quibus ipsi insaniunt, nec vident quia mendaces sunt. Quando illis ovum invito, vel calicem salutarem porrigo saucio: et quomodo reficiam? Horror ut reficiant, pugnas parant; saevire volunt in medicum. Et si percusserint, diligantur; et si injuriam fecerint non relinquantur; redituri sunt ad mentem, gratias acturi. Oremus itaque pro ipsis fratres charissimi; inde crescit numerus sanctorum, de numero qui erat impiorum. It was this Father's speech of those Playhaunters whom he endeavoured to reclaim in his time; and it shall be mine of ours now; whose conversion I shall truly pray for, how evil soever they entreat me or this work of mine; which if it do no good to others, or purchase nought but hatred, but contempt unto myself, yet Symmachus his speech shall be my comfort: 
c Ambrose Ep. l. 2. Ep. 2. Tom. 5. p. 97.  Saluti publicae dicata industria, crescit meritò cum caret praemio: or if not his, the Prophet Isaiah's: 
d Isay 49.4.  Then I said, I have laboured in vain, I have spent my strength for nought and in vain: yet surely my judgement is with the Lord, and my reward with my God: to whose only blessing I shall now commend this Treatise, and thee true Christian Reader; whose spiritual good being the primum movens, that set my thoughts upon this Subject; I hope it shall find thy favourable acceptation: 
e joannis Saresberiensi● Prologus in lib. de Nugis Curialium. Bibl. Pat. Tom. 15. p, 341. ●.  Sciens, quia sicut non habet unde placeat ex venustate, sic ex devotione scribentis non pot●rit displicere. And so I rest,  
Thine in the LORD, WILLIAM PRYNNE.   

Autor ad Opus suum.  

* Ex Ioanne Saresberiensi, ad Opus suum de Nugis Curialium. Bibl. Pa●rum Tom. 15. p. 339, 340.  SI mihi credideris, linguam cohibebis, et aulae,  
Limina non intret pes tuus, esto domi.  
Aspectus hominum cautus vitare memento,  
Et tibi commissas claude libelle notas.  
Omnia sint suspecta tibi, quia publicus hostis  
Et maiestatis diceris esse reus.  
Ignis edax, gladiusque ferox tibi forte parantur,  
Aut te polluta subruet hostis aqua.  
Cum tamen exieris faciem velabit amictus,  
Deformentque tuam pulvis et aura cutem.  
Sit gradus et cultus habitus peregrinus eunti,  
Non nisi barbariem barbara lingua sonet.  
De Pictavorum dices te gente creatum,  
Nam licet his lingua liberiori loqui.  
Nusquam divertas, ne quis te laedat cuntem,  
Nugarumque luat garrula lingua notas.  
Omnia si nescis, loca sunt plenissima nugis,  
Quarum tota cohors est inimica tibi.  
Ecclesia nugae regnant, et principis aula;  
In claustro regnant, Pontificisque domo.  
In nugis clerus, in nugis militis usus;  
In nugis i●venes, totaque turba senum.  
Rusticus in nugis; in nugis sexus uterque:  
S●rvus et ingenuus, dives, egenus in his.  
Accelera gressus, cauto diplomate perges;  
Vt valeas, esto sobrius, esto gravis.  
Gens penetranda tibi perlarga, bibaxque loquaxque,  
Et cui ni morem gesseris, hostis eris.  
I ci●us atque redi; ne quorum carpere nugas  
Aususes, infligant tela, necemque parent.  
Hospiti●que fidem quaeres super, omnia, quo sii●  
Tutus ab insidiis, quas tibi quisque parat.  
Stultos, prudentes nimium, pravosque cave●is,  
Et quos insignes garrula lingua facit.  
Si quis amat verum, tibi sit gratissimus hospes,  
Et quem delectat gloria vana, cave.  
Iuie patronatus illum cole, qui velit esse,  
Et sciat, et possit tutor ubique, tuus.  
Sperne malos, venerare bonos, ignos●e volenti  
Laedere; nulla bonis ultio grata magis.  
Et nisi festinus fugeres, te plura monerem,  
Vix pateris dici pauca, vel ista tene.   

ERRATAS.  
COurteous Reader, I shall desire thee ere thou read this Treatise to correct these several following Erratas which in my absence through the Correctors and Printers oversight have escaped the Press.  
IN the Pages, Pag. 12, l. 24. for ready read, readily. p. 76. l. 18. for Contr. r. ad. p. 77. l. 27. their: his. p. 92. l. 7. r. displayed. p. 142. l. 12. r. protervos. p. 145. l. 6. r, whence. p. 168 l. 6. for. p. r. &. p. 169. l. 24. r. inflections. p. 179. l. 3. r. Those p. 180. l. 29. f. ground, r. grand p. 182. l. 24. r. Euclid. p. 185. l. 15. r. Melania. p. 188. l. 19 r. perfumed. p. 223. l. 2. f. 20. r. 5, 6. p. 236. l. 27. r. Christians. p. 245. l. 25. f. two, r. rare. p. 267. l. 6. r. those. p. 281. l. 28. r. muliebribus. p. 310. l. 15. f. which, r. with. p. 320. l. 7. f. c. 141. r. c. 41. p. 325. l. 23. & p. 326, l. 11, r. Stage players. p. 328, l. 28, r. Mayor. p. 332, l. 14, r. avocated. p. 333 l. 29. f. or, r. of. p. 336, l. 10, f. done, r. not. p. 348, l. 28, r. those. p. 363, l. 19, r. Gosson. p. 385, l. 22, r. Christians. p. 398, l. 19, f. this, r. his. p. 417, l. 5, r. comforts. p. 425, l. 31, f. Christ, r. Christian. p. 426, l. 20, r. Catechumenist. p. 438, l. 25, r. defend. p. 453, l. 8, r. militibus. p. 464, l. 22, f. in, r. in three. & l. 33, r. displeased. p. 468, l. 14, f. and, r. but. p. 474. l. 2, r. chair. p. 478, l. 23, r. persons. p. 488, l. 22, r. kind. p. 495, l. 26, f. in, r. of. p. 500, l. 11, r. originally. fol. 549, l. 33, f. perfecting, r. protecting. fol. 550, l. 27, f. that, r. fit. fol. 551, l. 22, f. which, r. with. fol. 553, l. 30, r. returning. f. 555, b, l. 9, f. Polycarpus, r. Pollio. fol. 557, l. 31, f. Nisina, r. Misnia. fol. 558, b, l. 1, f. and not, r. not. fol. 559, l. 30, f. washed, r. crushed. Ibid. b, l. 4, f. might, r. nigh. fol. 560, b, l. 7, f. their, r. our. fol. 561, l. 17, f. new, r. now. & b, l. 12, r. vitiated. f. 562, l. 32, f. & the, r. the. & b, l. 7, f. these, r. such. fol. 567, l. 32, f. them, r. men. p. 568, l. 12, r. inconsistent. p. 570, l. 23, f. 54, r. 55. p. 708, l. 34, r. procedente. p. 709, l. 28, r. intercidit p. 733, l. 8, f. it be, r. it. p. 756, l. 14, r. viz. of Altisiodorum. p. 786, l. 11, r. prescription. p. 791, l. 19, r. praecolorant, & l. 33, r. Helleboro. p. 803, l. 11, f. And r. are. p. 814, l. 8, f. carnemque r. carmenque. p. 815, l. 30, f. malum, r. bonum. p. 823, l. 17, f. and teaching, r. teaching. l. 18, f. that, r. that they. p. 829, l. 34, 35. f. the sin, r. your sin. p. 830, l. 13, f. the, r. your. In the margin, p. 1, l. 15, read Gubernator. p. 27, l. 4, r. quod. p. 40, l. 39, for cap. r page. p. 66, l. 2, deal ad. p. 67, l. 43, r. Loci. p. 74, l. 2, r. Legatio. p. 65, l. 4, r. cap. 25. & l. 15, deal cap. p, 78, l. 5, r. numerantur. p 124, l. 24, & 26, r. liberioris & Fastorum. p. 133. l. 31, r. flagitiosissime. l. 39, r. inquietaret. l. 45, r. Aluarus. l. 47, r. Dierum. p. 134, l. 39, r. 38. p. 138, l. 2, r. 35, & l. 3, r. 4. p. 145, l. 22, r. Cassiodorus. l. 49, r. R●med. p. 152, l. 4, r. rideat. p. 153, l. 40, r. Vnus. p. 152, l. 38, r. deteriora. l. 45.46, r. Vua, livorem. p. 157, l. 41, r. from Plays. p. 165, l. 25, r. decipientes, & l. 31, propitios. p. 178, l. 14, r. inextinguibiles. p. 184, l. 10, r. tondeat quos. l. 36, r. Amatorius p. 186, l. 28, r. 1009. l. 40, r. submovens. p. 188, l. 35, r. perficiunt. p 189, l. 35, r. ultro. p. 199, l. 11, r. 122. p. 213, l. 17, r. 83. p. 214, l. 30, r. aperto, l. 35 r. Tim. 1. p. 224, l. 29, r. sempiternam. p. 230, l. 29, r. letali. p. 248, l. 28, r. rerum, l. 31, r. ad. p. 280, l. 15, r. quaeso. p. 287, l. 18, r. Sic. p. 326, l. 29, r. c. 41, l. 31, r. minus. p. 336, l. 36, r. idoneus. p. 366, l. 21. r. igitur. p. 383, l. 39, r. contaminent. p. 389, l. 28, r. AElij, l. 43, r. sunt p. 390, l. 44, r. Babingtons'. p. 394, l. 23, r, nobilium. p, 447, l, 5, 6, deal haeter. p, 455, l, 44, r, c, 6. p, 456, l, 41, r, ●, 4. p, 504, l, 35, r. Et. fol, 513, b, l, 37, r, iuvenes. f, 514, l, 35, r, seruitus. f, 551, b, l, 30, r, Callist: f, 559, l, 40, 1, Cornelius. b, l, 26, r, Musicae. f. 568, b, l, 13, r. fl●tibus. f, 565, l, 39, r, Tom. 12, pars 1. p, 568, l, 32, r, blasphematur. p, 636, l, 15, 16, r, Waldensia. p, 671, l: 37, r: tuenda. p: 765, l: 19, r: Vrbis. p: 790, l: 44, r: Setinum. p: 793, l: 2. r: Providentia. p: 795, l: 9, r: delinquunt. p. 798, l: 42, deal pro. p: 804, l: 21, r: adultis. l: 38, r. Nen●ea. p. 807, l. 40, r. Theodosius & l. 43, Prateus. p. 811, l. 38, r. ●aledicendi, dicam. l. 40, r. fol. 153. l. 43, r. oblectare. p. 824, l. 34, r. l: 5, c: 1. p: 828, l: 44, r. Casares. p. 827, l. 12, r. hosts. p. 828, l. 9, r. l. 6.   

HISTRIOMASTIX; OR, THE ACTORS TRAGEDY.  

THE PROLOGUE.  
Such hath always been, and yet is, the perverse, and wretched condition of sinful man, 
a Gen. 6.5.  the cogitations of whose heart are evil, and only evil before God, and that continually: that it is far more easy to estrange him from his best, and chiefest joys; then to divorce him from his 
b Nulla verior est miseriae, quam falsa laetitia. Bernard. De Gratia. & lib. Arbitrio. Col. 909. B.  truest misery, 
c Hebr. 11.25.  the pleasures of sin, which are but for a season, 
d Deliciae temporariam habent voluptatim, poenam autem sempiternam. Chrysost. hom. 54. ad Pop. Antioch.  yet set in endless grief: Man always hugs his pleasurable sins so fast, out of a preposterous, and misguided love, 
e Quod pler●sque inemendabiles facit● omnium aliarum artium peccata, artificibus pudor● sunt, offendantque: errantem in vita peccata delectant. Non gaudet navigio gubernatur everso, non gaudet aegro medicus elato: non gaudet Orator, si patron● culp● reus cecidit. 〈◊〉 contra omnibus crimen suum voluptati est. Sen. Epist. 97.  which makes his reformation desperate:) that if any soule-compassionating Christians attempt to wrest them from him; he forthwith takes up arms against them; returning them no other answer, then that of Ruth to Naomie, in a far better case: 
f Ruth 1.17.  The Lord do so to me, and more also, if ought but death part them and me: where they die, I will dye, and there will I be buried● and thus alas he lives, 
g Non prius est ut de vita homines quam de iniquitate discedant: Quis enim non cum iniquitatibus suis moritur, & cum ipsis admodum atque in ipsis sceleribus sepelitur? Salu. De Gub. Dei. lib. 5. pag. 171. Clemens Alexand. Paedag. lib. 3. cap. 11.  nay, dies, and lies (as too too many daily do) entombed both with, and in, his darling crimes. How naturally prone men are to cleave to worldly pleasures, and delights of sin, in despite of all those powerful attractives, which might withdraw them from them; to omit all other particular instances: we may behold a real, and lively experiment of it, in profane, and poisonous STAGEPLAYS; the common Idol, and prevailing evil of our dissolute, and degenerous Age: which though they had their rise from Hell; yea, their birth, and pedigree from the very Devil himself, to whose honour, and service they were at first devoted: though they have been oft condemned, and quite exploded by the whole Primitive Church, both under the Law, and Gospel: by the unanimous vote of all the Fathers, and sundry Counsels from age to age: by Modern Divines, and Christian Authors of all sorts: by diverse Heathen States, and Emperors; and by whole Grand juries of profane writers, as well Historians, and Poets, as Philosophers● 
h Tertul. De spectac. lib. Cyprian. De spectac & Ep. li●. 2. Epist. 2. Salu de Gub. Dei. li. 6. Chrys. hom● 6.7. & 38 in Mat. joannis Salisburiensis ●e Nugis Curialium. l. 1. c. 8. Orosius hist. l. 3. c. 4. Bodinus de Republi. l. 6. cap. 1. Doct. R●inolds Overthrow of Stageplays accordingly.  as the Incendiaries, and common Nurseries of all Villainy, and Wickedness; the bane, and overthrow of all Grace, and Goodness; the very poison, and corruption of men's minds, and manners; the very fatal plagues, and overtures of those States, and Kingdoms where they are once tolerated, as I shall prove anon: Yet we, we miserable, and graceless wretches, after so many sentences of condemnation passed upon them: after so many judgements already inflicted on, and yet threatened to us, for them: after so many years, and jubilies of the glorious Gospel-sun-shine: 
i Tit. 2.11.22.  which teacheth us to deny ungodliness, and all worldly lusts, and to live soberly, righteously, and godly in this present world, looking for the coming, and appearance of the great God, and our Saviour jesus Christ; yea, after our very vow, and sacred covenant in Baptism, which binds us, 
k Dionysius Areopag●ta. Eccles. Hierar. c. 2.3. Tertul. de Baptismo. Cyprian. Epist. lib. 1. Epist. 5. Cyrillus Hier●. s●l●mitanus Catechesis: Mystag. 1. Hierom. Epist. 8. c. 5 Chrysost. hom. 6. in Colos. 2. Concil. Constantino●. 6. in Trullo, Can. 96.  to forsake the Devil, and all his Works, the Pomp's, and Vanities of this wicked World, and all the sinful lusts of the flesh, 
l Tertul. de spectac cap. 24. August. de Symbolo. ad Catech. lib. 4. c. 1 Cyrillu●. Hierusol. Catechesis Mystag. 1 Salui. de Gub. De●. lib. 6 pag. 190. to 197. hooker's Ecclesiastical Policy. lib. 5. cap. 64. accordingly.  of which these Stageplays are the chief: as if we were quite degenerated, not only from the grace, and holiness of Christians; but even from the natural goodness, and morality of Pagans in former Ages; do now, even now, in the midst of all our fears at home● and the miserable desolations of God's Church abroad; (the very thoughts of which should cause our hearts to bleed, and souls 
m jam. 4.9, 10.  to mourn; much more our Hellish jollity, and mirth to cease:) as if we had made a covenant with Hell, and sworn allegiance to the Devil himself; 
n Ad mundana gaudia & corporalia bona multitudo proclivis est: Et quamuis incertum ca●ucumque sit quod cupitur, libentius tamen suscipitur labor pro desiderio voluptati●, quam pro amore virtut●●. Ita cum innumeri sunt qui visibilia concupiscunt, vix inveniuntur qui temporalibus aeterna praeponant● Leo de Quadrages Sermo. 11. cap. 1.  enthral, and sell ourselves to these Diabolical, and hellish Interludes, notwithstanding, all that God, or man have said against them: and would rather part with Christ, Religion, God, or Heaven, then with them. Yea so far are many men's affections wedded to these profane, and Heathenish vanities; that as it was in Saint Augustine's time, even so it is now: 
o Populi laudant non consultoribus utilitatum su●rum, sed largitoribus voluptatum. Opipera convivia frequententur, ubi cuique libuerit & po●uerit, diu noctuque ludatur, bibatur, vomatur, d●ff●●atur: saltationes undique concrepent: Theatra inhonest● laetitia vocibus, atque omni genere sive crudelissimae, sive tur●●s●imae volupt a●is exaes●uent Ille est publicus inimiciss cui haec f●licit●s displic●t. Quisquis eam mutare vel auferre tenta●erit, ●um liber● multitudo avertit ab auribus, evertit e sedibus, aufert a viuentib●●. August. De Ci●. Dei. lib. 2. cap. 20.  whosoever is but displeased, and offended with them, is presently reputed for a common Enemy: he that speaks against them, or comes not at them, is forthwith branded for a schismatical, or factious Puritan: and if any one assay to alter, or suppress them, he becomes so odious unto many; that did not the fear of punishment restrain their malice, they would not only scorn, and disgrace; but even stone, or rend him all to pieces, as a man unworthy for to live on earth: whereas such who further these delights of sin, are highly magnified, as the chief contrivers of the public happiness. There was once a time, 
p Nihil nobis dictu, visu, vel auditu cum insania Circi, ●um impudic●tia Theatri, cum atrocitate Arena, cum Zysti vanitate: Spectaculis non convenimus. Tertul. Apolog. adu. Gentes. cap. 38.42. Clemens Alexand. Oratio Exhort. ad Gentes. Tatianus Oratio advers. Graecos● Athenagoras pro Christianis Legatio. Bibl. Patrum. Tom. 2 p. 138.139. Theophylus Antiochenus advers. Autolichum l. 3. accordingly.  if Tertullian, with some other ancient Fathers, may be credited:) when as it was the chiefest badge and character of a Christian, to refrain from Stageplays: yea, this 
q Vos suspensi interim atque solliciti honestis voluptatibus abstinetis: non spectacula visitis: non pompis interestis. Minutius Felix. Octavius. pag. 34.123. Virgil.  was one great crime which the Pagans did object against the Christians in the Primitive Church; that they came not to their Interludes. But now, (as if Stageplays were our Creed, and Gospel, or the truest emblem of our Christian profession,) those are not worthy of the name of Christians; they must be Puritans, and Precisians; not Protestants, who dislike them.  

r AEneidos lib. 2.  Heu quantum mutatus ab illo?  
Alas, how far are Christians now degenerated, from what they were in ancient times; when as that which was their badge and honour heretofore, is now become their brand and shame? 
s Saluian. de Gub. Dei. lib. 4. pag. 110.  Quantus in Christiano populo honor Christi est, ubi religio ignobilem facit? How little do we Christians honour Christ, when as the ancient character; and practical power, of Religion, (I mean the abandoning, and renouncing of sinne-fomenting Stageplays) subject men unto the highest censure, and disgrace?  

t Ovid de Ponto. lib. 4. El. 3.  Conqueror? an taceam?  
This being the dissolute, and unhappy constitution of our depraved times, it put me at the first to this Dilemma; whether to sit mute and silent still, and 
u jere. 13.17.  mourn in secret for these 
x Dan. 9.27.  overspredding abominations, (which have got such head of late among us; that many who visit the Church scarce once a week, frequent the Playhouse once a day:) or whether 
y Isay 58.1.  I should lift up my voice like a trumpet, and cry against them, to my power? If I should bend my tongue, or pen against them, (as I have done against some other sinful, and unchristian vanities,) my thoughts informed me; that I might with the unfortunate Disciples, 
z Luke 5.5.  fish all night, and catch just nothing at the last, but the reproach, and scorn of the Histrionical, and prophaner sort, 
a jam. 3.6.  whose tongues are set on fire of Hell, against all such as dare affront their Hellish practices; and so my hopes and travel would be wrecked at once: If I should on the other side, neglect to do my uttermost, to extirpated or withstand these dangerous spectacles, or to withdraw such persons from them, as my pains, and brief collections in this subject might reclaim, when God had put this opportunity into my hand, and will into my heart, to do it: my Conscience then persuaded me; that my negligence, and slackness in this kind, 
b Qui enim succurrere perituro potest, si non succurrit occidit. Lactan. de vero Cul●n. cap. 11.  might make me guilty of the death of all such ignorant, and seduced Souls, which these my poor endeavours might rescue from these chains of Hell, and cords of sin: and 
c Qui cum possit malum non impedit, mali potius est auctor, quam qui id facit. Thucidide● Histor. lib. 1. pag 50.  interest me● in all the evil which they might suppress: Whereupon I resolved with myself at last, 
d Hebr● 12.2. Et gratias ●go Deo meo, quod dignus sum quem mundus oderit Hierom. Epist 99  to endure the cross, and despise the hate, and shame, which the publishing of this HISTRIOMASTIX might procure me, and to 
e Qu●a antiquorum morborum difficilis ac ●arda curatio est, tanto velocius adhibeantur remedia, quanto recentior● sunt vulnera. Leo. de Resurrect. Domini Sermo. 1. cap. 6.  assuage (at least in my 
f Est nobis veluisse Satis. Tibullus. lib. 4. ad Messaliam● pag. 99 Quod si deficiant vires, audacia certe Laus erit, in magnis & voluisse sat est. Proper●ius Eleg lib. 2. Eleg. 10.  endeavours, if not otherwise,) these inveterate, and festered ulcers, (which may endanger Church, and State at once,) by applying some speedy corrosives, and emplasters to them, and ripping up their noxious, and infectious nature on the public Theatre, in these ensuing Acts, and Scenes: which I thought good to style, The Players, or Actor's Tragedy: not so much for the Style, or Method of it, (for alas, here is neither 
g Nihil hic Tragico, aut Sophocleo dign●m Cothurno: See Horace, De Arte Poetica. Iwen. satire. 6.7.15. C●lius Rhod. Antiq. Lect. lib. 21. cap. 20.  Tragic style, nor Poetical strains, nor rare Invention, nor Clown, nor Actor in it, but only bare, and naked 
h Ma●na vis est veritatis, quae contra hominum ingenia, calliditatem, solertiam, contraque fictas omnium insidias facile se per seipsam de fendit. Ci●●ro. pro M. Celio Orat. pag 577. Oratio veritatis simplex est, & non habet opus multis hinc inde interpretationibus, res enim ipsa pro se dicit: mala ver● causa languens in sese, habet opus accuratis pharmacis: Eu●ip. Phoenissaes. pag. 193. Num. 47. Fides pura & aperta confessio non quaerit strophas & argumenta verborum. Quod simpliciter creditur, simpliciter con●itendum est. Hierom. Epist. 63. cap. 2.  Truth, which needs n● Eloquence, nor strain of wit for to adorn, or plead its cause:) as for the good effects I hope it may, and will produce, to the suppression, and extirpation; at least the restraint, and diminution both of Plays, and common Actors, and all those several mischievous, and pestiferous fruits of Hellish wickednesses that issue from them: which much desired success, and reformation, if I could but live to see; I should deem myself an happy man, and think my labour richly recompensed.   

The Argument, Parts, and Method, of the ensuing TRAGEDY.  
But not to spend more time in Prologues; I shall now address myself unto the Argument, or Subject, of this Tragical Discourse, which is no more in brief, than this Conclusion.  
That all popular, and common Stageplays, whether Comical, Tragical, Satirical, mimical, or mixed of either: (especially, as they are now compiled, and personated among us,) are such sinful, hurtful, and pernicious Recreations, as are altogether unseemly, and unlawful unto Christians.  
A Paradoxical, new, and strange Conclusion, or Problem unto many, and yet an ancient; and resolved truth, acknowledged at first by Heathen Emperors, States, and Writers, yea, and jewish Authors, both before, and after Christ; and since that, ratified by the concurrent voice, and verdict of the whole Church of God, from age, to age, even to this present day: as the venerable records of all the Fathers; the irrefragable Decrees of sundry Counsels; and the learned Treatises of diverse Modern Christians, both Protestants, and Papists, do at large declare; a catalogue of whose names, and works shall be presented to you in its proper Scene.  
Not to enter into any curious division, or enumeration of such Plays, or Interludes, as were usual among the greeks, and Romans: such as were their Ludi Circenses with Chariots: their Ludi Gladiatorij, or Sword-Playes: their Ludi Compitalitij, Florals, Gymni●i, Lupercales, Megalenses, Cereales, Martiales, Appollinares, Consuales, Capitolini, Laquearij, Retiarij, Troiani, Plebeij, and the like: since 
i Godwin. Roman Antiquities lib. 2. Sect. 3. cap. 1. to 14. Alex. ab Alexand. Gen. Dierum lib. 6. cap. 19 Coel. Rhod. Antiq. Lect. lib 8. c. 7.8. Lipsius' de Gladiatoribus. Mr. Northbrooke against vain Plays, & Interludes. fol. 29. Polyd. Virgil. De Invent. Rerum. lib. 2. cap. 13.14. lib. 4. c. 14.  diverse now of late, as well as heretofore, have described them to the full, in sundry Treatises: nor yet to show you the exact differences between Comical, Tragical, Satirical, or mimical Interludes, together with their several circumstances, inventions, parts, or properties, (delineated likewise by the marginal Authors,) which differ more in substance, then in form, or action, in which they near accord: I shall only inform you of one modern distinction, which some have pleased for to make of Stageplays. 
k Doct. Case. Ethic l 4. c. 8. pag 307. Polit. l. 5. c 8. p. 474.475. Doct. Gager in his Reply to Doct. Re●nolds. Doct. Gentilis in his 2. Ep. to Dr. Reinolds.  Of Stageplays (say they) there are two sorts: The one popular, or public, acted by hired, and professed Stage-Players: (the Plays we have now in hand,) and these they all confess to be abominable, and unlawful Pas-times: The other Academical, managed only by Scholars in private Schools, and Colleges at some certain seasons: and these they hold at least wise tolerable, if not lawful, so as these six provisoes be observed: 
l Mr. Northbrooke against vain Plays, and Interludes. fol. 37. Bucer de regno Christi. Sempiterno● lib. 2. cap● 54.  First, that there be no Obscenity, Scurrility, Profaneness, Amorous Love-toys, Wantonness, or Effeminacy mixed with these Plays: Secondly, that there be no Woman's part, no Dalliance, no Lustful, nor Lascivious Compliments, Clipping, or Embracements in them: Thirdly, that there be no mention, or Invocation of Heathen Gods, or Goddesses in them: Fourthly, that there be no putting on of Woman's apparel, or any sumptuous, or costly attire: Fiftly, that these Plays produce no prodigal, or unnecessary expense, either of money, or time: Sixtly, that they be not ordinarily, but very rare, and seldom Acted; and that for the most part in the Latin tongue, for utterance, and learning sake alone; not for any gain of money, or vainglory.  
If all, or any of these conditions fail (as what Achademicall Interludes fail not, either in all, or most?) these very scholastical Spectacles, become unlawful, even by the most moderate men's confession. For the lawfulness, or Illegitimacy of our Achademicall Stageplays, I shall discuss it in its proper place: in the mean time, I shall address myself unto the probate, of my precedent Conclusion: by Reasons, by Authorities.  

Reasons against Stageplays.  My Reasons to evince the unlawfulness of Stageplays, I shall branch into these six several Acts.  
The first, is drawn from the Original Authors, and Inventors of them: The second, from those Impious ends, to which they were destinated, and ordained at the first: The third, from their ordinary Style, or subject matter, which no Christian can ever justify, or excuse: The fourth, from the persons that Act, and parties who frequent them: The fifth, from the very form, and manner of their Action, and those several parts, and circumstances which attend them: The sixth, from the pernicious effects, and sinful fruits, which usually, if not necessarily, and perpetually, issue from them.  

Authorities against Stageplays.  My Authorities do marshal themselves into seven several Squadrons: The first, consisting of Scriptures: The second, of the whole Primitive Church, both under the Law, and Gospel: The third, of Counsels, and Canonical, or Papal Constitutions: The fourth, of the ancient godly Fathers: The fifth, of Modern Christian writers of all sorts, as well Divines, as others: The sixth, of Heathen Philosophers, Orators, Historians, and Poets: The last, of the Acts, and Edicts of sundry Christian, and Heathen States, and Emperors. All which, accompanied with the irrefragable, and plain defeats of those pretences, which give any colourable justification to these Theatrical Interludes; will give no doubt a fatal, if not a final overthrow, or Catastrophe to Plays, and Actors, whose dismal Tragedy doth now begin.   

ACTUS 1.  

SCAENA PRIMA.  
THat all popular, and common Stageplays, 
Argument. 1.  whether Comical, Tragical, Satirical, mimical, or mixed of either, 
Stageplays had their original from the Devil himself, therefore they must needs be evil.  (especially, as they are now composed, and personated,) are such sinful, hurtful, and pernicious Recreations, as are altogether unseemly, and unlawful unto Christians: I shall first of all evidence, and prove it, from their original parents, and primary Inventors: which were no other, but the very Devil himself; or at leastwise, Idolatrous, and Voluptuous Pagans, impregnated with this infernal issue from Hell itself: from whence I argue in the first place, thus.  
That which had its birth, and primary conception from the very Devil himself, who is all, and only evil; must needs be Sinful, Pernicious, and altogether unseemly, yea, Unlawful unto Christians.  
But Stageplays had their birth, and primary conception, from the very Devil himself, who is all, and only evil.  
Therefore they must needs be Sinful, Pernicious, and altogether unseemly, yea, Unlawful unto Christians.  
The Minor, (which is only liable to exception,) I shall easily make good: First, by the direct, and punctual testimony of sundry Fathers. Clemens Alexandrinus, Oratio Exhortatoria, ad Gentes. fol. 8. Tertullian de Spectaculis. cap. 5.7.10.24. Clemens Romanus, Constitutionum Apostolorum. lib. 2. c. 65.66. S. Cyprian, De Spectaculis. l. & Epist. l. 1. Epist. 10. Eucratio, Arnobius Disputation's Adverse. Gentes. l. 7. Lactantius, De Vero Cultu. c. 20. Cyrill of Hierusol. Catech. Mystag. 1. S. chrusostom, Hom. 6.7. & 38. on Mat. S. Augustine, De Civit. Dei. lib. 1. cap. 32. l. 2. c. 6. to 23. Saluian. De Gub. Dei. lib. 6. pag. 206.207. 
a Tertullianus apud Latinos omnium facile princeps iudicandus: Quid enim hoc viro doctius? quid in divinis atque humanis rebus exercitatius? Nempe omnem Philosophiam & cunctas Philosophorum sectas, auctores, adsertoresque sectarum, omnesque ●orum disciplinas, omnem historiarum ●c studiorum varietatem mir ●qu●dam mentis capacitate complexus est. Vincenti●s Le●inensis, Contra. Haereses. cap. 24.  All excellently learned in all the learning of the Heathen, and therefore, best able to determine of the Original of Stageplays, especially, since they lived so near unto their birthday.) All these, I say, to whom I might add: Pope Innocent the first, Epistolarum Decretalium. Epist. 2. ad Victricium. cap. 11. (which you shall find in Surius, Conciliorum. Tom. 1. pag. 529. and in Gratian. Distinctio. 51. cap. Praeterea, frequenter:) Ludovicus Vi●es, Comment. in Augustinum, De Ciu. Dei. lib. 1. cap. 32. lib. 2. cap. 6. to 22. Coelius Rhodiginus Antiquarum Lectionum. lib. 8. cap. 7. Agrippa De Vanitate Scientiarum. cap. 59 joannes Mariana, Doct. Reinolds, Gosson, with sundry others in their Books, and Treatises against Stageplays: do expressly testify: That all Theatrical Plays, or Interludes, had their Original birth from the very Devil himself, who invented them for his own honour, and worship, to detain men captive by them, in his infernal snares: Whence they all condemn them, as sinful, hurtful, abominable, and unlawful pleasures: styling all Playhouses: the 
b Diabol● Ecclesia: Officina scelerum; Cathedra pestilentiarum, &c Tertul. Apolog. & De Spectac. lib. Clem. Alex. Paedag. lib. 3. cap. 11. Basil. He●aem. hom. 4  Temples, Chapels, Chairs, Shops, and Schools of Satan: and Plays, the Devil's Spectacles, Lectures, Sacrifices, Recreations, and the like. If all these several Witnesses than have any credit: (as their testimony in our present case, was never contradicted to my knowledge, by any Christian, or Pagan Author:) my Minor, (yea, my Mayor likewise,) need no farther proof: But yet to satisfy uncredulous spirits in this point, I shall here in the second place, recite some two, or three Histories of note, and credit, which prove my assumption to the full. Memorable to this purpose, is that story 
c De Spectac. cap. 26.  in Tertullian; who informs us: that a Christian woman in his time, going to see a Stage-Play acted, returned from it possessed with a Devil: which Devil being interrogated by the Exorcists, and Christians that came to dispossess him, how he durst assault a believing Christian in such a presumptuous manner? Returned them this answer, with much boldness: that he had done most justly in it, in meo enim eam inveni: for I found her in my own Temple, negociated, and employed in my service: Whence this acute, and learned Author doth (as we also from it may) conclude: 
d De Spectac. cap. 24. to 28.  that Plays, and Playhouses came originally from the Devil himself, because he claims both them, and those who do frequent them for his own. 
e Valerius Maximus. l. 2. cap. 4. sect. 4. Polydore Virgil. De Invent. Rerum l 4. c. 14.  Add we to this, the story of one Valesius a wealthy Roman: whose three children being desperately sick of the Plague, and afterwards recovered by washing them in hot water, taken from the Altar of Proserpina: which remedy, was prescribed unto him by an immediate voice from his Devill-gods, after his earnest prayer to them, to translate their sicknesses on himself: these infernal Spirits, in recompense of this their cure, appearing to those recovered Patients in a Dream: commanded them to celebrate Plays unto them; which Valesius did accordingly: This story I shall couple with that of 
f 
Dionysius Hallicarnasseus An●iq Rom. l. 7. c. 9 Cicero de Divinatione lib. 1. Arnobius Disput. adversus Gentes. l. 7. Lactantius de Orig. Erroris. cap. 8. Minutius Felix.  
Octavius. p. 19 Augustine De Civi. Dei. lib. 4. cap. 26. Ludo. Vi●es Notae. in August. Ibid. Li●●e. Rom. Hist. lib. 2. Sect. 36. Relate this story.   Titus Latinus, as some; or Tiberius Atti●ius, as others style him: to whom the great Devill-god jupiter Capitolinus, under the Consulship of Qu. Sulpitius Camerinus, & Sp. Largius Flaws, in a great mortality both of men, and beasts, appeared in a dream: commanding him, to inform the Senate; that the cause of this fatality, was, their negligence, in not providing him an expert, and eminent Presultor in their last Plays, that they celebrated to him: and withal, to enjoin them from him, to celebrate these Plays afresh unto him, with greater care and cost, and then this Plague should cease: He supposing it to be a mere dream, and fancy of his own, neglects his arrant; upon which this great Master-devill appears unto him the second time, threatening to punish him for his precedent neglect, and charging him to dispatch his former message to the Senate: Who neglecting it as before, as being ashamed, and with all afraid, to relate it to the Senate, 
* Quanquam hand sa●e liber erat religione animus: vere cundia tamen maiestaris Mag●stratuum timorem vic●t, ne in ore hominum pro ludibrio abiret. Livy. Rom. Hist. l. 2. Sect. 36.  left it should prove nothing but his owns private fancy● some few days after, his Son was taken away from him by sudden death, and a griping sickness seized upon every part, and member of his body, so that he could not so much as stir one joint, without intolerable pain and torture. Where upon, by the advice of some of his friends, to whom he did impart these dreams, he was carried up out of the Country in a litter, into the Senate house, where he delivered his former message: no sooner had he ended his relation, but his sickness forthwith leaves him; and rising out of his bed, he returns unto his house an healthy man: The Senate wondering at it, commanded these Plays to be again renewed, with double the former pomp and cost; and so the Pestilence ceased.  
These two precedent parallel Histories, (the truth of which the Fathers in the margin testify, (do insallibly demonstrate, the Devil himself to b●e the Author of these Stageplays, since he enjoins his Pagan worshippers to celebrate them to his honour, and takes such pleasure, and contentment in them. To these, I shall annex one story more, which though most Protestant's may chance to slight, as a fable; yet all our Roman Catholics, (who are much devoted to these. Theatrical Spectacles,) will ready subscribe unto it, as an undoubted truth: and that as our rare Historian, 
f Historia Angliae, Tiguri 1589. pag. 209.210.  Matthew Paris at large relates it, is briefly this: Saint Dominicke, Saint julian, and one Thurcillus a plain Husbandman, being in the Church of Saint mary's, about the middle of the world, where there were many Souls of Saints departed, in endless Bliss, others● in Purgatory: on a Saturnday evening near night: saw a Devil towards the North part of the Church, riding post towards Hell on a black horse, with many damned Souls: Saint Dominicke chargeth this Devil to come presently to him: who delaying to do it, out of joy for the great booty of Souls which he had gotten, Saint Dominicke takes a rod, and whips him well, causing him to follow him to the North side of the Church, where Souls were usually freed; where the Devil among other things informs him, that every Lord's day at night, (a time which some men consecrate and set apart for Stageplays, and such infernal Pastimes, whereas 
g Act. 20.7.9.11.  Saint Paul did spend it all in preaching:) the Devils did use to meet in Hell, and there did recreate, and exhilarate themselves 
h Ludio Theatralibus.  with Stageplays: Which Saint Dominicke, and the others hearing, they desired the Devil, that they might go along with him to Hell, to see their Interludes: who putting by Thurcillus, permitted Saint Dominicke, and Saint julian to accompany him: the Devil brings them into a large, but smoky house towards the North, environed with three walls; where they see an ample Theatre with seats round about it, where sundry Devils sat in a row laughing, and making themselves merry with the torments, and sins of the Damned, whom the Prince of the Devils commanded to be brought upon the Stage, and to Act their parts in order. And first of all, the Proud man is brought upon the Theatre: next an 
i Animarum nec casu● reputatur, nec salus. Male viwnt, & subi●ct●s male vi●●re volunt. Bernard. ad Cle●um Sermo Col. 1726. C. D  idle Nonresident, who did not feed his Flock, neither by Life, nor Doctrine: then a Soldier, who had lived by Murder, and Rapine: then an Oppressing, and Bribe-taking Lawyer, who was once an Officer in the King's Exchequer, and did much oppress the Subjects: next a● Adulterer, and an Adulteress: then a Slanderer: next a Thief: and last of all, a Sacrilegious person, who had violated Sanctuaries; all these coming in their several garbs, and postures, did Act their proper parts, and had several Tragical tortures inflicted on them by the Devil's Ministers, who were likewise Spectators ofthese Ludibrious Spectacles. If then the Devils recreate themselves thus in Hell with Stageplays, as this Historian reports; if they thus Project, and purvey for them; they may be well reputed the primary Authors, and Inventors of them.  
Lastly, that which is utterly displeasing unto God, and wholly fraught with Scurrility, profaneness, Sin, and Wickedness: that which was at first de●oted to the Devil's immediate worship, and cannot any ways be deemed the invention, or product, either of God himself, 
k Psal. 99.5. Hab. 1.13. 1 Pet. 1.15, 16.  who is infinitely holy, 
l Nihil turpe ex honesto nasci potest. Lactant. de Falsa Sapientia. cap. 11.  and therefore, no Projector of such unholy pleasures:) or of Christians, or civil Pagans; 
m Nihil Diaboli non est, qui●quid D●i non est, vel deo displicet. Tertul. de Spectac. cap. 24  must of necessity be fathered on the Devil himself, who is the common seedplot of all uncleanness, and profaneness whatsoever: But such are Stageplays: as 
n See Scene 2.  hereafter I shall prove at large: Therefore they must of necessity, call the Devil Father, and be reputed as his of-spring● so that the Assumption of my former argument is irrefragable.  
For the Mayor: That things which had their birth, and primary conception from the Devil himself, who is all, and only evil, must needs be sinful, pernicious, unseemly, and unlawful unto Christians: I presume, no Christian dares gainsay it: For what honest, profitable, good, or lawful thing, can flow, or issue from him, 
o 1 john 2.13, 14. Math. 5.37.  who is wholly evil, 
p 1 Pet. 5.8. job 1.7. c. 2.2.  and walks about in an indefatigable, and restless manner, like a roaring Lion, seeking whom he may devour? 
q jam 3. 1●, 12  Can a bitter Fountain, send forth sweet; and pleasant streams? 
r Math. 7.17, 18.19.  Or can a corrupt Tree bring forth good, and wholesome fruit? 
s job 14 4.  Who can bring a clean thing out of filthiness; or a good thing out of wickedness? It is past the skill of any Chemic, or artist to effect it. Certainly, 
t Ezech. 16.44  such as the Mother is, such is the Daughter: 
u john 3.6.  that which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit: Now the 
x Math. 10●1. chap. 12.43. Mark 3.30. 1 joh. 2.13, 14. Peter 5.8.  Devil, is an unclean, a wicked, a sinful, and pernicious Spirit: there is no good at all within him: his inventions, works, and offspring, therefore must resemble him: 
y Facit ad originis maculam, ●e bonum existimes quod initium a malo accepit. Tertul. De Spectac. cap 8.  they must be evil, unclean, pernicious, and abominable, like himself: 
z Math. 7.16. Luke 6.43. james 3.12.  Men do not, men cannot gather Grapes of Thorns, or Figs of Thistles: such as the stock is, such must be the fruit; as Scripture, Nature, Reason, and Experience teach us. Since then the Devil himself, is all, and only evil, abominable, polluted, and pernicious; I mean in his quality, as a Devil, 
a Diaboli natura non improba, sed opera iniqua. Ambr. Comment. lib. 5. in Luc. 4. Tom. 3. pag. 33. H. & 85. B.  not in his entity, as a creature: these Stageplays (which are his proper, and immediate issue) must be so too: if not to Pagans, 
b Ephes. 2.2. 2 Tim. 2.26.  enthralled to his bondage, and captivated at his pleasure in his snares: yet at least to such, as lay any title to the name of Christians: who have vowed in their very Baptism, and first admittance into the Church of Christ: 
c Cyril. Hierusol● Catech. Mystag. 1. Concile Constantinop. 6. in Trullo. Can. 96.  to forsake the devil, and all his works: of which these Stageplays, are well-nigh the chief: 
d Tertul. D● Spectac. cap. 10.  Oderis itaque Christiane, quorum Auctores non poteris non odisse: needs than must all Christians hate these Stageplays, whose Author they cannot choose but hate: needs must they repute them evil, abominable, and pernicious; 
e Qu●d pessimo initio nititur, in nullo unquam censeri poterit bonum. Athanasius contra Gen●iles. lib.  yea, altogether such; since the genitor, and parent of them, is wholly, only, always such. 
f john 1.46.  Can any good thing come out of Nazareth? was a question, that sincere Nathaniel demanded once of Philip, when he brought tidings to him of Christ: Can any good thing come out of Hell? out of Satan; out of that wicked, and unclean infernal Spirit, 
g Diabolus omnem hominem & omnem spi●itum qui sub caelo est, subitò in ●cti● oculi perderet, deleret, interficeret, si permitteretur●; & si iuxta voluntatem iniquitatis suae potestatem haberet. Origen. in job. lib. 1. Tom. 2. fol. 13, D.  who plots the ruin of men's Souls, and nothing else? is the demand I make to such who are enamoured with these Stageplays. Alas, what Christian, or Pagan heart, can so much as once conceive; 
h Diabolus est humani generis inimicus. Greg. Mag. in 7. Psal. Paenitentiales. fol. 363. H. 1 Pet. 5.8. Mat. 13.39. Ambros. de Paradiso. c. 12.  that the professed enemy of mankind, of God, of goodness: the fountain of all sin, and wickedness: the very sink, and centre of all uncleanness, should be the Author, Propagator, or Contriver of any real good: of any thing that furthers the happiness, or welfare of the sons of men? Was it ever known since the world was framed; that this only Author of all evil, was the cause of any good? of any invention that might benefit the Bodies, or Souls of men, or further their Temporal, or Eternal welfare? Oh no: the experience of all ages, all men, all Christians proves it: For though the Devil may sometimes commend some seeming good unto us: yet 
i Virgil. Eclog. 3. pag. 9  latet anguis in herba: there is always poison, in his best, and sweetest Potions: there is a Soule-intangling snare, in all his inventions: a dangerous, and inevitable hook in all his baits: all his works, contrivances, and delights, 
k Immundi spiritus inn● meris contranos fraudibus accin●t●, ●●m suadere nobis iniqua nequeunt, ea sub virtutum spe cie nostris obtutibus exponunt. Greg. Mag. Moral. lib. 39 cap. 28.  what ever glittering outside, or Honey tastes, they seem to have; are but so many 
l Diabolus blanditur, ut fallat; ar●idet, ut noceat: illicit, ut occidat. Cypr. De Hab. Virginum. Diabolus non diligit f●lios suos, sed odit, quia non amat nisi ut perdat. Ambrose. Sermo. 44.  traps, and poisons, to captivate, and endanger Souls: they are all abominable, and pernicious, like himself: and so are Stageplays too, as well as others: O then let this convince them to be unlawful, unseemly, and pernicious vanities: (as the forequoted Fathers, and Authors in the Minor have deemed them for this very reason;) and now at last persuade all Christians, all Pagans, (unless they will swear homage to the Devil, and renounce the service, and protection of the Living, only God;) for ever to abominate them, as the very product of Satan, and the brood of Hell.   

SCAENA SECUNDA.  

Argument 2. Stageplays were invented, and practised by Infidels, and Pagans, who were the Devil's instruments: therefore they must needs be sinful, and abominable.  But admit, that the Devil himself were not the immediate forger, and parent of these Theatrical Interludes, which no man can disprove by any Orthodox records: yet this must needs be granted: that Idolatrous Infidels, and the deboisest Pagans', were the first Actors, and Contrivers of them, and that by the 
m Pagan● ista docente Diabolo adinuenerunt. Concil. Ar●l●tense. 3. Surius Con●il. Tom. 3. pag. 727. Affl●tu Dia●oli tradunt ista quae mortem afferunt, ●idem evertunt, etc. Clemens Rom. Conceit. Apostol. lib. 2. cap. 65.  very Instinct, and Tutorship of the Devil, whose instruments they were: and this alone doth brand them for evil, and unlawful pleasures, which Christians may not practise; as this second Argument will clearly evidence.  
That which had its rise, its pedigree, and being from Idolatrous Infidels; and the Deboisest Pagans', (who were the Devil's agents in this service:) must needs be sinful, unlawful, unseemly, and pernicious; at least wise unto Christians.  
But Stageplays, if we take them in their very best conception, had their rise, their pedigree, and being, from Idolatrous Infidels, and the Deboisest Pagans', who were the Devil's Factors in this service.  
Therefore they must needs be sinful, unlawful, and pernicious; at least wise unto Christians.  
For the Mayor, I shall clearly evidence it, by Authentic Records; which though they somewhat vary in the particular persons, yet they all concur in this: that Pagans, and Infidels, were the first contrivers of these Stageplays. 
n Dipnos. l. 2. cap. 1. Horace de Arte Poetica. l. Polyd. Virgil de Invent. Rerum. lib 1. cap. 10. Alex. Sardis. de Rerum Inventor. lib. 1. p. 41, 42. Theatrum Vitae humanae. lib. 1. pag 75, 76. Ouid. Fastorum. l. 3. c. 57 Lud. Viues Comment in Aug. de Ciu. Dei. l. 2. cap. ●.  Athenaeus, with others, informs us: that the Athenians were the primary composers of Comical Interludes, in imitation of those drunken Husbandmen, who Sacrificed, and made Plays to Bacchus, the God of their Vineyards: 
* De Homero. lib See Dionies. Hallicarnas. Antiq. Romanorum. lib. 7. cap. 9  Plutarch relates, that Comedies, and Tragoedies, took their Original from Homer: 
o Stromatum. lib 1, fol 64.  Clemens Alexandrinus records: that one Thespis: 
p Instit. Orat. lib. 1. cap. 1.  Quintilian, that AEschylus, was the first who brought Tragoedies to light. Who ever he was, that first invented these Plays among the Grecians; yet all concur, that the Romans (who as it seems, 
q Dionys. Hallicarnas. Antiq. Rom. lib. 7. cap. 9 Ludou. Viues Comment. in August. De Ciu. Dei l. 2. c. 8. Accordingly.  derived them from the greeks,) did first embrace them upon this occasion. 
r Livy. Hist. lib. 7. Sect. 2. Plut Quest. Rom. lib. Quest. 107. Tertul. de Spectac. cap. 3. to 8. Valerius Maximus. lib. 2. cap. 4 Sect. 4. Macrobius Saturn. lib. 3. cap. 14 B●emus de M●r. Gentium. lib. 3. cap. 8. August. de Civi Dei. lib. 2. cap. 8. & Ludou. Viues Ib. Orosius. Hist. lib. ●. cap. 4. Cael. Rhod. Antiq. Lect l. 8. c. 7. Polyd. Virgil. de Re●. Invent. lib 3. cap. 13. Alexander, Sardis, de Rerum, Invent. lib. 1. Godwins' Roman Antiquities. lib. 2. Sect. 3. cap 11. Alex. ab Alexand. Gen. Dierum. lib. 6. cap. 19  When as there was a great Plague in Rome, which could not be assuaged by any Divine, or humane helps, the Romans to appease the wrath of their enraged Devill-gods, sent into Tuscanie for Stage-Players: among whom, one Hister, being more eminent, and expert than the rest, as most: or the AEtrurian word Hister, which signifieth a Play, as others: gave the name of Histrio, which denominates an Actor, or Player, to all succeeding Stage-Players: How Stageplays, which were more rude, and plain at first, came to be more refined, and enlarged afterwards, I shall refer you, to these marginal 
s Livy Hist. Rom. lib. 7. Sect. 2. Alex. Sardis de rerum Invent. lib. 1. pag. 41. to 46. Horat. de Art● Poetica. lib. Godwins' Roman Antiq. lib. 2. Sect. 3 c. 13.14.  Authors, which will at large inform you: only this I shall say in brief; that both the inception, and growth of Stageplays, by the consent of all Records, was from Idolatrous Infidels, and voluptuous Pagans, whose ways, and works, we Christians must not follow.  
For the Mayor, I willingly acknowledge; that 
t Tota pars humanarum institutionum quae ad usum vitae necessarium proficiunt, nequaquam est fugienda Christiano, immo quantum satis est intuenda, memori●que retinenda. Omnes verò artes huiusmodi vel nugatoriae. vel noxiae superstitionis, ex quadam pestifera societate hominum & damonum, quasi pacta infidelis & dolosae amicitiae consti●●tae, penitus sunt repudiandae Christiano. August. De Doctr. Christiana. l. 2. cap. 23, 24, 25, 26. Tertul. de Corona Militis. cap. 6.7. Gossons Confutation of Plays. Act. 1. accordingly.  those inventions of Infidels, and Pagans, which may further God's glory, or the good of men: as Music, Poetry, Husbandry, Navigation, Architecture, Letters, Writing, and the like: are lawful unto Christians; because they issue from those common gifts, which God himself implanted in them: but as for all their noxious, improfitable, and vain productions, which dishonour God; which prejudice men's Souls, and were destinated at first to sinful ends, (which is the case of Stageplays:) these Christians must avoid: if for no other reason, yet for this one alone: that the Heathen Gentiles were the Authors, fomentors, and frequenters of them. Hence God himself doth charge the Israelites: 
u Levit. 18.30. Deut. 12.29, 30.  That when they were possessed of the Land of Canaan, they should beware, that they committed not any of those abominable customs, which were committed before them, by the Canaanites: that they should not defile themselves therein, but take heed, lest they were taken in a snare after them, lest they should ask after their Gods, saying: how did those Nations serve their Gods, that I might do so likewise: Hence Christ himself enjoins all Christians, 
x Mat. 6.7, 8.31.32.  not to use vain repetitions when they pray, as the Heathen do, who think to be heard, for their much babbling: be ye not therefore (saith he) like unto them: Not to take thought, what we shall eat, or what we shall drink, or wherewith we shall be clothed: and what is his reason? For after all these things do the Gentiles seek: Hence Saint Paul doth exhort the Thessalonians, 
y 1 Thes. 4.4.  to possess their vessels in holiness, and honour; not in the lust of concupiscence, as the Gentiles do: Hence Saint Peter informs us: 
z 1 Pet. 4.3.  that the time passed of our lives, may suffice us to have wrought the will of the Gentiles: Hence Saint Paul exhorts the Ephesians, 
a Ephes. 4.17, 18, 19 cap. 2.3.  that they should not henceforth, walk as other Gentiles in the vanities of their minds, in Lasciviousness, and all Uncleanness: Hence the Prophet jeremy, speaks thus unto the house of Israel: 
b jer. 10.1, 2, 3  Thus saith the Lord, learn not the way of the Heathen, and be not dismayed at the signs of Heaven, mark his reason: for the Heathen are dismayed, at them. Hence God himself, doth 
c 2 Kings 17.15. ● Chro. 33.2. Chap. 36 14 Psal. 106.35. Ezech. 11.12 Ch●p 20.32. Cha●●3. 30. Chap. 25.8.  oft times in the Scriptures, reprove, and blame the Israelites, Manasseh, and others, and likewise threaten judgements against them, for going after the Heathen, that were round about them: for running after their vanities, customs, fashions, and abominations, concerning whom the Lord had said, that they should not do like them, nor learn their works: Hence is it, 
d 1 Sam. 8.5, 6, 7.20. Chap. 12.17, 18, 19  that God reputed the desire of a King, which in itself is lawful, a heinous sin in the Israelites, because it issued from an apish imitation of other people: that they also in this respect, might be like all other Nations: and hence, 
e Zeph. 1.8. Isay 3.17. to 2●.  did he threaten to visit, not only the inferior rank of the Israelites; but even the Children, and Courteours of their Kings, for wearing strange Apparel, and taking up the garbs, and fashions, of those Pagans which bordered round about them. If then it be unlawful to imitate, not only the abominations, rites, and ceremonies: but even the prayers, cares● and fear: the government, and strange Apparel, of Infidels, and Pagans, as all these Scriptures strongly evidence: much more must it be vile, and sinful, to trace their footsteps, in practising, approving, and frequenting, their Histrionical Stage-inuentions, which have no good, nor profit in them. How chary, and fearful the Saints of God in former ages were, of admitting the Festivities, Customs, Ceremonies, Relics, or Inventions of Idolatrous Pagans; how ready they were to disavow them; may appear by sundry instances, that are Parallel with Stageplays. 
f De Corona Militis. lib. cap. 6, 7, 8.  Tertullian, condemns the wearing of a Laurel Crown, or flowery Garland by way of Triumph, in a Christian Soldier; because those Crowns, and Garlands, were first invented by the Devil, and 
g See Demost. Oratio De Corona. Oratio adversus Midiam. Virgil. Copa p 510.  worn by his Minions, to his honour. 
h Surius. Tom 1. Con. p 577.  The Council of Africk●, Canon 27. Prohibits Christians to make Feasts, or Morricedaunces, on the Birthday's of Martyrs, because such Feasting, and Dancing, 
i Qu● ab errore Gentilium attracta sunt.  had their Original from Gentilism. 
k Surius. Tom 1. pag. 299.  The Council of Ancyra, or Engury, Canon 21. exposeth all Christians to five years' penance, who shall observe any Prophecies, Dreams, Divinations, or Fortune-tellers, after the customs of the Gentiles, or should entertain such Diviners, or Soothsayers in their houses. 
l Surius. Tom. 2. p. 647.715.  The second Council of Towers, Canon 23. The Council of Antisyodorum, Canon 1. Saint Augustine, De Rectitud. Cathol. Conuersationis. Tract. Tom. 9 pag. 1448. 
m Tom. 5. pag. 8. B.  Saint Ambrose, Oration. 11. Gratian, Causa. 26. Qu●st. 7. condemn the observation of Newyeeres-day, and the sending of New-yeeres-gifts, as a sin, threatening Excommunication, both from the Church, and Sacraments, to such who should observe it: because they were but the Relics, and Observations of Pagans, 
n See Ouid. Fastorum. l. 1. Caeli●s. Rhod. Antiq. Lect. lib. 23. cap. 11. Polyd. Virgil. De Invent. Rerum. lib. 2. cap. 4. Macrob. Saturnal. l. 1. cap. 9 Al●x. ab Alex. lib. 3. cap. 8.  who Consecrated this day, to the honour of janus their Devill-god, and sent reciprocal Newyeeres-gifts to their friends upon it. 
o Surius. Tom. 2. pag. 748. B.  The first Council of Braga, Canon 29. Prohibits all such, who are ordained Readers in the Church, to sing in a Secular habit, or to give over their degree, after the manner of the Gentiles: 
p Surius. Tom 3. pag. 40. B. Gratian Cau. 26. Quaest 5. & 7.  The French Synod under Pope Zacharie, in the year 742. enjoined all Bishops, to give all diligence to inhibit, and keep back Christians, from all the Relics of Paganism, and Gentilism: as Pageants, Southsaying, Divinations, Lot-fortunes, Sacrifices to Saints, and Martyrs, near to Churches, after a Pagan manner; Sacrilegious fires, called N●dfire, or Bonfires, with all other Heathenish Observations, and Ceremonies; because they are unbeseeming Christians. 
q Su●ius. Tom 2. pag. 757. B. Gratian'ss Cau. 26. Quaest 5. & 7.  The Canons of the greeks Synods, collected by Martin, Bishop of Braga, Can. 71, 72, 73, 74, 75. Prohibit the entertainment of Soothsayers, Fortune-tellers, and Diviners, into Christians houses, after the custom of the Pagans, ●ither to expel some evil out of them, or to purge them by some Pagan Spells, under five years' penance. Yea, they say expressly: that it is unlawful for Christians, to retain the traditions of the Gentiles, in 
r See jer. 10.1, 2, 3 Gratian. Causa. 26. Quaest 5. Aug. De Rectitud. Cathol. Con●uersat. Tract. Tom. 9 pag. 1447, 1448. Accordingly.  observing the course of the Elements, Moon●, or Stars, or the vain fallacies of Signs; in building Houses, in sowing Corn, in planting Trees, or solemnising Marriages: that it is unlawful to observe Calends, or to addict themselves to Heathenish Feastivalls, and Delights; or to deck up their Houses with Laurel, 
s Hedera est gratissima. Baccho. Ouid. Fastorum. lib. 3. pag ●7.  Ivy, and green boughs, (as we use to do in the Christmas season:) because all this observation is descended of Paganism: and that Christians ●ay not observe, or use any Spells, or Ceremonies, in gathering medicinal Herbs, or in their lanifices; because the Heathens did observe them. 
t Surius Tom. 1. pag 513. B. Carranza. fol. 70.  The fourth Council of Carthage, Canon 16. together with Saint Hierom●, Epist. 22. cap. 13. Prohibit Christian Bishops, to read the Books of the Gentiles. 
u Surius. Tom 1. pag. 457.294, 295.  The Council of Laodicea, Canon 37.39. The Council of Ancyra, Canon 5, 6, 7. Saint Ambrose Orat. 3. Tertullian De Spectaculis. lib. with sundry others inform us: that it is a great sin to observe the Feastivalls, or Solemnities of Pagans; to be present with them at th●ir Feasts; to retain their Feastivall-gifts; or to communicate with them in their Ceremonies, which are not of God: whence they prohibit Christians from them, under pain of Excommunication, and two years' Penance. 
x Surius. Tom 2. pag. 1053. A. 1●49. B. 1050. S●e August. De Rect. Cathol. Conuers. Tract. Tom. 9 part. 1. p. 1447, 1448.  The sixth Council of Constantinople, Canon 96. Excommunicates all such as shall swear the Oaths of the Gentiles: Yea, the same general Council, Canon 62. disanulles, and condemns the observation of the 
y See Alex. ab Alexandro. Genial. Dierum. lib. 3. cap● 8. AElij. Lampridij. Severus pag 23● 1. Ouid. Fastorum. lib. 1.2, 3.5. How the Pagans observed them.  Calends, and Winter votes: all meetings, on the first of March; all public Dancing of Women: all Mummings, Dance, Sports, and Ceremonies, which might provoke Laughter, under the name of Bacchus, or any other, which was falsely named a God among the Grecians: inflicting Excommunication, and Deposition on those that should from thence observe them, because they were the Impostures of Satan, and the Sports, and Vanities of the Heathen: Yea, Canon 65. It prohibits the making of 
z See August. De Rectitud. Cathol. Conuersat. Tract. Tom. 9 part. 1. pag. 1448. Accordingly.  Bonfires on New-moones, before the Houses, or Shops of Christians; together with all skipping, jesting, and fooling about them, after the Ancient custom, under the foresaid penalty; as being a Pagan practice, condemned in Manasseh: in the 2 Chro. 33.2.5, 6. And Can. 70. it informs us: that Christians who are taught the Laws of God, ought not to use the manners, Tumbling, Plays, and Vestments of the Grecian Infidels. 
a De Ebr●etate & Luxu. Sermo.  Saint Basil, and 
b De Tempore. Sermo. 132. See my Health's Sickness. Argument. 14.  Saint Augustine, condemn the Drinking, and Pledging of Healths, from this very ground; that they were the invention of the Devil, and the observations, or relics of Infidels, and Pagans: Clemens Romanus, Constit. Apostol. lib. 2. cap. 66. 
c Surius. Tom. 3. p●g. 727. Gratian. Cau, 27. Quaest 1.  The third Council of Arles: The third Council of Toledo, Canon 23. Nazienzen. Oratio. 48. p. 796, 797. Cyrillus. Hierusol. Catech. Mystag. 1. with sundry other Counsels, and Fathers, which I might enumerate, prohibit, and condemn all lascivious Dancing, all scurrilous Songs, and jests, with sundry other Sportes● and Merriments, because they were the Recreations, Ceremonies, and Inventions of Heathen men. The Council of Eleberi●, Canon● 34.37. The second Council of Arles, Canon 23. Tertullian in his Apology against the Gentiles: and his Book against Idolatry. Lactantius De vero Culta. lib. 6. cap. 2. Cyrillus Hierusolomitanus. Catech. Mystagogica 1. together with Ormerod in his Pagano-Papismus. Semblance 37.123, 124, 125. Condemn the burning of Tapers in Churchyards, or Churches, 
d See Nazienz●n. Oratio. 48. pag. 796. Hierom. adverse. Vigilantium cap. 23. Nazienzen Oration in Pascha. Rhenanus in Ter●ul● Apolog. August. De Tempore. S●rmo. 3. Articles of Ireland. Art. 52. Queen Eli●abeth● Iniuncti●ons. Iniunct. 23 Doctor Reinolds Conference with Hart ●ap. ●. Division 4. pag. 512, 513.492 494, 495. Homely against the peril of Idolatry 3. part. pag. 75. Polyd. Virgil. De Invent. Rerum. lib. 2. cap. 23. lib. 6. cap. 12.  especially in the daytime, as the Papists do) upon the selfsame reason: even because the Pagans practised it: as i● evident by Baruch 6.19. by Pliny. Nat. Hist. lib. 16. cap. 37. Suetonijs C●lig. cap. 13. Virgil. AEneid. lib. 11. p. 353. Copa. p. 510. & Tatianus Oratio advers. Graecoes. And yet the Papists are not ashamed for to use them: Saint Jerome, and Theodoret, in their Commentaries, and Interpretations on Ezech. 44.20. which enjoin the Priests, not to shave their heads, but only to poll them; make the ground of this Injunction, the practice of the Idolatrous Priests of Isis, and Serapis, 
e Baruch 6.31. Apuleius Aurei. Asini. lib. 11. AElij Lamprid. Commodus pag. ●8. AElij Spar●iani. P●scennius. pag. 137. Herodoti. Euterpe. Sect 45. pag. 102. Diodorus. Siculus. Bibl. Hist. Sect. 83, 84. Bo●mus De Moribus Gent. lib. 1. cap. 5. p. 34. Plu●arch. De Iside & Osiride. lib. M●r. Tom. 2. pag. 131. Alex. ab Alex. Gen. Dierum. lib. 6 cap. 12. fol. 349. Polyd. Virgil● De Invent. Rerum. lib. 4. c. 8. Ormerod● Pagan● papismus Semblances 99 Ainswort●, on L●uit. 19.27. and 21.5. Munster. Cosmog. lib. 3. cap. 38. pag. 1311. Accordingly.  who did use to shave their crown, and beards, and make bald their heads. Yet notwithstanding, this express command of God himself, which is likewise seconded by L●uit. 19.27. and 21.5. 
f Gotardus Histor. Indiae pag. 307. Guagninus Re●um Polon. pag. 305. Erasmus Moriae Encomium. pag. 301. Polyd. Virgil. De Invent. Rer●m. lib. 4. cap. 8.  All Popish Priests, and Friars, do shave their heads, and beards, in imitation of these, and other Idolatrous 
g Busbequius. Epist. Eccles. Ep. 4. pag. 277. Bo●mus De Mor. Gent. lib. 1. cap. 6. pag. ●3. Zenophon, History Graecae. lib. 1. pag. 449. Acosta. Indian. Histor. lib. 5. cap. 16. pag. 373. Orosius, Histor. lib. 4. cap 20. pag. 225. Guagninus, Rerum Polon. Tom. 3. pag. 444. Lerius, De Navigat. in Brasil. cap. 8.  Priests, and Nations; yea, they do 
h Concile Toletanum. 4. Canon. 40. Aquisgranense Concil. Sub. Lud. Pio. cap. 1. Council Rom. Sub. Greg. 2. Can. 17. Lateran. Sub. Innocent. 3 part. 28. ca●. 4 Agathense● Can 20. Capit● Graecar. Synod. Can. 66. Lateranense. Sub. Leone. 10. Sess. 9 Su● Tom 4● pag. 633.6. Gratian. Distinc. 33.  enjoin this Tonsure to them by sundry Counsels, and Decrees: for which not only 
i BB. Babbingtons' Notes on Levit. 19 Sect. 14. D. Reinolds Conference with Hart. cap. 4. Diuis. 8. pag. 494, 495. Will●ts Synop. p. 353, 354. Ormerod. Paganopapis. Sembla 99 Ainsw. Ca●u Lavatur and most other Protestant Commentators on Leuit● 19.27. cap. 2●. 5. & Eeze. 44.20.  Protestants, but even their own 
k john Valerian. De Sacerdotum Barbis lib. E●asmus Moriae Encomium. pag. 301. Poled Virgil. De Invent rerum● lib. 4. cap. 8. Agrippa. De Van. Scient. cap. 62.  Popish writers do condemn them, as Heathenish, and absurd; Pope Anicetus was the first that made this innovation: as Gratian. Distinctio. 33. Polyd. Virgil. De Invent. Rerum. lib. 4. cap. 8. and Lorinus on Levit. 19.27. record: contrary to the express Word of God; and the fourth Council of Carthage. Canon 44. which enjoineth Clerks, or Clergymen: neither to let th●ir hair grow long, nor yet to shave their beards: which their Binius, Surius, Carranza, and Crabb, have miserably corrupted: as john Valerian in his Book, De Sacerdotum barbis, witnesseth: rendering it in this manner. Clerici nec comam nutriant, nec barbam; shaving away this word radant, from the latter clause, as a superfluous excrement; because it expressly condemns their 
l See Clem. Alexa. Paedag. lib. 3. cap 3. & 11. Clem. Romanus Constit. Apost lib. 1. cap. 4. Lorinus Com. in Levit. 19.27. who utterly condemn the shaving of men's beards  Effeminate, Unnatural, Heathenish, and Popish shaving. If then these several Fathers, and Counsels have utterly condemned, these Morricedaunces, Bonfires, Newyeeres-gifts, Newyeeres-dayes, Divinations, Lotteries, Mumming, Dance, Healths, Tapers, 
m See Concil. Eliberinum. Can 55.  Shaven-crownd, and bare-chind Priests, together with all the other forerecited Ceremonies, Customs, and Observations, (which are now too frequent among Christians,) as sinful and abominable, because they were in use among the Gentiles, and had their rise, and birth from Pagans: then certainly, by the same analogy of reason; we must needs reject, and censure Stageplays, as pernicious, unseemly, and unlawful unto Christians, because they had their birth, their authority, use, and progress from Idolatrous Heathens, and the deboisest Pagans'. Upon this very ground, among sundry others: Tertullian, and Cyprian, in their Books De Spectaculis. Clemens Romanus Constit. Apost. lib. 2. cap. 65.66. Clemens Alexandrinus Oratio. Adhort. ad Gentes. fol. 8.9. Tatianus Oratio. adversus Gr●cos. Bibliotheca Patrum. Coloniae Agrip. 1616. Tom. 2. p. 180, 181. Athen●goras, pro Christianis Legatio. Ib. pag. 138, 139. Theophilus Antiochenus Contr. Autolichum. lib. 3. Ib. pag. 170. Arnobius Disput. adversus Gentes. lib. 7. pag. 230. to 242. Lactantius De vero Cultu. cap. 20. Divinarum Instit. Epit. cap. 6. Cyrillus Hierusol. Catech. Mystag. 1. Fol. 175. B. Minutius Foelix Octavius. pag. 34.101.123. Hierom. Epist. 18. cap. 1. Com. in Ezech. lib. 6. cap. 20. Tom. 4. pag. 389. H. chrusostom, Hom. 6, 7. & 38. on Mat. Ambrose, Sermo. 11. & 81. Augustine De Ciu. Dei. lib. 1. cap. 31, 32, 33. lib. 2. cap. 4. to 15. De Rectitudine Cathol. Conuersationis Tractatus. De Doctrina Christiana. lib. 2. cap. 25. Saluian. De Gub. Dei. lib. 6. joannis Salisburiensis. De Nugis Curialium. lib. 1. cap. 7, 8. Concil. Constantinop. 6. Can. 62. The Council of Africa. Canon 26, 27. D. R●inolds, Gosson, and Northbro●ke, in their Books 'gainst Stageplays; together with sundry other Counsels, and Authors, which I shall muster up hereafter; condemn these Stageplays, as unlawful, and misbeseeming Christians; even because they were the Inventions, Sports, and Ceremonies of Gentiles, which Christians must not entertain. Now there is in truth great reason, why Christians should not imitate, nor embrace the Pleasures, Sports, and ceremonies of the Heathen, though many Libertines, and 
n Non minu● de●ecti qua● el●ti animi est, voluntate uti, negligere rationem: & veluti rationis expertem, non pro rati●one, sed pr● libitu agere; nec iudicio uti, sed appetite. Bernard. De Consid. lib. 3. cap 4.  Licentious Christians, who make their will, and lusts their law, may deem it Puritanisme, or brand it for over-strict preciseness, in this dissolute, and unruly age.  
For first, the Scriptures do positively inform us; 
o 2 Cor. 6.14, 15, 16. 1 Cor. 10.21.  that Righteousnesse● hath no fellowship with Unrighteousness; nor Light with Darkness: that Christ hath no co●cord with Belial; that he that believeth, hath no part, nor portion with an Infidel: that the Temple of God hath no agreement wi●h Idols: and that we cannot drink the cup of the Lord, and the cup of De●ils, nor be partakers of the Lords table, and of the table of Devils. If then Christ, if Christians, and Infidels have no communion; great reason is it, 
p Quis agis? Deum in teipso gestas; & ad illos curris quibus cum Deo nihil commune est? Haec cine veni● digna ●unt? Chrysost. Hom. 13. in 2 Cor. 6.  that they should not intercommon in these Heathenish Spectacles, and delights of sin.  
Secondly, all Christians have vowed in their Baptism: to forsake the Devil and all his works, the Pompes, and Vanities of this wicked world, and all the sinful lusts of the flesh: and have they any reason then, to harbour, or retain the Ceremonies of Worldlings, or Interludes of Pagans, which they have thus seriously renounced?  
Thirdly, all true and real Christians, are Redeemed by the red, and precious blood of jesus Christ, from 
q Col. 2.20, 21, 22.  the ordinances, rudiments, and customs of the world: 
r 1 Pet. 1.18.  from their vain conversation received by tradition from their Fathers: 
s Ru. 14.3, 4.  they are purchased from off the earth, and from among the sons of men: 
t john 15 19 Cap. 17 14.  they are ransomed, and taken out of this World, and made m●n of another world, that so 
u Phillip 3.20.  they might have their whole conversation with God in Heaven; 
x 1 Pet. 1.15. 2 P●t. 3. 1●. Luke 1.74, 75.  and walk on in all holy conversation, and godliness, serving God in holiness, and true Righteousness, all the days of their lives: Christ jesus himself hath bought them at the dearest rate for this very end, 
y Rom. 14.8. Cap. 12.2. Gal 2. 1●, 20. 1 Pet. 4.2. 2 Cor. 5.15.  that they should no longer live to the world, or to the will, and lusts of men, but unto him alone: 
z Ephe. 5.8.11  that they should cast off the works of Darkness, and put on the armour of Light: 
a Ephes. 4.17, 18, 19 Cap. 2.2.3.  that they should not henceforth walk as other Gentiles, in the vanity of their minds, following the desires of the flesh, and of the mind, giving themselves over to Lasciviousness, and uncleanness: 
b 1 Pet. 4.1, 2, 3.  that the time passed of their lives might suffice them to have wrought the will of the Gentiles, when as they walked in Lasciviousness, Lusts, Revelling, Banquet, and abominable idolatries: 
* Tit. 2.12, 13, 14.  that they should now deny ungodliness, and worldly lusts, and walk soberly, righteously, and godly in this present world, looking for the blessed coming, and appearance of their Lord and Saviour jesus Christ: 
d Ephes. 2.2, 3.  that they should not henceforth walk according to the course of this world, according to the power of the Prince of the air, which now worketh in the children of disobedience: 
* jam. 1.27. Acts 2.40.  but that they should be pure, and undefiled before God, keeping themselves unspotted from the World: Since therefore Ie●us Christ ha●h thus Redeemed all Christians from the World, and all i●s Pagan customs, pleasures, ceremonies, and delights of sin, 
f Ephes. 1.4. Col. 2 22.  that so they might be holy, and blameless before him in love, 
g Titus 2.14. ● Pet. 2.9.  and become a peculiar people to him, Zealous of good works: great reason is there, that they should abominate all Pagan practices, Interludes, and Ceremonies, as unlawful, and misbeseeming Christians: else they should but evacuate, and make void unto themselves the death of Christ: 
h H●br. 10.29.  yea trample under feet his precious blood, and put him unto open shame: And would any Christian be so ingrateful, so espiteful to his blessed Saviour, (whose 
i Clamat claws, clamat vulnus quid vere D●us sit in Christo mu●dum reco●cilians sibi: Patent viscera misericordiae, patet arcanum cordis per foramin● corporis. Quid tam ad mortem quod non Christi morte saluetur? Bernard. Super. Cant. S●rm. 61.  bleeding wounds do preach Salvation to his fiercest enemies,) as thus to wrong, and shame him?  
Fourthly, man's nature is exceeding prone to Paganism, and Heathenish superstition; as is evident, not only by the frequent Apostasies of the Israelites to gross Idolatry, recorded 
k Se● 2 Chro. 33 2. to 10.4. Ezech. 8.6. to 18. Psal. 106.33. to 40. jere. 7.17, ●8. 31. Ezech 16.15. to 36. ●or all the rest.  in the Scriptures; but likewise by that general deluge of Heathenism, Mahometisme, and hideous Idolatry, which now, and always heretofore, hath endeavoured the greatest part of all the world: God 
l See Hi●rom, and Theodore●s Com. in Ezech. 44.5. Amb●os. Serm. 11. Lorinus, BB. Babington, Calving and Ainsworth● on Levit. 19.27. willet's Synopsis Papismi. pag. 354, 355. Who give this reason.  therefore out of his Fatherly care, and compassion ●o his Children, to anticipate all occasions, which might withdraw them from him, to Idolatry; doth oft times prohibit them, to imitate the Fashions, Customs, Vanities, Habits, Rites, or Ceremonies of Infidels, and Heathen Gentiles; for fear lest one thing should draw on another by degrees, till they were quite Apostatised to Idolatry, and seduced from the Faith. Whereupon, 
m Ludos diabolicos, ve● vacillationes, vel cantic● gentilium fieri vet●te: nullus Christianus hoc exerceat, quia per hoc Paganus efficitur. De Rectitud. Cathol. Conuersationis. Tract. Tom. 9 pag. 1447, 1448.  Saint Augustine exhorts all Christians, to prohibit the use of all diabolical Interludes, Vacillations, and songs of the Gentiles: and that no Christian should exercise any of these, because by this he is made a Pagan. Since therefore the imitation of Pagan customs, pleasures, and delights, are but so many ingredients, and 
n See Levit. 18.30. Deut. 12.29, 30.  allectives to Paganism, and gross Idolatry; and since they alienate, or at least in some degree, disjoin our affections from God, and heavenly things; there is ground, and cause enough, that Christians should reject them, as sinful, and pernicious. So that upon all these authorities, and reasons, (the force of which no pious heart is ever able to withstand:) I may safely conclude this second Scene, with this short Corollary: That Stageplays are sinful, unseemly, pernicious, and unlawful, at least wise unto Christians; because they were the inventions, ceremonies, and pastimes of Idolatrous Infidels, and the most Licentious Heathens, (who were no other but the 
o Ipsi scilicet sibi procuraverunt Daemons, per ●os in quibus esurierant an●equam procuraverunt. Tertul. De Coron. Militis. cap. 6.  Devil's Purveyors,) whom Christians must not imitate.    

ACTUS SECUNDUS.  

Argument 3. Stageplays were at first invented, and destinated to Idolatrous, and sinful ends● therefore they must needs be sinful, and unlawful.  SEcondly, as Stageplays are thus sinful, unseemly, pernicious, and unlawful unto Christians, in regard of their original, and primitive Inventors: so likewise are they such in respect of those Idolatrous, unwarrantable, and unchristian ends, to which they were destinated, and designed at the first. The chief and primary end of inventing, instituting, or personating Stageplays; was the 
* Dubium non est quod laedunt Deum utpote Idolis consecratae. Colitur namque & honoratur Minerua in gymnasiis, Venus in Theatris, Neptunus in Circis, Mars in arenis, Mercurius in palestris, & ideo pro qualitate auctorum, cultus est superstitionum. Alibi est impudicitia, alibi lascivia, alibi intemperantia, alibi i●sania; ubique d●mon: imo per singula ludicrorum loca universa daemonum monstra, President enim sedibus suo cultu● dedicatis. Salu. De. Gub. Dei. lib. 6. pag. 206.  superstitious worship, or at least wise, the pacification, or atonement, of jupiter, Bacchus, Neptune, the Muses, Flora, Apollo, Diana, Venus, Victoria, or some such Devill-gods, or Goddesses, which the Idolatrous Pagans did adore; to whose honour, names, and memories, these Plays (which were always Acted, and celebrated heretofore, as the ensuing Authors testify, on those Festival, and Solemn days, which were dedicated to the special service, and commemoration of these Idols:) were at first devoted. That Stageplays, (yea, and theatres, or Playhouses too,) were primarily invented for the honour, and Dedicated to the service (or at leastwise oft times Celebrated in times of Pestilence, to appease the anger,) of these Idole-Gods, whose Images, and Pictures, were carried about, and represented in them: we have the express authorities, not only of Plutarch, in the life O● Romulus, and Romanae Quaest Quaest 107. of Dionysius Hallicarnasseus Antiq. Roman. lib. 2. cap. 3.5. & lib. 7. cap. 9 Of Valerius Maximus. lib. 2. cap. 4. Of Thucydides. Hist. lib. 3. Of Livy. Rom. Hist. lib. 2. Sect. 36. l. 1. Sect. 9.20. l. 7. Sect. 2.3. l. 26. Sect. 23. lib. 5. Sect. 1. lib. 42. Sect. 20. Of Demosthenes Orat. adversus Midi●m. Of Horace De Arte Poetica. lib. Of Athenaeus Dipnos. lib. 2. cap. 1. Diodorus Siculus. Histor. lib. 17. Sect. 16. with sundry 
p Rusticus ad ludos populus ventebat in urbem: Sed dis, non studiis ille dabatur ●onos: Luce sua ludos vuae Commentor ha●ebat: Quos cum taedifera nunc habet ille D●a Quid. Pastorum. l. 3. pag. 57  other Pagan Authors: but likewise of Tatianus. Oratio. adversus Graecoes. Of Theophilus Antiochen●s advers. Autolicum. lib. 3. Of Clemens Alexandrinus. Oratio. Exhort. ad Gentes. fol. 8, 9 Of Tertullian. De Spectaculis. cap. 5, 6, 7. Of Cyprian. De Spectaculis. lib. Of Arnobi●s adversus Gentes. lib. 7. Of Lactantius Divinarum. Instit. Epit. cap. 6. & De vero Cultu. cap. 20. Of Saint chrusostom. Hom. 38. in Mat. & Hom. 3. De Davide & Saul. Of Saint Hierom. Comment. in Ezech. lib. 6. cap. 20. Epist. 9 cap. 5. & 10. cap. 4. & 13. cap. 2. & 23. cap. 1. Of Saint Augustine De Civit. Dei. lib. 1. cap. 32, 33. lib. 2. cap. 6.8.10, 11. lib. 4. cap. 1. Of Theodoret. Contr. Graecoes Infideles. lib. 7. Of Saluian. lib. 6. De Gub. Dei. Of Orosius. lib. 3. Historiae. cap. 4. Of Isiodor. Hisp. Etymolog. lib. 18. cap. 27. Of Cassiodorus Variarum. lib. 1. cap. vel. Epist. 27.30. lib. 3. cap. 51. lib. 7. cap. 10. with other Fathers: Of john Mariana, Master Northbrooke: Doctor Reinolds, and Master Gosson, in their Books against Stageplays: Of Ludovicus Viues. Comment. in lib. 1. & 2. August. De Ciu. Dei. Of Alexander, ab Alexandro. Gen. Dierum. lib. 5. cap. 26. Of Polydore Virgil. De Inventor. Rerum. lib. 1. cap. 10. Of Coelius Rhodiginus. Antiq. Lect. lib. 8. cap. 7. Of Alexander Sardi●. De Invent. Rerum. lib. 1. Of Master Godwins' Roman Antiquities. lib. 2. Sect. 3. cap. 1. to 12. with many other Modern writers; who all give punctual, unanimous, and uncontrollable testimony: That Stageplays were at first invented, and celebrated to the honour: and for many hundred years together appropriated to the solemn worship, and service of these Idole-Gods; who oft times called for them to atone their anger, divert their judgements, demerit their protection, or reward their favours. The original end, and primary use of Stageplays then, was odious, and Idolatrous, as all these Authors testify: Therefore these Plays themselves, (as the recited Fathers, and Christian Writers do from thence infer,) must needs be sinful, and utterly unlawful unto Christians. I confess, that since ●he nativity, and birth of Stageplays, they have been sometimes wrested by the Heathen, to some other distorted, and unchristian ends, besides the worship, or pacification of their Idole-Gods. Sometimes they have been instituted, and performed, by way of Victory, and Triumph; and that commonly, in execution of a previous solemn vow, made to some Devil-god, by the victorious General, before the Battle joined: of which we have frequent examples in the 
q Livy. Rom. Hi●t. lib. 4. Sect. 12 27.35. lib. 5. Sect. 1●. lib. 7. Sect. 15.11. lib. 26. Sect. 23. lib. 27. Sect. 25. lib. 22. Sect. 10. lib. 34. Sect. 43. Trebel Pollionis Gallieni. pag. 309.  Roman Histories: whose chief Commanders, did usually vow some solemn Plays, and Sacrifices to their Gods, if they would be so propitious towards them, as to give them the honour of the Field, and chase of their Enemies: which vows they did perform accordingly, upon their wished success. Other times they have been purposely celebrated, to be a kind of Pander to men's lusts: 
r Livy. Rom. Hist. lib. 1. Sect. 9 Dionysius Hallicar. Antiq Rom. lib. 2. cap. 5. Plutarchi Romulus Macrobius. Saturn. lib. 1. cap. 9 Strabo. Geogr. lib. 5. p●g. 460. Orosius. Hist. lib. 2. cap. 4. Eutropius. Rerum. Rom. lib. 1. Romuli vita. Cyprian. De Specta●. lib. August. De Ciu. Dei. lib. 2. cap. 17. Opmeer●s Chronog. pag. 89 Alex. ab Alex. Gen. Dierum. lib. 5. cap. 26. Zonara's Annal. Tom. 2. fol. 54. ●lin. Nat. Hist. lib. 15. cap. 29. Petrarch. De Remed. Vtr. Fort. lib. 1. Dialog. 30. Primus sollicitos f●cisti Romule ludos. Cum iwit viduos rapta Sa●ina viros, Romule militibus sci●●i dare commoda solus: Haec mihi si dederis commoda miles ero● Scilicet ex illo solemnia more Theatra, Nunc quoque formosis insidiosa manent. Ouid. De Arte amandi. pag. 160.161.  Witness the Plays that Romulus made, to betray the Sabine Virgins, to the Rape, and Lusts of his unmarried Soldiers: (upon whose Ravishment, there arose a bloody war:) to which end, and use, they serve as yet. Other times 
s See Plato. Legum Dialogus. ●. and Coelius Rhod. Antiquarum. Lect. lib. 8. cap 7. Accordingly.  they have been Acted for Lasciviousness, delight, and pleasure sake, (the only use which men pretend for Stageplays now:) Hence 
t De Inuenttoribus Rerum lib. 1. ●ap. 10.  Polidor Virgil observes; that Comedies took their denomination from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which signifies, to play the Wanton, or Lascivious person. 
u Minshew Dictionary. Numb 2719.  Others derive their name, from Comus; the God of wantonness, and riot: 
x Ludo. Vives Com. in lib. 2. cap. 8. August. De Ciu. Dei.  others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because they were Lasciviously Acted heretofore in ways, being fraught with petulant, and wanton words: all of them concurring in this; 
* Gossons Confutation of Plays. Act 3. Master Northbrooke, and Doct. Reinolds, in their book● against Plays. Accordingly.  that their end is nothing else, but Lascivious, Carnal, and unchristian mirth; and therefore evil, and unlawful. If then this be yielded to me, (as of necessity it must be:) that Stageplays were originally, destinated, yea, appropriated, to the forerecited Idolatrous, and unlawful ends, but more especially, to the honour, and service of abominable Idols, to whose solemn worship they were actually devoted, for many hundred years together, and that by their own special command, which makes them 
y Porrò si quae alis idolis faciunt, ad daemons pertinent; quantò magis quod ipsa sibi Idolae fec●runt cum ad●iuerent? Tertul. De Corona Militis. cap. 6.  wholly theirs: I shall hence infer a third argument.  
That invention which was primarily ordained, yea, for many hundred years together, appropriated, and devoted, to the immediate worship, and solemn gratification of Devil-gods; 
z Admisceri huic Christianum hominem superstitions, genus est sacrilegii: quiae eorum cultibus communicate, quorum festivitatibus delectatur. Saluian. De Guber. Dei. lib. 6. pag. 206. Se● Gualth●r. Hom. 13. in Hoseam. Accordingly.  must of necessity be pernicious, unseemly, and unlawful unto Christians, especially, if it be not necessary, or useful unto men.  
But Stageplays were primarily ordained, yea, for many hundred years together, appropriated, and devoted, to the immediate worship, and solemn gratification of Devil-gods, and they are no ways necessary, nor useful unto m●n.  
Therefore they must of necessity be Pernicious, Unseemly, and Unlawful unto Christians.  
The Mayor is evident by the cloud of witness, recited in the premises; by those several Historical authorities, recorded in the first Act, and Scene of this Tragedy, to prove the Devil, the Author of these Interludes: and by the general acknowledgement of all 
a See Ouid. F●storum. l 5. pag 88, 89 95.  Learned writers: so that I may spare all further proof. The Mayor, no Christian can, or dares deny, unless he will turn professed Proctor for the Devil: If any be so Heathenish, or Atheistical, as to gainsay it, I shall easily evict the truth of it, by these ensuing reason's.  
First, it must be acknowledged, that those things, which every Christian doth solemnly renounce in his very Baptism, must needs be pernicious, unseemly, and unlawful, else why should he renounce them? But every Christian doth seriously abjure in his very Baptism, all such Inventions, which were 
b See Cyril. Hierusolom. Ca●echisis. Mystag. 1. Accordingly.  primarily ordained, and for many hundred years together appropriated, to the solemn worship, and gratification of Devil-gods, (as Stageplays were:) for he covenants by his sureties; to forsake the Devil and all his works: therefore the Mayor must be yielded.  
Secondly, that which God himself commanded in a more special manner, to be abolished and rejected; that must needs be pernicious, unseemly, and unlawful unto Christians. But God himself, hath in a special manner, commanded all relics, monuments, parts, and appendices of Idols, (especially, such as were primarily consecrated, and wholly appropriated to their use,) to be utterly abolished, and rejected. Hence he enjoins the Israelites: 
c Levit. 18.30. Deut. 12.29, 30.  not to follow the customs of the Canaanites, nor yet to inquire after them, saying: how did these Nations worship their Gods, that I might do so likewise? Hence he commanded them, 
d Deut. 7.2, 3, 4.16.25, 26. Cap. 12.3. Cap. 20.16, 1●, 18. josh. 7.12. Cap. 11.12. judges 2.2. Num. 33. ●2. See hooker's Ecclesiastical Policy. lib. 5. cap. 17.  to burn the Groves, the Images, with all the appurtenances of Idole-gods, with fire: to destroy their Altars, pull down their Temples, cut off their Priests, and worshippers, abolish their memories, abandon their ceremonies, and not s● much as ●o save, or reserve any remnant of them, but utterly to abhor, and detest them, as an accursed thing. Yea, hence he obligeth them, 
e Exod. 23. 13● Deut. 6.13, 14. Cap. 12.3. Psal. 16●4. Hosea 2.17. Zech. 13. 2●  to destroy even the very names of their Idols: not to make mention of the names of other Gods: not to suffer them to be heard out of their mouths: nor yet so much, as to participate of any of their Sacrifices, Rites, or Ceremonies. Therefore since God hath given such special charge against the relics, and monuments of Idolatry heretofore: it cannot but be sinful, unseemly, and unchristian, for us to foster, or admit of 
f Varro non tantum in rebus humani● sed in rebu● divinis ponit ludos scenicos e cum utique si tantummodo boni & honesti homi●es in civitate essent● nec in rebus humani● ludi scenic● esse debuissens. Quod profectò non autoritate sua fecit, sed quoniam e●s Romae natu● & educat●● in divinis rebus invenit. August. De Ciu. Dei. lib. 4. cap. 1.  Stageplays, or any other Inventions now, which were originally ordained, and for many hundred years together appropriated, to the solemn worship, and gratification of Idole-devill-gods.  
Thirdly, the Scriptures do peremptorily enjoin all Christians, 
g Act. 15.20.29. 1 Cor. 10.20, 21. Psal. 16.4 1 Cor. 8.1. to 11.  to abstain from things offered, or consecrated unto Idols: as these Stageplays were.  
First, 
h 1 Cor. 10.20. Omni ●●udio Gentilium fe●●iuitates & ferias declinemus, quia qui vult esse divinorum particeps, non debet esse socius Idolorum. Ambrose, Sermo. 11.  because the things which the Gentiles Sacrifice, they Sacrifice to Devils, and not to God: therefore those that participate of them, must needs have communion with the Devil: and I would not (saith the Apostle) that ye should have fellowship with Devils. Secondly, 
i 1 Cor. 10.21. 2 Cor. 6.14, 15, 16.  because Christians cannot drink the Cup of the Lord, and the Cup of Devils: they cannot be partakers of the Lords Table, and the Table of Devils: for what fellowship hath Righteousness, with Unrighteousness? What communion hath Light with Darkness? What concord hath Christ with Belial? what part hath he that Believeth with an Infidel? or what agreement hath the Temple of God with Idols? God, and the Devil, Christ, and Belial, are contrary, are inconsistent: therefore the service, and ceremonies of the one, are altogether incompatible with the other. Thirdly, 
k 2 Cor. 6.14, 15.  because Christians must not be unequally yoked with unbelievers, with whom they have no part nor fellowship: now if they should communicate with the Gentiles in Stageplays, or things consecrated to their Idols: they should be then unequally yoked, they should have part, and fellowship with Infidels, in this respect: which God will not allow of. Fourthly, 
l 1 Cor. 8.4. to 13. Rom. 14.15, 16.20.21.  because the Consciences of the weaker brethren, should not be grieved, offended, defiled, or emboldened, by others participation of these Idolatrous Sacrifices; to their ruin, and the Gospel's scandal: Fiftly, 
m Levit. 18.29, 30. Deut. 12.31. Cap. 20.18. Cap. 18.9, 10. Cap. 7.25, 26.  because all the Sacrifices, relics, and ceremonies of Idols, are an abomination to the Lord, 
n 1 Cor. 10.22. Levit. 18.28, 29.  and therefore provoke him unto wrath, to our destruction. Lastly, 
o Deut. 7.25. Cap. 20.17.18.  because they are a ready means to withdraw our hearts from God unto Idolatry: therefore 
p 2 Cor. 6.17, 18. Omnia perversas possunt corrumpere mentes. Ouid. Trist lib. 2. pag. 155.  we must separate from them, and not so much as touch them, else God will not receive us as his people. Since therefore God upon all the former reasons doth thus seriously, and frequently prohibit, such ceremonies, and inventions, as were instituted, and destinated to the Devil's service at the first: My Mayor is irrefragable, and my Conclusion true: That Stageplays are pernicious, unseemly, and unlawful 
* Quale igitur habendum est, apud homines veri Dei, quod à cādid●tis Diaboli introductum, & ipsis a primordio di●atum est, quodque iam tunc idololatriae ini●i●batur ab Idolis, & i● Idolis adhu● vi●is? non quasi aliquid sit Idolum, sed quoniam quod Idolis ali● faciunt, ad damones pertinent. Tertul. De Corona Militis. cap. 6.  unto Christians; because they were at first devoted to the honour, and for many hundred years together, designed to the worship of some Idole-Gods, by the very Devil's favourites.  
All that can be here replied to evade this Argument, is reducible to these two heads. First, that the Dedication of Stageplays to these Devill-gods, did only Contract a Gild, or Sinfulness upon those particular Plays, that were really appropriated to their worship, and Celebrated to their honour: but 
q Malum videtur esse bonum illi, evi mentem deus impulit ad exitium. Sophocles. Antigone. pag. 353. Num. 620.  not upon all the kind. Secondly, that though Pagans, or others have abused Stageplays, to Idolatrous, and unlawful ends, yet this is 
r Let these obiectors remember this: Difficilius est male percept● dediscere, qu●m bene praecepta discere. Case. Polit● lib. 4. cap. 1. pag. 313.  no impediment, but that Christians may reduce them to a commendable, and lawful use, so that we cannot well conclude: That all popular Stageplays are unlawful, because the first of them were invented, and for a long tract of time devoted, to the Devil's worship.  
To the first of these, 
Answer 1.  I answer with 
s De Corona Militis. cap. 6, 7, 8.  Tertullian: that though the consecrating of any profitable, and useful Inventions to Idole-Gods: 
t See Polyd● Virgil, and Alexander Sardis, De Rerum Inuentoribus Ouid. Metamorph. lib. 1.2.  as of Letters, and Trade to Mercury: of Musick●, and Poetry to Apollo: of Physic, to AEsculapius: of Ships, and Navigation to Neptune, and Minerva: of Wins to Bacchus: of Corn, and Husbandry to Ceres: of Fire, and Smitheri● to Vulcan: and the like, by whom they were invented, as Heathen Poets, and Historians fain: doth no ways vitiate, or defile them in the general, but that they are, and may be lawful unto Christians; because they are absolutely necessary, at leastwise useful, unto men: for whose benefit by God's providence, they were at first invented: Even as the sacrificing of 
u Tertul. De Corona Militis. cap. 7.8. Alexander. ab Alexandro. Gen. Dierum. lib 3. cap. 12. Ouid. Fasto●um. lib. 1.2.5 Horace. Carm. lib. 1. Ode. 36.  a Male-goate to Bacchus: of a Cock to AEsculapius: of a Bull to jupiter: of a Lamb, or She-goate unto juno: of an Horse to Mars: of a Dove to Venus: of a Swine to Pan: of a Do, or Heifer to Minerva: or of Myrrh, and Frankincense to other Idols, did stamp no Impress of unlawfulness, or unholiness, on the whole kinds, or species of these several creatures; (which did still retain their entiti●e goodness in them:) though it did 
* Acts 15. 20●29. Psal 16.4. 1 Cor. 8.1. to 11. Cap. 10.20, 21. Te●tul. De Corona Militis. cap● 8. Carnes, & panes, & ●i●us eiuscemodi pompae Satanae qui in Idolorum sole●●itatibus suspendi solent, suapte quidem natura puri sunt, invocatione tamen daem●num impuri efficiuntur. Cyril. Hierusol. Catech. Mystag. 1.  so defile th●s● individual, and particular creatures that were immediately offered up in Sacrifice to them, that Christians might not lawfully eat of them. Though, I say, it be always true in case of profitable Inventions, or Gods good creatures: that the perverting of them to Idolatrous ends, doth lay a blemish upon the depraved Individualls only, not impose an unlawfulness on the whole species, or other Individualls of their kind: Yet it is undoubtedly true; 
x Tertullian, De Corona Militis. cap. 7, 8. August● De Doctrina. Christiana. lib. 2. cap. 23. to 28. Gossons Consutation of Plays. Act. 1. Accordingly.  that the destinating, and devoting of Unprofitable, Pleasurable, Heathenish, Infamous, Scandalous, and unnecessary Inventions, which neither the Scriptures, nor Primitive Church approved, to Idolatrous, and Sinful ends, (and that from their very first conception, which is the case of Stageplays,) doth make not only the devoted Individualls; but likewise the whole kind itself, unlawful unto Christians● so that no particulars of this nature may be used. Hence Tertullian concludes; 
y De Corona Militis. lib. cap. 7, 8, 9  that it is utterly unlawful for Christians to wear a Laurel Crown, or flowery Garland in any case, though it be by way of Triumph: because these Crowns were first invented for the honour, worn to the worship, and consecrated to the service of 
z Mille venit variis florum Dea nexa coronis. Ouid. Faster. lib. 4. pag. 81. Bacchus amat flores: Baccho placuisse coro●am, ex Ariadnaeo sidere nosse potes, etc. Ouid. Faster. lib. 5. pag. 89. vid. Ib. etc.  Pagan Devill-gods: Hence the selfsame Father affirms; 
a De Idolatria lib. cap. 18. to 24. See Gratian Distinctio. 86. Gregor. Mag. Epist. lib 9 cap. 48.  that it is no ways lawful, for Christians to retain the names of jupiter, Bacchus, Apollo, or other Idole-gods, or to impose them on their children: because they were the names of Idols at the first: therefore unlawful to be used now: Hence 
b See pag. 22. to 2●.  the Fathers, Counsels, and forerecited Protestant Authors, condemn all Divinations, Morrice-dances, Bonfires, Newyeeres-gifts; the observation of Newyeeres-day; or the Calends of january: Effeminate mixed Dancing; 
c Non oportet Christianos ad nuptias euntes v●l balare, vel saltare, sed modestè co●nare & prandere, sicut competit Christianis. Concil. Laodicenum. Can. 53. Concil. Ilerdense. Can. ult.  especially, at Weddings, where it is now most in use: burning of 
d Hinc Cereris sacris nunc quoque ●eda datur. Ouid. Fastorum. lib. 4. pag. 71.  Tapers in Churches, especially in the daytime, as the Papists use: shaving of Priests crowns, and beards, etc. as utterly unlawful unto Christians now; 
e Propterea Ap●stolus inclamat: Fugite Idololatriam: omnem utique & ●otam. Recogita siluam, & quantae latitant spinae. Nihil dandum Idolo: sic nihil nec sumendum ab Idolo. Si in Idolio recumbere alienum est a fide, quid in Idoli habitu videri? Quae communio Christi & ●eliae? & ideo fugite. Longum enim divortium mandat ab Idololatria, in nullo proxime agendum. Draco enim terrenu● de longinquo, non minus spiritu absorbet alites. joannes filioli, inquit, custodite vos ab Idolis: non iam ab Idololatria quasi ab officio, sed ab Idolis, i● est, ab ipsa effigie eorum, & c● Tertul. De Corona Militis. cap. 8.  because they were Relics of Idolatry; yea, Sacrifices, appendices, and devoted ceremonies of Idols heretofore: If then it be true in all these cases; that the appropriating of some particulars to Idolatrous uses, doth wholly vitiate, and defile, not only the Individualls thus devoted, but likewise the whole Species of them, unto Christians: then needs must it be true of Stageplays, (which bring no glory at all to God, nor good to Church, or State:) that the Idolatrous, and unchristian ends, to which they were first invented, and for many hundred years designed, must make them altogether unlawful, abominable, and unseemly unto all God's Children. And good reason is there, that it should be so: 
f See pag. 14, 15.  For where the Fountain is polluted, the streams are always filthy: where the root is bitter, and corrupt, the fruit, and branches are so too: where the foundation is decayed, the building must be ruinous. If Adam be but once defiled by his fall, 
g Psal. 51.5. job 14.4. Rom. 3.4. to 24. cap. 5.8. to the end. Ephes. 2● 23. Psal. 14.2, 3. Genes 6.5.12, 13.  all his posterity must of necessity be borne sinners. The first invented Stageplays, were the Fountain, the Root, the Foundation, and common Father of all the rest: now these were wholly Idolatrous, and polluted: they had the Devil, and his Instruments for their Fathers; the Devils, honour, worship, adoration, and recreation, for their maine, and utmost end: 
h This all the Fathers, and Christian Authors quoted. pag. 29 do testify in those their writings. Spectacula vitanda sunt totaliter & cauend● sapi●enti●us, quod ad celebrandos deorum honores inventa memorantur. Lactant. Divinorum Instit. Epit. cap. 6.  therefore all subsequent Plays which issue from their materials, or example; must needs be detestable, unseemly, pernicious, and unlawful unto Christians, in despite of this evasion, or all that any Libertines, or voluptuous persons (who are but Satan's Proctors) can allege against it.  
To the second reply: 
Reply 2.  That though Pagans did pervert these Stageplays to an Idolatrous, yet Christians may purge out their corruptions, and reduce them to a lawful use: 
i hooker's, Ecclesiastical Polity. lib. 4. Sect. 12.  Since that which was ordained impiously at the first, may wear out that impiety in tract of time, and then the use thereof may stand without offence.  
I answer, 
Answer 2.  that though it may be true in some particular cases; (as perchance 
k See hooker's Ecclesiastical Polities lib● 4. cap. 12. lib. 5. cap. 11, 12.17. BB. Hall's Apology against Brownists. Sect. 45, 46. Accordingly.  in case of needful ceremonies; or of Temples built, and Dedicated to Idolatry,) that their impiety in tract of time may vanish, and then they may be Consecrated to God's service, and reduced to a lawful use; as the Cathedral Church of Paul's, afore-time the Temple of Diana, as 
l Can●●e●i Bri●an●ia. Middelsex. pag. 329, 330. Speeds History of Great Britain. lib. 7 cap. 8. fol. 234. in the li●e of Seb●rt.  some record:) and most of all our English Churches, at ●ir●t devoted unto Mass, and Popish Idolatry, are now designed to God's public worship; whence the 
m hooker's Ecclesiastical Polity. lib. 5● cap. 11.17.  Brownists style them, Idol Synagogues, Baal's Temples, abominable sties, and would have them razed to the ground; for which we all condemn them: yet it cannot hold in case of Stageplays.  
First, because they are altogether unnecessary vanities, 
n Vitiosum est ubique quod supersl●um est. S●neca. De Tranquil. Animi cap. 8.  and superfluous pleasures, which may be better spared, then retained. Secondly, because they have been, are, and always will be, 
o 1 Cor. 10.32.33. Phil. 4.8. Puta tibi non licere, (etsi alias fortasse liceat,) quicquid male fuerit coloratum. Bernard. De Consid l. 3. c. 4.  scandalous, offensive, and of ill report among the Church, and Saints of God, who have always declaimed against them, yea, censured, and rejected them, from age, to age, as I shall prove at large hereafter. Thirdly, because from their very first invention, to this present, (which is at least 
p Neque vetustate minuuntur mala. Cic. Tus●. Quest. lib. 3.  2000 years, or more,) they were never yet in any Age, or Country, that I can hear, or read of; so regulated, or reform by Laws, or other wise; as to be thoroughly defaecated, and purged from their filthiness, or reduced to such honest, commendable, profitable, necessary, or Christian ends, as might justly plead in their defence. 
q See 3. I●cobi. cap. 21.1. jacobi cap. 7 14. Eliz. cap. 5.33. Eliz cap. 7. Bodinus De Republica. l. 6. cap. 1. Marcus Aurelius. cap. 14. & Epist. 12 to Lambert. Cassiodorus Variarum● lib. 1. Epist. 20. & 30. lib. 3. Epist 51. lib. 7. Epist. 10.  Many are the Laws which have been enacted; much the care that hath been taken by sundry States, and Censors in all Agest to lop off the enormities, alloy the poison, purge out the silth, and gross corruptions of these Stageplays, and so to reduce them to a laudable, and inoffensive use: but yet these 
r I●r. 13.23.  AEthiopians, still retain their black infernal hue: these Vipers keep their Soule-devouring poison still: these Augaean stables, are as polluted 
s Ego amplius dico; non solum agi nunc illas ludicrorum i●famium lab●s, quae prius actae sunt; ●ed criminosius mult● agi quam prius actae sunt. Salu. De Gub. Dei. l. 6. p. 201.  yea, more defiled) now, as ever heretofore: no Art, no Age, no Nation could ever yet abridge, much less reform, their exorbitant corruptions, and enormities: their hurt doth far transcend their good; their abuses overpoyse their use: they are so 
t Eccles. 1.15.  crooked, and distorted in themselves, that no Art can make them straight: there is no other means left to reform them, but utterly to abolish them: It is 
u AEger est recursus ad honestatem his quae iam gradum ex nequitia protulerunt: nihil sibi ipsis tecum putant common, quia nihil simile est Pliny. Paneg. August. Dictus. pag. 183. See Case. Polit. lib. 4. cap. 1. pag. 313.  bootless, it is hopeless therefore for any Christian to attempt, or undertake their reformation: and so this Replication is but vain. Fourthly, these Stageplays are very like to poison: 
x Chrysost. Hom. 12. in Ephes' 4.  ut laedant, nullo indigent; ut prosint multis: they are 
y Non est in ●●s reme●tum Christii+, sed vene●●m Diaboli August. De Recti●●. Cathol. Conuersat. Tract. Tom. 9 pag. 1448.  poison of themselves, but they must have many ingredients to make them wholesome: yea, the most accurate Chemist cannot so refine them, so compound them, but that they will be more poisonous than wholesome; more pernicious than useful, in their best condition: their vanity, and frothy discourse: their lascivious compliments, and wanton dalliance; their mispence of money, and that which far transcends all treasures, 
z Sumptuosissima est iactura temporis. Lypsius. Epist. Cent. 1. Epist. 55. p. 69.  of precious, peerless time, (to omit all other circumstances;) will overbalance all the good, that the most refined Stageplays can produce: It is then but 
a Neque enim q●● s●●it, id quod ●ucun● dum est, ei quod est 〈◊〉 praetulerit. Clemens Alexand. Paedag. lib. 3. cap. 11.  folly, and madness, yea, sin in Christians to retain them; though they have hopes for to reform them, because 
b Ex malis eligere minima oportet. Cicero. De Officijs. lib. 2.  their evil would still exceed their good. Fiftly, it is but a mere Sophistical, and deceitful Apology, to argue thus for Stageplays: 
c A posse ad esse non valet argumentum R●●o● Keckerman: and other Logicians.  They may be regulated, and reduced to good, and lawful uses; therefore they are lawful unto Christians now: I take it for my own part; that Christians should rather argue thus: They are only reduceable to good, and lawful ends, but they are not yet reduced: their abuses may be reform, but as yet they are not corrected: therefore 
d 1. Thes. 5.21. Ephes. 5.10, 11.  we must take them as we find them now, unpurged, uncorrected; and so we must 
e 1 Thes. 5.23. 1 Pet. 2.11. jude 23.  needs avoid them, yea, condemn them. He that will plead for Stageplays thus: let him first reform them, then justify, and embrace them: else let him join with us in their deserved condemnation, till he can evidently 
f Non satis est dicere sanandum esse vulnus, nisi dicatur quo modo. Pachymerus. Hist. lib. 4.  demonstrate to us their actual hopeless reformation. Sixtly, if Plays may be reform, and reduced to their lawful ends; what parties are there, that should undertake their cure? Good men will not: they rather 
g utinam omnes diluerentur. Chrys. Ho. 38. in Mat.  wish their ruin, than their hopeless, useless welfare. Bad men will not, because they approve them not, 
h Nobis autem ridere & gaudere non sufficit, nisi cum peccato atque insania gaudeamus: nisi risus noster impuritatibus, nisi flagitium misceatur. Saluian. De Guber. Dei. lib. 6. pag. 192.  but for their pleasing corruptions, which feed their carnal lusts: Yea, both of them together cannot cleanse them from those inveterate corruptions, and native obscenities, which adhere unto them. For my own part, I cannot possibly conceive, how all our popular Stageplays should be so refined, as that their use, and practice should be every way Christian, and Legitimate; because I see no means, no persons to effect it: therefore I cannot but conclude them, to be desperate, hopeless, 
i Solae Theatrorum impuritates sunt, quae honestè non possunt vel accusari, multò minus emendari. Saluian. De Guber. Dei. lib. 6. cap. 186.  and incorrigible evils, uncapable of any cure, untractible by any Christian, unsufferable in any Christian State. Seventhly, admit they might be reform, and reduced unto honest, necessary, and Christian uses; what ends, and uses should these be? If carnal mirth, and riotous jollity? (the only use that I know for them:) all Christians know, 
k james 4.9. Chap. 5.5. Reuel. 18.7. Luke 6.25. Risus est corruptio disciplinae. Saluian. De Guber. Dei. lib. 6. pag. 192.  that these are sinful: But admit they were not: yet if all ribaldry, wantonness, and scurrility, were exploded out of Stageplays; this mirth, and jollity would quickly wither. 
l Si dixerint enim, pro ludo aessumi spectacula ad recreandos animos: dicemus, non sapere civitates, quibus ludus pro re seria habetur. Clemens Alexandr. Paedag. lib. 3. cap. 11.  If honest recreation only? what need of any Stageplays for this purpose, since there is so great variety of far honester, cheaper, pleasanter, shorter, and more obvious recreations, which would more refresh us then Stageplays would do, 
m Infiuctuosum putamus gaudiu● simplex, nec delectat ridere sine crimine. Saluian. De Guber. Dei. lib. 5. pag. 192.  if all their filthiness, and vanity were expunged? Since therefore Stageplays, can have no such necessary, or useful ends, 
n Melius est peccatum cavere, quam emenda●e. Ambros●. Serm. 11.  but that they may be better omitted, then retained: since they always have been, are, and will be scandalous, and offensive to the Church, and Saints of God: since their reformation is hopeless, their 
o Facilius est excludere perniciosa, quam ●egere; & non admittere, quam admissa moderari. Seneca. De ●ra. lib. 2. cap 7. Mul●o difficilius est depravata corrigere, quam ora●●care; vel a fundamentis nova constr●ere. Case. Polit. lib. 4. cap. 1 pag. 313.  cure hard, and desperate, but their extirpation easy: since their refining cannot purge out all their dross, but that they will be more poisonous than wholesome: always evil, though 
p Et omne malum etiam mediocre magnum est. Cicero. Tus●ul. Quast. lib. 3.  less evil, but not entirely good: since their present condition makes them odious; and there is no Censor, no person likely to reform them: (For private persons cannot effect it: and suppose the King, and State might do it: 
q Non vacat exiguis rebus adesse jovi. Ex te pendentem sic cum circumspicis orbem Effug●unt curas inferiora tuas. Non ●a te moles Romani nomini urget: ●nque tuis humeris ●am leue fertur onus, Lusibus ut possis advertere numen mep●is. Ouid. Tristium. lib. 2. pag. 153.  as it would take them off from more eminent, and weighty affairs, to the public prejudice; and 
r Non est tam sordida Divis Cura neque extremes iu● est demittere in arts Sidera: subducto regnant sublimia ca lo, Illa neque artificum curant tractare labores● Virgil. AEtna. pag. 471, 472.  misbeseeme their gravities, to spend many serious, and tedious consultations upon such toys as these: so the reformation of them, (which would be always dubious,) would never countervail the care, the time, and cost that must be spent about it: 
s Generis humani fragili●as ●ronior dilabitur ad corrigenda, quam studeat conserua●e correcta: Synodus Meldensis Praefatio. Su●ius. Concil. Tom. 3. pag. 453.  and no sooner should their corruptions be exiled, but they would presently revert again, without redress:) I may safely aver; that they are irreducible, unconuertible to any lawful, good, or Christian purposes, which may benefit Church, or Commonwealth, or the bodies, souls, estates, or names of men: and so conclude; that they 
t Generaliter aduersu● Deum sapit q●icquid Diaboli est. Hi●rom. Epist. 1. cap. 4.  are utterly unlawful, unseemly, and pernicious unto Christians; because they had their Alpha, and Omega; their beginning, and end: their birth, and use from Hell; being not only invented by the Devil himself: but likewise by his own special command, and his greatest minions advice, appropriated, and de●oted to his peculiar honour, and immediate worship for many hundred years. Stageplays they had their rise from Hell: we Christians 
u john 1.12, 13. 1 Cor. 15.48, 49.  our nativity, and descent from Heaven: they were at first devoted, (yea, yet continue destinated) unto Satan: 
x Rom. 6.4.13.19, ●2. cap. 12 1 cap. 14.8. 1 Cor 6.15.19, 20. 2 Cor. 5.15. Gal. 3● 27, 28, 29.  we were at first Baptised into, yea, consecrated wholly unto Christ: they were, they are the Devils; we were, 
y Cant. 3.16. cap. 63. cap. 7.10. 1 Cor. 3.23. cap. 6.19 20.  yet now we are not his, but Gods, but Christ's alone: 
z Quid tibi cum pompis Dia●oli amator Christi? Renunciate non solum vocibus, sed etiam moribus: non tantum sono ling●ae, sed & actu vitae: non tantum labiis sonantibus, sed & operibus pronunciantibus. August. De Symb. ad Catech. lib. 4. cap. 1. Tom● 9 part. 1. pag. 1427, 1428.  this must, this cannot therefore but persuade us, to abominate them, to condemn them, both in words, and deeds, as sinful, and unlawful.  

CHORUS.  

Argument 4.  ANd here before I pass to the ensuing Act, I shall propound a fourth Argument against these Stageplays, 
Stageplays are those works of Satan, those Pompes, and Vanities of this wicked world, which every Christian renounceth in his Baptism: therefore they are unlawful.  (which several Fathers have framed to my hands,) as a Chorus, or Corollary to the premises.  
If Stageplays be those Works of Satan, those Pompes, and Vanities of this wicked World, 
a See Concil. Parisiense. lib. 1. cap. 9● 10. Surius. Concil. Tom. 3. pag. 366.367. and here pag. 3. in the margins (k)  which every Christian hath seriously renounced, and solemnly vowed against in his very Baptism; they must then of necessity be pernicious, abominable, unseemly, and unlawful unto Christians.  
But Stageplays are those works of Satan, those Pompes, and vanities of this wicked world, which every Christian hath seriously renounced, and solemnly vowed against in his very Baptism.  
Therefore they must of necessity be pernicious, abominable, unseemly, and unlawful unto Christians.  
For the former part of the assumption: That Stageplays are the works, and Pompes of Satan; it is infallibly evident: For first, 
b Non enim Deus dat ludere, sed Diabolus, Ille enim est qui etiam in artem iocos ludosque digessit, ut per haec ad se traheret milites Christi, virtutisque ●orum neruos faceret molli●res. Propterea in urbibus etiam Theatr● construxit, & illos r●suum ac turpium voluptatum incentores paravit, & per illorum luem in universam urbem talem excitat pestem. Chrysost. Home 6. in Matth. Ludi scaenici spectacula turpitudinum, & licentia vanitatum, non hominum vitiis, sed Decrum ves●rorum iussis Romae instituti sunt. Augustine, De Civit. Dei. lib. 1. cap. 32● Hoc di●o, quod negantes convincit Historia, ersdem illos l●dos in qui●us regnant figmenta Poetarum, non per imperitum o●s●quium obsequentium, sacris Deorum suorum intulisse Romanos, sed ipsos Deos ut sibi solennitèr ede●entur, & honori suo co●secrarent●r, acerbè imperando, & quodam●odo extorquendo fecisse Ib. lib● 2● cap. 8● See Act 1, 2.  they were invented by him: Secondly, he did exact, and require them of, and extort them from his worshippers. Thirdly, they were consecrated to his honour, and appropriated to his service, by his own special command: Fourthly, they were 
c Ludorum celebrationes Deorum ●esta sunt; siquidem ob nat●le ●orum, vel Temploru● nou●rum dedicationes sunt constitute. Et primi●us q●idem ven●tiones Saturno sunt at●●●●utae, ●ud● s●e●i●● Liber●, Circenses Neptuno: ●aulati●● vero & cateris Diis ●●em honos trib●● caepit, singulique lud●●orum nominibu● consecr●●i s●nt, sicu● 〈…〉 Ca●●●o in L●●ris Spectaculorum docet. Lactanti●s D● ve●o Cultu cap. 20.  usually celebrated by his followers on the Feastivalls, and Birthday's, of; or at the solemn Dedication of some new erected Temples, to those dunghill Devill-gods, which Pagans did adore: Fiftly, the 
d See pag. 4. (p) (q) pag. 9, 10.24, 25. and Act. 2. Scene. 2.  Primiti●e Church, and Christians, did not only constantly condemn, but likewise, utterly reject them, as the works, and Pompes of the very Devil: all which is irrefragably confirmed in the premised Acts: Sixtly, they 
e See Act. 1. S●a●●●. 2.  never issued from God, or from his Children; but from the Factors, and Minions of the Devil, who only did frequent, and Act them heretofore, and applaud, perform, and haunt them now: Seaventhly, God gains no glory by them, men no good; only the Devil works his ends, fulfils his pleasure, both in us, and of us; and propagates his kingdom by them, as I shall prove anon. If we will but seriously● survey the end, and fruit, or sum up the loss, and gain that comes by Stageplays, we shall find that 
f Quicquid enim illi● geritur, non est oblectatio, sed pernicies, sed poena, sed supplicium. Ch●v. Hom. 3. De D●u. & S●ul. Tom. 1. Col. ●52. A.  all are losers; none gainers by them, but the Devil, whose ends they do accomplish. 
g See Chr●s. Hom. 3. De Dau. & Saul. Hom. 7. and 38. in Mat. Accordingly.  God the Father, he loseth his honour, his worship, his love, his fear, his obedience, the fruit of all his ordinances, and the labour of his faithful Ministers by their means. Christ jesus, he loseth his glory, his respect; the worth, and dignity of his person, the efficacy, and merits of his blood: the honour, 
h Suscepturi Nasalem Domini, ab omni nos aelictorum faece purgemus● Rex noster Christus non tam nitorem vestium, quam animarum requirit affectum, etc. Ambr. Se●m. 4. Tom. 5. pag. 5.  and true solemnising of his Nativity, his Circumcision, his Resurrection, and Ascention: which Stageplays 
i Hebr. 10.29. Chrys. Hom. 3. De D●uide & Saul. Tom. 1. Col. 511. A. B. C. Accordingly.  trample under feet, as despicable, and unholy things, and cause men for to vilify: yea, he loseth the 
k Nulla res enim aeque eloquia Dei in contemptum adducit, atque Spectaculorum quae illic prop●nuntur admiratio. Chrys. De verbis Esaia●, etc. Hom. 1. Tom. 1. C●l. 1283. C.  desired fruit of his Gospel, his Sacraments, his Ambassadors, and of all his travel, whereby he doth solicit, and woo us to come in, and match our souls with him, who is happiness, pleasure, comfort, and delight itself. The Holy Ghost by means of Plays, doth oft times 
l Ephes. 4.29.30. ● Thes. 5.19. Hebr. 10.29. 1 Sam. 16.14.  to his grief, even lose his blessed residence in, his heavenly influence into, his sweet regiment over, his flexanimous solicitations to, those good persuasions, purposes, resolutions, and sparks of grace, which he hath kindled in, our hearts: The Angels they lose 
m Luke 15.7.10.  their joy, in our conversion; 
n Psal. 3●. 7. and 91.10.11. Hebr. 1.14.  their office, in our protection: 
o Mat. 18.10. Luke 15.10.  their happiness in our Salvation: 
p Luke 2.13. cap● 30.36. Hebr. 12.22.  their fellowship, in our association: The Church she loseth her outward beauty, and splendour, her honour, 
q See Tertul. De Spectac. cap. 24.25. Puto ego, nec M●iestati divinae, nec Euangelicae disciplinae congruere, ut p●dor & ho●or Ecclesiae tam turpi & infami contagione Histrionum ●oede●ur? Cyprian. Epict. lib. 1. Epist. 10. See Chrys. Hom. De Dau. & Saul. 3. Accordingly.  her purity, her joy, her external tranquillity, and prosperity; her members, her fruitfulness, and fullness by them. The 
r See Chrys. Hom. De Dau. & Saul. De verbis Isayae. vidi Dominum, etc. Hom. 1.  Word, and Sacraments, they lose their powerful efficacy, their reverend respect, their due esteem, their spotless purity, their fruitfulness, and their frequent resort. The 
s Chrysost. Ibidem.  Ministers, they lose their prayers, their preaching, their exhortations, and reproofs, their reverend respect, and love; their rewards, encouragements, and resort: together, 
t 2 john 4. 3 john 4. Hebr. 12. 13● Neque enim ulla res tantum adfert gaudi● vitae nostrae, quantum hoc, quod ex ●nimo gaudetis in Ecclesia congregati. Chrysostom. De verbis Esaia●. vidi Dominum sedentem. Tom. 2. Col. 1280. C.  with the joy, and fruit of all their Labours: The Saints of God, they lose their kindred, their friends, their companions, their joys, their hopes, their prayers, their admonitions, their good names, yea, the glory of their Christian profession, and the praise, and innocency of their holy conversation, 
u See Act. 3. Scene. 5.  which are oft times vilified, traduced, and derided on the Stage: The 
x See Act. 6. Scene. 1. to 8. and part. 4. Histriones non parua rerum publicarum pestis sunt. Name & libidinum ministri sunt, & mores bonos corrumpunt, & Magistratum in contemptum adducunt: & opes ta●● publicas quam privatas m●xime attenuam, & quoth in pauperum subventionem impendi deb●at fere intercipiunt. Quamobrem vir● graves omnibus seculis hoc hominum gen●s a republica sua exclusit, quod illos & m●ribus officers, & Deorum contempium inueh●re intelligerent. Gualther in Nahum. 3. Hom. 11. See Bodinus, De Repub. lib. 6. cap. 1.  Commonwealth is put to prejudice, by the general corruption of men's minds, and manners; the abundance of Idleness, Prodigality, Riot, Pride, effeminacy, Treachery, Cruelty, Whoredom, Adultery, Wickedness, and Profaneness, which these Plays produce. The poor are spoiled of that alms, that succour, and relief which should refresh their bowels, and make glad their hearts. The miserable Spectators, and Frequenters of these Infernal pleasures, they 
y See Act 6. scene. 3. to 19  sometimes● and if all this be not enough, 
z Qui Spectaculis & ludis Theatralibus oblectantur, non jaunt i● regnum & vitam citra laborem & pugnam, quoniam angusta vi● est, & afflictionis plena. Macarius Egypt. Hom. 27. pag. 212.  their very souls, and bodies too, without repentance: too dear a price God-wot, for such momentany shadows, and delights of sin, 
a Voluptas fragilis ac brevis est, cuius necesse est aut poeniteat, aut pudeat. Sen De Benefic. lib. 7. cap 2.  of which we must of necessity repent, or be ashamed, unless we will be damned. As for the professed Actors of these Interludes, they gain perchance a little vain applause upon the Stage, which they put off with their Player's robes: or at the most, 
b See Part. 2. Act. 2.  a little filthy gain, or ill gotten Estate, (which they are bound in Conscience to restore, as I shall prove anon,) and that 
c Deut. 28.16. to 21. Prou. 3.33. Mal. 2.2. c. 3.9. Eccles. 5.13, 14.  so blasted with the curse of God upon it; that it either turns Wormwood, Gall, or Poison to the owners, 
d Psal. 37.2.20.36. Prou. 28.22.  or meltes away like Snow before the Sun in their very life time: or else, 
e Psal. 37.28. Psal. 109.10, 11, 12, 13. Eccles. 5.13, 14, 15. Prou. 12.7. cap. 14.11. Male partis vix gaudet tertius haeres. I●●. Sat. 6.  it proves Rottenness, and consumes to Ashes in their next Heirs hands: But alas, their loss transcends their gains: 
f Romani cum artem ludicram scenamque totam probro ducunt, actores talium fabularum, non modo honore civium reliquorum career, sed etiam tribu moveri notatione censoria voluerunt. Augustine, De Civitat. Dei● lib 2. cap● 13, 14. See Livy. lib. 7. cap. 2.3. and Act. 7. Scene. 6.  they lose their credit, their respect, their good names, their time, their civility, their modesty, their chastity; and all that was commendable in them heretofore: yea, they lose their God, their Heaven, their Saviour, their Sanctifier, and Oh that I could not say their very Souls, and Bodies for all Eternity, unless God miraculously call them 
g Ne igitur desinatis super huiusmodi licentia gemere ac s●e●ius remorder●. Hic enim dolor fiet vobis conversionis ad meliora principium. chrusostom, Home 6. in Matth.  to Repentance, and cause them to renounce their unchristian, and Infernal profession. Thus all are losers by their Stageplays, none gainers by them, but the Devil, and Hell: the one gains vassals to ●ffect his will, and lusts here; and damned Souls, to associate him in his everlasting torments hereafter: the other fuel to nourish those scorching, and Eternal flames, in which the Souls, and Bodies of all 
h Fuge pes●iferam illam piscinam Theatri. Haec est enim, quae spectatores suos in flammcum illud p●lagus mergit, quaeque profundum illius ignis acc●●ndit. chrusostom, H●m 7. in Matth. Tom. 2. Col. 60. B.  impenitent Stage-frequenting Christians, shall have th●ir portion. Since therefore, the Devil is the only gainer by these Stageplays; which Saint Jerome rightly styles 
i Daemonum cibus est carmina Poet●rum. Hierom. Damaso. Epist. 146. Tom. 3. pag. 408.  the Devil's food: Since 
k Quis enim alius spiritus occul●o instinctu nequissimas agitat mentes, & instat faciendis adulteriis, & pascitur factis, nisi qui etiam sacris tali●us oblectatur, constituens in templin simulachrae Daemonum, amans in ludis simulachrae vitiorum: susurrans in occulto verb● iustitiae ad decipiendos etiam paucos bonos; frequentans in aperto invitamenta nequitiae, ad possidendos innumerabiles malos. August. De Civitat. Dei. lib. 2. cap. 26.  he is only honoured, and enriched by them, served in them, delighted with them, puruaying for them: we may safely, yea, infallibly conclude on all the premises; that they are his proper works, and pomps.  
For the second branch of the Assumpsion: That Stageplays are the Pompes, and Vanities of this wicked World; these impregnable reasons will evince it. First their very inchoation, and conception, as my first Act proves, was merely from the Devil, 
l 2 Cor. 44. Chap. 14.13. john 12.31. Chap. 16.11 Ephes. 2.2.  the God, and Prince of this World; from infidel's, and Idolaters, the 
m Ephes. 2.2, 3. Chap● 5.12. john 8.22, 23. Chap. 15.18, 19 Chap. 17.14. 2 Peter 2.5. 1 john 4.5. 1 Cor. 2.6.8. Chap. 5.10. 1 Tim. 6.17. james 4.4.  natural, and most genuine, if not the principal parts, and Agents of this world, 
n Gal. 1.4. 1 john 5.19.  which lies in wickedness: Secondly, the common Actors, frequenters, and admirers of them, both now, and heretofore, are no other but 
o Psal. 17.14.  the men of the world, who have their portion only in this life, 
p 2 Tim. 3.4.  being lovers of pleasures, more than lovers of God: Thirdly, their 
q See Act. 3.  subject matter, their several parts, and passages, as experience teacheth, do savour only of worldly Pomp, and Vanity, if not of sin, and all profaneness: Fourthly, those Pompous, and stately shows, and Scenes; that effeminate, rich, and gorgeous Attire: that glittering, and glorious Apparel; those mimical, antique, clownish, hellish, amorous, filthy, foolish, ridiculous, obscene, and wanton parts: those licentious compliments, clippings, and embracements, withal those other 
r See Act. 4.5.  ceremonies, and circumstances, which attend our Stageplays; what are they but the chiefest Pompes, and Vanities which this world affords? Fiftly, is not the very ground, and end of all Theatrical Spectacles, (especially, such as are acted in private houses, and societies,) a vainglorious desire of some worldly Pomp, and State? or an officious compliancy to the course, and fashion of this wicked World? Why do men send for Stage-Players to their houses; why do they flock unto their theatres 
s Maiorem obtinent insana Spectacula frequentiam, quam beata Martyria. Leo. Sermo. in Octava. Petri & Pauli. cap. 1. fol. 165.  thick, and threefold, on Festival, and Solemn seasons, especially in the Christmas time? Is it not out of worldly Pomp, and State? out of a prodigal, and vainglorious humour? a degenerous, and unchristian symbolisation with this present World? a voluptuous, and base servility to our filthy carnal lusts? or at least wise, out of an affected desire, to post, and pass away our peerless time, (which 
t Tempus vitae meae levius cursoribus: ut enim illi priusquam bene stint, exiliunt: ita & h●c euol●t an●equam veniat. Chrys. ad Theodor. Epist 6. Tom. 5 Col 862. A. Quotidie morimur, quotidie commutamur, & tamen aeternos nos esse credimus: hoc ipsum quod dicto, quod scribitur, quod relego, quod emendo, de vita mea tollitur: quot puncta notarii, tot meorum damns font temporum Hierom. Epist. 3. cap● 10  flies too faced without these wings, and spurs to speed it:) to banish God, and Christ out of our Hearts; Grace out of our Souls; all thankful remembrance of God's favours to us on such times as these, out of our minds, and thoughts? and wholly to avocate, and estrange us from all true Christian joy, and heavenly solace? which expresseth itself, 
u Ephes. 5.19. Col. 3 16. jam. 5.13. Psal. 149 & 150. & 103. Ne que enim quicquam ●st quod in hac vita nos su●uius & iucundius afficere sol●at, atque ea, quae ex Ecclesia capitur, laetitia. In Ecclesia enim eorum qui laetantur, laetitia conseruatur; in Ecclesia, dolentes ad animi tranquill● a●e● deducuntur: in Ecclesia it quí dolore afficiuntur, gaudio delin●untur. Chrys. Orat. 7. Tom. 5. Col 1480, 1481.  in Psalms, and Hymns, and spiritual Songs; in divine Meditations, and discourses of God's mercy towards us: in pouring out hearty praises, prayers, and thanksgivings unto our Gracious, and ever blessed God, with inflamed, and enlarged spirits, for all his superabundant favours, and compassions to us: not in Hellish Plays, and carnal merriments, which Christ, and Christians do abhor: If this than be the use, the end, and truite; these the appendices, and parts of Stageplays: needs must we now subscribe: that they are, if not the greatest, and most assiduous; yet not the meanest Pompes, and Vanities of this wicked World, to whose use, and ends they only serve; as their 
x Haywoods', apology f●r Actors.  own professed Apologist doth acknowledge.  
Now to prove unto you further; that Stageplays are the very works, and Pompes of Satan; yea, the very selfsame Pompes, and Vanities of this wicked World, which Christians have renounced in their Baptism: I shall vouch unto you the express resolution of sundry Fathers: Stageplays, (saith 
y Hoc erit Diaboli Pompa aduers●● quam in signaculo fides e●eramus. Cum aquam ingres●i Christianam fidem ex legi● sua verba profitemur, renunciasse nos Diabolo, & Pompae, & Angelis eius ore nostro contestamur. Quid erit summum ac praecipuum, in quo Diabolus, & Pompae, & Angeli cius censeantur, quam Idololatria? Igitur si ex Idololatria, universam Spectaculorum paraturam constare constiterit, indubitate praeiudicatum erit, etiam ad Spectacula pertinere renunciationis nostrae testimonium in lavacro, quae Diabolo, & Pompae, & Angelis eiu● sint m●ncipata, etc. De Spectac. lib. cap. 4, 5, 6. & 24. See hooker's Eccles. Polity. lib. 5. c. 64.  Tertullian,) are the Pompes of the Devil, against which, we have renounced in our Baptism; because their original, and the materials of which they are composed, consisteth wholly of Idolatry: whence he styles Playhouses, 
z Diabol● Ecclesia et Templum. Ib. cap. 7.25.  the Devil's Church. 
a Fugite Theatra & Graecorum ludos: vitate omnem Idolorum Pompam, speciem, denique omnia Daemoniaca Spectacula: Constit. Apost. lib. 2. cap. 6●.  Clemens Romanus, (if the work be his,) calls Stageplays; the Pompes of Idols, and Spectacles of the Devil; wishing all Christians to shun, and avoid them. The Devil's Pomp, (saith 
b Renuncio Sathanae, & omnibus eius operibus. Poste● dicis, & omni Pompae illius: Pompa Diaboli est, in Theatris Spectacula, in bippodromo cursus equorum, & venationes, & reliqua omnis eiuscemodi vanitas: a qua postulans●liberari sanctus ille Dei; Auerte, inquit, oculos meos, ne videant vanitatem. Non ergo sis curiosus in frequentia Spectaculorum, ubi conspicias mimorum petulantias, omni contumelia, & impudicitia refertas, & virorum effaeminatorum choreas secteris. Catech. Mystagogica. 1.  Cyril of Jerusalem,) which we renounce in our Baptism; are those Spectacles, or Plays in theatres, and all other vanities of this kind: from which the holy Man of God desiring to be freed, saith: Turn away mine eyes from beholding vanity. Be not therefore diligent in the assemblies of Plays. Saint Augustine likewise styles these Stageplays the Pompes of the Devil, which we renounce in Baptism. 
c Depraehenderis enim & detegeris Christiane, quando aliud agis, & aliud profiteris: fidelis in nomine, aliud demonstrans in opere, non tenens professionis tuae fidem: modo ingrediens Ecclesiam orationes fundere; post modicum in Spectaculis cum histrionibus impudice clamare. Quid tibi cum Pompis Diaboli quibus renunciast●? Huic vos renunciare professi estis: in qua professione non hominibus, sed Deo, & Angelis eius conscribentibus dix●stis, Re●uncio, etc. De Symbolo ad Catechumenos. lib. 4. cap. 1. Tom. 9 part. 1. pag. 1427. See Hom. 21. Tom. 10. pag. 592.  Thou art apprehended, thou art detected Oh Christian, (saith he) when thou dost one thing, and professest another: when thou art faithful in name, faithless in work, not keeping th● faith of thy promise: going one while into the Church to pray; and a while after, running to the Playhouse, to cry out impudently with Stage-Players. You have professed to renounce the Devil; in which profession, you have said: I renounce: not only men, but even God, and his Angels subscribing together with you. What then hast thou to do with these Pompes of the Devil, which thou hast renounce? Saint chrusostom, who of all the Fathers is most Copious, most Zealous, and divinely Rhetorical, against all theatrical Interludes, endeavouring out of an holy Zeal, to withdraw all Christians from them, unto God: doth oft times style these Stageplays: 
d Atque ubi spiritus insusu● est unguentum, eo Diabolicas Pompas immittemus? eo fabulas Satanae, eo can●tilenas meretriciae turpitudinis plenas? Hom. De Davide & Saul. Tom. 1. Col. 511. B. Proinde frequenter vos hortatus sum, ne quis eorum qui horrendae, ae mysticae victimae participes sunt, ad illa iret Spectacula, non divina cum Daemoniacis commisceret mysteria. De verbis Isaiae. vidi Dominum, etc. Hom. 1. Col. 1283. C. D. In Theatro omnia contraria, risus, turpitudo, pompae Diabolica. Magna ili Diaboli Pompa, Cymbala, tibiae & cantica plena scortationum ac adulteriorum. In Act. Apost. Hom. 42. Tom. 3 Col 611. C. 612. A. Quo tempore, alii quidem cum nos haec ex hoc loco dissere●em●● in Theatris otiose Diaboli Pompam Spectarunt: & impurissimis Diaboli escis vescebantur. Oratio. 6. Tom. 5. Col. 1471. B. Considera ergo Theatrum illud, ac Diabolicos istos refuge conventus. Si vero in eisdem perseveraveritis acutiore ferro, & altiore incisione discindam: nec unquam prorsus quiescam, quoadusque Diabolicum illud dispergam Theatrum, ut mundus Ecclesiae caetus purusque reddatur. Ita enim & praesenti turpitudine liberabimur, & vitam acquiremus futuram, gratia & misericordia domini nostri jesu Christi. Hom. 7. in Matth. Tom. 2. Col. 60. D. 61. B. C.  the Devil's Pompes: the fables of Satan: daemoniacal mysteries: the im●ure food of the Devil: and Playhouses: the Devil's conventicles: And from hence he doth seriously, and frequently persuade all Christians to avoid them. Yea, saith he, (such was his implacable indignation, and holy detestation against Stageplays; not out of passion, or Puritanisme, but true Christian Zeal,) I will never give over preaching, until I have dissipated, and rend a sunder, that devilish Theatre; that so the assembly of the Church may be made pure, and clean; freed from its present filthiness, and enjoy eternal Life hereafter, by the Grace, and Mercy of jesus Christ their Lord: a memorable, and Christian resolution. That holy man of God, and professed enemy of Stageplays, Saluian Bishop of Marcelles, is very Elegant, and Copious in this Theme. 
e In Spectaculis enim quaedam Apostasia fidei est, & a Symbolis ipsius, et a C●lestibus Sacramentis letalis pra●aricatio. Quae est enim in Baptismo salutari Christianorum prima confessio? quae scilice●, nisi v● re●unc●are se Diabolo, et Pompis eius a●que Spectaculis et operibus protestentur? Ergo Spectacula et Pompae, etiam iuxta nostram professionem opera sunt Diaboli. Quomodo, o Christiane, Spectacula post Baptismum sequeris, quae opus esse Diaboli confiteris? Renunciasti semel Diabol●, et Spectaculis eius, ac per hoc necesse est, prudens et sciens dum ad Spectacula remeas, ad Diabolum te redire cognoscas. Vtrique enim rei sim●l renunciasti, et unum utrumque esse dixisti. Si ad unum reverteris, ad utrumque remeasti: abrenuntio enim, inquis, Diabolo, Pompis, Spectaculis, et operibus eius. Et quid postea? Credo, inquis, in Deum patrem omnipotentem, et in jesum Christum filium eius Ergo primum renunciatur Diabolo, ut credatur Deo: quia qui non renunciat Diabolo, non credit Deo: et ideo qui revertitur ad Diabolum, relinquit Deum. Diabolus autem in Spectaculis est et Pompis s●is: ac per hoc cum redimus ad Spectacul●m, relinquimus fidem Christi. Hoc itaque modo omnia Symboli Sacramenta soluu●tur, et totum quod in Symbolo sequitur, labefactatur et nutat. Nihil enim sequens ●●at, si principale non steterit. Si cui itaque leue Spectaculorum crimen videtur, respici●● cuncta ista quae diximus, et videat in Spectaculis non voluptatem esse, sed mortem. De Guber. Dei. lib. 6. pag. 193, 194.  In Stageplays, (writes he) there is a certain Apostasy from the Faith, and a deadly prevarication, both from the Symbols of it, and the heavenly Sacraments: For what is the first confession of Christians in their wholesome Baptism: what else, b●t that they protest they do renounce, the Devil, his Pompes, his Spectacles, and his works? Therefore Plays, and Pompes according to our profession, are the works of the Devil. How then, Oh Christian, dost thou follow Stageplays, after Baptism, which thou confessest to be the work of the Devil? Thou hast once renounced the Devil, and his Spectacles, and by this thou must needs know, that thou dost return to the Devil, when thou dost wittingly, and knowingly return to Stageplays: for thou hast renounced both of them together, and thou hast professed both of them to be one. If then thou revert to one, thou hast returned unto both; for thou sayest, I renounce the Devil, his Pompes, his Spectacles, and hi● Works. And what follows? I believe, sayest thou in God the Father Almighty, and in jesus Christ his Son. Therefore the Devil is first renounced, that God may be believed in: because he, who doth not renounce the Devil, doth not believe in God: and therefore he who returns to the Devil, forsaketh God. Now the Devil is in his Plays, and Pompes: (yea the Playhouse, the Temple of all Devils, as 
f Amphitheatrum omnium Daemonum Templum est. Tot illicimmundi spiritus considunt, quot homines capit. De Spectac. lib. Tom. 2. pag. 393.  Tertullian observes, is always full of Devils:) and by these means, when we return to Stageplays, we relinquish the Faith of Christ, and return to the Devil. By this means then, all the Sacraments of the Creed are abrogated, and all that which follows in the Creed is demolished. If then the crime of Stageplays seems but small to any man, let him reflect on all this which we have said, and he may see, that there is no pleasure in Stageplays, but death: All which, if our Actors, Play-Poets, and Stage-haunters, would but a while consider, it would make them for ever to abominate, and renounce all Stageplays, 
g See Danaeus Ethicae Christianae. lib. 2. cap. 8. pag. 107. Accordingly.  as they ought to do, because they were consecrated to the Devil, as his chiefest Pompes.  
You see now by all these concurrent Testimonies of the Fathers: that Stageplays are those very Works, those Pompes, and Vanities of the Devil, which every Christian hath solemnly renounced, and seriously vowed against, in his Baptism, in the very presence of God himself, and all his Angels. That they are likewise, those Pompes, and Vanities of this wicked World, which they have then, and there renounced; the former reasons, together with the express, and punctual suffrages of Saint Hilary, Saint Ambrose, Saint chrusostom, and Saint Augustine in their Comments, and Expositions on the 118, alias the 119. Psalm, verse 37. Turn away mine eyes from beholding vanity: (to whom I might add, 
h De Spectaculis, & Epist. lib. 2. Epist. 2.  Saint Cyprian, 
i De vero Cultu. cap. 20.  Lactantius, 
k Catechesis Mystagogica 1  Cyril of Jerusalem, 
l Paedagogi. lib. 3. cap. 11.  Clemens Alexandrinus, 
m Oratio ad M●lites Templi. cap. 4.  Saint Bernard, 
n Hom. 44. pag. 264.  Macarius AEgyptius, 
o Hexaemeron. Hom. 4. De Legendis libris Gentilium Oratio.  Saint Basil, 
p Oratio. 48. & De Recta Educatione ad Seleucum. pag. 1063, 1064.  Nazianzen, and 
q De Guber. Dei. lib. 6.  Saluian, omitting all those 
r See Doctor Reinolds, Master Northbrooke, and Master Gossor, in their Treatises against Stageplays.  Modern writers, which are copious in this Theme,) do abundantly testify: and indeed, what are, what should be the Works, and Pompes of Satan; the Spectacles, Pleasures, Pompes, and Vanities of this wicked World, which we renounce in Baptism; if Stageplays are exempted from that order?  
If then this my Assumption be yielded to me, as of necessity it must, (for who can, or dares control it, against such punctual, and pregnant evidences?) my Sequel, and Conclusion must be granted without any more dispute. For what man, who dares to style himself a Christian, can be so Diabolically absurd, so Audaciously impious, or Desperately profane, as to deny that 
s Quod eni● facto negam●●s neque fac●o neque dicto, neque visu, neque prospe●ctu participare debemus. Tertul. De Spectac. c. 24.  to be abominable, pernicious, undecent, and unlawful unto Christians, which they have all renounced, and abominated in their Baptism? Doubtless, if there be any odious, hurtful, unseemly, or illegitimate thing in all the world; if there be any evils, any vanities, or delights of sin that Christians must refrain; 
t Si iura humanae pactionis firmiter conseruantur, fixius tamen atque feruentius iura tanti pacti, quae cum Deo facta sunt, inuiol●●biliter sunt obseruanda. Council Pa●isi●nse. lib. 1. cap. 10. Su●ius. Tom. 3 p. 367.  then certainly those which they have vowed, sworn, and solemnly protested against, in the very house, and presence of God himself, and that in the audience both of men, and Angels; those whom they have everlastingly abjured, in that initiatory Sacrament of Baptism, which gives them their primary admission into the visible Church of Christ, must needs be they; no Man, no Christian, no Devil can gainsay it. Since than I have proved by irrefragable Testimonies; that Stageplays, are those very works, 
u P●mpa Diaboli hoec est, qu● et P●mpa mundi: id est, am●itio, arrogantia, vana gloria, omnisque ●uiuslibet rei superfluitas in humanis vs●tus. Concil. Parisiense. lib. 1. cap. 10. Ib.  and Pompes of the Devil; those very Pompes, and Vanities of this wicked world, which every Christian, hath solemnly disclaimed, and seriously 
u P●mpa Diaboli hoec est, qu● et P●mpa mundi: id est, am●itio, arrogantia, vana gloria, omnisque ●uiuslibet rei superfluitas in humanis vs●tus. Concil. Parisiense. lib. 1. cap. 10. Ib.  renounced in his Baptism; who can, who dares stand out to justify them? who can, who dares deny them, to be abominable, incompatible, and utterly unlawful unto Christians? God forbid, that any who have been dipped in the Sacred laver of Regeneration; any who have been bathed, and purified in the Soule-cleansing, and Sinne-purging blood of the Lord jesus Christ, any who have pledged their Faith, and Troth to God in Baptism; any who have been Baptised with the name of Christians; any who have either by themselves, or others, 
x Abrenunciare enim Diabolo, est penitus ●um respue●e, spernere, reiicere, eique contradicere, seque, et unumquemque ab eo alienare, sive aliud quid quod in hoc verbo et hoc sensis exprimi potest. Concil. Paris. lib. 1. cap. 10. Ib.  renounced the Devil, withal his Pompes, and Works: together with all the Pompes, and Vanities of this wicked World, 
y 1 Peter. 1.14, 15, 18. Colos. 2.20, 21, 22. Reu 14.3, 4.  from which Christ jesus hath Redeemed them; should prove such desperate, 
z Diabolo seruientes Daemones sunt. C●rysostome Oratio. 5. Col. 957. A.  incarnate Devils; such mo●sters of Impiety; such Atheistical, Prodigious, and infernal Miscreants; such treacherous judasses to their Lord, and Master; such perjured, and professed Rebels to their God; 
a Magna quippe ex parte Christianorum decus vilescit, quando renati in Christo ea quibus in Baptismate renunciaverunt nec intelligere curant, nec ab his se, ut Christo polliciti sunt abstinere satagunt. Concil. Parisiense. lib. 1. cap. 10.  such blemishes, and cutthroats to their Religion; such Apostates, and underminers to their Faith, and Baptism: such unnatural, and deplored Enemies to their own Salvation; or such wilful bloody Murderers to their own Souls; as to approve, to justify, to practise, or frequent these Stageplays, which they have thus abjured; or to deem them tolerable, or lawful unto CHRISTIANS. Alas, 
b Hosea 14.8. Quid nobis cum operibus Diaboli? Quid mihi & tibi est Belial? Ego Christi seruus sum, illius Redemptus sanzuin●, illi me totum mancipavi. Quid mihi & tibi est? Tanto magis nos oportet seperare a Diabolo, quanto ille se discernit a Christo. Ambrose De Elia, & jeiun. cap. 20.  what have Christians any more to do with Idols? what will the Devil? what with the Pompes, and works of Satan? what with the shows, the pleasures, and vanities of this wicked world? yea, what with Stageplays, which they have abjured? Is there any late, or new agreement signed between Christ, and Belial? between Righteousness, and Unrighteousness? Believers, and Infidels? Is there any peace, or contract newly made between God, and Satan? between Christians, and the Devil? between Heaven, and Hell? between the Citizens of the new Jerusalem, and this present evil World, which 
c Rom. 8.5.7. Galat. 5.17. 1 Corinth. 6.14, 15, 16. Genes. 3.15. Galat. 4.29. Diabolus semper Christi adversarius est. chrusostom. Hom. 42. in Matth. Tom. 2. Col. 887. A.  are everlasting enemies, uncapable of any truce, or mixture? Or hath God dispensed with our vow in Baptism? or have we lately renounced our covenant with our God, and sworn allegiance to the World, the Flesh, and the Devil; or else been 
d 1 Corinth. 1.13.  Rebaptised in their names? If so, then let us flock, and run to Stageplays, and take of them our fill, I will not interrupt, or keep back any. But if the Devil, the World, and God be as far at variance now, as 〈◊〉: 
e 2 Cor. 6.14, 15, 16. james 4.4.  is Righteousness, and Unrighteousness; Christ, and Belial; Believers, and Infidels; the Temple of God, and the Temple of Idols; yea, the World, the Flesh, the Devil, and Christians, be yet at irreconcilable, and everlasting enmity, as they are: If the ancient contract between God, and us in Baptism, 
f Rom. 6.3, 4. Hebr. 9.16, 17, 18.  confirmed, and ratified in the precious blood of our blessed Saviour jesus Christ,) stand good: and there be no new league, nor covenant between the World, the Devil, Hell, and us: how can, how may we then approve of Stageplays? how can we tolerate, act, admire, or frequent them, as alas we do? What, shall we renounce the Devil, and all his Works? 
g Nihil ad vos de Pompis saeculi attinet qui renunciavistis in Baptismate, mundo, Diabolo & Pompis eorum, quod postmodum confirmastis sub pollicitatione iuramenti. Hierom De Regula. Monachorum. cap. 30. A●renunciasti mundo, abrenunciasti saeculo, esto sollicitus. Qui pecuniam debet semper cautionem suam considerate. Et tu qui fidem debes Christo, fidem serua, quae multo preciosior est quam pecunia. Ambrose De Sa●ramentis. lib. 1. cap. 2. Tom. 4. pag. 168. A.  shall we abjure the Pompes, and Vanities of this wicked World, (which serve only to feed the sinful lusts of the flesh;) and yet shall we Plead for them with our Tongues, Cherish them with our Purses, Run to them with our Feet, 
h Quale est● illas manus quas ad dominum extuleris, postmodo laudando histrionem fatigare? Tertul. De Spectac. cap. 25.  Applaud them with our Hands, Magnify them in our judgements, Harbour them in our Houses, yea, Lodge them in our Hearts? Alas, poor sinful wretches, who are thus grossly Deluded, thus miserably Perjured; How, how shall we answer, how excuse, or justify this our notorious, and wilful Perjury to our great Creator? how shall, how can we look our God, our judge, our Saviour, or any of the blessed Saints, and Angels in the face? 
i Psa. 1.5. 1 Pet. 4.17, 18. I●r. 5.31.  where can we appear, how can we stand in judgement, what shall we do, or which way shall we turn ourselves, when God himself shall challenge us, when Christ jesus shall arraign us, and he 
* Dan 7.10. Mat. 25.31. 1 Cor. 6.2, 3. jude 14.15.  together withal his holy Saints, and Angels, condemn us, in that great, and terrible day of judgement, for breach of this our vow? O let us now at last remember, that there is an Audit, a day of judgement coming, 
k 2 Cor. 5.10. Rom. 14.11.1 Qua● tremendus est ille dies iudicii in q●●● Dominus nosier jesus Christus proposuit venire cum flamma ignis quae consumptura est adversarios suos, & eos qui faciunt iniquitatem? etc. Ambrose. Sermo. 33.  wherein we must all appear, before the great Tribunal of the 〈◊〉 jesus Christ, 〈…〉 all the breaches of this our solemn covenant: and what will then become of us, if we thus treacherously infringe it now, in frequenting Stageplays? Excuse ourselves we cannot; Perish, perish we must, and that eternally without recovery; without all pity. For is it not equal, that such who readily serve the Devil, in practising all his works, and resorting to his Pompes, which they have covenanted to abjure, 
l Mat. 25.41.  should participate of his wages, and everlasting torments? that such who follow the Pleasures, Pompes, and Vanities of this wicked world, 
m 1 Cor. 11.32 Reuel. 18.4. Qui vult ga●dere cum soeculo, non possit regnare cum Christ●. Ambrose. Sermo. 11.  should likewise be condemned with the world, and be partakers of its punishments? who can Commiserate, or Pity such a one, or deem him worthy of Salvation, who leaves his everblessed God, 
n Rom. 14.7, 8, 9 1 Cor. 6.19, 20. Luke 17.10.  to whom he owes himself, and all his service; to serve the Devil whom he hath defied? or willingly parts with Heaven, and Eternal glory, by departing from the 
o Prou. 2 13. chap. 12.28. Matth. 7.14.  ways of Grace, which lead men to it, to embrace the very vainest vanities, and Interludes of this wretched world, which he hath thus abjured? Certainly such a man's Damnation is exceeding just, and his Salvation, (without repentance) desperate: And is not this the case of all such persons, who resort to Stageplays after Baptism? O then good Christian Readers, in the name, and fear of God, and in tender compassion to your own distressed Souls, I beseech y●●, I entreat you, even with sobs, and tears proceeding from a bleeding, and lamenting spirit, anxious of nothing but your Eternal good; that you would now at last, consider seriously what you are, and what you have done. 
p Acts 11.26. Christiani a Christo nomen acceperunt, & opera precium est ut sicut sunt haeredes nominis ita sint imitatores sancti●atis. Bernardi. Sententi●. Col. 996. L.  You are all Christians in name; and it is my desire, my prayer, that you may be such 
q Esse Christianum grande est, non videri. Hierom. Tom. 1. Epist. 13. cap. 3. Tunc vera est Dei gratia si hoc rebus exhibeat, quod verbis sonat. August. Contr. julianum. lib. 4. cap. 7.  in truth. You have all proclaimed a solemn defiance to the Devil, and all his Works, and openly renounced the several Pompes, and Vanities of this wicked World, of which Stageplays are the chief, and most assiduous: as being the 
r Acts. 16.17. 1 Cor. 7.22, 23. 1 Pet. 2.16.  Servants, and Saints of God, the 
s Rom. ●. 17. james. 2.5. Galat 4.7.  Heirs of Heaven, the 
t 1 Thes. 4.4. 2 Tim. 2.21.  Vessels of Holiness, the 
u 1 Cor. 3.16. Chap. 6.9. Ephes. 2.22.  living Temples of the holy Ghost, the 
x Ephes. 2.19. Hebr. 12.22.  fellow Citizens of the Saints in Glory, and the Inhabitants of a better World than this: Oh answer therefore your profession with a correspondent conversation: If you are, or would be Christians, do not you henceforth live like Pagans: 
y Non agamus similem Infidelibus vitam, sed a quibus fide discernimur, ab ●orum studiis etiam & moribus dividamur. Declarat fidem tuam qu●tidian● actio tua: confirmet tuam ad Christum charitatem, evidens a carnalibus concupiscentiis discessio t●●. Chrys. De Militia Christ. Hom. Tom. 5. Col. 633. A. See my Healths, Sickness. pag. 22.42.78. Edit 2.  but as you differ from them in your Faith, be you likewise distinguished from them by your Works. If you have renounced the Devil, and all his Works; O live not any longer to them: If you have abjured the Pompes, and Vanities of this wicked World; O then return not to them, as Dogs unto their vomit: 
z Inisti pactum cum adversario tuo, di●ens e●; Renuncio ti●i, Diabole, & saculo tuo, & Pompae tuae, & operibus tuis: serua f●d●● quod pepigisti, etc. Hierom. Epist. 8. cap. 5. Tom. 1. pag. 22.  why should you serve, why should you re-embrace, how can you tolerate, or approve the things, which you have thus abjured? God commands you, 
a Ephes' 4.37. james 47. 1 Peter 5.9.  not to give place to the Devil, but to resist him steadfastly in the Faith, that so he may fly from you● how dare you then to entertain him in these Interludes, which are his chiefest Pompes, and Works; against this Precept, and your Vow? God commands you, 
b 1 john 2.15.  not to love the World, nor the things of the World; 
c Rom. 12.1, 2. Colos. 2.19, 20. Ephes. ●. 2, 3.  not to conform yourselves to the Course, the Fashions, Pompes, and Vanities of this present evil World, 
d 1 john 5.19.  which lies in wickedness; 
e james 1.27.  but to keep yourselves unspotted from it: 
f james 4.4. 1 john 2.15.  because the friendship of the World, is enmity to God, and the friends of this World, 
g 1 Ioh● 2.16. Seculum Dei est, secularia autem Diaboli. Tertul. De Spectac●lis lib.  which is not of God,) are professed enemies unto God: How can you then admit, or harbour Stageplays, (the greatest Pompes, and Vanities, that this World affords,) against these Precepts, and your Co●enant, without the danger of Rebellion, and the highest Perjury? Christ jesus informs you; 
h Matth. 6.24. Luke 16.13. james 4.4.  that you cannot serve two contrary Masters, as the Devil, or the World, and him: and therefore you disclaim the one in Baptism, that so you may appropriate yourselves, and service to the other. And can you then yoke, and serve them all together? Can you serve Christ jesus, and the Devil? 
i Plus placent mundo qui Christo displic●nt● Hierom. Epist 3. cap. 31.  Christ, and the World? Christ, and Stageplays? Or can you be so besotted by the Devil, (as alas too many are,) as to think to please, to honour, court, and entertain Christ jesus, to welcome him into the World, or celebrate his Nativity, with infernal Stageplays, 
k Ludi omnes Originem de Idololatria sumpserunt. Tertul. De Sp●ctac. cap. 6. to 12. Idololatria ludorum omnium matter. Cyprian De Spectaculis.  the very Monuments, and Insignes, with which the Pagans did Gratify, and 
l See Cicero. De Arusp. Respons. Orat. See Act. 2. & Tertul. De Spectaculis. cap. 6. to 22. & pag. 43. Accordingly.  Court their Devill-gods upon their Feastivalls, and solemn Birthday's:) as if Christ, and the Devil, Christians, and Pagans were accorded? as if Stageplays, were the chiefest works of the Lord jesus Christ, (who was 
m Luke 1.74, 75. 1 john 3.8.  borne of purpose to Redeem us from them, and to destroy out of us these works of the Devil:) the principal recreations, and delights of Christians; not the Inventions, Pompes, and Solemnities of Satan; not the remainders of Idolatry; not the 
n Ludi scenici animorum pestilentia. August De Civit. Dei. lib. 1. cap 32. Quip nec i●a Deûm tantum, nec tela, nec hosts; Quantum sola nocet animis illapsa voluptas. Silius Italicus. lib. 15. pag. 186.  Soule-poysoning pleasures, shows, and vanities of this sinful World, which we have all 
o Idolorum nec minus Templa, quam monument● des●u●mus: quia non possumus coenam Dei edere, & coenam Daemoniorum. Tertul. De Spectac lib. pag. 393, 394.  renounced. Beloved Christians, consider I beseech you, that God himself commands you: 
p 1 john. 5.21.  to keep yourselves from Idols; 
q 1 Cor. 10.14. Apostolus inclamat: Fugite Idololatriam: omnem utique & totam. Ter●ul. De Corona Militis. cap. 8.  and to flee from all Idolatry, as 
r Principale crimen generis humani, summ●● seculi reatus, tota causa ●udicii, Idololatria. Tertul. De Idololatria. lib. cap. 1.  being the most capital, and dangerous sin of all other: and can you then embrace these Stageplays, (which were originally 
s Ludiquibus Floralibus & Megalensibus nomen est, caeterique omnes al●● sacros esse voluistis, & religionum inter officia, & res divinas deputari. Arnobius Adverse. Gentes. lib. 7. pag. 232. August. De Ciu. Dei. lib. 2. cap. 13.27, 29. lib. 4 cap. 1.  consecrated unto Idols, as holy, and religious things; as parts, and ornaments of their Pomp, and Worship: and have therefore been condemned by the 
t Tertul. De Spectac. lib. cap. 4. to 12. & 24, 25. C●prian De Specta● lib. Lactantius De v●ro Cultu. cap. 20 See pag. 28, 29, 30.  Fathers; as the Issues, Limbs, and Monuments of Idolatry, from whence they had their birth:) without any breach of these commands, or of your vow in Baptism; wherein you did renounce all Idols, and Idolatry, with all their Pompes, and Relics? O therefore, as you are Christians; as you have Souls to save, or lose for ever; be you now at last entreated, to lay all these considerations close unto your Souls; before it be to late. The time will come ere long, (and who can tell how soon, since the Apostle hath long since forewarned us; 
u Phil. 4.5. james 5.8, 9 judicium Dei prae sortbus est. Chrys. Kalendis Oratio. Tom. 5. Col. 800. C.  that the Lord is at hand: that the coming of the Lord draweth nigh; and that the judge standeth before the door;) when 
x 1 Thes. 4.16.2 Cor. 6.10.  that last, and dismal Trump, (which should be 
y Semper ●u●a illa terribili● v●stris perstrepet auribus: Surg●te mortui, venite ad iudicium. Hierom. De Regula Monach. cap. 30. Tom. 9 pag. 268. D. Chrys. Hom. 71. ad Pop. Antioch.  always sounding this into your eares● arise ye dead, and come to judgement,) shall summon you before Christ's glorious Tribunal, 
z Rom. 14.10.12.  to render an account of yourselves to him, how well you have kept this vow, these Precepts, which now I press upon you: and then alas, what can you plead, or answer for yourselves? Can you reply, that you have kept, or 
a Acts 24.16. 1 Cor. 8.11, 12. Haud est nocent, qu●cunque non est sponte nocens. Seneca. H●r. ul. O●tius. Act. 3. fol. 221.  at leastwise endeavoured for to keep, to the utmost of your power, these several Injunctions, or your vow in Baptism? that you have renounced the World, the Flesh, the Devil, or Idols, and Idolatry, with all their several Vanities, Pompes, and Works; whiles you thus justify, magnify, and harbour Stageplays, which not only 
b August● De Ciu Dei. lib. 2. cap. 26. Arnob. Adverse. G●ntes. lib. 7● See pag. 49, 50, 51.  Fathers, but even 
c Pomp●, Pompa ludorum: Pompa sacrorum: De●rum Pompa. Dionys. Hallicarnas. Antiq Rom. lib. 7. cap. 9 Minutius Felix. Octavius pag. 34. Cicero. Epist. ad Atti●. lib. 13. E●ist. 28.43. Circus ●rit Pompa celeber, numeroque D●orum● Ouid. Fastorum● lib. 4. pag. 68 Godwin Roman Antiq. lib. 2. Sect. 3. cap. 2. pag. 85.  Pagan's themselves, repute, and style; the Worlds, and Devil's Pompes? Alas, 
d Quomod, renunciavimus Diabolo & Angelis eius, si eos facimus? Quod repudium diximus his, non dico cum quibus, sed de quibus vivimus? Quam discordiam suscipimus in eos, quibus exhibitionis nostrae gratia obliga●i sumus? Potes lingua neg●sse, quod manu c●nfiteris? Verbo distruere, quod facto struis? Deum unum praedicare qui tantos ●fficis? Deum verum praedicare qui falsos facis? Negas te quod facis colere? Tertul. De Idololatria lib. Tom. 2. pag. 448.  how have you renounced the Devil, World, or Idols, whiles you retain their shows, or do their works? What divorce have you given to all, or any of these, with which, by which you live? What enmity have you taken up against them, whiles you are thus obliged to them? Can you deny that (think you,) with your tongues, which you confess with your hands? Or do you destroy that in word, which you support in deed? O my beloved, how can you ever say, 
e Qui Christiani nominis opus non agit, Christianus non esse videatur. Saluian De G●b. Dei. lib. 4. pag. 94●  that you have lived like Christians, not like Pagans? that you 
f Quid ergo illi cum terra qui possidet coelum? Quid illi cum ●umanis, qui adeptus est iam divina? Chrysologus. Sermo. 25. Nunquam humana opera admirabitur, quisquis se cognoverit filium Dei. Cyprian. De Spectaculis.  are the Saints of God, and Citizens of Heaven; not Satan's Minions, or Burghers of this present wicked world? that you have in truth renounced the World, the Flesh, and the Devil, with all their Pompes, and Works; whiles you wast your time, and your affections, on those Heathenish, and Infernal Interludes, and delights of sin, which are the chiefest Works, and Pompes of Satan; the eminentest Pompes, and Vanities of this wicked World; to which Infidels, and worldlings have been most devoted? Can you plead not-guilty of Perjury, and Rebellion in all these particulars unto God hereafter, when as you cannot plead thus, now to men, 
g Se iudice nemo nocens absoluitur. Iuuenal● Satyr. 13. pag. 117. Quod quisque fecit, patitur: autorem scelus repeti●, suoque premitur exemplo nocens. Seneca. Hercules Furens. Act. 3. fol. 36. (b)  or to your own condemning Consciences? If you hope to prove not-guilty then; why do your 
h Sunt vero nonnulli qui aeterna quae audiunt veraciter credunt, & tamen eidem quam tenent fidei mor●●us contradicunt. Greg. Magn. Moral. lib. 29. cap. 3.  Lives, your Works, your Consciences cry Guilty now? If you confess yourselves Guilty now, how can you plead Guiltless, 
i Rom. 2.3.  or escape Christ's doom, and judgement then? Since therefore it is undeniably evident by all the premises: that Stageplays are those Pomp's, and Works of the Devil, and Idols; those Pompes, and Vanities of this wicked World, and heathen Pagans, which every Christian hath everlastingly renounced, and solemnly abjured in his Baptism: Let this, yea this alone, persuade all such as are Baptised with the name of Christians, (unless, 
k Nonnulli etiam ●unc Christiani ●sse non appetunt, sed videri. Gregor. Mag. Moral. lib. 1●. cap. 11.  they desire only to seem Christians, not to be Christians, as many do,) to 
l See pag. 42. (z) In die Baptismatis omnibus ●os antiqui hostis operibus, a●que omnibus Pompis cius renunciare promisinius. Itaque unusquisque ad considerationem suae mentis oculo● reducan; & sic seruat post Baptismum, quod ante Baptismum spo● spondi●, Per praesentem abrenuntiationem expulsus est prior hospes; per confessionem creduli●atis, interest secundus. Amalarius Fortunatus. De Ecclesiast. Offic. lib. 1. cap. 23.  abominate, and condemn all Stageplays; not only in judgement, but in practice too; as Pernicious, unchristian, and unlawful Pompes, and Vanities, 
m See Act. 7. Scene. 2, 3, 4, 5.  as the Church, and Saints of God have always done in former Ages. (And so much the rather; because Christians in the Primitive Church, (how ever the times are changed now,) were 
n Atque hin● vel maxime intelligunt factum Christianum de repudio Spectaculorum. Neg●t itaque manifeste qui per quod agnoscitur ●ollit. Tertul. De Spectaculis. cap. 24. See pag. 4. (p) (q)  especially known, and discovered to be Christians, by their abstinence, and divorce from Stageplays.) Else if they approve, applaud, and haunt these Stageplays still; let them know this to their endless terror: that though they bear the name of Christians, or yield some superficial worship unto God; yet they do in truth renounce their Christianity, 
o Nun eieramus & rescindimus signaculum, rescindendo testationem eius? Tertul. D● Spectaculis. cap. 24. See pag. 49, 50, 51.  annihilate their Baptism, abjure their Religion; deny their Faith, their God, their jesus: 
p Multi sunt qui faciunt eleemosynas & tamen peccare non cessant. Isti quasi sua offerunt Deo, & seips●s Diabolo. Ambrose. Serm. 12. See pag. 59, 51.  and bequeath themselves wholly to the Devil: yea, they forfait● Heaven, and their own Salvation, and wreck their dear immortal Souls for all eternity. And who is there that believes a God, a Heaven, a Hell, so desperately prodigal of his own Salvation, as to incur all these, or to put himself to such a loss, to favour Stageplays? but of this enough.    

ACTUS 3.  

SCENA PRIMA.  

The style and subject matter of Stageplays, is unlawful, therefore the Play●s themselves.  THirdly, as Stageplays are thus odious, unseemly, pernicious, and unlawful unto Christians in all the precedent respects: so likewise are they such in regard of their ordinary style, and subject matter; which no Christian can, or dares to patronise: If we surpay the style, or subject matter of all our popular Interludes; we shall discover them, to be 
q Ad malum malae res plunimae se agglutinant. Plauti. Aulularia. Act. 4. pag. 102  either Scurrilous, Amorous, and Obscene: or Barbarous, Bloody, and Tyrannical: or Heathenish, and Profane: or Fabulous, and Fictitious: or Impious, and Blasphemous: or Satirical, and invective: or at the best but Frothy, Vain, and Frivolous: If then, 
r Necesse est ut initia & exitus inter se congruant. Seneca. Epist. 9  the composure, and matter of our popular Stageplays, be but such as this, the Plays themselves must needs be evil, unseemly, and unlawful unto Christians.  
Not to insist upon this General: that the subject matter of most Comedies, and Tragedies is some vile, and odious sin: 
s Has ob res non chachinnis diffluere sedentes, sed lachrymis gemere ac doler● oportet. Chrys. Hom. 3●. in Mat. Religiosa tristitia, aut aliorum 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 vivendi. lib. Col. 1252. The style, and subject matter of Stageplays, is Amorous, and Obscene: therefore the Plays themselves unlawful.  which should be rather a grief, and abomination, than a recreation unto Christians: I shall for the present confine myself to the particulars here specified.  
First, I say, that the style, and subject matter of most popular, (especially Comical) Stageplays, is Amorous, Scurrilous, and Obscene, unbeseeming all chaste, and Christian ears: from whence I raise this fifth Argument.  
That whose very style, and subject matter is Lascivious, Scurrilous, and filthy, 
t See Clemens Alexandrinus. Paedag. lib. 2. cap. 4, 5, 6. B B. Babington. Mr. Perkins. Mr. Dod. Mr. Elton. Mr. Calvin. and others on the seaventh Commandment. Accordingly.  must needs be unseemly, unlawful, and pernicious unto Christians.  
But the very style, and subject matter of most, if not of all our popular Stageplays is such.  
Therefore they must needs be unseemly, unlawful, and pernicious unto Christians.  
For the Mayor, I hope no Christian, no Pagan dares to question it. For God himself, hath laid this peremptory Injunction upon men: 
u Psal. 34.13.  to keep their tongues from evil, and their lips from speaking guile: yea, he hath given this in special charge to Christians. 
x Colo●. 4.6.  Let your speech be always gracious, seasoned with salt: 
y Ephes. 4.29, 30. cap. 5.3.4. See Ambrose, Jerome, Primasius, Theodoret, chrusostom, and Theophylact, on Ephes. 5.3.4. Accordingly.  Let no corrupt communication proceed out of your mouth, but that which is good for the use of edifying, that it may minister grace to the hearers: Let all evil speaking be put away from you: and as for fornication, and uncleanness, (the common subjects, and principal ingredients of our Comedies,) neither foolish talking, nor jesting, which are not convenient, let them not be once named, (much less than acted, or applauded) among you, as becometh Saints: 
z Apud Christianos enim s●l●●cismus est magnus, est vitium, turpe aliquid vel narrare, vel facere. Hierom. Adverse Heluidium cap. 8. Tom. 2. pag. 139.  It is a great solecism, yea, a sin among Christians, either to relate, or do, (much more, to Personate, Pen, or Pleasingly to behold,) any obscene, or filthy thing: Christians they are, at leastwise should be, 
* Rom. 1.7. Ephes. 1.1. 1 Thes. 4.7. Hebr. 3.1.  Saints; yea, 
a 1 Cor. 3.16. cap 6.17. 2 Cor. 11.2. 2 Tim. 2.21. Reu. 14.4.  chaste, and holy Virgins, Temples, and Vessels for the Lord: 
b 2 Cor. 7 1.  cleansing themselves from all pollution, both of Flesh, and Spirit: 
c Isay 33.15.  stopping their ears from hearing blood, sh●tting their eyes from seeing evil: yea, not so much, 
d Isay ●2. 11. 2 Cor. 6.17.  as touching any unclean thing: therefore they must abandon all unchaste, all Scurrilous, and filthy things: their Eyes, their Ears, their Hands, 
e Nihil aliud noverit linguae nisi Christum: nihil posset sonare nisi quod sanctum est. Hierom. Epist. 9 cap. 1●.  their Tongues, their Hearts, must know nothing but Christ, intermeddle with nothing but pure● and holy things: 
f Le●it● 11.44. cap. 19.2. 1 P●t 1.15.  Their God is holy: 
g Luke 1.35. Acts. 4.27.  their Saviour jesus Christ is holy: 
h Psal. 51.11. 2 Pet. 1.21. Reuel. 4.7.  their holy Ghost is holy: 
i james 1.27.  their Religion, 
k Rom. 1.2. 2 Tim. 3.15. 2 Pet. 2.22.  their Scriptures, 
l 1 Cor. 11 27.29. Heb. 10.29.  their Sacraments, 
m jude 20.  their Companions, 
n Ephes. 1.4. Hebr. 3.1. 1 Peter 2.9.  their Faith, 
o Reu 21.2.10.  their Inheritance, and 
p 1 Thes. 4 7. Hebr. 12.14.  Profession holy, chaste, and Undefiled: and so must 
q 1 Pet. 1.15.16 2 Peter 3.11.  they be too, in all manner of conversation, at all times: therefore all Amorous, all Lascivious, filthy, and polluted things, which have no analogy, nor proportion with them, must needs be sinful, hurtful, and unseemly, yea, odious, and displeasing to them. Obscenity, or rotten discourse: (which the Fathers in the margin who condemn it, define to be nothing else, 
r Turpil●quium iure vocatur quae de vitiosis factis habeturoratio; cuiusmodi est, si de adulterio, vel de puerorum Amore disseratur, etc. Clemens Alex. Paedag. lib. 2. cap. 6. See Chrys Hom. 17. in Ephes. 5. Jerome, 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. condemn scurrility, and jesting.  but a Narration of some Vicious, Amorous, Adulterous, and filthy action, to pass away the time, or to provoke, and stir up laughter: of which sort, are all ribaldry Songs, and jests; all Theatrical, Complemental, Poetical, or Table-discourses of the Adulteries, Incests, Loves, and vile Obsenities of graceless wicked men, or Heathen-gods, 
s Exprimunt adulterum ●ouem non tam reg●o suo quam vitiis praepotentem. Cyprian. Epist. lib. 2. Epist. 2. Donato.  who transcended others in their vices, as much as in their Deity:) was always detestable, and odious unto Pagans: Hence Gellius informs us, 
t Non in facta modo, sed etiam in voces petulantiores publice Romae vindicatum est. Noct. Att. lib. 10. cap. 6.  that the Romans did publicly punish, not only Obscene, and petulant deeds, but words: Hence 
u Plutarchi, Romulus. Opme●rus. Chronogr. pag. 90. Dionys. Hal. Antiq. Rom. lib. 2. Sect. 4.  Romulus enacted this Law: Ne quis praesentibus foeminis obscaena verba facito: Let no man use any obscene speech in the presence of any women: Hence Sophocles informs us, 
x Non pulchrum est dicere ea qua factu turpia sunt. Oedip. Tyr. pag. 301. Theodoret, chrusostom, Primasius, and Theophylact, in Ephes. 5.4, 5. Accordingly.  that it is not seemly, nor honest, to speak such things, which are unseemly to be done: Hence was that ingenious checke● which Diogenes gave to a beautiful youth, when he heard him uttering some obscenities: 
y Non erubescis; ait, ex eburnea vaegina plumbeum educens gladium. Diog. Laert. lib. 6. Diog. pag. 349.  dost thou not blush, (saith he) to draw a leaden Sword out of an ivory scabbard? Hence was that brand, which Seneca stamped upon all scurrilous persons, which I would such Christians whose tongues are tipped, and hearts delighted with Ribaldrous Songs, and jests, would seriously apply unto their Consciences: wheresoever (saith he) thou 
z Vbi●unque videris orationem corruptam, ibi quoque mores a recto descivisse non erit dubium. Epist. 114. Magna mala habitant in illa anima quae verba usurpat malae & faceta. Chrys. Hom. 17. in Ephes. 5.  meetest with corrupt discourse, there doubt not but the heart, and manners are depraved: and no wonder: for out of the abundance of the heart, the mouth speaketh, and evil words corrupt good manners, 
a Mat. 12.34. Luke 6.45. 1 Cor. 15.33.  as the Scriptures teach us Hence 
b Rhetor. lib. 1. cap. 9 pag. 60. Al●aei. Carm. apud P●nda●um. pag. 405.  Aristotle magnifies the modesty of that ingenuous Pagan, who when he was about to utter an unchaste obscenity, was tonguetied out of modest shame: 
c Valerius Max● lib. 2. cap. 6. ●ect. 7.  the Citizens of Marcelles though Pagan's, would admit no Stageplays into their City, lest their filthiness, and obscenity should corrupt their youth: Yea, the very 
d Nil dictu faedum visuque haec limina tangat Intra quae puer est: procul hinc, procul inde puellae Lenonum, & cantus pernoctantis parasiti. Maxima debetur pueris reverentia. Iwenal. Satyr. 14. pag. 126.  Heathen Poet himself, would have all scurrility, and ribaldry, exiled from such places where Youths, and Children were, for fear they should deprave their minds, and manners. If then God himself, if the Fathers, yea, if all these Pagans have utterly condemned all filthy, Scurrilous, Unchaste, and Amorous speeches, jests, and Poems, as misbeseeming chaste, and Modest eyes, or Lips, or Ears; my Mayor cannot but be granted: and so much the rather, 
e Obscaenus s●rmo & scurrilitas vehiculum scortationis: Ne dixeris urbana, scurrilia, nec turpia, nec feceris, & flamniam cupiditatis extingues. chrusostom. Hom. 17. in Ephes. 5. & Theophylact. Ib.  because unchaste, Obscene, and Amorous words, are but so many vehiculaes, to carry m●n on to Adulterous, and Sinful deeds, both which, all Christians must abominate.  
For the Mayor; that the Style, and subject Matter of most 
f Comicae fabulae de stupris virginum loquuntur & am●ribus meretricum. Lactantius, De Vero Cultu. cap. 20.  Comical, and Theatrical Interludes, is Amorous, and Obscene; it is as evident, as the Morning Sun: First, by the express, and punctual testimony of sundry Fathers. Read but 
g Bibliotheca Patrum. Coloniae Agrip. 1616. Tom. 2. pag. 180.181.  Tatianus Oratio. Aduersus Graecoes. 
h Ib. pag. 170. G. H.  Theophylus Antiochenus Contra Autolicum. lib. 3. Clemens Romanus Constit. Apostolorum. lib. 2. cap. 65.66. Clemens Alexandrinus Oratio. Exhort. ad Gentes. fol. 8.9. Paedag. lib. 2. cap. 6.7. & 
i Quod enim turpe factum non ostenditur in Theatris? quod autem verbum impudens non proferunt qui risum movent scurry & histriones? Ib.  lib. 3. cap. 11. Tertullian De Spectac. cap. 10.17. to 28. Apologia adversus Gentes. cap. 38. De Pudicitia. cap. 7. Minucius Felix Octavius. pag. 101. Philo judaeus De Agricultura. lib. pag. 271. De vita Mosis. pag. 932. De vita Contemplativa. lib. pag. 1209. Cyprian 
k Sed ad scenae inverecundos ad sales iam transitum faciam; pudet referre quae dicuntur, pudet etiam accusare quae fiunt. Agentium strophas, a●ulterorum fallacias, mulierum impudicitias, scurriles ioc●s, parisitos sordidos, ipson quoque patres familias regale●, modo stupido●, modo obscaenos, modo stotidos, certis nominibus iwerem. Ib.  De Spectac. lib. & Epist. lib. 2. Ep. 2. Donato. Origen in Rom. 11. lib. 8. Tom. 3. pag. 203. Arnobius advers-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. Divinarum Institutionum 
l Quin scena? num sanctior? in qua Comoedia de stupris & amoribus; Tragoedia de incest●● & parricidiis, fabulatur. Ib.  Epit. cap. 6. Basilius Magnus Hexaemeron. Hom. 4. De Legendis libris Gentilium Oratio. & Ascetica. Tom. 2. pag. 180.181. Gregory N●zianzen Oratio. 48. pag. 796.797. ad Seleuchum De recta Educatione Epist. pag. 1063.1064. Gregory Nyssen. Vitae Moseos Enarratio. pag. 525. Ambrose De Paenitentia. lib. 2. cap. 6. & Enarratio in Plasm. 118. Octon. 5. Cyrillus Hierusolomitanus Catechesis Mystagogica. 1. Hilary Enarratio in Psal. 14. & in Psal. 118. Herald Hierom Comment. in Ezech. lib. 6. cap. 20. Tom. 4. pag. 389. H. & Epist. 2. cap. 6. chrusostom Hom. 3. De Davide & Saul. Hom. in Psal. 140. Hom. 6.7. 
m Cuncta enim simpliciter quae ibi fiunt turpissim● sunt: verba, vestitus, tonsura, incessus, voces, cantus, modulationes, oculorum eversiones, motus, tibiae, fistulae, & ipsa fabularum argumenta, omnia (inquam) turpi lasciu●● plena sunt: quae aures mentis solent magis quam quavis sordes obst●uere: vel potiu● non obstruunt tantum, sed etiam impurum faciunt, & immundum. Chrys Ib.  & 38. in Mat. Hom. 62. in Acta. Apost. Hom. 12. in 1 Cor. Hom. 17. in Ephes. 5. & Hom. 62. ad Pop. Antiochiae. Augustine De Civit. 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 Hispalensis. Etimolog. lib. 18. cap. 41.42. Saluian De Gubernat. Dei. 
n Solae Theatrorum impuritates tales sunt quae honeste non possunt vel accusari. Ib. p. 186.  lib. 6. & 7. Bernard Oratio ad Milites Temple. cap. 4. 
o Bibliotheca Patrum. Tom. 15. p. 348.463. D. 466. C.  joannes 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 add, Concilium Parisiense sub Ludovico & 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 several Fathers, and Counsels; (whose words, if I should at large transcribe them, would amount unto an ample volume:) and you shall find them all concur in this: 
p Comoedia & Tragadiae incestis gloria●tur, quas vos libenter legitis & auditis. Minucius Felix Octa. pag. 101.  that Stageplays are wholly composed of, or at leastwise fraught with Ribaldry, Scurrility; unchaste, and Amorous strains, and passages: Obscene, and filthy jests, which inquinate the Minds, corrupt the Manners, and defile the Souls of men, 
q Nun erg● fugies sedilia hostium Christi; illam cathedram pestilentiariam, ipsumque aerem quae desuper incuba● scelestis vocibus constupratum. Tertul. De Spectac. c 27.  yea pollute the very places, and common air, where they are but acted: Whence they all condemn, these Theatrical Interludes, as unseemly, pernicious, abominable, and utterly unlawful unto Christians: as exceeding odious, and displeasing unto God; styling them, 
r Ludi scaenici spectacula turpitudinum, & Licentia vanitatum: per●etuus morbus animarum; malae cupiditatis inductio, adultery 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.  the very sinks of all uncleanness, the Lectures of Obscenity, the Meditations of Adultery, the examples of dishonesty, the exhortations, and instructions of filthiness, and the like: and Playhouses, 
s Sacrarium Veneris: Templum & Ecclesia Diaboli: Arx omnium turpitudinum: Consistorium impudicitiae: Cathedra Pest●lentiaria: 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. Lasciva faeditatis & impuritatis omnis officina. Nazianz ad Seluchum de Recta educatione. p. 1063. Loca & habitacula turpitudinum. Salu. De Gub. Dei l. 6. p. 198. Caviae iurpitudinum. August. De Cons●nsu Euang. l. 1. c. 33. Animarum 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.  the Temples of Venery; the Stews of Modesty, the Schools of Ribaldry, and Obscenity: the Dens of filthiness: the Chairs of Pestilence, and corruption: the Seats, the Places, and Mansions of all filthinesses, and unchastity: and the common, and public Shops of all wickednesses, and defilements whatsoever. Add we to these in the second place, the express, and punctual Testimonies of Pagan Authors, whom none dares tax of Puritanisme, or preciseness in this point. Survey but Zenophon in his Conuivium. 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. Tully 
t Quoted by Augustine. De Civitate D●i. lib. 2. cap. 9  De Republica. 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. Livy Roman 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. Pliny. Epist. lib. 4. Epist. 20. Ovid De Arte Amandi. lib. 1. Tristium. lib. 2. & Fastorum. lib. 3. pag. 55. Horace De Arte Poetica. Epist. lib. 2. Epist. 1. Iwenal satire 6.8.9. yea, Plautus himself, (as obscene as he is) Captivei Prologus. pag. 105. You shall find all these 
u See Ludou. Vi●es. De Caus. Corrupt. Artium. lib 2. Ind ioci veteres, obscaenaque verba canuntur: Ne● res h●c Veneri gratior ulla fuit. Ouid. Fastorum. lib. 3. pag. 55.  acknowledging, yea, condemning the Amorousness, Scurrility, and lewdness of Stageplays, as I shall prove 
x See Act. 7. Scene. 6.  anon. If any now reply, that the Plays of our age are defecated from these gross Obscenities, and purged from all Ribaldrious, Amorous, unchaste, and filthy passages: Let him then consider in the third place; that many Modern Authors of all sorts, do not only indite our popular Interludes of the selfsame crimes, but likewise pass a fatal, and final sentence of condemnation on them, for this very cause: Cast but your eyes on learned, and laborious Gualther. Hom. 11. in Nahum. 3. pag. 214. 215● on Petrarch. De Remedio utr. Fortunae. lib. 1. Dial. 30. on Bodinus De Republica. lib. 6. cap. 1. on Polydore Virgil De Inuentoribus Rerum. lib. 1. cap. 11. on Alexander Sardis De Invent. Rerum. lib. 1. pag. 43.44. on Ludo●. Vines, De Caus● Corrupt. Arti●m. lib. 2. on johannis Mariana, & Barnabas Bristochius, in th●ir books De Spectaculis● on Doctor Reinolds his Overthrow of Stageplays. on Master Northbrookes' Treatise against vain Plays, and Interludes. pag. 57● to● 77. on Master Gossons Confutation of Plays. 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' Apology for Actors. on Master john Brinslies' True watch. part. 1. Abomination. 19 pag. 227.228. on Bishop Babington. Master Perkins, Master Dod, and Master Elton, on the 7. Commandment. on Doctor Laytons' Spec●lum belli sacri. cap. 45. on The Co●e●ant between God, and Man, by I. P. London. 1616. pag. 382, 383. on Master john Downhams' Guide to Godliness. lib. 3. cap. 21. Sect. 5. on Master Robert Bolton, in hi● Discourse of True Happiness. pag. 73.74. You shall see our Modern Stageplays, even copiously Anatomised, yea, condemned by them: as being fully fraught, and wholly composed, of Ribaldry, Obscenity, Lasciviousness, Unchaste, and lustful parts, and passages, which misbeseeme all modest eyes to see, all Christian ears to hear, or tongues to utter: Whence they style all Plays, 
y Vitiorum semina s●nt, s●●lerum pabula, mortis iter. joannes Salisburiensis. De Nugis C●rialium. P●oce. See Master Bolton Discourse of True Happiness. p 73●74.  the grand empoyso●ers of Grace, Iugemio●●●esse, and all manly resolution: the Lectures of obscenity, the Seeds of vices, the Food of wickedness, yea the Plagues, and Poison of men's Souls, and Manners: 
z Theatra rectè definite poss●mus● turpitudinis vitiorum que omnium sentinam ac scholam. Bodinus De Republi●a. lib. 6. cap. 1. S●e Gualther Hom. 1. in● Nahum. 3. Accordingly.  and theatres, the Oratories of the Deuill● the Synagogues of Satan; the Schools of lewdness; and the very ●inckes of filthiness, and all other vices● which Christians should abhor, yea fear, and fly, as much, nay more than any Pest-house: as these their writings, will at large demonstrate. If then these several Fathers, Counsels, Pagan Authors, and Modern CHRISTIAN writers, (with sundry others, which I shall receipt hereafter in their proper places:) conclude the very Structure, Style, and Subject Matter of popular Stageplays, to be Amorous, Scurrilous, and Obscene; and thereupon pass this judgement on them: 
a 
Talia sunt quae illic tiunt, ut ea non solum dicere, sed etiam recordari aliquis sine pollutione non possit: In Theatris, & concupiscentiis animus, & auditu aures, & aspectu oculi polluuntur. Quae quidem omnia tam flagitiosa sunt, ut etiam explicare ea quispiam aut eloqui saluo pudore non valeat. Sal. De Gub. Dei. l 6. p. 186, 187.  
Mel meum, lumen meum, meum desiderium, omnes delicias & lepores, & visis dignas urbaenitates, & caeteras ineptias amatorum, in comoediis erubescimus, in saeculi hominibus detestamur: quanto magis in clericis, & in sanctis viris. Hierom. Epist. 2. cap. 6.   that they are altogether unfit for chaste, unlawful for Christian, unseemly for Gracious, or modest Ears to hear, or Lips to utter: I hope that none will be so obstinately incredulous, as not to believe them in the one: or so desperately impious, as not to give sentence with them; not to conform their practice to them, in the other. But if all these several Testimonies are not sufficient to convince the most incredulous Playhaunters of the obscenities of Stageplays; I appeal for final proof of my Assumption unto every man's experience. Not to record those several profane, and gross 
b Scurrilitas atque Lascivia te praesente non habeant locum. Nunquam verbum inhonestum audias: aut, si audieris, ne inesceris. Hierom. Epist. 8. cap. 6.  Obscenities, those Amorous strains, Lascivious passages, and unsavoury jests, which are scattered in Aristophanes, Terrence, Plautus, Catullus, Tibullus, Propertius, 
c In his Amorum: De Arte Amandi: Pulex, etc.  Ovid, and other ancient Comedians, and wanton Poets; which every chaste, and Gracious Christian must condemn: I shall confine myself unto the Comedies, and popular Interludes of our present Age, 
* Ego amplius 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.  which far exceed them in all these. Alas, what are the Mayor part of all our Modern Stageplays, but so many Lectures of Ribaldry; so many Abstracts, Compendiums, or Miscellaines of sublimated, Elegant, Witty, or more Accurate, and choice Obscenities? which 
d Vocis dulcedines per aurem animam vulnerant; quae quanto licentius adeunt, tanto difficilius evitantur. Hierom. Epist. 12. cap. 3.  the more refined, and acute they are, the more do they empoison, endanger, and deprave the Auditors: Do not the ordinary Themes, and Subjects of our Modern Comedies, being nothing else but the Adulteries, Fornications, Rapes, Love-passions, Meritricious, unchaste, and Amorous practices, of Lascivious Wicked men, 
e See Cyprian. Epist. lib. 2. Epist. 2. August. De Civit. Dei. lib. 2. cap. 4. to 15 26, 27, 28, 29. Arnobius Adverse. Gentes. lib. 7. Accordingly. See here Scene. 3.  or Heathen Idole-gods; 
f Ephes. 3.3, 4.  which should not be so much as named, (much less than acted) among Christians? do not those 
g Of which see Act. 5.  Wanton, Whorish, lustful Parts; those Ribaldrous Songs, and filthy Ditties: those Meretricious, and unchaste Attires, Looks, and Gestures: those Amorous, and lustful Compliments, Kiss, Clipping, and Embracements: those lively, if not real representations, or ocular demonstrations of the very acts of Whoredom, and Adultery, which are usually represented to us on the Theatre: together with all those Obscene, and filthy jests; those Scurrilous, and beastly passages, those acquaint, Subtle, Rhetorical, and Flexanimous strains of contemplative, Elegant, and witty Obscenities, with which our Plays are fraught, and interlaced: 
h 2 Pet. 2.7, 8. Ezech 9.4. Psalm. 119.136.158. See Chrysost. Home 38. in Matth. Cyprian De Spectaculis. lib. Saluian. lib. 6. De Guber. Dei. Nonnullae prudentiores, (speaking of Pagans,) avertebant faciem ab impuris motibus foenicorum, & artem flagitii videre erubescentes, furtiva intentione discebant. August. De Ciu Dei. lib. 2. cap. 26. And should not Christians much more blush to see them?  the very sight, and hearing of which, should cause all modest Eyes to Blush, and Weep; all Christian Ears, to Glow, and Tingle; all chaste, and Gracious Hearts, to Mourn, and Bleed:) do not all these (I say) proclaim and testify to the world; that the Style, and subject Matter; yea, the very Action, Circumstances, and Appendices of our popular Stageplays, are Scurrilous, and Obscene? what need we then any further witnesses? Doubtless, the Obscenity of our Plays is such, that if the very Stones, and Pillars, which support the Playhouse; if the Seats, and Scaffolds, which adorn it: or the very Theatre, and Stage itself, had Tongues to speak; they would presently exclaim against it, and reprove it. And dares any Christian then, be so audaciously absurd, as to gainsay it? so wil-fully blind, as not to see it? so desperately profane, as not to loathe it? when as his own experience must acknowledge, and his very Conscience doth, yea cannot, but condemn it? Since then the very Style, and subject Matter of our Plays are such; this must, this cannot but enforce us to reject them, as pernicious, unseemly, yea, utterly unlawful unto Christians; yea, as 
i Si proferas verbum spurcum, & Christiano ore indignum, non hominem contristasti 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, ut nihil indignum ipso loquaris: ne dissoluas igitur sigillum. Theophylact. in Ephes. 4.30.  grievous, and offensive to God's blessed Spirit, who hath Sanctified, and Sealed up our Mouths, and Ears from all Scurrility: as all the forerecited Fathers, and Christian Authors have already done, upon the selfsame grounds.   

SCENA SECUNDA.  
SEcondly, as the Style, and subject Matter of Stageplays is Scurrilous, and Obscene, so likewise it is Bloody, and Tyrannical; breathing out Malice, 
k See Seneca. He●●ul. Furens. & Medea.  Fury, Anger, Murder, Cruelty, Tyranny, Treachery, 
l Archil●c●um proprio rabies ●rmauit ●ambo● Hor. De Arte Po●t lib.  Frenzy, Treason, and Revenge, (the constant Themes, and chief Ingredients, of all our Tragedies,) which 
m See Act. 6. Scene. 10. Argument. 6. The Style, and subject Matter of Stage Plays is Bloody, and Tyrannical: Therefore ●uil and unlawful unto Christians  Efferate, and enrage the Hearts, ●nd Minds, of Actors, and Spectators; yea, oft times animate, and excite them to Anger, Malice, Duels, Murders, Revenge, and more than Barbarous cruelty, to the gre●t disturbance of the public Peace. From whence I frame this sixth Argument.  
That whose Style, and subject Matter is Bloody, and Tyrannical, breathing out Malice, Anger, Fury, Cruelty, Tyranny, Piercenesse, Treason, Rapine, Violence, Oppression, Murder, and Revenge, must needs be Odious, Unseemly, and Unlawful unto Christians.  
But such is the Style, and subject Matter of most, (but especially of our Tragical) Stageplays.  
Therefore they must needs be Odious, Unseemly, and Unlawful unto Christians.  
The Minor is evident: First, by Experience: Secondly, by 
n Chrys● Home 38. in Matth. Lact. l. 6 c. 20. Cypr. & Tert. De Spectac. Polyd. Virg. De Invent. R●rum l. 1. c. 10. Mr. Northbrookes' Treatise against vain Plays, and Interludes. f. 30.37. Mr. Stubs Anatomy of Abus●s. p. 100L, 105, 107 Mr. Gossons Play●s Confuted. Act. 4, 5. Seneca. Epist 7. Read Sophocl●s, Euripides, and Seneca his Tragedies, with all our Modern Tragedies, which confirm it.  express Authorities; both which do testify: that the Style, and subject Matter of our Tragedies are Bloody, and Tyrannical; abounding with Envy, Malice, Fury, Clamours, Wrath, Cruelty, Treachery, Frenzy, Murders, Treasons, Villainy, Vnplacablenesse, Discords, Mutinies, Rebellions, Conspiracies, Rapes, Duels, and Revenge, which provoke, and whet on the Spectators to all these Barbarous, and inhuman Vices, which they should abhor.  
The Mayor is uncontrollable: First, because the Scriptures do expressly enjoin us: 
o Ephes. 4. 26● 27.31 Genes. 4.5, 6. Cap. 49.6.7. james 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. Acts 8.3. Rom. 1.29, 30, 31. 2 Tim. 3 2.3.4.  to put away all Malice, Anger, Wrath, Contention, Sedition, Strife, Cruelty, Violence, Rapine, and Revenge; together with all 
p Ephes. 4.31. Psalm. 27.12. Acts 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.  Truculent, Clamorous, Furious, Ireful, Tragical, Bloody, Fierce, Malicious, and revengeful speeches: and that for sundry reasons: First, because such words, and actions as these, 
q I●mes 3.6.14, 15, 16, 17. Galat 5.20, 21. Rom. 1.29, 30, 31.  are Earthly, Carnal, Devilish; proceeding from the World, the Flesh, and the Devil, (who are fraught 
r Gen. 49.6.7. 1 Peter 5.8. Prou. 12.10.  with Rage, and Cruelty:) not from the wisdom of God from above, which is Pure, Peaceable, Gentle, easy to be entreated, full of Mercy, and good Fruits: Secondly, because such speeches as these, 
s Prou. 15.1. Equus est vociferatio, ascensor autem ira, impedi equum, & subvertisti as●ensorem. Theophylact Enar. in Ephes. 4.31.  are the Fomenters of Contention, yea, the Chariots of Anger, Cruelty, and Revenge: Thirdly, because such Tragical, Fell, and Bloody discourses as these, are altogether unsuitable unto Christians; who are, or should be, 
t Ephes. 4 31, 32, 33. Mark 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.  Men of a Quiet, Peaceable, Gentle, Meek, and tenderhearted Disposition, being Kind, and Loving one towards another, and forgiving one another, even as God for Christ's sake, hath forgiven them. The God of Christians, 
u Rom. 15.33. Cap. 16.20. 2 Cor. 13.11. Phil. 4.9. 1 Thes. 5.23. 2 Thes. 3.16. Heb. 13.20.  is a God of Peace: the Head of Christians, 
x Isay 9.6. Heb. 7.2.  is a Prince of Peace: the Guide of Christians, 
y Ephes. 4.3  is a Spirit of Peace, and Unity: the Rule of Christians, is a 
z Eph. 6.15.  Word, a Gospel of Peace, 
a Luke 10.5. Cap. 19.42. Act. 20.36.  which bringeth, and proclaimeth Peace to all, 
b Rom. 12.18 Heb. 12.14. 1 Pet. 3.11.  and persuadeth Peace with all Men: the way of Christians, 
b Luke 1.79. Rom. 3.17.  is a way of Peace; yea, their 
c 1 Cor. 7.15.  Vocation, 
d 2 Cor. 13.11. 2 Tim 2.22. 1 Tim. 2.2.  Life, 
e Psal. 37.37. 2 Pet. 3.14.  and End, are Peace: therefore all Ireful, Truculent, ●ierce, and Tragic Spectacles, or Poems, which breathe out nothing but Cruelty, Blood, unmercifulness, Discord, Vnplacablenesse, and Revenge, must needs be unseemly, and unlawful to them; as being opposite, and Repugnant to their Peaceable, Meek, and Courteous constitution. Secondly, such Barbarous, Bloody, Tyrannical, Fierce, and Cruel Spectacles, and Interludes as these, where Tyranny, Envy, Malice, Murder, Fury, and Revenge, are Acted, and Applauded to the Life, 
f Luxuriosior redeo, immo vero crudelior & in humanior, quiae inter homines in Spectaculis fui. Seneca. Epist. 7. vid. Ib.  must needs Enrage, Embitter, Exasperate the Spectators, and provoke them to Cruelty, Passion, Rage, Revenge, and Discontent, upon very small occasion, as I shall prove at large 
g Act. 6. Scene. 10.  anon: therefore they must needs be Evil. Upon this very ground, 
h Adverse. Haereses lib 1. cap. 1. pag. 23.  Irenaeus, 
i De Spectaculis. lib.  Tertullian, 
k Epist. lib. 2. Epist. 2.  Cyprian, 
l Pro Christianis Lagatio. Bibl. Patrum. Tom. 2. p. 139.  Athenagoras, 
m Contr. Autolicum. lib. 3. Ib. pag 170. G. H.  Theophylus Antiochenus● 
n O●atio. Contra. Graecoes. Ib. pag. 180. C. D.  Tatianus, 
o De Vero Cult. cap. 20. Divinarum Instit. Epit cap 6.  Lactantius, 
p Oratio. 48. & De Recta Educatione ad Selcucum. pag. 1063, 1064  Nazianzen, 
q Compend. De Doctr. & Fide Eccles. Catholic. pag. 922.  Epiphanius, 
r Hom. 38. in Matth. & Hom. 12. in Roman●s.  chrusostom, 
s De Civitat. Dei. lib 2. cap. 25. lib. 4. cap. 5.  Augustine, 
* Octa●ius. pag. ●23, 124.  Minucius Felix, 
t De Gubernat. Dei. lib. 6.  Saluian; together with all the Christians in the Primitive Church, as these record, did utterly condemn, and avoid all Sword-Playes, Tragoedies, and bloody Spectacles of cruelty; as Fightings, and Combats of Men, with Men, or Men, and Beasts together, (which the 
u Plutarch. Laconica Instituta.  Lacedæmonians, together with 
x De Republica. lib. 8.  Plato, and 
y Epist. 7.  Seneca, though Pagans, did likewise censure, and reject:) because 
z See joannes Mariana De Specta●ulis. lib. Lipsius De Gladiatoribus, Agrippa De Vanitate Scientiarum. cap. 13. Peter Martyr Locorum Commun● Classis. 4. cap. 18, Sect. 2, 3, 4.  they did excite, and stir men up to Murder, Cruelty, and Revenge; 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 Emperor 
a Eusebius De Vita Constantini. lib. 4. cap. 1. Zozeman. Historiae. Eccles. lib. 1. cap. 8. Nicephorus Calist. Eccles. Hist. lib. 7. cap. 46. Eutropius Rerum. Rome Hist. lib. 11. pag. 142.  Constantine; together with 
b Zonara's Annal. Tom. 2. Imperium Neruae. fol. 101. Col. A.  Nerua, 
c Eutropius R●rum. Rome lib. 13. Arcadius & Honorius. pag. 174. See Doctor Hackwells' Apology. lib. 4. cap. 4. Sect. 9 cap. 10.11.  Arcadius, and Honorius; prohibited all Sword-Playes, Duels, and such like Cruel, and Bloody Spectacles; as misbeseeming Christian hands to act, or eyes to see; because they were but so many Incendiaries, and Fomentors of Cruelty, Quarrels, Murders, and Revenge. Since therefore the Style, and subject Ma●ter of our Plays, together with the consequences of them, are such as these, we must, we cannot but reject them, on the foresaid reasons, as those forequoted Authors have already done.   

SCENA TERTIA.  
THirdly, the Style, and subject Matter of most popular Stageplays, is Heathenish, and Profane, consisting of the 
d Exprimunt impudicam Venerem, adulterum Martem, lovem illum suum, non magis regno quam vitiis prin●ipem, in terr●nos amores cum ipsis suis fulminibus ardentem, etc. Cyprian. Epist. lib. 2. Epist. 2. The Style, and Subject Matter of Stageplays, is Heathenish, and Profane: therefore unlawful.  Acts, the Rites, the Ceremonies, Names, and Persons; yea, the very Rapes, Adulteries, Murders, Thefts, Deceits, Lasciviousness, and other exc●rable Villainies of Dunghill, Idol, Pagan-gods, and Goddesses, or wicked men which should be buried in everlasting oblivion lest the memory, and reviuall of them should defile the light: From whence I raise this seaventh Argument.  
Those Stageplays, whose Style, and Subject Matter is Heathenish, and Profane, consisting of the Parts, the Persons, Ceremonies, Rites, and Names; yea, the Imprecations, Invocations, Adorations, and Applauses; together with the very Love-passions, Lusts, Adulteries, Incests, Rapes, Impostures, Cheats, Conspiracies, Treacheries, Murders, Thefts, Debates, and other abominable villainies, and execrable practices, of demoniacal, Incestuous, Adulterous, and Infernal Heathen-Gods, or Men whose very Names, and Practices should rot, and perish in oblivion; must needs be odious, unseemly, yea, utterly unlawful unto Christians.  
But such is the Style, and Subject Matter of most Theatrical Interludes.  
Therefore they must needs be odious, unseemly, yea, utterly unlawful unto Christians.  
For the Minor; not only our own 
e Experientia mortalium Index. Pindarus. Ode. 4. pag. 39 Quam multa homines experientia docet. Sophocles Aiax Flagellatus. Num. 1465. pag. 103.  experience, which is a thousand Witnesses, and the truest Index; but even sundry Fathers, and Modern Authors: as Clemens Alexandrinus Oratio Exhort. ad Gentes. Clemens Romanus Constit. Aposto. lib. 2. cap. 65.66. Tatianus Oratio Adverse. Graecoes. Theophylus Antiochenus Contr. Autolicum. lib. 3. Tertullian De Spectac. lib. Cyprian De Spectac. lib. & Epist. lib. 2. Epist. 2. Arnobius Adverse. Gent. lib. 3.4. & 7. pag. 230. to 242. Lactantius De Vero Cultu. cap. 20. Divinarum Instit. Epit. cap. 6. Basil De Legendis libris Gentilium Oratio. Nazianzen Ad Seleuchum. Eusebius De Praeparatione Euangelii. lib. 4. Theodoret De Sacrificiis. lib. 7. chrusostom Hom. 6, 7. & 38. in Matth. Augustine De Civit. Dei. lib. 1. cap. 31, 32. lib. 2. cap. 4. to 29. Saluian De Gubernat. Dei. lib. 6. Minucius Felix Octavius. together with Doctor Reinolds, Master Northbrooke, Mr. Gosson, john Mariana, in their Books against Stageplays: Ludovicus Viues De Causis Corruptionis Artium. lib. 2. & Comment. in lib. 2. Augustini De Civitate Dei. Master Stubs in his Anatomy of Abuses: with sundry others, do expressly testify: 
f O impietatem! scenam coelum fecistis, & Deus vobis factus est actus: & quod sanctum est, Daemoniorum personis ludificati estis, verum Dei cultum ac religionem, D●monum superstitione, libidinose, & obscene inquinantes. Canunt Furtiwm pulchrae Venerisque & Martis amorem, etc. Clemens Alexand. Oratio. Exhortat● ad Gentes. fol. 8. E. F. See Augustine De Ciu. Dei. lib. 2. cap. 4, 5, 6, 7, 8●26.  that Stageplays are fraught with the Genealogies, Ceremonies, Images, Relics, Imprecations, Invocations, Names, Adulteries, Whoredoms, Incests, Rapes, Love-prankes, Furies, Lusts, Lasciviousness, Thefts, Murders, Cheats, Persons parts, Histories, and abominable Villainies of Heathen Idole-gods: and for this very cause, they utterly condemn them, as sinful, and pernicious: And so much the rather: 
g Immundissimi Spiritus, mal●gnissimi & fallacissi●i Damones, usque adeo aut veris, aut fictis, etiam suis tamen crimini●us delectantur, quae sibi celebrari per sua festa voluerunt, ut a perpetrandis damnabili●us factis humana revocari non possi● infirmitas, dum ad haec imitanda velut divina praebetur autoritas. Aug. De Ciu. Dei. l. 4. c. 1. Sec l. 2. cap. 10.25.27. Accordingly.  because these Demonicall, and Infernal Deities, being delighted with these their true, or feigned wickednesses; did purposely command them to be Acted on their solemn Feastivalls; that so men might be encouraged to imitate them, and to proceed, yea persevere without redress, in these their Adulterous, Inhuman, and Infernal Vices, which were Countenanced, Authorized, yea Legitimated, and commended by their practical, and Divine examples. All Times, all Ages, yea all Ancient, and Modern Stageplays, and Experience, Subscribe, and Suffragate with these our Authors to our Minor: therefore we must, we cannot but acknowledge it.  
For the Mayor, it is clearly evident by its own light, and by the lustre of the Scripture. For first of all; God himself, enjoins his People: 
h Exod. 23.13. josh. 23.7.  not to make mention of the names of other Gods, not to let them be heard out of their mouths, 
i Deut 12.3. judges 2.2.  but to overthrow their Altars, break their Pillars, burn their Groves, hue down their graven Images, and to destroy their very Names out of their places: Whence David doth solemnly profess: 
k ●sal. 16.4.  that he will not offer the drink Offerings of Idole-gods, nor yet take up their names within their lips. The very names of Pagan-gods are so odious, and displeasing unto God, so unsuiteable unto Christian mouths, and ears; that God himself protesteth; 
l Zech. 13 2.  he will cut off the name●d of joles' out of the Land, and they shall be no more remembered: yea, 
m Hosea 2.17.  that he will take away the names of Baalim out of his people's mouth, and they shall be no more remembered by their name. Hence was it, 
n Ad mortem usque contendunt Christiani ne jovem Deum appellent: neve hunc ipsum alia li●gua denominent. Christiani ea sunt erga Deum reverentia & pi●tate, ut nil prorsus nominum quae poetarum fictionibus compraehenduntur rerum omnium conditori accommodent● Origen Contr. Celsum. lib. 1. Tom. 4. fol. 5. ●.  that the Christians in the Primitive Church, would rather die, then call jove a God; as he is oft times styled in our Stageplays: (and truly they 
o Etiam ne habet hic aliquid 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.  had little reason for to deem him a God, whose Adulteries did exceed his issues in their number:) Yea, such was their reverence, and Piety towards God, that they would not so much as apply any Poetical names unto him; as we Christians to our shame, and his dishonour, oft times do: Christians have been always coy, and chary of the very naming of Heathen Idols, unless it were with detestation, and dislike. 
p Absit ut de ●re Christiano sonnet, jupiter omnipotens, & me Hercule, me Castor, & caetera magis portenta quam numina. Epist. 146. Damaso Tom. 3. pag. 408.  God forbid (saith Saint Jerome) that omnipotent jove, O my Hercules, my Castor, or other such monsters rather than Gods, should ever ●ound out of a Christian mouth. 
q Christianus fidelis non carmen ethnicum, neque cantilenam meritriciam canere debet, quoniam continget eum in cantione Daemoniacorum nominum idolorum mentionem facere, & in locum Spiritus Sancti invadet in eum Spiritus malu●. Constitut. Apostol. lib. 5. cap. 10.  A faithful Christian, writes Clement of Rome; ought not to sing any Heathen verse, or Meretricious song; because he may chance in singing to make mention of the names of Devilish Idols; and so instead of the holy Ghost, the evil Spirit may seize upon him. 
r De Lege●dis Libris Gentilium-Oratio.  Saint Basil, and 
s Ad Seleucum De Recta Educatione. pag. 1063.  Nazianzen, persuade, and advise all Christians; 
t Haec omnia tanquam malorum geniorum Doctrinas, tum risu, tum lachrymis dignas, imo tanquam laqueos & decipula● aversaere. Ib.  to avoid all Heathen Poems, and Writings, which treat of Heathen Gods; relating either their Genealogies, Histories, Adulteries, Loves, or Rapes; as being the Doctrine of Devils, or so many Traps, and Snares, to endanger them. 
* De Recti●ud. Cathol. Conuersationis Tract. Tom. 9 pars. 1. pag. 1448.  Saint Augustine, inhibites Christian women, so much as to name Minerva, or any such unlucky persons, in their Spinning, Dying, or any other work. 
x Epist. lib. 9 Epist. 48.  Saint Gregory the great, and 
y Distinctio. 86. cap. Cum multa.  Gratian, inform us: that the Praises, Histories, or mention of jove, do not beseem any Godly Layman's mouth, much less a Bishops: whence they blame Desiderius a Bishop of France, for teaching the Art of Grammar, in which he must discourse, both of the Names, and Praises of Heathen Gods: upon which ground, the fourth Council of Carthage. Canon 16. together with Saint Jerome 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 Books of the Gentiles; 
z Non enim thura solum ●fferendo Daemonibus immolatur, sed etiam eorum dicta libenti●● capiendo. Isiodor, & Gratian. Ib.  least by Applauding the Names, and Approving the speeches of their Idole-gods, they should incur Idolatry. And good reason is there, that Christians should not admit of the Names, and Histories, (much less of the imprecations, and abominable practices,) of Heathen Gods. First, because God himself, with all these Fathers, do thus inhibit them. Secondly, because the 
a Quo diserte cavetur, ne admittant sigmenta fabularum de Deor●m connubiis & natalibus, & qui hinc oriuntur variis casibr●s. De Decalogo. lib. pag. 1037.  second Commandment, as Philo judaeus well observes; doth not only prohibit the Images, and Pictures, but even the Histories, and Fables of the Marriages, Births, and casualties of Heathen Gods. Thirdly, because the recital of their Names, and Histories, by way of approbation, or delight, doth 
b Origen Contr. Celsum lib. 1. fol. 5. I. Tertullian De Idololatria. lib cap. 18. to 24.  give a tacit, or secret allowance of them to be Gods: where as in truth, they are 
c Deut. 32.17. Psal. 106.37. 1 Cor. 10.20. August. De Ci●. Dei. lib. 2. cap. 3. to 29.  but Devils; 
d Clemens Alexand. Orat: Exhort. ad Gentes. Tertullian Apologia. Arnobius Adverse. Gentes. Cyrian De Idol●rum Vanitate. Lactantius De Falsa Religione cap. 4. to 23.  or wicked Men; or rather as Saint Paul informs us, 
e 1 Cor. 10.19. Isay 41.24.29.  nothing in the World. Fourthly, because 
f Qu●d●m plus meditari delectantur Gentilium dicta propter t●mentem & ornatum sermo●em, quam Scripturam Sanctam propter Eloquium humile. Sed quid predest in mundanis Doctrinis proficere, inanescere in Divinis: cadu●a sequi figmenta, & Caelestia fas●idire mysteria? Cavendi sunt igitur tales libri, & propter amorem sanctarum Scripturarum vitandi. Isiodor Hispalensis De Summo Bono lib 3. cap. 13.  the Hearing, and Reading of such Histories, and Fables as these, which are oft times sugared, and guilded over with the very quintessence of Art, and Rhetoric,) doth alienate, and cool our love unto the Sacred, and Soule-saving word of God, which runs in a less Elegant, and more humble Style. Fiftly, because the recital, acting, and personating of their Names, their Histories, and notorious Villainies, doth revive their names, and memories, which should rot, and perish in oblivion: It is the will, and pleasure of God: 
g Prou. 10.7. Psal. 109.13. Psal. 9.5, 6.  that the Names of the wicked should rot: 
h Isay 26.13, 14. Exod. 23.13. Psalm. 16.4 Deutr. 12.3. josh. 23.7. Hosea 2.17. Zech. 13.2 Zeph. 1.4, 5.  that the Memories, Relics, Ceremonies, Names, and Monuments of Idole-gods, should utterly be abolished from of the Earth, and quite exiled from the Tongues, and Pens of Christians; as being the original authors, and chief Fomentors of Idolatry; 
i See August. De Ciu. Dei. lib. 2. cap. 10.25, 26, 27. lib. 4. cap. 1.  the propagators of all sin, and villainy; and the very 
k Isay 42.8. Exod. 20.23. Deutr. 12.2.30.  Corrivalls of God himself, whose Sovereign Deity they would, yea, did usurp: the reviuall therefore of their Names, and Memories, the Varnishing of them with fresh, and lively Colours in our Stageplays, with affectation, and delight, must needs be evil; because it thwarts the Lords good pleasure. Sixtly, because those Plays, and Poems, which are fraught with the Genealogies, Names, and Histories of Heathen Gods, are a means to revive that Heathenism, and propagate that Idolatry, which the light, and power of the Gospel, hath long since abolished: It is the unanimous resolution of 
l Minuc●us Felix Octauns. pag. 68, 69. justin Martyr Oratio. 1. Pro Christianis. Clemens Alexandr. Oratio. Exhort. ad Gentes, & Stromatum. lib. 1.2. Tertullian Apolog. Adverse. Gentes. Tatianus Oratio Adverse. Graecoes Arnobius. lib. 7. Adverse. Gentes. Cyprian De Idolorum Vanitate. Lactantius De Falsa Religione, & De Origine Erroris. lib. Epiphanius Adverse. 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. chrusostom. Hom. 3. in Roman. Augustine De Civit. Dei. lib. 1. & 2. Theodoret De Principijs. lib. 2. De Angelis, Dijs, ac Daemonibus Malis. lib. 3. Contra. Graecoes 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.  sundry Fathers: that these Comical, Tragical, and Theatrical Poems, wherein the Genealogies, Marriages, Births, Ceremonies, Histories, and Lascivious actions of Heathen Gods, were but f●inedly, and sportingly deciphered, were the chief, and primary cause of that Paganism, Profaneness, and Execrable, or Atheistical Idolatry, which did formerly endeavoured the World: which Poems the Gentiles dis● oft times embrace, for good Divintie. If then these Plays, and Poems have hatched, have propagated Idolatry, and Paganism heretofore; they may likewise resuscitate, and foment it now, unless God's grace withhold us from it; since we are 
m See pag 27. Deut. 6.12. cap. 8.11. 1 john 5.21. 1 Cor. 10. 7.1●.  all by nature prone unto it, as the sundry exhortations, and caveats to avoid it testify: 
n See Psa. 106.13.19, 20, 21.28 35● 36, 37, 3● jere. 5.23. Cap. 6.28. Cap. 3.6. to 15. Cap. 14.7. Hosea 11.7.  No sin more natural, more pleasing, and agreeable to man then this; 
o 1 john 5.19. 1 Peter 4.3. Isay 2.8 Cap. 10.10.  no sin so generally practised, 
p 1 john 5.21. 1 Cor 10.7.14.  so hardly avoided, so ensely entertained, as this one alone; which hath always captivated, the greatest portion of the World; and oft times conquered, and bewitched the very chosen people of the Lord himself, who 
q Ps 106.36.38 Isay 57.5. Ezech. 20.8.16.18.24.32.39. Hosea ●. 17. Ca●r 13.2. jerem. 5.23.  oft revolted to its love, and service. It is dangerous, it is sinful therefore to applaud such Plays, admit such Poems, which may withdraw us Christians from our God, to gross Idolatry, as they have oft seduced others, as able, 
r josh. 24.15. to 28. Iudg●● 2.10, 11, 12, 13, 14.  as resolute to withstand this insinuating, and bewitching sin, as we: these Authorities● these Reasons than should cause, yea, force us to condemn them.  
Secondly, the Scriptures do expressly condemn all Imprecations, all Adjurations, all Admirations by, all Invocations of, all Heathen Gods: God himself commands us: 
s Genes. 21.23. Deut. 6.13.14. Cap. 10.20. josh. 2.12. 1 Sam. 30.15 2 Sam. 19.7. Isay 45.23. jerem. 4.1. Cap. 12.16. Mark 5.7. Reuel. 11.6.  to swear by his own Name: 
t josh. 23.7. jerem. 5.7. Cap. 12.16. Amos 8.14. Zeph. 1.5 Zech. 13.2. Hosea 2●17.  not by the names of Idols, Ba●l, or Malcham, 
u Matth. 5.34, 35, 36. Cap. 23.16. to 23. james 5.12.  or any creature whatsoever: He enjoins us to 
x Psalm. 50.15. Psalm. 32.6. Psalm. 56.2. jerem. 29.7.12. Dan. 9.13. Isay 45.21, ●2  Invocate, Imprecate, and Admire none but himself alone; 
y Isay 45.20, 21.  not Pagan Idols, not 
z Colos. 2 18. Reuel. 19.10. Cap. 22.9. Isay 63.16.  Saints, or Angels, who can neither hear, nor help● us at our needs. How then can it be lawful, to Invocate, or Implore the old, or help of jove, of juno, Apollo, Minerva, Neptune, Bacchus, or such like Heathen Idols? How can 
a See Clemens Romanus Constit. Apost lib. 5. cap. 11.  we Swear by jove, by Mars, by Venus, by Hercules, by the Celestial Gods, or such like Pagan Oaths? How can we exclaim, (as oft we do in Stageplays,) 
* Absit ut de ore Christiano sonnet jupiter omnipotens, & me H●rcule, me C●stor, etc. Hi●rom. Epist. 146.  O jove! O Muses! O Cupid! O Venus! O Neptune! O ye Gods! O Vulcan, Hercules, Mars, Apollo, Minerva, Castor, Pollux, Lucina, and the like; without a great offence? Certainly, if these infernal Deities may 
b Exod. 23.13. Psal. 16.4.  not be named, much less may they be Invocated, Imprecated, or Sworn by among Christians: their very names are odious, and worthy highest indignation; how then can we approve their Oaths, and ●mprecations, their Praises, and Applauses, 
c Prohibitum est iurare ●er Idola, & in o'er habere illorum abominabilia nomin●, vel ea colere vel ●imere velu●i D●os: non enim D●● sunt sed improbi Demons, & ridicula opera. Clemens Romanus Constit Apost. lib. 5. cap. 11.  which our God condemns? How Execrable, and Vile these names have been to Christians in the Primitive times, the former Section can inform you: and shall not then their Oaths, and Invocations, be much more detestable, and loathsome unto us? The sixth Council of Constantinople, Canon 94. 
d Eos qui Gentilium iuramenta iurant Canon poenis subi●●it: & nos iis quoque segregationem discernimus. Surius Concil. Tom. 2. pag. 1053.  subjects all such to the penalty of Excommunication, who should swear the Oaths of the Gentiles: and shall we then approve them in our Interludes, as Elegant, and comely Ornaments? Certainly we cannot do it, without the peril of Idolatry, or affronting God unto his face. For first these Heathenish Oaths, and Imprecations, or Invocations of Pagan Gods, 
e Origen Contra. Celsu●. lib 1. Isiodor Hispa●ensis. De Summo bono. lib. 5. c. 33 Clem. Rom. Constit Apost. l● 5. c. 11.  do give a kind of tacit, yea, attribute a manifest Divinity to these Idols, since nothing is ●o be Invocated, or Sworn by, either in sport, or earnest, 
f jer. 5.7. Rom. 10.13, 14.  but God alone. Now to attribute a Deity to these Pagan Gods, 
g Si quis ●orum qui dicuntur apud illos Di●, actus inspiciat, eos non modo deos non esse, verum homines n●quissimo, turpissimosque fuisse comper et. Omnibus post hac futuris certum ●●●ere argumentum liceat, eos non esse Deos, qui huiusmodi patrassent s●●lera. Athanasius Contr Gent. ●●s. p 17, 18.26.  whose Villainy did manifest them to be worse than men, 
h Exo 20.3, 4, 5 23. and all Expositors, and Commentators on it.  is gross Idolatry. Certainly, if the reading of a Lecture of some Heathen God: If the styling of an Idol by the name of God, without this additions Heathen Idol, or Dunghill God: if the receit of a blessing from a Pagans mouth, 
i Haereticorum benedictiones, sunt maledictiones potius, quam benedictiones. Council. Laodicenum. Can. 32.  which, in truth, is rather a cursing, than a blessing,) in the name of an Idol, without rejecting, or disapprooving it, be flat Idolatry, as 
k De Idolo●a●ria. lib. cap. 18 to 24.  ●ertullian, with 
l Isiodor Hisp●lensis De Summo bono. lib 3. cap. 13. Gregori. Mag. Epist. lib. 9 Epist● 48. Gratian Distinctio. 86.  others, hath affirmed; because it gives an approbation to these Idols, and ascribes a covert Divinity to them: then much more must the Admirations, the Invocations, the Imprecations, and Exclamations in these Idols names, which are frequent in our Stageplays, be palpable, and gross Idolatry; 
m Idololatri● perimpium & gravissimum delictum est. Ambr. Com. in Rom. 1. Tom. 3. pag. 117. E.  which is the highest sin, and iussells God out of his Throne. Secondly, these Oaths, and Imprecations, as they are exceeding Heathenish, and Profane, unbeseeming Christian mouths, or ears; as they are Ridiculous, Vain, and Foolish, and so within the verge, 
n Matth. 12.36, 37. Ephes. 5 4.  of vain, and foolish words, which God condemns, and will at last severely judge: so they are a direct breach of the third Commandment: 
o Exod. 20.7. Levit. 19.12. Deut. ●. 12.  thou shalt not take the name of the Lord thy God in vain; in that they attribute the Name, and Prerogative of GOD to 
p 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.  Idols, which are the greatest vanities of the World, yea Vanity itself: and a manifest violation of these peremptory Injunctions: 
q Mat. 5.34, 35 james 5.12.  Swear not at all: and above all things my Brethren Swear not: no, 
r Exod 20 7. with all Expositors on the third Commandment.  not by the Name of God, unless we are lawfully called to it: much less, by the names of Pagan Devill-idoles; which is 
s I●rem. 5.7. Clem. Rom. Constit. Apost. lib. 5. cap. ●●.  the worst, the vainest, and profanest Oath: therefore they must needs be odious, and abominable; yea, displeasing unto God, and dangerous unto us. Thirdly, these Oaths, these Invocations, and Imprecations, as they renew those Heathenish, and Infernal Deities, 
t See p. 79.80.  whose memories should for ever rot: so they do likewise engender Heathenism, and Profaneness in men's lives, and speeches: 
u See Chrys. Hom. De Davide & Saul. Hom. De Verbis Isay●● Vidi dominum Sedentem Ho●. 38 in Matth. Salu●an li● 6. De Gubernat Dei. See pag. 27. Accordingly.  they alienate men's Hearts, and Thoughts from God, and heavenly things: they tip their Tongues with Vanity, and Profaneness, which 
x Eph●s 4 29. Col 4. ●.  should flow with Grace, and Holiness: they stamp their lives, and actions with dissoluteness, and gracelessness: they cause them, 
y Ephes. 2.12. Psal 10.4.  to live without God, in this World; and to admire, 
z Plautus sumebatur in manus: si quando in memet ipsum reversus, Prophetas legere capissem, se●me horrebat incultus, &c Hierom Epist● 22. cap. 13.  and relish Heathen Deities, and Discourses, more than God, or his Soule-saving Word: how may, how dare we then approve them? how can we but condemn them?  
Yet lo the Impious, and strange Profaneness, yea, the Impudent, and sottish Idolatry of our sinful Age, which not only tolerates, and applauds, but likewise justifies, and defends the naming, and invocating of; the Swearing, and Exclaiming by these Hellish, Heathenish Devill-idoles, in despite of God's Command, with these two Witty, or rather 
a Nulli peccatori deest impudens praetextus. Chrysost Home in Psal. 14. Tom. 1. Col. 1110. C.  Impudent pretences, and Evasions.  

Excus● 1.  First, that these Idols are Invocated, adjured, Named, Imprecated, and sworn by, in sport, and merriment only; not seriously, or in earnest.  
Secondly, that they are uttered by way of Proxy, or representation only; not as the Words, or Oaths of the Actors, but of some feigned persons, whose Parts they represent: so that they are not with in the compass of the Scriptures, and reasons fore-alleadged.  

Answ. 1.  To the first of these I answer: First, that the Heathen Poets did Nominate, Invocate, Adjure, Adore, and Supplicate these Idols, and discourse of all their Genealogies, Villainies, and Obscenities, 
b Athanasius Contr. Gentiles. lib. pag. 23.24, 2●. Arnobius. lib. 3, 4. & 7. Contr. Gentes. Clemens Alex. Orat. Exhort. ad Gentes, & Strom. lib. 1. & 2. Tatianus Orat. Adverse. Grae●os. Aug. lib. 2. De civet. Dei. cap. 4. to 13.25. to 29. Ludovicus Viues De Causis Corrupt. Artium. lib. 2. pag. 78. to 83. Agrippa D● Vani●ate Scient. cap. 4. Lactantius De Falsa Relig. cap. 11, 12.  but in a Fabulous, and sporting manner, and that in Theatrical Interludes, and Poems, as we now do: yet this the forerecited 
c See pag. 80.  Fathers tax in them, as gross Idolatry; as an abominable, and filthy crime. If then this were detestable, and Idolatrous in them who knew not God, must it not be much more so in us, who not only know him, but profess him too? Certainly, if their fabulous, and jesting discourses of these Idols, were a notorious crime, 
d Nos qui Christiani catholici esse dicimur, si simile aliquid barbarorum impuritatibus facimus, gravius erramus. Atrocius ex●● sub sancti nominis professione peccamus. Salu. De Gub. Dei. lib. 4. pag. 12●.  ours cannot be less than an abominable, and transcendent wickedness.  
Secondly, the Scriptures know no such distinction between jest, and earnest: they enjoin us peremptorily: 
e Exod. 23.13.  not to make mention of the names of Idols; 
f Isay 44.9. to 21. Exod. 20.7.  not to Invocate, or Adjure them; 
g josh. 23.7.  not to Swear by them, 
h Deut. 12.3.  but utterly to abolish both their memories, names, and relics: which precepts being universal Negatives, admit of no evasion: If then we may not Name them, Implore them, or Swear by them at all, 
i Nihil ad Deum pertinens leue est ducendum: quia quod videtur exiguum esse culpa, grande hoc facit de●ixitatis iniuria. Salu. De Gub. Dei. lib. 6.  much less may we do it by way of Sport, or Merriment: since it is more tolerable, less heinous, to sin in earnest upon some pretended necessity, 
k Nulla est neces●itas delinquendi qui●us una est necessitas non delinquendi. Te●tul. De Corona Militis. cap. 11.  though no necessity can once authorise or force us for to ●inne,) then thus to sin in jest.  
Thirdly, if this distinction of breaking Gods Commandments in jest, or earnest, should be warrantable; then every man 
l Prou. 10.23. Chap. 13.9.  as many do,) would daily violate them by way of sport, and merriment, not in earnest, and yet they should be no sinners, because they sin in jest: and so all God's Laws should be evacuated, Religion undermined, and sin made a jest.  
Fourthly, this Invocating, Naming, and Swearing by these Heathen Gods in jest, is far more odious, and sinful, then to do it in good earnest, out of ignorant Superstition, or blind Devotion. He that sins thus in jest, and merriment, 
m Et hoc Deum maxime irritat quando con●ultò, & praemeditatò, & dedita opera ab improbis mala fiun●. Chrys. Hom. in Psal. 108. Tom. 1. Col. 926. B.  sins more wittingly, wilfully, contemptuously, and presumptuously, than he that sins in earnest; he contemns, and slights both God, and these his precepts more; he loves, and approves sin more, 
n Neque enim peccantes it a adversatur 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. Gregory Magnus Mor. lib. 25. Cap. 16.  he fears, and hates it less; he sins upon fewer, and less weighty provocations, than those who sin in earnest: therefore his sin is far more heinous, and abominable than theirs is, or this his own had been, had he committed it with greater seriousness, as the Pagans did.  
Fiftly, King Solomon informs us: 
o Prou. 10.23. Cap. 13.9. Stul●us per ri●um operatur scelus. Salu. De Gub. Dei. pag. 205.  that it is the property of Fools to make a mock of sin, and a pastime to do wickedly: 
p Pro. 26.18, 19  that he who deceiveth his Neighbour, (much more than he who 
q Ephes. ●. 6. 1 Cor. 6.9. Galat. 6.7.  thinks to deceive God, yea deceives himself,) and saith: Am I not in jest: is as a madman who casteth abroad Firebrands, Arrows, and Death. If then we make a mock, and sport of the Names, and Oaths of Idols, we prove ourselves 
r Ludere in iis rebus in quibus non ●st ●udendum, inscitia e●t. Pachymerius. Histor. lib. 4.  but fools, and madmen, and cast abroad Firebrands, Arrows, and Death to our own Eternal ruin.  
Sixtly, these Lusorie, and sporting Oaths, and Imprecations by, or Discourses of these Idole-gods; may now as well engender Heathenism, and Idolatry, or foment a secret Atheism in men's Hearts, 
s See pag. 80.  as they did in former times; Yea, they do as really revive the names, the relics, and memories of cursed Idols, (which ●hould putrify, and perish in Oblivion's Lethe:) and as 
t His, atque huiusmodi figmentis, & mendaciis dulcioribus corrumpunt ingenia puerorum: & in eisdem fabulis ●nhae rentibus, adusque summa atatis robur adol●scunt; & in eisdem opinioni●us miseri consenescunt: cum sit veritas ●buia, sed requirentibus. Mi●ucius Felix. Oct●u. pag. 70.  effectually propagate all profaneness, as if they were uttered in the most serious earnest. This jesting distinction therefore, of jest, and earnest, can neither palliate, nor salve this festered sore, nor justify these Pagan, and Infernal Oaths, and passages, which Christians must abominate, unless they mean to Deify the Devil, and adore these Idols.  
Lastly, the taking of God's name in vain, is simply evil; yea, so evil, 
u Exod. 20.7. Levit. 29.12. Deut. 5.11. See Ca●uin. Instit. lib 2. cap. 8. S●ct. 25.  that God will not hold him guiltless, that taketh his Name in vain. But the attributing of a Divinity to these Idols; the styling of them Gods: the Supplicating, and Adjuring of them, together with the swearing by them, as God, with approbation, and delight; and that by way of Sport, and Merriment only, without any necessary, or urgent cause, (which is frequent in our STAGEPLAYS,) is the 
x Vanum enim dicitur quod non ha●et bonum finem: quod ad nihil est utile. Chrys. Hom. 12. in Ephes. 4.  highest taking of God's Name in Vain; since both the Merriments, Passages, Idols, Outhes, Imprecations, yea, the 
y Auerte ocu●los a Laudanum, & Theatrorum Spectaculis, averte ab omni seculary. Pompa: Vanita● est illa quam cernis. Pantomimum aspicis, vanitas est. Luctatores aspicis, vanitas est, &c Ambrose Enarrat in P●al. 118. Octon 5. T●m. 2. pag● 430. F. G.  very Actors, Spectacles, and Interludes themselves are wholly vain; therefore it must needs be sinful in despite of this evasion.  
To the second, that they are uttered by way of Proxy, or Representation only, not as the Words, the Oaths, and Imprecations of the Poets, or Actors, but of those feigned persons, whose parts they represent: I answer:  
First, that 
z Basil De Legendis Libris Gentilium. Oratio. Nazianz●n Ad Sel●u●hum. pag. 1●63. Isiodor Pelusiora Epist● lib. 1. E●ist. 63.  it is sinful to utter, yea, to hear, and read such Heathenish discourses, Oaths, and Imprecations as these, with Approbation, and Applause; because the forequoted Scriptures do condemn them.  
Secondly, it is infallibly true, 
a Ezech. 18.19, 2●. Galat 6.5  that every man shall bear his own iniquity, and answer for his sin: it is likewise as unquestionably true; 
b joshua 2●. 7. Exod. 23● 13. Psalm. 16.4. I●rem 5.7. D●ut. 12.3.  that these Pagan Oaths, and Passages● are sins; and that 
c Isay 3.8, 9.11, 14  they shall be● imputed as sins to some men, because no sin can ever subsist without its proper subject. If then all this be granted: on whom shall all these Oaths, these Heathenish discourses, and Imprecations light? on the persons whose parts they help to fill? Why these are either feigned, or long since departed: or suppose they are alive, 
d 1 Tim. 5.22. Reuel. 18.4. Non peccatum in a●iis sentiendo, sed ei consentiendo peccamus. Prosper Acquit De vita Conte●pl lib. 3. ●ap. 2.  yet they give no allowance to them, therefore they cannot rest on them: nee●es than must they rest upon the Poets, Actors, and Spectators heads, 
e Rom. 2.6.8, 9  their Souls shall answer for them all at last, and then this vain Evasion will not help them.  
Thirdly, this absurd Delusion, hath neither colour, ground, nor warrant in the Scripture; which gives commission unto none, to Act an oth●rs part, or p●rson on the Stage; 
f Quid ergo ais, simulatio est illa, non cri●en? Et ●ropterea mille illi mortibus digni sun●, quoniam quae f●gere c●nct●s prorsus imperant leges, ea i●i ●aud verentur imitari. Si eni● Ad●lterium malum est, malum est sine dub●o & eius imitatio. Chrysostom. Hom. 6. in Matth. Tom. 2. Col. 52. C.  much less, to personate another's sin, which is itself, an heinous sin, well worthy of a thousand Deaths. Suppose that God should enter into judgement with any Play-Poets, or Actors, for these Idolatrous Imprecations, Profane, and Pagan Oaths, or Heathenish Stage-Plaies, 
g Eccles. 12.14 2 Cor 5.10.  as he will surely do at last,) what answer could they make? Can they say, that all was done in sporting mirth, or in the part, and person of some other, who gave no such commission to them? Alas, this Plea will not a●aile them then, let it not therefore g●ll, and cheat them now: Questionless, all such incarnate Devils, who dare to Countenance, Admit, Applaud, or Act these Idols persons, Parts, Names, or Oaths in jest, shall be Damned for them, in good earnest: As it was wittily, and truly said of Nonresidents, and Plurality Ministers, who put over their Flock to Hirelings: 
h Qui gregem suum pascendum vicario relinquit, in caelum i●●t for●asse per vicarium, in gehennam per seipsum. See Aquisgran. Concil. Sub. Ludou. Pio. cap● 9 to 37.  that he who feeds his Flock by Curate, shall perchance, go to Heaven by his Vicar, but undoubtedly to Hell by himself: so he who personates these Heathen Gods, or Supplicates, or Swears by any of their Names, by representation only, in another's person, may chance to enter Heaven in that others person, but Hell undoubtedly, in his own: These evasions therefore are but vain, and cannot justify that they plead for.  
Thirdly, the Scriptures do expressly prohibit, the 
i Prou. 10 23. Cap. 13.19. jude 23. Rom. 1.29.32. Rom. 3.8.  personating of any sin; much more then, the acting of Adulteries, Incests, Rapes, Murders, Thefts, Love-prankes, or lewd, and execrable Vanities of jupiter, Bacchus, Cupid, Venus, and others of that Devilish, and Infernal crew, which pester, and defile all theatres; which Saint chrusostom rightly styles; 
k Diabolicam hanc c●nfoues officinam. Hom. 6. in Mat. Tom. 2. Col. 52. B.  the Devil's shop. If we did but survey the Scriptures, as seriously, as frequently, as we behold these Hellish Interludes, we should there find God himself commanding us: to 
l 1 Thes. 5.22. jude 23. Col 2.20 23. 2 Cor. 6.17.  abstain from all appearance of Evil, yea from the very resemblances, and shows of sin: and can we then personate, or Act these gross, and odious sins to the very life, (whose representations are at leastwise, the appearances, and resemblances of sin,) without offence? God himself enjoins us, 
m Exod. 20. 4● Levit. 26 1. Deut. 5.8. Psal. 97 7.  not so much, as to make an Idol, or the likeness of any thing that is in Heaven, or Earth: And can we then lawfully take up, not only the 
n Exod 23.13 Sir Thomas Eliot o● the Governor Book. 1. chap. 19 See here Act. 1.2.3. and page 77 accordingly.  interdicted names and rites, but even the very persons, images, habits, shapes, and representations of D●vill-Idols (expressly 
o josephus Antiqu. 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. Andrew's, M. Perkins, M. Dod● Master Downham, M. El●●n, Doct. Williams. with all other ancient and modern Expositors, both Protestants and Papists on the 2 Command●ment, and on Exod. 20. Levit. 26. and Deut. ●.  prohibited by the second Command●ment) that so we may the 
p 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 jovem facere histrioniam, etc. hanc fabulam, inquam, hic Iupiter hod●e ipse agit, & ego una cum ●o etc. Operae praetium hic spectantibus jovem & Mercurium face●e histrioniam. Plauti Amphitivo, Pr●logus.  more lively personate their most execrable wickednesses; when as not only 
q Nihil dandum Idolo, sic nihil sumendum ab Idolo Si in Idolio recumbere alienum est a ●ide, quid in Idolihabitu videri? Quae communio Christi & ●eliae? joannes, 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 ut imago Dei vivi, imago Idoli & mortui fiat. De Corona Militis lib. cap. 8.  Tertullian, and 
r In cap. 14. Isa●ae tom. 3. Operum p. 469.  St. Basil; but even an whole 
s Qui se daemone correptos esse simulant, & mo●um improhitate eorum figuram & habitum simulatè prae se ferunt, visum est, omni modò puniri, & eiusmodi afflictionibus laboribusque subiici cos opor●ere, quibus two qui verè a d●mone correpti sunt. ut a daemonis operatione liberentur, iure subiiciantur. Concilium Constantino p. 6. in Trullo Ca● 60 S●●●aenon. 62. accordingly.  general Council, have both prohibited and condemned all representations, either of Idols or Devils, under the severest censures: because such representations, do not only cause men to frame the very images and portraitures of Pagan Deities, 
t Exod. 20.4. Levit. 26.1. Deut. 4.15.16, 17. c. 5.8. c. 16.22. Psal. 9●. 7.  which is gross Idolatry; but likewise transform even men themselves, (the 
v Gen. 1.26, 27. cap. 5. l. c. 9.6.  most lively image of the living God) into the very portraiture of those Divell-Idols, whose parts they are to act: and so turn the express Image of God himself into the very image of the Devil; a sin beyond expression:) and yet deem ourselves guiltless of the breach of this most sacred Precept? It is the Apostles peremptory command: 
x Ephes. 5.3.4. Col. 3.8.  But fornication and all uncleanness, and filthiness and foolish talking, let it not be once named among you as becometh Saints: And can we then practise or approve, not only the assiduous commemoration of the names, but likewise the artificial, if not real acting, not only of the Parts, but also of the 
y 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.  incests, rapes, adulteries, whoredoms, and such like execrable abominations of the beastliest Divell-gods, or infernal Men-monsters (which were 
z Nihil. turpe ac flagitiosum spectandum imitandumque proponitur, ubi veri Dei aut praecepta insinuantur, aut miracula narrantur, aut beneficia postulantur, August. De Ciu. Dei lib. 2. cap 28.  anciently exiled all such places where Christ's Gospel came, as inconsistent with it,) and yet think to pass for pious Christians? It was David's importunate prayer unto God; 
a Psal. 119.37.  Turn away my eyes from beholding vanity (which 
b Hilary Ambrose, Augustine, chrusostom, Bruno and others, in Psal 118. Herald see p. 52.  the Fathers generally apply to Stageplays) and quicken me in thy way: And can we, dare we then once turn our eyes, and ears (which 
c Psal. 121.1. Psal. 123.1.2. Nihil aspectu gratum sit, nisi quod piè, quoth just fieri videas: nihil auditu suave, nisi quod alit animam, melioremque ●● reddit. Lactantlus De vero Caelii● lib. 6. cap. 21.  should be always centred upon God and heavenly objects, that might meliorate, nourish and refresh our souls,) unto those matchless obscenities of Pagan Idols that are daily acted on the Stage (the 
d 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.  very filthiness of which might cause even Devils themselves to blush and tremble) and yet flatter ourselves, that we are in David's pious condition? Certainly, every true Christian indeed (if we may believe the Scripture) 
e Eccles 9.2. 1 Sam. 24.5. 1 Thess. 5.22. jude 23. Quid inter haec christianus fidelis facit cui vitia non licet cogitare? Cyprian De spectac. lib.  doth fear and tremble, not only at the act, but likewise at the very appearance and thought of sin: yea, 
f Isay 33.15. Vanus enim sermo cito polluit mentem, & facilè agitur quod libenter auditur. Bernard. De Interiori Domo cap. 43.  he stoppeth his ears from bearing blood, and shutteth his eyes from seeing evil. And can we then prove ourselves to be Christians, either in Gods, or our own consciences account, when as we are so far from trembling, that we do 
g Isay 3.9. Rom. 1. 32.  even rejoice at the sight, the hearing of these lewd Theatrical Interludes: being so far from shutting our eyes, or stopping up our ears against them, that we do readily open them with greediness and delight to these infernal, diabolical, prodigious Stage-abominations, which 
h Quis talia fando Temperet a Lachrymis? Virgil AEneid. lib. 2. See Chrysost. Hom. 38. in Mat. Nazienzen ad Seleucum pag. 1063. accordingly.  would pierce an heart of steel with grief, and dissolve even eyes of Adamant into brinish tears? It was Davids religious protestation, 
i Psal. 101.3.  I will set no wicked thing before mine eyes, I will not know a wicked person: And shall we 
k Phillip 3.17. Hebr. 6.12. cap 13.7.8.  who ought to follow David's steps in this his pious practice, 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 Deinde quale illud est, ut cum in platea nudam foeminam nolis aspicere, imò neque domi quidem, sed si id etiam fortè contingat in iniuriam tui factum putescum verò ascendis Theatrum ut violes utriusque sexus pudorem, obtutusque proprios pariter incestes nihil sibi inhonestum credat accidere? Si enim nihil in tali re esse opinaris obscaenum, qua gratia cum id ipsum in platea videas a caepto resilis incessu, & inverecundiam severius exagitas? nisi fortè credis candem rem non similiter esse turpem cum seperati simus, & quum congregati omnes una sedemus. Chrysostom. Hom. 6. in Matth. tom. 2. Col. 52. c. D.  every where abominable in the eyes of all men, but only on the Stage, 
m Si quid horum quibus Circus furit aliubi competit sanctis, etiam in Circo licebit. Si verò nusquam ideo nec in Circo. Nusquam & nunquam licet, quod semper & ubique non licet. Tertul. de spectac. l. c. 16.20, 21.  which hath no such sanctifying virtue in it, as to make ill things good, when once they are brought upon it,) are most emphatically represented to our eyes and ears at once? It is registered of righeeous Lot; 
n 2 Pet. 2.7.8. See Beda and Oecumemus ibidem.  that he dwelling among the wicked Sodomites, vexed his righteous soul from day to day, in seeing and hearing their unlawful deeds: And can any Players or Playhaunters then persuade themselves, that they are in Lot's condition, when as their unrighteous souls, are so far from being vexed at the sight and hearing of those-more then Sodomitical uncleannesses of Pagan Deities, which are acted on the Stage, 
o Instructuosum putamus gaudium simplex, nec delectat ridere sine crimine, Sal●ian de Gub. dei lib. 6. p 192.  that they are more abundantly recreated and delighted with them, then with all the soul-ravishing pleasures, of God's house, or the most delightful consolations of his Word and Spirit, 
p Quam tu ergo satisfactionem parabis responde quaeso, qui ea quae nominari fas non est summo studio spectas: quae etiam memorare turpe est, ea cunctis honestis artibus sanctisque praeponis? Chrysost. Hom. 7. in Mat. tom. 2. Col. 61. B.  before which they oft prefer them? O the 
q Converte hinc vultus ad divers spectaculi non minus paenitenda contagia: in theatris quoque conspicies, quod & dolori tibi sit & pudori, Aspicias ab impudicis geri, quod nec aspicere possit fronspudica: videas, quod crimen sit & videre, etc. Cyprian. Epist. lib. 2. Ep. 2. Donat●.  horrible incests, the execrable adulteries, rapes and whoredoms; the unparallelled wickednesses, the infernal practices of those lewd Pagan-Deities, and stupendious Men-monsters that are daily acted on our theatres? What chaste, 
r Quisenim integro verecundiae statu dicere que at illas rerum turpium imitationes, illas vocum & verborum obscaenitates, illas motuum turpitudines, illas gestuum faditates? quae quanti sint criminis hinc intelligi potest, quod & relationem sui interdicunt; Saluian de Guber. Dei. lib. 6. p. 185.  What modest Christian heart can once recount, what tongue relate, what eye behold, what ear receive, what pen diseypher them (unless 
s Quamvis animus meminisse horret; luctuque refugit. Virgil. AEneid. lib. 2.  necessitated to display their filthiness) without shame and horror, if not sin itself? Are 
t See Minucius Felix octavitis: Arnobius adu: Gentes: lib. 7. Lactantius 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. 6. c. 6, 7. & Salvian de Gub. Dei lib. 6. accordingly.  not the very Masterpieces, dregs and off-sceuring of all those horrid adulteries and transcendent wickednesses, that either the pravity of man, or the wit of hell could hitherto invent, epitomised and diplayed on the Stage? Do not Play-Poets and common Actors (the 
u August. de Civ. Dei. lib. 2. c. 13, 14, 29. Chrysost. hom. 7. & 38. in Matth. Cyprian Epist. lib. 1. Epist. 10 Tatianus Oratio advers. Graecoes Nazianzen. ad Seleucum, p. 1063. Agrippa De Vanitate scientiarum, cap. 20.63, 64. and the third Blast of retreat from Plays and theatres, p. 92. and 102 to 117. prove and style them such.  Devil's chiefest Factors) rake earth and hell itself; do not they travel over Sea and Land; over all Histories, poems, countries, times and ages for unparallelled villainies, that so they may pollute the Theatre with 
x Nihil potest confingi vitiorum quod non in Theatris repertatur. August. De Civit. Dei, lib. 4. c. 27.  all the hideous obscenities, with all the detestable matchless impieties, which hitherto men or Devils have either actually perpetrated, or fabulously divulged? What shall I record the several 
y For which you may read, Clemens Alexandr. Oratio Adhort ad Gentes, Tertullian. Apolog. advers. Gentes, Tatianus Oratio advers. Graecos. Minucius Felix Octavius, Arnobius advers. Gentes lib. 7. Cyprian Epist. lib. 2. Epist. 2. Lactantius De falsa religione, lib. 1. cap. 9 to. 22. De vero culto. P. 6. c● 20. Athanasius Contr. Gentes lib. Augustine lib. 1 2, 3, 4, 5, and 6, De Civi● Dei. Natales comes, Diodorus Siculus, Livy, Ovid, Hesiod, Homer, Macrobius, Plutarch, Alexander ab Alexandro, Varro and others.  abominable adulteries of Venus; the infinite suparlative incests, rapes, fornications, love-prankes, Sodomies, murders, cheats, with other such execrable wickednesses of jupiter, the very worst, though greatest of the Pagan Deities? What shall relate the several beastly flagitious practices, ceremonies, obscenities, of juno, Bacchus, Cupid. Priapus, Mars, Serapis, Atys, Flora, the Mother of the Gods, or of the rest of that infernal crew, which come so frequent on our theatres? Is not their filthiness, their lewdness so barbarously, so stupendiously impious, 
z Talia sunt quae in Theatris frunt, ut ea non solum dicere, sed etiam recordari aliquis sine pollutione non possit. Quae quidem omnia tam flagitiosa sunt, ut etiam explicare ea atque elo qui quispiam saluo pudore non valeat. Saluian, de Gub, Deil, 6. p. 185.186. See ● before.  that it even strikes men's hearts and tongues with horror, forbidding them to relate it? And can any than behold, or act these gross abominations with delight, (the very relation of which is sufficient to pollute the ears that hear them, the common air that receives them, yea the breath that utters them) and yet be innocent, be untainted by them? Alas, we cannot but with shame and grief acknowledge, that our modern Play-Poets do not only record and publish to posterity in their lascivious Interludes, the execrable lewd examples of our present Age (which 
a See D. Hackwels Apology, lib. 4. c. 12. sect. 1.2.  parallel or surpass all those of former times) but likewise 
b Cothurnus est tragicus priscafacinora carmine recensere, de parracidis & incestis horror antiquus, expressa ad imaginem veritatis actione replicatur, ne soeculis transeuntibus exolescat quod aliquando factum est. Nunquam aevi senio delicta moriuntur; nunquam crimen tempo: ibus obruitur, nunquam seelus oblivione sepelitur, exempla fiunt quae iam esse facinora destiterunt. Quae etiam aetas absconderat, sub oculorum memoriam reducuntur. Non est libidini satis malissuis uti presentibus, nisi suum de spectaculis faciat, in quo etiam aetas superior erraverat. Cyprian. Epist. l. 2. Epist. 2. l. De spectac. lib.  dive into oblivions deepest Lethe, resuscitating those obsolete putrid wickednesses of former ages, which Hell had long since buried in her lowest Cells, lest present and future times should be so happy as not to imitate them, or finally to forget them. And can we then act, or see the action of these modern, these ancient, these moth-eaten filthy crimes, without a crime? No verily. O therefore let Stage-Players 
c Pereant ista vnde vitiorum memoria menti renovatur. Tatianus Oratio advers. Graecoes Bibl. Pastrum tom .2. p. 182. D.  perish, yea, for ever perish, which thus revive the cursed memory of Pagan Idols, and their infernal wickednesses, whose remembrance should for ever be forgotten lest we perish by them: O let those filthy Interludes, those shameless Actors, who fear not to display those shameful works of darkeness in the sight of thousands on the open Theatre, with more than 
d Erubescunt videri etiam qui pudorem vendiderunt. At istud publicum nostrum omnibus videntibus geritur, etc. Cyprian. De spectaculis lib. See chrusostom, Homil. 6, 7, and 38. in Matth.  blushless impudence, which their very Pagan, yea, infernal Authors did even blush, did tremble to commit in secret, where no eye was present to behold them, but their own, and that 
e job 42.2. 1 john 3.20. Psal. 139.1.2.  omniscients, who is 
f Psal. 139.3. to .14. Prov. 15.3. jer. 16.17. c. 32●19. Prov. 5.21. job 34.21. c. 31.4. Heb. 4.13.  omnipraesent, beholding both the evil and the good; be ever execrable to all pious Christians, 
g Rom. 12.1.2. 1 Cor. 6.19.20.  whose eyes and ears are for ever consecrated to that holy God, 
h Hab. 1.13. Nos quomodo haec facimus qui odisse Deum nostrum haec certi sumus? Salviax. De Guber. Dei. l. 6. p. 188.  who is p●rer of eyes then to behold 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 Sun itself to veil his Crystal beams for fear they should defile their light. The 
k Numbers 33 52.  Scriptures, 
l Clemens Alexandr. Oratio Adhort. ad Gentes Fol. 8. f. & 9 A Gregory Nyssen. vitae Moseos Enarratio, p. 503.  Fathers, 
m In Concil. Constantinop. 6. in Trullo. Can. 100 Synod us Augustensis. Anno 1548. cap. 28.  two famous Counsels, with 
n The third part of the Homily against the peril of Idolatry, B. Babington, B. Andrew's, M. Dod, M. Elton, Master Downham, and sundry others on the seventh Commandment.  sundry Protestant Divines, have utterly condemned the making, the beholding of all obscene lascivious pictures; as being a mean to inflame men's hearts with lusts, with filthy pleasures, and to draw them on to actual uncleanness. And shall not then those 
o Saint Cyprian, De spectaculis lib. and Lactantius De vero. cultu cap. 20. call theatrical representations. Simulachra libidinis: Salvian de Guber. Dei lib. 6. pag. 187. styles them, Imagines fornicationum, & Plutarch de gloria Athoniensium. lib. writeth; that poesis est pictura loquens.  lively, if not real pictures and representations of the adulteries, rapes, incests; Love-prankes, murthers●●reasons, and other such practices of Pagan Idols, which are so artificially acted on the Stage, that a man can hardly difference the representations of them from the sins themselves, be much more liable to condemnation on the selfsame grounds? Doubtless, if the substance be evil, the 
p 1 Thess. 5.22.  shadow of it cannot be good: if the person be odious, the picture will be such: if the thing acted be simply evil, the representation of it will resemble it. 
q Ezech. 36.31. job 42.6. Psal. 119.104.  All sins (much more the 
r 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.  loathsome facts of Devill-Idols) are detestably evil in themselves, s therefore the personating, the imitation of them on the Stage, the characterizing of them in their freshest colours in our Theatrical Poems, must needs be sinful, yea, abominable, unto all good Christians. The 
t Non pulchrum est dicere ea quae factu turpia sunt. Sophocles Oedipus, Tyr. Num. 1400. Isocrates Oratio Demonicum.  perpetrating of such sins is evil, therefore the personating. 
v Tertullian de spectaculis, cap. 17.18.  Quod in facto reijcitur, in dicto non est recipiendum. Since than we cannot but abominate these odious transcendent sins themselves, which sunk their original Authors, down as low as the very deepest depths of hell itself, from whence there is no return for ever, let us not justify their representations, nor applaud their action. And so much the rather, 
x Malignispiritus, quos isti Deos putant, etiam flagitia quae non admiserunt de se dici volunt, ut humanas mentes his opinionibus uelut retibus induant, & ad praedestina tum supplicium securn trahant. Maec de numinibus fingi libenter accipiunt fallacissimi spiritus, ut ad scelestia & turpìa perpetranda, velut ab ipso coelo traduci in terra, satis idonea videatur autoritas Quantum moliantur malignispiritus exemplo suc, velut divinam autoritatem praebere sceleribus? hac astutia etiam ludos scenicos sibi dicari sacrari que iusserunt, ubi deorum tanta flagitia theatricis canticis atque fabularum actionibus celebrata sunt, ut quisquis eos talia fecisse crederet, & quisquis non crederet, sed tamen illos libentissime sibi talia velle exhiberi cerneret, securus imitaretur. August. De Civ Dei. lib. 2. cap. 10. & 25. lib. 4. ca 1. vid. 26. Hoec omnia in hoc prodita ut vitiis hominum quaedam autoritas pararetur. Isti enim spiritus post quam simplicitatem substantiae suae onusti immersi vitiis perdiderunt, ad solatium calamitatis suae non definunt perditi iam, perdere, & depravati errorem pravitatis pravis religionibus a Deo segregare. Minucius Felix. Octa vius pag. 70. & 85. See julius Firmicus de errore profanarum Religionum cap. 13. accordingly.  because these filthy Divel-Idols, (as the Fathers testify,) did heretofore, either really 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 on the Theatre in their names, that so they might give a kind of divine approbation or public allowance to these their notorious wickednesses by their own personal examples, to animate and draw on the Spectators more securely, more boldly to commit the selfsame sins, to the eternal ruin of their souls. Whence Athanasius informs us from his own experience, 
y Hinc iam profecto hominibus mali multum adiectum est. Cum enim cernerent his Deos suos oblectari, continuo & ipsi sese ad imitandum cos contulerunt, virtutis suae interest arbitrantes, praestantiores● ut 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 Mart caedes, aliaque ab aliis didicerunt, quae pudicis omnibus in exceratione sunt. Athanasius Contra Gentiles lib. 1. pag. 36.37. See Cyprian. Epist. l. 2. Epist. 2. Donato. julius Firmicus de Errore profanarum Religionum, cap. 13. and Augustine De Ciu. Dei. lib. 2. cap. 7. 9.10● 25. accordingly.  that the proclaiming of the vices of Pagan Idols on the Stage, did much increase the sins of men. For when as they perceived their Idol-gods to be delighted with such filthy sins, they presently fell to imitate them. Insomuch that almost every City was fully fraught with all the filth and dregges of wickedness, whiles they studied to conform themselves to the sins and vices of their Idols: there being not one chaste or sober man among all the worshippers of such vicious Idol-gods (as there are now few such among Players and Playhaunters; those only being applauded by them, whose lewdness was most notoriously known unto all men. If then the personating of the wickednesses of Heathen Idols, be but a mere stratagem of Satan, to encourage, to precipitate and allure men to the selfsame sins: If it revives the execrable memory of those infernal crimes 
z Zech. 13.2. Hosea 2.17.  which should be buried in eternal oblivion: If it work a love, a liking, at lestwise a slighting or less hating, of such hellish abominations in the hearts of men: If it be always attended with the very lively 
a 1 Thes. 5.22  appearances, or, resemblances of evil, from which Christians should absteins. If it doth 
b Non ad placendum hominibus, sed serviendum daemonibus adhibetur. August. Ep. 73. Possidonio. Cyprian de spectaculis, and Chrysost. homil. 6.7.38. in Matth. etc.  more advance the Devil's service, (the original Author of Stageplays, 
c See Tert. de spectac. c. 26.  as himself, and 
d See the Authors quoted from p. 9 to 16. p. 43.49.50.51. & Cicero de Aruspicum Responsis Oratio. Apuleius De Mundo. l. p. 24. Peter Martyr Locorum Com. classis 2. c. 12. sect. 15.19. Danaeus Ethicae Christianae l. 2. c. 8. p. 107. M. Gatiker of the lawful use of Lots, p. 216. accordingly.  others testify,) then recreate the Spectators; which none can contradict, since Satan gains more souls, more service by them, then Play-frequenters pleasure: This must, this cannot but enforce all Christians for ever to abandon Stageplays, because they are thus pestered with the very grossest impurities of Devill-Idols, and the worst of men, 
e Ephe. 5.3.4.  which should not once be named, (much less than acted) among christian's.  
Objection. But here our Actors and Playhaunters, 
f Patrocinia turpitudini suae fingunt ut etiam honestè peccare videantur Lactantius De Falsa sapientia. l. 3. c. 15.  that they may seem in this case to sin honestly, or rather not to sin at all; frame these two justifications for the personating, the beholding of these their Stage-obscenities.  
First, that in the personating of the vices of Idol-gods and men, they always introduce their virtues; to the end that their virtues may be imitated, and their sins eschewed.  
Secondly, that these their notorious wickednesses are thus personated, thus divulged on the Stage to this very purpose, that the beholding of their filthiness might learn men to 
* Teneros animos aliena approbria saepe Absterrent vitijs. Horace sermonum. l. 1. Satyr. 4. p. 177.  detest them: therefore the acting of them in this nature must needs be commendable, not unlawful.  
Answer. 1. To the former of these two allegations, I answer, First, that the virtues of Idol-gods, or wicked men, are seldom brought upon the Stage, but as they are ushered in by their very grossest sins: for in all our tragical, in most of our Comical Interludes, 
g See p. 62. to 78. jam non existimetur poema nisi de vitijs canat. Ita in poesin tanquamin sentinam quandam vitia omnia confluxerunt ac recepta sunt. Lodovicus Vives, De causis corrupt. Artium lib. 2. p. 81.  sin is the primary, adequate and most proper subject of the Play, virtue, a Parenthesis only in the by: Sin is the Mistress, Virtue but the Handmaid, which occasionally sometimes attends it. Vice hath the whole, at least the greatest share in all our Stageplaies; poor Virtue hardly finds a part in any, most parts in none. The virtues therefore that are acted in our theatres, as they do not balance, so they cannot justify nor excuse the vices.  
Secondly, Vice oft times acts it part alone upon the Stage with great applause, whereas Virtue seldom comes upon it but accompanied with a cloud of sundry spreading vices; which as 
h Ad deteriora faciles sumus, quia nec dux potest, nec comes deesse: et res etiam ipsa sine duce, sine comite procedit. Non pronum tantum iter est ad vitia sed etiam praeceps, Seneca Epist. 97.  they sooner pierce the hearts, and insinuate into the affections and lives of men than virtues; so they 
i Nihil ae què ut vitium corrumpie, Chrysost. Hom. in Psal. 9 tom. 1. Col. 665.  deprave their minds and manners more, than all the virtues of Heathen men or Idols can ever rectify them, were they only acted, always magnified on the Stage. As therefore 
k Eccles. 10.1.  dead Flies corrupt the ointment of the Apothecary, or as poison vitiates wholesome food; so the contempering of some inferior Virtues with more transcendent Vices in our Stageplays, doth either turn these Virtues into 
l Quicquid facit seminarium voluptatis, venenum puta. Hieron. Ep. 10. c. 4.  poison, or else deprive them of their efficacy.  
Thirdly, the Virtues magnified on the Theatre, are only those of Devill-gods, of graceless Pagans, or desperate wicked men, who never had true virtue in them. 
m Absit ut sit in aliquo vera virtus, nisi fuerit iustus. Absit autem ut 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, iustum 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, etc. Augustine Contr. julianum Pelag. l. 4. cap. 3. tom. 7. pars 2. p. 398. vid. ibidem.  No men are truly virtuous, but those who are truly religious: others (as Scypio, Cato, Fabritius, Regulus, Fabius, Aristides, & the like) may have the shadows of virtue in them, not the substance; 
n Manifestissimé patet, in impiorum animis nullam habitare virtutem, sed omnia opera eorum immunda esse atque polluta, habentia sapientiam non spiritualem, sed animalem, non coelestem sed terrenam, non Christianam sed diabolicam, non a patre luminum, sed a principe tenebrarum, dum par ea ipsa quae non haberent nisi dante Deo, subduntur ei qui primus recessit a Deo. Prosper, Contra Collatorem. lib. c. 28.  which grows not in a Devils, an Idols, a Pagan, or wicked persons, but in a 
* Verae virtutes nisi in jis quibus vera inest pietas esse non possunt. August. De Ciu Dei. l. 19 ●. 4.  real Christians heart, wherein Christ's Spirit dwells. It is the property of all true virtue, 
p 
Virtus est vitium fugere. Horace. Epist. lib. 1. Epist. 1. p. 236. Virtus malam vitam non admittit. Seneca de vita beata. c 7.  
Quisquis virtute aliqua polere creditur, tunc veraciter pollet, cum vit jis ex aliqua parte non subiacet. Greg Mag. Moral l. 22. cap. 1.   to conquer, to expel all Vice; not to cohabit with it, or submit unto it: so that there can be no true virtue seated in such persons hearts, whose virtues are inferior to, or coexistent with their vices. Nay, all the virtues of those Divell-Idols, or Heroic Pagans which Players use to act, 
p Deforms multa bona uno vitio, & ●o t● meritorum gratiam una culpa, quam causa culpae est corrumpas. Livius Rome histor. l. 30. sect. 14.  were contaminated, deformed and controlled by their vices, to which they were enthralled; therefore they are not true, but only 
r Virtutes, sine fide, folia sunt: Videntur virere, sed prodesse non possunt. Agitantur vento, quia non habent fundamentum. Ambrose Enarrat. in Psalm. 1. Tom. 2. p. 314. G.  bastard virtues, which have scarce the very husk of virtue in them. Since than their virtues, are in truth no virtues, but mere empty 
s Vmbrae & imagines virtutum. Lactantius De falsa Religione c. 20.  shadows of virtue, or rather glittering sins, as the 
t Peccata, & splendida peccata Aug. Contr. ●ulianum lib. 3. cap 3. & Ennar. in Psalm. 11 Prosper.. sentent. ex Augustino lib. sent. 106.  Fathers, and 
v Vossijs Disputatio 35. De virtutibus Gentilium. D. Prideaux Lectura 8. De salute Ethnicorum.  some others style them; but their vices gross and real sins which plunge men's souls in endless misery: the acting of these feigned virtues (which are as far from real virtues, as Players are from those whose parts they act) can never balance, much less excuse, the personating of such execrable vices, which hell itself can hardly parallel.  
Fourthly, the mutilated outside virtues of Divell-gods, or graceless Pagans, 
x Qui umbras atque imagines virtutum consectantur, ea ipsa quae vera sunt tenere non possunt. Lactant. De fa●sa Religione. cap. 20.  as they can never make their imitators, or Spectators truly virtuous; so they are no fit patterns for a Christian, who hath Christ himself, the Paragon of all virtue, together with all those Saints and blessed Martyrs, who tread his footsteps, for his platform. Christians, 
y Plus debet Christi discipulus praestare quam mundi Philoscphus. Hierom. Epist. 26. cap. 4.  as they must excel all Pagans (much more than devil-idols) in their virtues; so they have far more transcendent patterns of true virtue for to follow, than the best of Pagans are. Christ jesus is their 
z Luke 1.79.  guide, 
a john 14.6.  their way, 
b john 13.15. 1 Pet. 2.21.  their example: 
c Matth. 19.21.28. Ephes. 5.1. 1 Pet. 2.21. 1 joh. 2.6. Etenim proterea Christianus es, ideò hoc nomen accepisti, ut Christum imiteris, ejusquelegibus operum exhibitione pareas. Chrysost. Adis: Iudaeos Oratio. 5. tom. 5. Col. 957. D. A Christo dicti estis Christiani. Nonneca via qua Christus ambulavit & vos debetis ambulare? Nun sicut coversatus est, & vos vicatiis eius debetis conversari? ●ta planò, nisi fortè doctiores eo fueritis, vel sanctiores. Bern. add pastors sermo. Co. 1732. G  his virtues, his graces must they imitate; him only must they follow, and none else but him, or those 
d Phil. 3.17. 2 Thess. 3.7.9 1 Cor. 4.16. and 11.1. Heb. 6.12.  glorious Saints of his, who walk as he hath walked. The supremest virtues of the most renowned Pagans are to inferior precedents for the meanest 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 Mat. 5.20. See Opus imperfectum in Mat. hom. 11.  That except our righteusnesse exceed the righteousness of the Scribes and Pharisees (much more than the degenerate copper virtues of Heathen Infidels) we shall in no case enter into the Kingdom of Heaven. How then can we take those Heathen virtues for our examples 
f Nec vera virtus, quum semel excidit, curate reponi deterioribus. Hor. Carm. l. 3. Ode. 5. p. 76.  which we must far excel? The Copy must surpass the Hand; the Sampler, the Needlework which doth but imitate it. The rule must needs be more exactly perfect, then that which is squared or directed by it; else all will be erroneous. For Christians then, who 
g Isa. 40.31. c. 33.16. Col. 3.1.2. Phil. 3.20.  should soar above all others, to stoop to Pagan virtues, or to allay their sublimer mettle to their 
* Isa. 1.22.  courser temper, is to degenerate into Pagans; to prove worse, yea, less than Christians. It is all one, as for an expert Artificer to lay aside his skill, to imitate a Bungler: or for a Schoolmaster to give over teaching, and to subject himself to the Tutorship of his rudest Scholar. Pagans and Devill-Idols (whose Parts come frequentest on the Stage,) 
h Ephes. 2.1.2.3.13. c. 4.17.18.19. 1 Pet. 4.3.4.  are the very worst of creatures; there is no such grace or virtue in them, as is either seemly, necessary, or essential to a Christian. And shall Christians then resort to Playhouses, to learn true virtue from such sinks of sin; 
i See August. contr. iulianum. Pelag. l. 4. c. 3. Prosper, contr. Collatorem. c. 28. Lactantius de Falsa Relig. c● 20.  such Glow-worms, shadows or carcases of virtue, as these Idols, these Pagans were, whose very virtues led them but to Hell? Doubtless it is but a very Heathenish, graceless, devilish practice; yea, a very shame and blemish to Religion thus to do; as if Christ's own example, the examples of his saints, the precepts of his Word, were not 
k Psal. 19.7. Psal. 119.9. 2 Tim. 3.16.17.  sufficient to teach Christian's virtue; but that they must resort to Divell-gods, to Infidels, to Stageplays for to learn it. The acting therefore of such counterfeit virtues, for the ends pretended, is no plea to justify stageplays, much less the action of the forenamed Vices.  
Fiftly, if there be such Virtues taught and acted in our Plays, as is surmised, I wonder much why our 
l See Nazianzen ad Seluchum de Recta Educat. page 1063.1064. Chrysost hom. 38. in Mat. Gosson his Plays confuted. Action. 1.2. The third blast of Retreat from Plays and theatres, p. 110. to 117. accordingly.  eminentest Actors, our most assiduous Playhaunters, are more generally, more desperately vicious then most other men, as I shall prove 
m Act. 4. Scene 1.2.  anon? Certainly, if there were any virtue to be learned from stageplays, or those Pagan virtues that are acted in them, our Players, our Play-hunters would have been good proficients, not retrogrades, in the school of Virtue, long ere this; whereas they are now nought else but Graduates, but chief Artists in the school of Vice. Either therefore there is no good, no virtue to be learned from Stageplays, (as in truth 
n See Cyprian and Tertullian, De spectac. lib. Lactantius de vero cultu. c. 20. Chrys. hom. 6: 7. and 38. in Matth. Salvian de Gubernation Dei. Mr. Gosson, Master North-brook, M. Stubs, D. Reinolds in in their Treatises against Plays. The third blast of Retreat from Plays, with sundry other Authors quoted, Act. 6. throughout.  there is not) or else their Vices are far more active, more infectious than their virtues, or else the Actors, the Spectators of our Plays are passed all grace, all virtue which our Plays can teach them, 
o Diogenes musicos in iusvocabat, quod cum lyrae chordas congruè, aptarent, animi mores inconcinnos haberent. Diog. Laertius lib. 6. p. 330. I may aptly accommodate it to Players.  since they learn it not.  
Sixtly, admit there be some Virtues acted in our Stageplays, yet there are far more Vices. Now as 
p Proclivis est malorum aemulatio, & quorum virtutes assequi nequeas, cito imitaris vitia. Hierom. Epist. 7. c. 3.  men by Nature are more propense to imitate men's vices then their virtues; even so it fares with Stageplays. All practice, all take up their vices, none their virtues: all prove the worse, none the better by them. The 
q Foris populus celeberimo strepitu impietas impura circumsonat, & intus paucis castitas simulata vix sonat, praebentur propatula pudendis, & secreta laudandis. Decus latet, & dedecus patet: quod malum geritur, omnes convocat spectatores: quod bonum dicitur, vix aliquos invenit auditores; tanquam honesta erubescenda sint, & inhonesta glorianda. August. De Civit. Dei, lib. 2. cap. 26.  hurt, the sins, the vices which they hatch and foster, are obvious unto all men's view; we see, we read them both in the Actors and Spectators lives, who make a daily progress in the ways of Vice: the good, the virtue which they teach is yet unknown to the world; we hear, we see it not. Since than our Stageplays are so barren in producing virtue, so strangely fruitful in engendering Vice; their goodness will not, cannot balance, nor assoil their ill.  
Seventhly, suppose there are some real virtues acted in our Interludes; yet who can be so grossly stupid, as to think, to learn any grace or virtue from a Playhouse? Who 
* Non necesse habes aurum in luto quaerere. Hierom. Epist. 10. c. 4.  ever sought for gold, for pearls in dirt? for a 
s Quis in caeno fontem requirat? Quis è turbida aqua potum petat? Itaque ubi intemperantia est, ubi luxuria, ubi vitiorum colluvies, quis inde sibi hauriendum existimet? Ambros. De Officijs lib. 2. cap. 12.  Crystal spring in filthy mire; for wholesome water in a noisome kennel? Who ever resorted to a Pest-house to look for health, or drunk down poison to preserve his life? Who ever posted to a tippling Alehouse to seek sobriety; or to a Stews to learn true Chastity? 
v Delubrum turpi ac flagitioso Veneris Daemoni dedicatum: Erat tanquam schola quaedam nequitiae iis qui erant libidini dediti, qui que nimia licentia corpus labefactaverant suum, corruperant que: scelerati praeterea & nefarij mulierum congressus, clandestinae falsorum connubiorum corruptelae infanda acturpia facinora in co delubro utpote in loco impuro & faedo admissa erant. Eusebius de vita Constantini. lib. 3. cap. 53.  Playhouses, (as the Fathers testify,) are the very Nurseries, Schools and Marts; the very shops and sinks of all Vice and wickedness whatsoever: they are the very Devils temples, Venus her Synagogues, Vices Oratories, Sins Palaces, Hell's Warehouses, Pollutions throne, Religion's slaughter-house, Virtues Pesthouse; and shall we then flock to them to learn true virtue? Can Gall yield Honey, or a Flintstone Milk? can Sin bear Virtue, or profaneness Grace? then Plays and Playhouses, (the very 
x See here. pag. 69.  grand empoisoners of all Grace, all Virtue, yea, the very 
y Spectacula Diaboli retia. Chrysost. hom. 7. in Matth. Tom. 2. Collum. 59 C.  Devils nets to catch men's souls) may make men truly virtuous. Let us not therefore seek for virtue in a Playhouse where it grows not, as too many do, for fear we fraught ourselves with nothing but a load of Vice, which will sink our souls for ever to the dephes of Hell.  
Lastly, the Church of God, not the Playhouse, is the only School; the Scriptures, Sermons, devout and pious books; not Plays, not Playbooks, are the only Lectures, the Ministers and Saints of God, or rather 
z Mentes hominum Deus omnipotens ad virtutes provehit. Gregor. Mag. Moralium. 29. c. 23. Incassum proinde quis laborat in acquisitione virtutum si aliunde eas sperandas putat quam a Domino virtutum: cuius doctrina seminarium prudentiae; cuius misericordia opus iustitiae; cuius vita speculum temperantiae; cuius mors insigne est fortitudinis. Bernard super Cantica: Sermo. 22. fol. 130. L.  God himself; not common Actors, not those Divell-Idols, 
a Cyprian & Tertullian de spectac. lib. August. de Civit. 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.  who rule and work in Stageplays, the only Tutors of true virtue: True 
b E coelo descendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: juu. Sat. 11.  virtue is a plant that comes from heaven, growing only in the Churches, not the Stages garden. 
c See Plutar Moral. to. 2. An virtus doceri possit? Virtus doceri non potest, neque hominibus per homines parari. Platonis Protagaras. p. 431.  Philosophy and Philosophers could not teach it; and can Plays or Players do it? O no: It is the prerogative royal of the King of heaven, 
d 1 Thess. 4.9. jer. 31.34. john 5.45. 1 Pet. 2.9. 2 Pet. 1 3. See z before.  to teach men virtue; and that not by Stageplays, or lascivious Poems, 
e Gal. 5.22.22. 2 Tim. 3.16, 17.  but by his Word and Spirit only, which breathe not in our theatres: It is then a 
f Sacrilegij enim vel maximi instar est, humi quaerere, quod in sublimi debeas invenire. Minucius Felix. Octavius' page 46.  sacrilege, yea, a madness, to relinquish God, his Church, his Word, his Ordinances, his Saints (the only fountains of true virtue) as too many do, to seek out virtue in Plays, in Playhouses, which are no other but the sinks of Vice.  
Answer. 2 To the second Objection; that Stageplays do not teach, 
g Sir Thomas Eliots' Book of the Governor. cap. 13. and Haywoods' Apology for Actors, accordingly.  but discover Vices, that so men may learn to hate them, not affect them: I answer first; that it is 
h Psal. 51.10. Psal. 119.37. 2 Tim. 2.25. Converti ad Deum sine ipso non possumus. Est enim paenitentia unum de perfectis denis descendentibus a Patre luminum. Greg. Mag. in Psal. 7. poenitentiales. Fol. 364. Ambrose in Psal. 118. Octon. 5. ver 37.  God only by his Word and Spirit, who must teach us to abhor all Vice; not Stageplays, the very 
i Vitiorum semina sunt, scelerum pabula, mortis iter. johannis. Salisburiensis de Nugis Curialium pr●●mio Agrippa de vanitate Scientiarum. c. 63.64.  fuel of all sin and lust.  
Secondly, if there were any such virtue in Stageplays, as to alienate men's affections from the vices which they personate, they would then no doubt, not only have reclaimed the ancient Play-admiring Pagans and Comedians, but likewise our modern Play-Poets, Players, and Playhaunters from all those lewd and filthy Vices which come most frequently on the Stage. But I never yet could hear or read of any ancient or modern Actor, Composer, or Spectator of any Theatrical Interludes, whom Plays recalled from the love, the practice of any Vices, that were ever acted on the Stage, whereas they have drawn million for to imitate them. Therefore there is no such 
k Nunquam virtus quamvis obscura latet, sed mittit signa. Quisquis dignus fuerit vestigiis illam colliget: Seneca de tranquil. Animi. cap. 3.  hidden virtue in them. To cause men to abandon Vice: which if there were, it would have emptied our 
l See pag. 68, 69, 70.  vicious Playhouses long ere this, and have made our lascivious, adulterous, amorous Plays, so odious, that none durst approach them, for fear of being polluted by them.  
Thirdly, Stageplays are so far from working an abhorring, that they produce, not only a love and liking, but also animitation of those pernicious vices that are acted in them, 
m Cyprian. and Tertullian de spectac. lib. Clemens Alexandr. Paes dag. lib. 3. c. 11 Lactant. de vero cultu. c. 20. et Divinarum Instit. Epit. c. 6. Chrysost. Hom. 6.7. et 38. in Matth. Nazianzen. 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.  which are commonly set forth with such flexanimous rhetorical pleasing, (or 
n Sub specie iucunditatis venenum infundunt. Bernard de Ordine vitae. Col. 1118. A.  rather poisoning) strains; with such pathetical, lively and sublime expressions, with such insinuating gestures; with such variety of wit, of art and eloquence, 
o Quid illi qui vel suos vel alienos amores sunt prosecuti? quanta peste pueritiae atque adolescentiae animos consauciarunt? Quid enim aliud sunt cordi adolescentis amatoriae narrationes, quam flamma stupis proxima? ipsae perse attrahunt et incendunt; de quibus Menander sentit, cuius versiculum Paulus Apostolus ore suo consecravit. Corrumpunt mores probos collocutiones improbae. Atqui omnia de libidine, de savitie, de ininani gloria, de fraudibus non dicta sunt ruditer, atque impolitè, sed exculta, exornata, ut etiam absque omni rei ipsius oblectamento verba ipsa per se arriderent, atque adblandirentur Quid verò in illis rebus, quas ultro malitia nostra expetit? quas audire, quas videre gestit; quas omnibus sensibus usurpare, ad quas toto impetu fertur? Res sine verbis invitassent: verba sine rebus ad se pellexissent: dulci veneno, dulce additum est condimentum; unde teneris animos et iniquiduis flexibiles rebus pessimis inficerunt. Ludou. vives. De causis corrupt Artium lib. t. p 80.81. See Seneca. Epist. 6. Isiodor. hisp. Etymol, l. 18. ● c. 27. accordingly.  that if ever men did hate them from their hearts before, they cannot affect, at least approve, or but less detest them now: they being 
p Nequitia facilè imitatores invenit. Philo judaeus de special. Legibus p. 1053. Non egemus praeceptoribus, minis dociles mulorum summus. Petrarcha. de Remed. utriusque Fortunae l. 1. Dialog. 68  prone enough by nature for to practise them, without any allectives to edge them on. This practice therefore of acting Vices, doth only propagate them, not restrain them.  
Fourthly, if stageplays had been fit Lectures, Playhouses apt Schools to instruct men to abandon Vice, the 
q See Act. 6. Scene 1. to. 8. & Act. 7. throughout  Primitive Church, together with sundry Counsels, Fathers, and modern Christian Writers of all sorts, would never have so frequently condemned, so constantly avoided Stageplays, as the fruitful Nurseries of all sin and wickedness; Profane and vicious persons would never flock so fast unto them, as they use: yea, the very Devil himself, (whom 
r Diabolum nimis astutum fecit tam natura subtilis quam longa exercitatio malitiae eius. Bernarden Quadragess. serm. Coll. 114 115. G. & Col. 379 D.  not only Nature, but likewise long experience hath made exceeding politic) would never have been so improvident as to 
s See Act. 1.2.  invent, to propagate, so inconsiderate as to multiply, to perpetuate Stageplays to his own great prejudice, were they such disswasives from Vice, from wickedness, such attractives unto Virtue, as these plead they are, how truly let all men judge.  
Fiftly, stageplays themselves, as the 
t See Act. 6. throughout.  sequel will at large demonstrate, are pernicious sin-producing, Vice-fomenting pleasures, which all godly Christians have condemned: For any man then to undertake to make men hate Vice by frequenting Stageplays, is but 
v Illivitium vitio, peccatum peccato medicantur: nos amore virtutum vitia superamus. Hieron. Epist. 14. Cavendum est, ne malum malo cures Pachymerus histor. lib. 4.  to cure one vice with another, or to prevent a lesser mischief with a greater; yea, it is in truth nought else, but to make Vice a balm, an antidote against itself; and 
x Absurdum est putare eum qui ab aliquibus ex bono malus fuerit factus, eundem abillis iterum ex malo bonum fieri posse. Dionys. Hallicar. Antiq. Rom. l. 11. sect. 2. p. 1026.  to make ill men good again, with that selfsame thing which made them evil at the first: a paradox beyond my stupid apprehension.  
Sixtly, the acting of foreign obsolete, and long-since forgotten Villainies on the Stage, is so far from working a detestation of them in the Spectators minds (who perchance were utterly ignorant of them, till they were acquainted with them at the Playhouse, and so needed no dehortation from them;) that 
y Semina paenè omnium scelerum a diis suis peccantium turba collegit. Et ut perditus animus possit aliquid impunè committere ex praecedentibus facinorum exemplis maiore se autoritate defendit, hominibus peccare cupientibus facinorum via de Deorum monstratur exemplis. julius' Firmicus. De Origine profanarum Religionum, c. 13. vid. Ibidem.  it oft excites degenerous dunghill spirits, who have nothing in them for to make them eminent, to reduce them into practice, of purpose to perpetuate their spurious ill-deserving memories to posterity, at leastwise in some tragic Interlude. It is 
z Solinus Polyhistor. c. 54. Lucian de Morte Peregrini. Gellius Noctium Attic l. 2. c. 6. Clemens Alexand. Oratio Exhortat. ad Gentes sol. 7. Hierom adver. Heluidium c. 8. Strabo Geogr. l. 14. Munster Cosmogr. l. 5. cap. 5. Alexander ab Alexandro Genialium Dierum l. 3. c. 20. Purchas Pilgrimage Book. 3. cha. 17. accordingly.  storied of Herostratus; that he set the great and famous Temple of Diana at Ephesus on fire, for this very end; ut nomen memoria sceleris extenderet; that the very memory of this his villainous exploit might eternize his base obscure name, and add unto his fame. 
a juvenal. satire. 1. Sallust de Bello jugurthino p. 7.  Aude aliquid brevibus Gyaris & carcere dignum Sivis esse aliquis: is the only road, the best, the speediest passage, that sordid desperate obscure spirits know or take to honour, wealth or fame, especially in declining, 
b Libertas. scelerum est quae regna invisa tuetur Sublatusque modus gladijs Lucan. l. 8. p. 141.  j, turbulent or discontented times. Wherefore since obsolete 
c Quod later ignotum est ignoti nulla cupido. Ovid. de Arte Amandi l. 3. p. 202.  unknown sins, are always freest from imitation, and more 
d Iners malorum remedium ignorantia est. Seneca Oedipus. Actus ●. fol. 104.  easily avoided then sins divulged, though with shame, disdain or punishment; whence 
e Plato Legum Dialogus 9 Seneca de Clementia lib. 1. cap. 23.  wise Lawgivers, have rather chosen, to enact no public Laws against unnatural rare-committed crimes, then to prohibit them by public Edicts, under the severest punishments, for fear the public knowledge of them, by means of known Edicts, should make them more 
f Multò minus audebant liberi nefas ultimum admittere, quandiu sine lege crimen fuit. Summa enim prudentia altissimi viri, & rerum naturae peritissimi, maluerunt velut incredibile scelus, & ultra audaciam positum, praeterire, quam dum vindicant, ostendere posse fieri. Itaque parricidae cum lege caeperunt, illis facinus paena monstravit. Seneca Ibidem.  frequent in men's practice; it were 
g Satius erat ista in oblivionem ire, quam ne quis postea potens disceret. Seneca De Brevit. vitae cap. 13. jucundius interdum quaedam nesciri possunt, quam sciri. Puteani Diatribi p. 510. Intervirtutes habebitural qua nescire. Quintil. lustit. Oratoria. l. 1. c. 13. p. 65.  far more commodious, less dangerous, less pernicious, that those unparallelled forgotten villainies, whose memory is revived on the Stage, were for ever drowned in oblivion, than re-imprinted in men's minds by Vice-perpetuating Stageplays: 
* See Cyprian. Epist. l. 2. Epist. 2. Donato.  ne exempla fiant quae iam esse facinora destiterunt; lest our depraved times should make those motheaten wickednesses, the patterns of their imitation, which all-devouring antiquity had expunged, out of the much enlarged Catalogue of modern sins.  
Lastly, if Stageplays do only discover Vices for to make them odious, than those lascivious Pagans who most delighted in them, should have been meliorated and morralized by them. But the 
See Act. 6. Scene. 5 accordingly.  best Christian and Pagan Authors unanimously agree: that Theatrical Plays and Poems were the chief corrupters of their minds and manners, the most effectual propagators of all kind of vice, 
k See Act. 4. Scene. 1.2. accordingly.  there being none so vicious and lascivious, as those Pagan greeks and Romans, who most frequented Stageplays. Therefore the acting of such vices doth daily propagate and diffuse them, not decrease them.  
Since therefore the subject matter of Stageplays is thus heathenish, vicious and profane, consisting of the fabulous histories, ceremonies, vices, names, and execrable wickednesses of Pagan gods and men, 
l Deutr. 12.30. Psal. 16.4. Ephes. 5.3. Sir Thomas Eliot, in his Governor. Book 1. c. 19 D. Reinolds Overthrow of stageplays. p. 138. The third Blast of Retreat from Plays and theatres.  which should not once be named among Christians; we may hence also conclude them to be sinful, and utterly unlawful unto Christians.   

SCENA QVARTA.  
FOurthly; the subject matter of our stageplayss, is for the most part, false and 
m Poeta cum primum ad scribendum appulit animum, Id sibi negoti credidit solum dari, populo ut placerent quas fecisset fabulas. Terentij Andria, Prologus. Argument 8.  fabulous; consarcinated of sundry merry, judicrous, officious artificial lies, to delight the ears of carnal Auditors. From whence I form this eight Argument.  
That whose subject matter consists of sundry forged Fables, of artificial, merry affected lies, must needs be odious and unlawful unto Christians, 
n Omne genus mendacij summo operefuge; Nec casu, nec studio loquaris falsum; quia os quod mentitur occidit animam. Bernard. de Interiori Domo cap. 43.  who must abandon lies.  
But such is the subject matter of most Comical, of many Tragical Interludes.  
Therefore they must needs be odious and unlawful unto Christians.  
The Minor is evident, not only from experience, and the concurrent suffrages of 
o Fabulae. Mendacia: fabulosissima quae que in ludos & actus redigerunt, etc. August. De Ciu. Dei. l. 1.3, 4. and 6. Clemens Alexand. Oratio Exhort. ad gentes fol. 8. Arnobius lib. 3 4. & 7. advers. Gentes: Iulius Firmicus De Errore profanarum Religionum. lib. with all the Fathers and Authors quoted in pag. 76.  sundry Fathers, and 
p Isocrates Oratio ad Nicoclem. p. 46.47. Plutarchi Solon, and De Audiendis poetis lib. Diogenes Laertius lib. 1. Solon. Dionysius. Halicar. Antiq. Rom. l. 2. sect. 3. Macrobius De Somno Scipionis lib. 1. cap. 2. p. 20. Horace de Arte Poetica. lib.  Pagan Authors, who style Stageplays, fabulous, artificial, sporting lies, from whence they take occasion to condemn them: but likewise by the copious testimony of sundry ancient 
q Fabulae, Figmenta, etc. Terentius. in Andriae, Enuchi, Adelphi, & Hecyrae Prelogo. Plautus, in Amphitru: & Captivei Prologo. Euripides, in Hecubae, Orestis, Phoenissaes, Argumento. Sophoclis Aiax flagellatus, Hecuba, etc. Argumentum. Horace de Arte Poetica. pag. 307.308. accordingly.  Play-Poets, who style their Plays by the very name of Fables, Lies, and figments. The Mayor needs no large dispute. For since every lie is diametrally contrary to 
r Rom. 3.4. john 1 14. cap. 3.33. cap. 14.1.  the God of Truth: since 
s john 8.44. Acts 5.3.  it proceeds originally from the very Devil, who is a Liar, and the Father of lies: since it is directly opposite to the 
t john 15.26. cap. 16.13.  Spirit and 
v john 17.17. 2 Cor. 6.7. Coloss. 1.5. Ephes. 1.13. 2 Tim. 2.15.  Word of Truth, which enjoineth every man, (especially the children of God): 
x Levit. 19.11. Ephes. 4.25. Zech. 8.16. Zeph. 3.13.  to speak no lies; to put away lying: 
y 1 Tim. 4.7. 2 Tim. 2 16. Titus 3.9.  to refuse profane and Oldwives fables, with all idle fabulous tales and babble: 
x Psal. 31.6. Ephes. 4.25.  to hate all such who delight in lying vanities; and to speak nought else but truth; 
a Reu. 21.8. cap. 22.15: jer. 9.3.5.  because whosoever loveth and maketh a lie, shall be excluded the new jerusalem, and have his portion in that lake which burneth with fire and brimstone for ever: Since 
b Augustine De Mendacio ad Consensium: Quaestiones super Leviticum l. 2. Quaest 68 & Epistola 19 Ambrose sermo. 44. Basilius Regulae contract. Reg. 76. Hieron. Theodoret, chrusostom, Remigius, Primasius, Theophylact, Haymo, Beda, and Anselmus in Ephes. 4.25. Bernard. De Interiori Domo cap. 43. & de gratia & libero Arbitr. col. 9.16.  sundry of the Fathers recorded in the margin, have abundantly condemned all sorts of lies; as well officious, fabulous and sporting, as pernicious: And since diverse 
c Fabulae quarum nomen indicat falsi professionem; aut tantum conciliandae auribus voluptatis auditum mulcent velut Comaediae; hoc totum fabularum genus quod solum aurium delicias profitetur, esacrario suo in nutricum cunas sapientiae tractatus eliminat. Macrobius De somno Scip. l. 2. c. 2. See Plutarchi Solon. accordingly. Per se mendacium malum est, & vituperandum. Arist. Ethic. l. 4. cap. 7. Plato Legum. Dialo. 2. Mentire servile est, dignumque apud omnes hominesodio, ac ne mediocribus quidem seruis ignoscendum. Plutar. De Liberorum Educatione lib.  Pagan Authors have positively censured, all ludicrous lies and poems composed only for delight; we cannot but subscribe unto the Mayor, as an undoubted truth, and so by consequence to the Conclusion too. Since therefore Stageplays are 
d Mendacium non possumus dicere tunc tantum modo esse, quando proximus laeditur: cum enim falsum ab sciente dicitur, proculdubio mendacium est, sive illo quisquam, sive nemo laedatur. August. Quaest super Levit. l. 3. quaest. 68 Tom. 4. pars. 1. p. 296.  but merry lies; and since 
e Cavete fratres mendacium, quia omnes qui amant mendacium filij sunt Diaboli; qui non solum mendax est, sed etiam & Pater & inventor ipsius mendacij: Ambros sermo. 44.  Saint Ambrose informs us; that all those who love a lie, are the children of the Devil, the Father of lies; let this cause us to detest all fabulous lying stageplays, as 
f Quae autem Poetae de Dijs scripserunt, meras insignesque nugas continentia; verbi gratia, fabulas inhonestas ac faedas, malorum geniorum doctrinas, fabulas inquam, tum risu, tum lacrymis dignas: haec omnia tan quam laqueos & decipulas aversare. Nazienzen. ad Seleucum. p. 1063.  the very snares and traps of Satan, for fear we prove the Devil's offspring, who hath no inheritance but Hell to leave us.   

SCENA QVINTA.  
FIftly, the subject matter of Stageplays is oftimes impious, sacrilegious, blaspemou●, and that in sundry respects.  
First, in that the sacred names of God the Father, son, and holy Ghost (which 
g Deutr. 28.58. Psal. 89.7. Psal. 96.7.9. Apud enim homines officiosis religionibus deditos, non ipsi Dij tantum verum etiam nomina debent esse Deorum veneranda: quantumque est in ipsis qui censentur his nominibus, tantum esse par est in eorum appellationibus dignitatis. Arnolius advers Gentes. l. 5. p. 184.  ought not to be mentioned but with reverence and holy fear) are frequently recited on the Stage, (too profane, too impious a place for such dreadful holy names to come into) and that in a sacrilegious, blasphemous, ridiculous, impious sporting manner, to their great dishonour and 
h jer. 34.16. Isay 48.11.  pollution. Hence was that passionate exclamation of Clemens Alexandrinus against the Gentiles: 
i O impietas i scenam coelum fecistis, & Deus vobis factus est actus: & quod sanctum est Daemonorum personis in Comaedia ludificati estis: verum Dei cultum ac religionem Daemonum superstitione libidinosé & obscaenè inquinantes. Oratio Adhort, ad Gentes fol. 8 E.  O impiety: you have made the Theatre heaven: you have made God himself an Act; that which is holy have you also derided under the person of Devils; you have lustfully and filthily polluted Religion and the true worship of God, with the superstitions of Devils. Hence was it, that Tertullian in his book, De spectaculis cap. 28. Chrysost. homily 38. on Matthew: Salvian De Gubernation Dei lib. 6. the 
k Surius Concil. Tom. 1. p. 504. and Binius Tom. 1 pars 1. p. 575, 579.  third Council of Carthage, Canon 11. with sundry others, did long since style all Stage-players, 
l Blasphemi.  Blasphemers: because they did not only 
m Quàlis hae religio, aut quanta majestas putanda est, quae adoratur in templis, illuditur in theatris? Et qui haec fecerint, non poenas violati numinis pendunt, sed honoratietiam laudatione discedunt. Lactantius De justitia. lib. c. 21. Nec alij Dij rideantur in theatris, quam qui adorantur in templis: nec aliis ludos exhibeatis, quam quibus victimas immolatis. August. De Civ. Dei li. 6. c. 6. See lib 2. c. 3. to. 20. julius Firmicus De Errore profanarum Religionum. 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. accordingly.  deride, abuse, and personate their own Idol-gods upon the Stage, for which the Christians taxed them: but likewise 
n See Scene 6. accordingly.  blasphemously profane, satirically traduce the very sacred names of God the Father, Son, and Holy Ghost, in their public Interludes; whence the Fathers laid no less than blasphemy to their charge. A sin to frequent in our modern Stageplays, where these dreadful names (to our shame, Plays ruin be it written) are most desperately profaned, most Atheistically blasphemed. Witness our own late religious 
o 3 jacobi cap. 21.  Statute, of tertio jacobi chapter 21. Where our Sovereign Lord the King, together with the Lords Spiritual and Temporal, and Commons in that Parliament assembled, for the preventing and avoiding of the great abuse of the holy name of God in Stageplays and Interludes, which then grew common, enacted this pious Law (which is 
p Nec quisquam fuerat qui in ea scelera animadvertebat, propterea quod ex viris gravibus & honestis nemo illuc audebat accedere. Eusebius de vita Constantins, libr. 3. cap. 53.  seldom or never put in execution, because few else but such who delight in blasphemy, and therefore are unlikely to prove informers against it, resort to Stageplays;) That if at any time or times after that Session of Parliament determined, any person or persons in any Stage-play, Interlude, May-game, or Pageant should jestingly or profanely speak or use the holy Name of GOD, or of Christ jesus, or of the holy Ghost, or of the Trinity, which are not to be spoken but with fear and reverence; that for every such offence by him or them committed, he or they should forfeit 
q cum enim probrum iacitur in principem patriae bonum atque utilem, nun tantò est indig●ius, quantò a veritate remotius, & a vita illius alie●us? Quae igitur supplicia sufficiunt, cúm Deo fit ista tam nefaria, tam insignis iniui●a? August. de Ci●. Dei. l. 2. c. 9  ten pounds. The one moiety thereof to the King's Majesty, his Heirs and Successors: the other moiety thereof to him that will sue for the same in any Court of Record in Westminster, wherein no Essoigne or wager of Law shall be allowed. A sufficient evidence to testify the execrable blasphemy of our domestic Interludes; since, 
r Corn. Tacitus Annal. l. 15 sect. 3.  ex malis moribus optimae oriuntur leges: & emendari quam peceare posterius est.  
Secondly, as these Sacred names, even so the Histories, Texts, and sacred passages of holy Scripture (which 
s Psal. 50.16, 17.  should not so much as come within the polluted lips of graceless Actors, especially 
t M. Perkins Cases of Conscience, lib. 3. cap. 4. sect. 4.  in sports, in places of profaneness) are ofttimes most Atheistically, irreligiously, blasphemously acted, uttered, profaned, derided, mis-applied, jested at, and sported with in Stageplays. This 
v M. Northbrooke Treatise against vain plays and interludes p. 32. M. Stubs his Anatomy of Abuses, p. 102. The 3. Bla●t of Retreat from plays and theatres, p. 79.80.103 104. The Preface to the Practice of Piety, accordingly.  Authors, this experience largely testify, to the grief of all good Christians, and if this be not sufficient, we have the express Authority of an Act of Parliament, even 
x 34. & 34. H. 8. c. 1.  of●4 ●4 and 35 of Henry the 8. chapter 1. which irrefragably confirms this truth. Now for Christians thus to abuse the Word of God, and Scripture Histories on the Stage, what is it but the very height of all impiety, which well deserves God's heaviest judgements: It is 
y Aristeas, historia, 70. sacrae scripturae inte●pretum Bibl. Patrum. Tom. 1. p. 12. F.G.M. Stubs his Anatomy of Abuses. p. 102. M. Northb●ooke against vain Plays and Interludes. p. 32.  storied, of Theopompus an historian, and of Theodect●s a Tragedian; Tha● God struck the one of them with madness, the other with blindness for a season: the one, for inserting a part of Moses sacred writing into his profane story; the other of them for intermixing some passages and histories of the old Testament with his lascivious Play-Poems; neither were they restored to their sight, or senses, till they had particularly repent of this their wickedness. If then these Pagans, for these their Scripture profanations did undergo so sharp, so exemplary a judgement; what a severe punishment may those Christian Play-Poets, Actors and Spectators look for, who wilfully profane those sacred Scriptures on the Stage, by which they must be 
z Psal. 119.9. john 17.17 Gal. 6.16.  sanctified and directed now, and 
a john 12.48. Rom. 2.12.16  judged at the last? What a stupendious impiety, a desperate blasphemy and profaneness is it, for m●n, for Christians, to turn the most serious Oracles of Gods sacred Word into a Play, a jest, a Fable, a Sport, a May-game? 
b Non haec iocosae conveniunt lyrae. Quo musa tendis? desine pervicax refer sermons Deorum, & magna modis tenuare paruis. Horace Car●●. l. 3. Ode. 3. p. 71.  to temper the 
c Psal. 19.8. P●al. 119.140  purest Scriptures with the most obscene lascivious Play-Poems, that filthiness or profaneness can invent? to pollute those sacred histories on the Theatre, 
d See pa. 10. & 49. to. 53.  the very house and Synagogue of the Devil, which the sanctifying Spirit of God hath for ever consecrated and 
e 1 Tim. 3. 15● Ephes. 3.10.  bequeathed to the Church of God? to make the 
f 2 Cor. 10.4, 5.  Sin-slaying, the Lust-mortifying, 
g Psal. 19.7.  Soule-converting Word of God, the 
h 2 Pet. 1.4.19. Acts 26.6.7. Rom. 4.16. c. 9.8.9.  only evidence of our salvation; a mere Pander to men's beastly lusts, their ribaldrous mirth, their graceless wits, and carnal jollity; yea, a mere instrument to the very Devil himself 
i See here Act. 1. & p. 47. to. 54. In ludis theatralibus delectantur Daemons, & ut constat, vir perfectus non debet intendere ludicris in quibus Daemones delectantur. Alexander Fabriciu● Destructorium vici●rum, par● 4. cap. 29. B. 2. , who rules in Stageplays; and so an 
k Prou. 13.13. Rom. 2.5.8.9.  obsignation of their just damnation. Doubtless, as the damnableness of this most execrable impiety, (which is next of kin to that 
l Matth. 12.31.32. Mark 3.28, 29, 30. 1 Tim. 1 20.  unpardonable sin of Blasphemy against the holy Ghost, the 
m 2 Pet. 1.20, 21.  Author of the Scriptures) transcends my narrow expressions; so the eternal tormen allotted to it, do surpass men's largest thoughts. And yet it now acts its Part so frequently, so plausibly on the Stage, that many cease, not only to apprehend no sinfulness, no danger in it, but also deem it worthy of their best applause. Alas, with what face or confidence; with what joy or hope can such hear or read the Scriptures in the Church, who thus actually 
* Et quoniam ridere nostram fidem consuevistis, atque ipsam credulitatem facetiis iocularibus lancinare, dicite O festivi, & saturati potu, etc. Arn●b. ad ver. Gentes. lib. 2. Bib. Patr. Tom. 3. p. 161. B.  profane them, or hear them thus profaned in the Playhouse? With what assurance can they call upon the Name of God, of Christ for mercy at th● last, who delightfully resort unto those theatres, where they ar● frequently blasphemed and profaned 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 endure the audience of such blasphemies as are belched out against them on the Stage; and yet dare to invocate them in their greatest exigencies? Certainly, 
n Gal. 6.7.  God will not, Christ will not thu● be mocked. Let not such blasphemers then as these 
o jam. 17. Psal. 11.6. Rom. 2.8.9.  expect any thing from God's hands, but wrath, & vengeance, th● only portion of their Cup, unless they speedily repent of these their damnable, profane, blasphemous Stageplays, which thus abuse the sacred Scriptures, in a transcendent manner.  
Thirdly, as the historical passages of the Old Testament, so the history of Christ's death, and the celebration of his blessed Sacraments, are oft times profaned in theatrical interludes, especially by Popish Priests and Jesuits in foreign parts: 
p See Missale Romanum. Sacerdotale, Pontificiale & Ceremoniale Roma num. Their several Books. De Missa, & Ritibus Celebrandi Missam. D. R●inolds Overthrow of Stageplays, p. 161. Doct. Beard of Antichrist, par. 3. cap. 8. s●ct. 4. B. jewel, Morney, Su●cliffe, Morton, White, and others, in their Treatises against the Mass, accordingly.  Who, as they have turned the Sacrament of Christ's body and blood into a Masse-play; so they have likewise transformed their Mass itself, together with the whole story of Christ's birth, his life, his Passion, and all other parts of their Ecclesiastical service into Stageplays. This, not only 
q D. Reinolds Overthrow of Stage plays. 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  Protestant Writers, but even their own Records (where the Index Epurgatorius hath not clipped their tongues) do largely testify, to their shame. AEneas Silvius, surnamed 
1 See Pla●ina, Ana●tatius, Hopperus, Stella, Tritemius and Antoninus, in vita Pij secundi and AEneae Sylvii perfixed to his Works.  Pope Pius the second: as the Records of himself, 
2 Epistol. lib. 1. Epist. 15.23.45, 50. and 92. inter opera sua, Basileae 1551.  that he was much given to Wine, to Ven●ry, Belly-cheer and other beastly lusts,. 
3 Epist. lib. 1. Epist● 15. pag. 510.511.  and that he begot a Bastard son on the body of an English woman, whose chastity he oft solicited before he could prevail; in which fact, which son of his, he much rejoiced, as his own Epistle witnesses: such was his Pius Papal chastity. So he is not ashamed to publish to the world; that in his younger years 
4 Epist● 1. Epist. 97. p. 586● and Epist. 395. p. 869.  he penned the wanton Comedy of Crisid, with other am●rous Poems: and in his elder days in honour of Corpus Christi Feast, he caused a Show or Stage-play to be acted, 
5 Commentariorum de Rebus a se gestis. lib. 8. Nun in spectaculo, quo festum Corporis Christi se honorasse gloriatur Papa Pius secundus, aul● regi●●●●lestis expressa, memoratur, & sedens in maiestate Deus● Virginemque Matrem è sepulchro assump●am aeterno Patri Filius obtulisse dicitur? Ergo & histrio, personam ac imaginem Dei Patris referens, Deus aeternusque P●ter appellatur stylo Papali D. Reinolds De Romanae Ecclesiae. Idololatria lib. 2. c. 3. sect. 29. p. 403  wherein was represented the Court, of the King of Heaven, and God the Father sitting in Majesty: together with God the Son, (O blasphemy, O profaneness beyond all expression) offering up the blessed Virgin his Mother, taken out of her sepulchre, unto his eternal Father. What wickedness, what blasphemy like to this, as thus to Deify a Player, and to bring the very Throne, the Majesty of God himself, yea, the persons of the eternal Father, Son, and God of glory on the Stage. But peace, it was an un-erring Pope that did it, and so perchance it was 
6 Si Papa erraret praecipiendo 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. Carerius De potest. Pont. l. 1. c. 23. numb. 16. More work for a Masse-Priest. num. 1●. pag. 14.  no sin at all in him. Honorius Augustodunensis, an Author of some credit among the Romanists, in his Book, 
r In Bibliotheca Patrum Coloniae, 1618. Tom. 12. pars 1. pag. 1028.  De Antiquo Ritu Missarum. lib. 1. cap. 83. the title of which chapter is, De Tragaedijs: to signify to the world, that the Popish Mass is now no other but a Tragic Play, writes thus, 
q Sciendum, quod hi qui Tragaedias in Theatris recitabant, actus pugnantium gestibus populo repraesentabant. 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 Apostolos orare monuit. Persecretum silentium, significat Christum v●lut agnum sine voce ad victimam ductum. Per manuum expansionem, de●ignat Christi in cruse extensionem. Per cantum praefationis, exprimit clamorem Christi in cruse pendentis, etc. Idem Ibidem.  We must know that those who rehearsed Tragedies on theatres, did represent unto the people by their gestures, the acts of fighters. So our Tragedian (thus hath he styled the Masse-Priest, how aptly the ensuing words inform us) represents unto the Christian people by his gestures, the combat of Christ in the Theatre of the Church, and inculcates into them the victory of his Redemption. Therefore when the Presbyter saith, (Pray ye) he acteth or expresseth Christ, who was cast into an agony for us, when he admonished his Apostles to pray. By his secret silence, he signifieth Christ led to the slaughter as a Lamb without a voice. 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 upon the Cross, etc. Lo here a Roman Mass-priest becomes a Player, and in stead of preaching, of reading, acts Christ's Passion in the Mass; which this Author styles, a Tragedy. Lodovicus Vives complains, 
r Atqui mos nunc est, quo tempore sacr●● c●lebratur Christi morte sua genus humanum liberantis, ludos nihil prope a scenicis illis veteribus differentes populo ex●ibere: etiam si aliud non dixero satis turpe existimabit quisquis audiet, ludos fieri in re maxime seria. Ibi ridetur Iudas quam potest ineptissima jactans, dum Christum prodit. Ibi Discipuli fugiunt militibus pierce quentibu●, nec fine cachinnis acto●rum & spectatorum. Ibi Petrus auriculam rescindit Malcho, applaudente pullata turba, ceu ita vindicetur Christi captivitas. Et post paulum, qui tàm strenuè modo dimicarat, rogationibus unius ancillulae territus abnegat magistrum, ridente multitudine ancillam interrogantem, & exibilante Petrum negantem. Inter tot ludentes, i●ter tot cachinnos & ineptias solus 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 Stageplays. p. 161● accordingly.  that it was the custom of the Priests and Papists in his age, when as the solemnity of Christ's death was celebrated, to exhibit Plays unto the people, not much different from those ancient Pagan Interludes; of which practice (saith he) though I say no more, whosoever shall hear, he will repute it discommendable enough, even in this regard, that Plays should be made in a thing most serious, There judas is derided, uttering the most foolish things he can devise, whiles he betrayeth Christ. There the Disciples fly, the soldiers pursuing them, and that not without the derision and laughter, both of the Actors and Spectators. There Peter cu●s off the ear of Malchus, the ignorant multitude applauding him, as if by this means the captivity of Christ were sufficiently revenged. And a little after, he who had fought so valiantly, being affrighted with the questions of one little Girl, denies his Master, the multitude deriding in the mean time the Maid that questions him, and hissing a● Peter who denies him. Among so many Players, among so many shouts and ridiculous fooleries Christ only is serious and grave: and when as he endeavours to eliciate sorrowful affections; I know not by what means, not there only, but likewise at the Sacraments and holy Ordinances he waxeth cold, with the great wickedness and impiety, not so much of those who behold or act these things, as of the Priests, who appoint these things to be done. Lo here their own Author declaiming against Popish Priests for their frequent acting of Christ's Passion, in the very selfsame manner, as the Pagans of Old did use to act the lives and practices of their Devill-gods. A sufficient testimony, how little Papists really estimate the bitter Passion of our blessed Saviour, since they make a common Play or pastime of it. This passage of Vives hath so offended the histrionical Masspriests, that 
s Eodem lib. in Scholiis cap. 27. Deleantur illa verba. Atqui mo● nunc est, etc. usque ad ●inem Annotationis. Index Librorum Expurgat. 1601. fol. 4.  Gaspar Quiroga in his Index Expurgatorius, commands it to be expunged out of all new Impressions of Saint Augustine, and the Divines of Lovan, in their Impression of Saint Augustine's Works, 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 control. To pass by 
t De vita & honestate Ecclesiasticorum lib 2. cap. 22.  joannes Langhecrucius, a Popish Author, who makes mention of this playing of Christ's sufferings, and seems for to approve it. As also to pretermit the 
v 1 Ed. 6. c. 1.  Statute of primo Edw. 6. chap. 1. which informs us, That diverse Papists ●ad then of late marveilou●ly abused, contemptuously depraved, despised and reviled, the most holy Sacrament of Christ's body and blood, in sundry rhymes, songs, Plays, and jests; calling it by such vile and unseemly words as Christian ears do much abhor to hear rehearsed: an uparalleld blasphemy and profaneness: The provincial Popish 
x Apud Surium Tom. 4. p. 8●3. 854.  Council of Colen under Adolphus, in the year 1549. cap. 17. and 22. not only impliedly allows the acting of sacred histories, but likewise expressly Records; 
y Nihil prope tam sanctum quod secularium hominum vanitas non trahat in abusum. Ecclesia de thesauro corporis Christi qui dum quaereret salutem nostram in medio po●uli versatus est, & universalem Iudaea● circumambulavit, docens, & egrotos sana●s, discipulis concomitantibus: quamobrem & sanctorum reliquias, & imaginies eorum qui vestigia ejus secuti sunt, simul circumferimus, significantes illos nunc cum ipso regnare & triumphare in cò●lis. Quae memoria debet pijs esse jucunda & laeta. Verum huc saecularis hominum stultorum vanitas irrepsit, & adhibentur etiam ludi prophani & scurril●s magno strepitu, ac quasi ad bellum procedendum esset, tympana pulsantur, & ociosa spectacula eduntur, rebus istis non congruentia: quibus populus delectatus, à rebus quae processione aguntur avocatur. Mandamusid circo, etc. Ibidem.  That when as the Church carried about the consecrated host of Christ's body and blood in long passions (the reason of which processions are there at large expressed) the secular vanity of worldly men did creep into those passions; in so much, that they joined with them profane and scurrilous Plays with a great noise; and as if they were going to War, Drums and Fiffes were struck up, and idle spectacles which suit not with these things were exhibited: with which the people being delighted, they were wholly avocated from the things done in procession, Whence this Council commands all Clergy men to absent themselves from such processions, which were turned into Plays. Yea, the Popish 
* Apud Bochellum Deercla Ecclesiae. Gal. lib. 6. Tit. 19 cap. 20.21 23. p. 1028.  Synodus Carnotensis, an. 1526. & Synodus Turvinra. 1583. informs us, That Catholic Priests, in the days of the first Masses of their new Presbyters, after their merry Feasts, their great and unhallowed banquets, did go forth in public to exhibit most gross unchaste Comaedies to the people, and that in the Feast of Saint Nicholas, Innocents', 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 Saints & Martyrs either in their Churches or some other place. It is true, that some few Italian Bishops, being ashamed of this diabolical practice, of the 
z See Ormerod his Pagano-Papismus and Polydor Virgil. De Inventor. Rerum lib. 5. cap. ●. accordingly.  Paganizing Church of Rome, in acting Christ's Passion, did in a Council at Milan, under their Archbishop Borrhomaeus, in the year of our Lord, 1566. decree for their Province; 
a Statuimus ut salvato●is passio deinceps nec in sacro nec in pro fano loco agatur, etc. Concil. Mediolanense: 1. Constitue. par● 1. cap. De Actionibus & repr●sentationibus sacris quoted by johannes Langhecrucius. De vita et honestate Ecclesiasticorum l. 2. c. 22. p. 324. and by D. Reinolds, in his Overthrow of Stageplays p. 161.  that the Passion of our Saviour should not be hereafter acted in any sacred or profane place whatsoever, because of the scandal which it did occasion: But yet to qui● the credit of their Church which might justly be taxed for approving this ungodly practice, 
b Turpiora sunt vitia cum virtutum specie caelantur. Hieronym. Epist. 14.  they put this fair gloss upon this so execrable villainy; that the acting of Christ's Passion, however it came to be abused, was a custom religiously practised and brought in at first: 
* Pie introducta consuetudo repraesentandi populo venerandam Christi domini passionem, etc.  A most irreligious evasion of ambitious spirits, who would rather audaciously justify their greatest errors to their greater infamy; 
d Sed qui primas non potuit habere sapientiae, secundas habeat partes modestiae; ut qui non valuit omnia impaenitenda dicere, saltem paeniteat quae cognoverit dicenda non fuisse. Augustini Prologus in Retract. libr. 9  then ingeniously acknowledge them to their praise. But hath his provincial Council or 
* Apud Bochellum lib. 6 Tit. 19.19. c. 20, 21, 23:  Synodi●s Carnotensis, 1526. and Synodals Turonica, 1583. which are much to the like effect, abolished this abuse out of the Antichristian Church of Rome? No verily, for the Jesuits themselves are not ashamed to publish to the world, 
e Epist. ●apanic. 18. joannis Firnandis Bongo. Doct. Reinolds Overthrow of Stageplays: p. 161. and De Romanae Ecclesiae Idololatria l. 2. c. 3. sect. 29● p. 403  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 Proselytes. A true jesuitical practice, beseeming well this histrionical infernal Society, 
f Rom. 1.25.  who have turned the very truth of God into a lie, and the 
* Isti templ● sua in theater vertunt, & sanctum Dei verbum in ludicras fabulas transformant. D● Reinolds. De Romanae Ec●les. Idololatria. l. 2. c. 3. sect. 29. p 403.  whole service of God into an Interlude. And no wonder is it that Papists and Jesuits thus turn Christ's Passion into a mere ridiculous Stage-play, (a practice yet in use among them, especially on 
* Witness the acting of Christ's Passion at Elie house in Holborn when Gundemore lay there, on Good-Friday at night, at which there were thousands present.  Good-Friday:) since 
g Quantum nobis, ac nostro caetui profuerit ●a de Christo fabula, satis est saeculis omnibus notum. They are the words of this blasphemous Pope: apud Balaeum. De scriptoribus Britt. Centuria 8. pag. 636.  Pope Leo the tenth, (such was his unerring pious blasphemy) reputed the whole history of our Saviour, a mere cheating gainful Fable; as we may justly sear these acting Priests and Jesuits do, or else they durst not thus to play it, to abuse it as we see they do. And as ●hey thus act the sacred Passion of our blessed Saviour, even so (if 
* Quoted in john Shows Survey of London, cap. 16. pag. 142.  Fitz-stephen 
h Solemus vel more priscorum spectaculum edere populo, recitare Comaedias, item in templis vita● divorum ac martyria repraesentare: in quibus ut cun●tis par sit voluptas, qui recitant, verna culam tantum linguam usurpant, etc. De Inventor. Rerum. lib. 5. cap. 2. pag. 386. See Francis de Croy, his first Conformity. Cap. 19 pag. 48. & Bochellus D●creta Eccles. Gal● l, 6. Tit. 19 cap● 20, 21, 23.  Polydore Virgil, Bochellus, or Francis de Croy, may be credited) they act the lives, the miracles, the martyrdoms torments and legions of their Saints upon their solemn 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 honour (not of the adoration, a thing not then in use) which the Christians gave the Martyrs in his age; informs us; 
i Absit, ut eos quanuis Deos habeant, sanctis Martyribus nostris, quos tamen Deos non habemus, ulla ex parte audeant comparare, Sic enim non constituimus sacerdotes, nec offerimus sacrificia martyribus nostris quia incongruum, indebitum, illicitum ●●t, atque uni Deo tantummodo debitum: ut nec criminibus suis, nec ludis eos turpissimis oblectamus, ubi vel flagitia isti celebrant Deorum suorum, si cum homines essent talia commiserunt, vel consicta delectamenta daemonum noxiorum, si homines non fuerunt. Aug. De Civ. Dei l. 8. c. 27.  that they did neither exhilerate them with their crimes; nor yet with filthy Plays, with which the Gentiles did usually delight their Idol-gods. Yet our novellizing Romanists, (who 
k Antiquitatem jactatis, & de Die nouè vivitis. Tert. Apol. Adu. Gentes.  vaunt so much of antiquity, though their whole Religion, (wherein they vary from us) be but novelty) abandoning the pious practice of these Primitive Christians, (conscious to themselves no doubt, that many of their late Canonised Tiburne-Martyrs, were no other, no better than the devil-gods of Pagans, 
l See Clemens Alexandr. Oratio Adhort. ad Gentes. Athanasius contr. Gentiles I. Tertullian. Apologia advers. Gentes. Tacianus Oratio advers. Graecoes. Arnobius Adversus 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.  who were ofttimes deified for their notorious villainies, as Popish Saints are for their matchless treasons;) have not only 
m See Officia beatae Mariae & sanctorum, in all Popish Portuasses, Missals and Prayer books Bishop. Mortons' Protestant Appeal. lib. 2. cha. 12. john Whites Way to the true Church, sect. 39  adored them as gods, erecting temples to their names and worship: but likewise solemnised their anniversary commemorations, by personating in their several Temples, the blasphemous lying Legends of their lives and miracles, (so fit for no place as the Stage itself) in some theatrical shows; adoring and honouring them in no other manner, than the very Pagans did their Devil-gods, with whom these ●ell-saints are most aptly 
n See O●merod his Paganopapismus semblance 1. to. 51. Ludovicus Vives Notae in August. De Civit. Dei l. 8. c. 27. john Bales Acts of English Votaries: in the preface, Doct. john Whites Way to the true Church. sect. 39 Numb. 4.  paralleled. Such honour, such worship give the Papists to our blessed Saviour, to these their idolised Saints, as thus to turn, not only 
o Ad theatrum potius templa t●ansfert●, in scenis Religionum istarum secreta tradantur, & ut nihil praetermittat improb●tas, histriones facite sacerdotes. julius Firmicus De Errore Profan●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.  their Priests into Players, their Temples, into theatres; but even their very miracles, lives, and sufferings into Plays. To leave the Papists and close up this Scene. It is 
p Nicholaus Cabasila. De vita in Christo. lib. 2. Bibl. Patrum. Tom. 14. p. 112● C. D.E.F●  recorded of one Porph●ry a Pagan Stage-player, that he grew to such an height of impiety, as he adventured to baptise himself in ●est upon the Stage, of purpose to make the people laugh at Christian Baptism, and so to bring both it and Christianity into contempt: and for this purpose he plunged himself into a vessel of water which he had placed on the Stage, calling aloud upon the Trinity: at which the Spectators fell into a great laughter. But lo the goodness of God to this profane miscreant; it pleased God to show such a demonstration of his power and grace upon him, that this 
q Post quam verò, id quo per ludum baptizatus est, non Ch●istianus solum illico est redditus, sed ad ipsorum quo que martyrum societatem aggreg●tus, etc. I●●dem Ibidem.  sporting baptism of his, became a serious laver of regeneration to him: in so much that of a graceless Player, he became a gracious Christian, and not long after, a constant Martyr. The 
r Nicholaus Cabasila. Ibidem.  like I find registered of one Ardalion, another Heathen Actor, who in derision of the holy Sacrament of Baptism, baptised himself in jest upon the Stage, and by that means became a Christian; God's mercy turning this his wickedness to his eternal good: not any ways to justify Plays or Players, or to countenance this his audacious profaneness; but even miraculously to publish to the world the power of his own holy Ordinaces, which by the co-operation of his Spirit, are even then able to regenerate those 
s Psal. 68.18. Acts 2.13.37.38. Acts 9. 1● to. 22.  who most contemn them, when they are used but in scorn. These notable histories, with the premises, sufficiently evidence, the subject matter of Stageplays to be ofttimes impious, sacrilegious, blasphemous: from whence I raise this ninth Argument.  
That whose subject matter is impious, sacrilegious, blasphemous, must needs be sinful and unlawful unto Christians. Witness 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 ofttimes, is the subject matter of Stageplays: witness the premises.  
Therefore they must needs be sinful and unlawful unto Christians.   

SCENA SEXTA.  
sixthly, Stageplays are for the most part satirically invective against the persons, callings, offices and professions of men; but more especially against Religion and 
t Servi Dei sunt quos Diabolus infestat; Christiani sunt, quos Antichristus impugnat. Neque enim quaerit illos quos j●m suos fecit. Inimicus & hostis Ecclesiae, quos alienavit ab Ecclesia & joras duxit, ut captivos & victos contemnit: eos pergit lacesse●e in quibus Christum cernit habitare. Cyprian. Epist. lib. 1. Epist. 1.  Religious Christians, the chiefest objects of the Devil's malice. From whence I deduce this tenth Play-oppugning Argument.  
That whose style, whose subject matter is ordinarily satirical and invective, being fraught with bitter scoffs or jests against Religion, Virtue, and Religious Christians; against the persons, callings, offices, or honest professions of men; must needs be odious and unlawful unto Christians.  
But such is the ordinary style and subject matter of most popular Stageplays.  
Therefore they must needs be odious and unlawful unto Christians.  
The Major needeth little proof, since God himself enjoins all Christians, 
v Ephes. 4.31.32.  to put away all bitterness, anger, wrath, clamour, and evil speaking, with all maliciousness: to be courteous and tenderhearted one towards another; 
x 1 Pet. 3.9.  not rendering railing for railing; 
y Col. 3.12, ●3, 14.  but forbearing one another, and forgiving one another, if any one hath any quarrel against another, (much less than when as there are no personal variances between men) even as God for Christ's sake hath forgiven them, The Scripture requires, 
z jam. 3.17.18.  that Christians should be patient, peaceable, gentle, easy to be entreated, full of mercy, and good fruits without grudging or calumny, without hypocrisy or backbiting, 
a 1 Cor. 5.11 c. 6.10. 2 Pet. 11●  without railing or slanders, especially against 
b Isay 5.20.  godly men, whose lives, whose persons, whose graces should no where be traduced, much less upon the Stage. men's persons 
c Gen. 1.26. c. 5.1. c. 9.6.  are the work and image of G●d himself; their honest callings, offices and employments, the very 
d 1 Cor. 7.20. to 25. Rom. 13.1.2.  Ordinances of God: their graces, their holiness (to omit their credit and good names, 
e Prou. 22.1. Eccles. 7.1.  which are better than precious ointment, yea, more desirable by far than great riches) the very beams 
f john 1.16. Mal. 4.2.  that flow from the Sun of Righteousness: Wherefore, to personate, deride, revile, or scoff at all, or any of these, upon the Theatre, 
g Prou. 14.11  must needs be sinful; because it not only brings them into contempt and scorn, but also offers open 
h Prou. 17.5.  indignity to God himself, from whom they issue.  
The Minor is abundantly evident. First, by the express testimony of profane Author's: It is 
i Plato in Socratis Apologia. Diogenes La●rtius lib 2 Socrates AElian Variae. Hist. lib. 2. c. 13. Theodoret De Actium virtute. l. 12● p. 428. Plutarchi Plato fol. 343. E. Ludovicus Vives. Notae in August. De Civit. Dei● l. 2. c. 9  storied of Aristophanes, that scurrilous carping Comedian, that he personally traduced and abused virtuous● Socrates on the Stage, by the instigation of some lewd Athenians● who maligned him for his resplendent virtues; 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 Plutarchi Alcibiades. Horace Epist. l. 3. Epist. 1. p 282. Suidae Eupolis: Ludovicus Vives Notae in Au● August. De Civit. Dei. l. 2. c. 8.  Eupolis the Comedian, did the like to that famous Grecian Worthy, Alcibiades, for which he commanded him to be drowned in the Sea. 
l Et quibus occupatio est in proximorum peccata, ut subsannatoribus & Comicis: malediti enim quodammodo ipsi sunt, & proclives ad enunciandum, etc. Rhetoricae lib. 2. c. 6. p. 136.  Aristotle writes of Comedians, that they are wholly occupied in surveying, in deriding the vices of other men, which they proclaim upon the Stage, whence he ranks them in the number of traducers, and evilly speakers. 
m Oratio de Pace. p. ●21. & ad Nicoclem. p. 46.47.  Isocrates blames the Athenians much, for preferring Comedians who did nothing but carp at them, and blaze abroad their vices to their infamy, before such who best deserved at their hands. Diogenianus in 
n Symposia. l. 7. Quaest 8.  Plutarch, reputes it an unbefitting thing, to entertain Players, or their Comedies at any solemn Feasts; because their virulent invectives, scoffs, and jests, would occasion sudry quarrels and debates. The 
o Plutarchi Lacornica Insti●ta.  Lacedamonians banished all Stageplays, Players, and Play-Poets, out of their Territories; because they could not endure to hear their laws carped at, or spoken against in jest or earnest. 
p Tacitus Annal. l. 1. cap. 14 l. 4. c. 3. Dion. Cassius' R●m. histor. l●b. 57 p. 798. Alexander● ab Alexandro. Gen. Dierum l 3 cap. 9 Marcus Aurelius cap. 14.  Tiberius' exiled all Stage-players out of Italy, by reason of those many commotions which their insolent personal invective Plays occasioned. To pass by that famous 
q Plutarchi Pericles.  Gracian P●ricles, who was oft times personated and traduced on the Theatre: 
r Hiserias saltationes ridiculè suis gestibus imitabantur. ●as per ludibrium depravantes, ut spectatoribus risum moverent. Ex triumphis autem quia● guntur satis liquet hos lusus cavillatorios & satyricos apud Romanos iàm indo a priscis saeculis receptos fuisse. Licet enim iis qui triumphum prosequuntur iambos & dicteria jam cere in illustrissimos quosque viros, atque adeò in ipsos imporatores; quemadmodum Athenis olim iis qui plaustris vecti pompam prosequebantur obvios quosque scommatibus impetere licebat. Antiqu. Romanorum lib. 7. sect. 9 p. 713. See Bulingerus De Theatro. lib. 1. cap. 9.10. &. 58. accordingly.  Dionysius Ha●●icarnasseus describing the ancient Interludes of the Romans, records: that Cavillatorie and satirical Plays were of old received among the Romans: in which Plays it was lawful for the Actors to cast jambickes, scoffs and flouts upon the most illustrious persons, yea, upon the Emperors themselves: as it was lawful heretofore among the Athenians, for those who accompanied their Triumphs and Shows in Wagons, to scoff at any they met withal, which liberty of ●c●f●ing, (as 
* Quaerere conabar quate lascivia major. His●oret in ●udisliberiorque jocus. Sed mihi succurret numen non esse severun. Aptaque delicijs munera ferre Deam, etc. Fastorum. ● 5. p. 89.  Ovid testifies) was likewise used in the Floralian Stageplays. So that invective Plays were common, both with the Romans and Athenians. 
s Dipnosophorum l. ●. c. 5.6.  Athenaeus Records: That Comedians abound in personal scoffs, reproaches, taunts; which are frequent in the Comaedies of Aristophanes: Yea, 
t Eupolis atque Cratinus, Aristophanesque Poetae, atque alij quorum Comaedia prisca viror●m est: Si quis erat dignus describi quod malus, aut fur; Quod maechus foret, siccarius, 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 cuiquam parcet amico. Horace Sermonum. lib. 1. Sat. 4.  Horace the Poet, is very copious in describing the personal invectives of Plays in former times, 
v ●escennia per hunc inventa licentia morem. Versibus alternis approbria rustica judit: Lib●rtasque recurrentes accepta per annos, Lusit amabiliter donec iam saews apertum In rabi●m ver●i caepit, iocus, & per honestas Ire domus impunè minax: doluêre cruento Dente laccessiti: fuit inract is quoque circa Conditione super communi quinetiam lex, Paenaque lata; malo quae nollet, carmine quenquam Describi, vertêre modum formidine f●stis● Ad bene dicendum, delectandum que reducti. Idem Epist. l. 2 Ep●st 1. p. 282. ●ut immunda crepent ignominio●aque dicta. Successit verus his Comaedia non sine multa Laud●: said 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.  especially the Fescennia, and the ancient Comedy, which spared neither friends nor foes; whose personal invectives grew so excessive, so odious and intolerable, that the Romans enacted a Law against them, to suppress their vile abuses ●n this kind. 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 modern Authors do positively affirm the truth of this assumption. Witness Philo judaeus, his punctual testimony, De vit● Contemplativa; page 1209. Clemens Alexandrinus Oratio Adhortatoria ad Gentes, fol. 8, 9 Tatianus Oratio adversus Graecoes, Bibl. Patr●m Tom. 2. p. 180.181. 
x Indo maledicta convitia sine iustitia, odij etiam suffragia sine merito amoris. Quicquid optant, quicquid abominantur extrancum ab illis est: ira & amor apud illis ociosus, & odium iniustum sine cau●a. Deus cert● cum causa prohibet odisse, qui inimicos diligi iubet. Deus etiam cum causa maledicere non sinit, qui maledicentes benedici praecipit. Sed Circo quid amarius? ubi nec principibus quidem aut 〈◊〉 vibus suis parcunt. Quicquid horum quibus circus furit nus quam compe●it sanctis, ideo nec in Circo. Ibid.  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. chrusostom 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 otiosis 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 Plays confuted, Action 2. The third Blast of Retreat from Plays and theatres, p. 116.117. Doctor john Whites Sermon at Paul's Cross, March 24. 1615. section 11. (to which I may add● our own Statutes of 1. Edw. 6. chapter 1. of 2. and 3. Edw. 6. chapter 1. of 1. Eliz. chapter 2. which precisely prohibit the satirical depraving, traducing, or derogation of the Common Prayer-book, and of the Sacrament of the Lords Supper in any Interludes, Plays or Rhymes, (in which kind Plays had been formerly peccant) under severe penalties.) 
y Cavendum est ergo dilectissimi ne scenico sermone alter altorum laedar, & theatralibus verbis verecundian fratri laesae aestimationis incutiat, etc. Ibidem.  All these, I say, with sundry others which I pretermit, expressly tax●, yea, utterly condemn all Plays, in regard of these their personal invectives against particular persons, functions, offices, callings, and the like, concurring fully in my Minors truth.  
But to pass by Authorities, our own particular experience, is a thou●and witnesses to this Assumption. Survey we all our modern stageplays with an impartial eye, 
z Gosson, Play●s confuted Action ●. The third blast of Retreat from Plays and theatres. p. 116.117. accordingly●  There is hardly one of them among an hundred, wherein Religion or religious men, or som● particular persons, officers, callings, professions, are not notoriously, satirically derided, personated, traduced, defamed, by such 
a Tamdiu quisquis sua peccata ignorat quam diu curios● aliena considerate. Qui semetipsum aspicit, non quaerit quid in aliis frequenter reprehendat, sed in semetipso quid lugeat. Bernard. De Interiori Domo c. 42.  who neither consider nor bewail their own iniquities, whiles they curiously survey, and maliciously divulge the faults of others. Not to particularise those late new scandalous invective Plays, wherein 
b Gundemore, the late Lord Admirals' Lord Treasurer, and others.  sundry persons of place and eminence have been particularly personated, jeered, abused in a gross and scurrilous manner; the 
c Scena joci mo r●mberioris habet. Ovid. Fastorem l. 4. p. 81. Aut immunda crepent ignominiosaque dicta. Horace de Arte Poetica p. 304. Nullum invenire Prologum potuisset novus Quem di ceret, ni●i haberet cui malediceret. Terentij Phormio, Prologus.  frequent scoffs, reproaches, scandals, Satyrs, and disgraceful passages that are darted out in stageplays, against Ministers, Lawyers, Courteours, Physicians, Merchants, Citizens, Tradesmen of all sorts; against judges, justices, Majors, and such like Officers; but especially against all zealous practical professors of Religion, 
d Dat veniam co●uis● vexat censura columbas. juvenal. satire 2.  who seldom scape the Player's lash: (by means of which, both Governors, Government, Religion, and Devotion are brought into contempts) do abundantly confirm the Satirical invectivenesse of stageplays. Which vicious quality is sufficient to make them odious unto Christians.  
Objection. If any here object in defence of Stageplays; 
e See Haywoods' Apology for Actors. The third blast of Retreat from Plays and theatres, p. 116, 117.  that they inveigh not against particular persons, officers, or professions; but only against their vices; which is not only lawful, but useful, but commendable.  
Answer. To this I answer. First, that the Objection itself is merely false; since not only 
* Cum nulli hominum generi aut professioni ab improbis isto sermone parcatur, ab ●mnibus tamen ad spectaculum convenitur. Cyprian de spectacu●is lib.  Cyprian, and the forequoted Authors, but even Players and Playhaunters themselves can testify, that all sorts of persons, of professors are abused often on the Stage: their virtues, their graces being there more frequently censured, derided, traduced, than their vices. Secondly, admit the Objection true; yet for 
g See Gosson Plays confuted, Action 2. The third blast of Retreat from Plays, p. 117. Doctor john Whites Sermon at Pa●ls Cross March 24. An. 1615. sect. 11 accordingly.  Players to censure, to proclaim men's vices or abuses on the Theatre, must needs be sinful. First, because they have no authentic commission, either from God or man to do it. For though 
h Levit 19.17 Prov. 24.24.25. Matth. 18.15. Heb. 3.13  every private man may secretly admonish or reprove another for his sins, as opportunity shall require: yet 
* Matth. 18.16.17. Rom. 13.3.4. Isay 58.1. Rom. 14 3.4.2 Tim. 4.2. 1 Tim. 5.20  none must publicly censure sins or sinners, but Magistrates, Ministers, and such like public persons, who are deputed by God himself to this very office; upon which no common● Players must encroach. Secondly, because Players are of all others, the unmeetest pers●ns to reprove men's vices. 
i Matth. 7.3.4, 5. Rom. 2.3, 21, 22, 23. Accusare viti● o●ficium est bonorum hominum & ben●volorum. Quod cum malefici agunt, alienas partes agunt, etc. 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 aliis mederemur. Chrys. in Ephes. hom. 10. Tom. 4. Col. 9●5. C. Quomodo nos vitam corrigere valeamus alienam, qui negligimus nostram● Gregor. Magn. homil. 17. in Evangelia.  He, who will effectually rebuke the sins, the enormities of other men, must be ●ree from open crimes himself; else his reproofs will wa●t authority, and rather exasperate or encourage the reproved in their sinful courses, then reclaim them from them. 
v See Act. 4. Scene 1.  Now Players are commonly the most criminous and enormous persons of all others, 
x 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.  being for the most part deeply guilty of all those vices, those abuses which they condemn in any: Therefore their reproofs are vain and fruitless. Thirdly, because Players are always peccant in the manner of their reproofs. He, who reprehends another's fault in a lawful Christian way, must be sure to observe these circumstances. First, he must do it 
y Gal. 6.1. 1 Tim. 5.1.2. 2 Thes. 3.15.  with the spirit of meekness, of compassion, without wrath or passion. Secondly, 
* Mat. 10.16. Ephes. 5.15. Col. 4.5. Prov. 2●. 9, 10, 11, 12.  he must do it with discretion, in a decent, and prudent manner; having a due respect both to the person, time, and place, to the vice or fault reproved. Thirdly, he must do it 
a 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.  out of conscience, love, and friendship: with an unfeigned desire to reform the persons, the vices reprehended; 
b Levit. 19.17. Exod. 23.1, 2. Prov. 10.18. Nulli detrahas, nec in co tesanctum, putes si coeteros ●aceres, Hier. Ep. 4. ●, 8.  not to vent his own private spleen, ●r to disgrace the party rebuked. Fourthly, 
c Matth. 18.15, 16, 17. Gal. 2.11, 14, 1 Tim. 5.20. Sime vis corripere delinquentem, aperte in crepa. Quid enim prodest si aliis mala referas mea? ●i me nesciente, peccatis meis, imò detractionibus tuis alium vulneres, & cum certatim omnibus narres sic singulis loquaris, quasi nulli dixeris alteri? hoc est, non me emendare, sed vitio tuo satisfacere. Hierom. Epist. 4 c. 10.  he must openly reprove the delinquents to their faces, that so they may take notice of their vices to reform them: not covertly behind their backs, for this is mere detraction, not reproof: A publication of men's vices unto others to their great disgrace; not a discovery of them to themselves for their amendment. Now our Vice-censuring, Sinne-proclaiming Actors, (who 
d Dum alienos errores emendarc nituntur, ostend●nt suos, Hierom. Epist. 28.  commonly discover, but not correct their own enormities, whiles they display and censure others, 
e Vae illi, qui ●uam ren●it corrigere vitam, & alienam non desinit detrahere. Bernard. De Interi●ri Dom●. c. 42. Col. 1082. B.  which makes them truly miserable) transgress in all these circumstances. Their reproofs are always satirical, edged with private malice, or pointed with revenge: they are never serious, seasonable, private, discreet: 
f High temere judicant de incerti●, & facilè reprehendunt, magis amant vituperare & damnare, quam emendare atque corrigere: q●●d vitium vel superbiae est, vel impudenti●e. August. lib. 2 the Sermone Dom. in monte cap. 30.  their aim is only men's defamation, not their reformation: sin●e they proclaim men's vices unto others, not lay them open to themselves: they dare not look the delinquents in the face, but are always clamouring behind their backs: their rebukes proceed not from true Christian love, which delights to cover, not propalate and divulge menssinnes: therefore they must needs be evil. Fourthly, (as a 
g Doct. john Whi●es Sermon at Paul's Cross, March the 24. Anno 1615. sect. 11.  reverend worthy of our Church observes) there is nothing more dangerous in a state, then for the Stage and Poet to deride sin, which by the Bishops and Pastors of the Church is gravely and severely to be reproved; because it causeth Magistrates, Ministers, and Statesmen to lose their reputation, and sin to be less feared. Lastly, admit that Players had sufficient authority to censure the vices, the abuses of particular persons, officers, and professions (which I cannot believe they have, till they can show me an act of State, or a Commission for it in the Scripture,) yet this is infallible, 
h Exod. 23.1. Psal. 15.3.  that they ought not to receive or raise an ill report of any: 
i Genes. 21.9. 2 sam. 6.16.20. Psal. 119● 136.  to deride or scoff at any man's vices, and 
k Prov. 14.9. cap. 10.23.  so to make a mock of sin, 
l james 4.11.  or to speak evil of any one, as they do: since God himself prohibits it, since 
m jude 9  Michael the Archangel, (whose example all mu●t imitate) disputing with the Devil 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 Improbissimi omnium, & maxima paena digni sunt, qui d● iis rebusalios ac●usare audent quibus ipsi constricti tenentur. Iso●rates, Oratio d● Permutatione page 617.  in this are worthy the severest penalty, that ●eing so superlatively vicious themselves, they dare presume to censure others) to testify to the world, that they are within the number of these 
o jude 8.18.  scoffers, and 
p 2. Tim. 3.3.  despisers of those who are good, which are prophesied of in the latter times; dare open their black 
q james 3.6.  infernal mouths, in bitter invective Interludes, against all gr●ce and goodness; against the very profession and professors of Religion; against all qualities, callings and degrees ●f men, scarce glancing lightly at their vices. Therefore their Plays must needs be inexcusably sinful, even in this respect.   

SCENA SEPTIMA.  
LAstly, admit the style or subject matter of Stageplays be no ways such, as I have ●●●●erto demonstrated it to be; yet at the very best it is 
* Ociosum verbum est, quod sine utilitate loquentis dicitur, & audientis: ut si omissis seri●s de rebus frivolis loquamur, & fabulas narremus antiquas. Hierom. Co●. in Matth. l. 2. cap. 12. v. 36.37. See Theophilact. Ibidem.  but idle, frothy, superfluous, unprofitable; as vain, as empty, as vanity itself. From whence I raise this eleventh dispute.  
That whose style and subject matter, in its very best acception, is but vain, but frivolous, and ridiculous, bringing no glory at all to God, nor good to men; must needs be sinful and unlawful unto Christians.  
But such is the style and subject of most Stageplays, as 
* Hoec etiamsi non essent simulachris dicata, obeunda christianis fidelibus non essent, quae & si non haberent crimen, habent in se & maximam, & parum congruent●m fidelibus, vanitatem, etc. Fugienda itaque sunt ista Christianis fidelibus, ut jàm frequenter diximus tàm vanatam pernitiosa sachtilega spectacula; & oculi nostri sunt, & aures custodiendae. Cyprian. de spectac. lib.  Saint Cyprian excellently writes.  
Therefore they must needs be sinful and unlawful unto Christians.  
The Major is uncontrollable; since God himself inhibits Christians, 
r job 15.2.3. Reijce verbum quod non aedificat audientes. Vanusenim sermo citò polluit mentem, & vanae conscientiae est index. Bernard de In●eriori Domo cap. 43.  to utter vain knowledge; to reason with unprofitable talk, or with speeches which will do no good, 
s jerem. 2.5.8. c. 16.19.  to walk in vanity, or things that will not profit; and 
t 1 Sam. 12.21. Nimirum sapere est abiectis utile nugis. Horace, Epist. lib. 2. Epist. 2. p. 292.  to follow after vain things which will not profit, because they are but vain. Christian's 
v Isay 55.2.  must not lay out their money for that which is not bread, and their labour for that which satisfieth not, 
x Eccles. 5.7. & 6.11.12.  ●hey must not delight in vanity, or in things that increase, vanity, and make not man the better; but they must pray with David; 
y Psal. 119.37.  Turn away mine eyes from beholding vanity: since the Scripture is express; 
z Psal. 4.2. Psal. 10.7. Psal 12.2. Psal. 24.3.4. 2 Kings 17.15  that the speaking, loving, or lifting up of the soul to vanity, folly, and unprofitable things, is an 
a Mores hominis lingua pandit, & qualis sermo ostenditur, t●lis animus comprobatur; quoniam ex abundantia cordis os loquitur. Bernard. de interiori Domo. cap 43. Col. 1082.  undoubted character of such wicked men, who shall not ascend into God's holy hill; not any property of God's children: Who as 
b 1 Tim. 4.7.  they must abandon all idle, fabulous, unprofitable discourses; 
c 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.  Because that for every idle word that men shall speak they shall give account at the day of judgement: so they must likewise direct even all their actions, speeches, recreations 
d 1 Cor. 10.31, 32, 33.  to God's glory; 
e Col. 3.16.17. jude 20.  the edification of others, and 
f Isay 55.2.3. 1 Sa●. 12.21. 1 Tim. 6.18.19.  their own spiritual good; to which Stageplays, no ways tend. Therefore the Major is unquestionable.  
For the Minor; Th●● the style and subject matter of Stageplays is in its very best acception, but vain, but frivolous and ridiculous, bringing no glory at all to God, nor good to men: is most apparent. First, by the concurring testimony of sundry Fathers, and other learned Writers, Hence Hilary, Ambrose, chrusostom, Augustine, Bruno and others, in their Commentaries and expositions on the 118. alias the 119. Psalm verse 37. Turn away mine eyes from beholding vanity: together with john Salisbury, lib. 1. De Nugis Curialium, cap. 8. Master Gosson, Doctor Reinolds, Master Northbrooke, and others in their Treatises against Stageplays; interpret this 
f Averte oculos meos videant vanitatem: hic notantur illi● qui diversis spectaculis & ●udis Theatralibus occupantur, etc. Hilari.  vanity in the Psalmist. of Stageplays, and such like spectacles, which they 
g utinam hac interproetatione possimus revocare ad diversa Circensium ludo●rum atque theatralium spectacula fe●tinantes. Vanitas est illa quam cernis. Pantominum aspicis? vanitas est, etc. Ambros. Enar. in Psal. 118. Octon. 5. Tom. 2. p. 430. F.  condemn as vanity. Hence Clemens Alexandrinus writes of plays; 
h Spectacula verbis obscenis & vanis tem●r● prosusis plena sunt. P●dagogi l. 3. c. 11.  that they are fraught with obscene and vain speeches, rashly uttered: Hence Gregory Nazianzen styles Plays; 
i Vit● vanitates, voluptatum Hydra. Ad Seluchum Epist. p. 10●3.  the vanities of life, and the hydra of pleasures. Hence chrusostom writes of Plays: 
k In Theatro ●isus, ineptitudo, verba multae fatuitatis ac stultitiae plena, etc. Homil. ●2● in Acta Apost. Tom. 3. Col. 612. A. homil. 92. ad populum Antioch●ae. Tom. ●. Col. 3●7. A●  that they are fraught with laughter, wantonness, and words ●ull of folly and vanity. Hence Anastatius Sianita writes of the Severiani: 
l Vestra dogmata magis sunt ridicula quam quae in omnibus s●●nicis Orchestris, & Thylemicis ludis aguntur. In his Viae duae. hibls. Patrum. Tom. 6. pars 1. p. ●04.  That their positions were more ridiculous, absurd and foolish, than those things that are acted in any Stageplays. Hence Bernard writes, 
m Mimos, fabulatores, scurrilesque cantilenas, & ●udo●um spectacula milites Christi, tanquam vanitates & insanias falsas respuunt & abominantur. Ad Milites Templi Sermo. Col. 8●2. L  That the true soldiers of Christ, reject and abominate Players and Stageplays, as vanities and false frenzies. Hence john Salisbury styles Plays, 
n Spectacula & tyrocinia vanitatis. De N●gis Curialjum. l. 1. c. 7.8.  the spectacles and rudiments of vanity. Hence Cyprian, Lactantius, Cyril of Jerusalem, Augustine, Basil, Salvian, Macarius AEgyptius, and others, 
o See ●2.  formerly quoted, have utterly condemned Stageplays, as the very pomps and vanites of this wicked world, which Christians have abjured in their Baptism. If then we believe these several Fathers, together with 
p Asina●ia. Prologus.  Plautus, 
q De somno Scipionis. l. 1. pag. 20. & Saturnal. lib. 2. cap. 7.  Maecrobius, 
r Floridorum lib. 4.  Apuleius, three Heathen Authors; or Master Gosson, Master Northbrooke, Master Stub●, and Doctor Reinolds, in their books against Stageplays: or the third Blast against Stageplays and theatres, together with Caesar Bulingerus De Theatro, lib. 1. cap. 11. de Ludio p. 141. We must needs acknowledge, both Plays themselves, together with their style and subject matter, to be mere idle useless vanities; Since all these repute and style them such.  
Secondly, our own experience, will readily subscribe unto it as an undoubted truth. For what are all our Stageplays, but the frothy excrements of superfluous idle brains; which being impregnated with some 
s 2 Pet. 2.18. Proijcit ampullas & sesquipedalia verba. Horace, De Arte Poet●ca. p 300.  swelling words, or high-towring conceited plots of vanity, (which they secretly adore with highest admiration, as being worthy the most suparlative Stage-applause,) do travel in pain until they have brought forth their long-conceived issues on the Theatre, which prove but 
t Quid dignum tanto ferit hic promissor hiatu? Parturiunt montes, nascitur ridicul●s mus. Horac● De A●te Po●tic●. p. 300.  ridiculously vain at best? Wha● are they, but mere miscellanies of overstudied, well-expressed vanities? Their subject, their action, their circumstances; what else are they but vanity of vanities, but ridiculous follies or frenzies in the highest degree, unworthy of a 
v Nunquid tibi videtur sapiens, qui oculos vel aures istis expandit? joannes Salisburiensis l. 1. De Nugis Curialium c. 8.  wiseman's sight, much less his approbation? Their Actors, their ordinary Spectators, what are they but ridiculous, foolish, vain, fantastic persons, who delight in nothing more than toys and vanities? Their very fruits, their ends, what are they else, but either the nourishing, or the increase of sin and vanity? If we survey the good, the profit which accrues from Stageplays, 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 Va●um enim est quod ad nihil utile est. Vana illa sunt omnia qua bonum nullum habent finem. Chrysost. Hom. 12. in Ephes. Tom. 4. Col. 963. D  therefore they must needs be vain. If we respect God's glory; where shall we find God more dishonoured, more provoked then in Stageplays? which had the 
y See Act. 1. accordingly.  Devil himself for their author, subject, and composer, who proves sometimes their Actor too. Where are God's Name, his Word, his Attributes, his Ministers, his Saints, his Substitutes, his Children, his Worship, his Graces, more blasphemed, profaned, traduced, or derided, 
z See the third Blast of Retreat from Plays and theatres. The Preface to the Practice of Piety; Salvian de Gubernation Dei lib. 6. The School of Abuses; and Scene 5. before.  then in Stageplays? Where is God more offended, more affronted with swarms of crying sins, then in the Playhouse? And how can it be otherwise? We know it was the received opinion of the ancient Pagans; that their 
a Vos persuasum habetis Theatralibus ludis Deos delectari & a●fici, irasque aliquando conceptas ●orum satisfactione molli●i. Honorantur his Dij, & si quas ab hominibus con●inent offensionum memorias illatas, abijciunt, excludunt, redduntque s● nobis redintegrata familiaritate fautor●s, etc. Mimis nimirum Dij gaudent, & illa vis praestans, neque ullis hominum comprehensa natu●is libentissimè commodat audiendis his aures, quorum symplegmatibus plurimis intermixtos se esse derisionis in materiam no●unt? delectanturut res est salpictarum sonitu ac plausu factis & dictis turpibus, fascinorum ingentium rubore. jam verò si viderint in Foemineas mollitudines enervantes se viros, vociferari hos frustra, sine causa alios cursitare, amicitiarum fide salva contundere se alios, & crud●s mutilare se caestibus, certare hos spiritu, buccas vento distendere, votisque inanibus concrepare, manus ad coelum tollunt, rebuus admirabilibus moti prosiliunt, exclamant, in gratiam cum hominibus redeunt. Haec si dijs immortalibus oblivionem afferunt simultatum; si ex Comaedijs, attellanis, mimis ducunt laetissimas voluptates, quid moramini, quid cesiatis, quin & ipsos dicatis Deos ludere, lascivire, saltare, obscaenas compingere cantiones, & clunibus fluctuare crispatis? Quid enim differt, faciantue haec ipsi, an ab aliis fi●ri in amoribus ac delicijs ducant? Arnobius adversus Gentes. l. 7. p. 232, 234, 236.  Devill-Idols (to whose 
* See Bullingerus De Theatro, lib. 1. c 17.  solemn honour and worship, all Stageplays were at first devoted) were so well pleased with these Theatrical Interludes, that if they did but honour and adore them with them, they would forthwith pardon, yea, forget their sins against them, and of enemies, become propitious, kind, and friendly to them. And can any Christian then conceive such base conceits of God, or 
b Itane, istud non est Deorum imminuere dignitatem, dica●e & consecrare turpissimas res iis quas censor animus respuat, & quarum actores inhonesto● esse ius vestrum, & inter capita computa●i indicavit infamia? Arnobius Ibidem. p. 233.  so far derogate from his Majesty, his purity, his Deity, as to deem him honoured or delighted, not grieved, not offended with such Stageplays 
c See Act 2, accordingly.  wherewith Devill-Idols were attoned? Doubtless, that which the Devil himself hath invented, appropriated to his own honour and advantage, 
d See 1 Cor. 6.14.15.  can never bring any praise or glory unto God: therefore our Stageplays cannot do it. If we reflect upon the good they bring to men, alas, what is it? 
e See here p 68, 69. and Act. 6. Scene 4, 5, 6. Bodinus de Republica l. 6. c 1. The third Blast of Retreat from Plays, and Master Boltons' Discourse of true happiness, p. 73, 74● accordingly.  Where do they suck in more poison, more corruption; where do they mere blunt their virtues, or make greater shipwreck of all their Christian graces, than a● Stageplays, the grand-empoysoners of men's souls? I have known, heard, and read of thousands, who have wracked their credits, their estates, their virtues, yea, their very bodies and souls at Plays, at Playhouses: but never could I yet hear or read of any who have been meliorated or reclaimed by them. I have read of sundry pestiserous ●ff●cts, and sinful fruits of Stageplays, of which you shall hear at large 
f Act. 6 throughout.  hereafter: but never could I find in all the Fathers, in any modern Writers, so much as any one necessary virtue, grace or real benefit that hath resulted from them. I have read of 
g See Act. 6. S●●ne 5. & 10 accordingly.  diverse Republics, Emperors, Magistrates, and Authors of all sorts, who have suppressed Stageplays, as intolerable evils in a Christian or well-ordered Commonweal; they being the Seminaries of all kind of vices; the chief corrupters of men's minds and manners: But never could I meet with any, who affirmed them to be good or useful in a State. Since therefore it is evident by all the premises; that Stageplays in their best condition, are but 
h Hae Nugae s●ria ducunt in mala. Horace de Arte Poetica p. 312.  mere nugatory, ridiculous, superfluous van ties, which lead● to serious evils; and bring no glory at all to God, nor good to men; we may conclude them to be not only incongruous, but unlawful unto Christians, 
i Qui igitur in Chri●to est, quomodo pote●t vanitates aspicere, cum Christus in carne sua omnes mundi hujus crucifixerit vanitates? Ambros Enar. in Psal. 118. Octon. 5. Tom. 2. pag. 430. F.  who must not cast their eyes upon the vanities of this wicked world, since Christ himself hath crucified them in his flesh, that we for ever might abandon them.  
You have seen now, Christian Readers, the common style and subject matter of popular Stageplays, and I dare confidently aver, that there is scarce one Stage-play this day acted (our 
k Libenter veter●s spectant fabulas, Nam nunc nov●e quae prodeunt Comaediae multò sunt nequiores. Plauti Casina, Prologus. p. 166.  modern Plays being far more lewd than those of former times.) whose subject, parts and passages are not reducible to all, to some, or one at least of these recited particulars: therefore we must needs pass sentence of condemnation against them, even in this respect.    

ACTUS 4.  

SCENA PRIMA.  
FOurthly, as Stage plays are sinful, and utterly unlawful unto Christians in regard of their style and subject matter, so likewise are they in respect both of their Actors and Spectators.  
If we seriously survey the lives, the practices, the conditions of our common Stage-players, we may truly write of them, as 
l Edricus, faex hominum; d●decus Anglorum, flagitiosus helluo, versutus nebulo, cui non nobilitas opes pepererat, s●d ●ingua & audacia comparaverat. Hic dissimulare cautus, fugere paratus, consilia regis, ut fidelis, venabatur, ut proditor, disseminabat. De gestic Regum Anglorum. l. 2. c. 10. p. 6●.  William of Malmesbury doth of Edricke; that they are the very dregs of men; the shame, the blemish of our English Nation; ungracious helluoes; crafty shifting companions, who purchase money, not by their generosity, but by their tongues and impudence; they being wise to dissemble, apt to counterfeit, prone to dive into the secrets both of King & State, as faithful subjects; and more ready to divulge them on the Stage as notorious-Traitors. What 
m Quae quanta in ullo homine iuventuris illecebra fuit, quanta in illo? qui & alias ipse amabat ●urpissimè; aliorum amori flagitiosisme serviebat: aliis fructus libidinum, aliis mortem parentum, non modo impellendo; verum etiam adiwando pollicibatur. Oratio 2. in Catilinam.  Tully records of Catiline; 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 men's wives himself, and serving likewise as a most wicked Pand●r to the unchaste desires of others; promising to some the fruit of their lusts, to others the death of their Parents, not only by instigating, but likewise by assisting them. Or what a grave historian reports of 
n Vortigernus Rex Brittanniae, nec manu promptus, nec consilio bonus; imò ad illecebrascarnis pronus, omniumque ferè vitiorum mancipium. Quip quem sub jugaret avaritia, in qivetaret superbia, in quinaret luxuria, etc. William Malmsbury, De Gestis Regum. Angl. lib 1. cap. 1. pag. 8.  Vortiger a British King; that he was prone to the enticements of the flesh, and a bondslave almost to every vice, etc. May be truly verified of most common Actors; who are usually the very filth and offscouring, the very lewdest, basest, worst and most perniciously vicious of the sons of men; as all times, all Authors have reputed them. The ancient Pagan Romans, (as 
o Livy Histor. Romanae l. 7. sect. 3. Valerius Maximus l. 2. c. 4. sect. 4. Cicero. Oratio pro P. Quintio. Gellius. Noct. Attic. l. 14. c. 17. Suetonijs Tiberius, sect. 35. Tacitus Annalium l. 14. sect. 2.3. Macrobi●s Saturnal l. 2. c. 7. AEmilius Probus. Excellentium Imperatorum vitae. Praefatio.  histories, as 
p 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. joannis Saresburiensis● De Nugis Curialium l. 1. c. 7.8. joannis 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. 'tis 7. Art. 4. Agrippa De vanitate scientiarum cap 20. Alexander ab Alexandro. Gen. Dirum. l. 3. c. 9 Caelius Rhodiginus. Antiqu. Lectionum l. 1●. c. 17. Photij Nomocanonis. Ti●ulus 13. c 21.22. & Theodori Balsami. Comment. Ibid. Lod. Vives. Comment. in Aug. De Ciu. Deil. 2. c. 13● a. D. Reinolds Overthrow of stageplays. p. 60. to. 74. Barnabas Bri●●onius, & joannis Mariana De sp●●taculis. l. with sundry others accordingly.  Fathers both relate) accounted Stage-players such infamous, vicious, base, unworthy persons; as they did by public Edicts, not o●ely deprive them of all honour and preferment in the Commonweal; but likewise disfranchise and remove them from their tribe; as degenerating from that Roman stock, and noble parentage from which they were descended. The ancient 
q De agitato●ibus, sive Theatricis, qui fideles sunt, placuit eo●, quandiu agitant, a communione seperari. Concil. Arelatense 2. Ca●. 20. Si Augur aut Pantomimi credere voluerunt, placuit ut prius artibus suis renunci●nt, et tunc demum suscipiantur, ita ut ulterius non revertantur. Quod si facere contrainter● dictum tentaverint, ●roijciantur ab Ecclesia. Concil. Eliberinum. Can. 62. Constan●inopolitanum. 6. in Trullo. Can. 51 62.71.  Counsels, 
r Clemens Romanus Constit Apostol. lib. 8. cap. 28. Cyprian Epist. lib. 1. Epist. 10. Fucratio; Tertullian, de pudicitia. cap. 7. Chrysost Hom. 3. De Davide & Saul.  Fathers and Christians in the Primitive Church, did ipso facto, excommunicate all Stage-players, till they had utterly renounced, relinquished their diabolical profession: reputing them the very pollutions shame, and blemish of the Church; The very depravers and destroyers of youth; the very instruments of sin 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 Matth. 7.6.  given to such unholy dogs, nor cast before such filthy swine as they. Plato, Aristotle, the Massillienses, with sundry Christian, yea, Pagan States and Emperors, (as I shall prove 
t S●e Act. 6. Sc●ne 5. & Act. 7. Scene. 6.7. accordingly.  hereafter) exiled all professed Stage-players out of their Commonweals, as the jews and Primitive Christians excluded them from the Church. Needs therefore must they be extremely vicious, intolerably pernicious (and so by 
v Quanta confessio est malae rei, cuius actores cum acceptissimi sint, sine nota non sunt? Tertullian, De spectacu●is cap. 22.  consequence their very Stageplays to) whom Church and State have thus jointly vomited out as putrid, noisome and infectious members, unfit to live in either; as 
x Necesse erat histriones perditissimis fuisse moribus, & deploratae neq●itiae, cum 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. etc. 51. De Infamia Theatri.  Ludovieus Vives well concludes. What Polycarpe, once replied to Martion the Heretic; 
y Cognosco te primogenitum Satins. Irenaus. Contr. haereses l. 3. c. 3. p. 254. Eusebius Ecclesiast. hi●t. l. 4. c. 14.  I know thee to be the firstborn of Satan; may be fitly appliable to our Common-Actors; the Arch-agents, Instruments, and Apparitors of their original Founder and 
z joh. 8.44. Eph. 2.2, 3. See Act. 1. & 2.  Father, the Devil; their very profession being nothing else, as 
a De Republica. l. 6. c. 1.  Bodine well observes, but an apprenticeship of sin, a way or Trade of wickedness, which leads down to hell; and their lives (a badge of their profession) much like the life of Vor●iger, 
b Eius vitae cursus saews in principio, miser in medio, turpis in exitu, asseritu● Will. Malmib. De Gestic Regum Anglorum. l. 2. c. 10. p. 62.  which was tragically vicious in the beginning, miserable in the midst, filthy in the end. What the conditions, lives, and qualities of Stage-players have been in former Ages, let Cyprian, Nazianzen, chrusostom, Augustine, Nicholaus Cabasila, Cornelius Tacitus, Marcus Aurelius, with 
c Ludovicus Vives, Notae in Augustinum De Civit. Dei. l 2. c. 13. a.  others, testify. The first of these informs us; 
d Histrio qui apud vos constitutus in eiusdem adhuc artis suae dedecore perseverat, & magister & doctor non erudiendorum, s●d perdendorum puerorum id quod malè didicit, caeteris quo que insinua●; talis non debet nobiscum communicare. Quod puto ego, nec maiestati divinae, nec evangelicae disciplinae cong●uere, ut pudor & honour ecclesiae tàm turpi & infami contagione faedetur, etc. Cyprian. Epist. lib. 1. Epist. 10. Eucratio.  That Stageplayers are the Masters, not of teaching, but of destroying youth, insinuating that wickednesss into others, which themselves have sinfully learned. Whence he writes to Eucratius, to excommunicate a Player who trained up youths for the Stage; affirming, that it could neither stand with the Majesty 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 Sodomitical uncleanness of Player's lives, he farther thus discyphers. 
e O si possis in illa sublimi specula constitutus ocul●s tuos inserere secretis, recludere cubiculorum obductas fores, & ad conscientiam luminum penitralia occulta reserare; aspicias ab impudicis geri, quod nec aspicere possit frons pudica. Videas, quod crimen sit & videre: Videas 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 semet ipsos censores paritor & nocentes. Damnant fori●, quod intus operantur. Admit●●nt libenter, quod cum admiserint, criminantur, & c● Idem Epist. lib. 2. Epist. 2. Do●ato.  O (writes he) that thou couldst in that sublime watchtower insinuate thine eyes into these Player's secrets; or set open the closed doors of their bedchambers, and bring all their innermost hidden Cells unto the conscience of thine eyes; Thou shouldest then see that which is even a very sin to see: thou mightest behold that, which these groaning under the burden of their vices, deny that they have committed, and yet hasten to commit: men rush on men with outrageous lusts. They do those things which can neither please those who behold them, nor yet themselves who act them. The same persons are accusers in public, guilty in secret, being both censurers and nocents against themselves: They condemn that abroad, which they practise at home. They commit that willingly, which when they have committed, ' they reprehend. I am verily a liar, if those who are such abuse not others: one filthy person defameth others like himself; thinking by this means to escape the eensure of those who are privy to his sin, as if his own conscience were not sufficient both to accuse him and condemn him. Thus far Saint Cyprian, 
f Nihil turpe ducunt praeter modestiam. Nam illorum alij quidem turpitudinis administri, artem hanc solam tenent, ut ob varia petulantiae genera magnopore semet efferant, mimi rerum ridicularum adsueti colaphis & pugnis, qui novaculis pudorem omnem ante ipsos crines resecuerunt, lasciv● faeditatis & i●puritatis omnis officina, qui omnium in oculis, tàm perpeti, quam designare omnia, quae cunque nefanda sunt, artis loco ducunt, etc. Ad Seleucum de Recta Educatione. page 1062 ●  Gregory Nazianzen records of Stage-players; that they repute nothing filthy or dishonest but modesty; that they are the servants, the furtherers of all lewdness; this being their only Art and profession, exceedingly to magnify themselves for several kinds of wantonness; they being imitators and actors of ridiculous things, accustomed to blows and buffets, who have shaved off as with a Razor, all their modesty, before ever they had cut their hair, in the wanton shop of all lewdness and impurity; accounting it a kind 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 proceeds against them● Saint chrusostom, as he writes of Stage-players; 
g Histriones-fordidi, infames, etc. 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  that they are infamous persons, etc. well worthy of a thousand deaths, because they personate those villainies, obscenities, adulteries, which all laws command men to avoid. So he informs us likewise, 
h Vnde credis nuptiarum insideatores proficissi? Nun ab hujusmodi scenis? Vnde qui thalomos aliorum effodiunt? nun ab Orchestrailla? hinc etiam seditiones excitantur, hinc tumultus oriuntur. Qui enim his ●udis aluntur, quique vocem ventris causa vendunt, qui dicere, facere omnia promptissimi sunt atque in ●o suam operam collocant, high maximè solent populum rumoribus inflammare, & tumultum in civitates immitt●re etc. Hom. 38. in Mat. Tom. 2. Col. 299. A.B.  that the Players and Playhaunters of his time were most notorious adulterers, the authors of many tumults and seditions, filling the people's ears with idle rumours, and Cities with commotions: that they were ready both to speak, and act all wickednesses whatsoever, it being their whole profession thus to do; and that they were far more savage than the most cruel beasts. Saint Augustine, as he at large informs us; 
i Romani cum artem ludicram scenamque totam probro ducerent, genus id hominum non modò honoro civium reliquorum career, sed etiam tribu moveri notatione censoria voluerunt. Praeclara sané, & Romanis laudibus, annumeranda prudentia. Ecce enim rectè quisquis civium Romanorum esse scenicuseligisset, non solum ei nullus ad honorem dabatur locus, verum etiam Censoris nota tribum tenere propriam minimè si●ebatur. O animum civitatis laudis avidum, Germaneque Romanum, etc. Romani verò hominibus scenicis nec plebeam tribum, quantò minus senatoriam curiam de●onestari sinunt. De Civit. De●. lib. 2. cap. 13. See cap. 14 27. and 29.  that the ancient Romans accounting the art of Stage-playing and the whole Scene infamous, ordained, that this sort of men should not only want the honour of other Citizens, but also be disfranchised and thrust ou● of their Tribe, by a legal and disgraceful censure, which the Censors were to execute: because they would not suffer their vulgar sort of people, much less their Senators to be defamed, disgraced or defiled with Stage-players: which act of theirs, he styles; An excellent true Roman prudence to be enumerated among the Romans prayfes. So he likewise gives this ignominious epithet unto Players: 
k Talia in publicum cantitabantur a nequissimis scenicis. De Civit. Dei. lib. 2. cap. 4.  Scenici nequissi●i, most wicked Stage-players: intimating thereby, that Players commonly exceed all others in all kinds of wickedness. Nicholaus ●abasila hath published upon record. 
l Nihil enim potest mimo inveniri sc●lestius. De vita in Christo lib. 2. Biblioth. Patrum Tom. 14 pag. 112.  That nothing can be found more wicked, more detestable than a Stage-player. 
l Varijs deinde & saepius inritis praetorum questibus, postremo C●esar de immodestia histrionum retulit. Multa abijs in publicum seditiosè, faeda per domos tentari. Oscum quendam ludicrum laevissimae apud vulgum oblectationis, eo flagitiorum ac virium venisse, ut auctoritate Patrum coercendum sit. Pulfi tùm Italia histriones. Annali●● lib. ●. cap. 3. See lib. 1. cap. 14.  Cornelius Tacitus relates: That in Tiberius his reign, the Roman Actors grew so immodest, so exorbitant, that they attempted many things seditiously in public, many things dishonestly in private houses: & that they gre● at last to such an height of wickedness, as that after many complaints against them by the Praetors, they were by Tiberius and the whole Senate exiled out of Italy. 
m Marcus Aurelius. lib. 1. cap. 14. and lib. 2. Epistle 12. to Lambert.  Marcus Aurelius himself doth testify, that the adulteries, rapes, murders, tumults and other outrages which Stage-players did occasion and commit, were so excessive; and the minds which they corrupted with their lewdness, sonumtrous; that he was enforced to banish them out of Italy into Hellespont, where he commanded Lambert his Deputy, to keep them close at work. We 
n Marcus Aurelius. lib. 1. cap. 14. Suetonii. Nero sect. 16. Pliny panegyri●. Traiano dictus p. 45. Alexander ab Alexandro Genialium Dierum lib. 6. cap. 9 See Act. 6. Scene. 5. and Act. 7. Scene 7.  read likewise, that Nero, Traian, with diverse other Roman Emperors, did quite exile all Stage-players out of their Dominions, because their lives, their practices wire so vicious, so hurtful and pernicious to the public good. Such were the lives, the insolences, the exorbitances of Stage-players in former times. What the lives, the qualities of our own domestic Actors are, or have been heretofore; 
o 14 Eliz cap. 5. and 35. Eliz. cap. 7.  Two several Acts of Parliament, which adjudge and style them Rogues; together with two penitent reclaimed Play-Poets of our own, (who were thoroughly acquainted with their practices and person's too) will at large declare. The first of these two Play-Poets, who out of conscience renounced his profession, and then wrote against the abominations of our Stageplays, writes thus of Stage-players: 
p The third Blas● of Retreat from Plays and theatres. London 1588. p. 110, to. 118.  As I have had a saying to these versifying Playmakers, so likewise must I deal with shameless inactors. When I see by them young boys, inclining of themselves to wickedness, trained up in filthy speeches, unnatural and unseemly gestures, to be brought up by these Schoolmasters, in bawdry and in idleness, I cannot choose but with tears and grief of heart lament. O with what delight can the father behold his son bereft of shamefastness, and trained up to impudency? How prone are they of themselves and apt to receive instruction of their lewd teachers, which are the 
* Player's the Schoolmasters in the School of Abuse.  Schoolmasters of sin in the School of abuse? what do they teach them, I pray you, but to foster mischief in their youth● that it may always abide with them, and in their age bring them sooner unto hell? 
* The disposition of player's for the most part.  And as for these Stagers themselves, are they not commonly such kind 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 bawdry, as inactors? Live they not in such sort themselves, as they give precepts unto others? Doth not their 
p Talis homini est oratio, qualis vita. Argumentum est luxuriae publicae orationis lascivia. Non potest alius esse inge●io, alius ●nimo colour. Illo vitiato, hoc quo que afflatur. Seneca Epist. 114.  talk on the Stage, 
r Naturae sequitur s●mina quisque suae.  declare the nature of their disposition? ●doth not every one take that part which is proper to his kind? Doth not the 
s Navita de ventis, de tauris narrat arat●r, Enumerat miles vuln●ra Pastor ov●s.  Ploughman's tongue walk of his Plough: the Seafaring ma●s of his Mast, Cable and Sail; the Soldiers of his Harness, Speare and Shield; and bawdy mates of bawdy matters? Ask 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 look what every of them doth most delight in, that he can best handle to the contentment of others. If it be a roisting, bawdy, or lascivious part, wherein are unseemly speeches, and that they make choice of them as best answering, and proper to their manner of play: may we not say, by how much the more he exceeds in his gesture, he delights himself 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, 
Object.  shall we not think him in his life to be more disordered, and to abhor 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. 
Answ.  Indeed if their authority were greater than the words of the Scripture, or their zeal of more force than of the Preacher, I might easily be persuaded to think, 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 See Matth● 13.1. to 20.  of the most part into the ear, and but of a few rooted in the heart, I cannot by any means believe, that the words proceeding from a profane Player, and uttered in scorning sort, interlaced with filthy, lewd, and ungodly speeches, have greater force to move men unto virtue, than the words of truth uttered by the godly Preacher, whose zeal is such as that of Moses, 
v Exod. 3●. 32.  who was contented to be razed out of the book of life, and of Paul, 
x Rom. 9.3.  who wished to be separated from Christ for the welfare of his brethren. If the good life of a man be a 
y Facere, maiorem vim habet ad do cendum quam dicere. Chryso●t. ho●. 19 ad hebraos. Tom. 4. Col. 1608.  better instruction to repentance than the tongue, or word, why do not Players, I beseech you, leave examples of goodness to their posterity? But which of them is so zealous, or so tendereth his salvation, that he doth am●nd himself in those points; which as they say, others should take heed of? Are they not notoriously known to be those men in their life abroad, ●s they are on the Stage, Roisters, Brawlers, Ill-dealers, Boasters, Lovers, Ruffian's? So that they are always exercised in playing their parts, and practising wickedness, 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 
* The chief end of Plays.  principal end of all their Interludes, is to feed the world with sights and fond pastimes; 
z See Marcus Aurelius Epistle 12. to Lambert, accordingly.  to juggle in good earnest the money out of other men's purses into their own hands. What shall I say? They are 
* Player's infamous persons.  infamous men, and in 
* Players banished out of Rome, and kept from the Communion in the Primitive Church.  Rome were thought worthy to be expelled, albeit there was liberty enough to take pleasure. In the Primitive Church they were kept out from the communion of Christians, and never remitted till they had performed public penance. And thereupon 
a Epist. lib. 1. Epist. 10. Eucratio.  Saint Cyprian in a certain Epistle counselleth a Bishop, not to receive a Player into the Pension of the Church, by which they were nourished, till there was an express act of penance, with protestation to renounce an Art so infamous. Some have objected; 
Object.  that by these publike-Playes many forbear to do evil, for fear to be publicly reprehended; and for that cause they will say it was tolerated in Rome, wherein Emperors were touched, though they were present. But to such it may be answered; 
Answ.  that in disguised Players, given over to all sorts of dissoluteness, is not found so much as to will to do good, seeing they care for nothing less than for virtue. And thus much for these Players. Thus this Play-Poet, and sometimes an Actor too. Master 
b In his Plays confuted. Action 1. and 3. and in his School of Abuses.  Stephen Gosson, another reclaimed Play-Poet, writes thus of Stage-Players. That they are uncircumcised Philistines, who nourish a canker in their own souls: ungodly Masters, whose example doth rather poison then instruct men. Wherefore (writes he) sithence you see by the example of the Romans, that Plays are Ratsbane to government of Commonweals, and that Players by the judgement of them are infamous persons, unworthy of the credit of honest Citizens, worthy to be removed their Tribe; if not for Religion, yet for shame, that the Gentiles should judge you at the last day, or that Publicans and Sins should press into the Kingdom of Heaven before you; withdraw your feet from theatres with noble Marius; set down some punishment for Players with the Roman Censors; show yourselves to be Christians, and with wicked Spectators be not pulled from Discipline to libertie● from virtue to pleasure, from God to Mammon: so shall you prevent the scourge by repentance, that is coming towards you, and fill up the gulf, that the Devil by Plays hath digged to swallow you. Thus he. To him I will annex the testimony of I. G. in his 
* London 1615. p. 64●65.  Refutation of the Apology for Actors. Therefore (writes he) let all Players and founders of Plays, as they tender the salvation of their own souls, and others, leave off tha● cursed kind of life, and betake themselves to such honest exercises and godly mysteries as God hath commanded in his Word to get their living withal. For who will call him a wise man that plays the fool and the vice? Who can call him a good Christian that playeth the part of the Devil, the sworn enemy of Christ? Who can call him a just man that playeth the dissembling hypocrite? Who can call him a strait dealing man, that playeth a cozeners trick? and so of all the rest. The wise man is ashamed to play the fool; but Players will seem to be such in public view to all the world: A good Christian hateth the Devil, but Players will become artificial Divils', excellently well. A just man cannot endure hypocrisy, but all the acts of Players is dissimulation, and the proper name of Player (witness the Apology itself) is hypocrite. A true dealing man cannot endure deceit, but Players get their living by craft and cozenages For what greater cheating can there be, then for money, to render that which is not moneys worth. 
Of what sort of men Players be.  Then seeing they are fools, artificial Devils, hypocrites and cozeners, most evident it is that their art is not for Christians to exercise, as being diabolical, and themselves infamous: such indeed as the Lacedæmonians had, & we also have great reason to extrude out of our Commonwealth: for they are idle, vicious, dishonest, malicious, prejudicial and unprofitable to the same. They are idle, for they can take no pains, they know not how to work, nor in any lawful callings to get their living: but to avoid labour and work, like brave and noble beggars, they stand to take money of every ●●e that comes to see them loiter and play. Hence is it that they are vicious, for idleness is the mother of vice, and they cannot exercise their offices but in vices, and in treating of and with vicious men. They are dishonest, for they get not to eat by doing good works, but by speaking filthy, vile, and dishonest words: They are malicious, for they are accustomed, either for their friends or themselves, when they love not a man to speak evil of him; and colourably underhand to mock and flout at any. They are prejudicial and ●nprofitable to the Commonwealth, for they cozen and mock us with vain words, and we pay them good money, etc. From all which ancient and modern testimonies, I may not unfitly write of Stage-players, as Saint Bernard doth of the ancient Irish in Con●ereth in Malachias his time. 
c In vita Sancti Malachiae.  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 add disciplinam; spurcos ad vitam, Christiani nomine, re Pagani. And no wonder is it, that Players are so transcendently vicious and unchaste, since they are trained up from the●r cradles, in the very 
d Animus imbutus malis artibus haud facile libidinibus caret. Salustij. Bellum Cat●linarium p. 32. See Master Gossons School of Abuses, accordingly.  art, the School of Venery, lewdness and profaneness; which quickly eats out 
e Animo per libidines corrupto nih●l honesti inest. Taci●us Annal. l. 1ST sect. 9  all their honesty, their modesty, their virtues, and fraughts them full with vice. Since than it is abundantly evident by the premises, as also by experience; that common Actors are thus excessively vicious, unchaste, profane, and 
* His divino iudicio saepius contingit, ut per id quod nequiter viwnt, & illud perdant quod salubriter credunt. Greg. Magnus. Moral. l. 25. c. 15.  dissolute in their lives, which draws them on to a dissolute Religion; the most of our present English Actors (as I am credibly informed) being professed Papists, as is the Founder of the late erected new Playhouse: the Plays which issue from them must needs resemble these their Actors, 
g Matth. 7.17, 18.  the fruit being never better than the tree that bears it; the stream no purer than the Springs that feed it. From whence I deduce this twelfth Syllogistical Argument against Stageplays.  
That whose ordinary Actors and Composers, are for the most part dissolute, infamous, unchaste, profane, deboyst, and vicious men, must needs be sinful and unlawful unto Christians, 
h An tu quicquam in istis esse credis boni, quorum professores tu●pissimos omnium, ac flagitio sis●imos 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.  because no good thing can proceed from such. Witness, Matth. 7.17, 18. Levit. 5.2.3. job. 14.4. Eccles. 9.18.  
But such are the ordinary Actors and Composers of Stageplays: witness the premises.  
Therefore they must needs be sinful and unlawful unto Christians: even in this respect.   

SCENA SECUNDA.  
SEcondly, as the viciousness of the Actors, even so the evilness of the most assiduous Spectators of Stageplays, infallibly evidenceth them to be evil. If we look back to former Ages, we have the express testimony of sundry 
i Tertul Apo●logia, c. 38.42. De spectaculis. lib. Minutius Felix Octavius. p. 34.123. Theophilus Antiochenus, ad Autolicum. lib. 3. Bibl. Pa●rum. To. 2 p. 170. G.H. Tatianus Oratio advers. Graecoes. Ibid. p. 180●181. Athenagoras: pro Christianis legatio. Ibid p. 138.139. Epiphanius. Compend. Doctrinal &c p. 922.  Fathers and 
k Concilium Carthag. 3. Can. 11. Constantinop. 6. Can. 51.62. Arelatense 2. Can. 20. Elibertinum. Can. 62. Aphricanum. Can. 12. See Act 7. Scene 2, 3.  Counsels, that all the godly Christians in the Primitive Church, did wholly withdraw themselves from Stageplays; that all those Pagans who either acted or frequented Plays, did immediately upon their conversion to the Christian faith, and their very first admittance into the Church of Christ, even publicly renounce all future acting, or resort to Plays: and that none but Pagans, unchaste, profane, and graceless persons, 
l Chrysost. Hom. 3. De Davide & Saul. ●ertull De pudicitia. c. 7. Concil. Carthag● 4. Can 88  who were cast out of the Church by public Censures, did use to flock unto them. Hence was it that Tertullian writes thus harshly: 
m Amphitheatrum omnium Daemonum templum est: tot illic immundi spiritus considunt, quot homines capit. De specta●● l. To. 2. Operum. p. 393.  So many persons as there are sitting in the Playhouse, so many unclean spirits are there present: intimating, that all the Play-hunters of his Age, were little better than incarnate Devils; whence he seriously dehorts all Christians from Plays. Hence, not only 
n Oratio. Adhort. ad Gentes, & Paedag. l. 3. c. ●1.  Clemens Alexandrinus, 
o De spectaculis l.  Cyprian, 
p De Vero Cult●. c. 20.  Lactantius, 
q Oratio 48. & De Recta Educatione ad Selucum. p. 1063.1064.  Nazianzen, 
r Epistola. 18. c. 1. & Comment in Ezekiel l. 6. c. 20.  Hierom, 
s Homil. 3. De Davide & Saul, hom. 6.7. and 38, in Matth.  chrusostom; 
t De Civit. Dei l. 2. c. 3. to .14. De Consensu Evangelistarum. l. 1. c. 33. Confess. l. 3. c. 2.14.  Augustine, 
v De Gubernation Dei lib. 6.  Salvian, 
x De Nugis Curialium. l. 1 c. 7.8.  john Salisbury, the third Council of Carthage, Canon 11.15. with diverse other 
y See Act. 6. Scene. 3, 4, 5. & Act. 7. Scene 3, 4, 5.  ancient and 
z The second and third blast of Retreat from Plays and theatres, M. Gosson, M. Northbrooke, M. Stubs, D. Reinolds, joannes Mariana, in their Treatises against Stageplays, with sundry others. See Act. 6. Scene 16.  modern Christian Authors: but even 
a Oratio pro Publ. Quinctio Epist. ad Marium lib. 7. Epist. 1. De Legibus l. 1. & 2.  Tully, 
b Epist. 7.90. & 123.  Seneca, and the lascivious Poet 
c Tristium l. 2. & De Arte Amandi l. 1.  Ovid, with sundry other Pagans; do earnestly dissuade men from resorting unto Plays and theatres, because none but infamous, vicious, dissolute, unchaste, profane, and graceless persons (
d junenal. Satyr. 6.8.15. See Act. 7. Scene 6.  whose company was apt to poison, to corrupt, all such who durst come nigh them) did frequent them. It is observed by 
e Suetonijs Tiberius, Claudius, Caligula, Tacitus, Annal l. 14. c. 2.3. Dion Cassius, Rom. Historiae l. 55. & 59 Herodian. l. 1. juvenal. satire. 8. Lampridij Heliogabalus p. 200.202. julij Capitolini Verus p. 67.69. Trebellij Pollionis Gallieni Duo p. 309.310.314.315.319. Flavij Vopisci Carinus. p. 446, 447, 449.  sundry Historians, that Tiberius, Nero, Caligula, Heliogabalus, Verus, Commodus, Gallienus, Carinus, (the most execrably vicious, and unchaste of all the Roman Emperors) delighted most in Plays and Actors; for which they deeply tax them: whereas the 
f Haec omnia (writing of Stageplays) nescio quantum ad populum gratiae habent, nullius certè momenti sunt apud principes bonos, Flavij Vopisci Carinus. p. 449.  better sort of Emperors were not addicted to them; 
g See Marcus Aurelius Ep. 12. to. Lambert. & Act. 6 Scene 5. Act 7. Sc. 7.  but did either banish them their dominions; or else 
h See Act. 6. Sc 2.  diminish or withdraw their public stipends. Survey we all the Christian, all the Pagan Antiquities this day extant, we shall find the 
i See Act. 6. & 7. throughout.  very best of Christians, jews and Pagans of all Ages, all places, not only wholly abstaining from, but likewise censuring and condemning Stageplays, the very worst, the dissolutest and unchastest only of them resorting to them with delight. 
k Vnde credis nuptiatum insidiatores proficissi? nun ab huiusmodi scenis? Vnde illos qui thalamos aliorum effodiunt? nun ab Orchestra illa. Nun hinc complures adulteri? etc. Hom. 38. in Math. Tom. 2. Col. 299.  Saint chrusostom, 
l Sed tu praecipuè curuis venare Theatris, Invenies illic quod aims, quod ludere possis. Quod que semel tangas, quod que tenere veli●. De Arte. Amandi l. 1. p. 160.161.  Ovid, with sundry others inform us, That Adulterers, Whoremasters, Panders, Bawds, Whores, and such like effeminate, idle, unchaste, lascivious, graceless persons, were the most assiduous Playhaunters in their times, Whence 
m Idem Vero Theatrum, idem & prostibulum; eo quod post ludos exactos meritrices ibi prosternantur Originum l. 18. c. 42. p. 160.  Isiodor Hispalensis, 
n Enarratio. in Rom. 10. fol. 53:  Primasius, 
o Explanatio in Gal. 5. v. 19  Remigius, 
p Exegesis in Ephes. 5. v. 3.  Haymo, and 
q Com. in Ephes. 5. v. 3. Tom. 2. pag. 285. Se Caswdarus. Variarum. l. 7. Epist. 10. & Eulengerus De Theatro. l 2. c. 50.51: accordingly.  Anselm write, That the Playhouse and the Stews were one and the same in ancient times; because after the Plays were ended, the Whores who resorted to the Playhouses, or were harboured in them, did prostitute themselves upon the Theatre, unto the lust of others, they when all derive the Word fornication; a fornicibus, seu locis theatralibus; from Brothels and Playhouses, where Whores were kept and prostituted after the Plays were acted. Such and no other were Playhouses is Stage-frequenters in former Ages. And are they not now the same? If we seclude those children, those novices, whose ignorance, childishness, vanity, folly, or injudiousnesse allure them to plays or such like Gugaes, 
r Singula de nobis anni praedantur euntes: Eripuere jocos, Venerem, convivia, ludos, Horace Epist. l. 2. Epist. 2. p. 289.  which men of riper years and judgement do contemn; together with some few sociable ingenuous dispositions, whom the 
s Rogantibus postifera, largiri, blande & affabile odium est. Seneca De Benefe. l. 2. c. 1●.  pressing importunity of carnal friends, or vehement solicitations of lewd acquaintance do casually draw to Stageplays, against the 
t Et sic grandis in suos pietas, impietas in Deum est. Hierom Epist. 25. c. ●.  secret reluctances of their own gainsaying consciences; 
v AEqualis habitus illic, similem que videbis Orchestram & populum. Iwenal. satire 3. p. 21.  what else are the residue (at least the Mayor part) of our assiduous Playhaunters, 
x See the third blast of Retreat from Plays and theatres, and M. Northbrooke, M. Stubs, M Gosson, in their Treatises against Stageplays. Petrarch. De Rened. Vtr. Fortunae. l. 1. Dialog. 30. accordingly.  but Adulterers, Adulteresses, Whoremasters, Whores, Bawds, Panders, Ruffians, Roarers, Drunkards, Prodigals, Cheaters, idle, infamous; base, profane, and godless persons, who 
y See Act. 6. Scene 12.13.  hate all grace, all goodness, and make a mock of piety? What are they but the very filth, the dross, the scum, of the Societies and places where they live? the very 
z See Act. 6. Scene. 6.  Moths, the Drones and Cankerwormes of the Commonweal? the 
a Cyprian. Epist. l. 1. Epist. 10. Chrysost. Hom. 3. De Davide & Saule● See Act. 6. Scene. 4.5.  shame and blemish of Religion? the most putrid, scandalous, noxious, and degenerate branches both of Church and State, which should be spewed out, be lopped off from both, had they their just demerits? If any Play-haunter deem this censure over-harsh, his own conscience must subscribe unto it, 
b Praet●r alia hoc summum ex ●more sui vitium in animo hominis existit, quod iustus sui ipsius & incorruptus iudex esse nequit: ●aecus est enim rei amatae cognitor qui amat, ni●i quis assueverit, pulchra potuis in praetio habere atque sectari, quam cognata quae sint & domestica. Plutarch. De Adulatione & Amicitia Disc. Tom. 1. p. 174.  if self-love hath not blinded it; since he can hardly cull out any who dis-●ffect or come not unto Stageplays, so suparlatively vicious, or unchaste, as those who most frequent them. This, all the forequoted Authors largely testify in their Quotations in the Margin: to whom I shall only add the suffrage of I.G. in his Refutation of the Apology for Actors. p. 55.56. But now (saith he) to draw to the conclusion of my discourse, I will only describe briefly, who for the most part they are who run madding unto Plays. In general the vulgar sort, in whom Cicero pro Planco, saith, there is no reason, counsel or discretion. But to particularise some only among all. The profane Gallant to feed his pleasure; the City Dames to laugh at their own shames; the Country Clown●, to tell wonders when he comes home, of the vanity he hath seen; the Bawds to entice; the Whores and Courtesans to set themselves to sale; the Cutpurse to steal; the Pickpocket to filch; the knave to be instructed in cozening tricks; Youth to learn amorous conceits; some for one wicked purpose, some for another; none to any good intent, but all fruitlessely to spend their time. But among any others, that go to the theatres, when shall you see an ancient Citizen, a chaste Ma●ron, a modest Maid, a grave Senator, a wise Magistrate, a just judge, a godly Preacher, a religious man not blinded in ignorance, but making conscience of his ways. You shall never see any of those at Plays, for they count it shameful and ignominious, even an Act of reproach that may redound unto them. I shall close up this with that of Petrarch, 
c Theatro, quo quisquis malus i●rit, redibit pes●imus: Nam bonis itur illud ignotum est: qui si casu aliquo igna●i adeant, contagio non car●bunt. De Remedio utr. fortunae ●. 1. Dialog. 30.  The way to the Playhouse is altogether unknown to good men; to which when any ill man goeth, he returns the worst of any: and if any good men go thither ignorantly by accident, they shall not want contagion; So infectious, so vicious is the company that usually resorts to Plays: the very best of them in their best condition, 
d 2 Tim. 4.5.  being for the most part, lovers of pleasures, more than lovers of God; having only an outward form of godliness (and most sca●ce so much) but denying the power thereof. From all which premises, I shall derive two unanswerable arguments, ●o prove the unlawfulness of Stageplays.  
The first of them, being the thirteenth in number, may be cast into this form.  
That which the very best, the holiest Christians, have always constantly avoided, condemned as evil; the very worst and most notoriously vicious only of Christians, of Pagans, of ancient and modern times, affected, applauded, frequented with pleasure and delight; 
e Quoniam quod apud malosdepraehenditur dici bonum non potest. Seneca de Vita Beata, c. 24. Etenim malorum ill● geniorum exercitus non niside malis voluptatem capit. Nazianzen. De Recta Educatione ad Selucum. ●. 1064.  is certainly evil, and so unlawful unto Christians.  
But such is the case of Stageplays.  
Therefore they are certainly evil, and so unlawful unto Christians.  
The Minor is evident by the premises, by experience, and by the seventh act ensuing. The Major is manifest by its own light. For first the Primitive Christians and godly men, (whose 
f Heb. 13.7. Phil. 3.17.  steps we ought to follow) 
g Psal. 97.10. Psal. 101.3. Psa. 119.104.128. Amos 5.15. Gal. 5.17. Prou. 29.27. 2 Tim. 2.22.23.  abhor, reject, condemn nought else but sinful, scandalous pernicious pastimes, (not Christian, laudable or lawful recreations) repugnant to the Scriptures, ●o the inward principles of grace implanted in their souls; or to the discipline, purity and honour of the Church, the Saints of God who went before them; the only rules by which their lives, their judgements, their affections are directed. Secondly, unregenerate graceless persons, 
h Argumentum boni est malis displice●e. Seneca de Vita Beata cap. 2●. Nihil nisi grande aliquod bonum a Nerone 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.  as they commonly hat● nought else but goodness, so they 
i Prov. 2.13, 14, 15. c. 10. 2●. c. 17.10. c. 21.10. Isay 5.18, 19 jer. 4.22. Hosea 4.8 Mich. 7.3. Rom. 1.32. 2 Thess. ●. 12. Titus 3.3. Hominis mali, malae sunt voluptates. Euripides. Ephigenia, p. 646.  most really affect, admire, frequent the pleasures, the delights of sin, which ●re most homogeneous to their lusts, most suitable to their sinful dispositions. No man can find ●ny true contentment or delight in any thing, 
k ●imilia enim similibus gaudent. Macrobius Saturn. l 7 c. 7. p. 694.  but that which is suitable to his nature; because 
l Simili amicum est simile 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. Homer's Odysseae. lib. 17. p● 498.  all pleasure, all complecency whatsoever, ariseth from similitude and proportion. Now nothing is so connatural, so consonant to the corruptions of depraved Stage-haunters as sinful, lustful, or polluted objects. Therefore Theatrical Interludes, which wicked men most delight in, and many of them so adore, as to make theatres their Chapels, yea, Plays their weekly Sermons; must needs be sinful and polluted, as their natures are: else they could never flock unto them daily with delight, to their no small expense. So that this first Argument is unanswerable.  
The second, (in course the fourteeenth) Argument against Plays, from hence, is this.  
Those things to which lewd company, uncha●●e, deboist profane, and graceless persons, flock by troops, with greediness and delight, is undoubtedly sinful, yea, utterly unlawful unto Christians.  
But such company, such persons as these, (especially Strumpets, Panders, Bawds, Adulterers, Whoremasters, Drunkards, Prodigals,) do flock by troops to Stageplays, with greediness and delight.  
Therefore they are undoubtedly sinful, yea, utterly unlawful unto Christian:  
The Minor is sufficiently confirmed by the premises; by the third Blast of Retreat from Plays and theatres, pag. 66. and by the suffrage of Nazianzen; who styles Stageplays 
l Misera malorum spectacula. De recta Educatione ad Selucum. p. 1063.  the miserable Spectacles of wicked men. The Major is irrefragable.  
First, because the Scriptures enjoined all Christians; 
m 1 Cor. 5.9. 10, 11. Pro. 1.10. to 17.  not to keep company with wicked men; 
n Prov. 28. 7● Ephes. 5.11, 12. 2. Cor. 6.14, 15.  not to have concord, fellowship or communion with them, in wicked things especially: 
o Psal. 1.1, 2. Pro. 4.14, 15.  not to walk in the counsel of the ungodly, to stand in the way of sinners, nor sit in the seat of the scornful, 
p 2 Tim. 3.4, 5. 2 Thess. 3.6. Prov. 5. 3● 8, 9 jer. 9.2. Rev. 18.4. Tales habeto socios quor●● contubernio non infameris. Heirom. Epist. 2 c. 6.  but wholly to withdraw and turn themselves from every one who walks disorderly: a●ter the example of David; 
q Psal 26.4, 5  who hated the assemblies of the ungodly: and 
r Psal. 101.3, 4, 5, 7.  would not know a wicked person; giving them this resolute farewell: 
s Psal. 6.8. Psal. 119.115 Psal 129.19.  Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.  
Secondly, because Christians must 
t Rom. 12.12, Col. 2.20. jam. 4.9.  not conform themselves to the wicked of the world, much less comply with them in 
v Heb. 11. ●4 25.  their unlawful pleasures of sin, which are but for a season; since 
x 1 Pet. 4.1, 2, 3, 4.  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 Quant● enim hominibus placent, tant ò sunt Deo odibiles. B●rnard. De Ordine Vitae, Col. 1126. ●  lu●ts of men, but to the will of God: the time passed of their lives, being sufficient for them to have wrought the will of the Gentiles.  
Thirdly, because ill company, are not only an evident 
z 1 Thes. 5.22.  appearance of evil, which Christians must avoid; but likewise a most 
a 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 nescientibus allinit. Vti que quo major est populus cui commissemur, cò periculi plus est. Seneca Epist. 7.  dangerous insinuating, bewitching temptation; a prevalent persuasive provocation unto evil; and so much the more dangerous; by how much the more numerous. Lewd companions (especially such as haunt our theatres) are of a most 
b Sodales mali, lues & pestis animorum. Hy●sius Epist. Centur. 1. Epist. 78. & C●nt. 3. Epist. 63. Dedit haec contagio labem, & dabit in plures. juu. satire 2.  infectious, leprous, captivating ensnaring quality: they are all of 
c Omnes quos ●lagitium, egestas, conscius animus exagitabat,, high Catilinae proximi familiaresque erant: quod si quis e●iam a culpa vacuus in amicitiam e●us inciderat, quotidiano usu atque illecebris, facile par, similisque caeteris efficiebatut● ●alu●tij, Bellum Catilinarium. pag. 12.  Catiline's disposition, they will quickly corrupt all those who entertain their friendship, or intrude into their fellowship; making them as unchaste, deboyst, and vicious as themselves at last, though they were 
d Saepè malorum consortia etiam bonos corrumpunt, quan●● magis eos quiad vitia proni sunt. Concilium Tole●anum 4. Can. 61.  virtuously disposed at the first; how much more than will they poison and corrupt all such who are naturally inclined unto vice? To entercommon therefore with such contagious persons in their Playhouse Conventicles, their Theatrical Interludes must needs be sinful, because it is a strong allective, a vehement temptation unto sin.  
Object. If any here object, that many good Divines, many gracious, prous Christians resort ofttimes to Stageplays, as well as vicious persons; with whom men may accompany without any danger: therefore there is no such hazard, such pravity or infection in Playhaunters society as is suggested.  
I Answer, First, that perchance some few exorbitant, scandalous histrionical, (but far from good) Divines, at leastwise from good Christians, may sometimes visit Theatres and public Interludes, to the scandal of Religion, the blemish of their function, 
e Pl●rique Sacerdotes & Clerici mal● vivendo, formam caeteris in malum ●xistunt, qui in bonis esse exemplum debuerunt. Isiodor hispalensis De summo. Bon● lib. 3. cap. 38.  and ill example of others; for which they should, they ought to receive an heavy censure, were Ecclesiastical Discipline duly exercised. But I dare presume there is not one zealous, faithful, concionable, painful Minister this day living, who dares to grace a Play or Playhouse with his presence: since not only 
f See Act. 7. Scene 4.  diverse Fathers: but likewise 
g Concil. Laodicenum. Can. 54. Carthag. 3. Can. 11. Constantinop. 6. in Trullo Can. 24. Veneticum. Can. 11. Aquisgranense sub. Lud pio. Can. 8●. 100.145. Moguntinum, Can. 10. Agathense. Can. 28. ●9 T●ronicum 3. Can. 7.8. Cabilonense 2. Can. 9 Rhemense. Can. 15. Moguntinum. sub Rabano. Arch. Can. 13. Pari●iense. sub. Lud. & Lothario. lib. 1. cap. 38. Coloniense. 1536. pars 2. cap. 25. Nicenum. 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. Capitula Gr●carum Synodorum. Surius Concil. Tom. 2. pag. 757. Can. 59 Concil. Lingonense 1404. Senonense 1525. Carnotense 1526. Burdigense 1582. Bituriense 1584. Aquense 1588. Turonicum 1582. apud Bochellium. Decreta Ecclesiae Gallicanae. lib. 6. Titulus 19  twenty five several Counsels, besides 
h 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 Folly 356. Decreta Pauli quinti apud joannem Langhecrucium. De vita & honesta●e Ecclesiasticorum l 2. c. 21 22. justiniani Codex. l. 1. Tit. 4.5.  sundry Canonical Constitutions, have expressly inhibited all sorts of Clergymen whatsoever, under pain of suspension, and perpetual deprivation, to be either Actors or Spectactors of any public Stage-play, or to countenance it by their presence: which I would all scandalous 
* Vbinam hodiē est clericorum decor continentiae in gestu● victu, ●estitu, & risu? In convivijs, tabernis, ludis, & Theatris ubique vagantes crebrius reperiuntur, quam in locis Deo dicatis, Onus Ecclesiae c. 23. sect. 1.  Play-haunting Ecclesiastickes (of which there are now too many) would cordially con●ider; that so they might reform their error, for fear of degradation, which they well demerit, and good Diocesans may justly inflict for this their crime.  
Secondly, I answer; that perchance some puny new-converted Christian Novices, being altogether unacquainted with the hurtfulness, the wickedness of Stageplays, may sometimes be occasionally drawn unto Stageplays; partly to bear others company, whose displeasure they might el●e incur: partly through the importunate, solicitations of lewd acquaintance; partly by the novalty or subject of the Play itself; partly to 
i Intelligere malum laudabile est, facere a●tem vituperabile. Nec qui intelligit malum ipsetacit malum, sed qui facit malum. Opus imperfectum in Matth. Hom. 24. Chrysost. Tom. 2. Col. 770 A  acquaint themselves the better with the dangerous consequences and fruits of Playhouses, that so they may more justly condemn them, more peremptorily abandon them for future times; yet principally because they are not fully convinced of their sinfulness. But that many, that 
k See Gosson, plays confuted The 3 Blast of Retreat from Plays and theatres, p. 51, 52. accordingly.  any gracious, godly, grown, faithful Christians, who are thoroughly instructed in the ways of godliness, or in the noxious qualities of Plays, do constantly, do frequently resort to Playhouses, to Stageplays, (especially out of a love or liking unto Plays themselves) I utterly deny.  
First, because 
l 2 Pet. 2.8. Acts 17.16. Gal. 5.17: Psal. 119.37. See Chrysost. Hom. 38. in Mat, Gosson Plays confuted. The third Blast of Retreat from Plays, Petrarch. De Remedio Vtr. Fortunae● l. 1 Dialog. 28 30. accordingly.  no truly sanctified Christian (who cannot possibly delight in any known evil) can ever patiently hea●e, or de●ghtfully behold, the several gross abominable wickednesses that are daily acted and committed on the Stage, but his very heart would forthwith boil within him, yea, his eyes gush forth with tears, out of an holy indignation against them. Secondly because it is 
m 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 delectantur. Petrarch● De Remed●o Vtriusque Fortunae l. 1. Dialog. 28.  impossible, that true godly Christians should take any real pleasure in these Theatrical Interludes which wicked men most affect: since the 
n 2 Cor. 6.14, 15, 16, Prov. 29.27.  gracious, the graceless, are as contrary one to the other in their chief delights, as light and darkness; righteousness and unrighteousness; Christ and Belial; Believers and Infidels. Thirdly, because 
o See Act. 7. Scene ●, 3, 4● 5.  all godly Christians in the Primitive Church, have wholly abandoned Stageplays, as sinful, as us christian pleasures; Therefore all pious Christians must needs abhor them now; they being 
p Ephes. ●. 1. to 7, Phil, 3.16. 1 Cor. 12.4, 5, 8, 9, 11. 2 Cor. 4.13.  guided by the self same Word and Spirit as the Primitive Christians were; so that they 
q Rom. 15.5, 6. 1 Cor. 1.10. 2 Cor. 13. 11● Phil. 1.27. 2 Cor. 4.13.  cannot choose but have the very selfsame judgement with them in all things, and so in case of Stageplays, as well as in other things. Thirdly, admit some godly Christians do commonly resort to Playhouses, (which I cannot believe) ● yet these are few in number; and those for the most part 
r 1 Cor. 14.20. Has res homo sapiens videat, quae non alij● videantur continere aliquid gratiae, quam infantibus paryulis, & populariter institutis Arnobius advers. Gentes l. 7. p. 236.  children, not only in spiritual, but even in natural understanding; being 
s 1 Cor. 3.1. Hebr. 5.13.  babes in years, as well as in grace: Yea, they are nought else but 
* 2 Pet. 2.13.14.  blemishes of Religion, and scandals to the Church, to all their fellow Seints, who 
v See Tertullian & Cyprian De Spectaculis. Lactantius De vero Cultu, cap. 20 Chry●. Hom. 3. De Davide & Saul & Hom. 6, 7, & 38. in Matth. Salvian De Gubernation Dei with all the other Fathers and Authors, in Act. 7  blame, who much condemn them for their Play haunting. The saints who flock to Stageplays (if there be any such) are but a despicable, undiscernible company, unable to draw others unto goodness; where as the graceless wicked ones who daily visit them, are many in number, contagious in quality, more apt to poison, to infect all those who dare approach them, than one who is full of running Plague-sores. Therefore it must of necessity be 
x Tolli Theatra iube, non tuta licentia Circi est. Ovid. Tristium. lib. 2. p. 135.  dangerous to resort to Stageplays. We all know by woeful experience, 
y Ad peertior a faciles sumus, quia nec dux potest, nec comes dress; Non pronum iter tantum est ad vitia, sed etiam praeceps. Seneca Epist. 97.  That man's corrupt nature is far more pendulously propense to vicious, than to good examples: and that evil things are far more apt to defile that which is good, than good things● to rectify that which is evil. Whence it always comes to pass (as 
z 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. junge jutum farinae, non farina sordidat lutum, sed lutum farinam. Chrysost. Hom. 28. in Matth. Tom. ●. Col. 782. A  chrusostom well observes) that as oft as good and bad men associate themselves together, the ill are never meliorated by the good, but the good are always contaminated, corrupted by the evil: even as when Day and Meal are kneaded together, the Clay defiles the Meal, not the Meal refines the Clay. Saint Paul informs us; ᵃ that a little leaven, leaveneth the whole lump: King Solomon; ᵇ that one sinner destroyeth must good; and the sententious Satirist; That one scabbed sheep destroys a whole flock, one dandraffe Swine, the whole heard; one rotten grape the whole cluster: 
d Subducendus est te●er animus populo, & parum tenax recti. Facile transsitur ad plur●s. Socrati, Oatoni, & illis excutere me●tem suam dissimilis multitudo pot●isset a deò nemo nostrum, qui cum maximè concinnamus ingenium ferro imp●tum vitiorum, tam magno comitatu Venientium potest. Vnum exemplum aut avaritiae aut luxuriae multum mali facit. Convictor delicatu● paulatim enervat & emollit. Vicinus dives cupiditatem irritat: malignus comes, quamvis candido & simplici, rabiginem suam affricuit. Quid i● accidere his credis in quos publice factus est impetus: Seneca Epist. 7. Malorum hominum consuetudo aliquid vitij pueris affricate Plutarch. de Educat. Puerorum. Tom. 1. p. 21.  Much more than will these troops of wicked onest who meet at theatres (which are able to corrupt 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 Notum est illud pietati tuae, quod in Mario Maximo legisti; meliorem 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 uno, quamvis bono, ulla ratione superari, & id quidem ab Homulo ipsi Traiano dictum est, cum ille diceret Domitianum pessimum fuisse, amicos autem bonos habuisse. AElij Lamprid● Severus p. 249, 250.  that is far better for a Kingdom, to have a bad King and good Councillors to advise him, than a good King and bad Counsellors: his reason is (and it is 
f Non tantum valeat in bonum, bonum unum, quantum duo mala in malum. De praecepto & Dispensatione, c. 28. Col. 936 A.  Saint Bernard's too) because one bad man, may happily be reform by many good; but many evil men can by no means be overruled, or rectified, by any one man be he never so good. I may aptly accommodate this reason to our present purpose thus. Admit some few good Christians resort sometimes to Stageplays; yet since they always meet with far more, far greater troops of lewd, deboist companions there, who (without Gods preventing grace, which Playhaunters cannot challenge) will certainly corrupt them in a 
g Nullum tempus ad nocendum angustum est malis. Senecae Mea●a, Act. 2. fol. 146.  moment: it must needs be sinful, be dangerous to resort unto them: since the fewer good ones, are 
h Vnum verò est pro quo vitari malorum societas debeat, ne si fortasse corrigi non valent, ad imitationem trahant: & cum ipsi a sua nequitia non mutentur, eos qui sibi coniunctos fuerint pervertunt. Corrumpunt enim bonos mores colloquia prava. Itaque infirmi quicunque societatem malorum declinare debent, ne mala quae frequenter aspiciunt & corrigere non valent, delectentur imitari. Anselmus in 1 Cor. cap. 6. Tom. 2. pag. 202. C.  more likely to be vitiated, by the major multitude of wicked ones, whose wickedness exceeds their goodness; than the wicked ones to be reclaimed by their goodness, of which they are uncapable. Lastly, the presence of some godly men at Stageplays, can never make Play-assemblies good, in God or man's esteem. When good and bad men join together in Religious duties; the goodness of 
i Gal. 1.2. Isay 1 21.  the lesser part denominates the whole, and makes it good in Gods, in m●ns account: because the end, the cause of this convention, is God's glory. But when good and bad confederate themselves together in any delights of sin, 
k 2 Chron. 19 ● c. 20.35, 36, 37. Ezech. 18.24. Reu. 18.4. Psal. 106.39, 40. Isay 1.4.21.  God looks not on the goodness of the good, but upon the wickedness of good and bad, condemning all for a 
l Isay 1.4.10, 13, 14. c. 66.3.4. jer. 7.11. Ezech. 14.13. to 22.  Congregation of evil doers, because the object, the end of these their conventicles are unlawful. When gracious and graceless persons shall fit promiscuously together in a Playhouse, beholding some profane lascivious Interlude with delight; not only God himself, but even Saints and Angels frown upon them, as a fraternity of evil doers; and a Satanical unchristian assembly, (as the 
m Qui congregatu●●ana cum iis qui spectacula & theatra conveniunt, & cum diabolo idem sentiunt, unus ex ipsis connume●abitur, & vae habebit. Clem. Rom. Constit. Apost● l. 2. c. 66 Omnes turpitudine rerum unum sunt, qui sibi rerum turpium 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. Odisse debemus iste conu●ntus & caetus Ethnicorum. Quid luci cum tenebri●? quid vitae & morti? Quid facies in illo suffragiorum impiorum aestuario depraehensus ubi nemo te cognoscit Christianum? Recogita quid de te ●iat in caelo. Dubita● enim i●lo momento quo in Ecclesia Diaboli fueris, omnes Angelos prospicere de cae●o, & fingulos denotare, quis blasphemias dixerit, quis audierit, quis linguam, quis aures Diabolo adversus Deum administraverit? Non ergo fugies sedilia hostium Christi, illam cathedram pestilentiariam, etc. Tertullian. De Spectaculis. cap. 26, 27.  Fathers testify;) because the most of them are such, & the end for which they meet is such. Wherefore, since the whole Conventicle of Playhaunters in Gods, in Angels, in holy men's esteem, is always evil, notwithstanding the presence of some few godly ones; these Plays themselves must certainly be execrably odious to all good Christians, (who 
n 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 malis ducere, & cum his qui prauè vivunt so ciari. Isiodor Hispal. De contemp●u mundi. lib. pag. 229● H.  must abandon all lewd companions) even in this respect.    

ACTUS 5.  

SCENA PRIMA.  
FIftly, Stage-player must needs be abominable, unlawful unto Christians, both in regard of their manner of Action, and of all those several parts, concomitants and circumstances that attend them. From whence I raise this fifteenth Argument. 
Argument. 15.   
That whose manner of action, parts, concomitants, and several circumstances are sinful; must certainly be 
o Quod enim nec bonum est, nec ben● fieri potest (which is the case of Stageplays) purum proculdubio ma●um est. Bernard. Epist. 7. Col. 1395. L.  abominable and unlawful unto Christians, 1 Thess. 5.22.  
But such are the manner of action, parts, concomitants, and several circumstances of Stageplays.  
Therefore they are certainly abominable and unlawful unto Christians.  
The Major needs no confirmation; because such as the form, the parts and circumstances are, such questionless is the whole. The Minor I shall evidence by a particular discussion.  
First, of the very manner of acting Stageplays: wherein I shall examine: First, the hypocrisy; Secondly, the obscenity and lasciviousness; Thirdly, the gross effeminacy; Fourthly, the extreme vanity and folly, which necessarily attends the acting of Plays.  
Secondly, of the several parts that are usually acted in Stageplays; which are as sinful as various.  
Thirdly, of the ordinary apparel wherein Plays are acted: which is, First of all, womanish, belonging ●o the female Sex: Secondly, costly, fantastical, strange, lascivious, whorish, provoking unto lewdness.  
Fourthly, of the several concomitants or circumstances of Stageplays: which I shall reduce to these four Heads. Lascivious dancing. Amorous obscene songs: Effeminate lu●t-exciting Music. Pro●ufe, inordinate lascivious laughter, and vain theatrical applauses: omitting all other adjuncts, shows, and circumstances of Plays, which 
p Indocti, stolidique & depugnare parati Si discorde●, equos m●dia inter carmina poscunt, A●t ursum, aut pugiles: his nam plebecula gaudet. Verum equitis quo que iam ingravit ab aure voluptas omnis ad in cer tos oculos, & gaudia yana. Quatuor aut plures a●laea praemuntur in horas, Dum fugiunt equitum turmae, p●ditumque catervae. Mox trahitur manibus regum for●una retortis. Esseda festinant, pilenta, petordita, naves: Captivum portatur ebur, captiva corinthus, etc. Epist. lib. 2. Epist. 1. pag. 283, 284. See Godwins' Roman Antiquities, lib 2. Sect. 3. cap. 2. to 14.  Horace, and some others mention, as not so pertinent to our present purpose.  
To begin, with the first branch of the first particular, to wit, the hypocrisy, feigning, or dissimulation that is exercised in acting Stageplays. If we seriously consider the very form of acting Plays, we must needs acknowledge it to be nought else but gross hypocrisy. 
q Tacianus Contr. Graecoes Oratio. Cyprian. Epist. lib 2. Epist. 2. Clemens Alexand. Oratio Adhort. ad Gentes. fol. 8, 9 Arnobius. lib. 7. advers. Gentes pag. 230. to 242. Lactantius De vero cultu. cap. 20. Tertullian. De Spectac● lib. Augustin. De Civit. Dei. lib. 2. cap. 3. to 16. De Sermone Domini in Monte. lib. 2. cap. 3. Chrysost. Hom. 38. in Matth. Salvian. De Gubern. Dei lib. 6. Gellius Noctium Atticarum. lib. 7. cap. 5. Gosson Plays confuted Action 2. Master Dil●o of the Deceitfulness of the Heart. cap. 2. p. 21. I. G. in his Refutation of the Apology for Actors, and sundry others accordingly.  All things are counterfeited, feigned, dissembled; nothing really or sincerely acted. Players are always counterfeiting, representing the persons, habits, offices, callings parts, conditions, speeches, actions, livest; the passions, the affections, the anger, hatred, cruelty, love, revenge, dissensions; yea, the very 
r See Act. 3. Scene 1, 2, 3, 4.  vices, sins, and lusts; the adulteries, incests, rapes, murders, tyrannies, thefis, and such like crimes of other men, of other sexes, of other creature's; yea, ofttimes of the 
r See Act. 3. Scene 1, 2, 3, 4.  Devil himself, and Pagan Divell-gods. They are always 
* Grex agit in Scena mimum, pater illevocatur, ●ilius hic, nomen divitis ille tenet. Mox ubi rid●ndas inclusit pagina parts. Vera r●dit facies, dissimulata perit. Pe●roni Satyricon. p. 41. See Bulengerus De Theatro. lib. 1. cap. 49. De Mimis. Vidistisaepe in S●aen●a tragicos istos ●ctores● qui ut res postulat jan Orontes sunt, Pri●mi, aut Agamemnones● idem paulo post Ce●ropem aut E●ect eum agens, i●ssu Poetae mendicus procedit. Fabula autem finita, exuta v●st● auro intex●a, & persona deposita & cothurnis, pauper ac humilis errat, etc. Lucianu in Necromant.  acting others, not themselves they vent notorious lying fables, as undoubted truths: they put false glosses upon Histories, persons, virtues, vices, all things that they act, representing them in feigned colours: the whole action of Plays is nought else but feigning, but counterfeiting, but palpable hypocrisy and dissimulation which God, which men abhorr●: therefore it must needs be sinful.  
If any here object: 
Object.  That the acting of Plays is no hypocrisy, no dissimulation, it being only done in sport, in imitation, with no sinister intent at all, to hurt, to cheat, or circumvent men.  
I answer; 
Answ.  First, that admit it be but a mere imitation of other men's persons, parts and vices, yet it must needs be sinful: because the very imitation of wicked men, of Pagans, of Idols, of Idolaters, especially in their lewdest wickednesses (the most usual subject of our Interludes) is without all question evil, 
s Exod. 23.2. Psal. 1.1. Pro. 1.15, 16● c. 5.8, 9 Rom. 1.32. 1 Thess. 5.22. jer. 10.2, 3. 2 Pet. 2.2.15.18. 1 Pet. 4.1, 2, 3, 4. See Here. p. 18. to 28.  as the Scriptures plainly teach us. Secondly, I answer, that by the ●eining used in our Stageplays, many of our Spectators are deceived, all cheated. Deceived, with forged fabulous histories instead of truths; with false representations of true stories: 
t Neque enim est apud eos virtutes coler● sed vitia colerare, quodam quasi virtutum minio. Bernard super Cantica Sermo 66. fol. 161. E.  with palliated vices in lei● of virtues: with virtues vizarded under the names of vice; with bad Plays ofttimes which all dislike, instead of good, as some in some respects account them. Cheated, with shadows instead of substance: with sinful, heathenish, unchristian spectacles, in place of honest recreations. These Stage-hypocrisies, which at the very best, are pure vanity, and so not valuable; do cheat many of their honesty, their civility, their chastity, their estates, their reputation, their virtues, their salvations 
v See Marcus Aurelius Epistle 12. to Lambert. The third Blast of Retreat from Plays p. 115.116. and Act. 6. Scene 1.2. accordingly.  most, of their monies all, of their time: too dear a price for so fruitless, so reckless a purchase. Besides, 
x See Act. 6. Scene 17.  they involve men in the guilt of sundry sins, which they little feared or suspected, to the eternal hazard o● their souls, which is a great deceit. Yea, the very end why Players act their Interludes, is 
y The third Blast of Retreat Plays and theatres. p. 116. & Act 6. Scene 2.  only to cheat men's money out of their purses by dishonest means, not giving quid pro quo: The very groundwork therefore of this objection, is but forged. Thirdly, admit that no man were cheated, or prejudiced by that counterfeiting, which accompanies the acting of all Stageplays; yet the mere acting of the persons, parts, gestures, offices, actions, passions; especially of the Sexes, Vices, Anger, Fury, Love, Revenge and Villainies of other men, be it in sport, in representation only, is hypocri●i●. For what else is hypocrisy in the proper signification of the word, 
z Hypocritae nomen translatum est a specie earun cue Spectaculis tecta facie inc●dunt, &c utpopulun dumb in ●●dis agerent, fall●rent, modo in specie viri, modo in fo●mafaeminae et reliquis prestigion. Vnde et Mimus hypocrita dictus, quia imitator est & fimilator. Calepine, Suida●, Cooper, Thomasius, Elio●, R●der, Mi●shaw, and Holioke: in their Dictionaries in the words. Hypocrita & Hypocrisis. Calius Rh●dig. Antiqu. Lect. l. 8. c. 8. p. 356. In Ecclesia. vel in omni vita humana, quisquis vult. videri qu●d non est, hypocrita est. Hypocritae sunt, qui ●egunt sub persona quod sunt, ●t ostentant in persona quod non sunt. Hypocritarum ergo nomine simulat●res acceperis August. De Serm. Dom. in Monte cap. 3. and 30. Tom. 4. pars 2. p. 637, 669. Hypocrita autem is est, qui aliam pro alia figuram induit: veluti si pauper quispiam principis sibi personam asciscat, tandiu clarus apparens. quandiu theatrum a●sidi●. Chrysost. in Matth. 6. Tom. 2. Col. 1185. A. The●phyla●●. E●ar. in Matth. 6. Ambrose De Elia & ●ejunio. c. 10. Tom. 1. p. 254. H. Bernard. Super. Cantica. Serm. 33. Zacharias Chrysopolitanus. In Vnum ex quat●or. l. 1. ●. 34. Bibl. Patr. Tom. 12. pars 1. p. 45. E. Chrysologus. Sermo 172. accordingly.  but the acting of another's part or person on the Stage: or what else is an hypocrite, in his tru● etymology, but a Stage-player, or one who acts another's part: as sundry Authors and Gramarians teach us. Hence that common epithet in our Latin Authors: 
a Calvin. justit. l. 4. c. 19 sect. 18. Se● Cooper's Dictionary.  Histrionica hypocrisis: And hence is it, that not only diverse modern 
b Master Dike of the Deceitfulness of man's Heart. The Rich Cabinet, London 1616. page 116, 117.  English and Latin Writers, but likewise 
c Haec ubique in theatris ab hypocritis splendissi●is vocibus comaedisantur. Irenaus. Co●●. Harese lib. 2. cap. 19 Ne obscur●s faciem tuam quemadmodum hypocritae faciun●. Hypocrita, hoc est histrio, vocatur is, qui in Theatro alienam personam sumit. Vt ●erv●s existens saepenumero domini, & privatus regis. Sic in ha● vita ad suos ●ores orchestras atque theatrum exe●cent ij, qui alia corde gerentes, alia extrinsecus hominibus prae se f●runt. Basil. De Iejuni●●erm. 2. Tom. 1. p. 322. Ideo dixit hypocritas, ●o quod simulationealienam personam induant, sicut in scena qui tragaedias agunt, pro corum dictis quorum personas gerunt motus suos exercitant ut aut irascantur, aut maereant, v●l exultent. Amb. De El●a & jeiun. c. 10. Tun. 1. p. 254. H. Chrys. Hom. 31. in Mat. ●ō. 2. Col. 170. D●et E●●r in Mat. ●. Col. 1185. A. Sunt enim hypocritae simulatores, tanquam pronunciatores personarum alienarum sicut in theatri●is fabulis. Non enim qui agit parts Agamemnonis in tragaedia, verbi gratia, five alicuius alterius, ad historiam vel ●abulam quae agitur pertinentis, verè ipse est, sed simulat eum, & hypocrita dicitur. Aug. ●e Serm. Dom. in Monte l. 2. c. 3. Tom. 4. pars 2. p. 637. Ergo hypocritarum nomen ex antiquis theatralibus assu●ptum est disciplinis, quia erant ●im●latores (simulator quip Graece hypocrita sonare probatur) qui tanquam oratores in concione fabulose agebant partes personarum in theatris; & omnia ●orum negotia tragica vel comica, ac si essent ipsi quorum personas gerebant, monstrabantur. Narrabant enim non suas sed corum historias & continentiam, motus quoque & voces eorum, & vultus, videntibus ob favor●m vulgi vicissim repraesentabant. Ita sane & illi qui bona opera ficto laudis officio, non ad Dei, sed ad suam gloriam ostentan●. Agunt enim partes justorum & personarum eorum, cum sint simulatores, ob favorem hominum assumant: non quod habeant ju●titiae opera, sed quia simulant se habere. Alias autem si justa essent non ad se, imo ad Deum, cun●ta quae faciunt boni referrent Nunc autem quia ut minum secundum tragicam pi●●atem in the●●ricis, etc. Pas●atiu● R●tbertus in Mat. Evang. l. 4. Bibl. Pa●rum T●m. 9 par● 2. pag. 986. A.B.  sundry Fathers here quoted in the Margin, s●ile Stage-players hypocrites; Hypocrites, Stage-players, as being ●ne and the same in substance: there being nothing more familiar with them, then to describe an hypocrite by a Stage-player; and a Stage-player by an hypocrite. If therefore we give any credit to the Fathers, or Authors here alleged; we must needs acknowledge, the very acting of Stageplays to be hypocrisy; and 
d Histrio enim aliter in animo sent●●, foris autem quod non est mentitur, Tacian●● Oratio contr. Grace●.  Players themselves to be mere hypocrites, (their very profession being nothing else, but an artificial hypocrisy,) and so an abominable, and unchristian exercise. For God, 
e john 3.33. c. 7.28. Rom. 3.4.  who is truth itself, 
f Mal. 3.6. jam. 1.17.  in whom there is no variableness, no shadow of change 
g Numb. 23.19. Rom. 3.4. Titus 1.2.  no feigning, no hypocrisy; as he hath given a uniform distinct and proper being to every creature, 
h job 14.5. c. 26.10. Psal. 104.5. to 25.  the bounds of which may not be exceeded: so he requires that the actions of every creature should be 
i Rom. 13.13. Phil. 1.8. c. 4.8. 1 Pet. 2. 2●. 1 Cor. 5.8.  honest and sincere, 
k jam. 3.17. Luke 12.1.  devoyde of all hypocrisy, as all his actions, and their nature's are. Hence he enjoys all men at all times, 
l Mat. 23.27.28. 2 Cor. 5.12. Rev. 3.15, 16, 17, 18.  to be such in show, as they are in truth: to seem that outwardly which they are inwardly; to act themselves, not others: to 
m Ephes. 6.6. Phil. 4.8, 9 2 Thess. 3.4. Hebr. 10.30. jam. 1.22, 25. 1 Pet. 3.11. c. 4.19. 1 joh. 3.22.  imitate those men, those graces which his word prescribes them; not those accursed villainies, which wicked men (who are now in hell) have left behind them. 
n Psal. 51.6.  God requires truth in the inward parts; in the soul, the affections; yea, in the habit, speeches, gestures, in the whole inti●e man. Now this counterfeiting of persons, affections, manners, vices, sexes, and the like, which is inseparably incident to the acting of Plays; as it transforms the Actors into what they are not; so it in●useth falsehood into ev●ry part of soul and body, as 
o Omnis hypocrisis mendacio plena est, & aliud quidem est, & aliud ●ingit. Christus autem cum sit veritas mendacio adversatur. Qui igitur Christum discunt, hypocrisin ●ugiunt. Theophylact. Enar. in Luc. 12. p. 158. C.  all hypocrisy doth; in causing them to seem that in outward appearance which they a●e not in truth: therefore it must needs be● odious to the God of truth; as well as the common accursed hellish art of face-painting, which t●e 
p Clemens Alexandrinus. Paedagogi. l. 2. 10. Tertullian. De Cultu Faeminarum. c. 3. to 9 & de Velandis virginibus. Tract. Ambrose Hexaemeron lib. 6. c. 8. De Virginitate lib. 1. Hieron. Epist. 7. c. 2.3. Epist. 8. c. 5. Epist 10. c. 2, 3. August. d● Doctrina Christian● l. 4. c. 21. See my Unloveliness of Love-locks. pag. 2.  Fathers, with others much condemn, even from this very ground; because it sophisticates and perverts the works of God, in putping a false gloss upon his creatures. And this the personating of Stageplays always doth, as much, nay more than it. Neither will this qualify the matter, that this Stage-hypocrisie is only in merriment. For 
q 1 Sam. 21.13, 14, 15. See D. Wille●, Calvin, and others, Ibidem.  if David's counterfeiting of himself to be mad before Achish King of Gath, for the safeguard of his life; or 
r Gen. cap. 42 & 43. See the Commentators those chapters.  josephes' jesting dissimulation with his brethren, were sinful, as good Divines repute it; 
s Omnis simulatio & omnis duplicitas mendacium est. Ergo non solum in falsis verbis, sed etiam in simulatis operibus mendacium comprobatur. Ambrose Sermo 44. T●m. 5. p. 31.  because there was a li● involved in it. Much more must this wanton acting hypocrisy be abominably sinful, because it is merely voluntary, there being no impulsive cause to move men to it. If 
t Rom. 3.8.  the damnation of those who do evil, that good may come of it, be just: much more must their condemnation be righteous, their sin exceeding great, who commit hypocrisy (a great, a 
v Dupliciter autem damnatur hypocritae, pro occult● iniquitate, pro aperta simulatione. Bernard De Ordine vi●a. Col. 1226. A Se● August. de Conflictu vitiorum & virtum. & Isiodor hisp● l. Sentent. lib. 3. c. 24. p. 465. accordingly.  double iniquity) on the open Theatre, to no other end, but to make others sinful sport to pass away their precious time. Since than it is evident by the premises, that the very acting of Stageplays is hypocrisy, as 
x De Spectac. lib. c. 23.  Tertullian and 
y De Spectaculis lib.  Cyprian, together with Irenaeus, Basil, Ambrose, Augustine, chrusostom, Tatianus, Pascatius Ratbertus, and the other 
z See 2. a, b, c. and d, before.  forequoted Author largely teach us: we may hence conclude them to be odious unto God. Wherefore I shall here close up this Scene, with this sixteenth Play-condemning Argument.  
That, whose very action is but mere hypocrisies but gross dissimulation, must questionless be execrable and unlawful unto Christians; Witness, Matth. 23.13, 14, 15.23, 27, 28, 29. c. 24.51. Luke 12.1. Gal. 2.13. 1 Tim. 4.2. jam. 3. 17● and that excellent passage of of 
a jam vero ipsum opus personarum qu●ro an Deo placeat, qui omnem similitudinem vetat fieri, quanto magis imaginis suae? Non amat falsum auctor veritatis; adultorium est apud cum omne quod fingitur Proinde vocem, sexus, aetates mentientem; amores, iras, gemitus, lachrymas adseverantem, non probabit qui omnem hypocri●in damnat. De Sp●ctaculis c. 23.  Tertullian to our purpose, recited in the Margin.  
But such and no other is the very action of Stageplays: as the precedent Authors: together with the third blast of Retreat of from Stageplays and theatres, p. 110. to 117. expre●ly testify.  
Therefore they must questionless be execrable and unlawful unto Christians, even in this respect.   

SCENA SECUNDA.  
SEcondly, as the hypocrisy, even so the lasciviousness of acting Stageplays, doth draw an inexpiable guilt upon them, as this seventeenth Argument will demonstrate. 
Argument. 17.   
That whose very action is 
* Quid multa? authoress omnes cum sacri● tum profani spurcitiam scenae exagitant; non modo quod fabulae obscenae in scena agerentur, sed ●tiam quod motus gestusque essent impudici, atque ad●o prostibula ipsa in scenam saepe venirent; & scena prostarent. Vnde & obscaenum, ait Varro, quod non nisi in scena palam dicitur. Buleng. Do Theatro l. 1. c. 50. p. 296.  obscene, lascivious, amorous, and unchaste, must needs be hateful and unlawful unto Christians.  
But such is the very action of Stageplays.  
Therefore they must needs be hateful and unlawful unto Christians.  
The Mayor is without all controversy, since God himself enjoins all Christians, 
b Titus. 2.12.14. Ephes' 4.17, 18, 19 Rom. 13.12, 13, 14. 1 Pet. 1.14.15. c 4.2.3. c. 2.11.12.  to live chastely, soberly, holily, and godly in this present world, as becometh Saints; 
c. Rom. 13.13. Eph. 4.17.19 1 Pet. 4.3.2 Cor. 12.21. Titers' 3.3. jude 4.  not walking in lasciviousness, lusts, or wantonness, as the Gentiles, or other carnal persons do: but 
d 1 Pet. 2.11.12.  abstaining from these and all other fleshly lusts which war against the soule● 
e Gal. 5.19.  Lasciviousness (together with all amorous wanton gestures, compliments and embracements which issue from it) is a fruit of the flesh; 
f Mar. 7.20, 21, 22, 23.  an evil that proceeds from within, and so defiles the heart of man from which it springs. It is a 
g jude 4. Iam● 5.5.  sin of which God takes especial notice, and will certainly charge it on men's consciences at the last. A 
h 2 Cor. 12.21.  sin to be seriously repent of. A sin to which the 
i Ephes. 4.19. 1 Pet. 4.3. jude 4.  Gentiles and other wicked men were given over. A sin●e, 
k Isay 3.16. to 26.  for which God threatens to punish the daughters of Zion. A sin which 
l Gal. 5.19.21. 1 Cor. 6.9, 10. Rev. 21.27.  disinherits and shuts men out of heaven. A sin which sundry 
m Clemens Alexand. Paedagogi. l. 2. c. 1. to 10. l, 3. c. 3. Ambr. De officijs. l. 1. c. 8 & l. 3. c. 12. Basil. de Vera Virginitate lib. & Ascetica cap. 13. Tertullian de Velandis Virginibus, De cultu Faeminarum, Cyprian. De ●abi●u Virginum Hierom. Epist. 7, 8.16. & 23 Bernard, de Modo bene vivendi Sermo 9 Gratian d●stinctio 41. Concilium Valentinum. Can. 15. Concile Senonense Decreta Morum. Can. 25. Calvin, Hooper, Babingeon, Perkins, Elton, Dod, Andrew's, Williams, Lake, and all other Expositors on the seventh Commandment. accordingly.  Fathers have plentifully condemned, as mis-beseeming Christians, whose very outward gestures and deportment ought to be modest, chaste, and holy, 
n Ephes. 5.3.4. Phil. 1.27. 1 ●im. 2.10. Titus 2 3. 1 Pet 2.12. c. 31. to 7. Similiter impud●citiam ●mnem amoliri jubemur: hocigitur modo etiam a Theatro seperamur; quod est privatum consistorium impudicitiae, ubi nihil probatur quam q●od alibi non probatur. Ita summa gratia ●jus de spu●citia plutimum concin●ata est, quam attellanus gesticulatur, quam mimus etiam, per mulieres repraesen●at se●um p●dori● ex●erminans, ut ●●cilius domi quam in sc●n●●rubē●cant. Quam denique Pantomimus a pueritia patitur in corpore ut artifex esse possit. Ipsa etiam prostibula publicae libidinis host●ae in scena proferuntur, plus misera in presentia faemina●um, quibus solis latebant: perque omnis aetatis, omnis dignitatis or a transd●cuntur, lo●us, stipes, elogium, etiam quibus opus non est, praedicatur. Ibid.  as becometh the Gospel of Christ. The Mayor therefore is unquestionable.  
The Minor is abundantly ratified; First, by the concurrent testimony of sundry Fathers and modern Authors, who from hence condemn all Stageplays, because the acting of them is obscene, and amorous. Witness Tertullian. Despectaculis lib. cap. 17. ᵒ We are commanded (writes he) to put away all wantonness and incontinency● by this means therefore we are divorced from the Theatre, the private consistory of uncleanness, where nothing is approved, but what in all other places is disapproved. Yea, its greatest praise is for the most part conci●nated of that lasciviousness, that filthiness which the Stage-player acteth; which the Actor likewise representeth by women, who have banished the modesty of their sex, that so they may more easily blush at home, than ●n the Stage. Which finally the Patomimus doth suffer in his body from his childhood, that so h● may be expert in his profession. Yea, the very Stews themselves, the sacrifices of public lust, are brought forth upon the Stage, they being more miserable in the presence of women, from whom alone they were concealed; and before the eyes of every age, of every degree, the place, the hire, the testimonial are represented, yea, published unto those to whom there is no need 
p Taceode reliquis, ea que in tenebris & speluncis suis delitescere decebat, ne diem contaminarent. Erubescat senatus, erubescant ordines omnes, Ipse ille pudoris sui interempt Fices de gestibus suis ad lucem & populum expaues centes seme● anno erubescunt. Quod si nobis omnis impudicitra execranda est, cur liceat audire, quae loqui non licet? Cum etiam scurtilitatem & omne varum verbum judicatum à Deo sciamus, cur aeque lic●at videre quod facere flagitium est? Cur quae ore prolata communicant hominem, ea per oculos, & aures admissa non videantur hominem communicare: cum spiritui appareant aures & oculi, nec possit mundus praestari, cuius apparitores inquinantur. Habes igitur & theatri interdictionem, de interdictione impudicitiae. Ibidem Tom. 2. p. 395.396.  I forbear to mention more, it being meet they should lie obscured in darkness, in their dungeons, lest they should defile the light. Let the Senate blush, let all degrees blush at this, since those very murderers of their own chastity, fearing their actions should be manifested to the people, blush once a year. Now if all uncleanness must be execrable to us, why should it be lawful to hear those things which it is unlawful to speak? for since we may know that all scurrility, and every vain word is condemned by God, how can it be lawful to hear those things which are a wickedness to commit? Why should those things which defile a man being uttered only with his mouth, not seem to pollute him, when they pass through his eyes and ears by his consent? since the eyes and ears, lie open to the soul: neither can he be made or reputed, clean, whose appariters are defiled. Thou hast therefore an interdiction of the Theatre, from the interdiction of uncleanness. Thus Tertullian. 
q Paedagogi. l. 2. c. 10. l 3. c. 11.  Clemens Alexandrinus, 
r De spectaculis lib; & Epist. l. 2. Epist. 2. Donato.  Cyprian, 
s Adversus Gentes lib. 4. p. 149.150. lib. 7. p. 233.  Arnobius, 
t De Vero Cultu cap. 20. Divinar: Instit. Epitome c. 6.  Lactantius, 
v Oratio adversus Graecoes.  Tatianus, 
x Catechesis Mystagogica. 1.  Cyril of jerusalem, 
y Hexa●m. Hom. 4. & De Ebrietate & luxu Oratio.  Saint Basil, 
z In dictum Evangelij. Quatenus fecistis, etc.  Gregory Nyssen, declaim much against the lasciviousness, the lewdness which attends the acting of Plays; especially the 
a Celebrantur ludi illi cum omni lascivia, convenientes memoriae meretricis. Nam praeter verborum licentiam, quibus obscaenitas omnis effunditur, exuuntur etiam vestibus populo flagitante meretrices, quae tunc mimorum funguntur officio, & in conspectu populi usque ad satietatem impudicorum luminum cumpudendis moribus detinentur. Lactantius De falsa Relig. l. 1. c. 20. p. 75. See August. de Civit. Dei. l. 2. c. 8. & Ludovici Viver Nota Ibidem. ●.  Floralian Interludes, whose transcendent filthiness, was so execrably odious, as I dare not to relate it. Gregory Nazianzen, considering the filthiness that accompanies Plays; doth from thence style Playhouses, 
b Lasciva faeditatis & impuritatis omnis officina. De Educatione ad Seleucum p. 1063.  the lascivious shops of all filthiness and impurity Plays 
c Mimorum petulantias omni impudicitia & contumelia refertas. Lascivorum hominum inhonestas disciplinas & indecoras, qui nihil ●urpe ducunt praeter modestiam. Ibid. ; the petulancies of Players, fraught with all incontinency: the dishonest and unseemly disciplines of lascivious men, who repute nothing filthy but modesty: and Players 
d Turpitudinis administri, etc. Ibid.  the servants of filthiness, the counterfeiters of ridiculous things, who are ready in the open view of all men, to suffer or act all detestable things whatsoever. 
e Ecclesiast. hist. l. 8. c. 24.  Eusebius Pamphilus from the selfsame ground, calls Stage-players, men of waton and lewde-gestures, who did wonderfully delight the Spectators, and made Maximinus the tyrant sport. Saint chrusostom writes, 
f Cuncta enim quae ibi fi●at turpissima sunt, verba, vestitus, tonsura, incessus, voces, cantus, modulationes, oculorum eversiones, ac motus, tibiae, fistulae, & ipsa fabularum argumenta: omnia (●inquam) turpilascivia, plena sunt: Tantam lasciviam in audientium atque videntium animos infundunt, ut uno omnes animo radicitus ementibus modestiam ●●c●lere, & perniciosa voluptate cupiditates suas implere conari videantur. Hom. 38. in Matth. Tom. 2. Col. 298. C.D.  That all things which are acted on the Stage, are most filthy and lascivious: the words, the apparel, the gestures, the tonsure, the music, the glances of the eyes, the ditties, the pipes, the very arguments of the Plays themselves; All things, I say, are full of filthy lasciviousness. Whence they infuse so great lasciviousness into the hearers and spectators minds, that all of them may seem to endeavour, even with one consent to eradicate all modesty out of their hearts, and to satisfy their lusts with pernicious pleasure, Saint Augustine, as he much declaims against the obscenity of acting of Plays, 
g De Civit Dei. l. 2. c. 4. to c. ● 3. l. 4. c. 3.10, 26, 27, 28. l. 6. c. 6.7 l. 7. c. 26, 27. l 8. c. 5.13, 14, 18, 20, 21, 27.  in sundry places; so he informs us from his own experience; 
h Veniebamus etiam nos aliquando adolescentes ad spectacula ludibria que sacrilegiorum: ludis turpissimis qui dijs deabusque exhibebantur, oblectabamur. Caelesti virgini, & Berecynthiae matri Deorum omninum ante erus jecticam die solemni lavationis eius, talia, per publicum cantitabantur a ne quissimis sceticis, qualia non dico matrem deorum, sed matrem qualiumcunque senatorum, vel quorum libet honestorum virorum; imo vero qualia nec matrem ipsorum scenicorum deceretau●ire Illam enim turpitudinem obscaenorum dictorum atque factorum scenicos ipsos domi suae pro●udendi causa coram matribus suis agere puderet, quam pet publicum agebant coram deorum omnium matre spectante & audiente utriusque sexus frequentissima multitudine. Quae si illecta curiositate adesse potuit circumfusa; saltem offensa castitate debuit abire confusa, Aug. de Civit. Dei. l. 2. c. 4.5. S●● l. 7. c. 26, 27.  That on the solemn day of the lotion of Berecynthea, the mother of the Gods, such things were publicly chanted by most wicked Stage-players; as did not beseem, I say not, the mother of the Gods to hear; but even the mother of any of the Senators, or of any honest men; yea, the mothers of the Stage-players themselves. For humane modesty hath such a respect towards parents which wickedness itself cannot wholly take away. The Players themselves might blush, to act in private at their own houses for exercise sake before their own mothers, that filthiness of obscene words and deeds, which they did publicly act before the mother of the gods, in the sight and hearing of a most numerous multitude of both sexes: which if ●he being enticed by curiosity could be circumfusedly present at these Plays, she ought at lest to depart ashamed from them, her chastity being offended with them. 
i Quae sunt sacrilegia si illa erant sacra? aut quae in quinatio, si illa lavatio? Et ha●c fercula appellabantur convivium, quo velut suis epulis immunda daemonia pascerentur. Quis enim non sentiat cu●usmodi spiritus talibus obscaenitatibus delectentur; nis● vel nesciens uttum omnino sint ulli immundi spiritus deorum nomine decipientoes: vel talem agens vitam, in qua istos potius q●●m Deum verum, & optet propitie● & for●idet iratos? Ibidem See julius Firmicus de Err●re profanarum Religion●m cap. 13.  What things are sacrileges, if these were sacrifices? or what is pollution if this were lotion? And these were called dishes, as if some feast were celebrated, wherewith the unclean Devils might be fed, as with their banquets. For who may not discern what spirits they are which are delighted with such obscenities? unless ●e be ignorant whether there be at all any unclean spirits deceiving men under the name of Gods, or unless ●e lead such a life, in which ●e may rather desire th● favour and fear the wrath of these, than the true God. Thus he. That pious Father 
k Taliasunt quae illic fiunt, ut ●a non solum dicere, sed ●tiam recordari aliquis sine pollutione non possit. Omnia quidem tam flagitiosa sunt, ut etiam explicar● ea quispiam atque eloqui salvo pudore non valeat, &c De Gubernat. Dei l. 6. p● 18●, 186.  Salvian, records the obscenity of acting Stage plays to be such, that no chaste, no modest face could once behold it, no gracious tongue relate it, without sin or shame. If then we will give any credit to these recited Fathers, with sundry other here recited in the ensuing Scene. Or to the third Blast of Retreat from Plays and theatres; to Master Northbrooke against vaine-Playes and Interludes; To Master Gosson his Plays confuted, to Master Stubs in his Anatomy of Abuses, p. 101. to 107. To Doctor Reinolds in his Overthrow of Stageplays, to Barnabas● Brissonius, joannis Mariana, or Bulengerus, De Spectaculis & Ludio Sc●nicis l. 1. c. 50, 51, 52. or to Bishop Babington, Bishop Andrew's, Osmund Lak●, Master Perkins, Master Elton, Master Dod, Master Downham; with sundry others on the seventh Commandment, who concur with the alleged Fathers in the lascivious filthiness of Playacting; We must needs acknowledge the very acting of Stageplays, to be necessarily obscene, and so unlawful unto Christians, as they all conclude. Secondly, those several 
l A man's saltatur Venus, & per affectus omnes meretriciae vilitatis impudica exprimitur, imitatione bacchari. Saltatur & magna sacris comptacu● infulismater, & contra decus aetatis illa Pessinuntia Dindymone in bubulci unius flagitiosa amplexu fingitur appetitione gestire, etc. Arnobiu● adve●s. Gentes l. 4. p. 149, 150. S●●l 7. p. 230. to 242.  meretricious amorous passages, ditties, parts, and compliments which we meet with both in 
m Aristophanes, Plautus, Terence, Menander, and others.  ancient and modern Play-poems, (which can neither be acted nor uttered without much obscenity,) will evidently evince the very acting of Plays to be lascivious. And doth not daily experience testify as much? Survey we but a while, those venomous unchaste, incestuous kisses, (as the 
n Est autem aliud osculum incestum veneno plenum. Oscula meretricia: oscula impudicitiae virus saepè immittunt. Clemens Alexandrinus, Pae●●gogi lib. 3. cap. 11. l 2. c. 16. Sunt turpia & immunda oscula. Chrysost Hom● in Psal. 140. Tom. 1. Col. 1109. B. Obscaenè osculantur Hom. 13. ●n 2 Cor. Tom. 4. Col. 832. D. Summa igitur cautione communicandum est osculum, ut non aliter quam pia salutatio, vel potius adoratio quaedam habeatur: quae ●i parum impura cogitatione inquinata fuerit a vita aeterna nos alienet. Athenagoras pro Christianis Legatio. Bibl. Patr. Tom. 2 p. 139. A See Doctor Reinolds Overthrow of Stageplays p. 12, to 18.  Fathers●tile ●tile them:) those wanton dalliances, those meretricious embracements, compliments; those enchanting, powerful, overcoming solicitations unto lewdness; 
o Vanis gestibus ac nutibus mimus risum provocat. Minucius Felix. Octavius pag. 1●1. 122.  those immodest gestures, speeches, attires, which inseparably accompany the acting of our Stageplays; especially where the Bawds, the Panders, the Lovers, the Wooers, the Adulterers, the Woman's, or Lovesick persons parts are lively represented, (whose 
p Timeo autem n● fortè magnum hoc venenum totum revelom, velut cujusdam basilisci serpentis faciem, ad perniciem magis legentium, quam ad correctionem. Polluit enim revera aures magnae hu●us audaciae blasphema collectio, & haec turpitudinis coacervatio a● enarratio. Epiphaniu● Contr. h●reses lib. 1 Tom● 2● Haereses 26. Col. 70. B.  poisonous filthiness, I dare not fully anatomize, for fear it should infect, not mend the Reader,) must needs at first acknowledge, the very action of our Stageplays to be execrably obscene; to be such as none but persons desparately lewd, unchaste, immodest, can seriously affect, much less approve or act. Therefore Stageplays themselves must questionless be abominable unto Christians, even in this regard:   

SCENA TERTIA.  
THirdly, as the hypocrisy, and obscenity, even so the effeminacy of acting Stageplays, doth manifestly evince them to be evil; as this eighteenth Argument will demonstrate. 
Argument. 18.   
That whose very action is effeminate, must needs be unlawful unto Christians.  
But the very action of Stageplays i● effeminate.  
Therefore, it musts needs be unlawful unto Christians:  
The Major is evident, by the authority of 
q 1 Cor. 6.9, 10. Gal. 5 19 21● Ephes. 4.19. Rom. 13.13. Isay 14.16, 17.  Scriptures, Fathers, 
r Clemens Alexand. Pa●dag. l 1. c. 10. l 3. c. 2.3. Ambrose Irena●o. Epist. Tom. 1. p. 233. Sedulius in 1 Cor. 6. with other Fathers here ensuing.  and other 
s Calvin, Babington, Per●ins, Dod, Williams, Lake, Andrew's, and others on the seventh Commandment. See my Unloveliness of Lovelockes, p. 21, 22.48, 49.  Authors who condemn effeminacy, as an unnatural, odious, shameful sin, 
t Militem Ch●isti v●rum nihil molle decet. Ambrose E●●r. i● Psal. 38. Viris nihil magis pudori esse oportet, quam si muli●bre aliquid in se habere videantur. Salvi●n De Guber. Dei l. 6. p. 264.  which not only misbeseemes all Christians, all persons whatsoever, 
v Nihil est ne quius aut tu●pius effaeminato viro Cicero Tusc. Quaest l. 5. Molliter vivi●, hoc dicu●t, malus est. Seneca. Epist. 8●.  making them vile and detestable unto others, but 
x 1 Cor. 6●9, 10. Gal. 5.19.21.  likewise s●uts men out of heaven, and without repentance damns their souls.  
The Minor is ratified by the concurrent suffrages of sundry Father's, who for this very cause among diverse others, condemn all Stageplays. Witness Clemens Alexandrinus, Padagogi lib. 2. cap. 10. Where he styles Players 
y Fracti, enervatique saltatores, etc. Ibid.  effeminate enervated dancers, & Padagogi lib. 3. cap. 3. where he writes thus. 
z Pueri docti abnegare naturam mulieres simulant. O miserandum spectaculum● O nefandum studium! O quanta est ha●c iniquitas! See ●thanasius Contra Gentes. p. 10. A B. accordingly.  Now verily the intemperanc● of life is grown so excessive, in●quity insulting and sporting itself, that whatsoever is lascivious and unchaste, is diffused into Cities. ●●yes being taught to deny nature, do counterfeit the female Sex, etc. O miserable spectacle! O horrible wicked exercise! O how g●e●t is this iniquity! etc. Witness Philo Iudaeu●. De Vita Contemplativa, p. 1209, 1210. Those (writes he) who only please with scurrilous jests to recreate men's minds, 
a Pu●ro● transferunt in amicarum habitum & ordinem, cu● summa ae●atis & sexus injuria, etc. Ibid.  transform youths into the very habit and order of Strumpets, to the great injury and dishonour of their age and sex: a thing which Moses doth much condemn. Witness Tertullian De Spectaculis, lib. c. 10. p. 17. Together with Isiodor Hispalensis. Originum lib. 18. cap. 51. 
b Est plane in artibus scenici● Libe●i & Veneris patrocinium, qu●e privata & propria sunt scenae, de gestu & corporis fluxu Nam mollitiem Veneri & Libero immolantur, illi per sexum, illi per fluxum dissoluti, etc. Ibid.  In all scenical arts (say they) there is plainly the patronage of Bacchus and Venus which are peculiarly proper to the Stage. From the gesture and flexure of the body, they sacrifice effeminacy to Venus and Bacchus; the one of them being effeminate by her sex, the other by his f●nx, etc. Witness Saint Cyprian, De spectaculis lib. where he writes thus. 
c Huic dedecori condignum dede●us sup●rinducitur Homo fractus omnibus m●mbris, & vir ultra muliebrem mollitiem dissolutus, cui ars sit verba manibus expedire, & propter unum nescio quem, nec virum, nec faeminam commovetur civitas tota, ut desaltentu● fabulosae antiquitatum libidines Ibidem.  To this vile shameful deed, another equal wickedness is superadded. A man enfeebled in all his joints, resolved into a more than womanish effeminacy, whose art it is to speak with his hands and gestures, comes forth upon the Stage: and for this one● I know not whom, nei●her man nor woman, the whole City flock together, that so the fabulous lusts of antiquity may be acted. Yea, 
d Evirantur mares, omnis honour & vigour sexus enervati corporis dedecore emollitur, plu●que illic placet, quisquis virum magis in faeminam fregerit. In laudem crescit ex crimine, & co peritior quo turpior ●udicatur, etc. Epist. l. 2. Epist. 2. Donato.  men (writes he in another place) are unmanned on the Stage: all the honour and vigour of their sex is effeminated with the shame, the dishonesty of an unsinged body. He who is most womanish and best resembles the female sex, gives best content. The more criminous, the more applauded is he; and by how much the more obsene he is, the more skilful is he accounted. What cannot he persuade who is such a one? etc. And in another Epistle of his, he writes to Eucratius, to Excommunicate a Player, 
e Magi●ter & Doctor, non erudiendorum sed perdendorum liberorum, crudiens & docens eontra institutionem Dei quemadmodum masculus frangatur in faeminam, & sexus arte mutetur, & diabolo divinum plasma maculanti, per corrupti atque enervati corporis delicta, placeatur. Quod puto ego nec majestati divinae, nec evangelicae disciplinae congruere, ut pudor & honour eccle●iae tam●urpi et infami contagione faedetur. Nam cum in lege prohibeantur viri induere vestem muliebrem & maledicti ejusmodi iudicentur; quanto majoris est criminis, non tantum muliebria vestimenta endure, sed & gestus quo que turpes & molles & muliebres magisterio impudicae artis exprimere? Epist. l. 1. Ep●st. 10.  who did train up Boys for the Stage, for that he taught them against the express instruction of God himself, how a male might be effeminated into a female, how their sex might be changed by Art, that so the devil who defiles God's workmanship, might be pleased by the offences of ae depraved and effeminated body. I think it will not stand with the Majesty of God, nor the discipline of the Gospel, that the modesty and honour of the Church should be polluted with such a filthy and infamous contagion. For since men are prohibited in the Law to put on a woman's garment, and such who do it are adjudged accursed. How much more greater a sin is it, not only to put on woman's apparel, but likewise to express obscene, effeminate womanish gestures, by the skill or tutorship of an unchaste Art? The most unchaste gestures and actions of Stage-players (writes 
f Histrionum que qu● impudicissimi motus, quid aliud nisi libidines docent, & instigant? quorum enarvata corpora, & in muliebrem incessum habitum que mollita, impudicas faeminas in honestis gestibus mentiuntur. De Vero Cult● lib. 6. cap. 20. p. 506.  Lactantius) what else do they but teach and provoke lust? whose enervated bodies, effeminated into an womanish pace and habit, resemble unchaste women by their dishonest gestures, etc. One being a Youth (writes 
g Homil. 38. in Matth. Col. 298. C. Alius cum sit adolescens, comam pone reductam habet, & na●uram aspectu, vestitu, caeterisque ejusmodi effaeminando ad teneriusculae imaginem puellae, deducere contendit, etc.  Saint chrusostom) combs back his hair, and effeminating nature with his visage, his apparel, his gesture, and the like, strives to represent the person of a tender virgin: which he condemns as a most abominable effeminate act: There is another sort of Actors (writes 
h Alia vero natio quaedam est his ip●is infalicior, qui nimirum gloriam masculorum amittunt, & impudicis membrorum inflexionibus naturam virilem frangunt, mulieres pariter ac mares effaemina●i: imò nec viri nec faeminae si recte lo qui vellemus. Nam viri quidem haud manent: ut autem faeminae fiunt non consequuntur. Quip quoth a natura sunt, id morum respectu non manent: quod vero improbe esse cupiunt, id natura non sunt, Quo fit, ut aenigma quoddam sint luxuriae, vitiorumque gryphus, inter faeminas viri, interviros faeminae, Num haec potius praedicationes, inspectiones, iucunditates, an lachrymas atque gemitus merentur? Nimirum, in his risus regnat, natura vitiatur & adulterina fit, voluptatum flamma multiplex accenditur, etc. De Recta Educat. ad Selucum. p. 1061.  Nazianzen) more unhappy than these, to wit, those who lose the glory of men, and by unchaste infections of their members● effeminate their manly nature, being both effeminate men and women, yea, being neither men nor women, if we will speak truly. For they continue not men, and that they should become women, they attain not. For what they are by nature, that they 
* Ipsi sine virilibus membris vitam degunt, neque amplius viri esse potentes, neque mulieres facti. Epiphaniu● Contr. Haerese●, lib. 3. Tom. 2. Col. 910. C. Hic ita amputatur virilitas, ut nec convertatur in faeminam, nec vir relinquatur. Augustine De Civit. Dei l. 7. c● 24.  continue not, in regard of manners: and that which they wickedly desire to be, that they are not by nature. By which it cometh to pass, that they are certain riddles of luxury, and intricacies of vices, being men among women, and women among men. Whether do these things rather deserve applauses, aspections and mirth, or tears and sighs? Verily laughter reigns in these; Nature is vitiated and adulterated, and a various flame of pleasures is kindled.  
To these I might acumulate the parallel testimony of 
* Viri quo que abdìcato sexu, nec se amplius mares esse ferentes, mulierum naturam affect averunt, tanquam ita honorifica grata que matri Deorum facturi essent. Omn●s autem in turpissimis vivunt, & certamen in se suscipere pravitatis videntur, etc. Ibidem.  Athanasius Contra Gentes Oratio p. 10. A. B. of Theophylus Antiochenus ad Autolicum, lib. 3. of Tatianu● Oratio adversus Graecoes. Of Minucius Felix. Octavius, p. 70. 101.223. Of Augustine De Civitate Dei lib. 2. cap. 3. to 14. and lib. 7. c. 24. Of Salvian. lib. 6. De Gubernation Dei. Of Hierom. Epist● 2. cap. 6.7. 
k Non ambulet iuxta te calamistratus procurator, non histrio fractus in faeminam. Ibid.  Epist. 9 cap. 5. Epist. 10. c. 4. Epist. 13. c. 2. Epist. 48. c. 2. Epist. 88 cap. 4. Of Eusebius apud Damascenum parallelorum lib. 3. cap. 47. Of Cassiodorus Variarum, lib. 1. cap. 27.30. lib. 3. cap. 51. and lib. 7. cap. 16. Of Damascen Parallelorum lib. 3. cap. 47. Of john Salisbury, De Nugis Curialium lib. 1. cap. 8. together with the concurrent suffrages of Ludovicus Vives De Causis Corrupt● Artium lib. 2. p. 82.83. & Notae in Augustinum De Civit. Dei. lib. 2 cap. 3. to 14. Of Radolphus Gualther Homily 11. in Nahum. 3. p. 214.215. Of Francis Petrarcha De Remedio utriusque fortunae lib. 1. Diologus 30. Of Agrippa, de Vanitate Scientiarum. cap. 20. 59●64.71. Of Peter Martyr, Locorum Communium Classis. 2. cap. 11. sect. 62.66. cap. 12. s●ct. 15.19. and Commentary on judges. page 310.311. Of Bodine, De Republica. lib. 6● cap. ●. Of joannis Mariana, Barnabas Brissonius, and 
* Lib. 1, c. 50.51, 52.  Bulengerus, De T●eatris, spectaculis & ludis scenicis; of the third Blast of Retreat from Plays and theatres, page 110, 111, 112. of Master Northbrooke, Master Stubs, Master Gosson, and Doctor Reinolds in their several Treatises against Stageplays. Of Bishop Babington, Master Perkins, Master Dod, 
l Legum Dialogus 7.  Master Lakes, Master Downeham, and sundry other on the seventh Commandment. Yea, of 
l Legum Dialogus 7.  Plato, 
m De Legibus lib. Epist. 2.  Cicero, 
n Epistola. 7. and 53.  Senica, 
o Annalium. l. 14. sect. 2.  Tacitus, 
p An melior cum Thaida sustinet, aut cum Vx●r●m Comaedus agit, vel Dorida multo Cultam palliolo: mulier nemp● ipsa vid●tur, Non person● loqui, vacua & plana omnia dicas, Infra ventriculum, & tenui, distantia rimâ. Nec tamen Antiochus, nec ●rit mirabilis illic Aut Stratocles, aut cum molli Dem●trius haemo. Natio Comaeda est: rides? juvenal. satire 3. pag. 20.  juvenal, 
q Epist. 12. to Lambert.  Marcus Aurelius 
* Panegyr. Traiano Dictus p● 45.  Pliny, and other Pagan Authors; who all with one consent, not only testify, but likewise positively condemn the gross, the execrable effeminacy which attends the acting of all stageplays; which the very 
r Obscaenis partibus corporis oculis omnium eam ingerunt turpitudinem, quam ●rubescat videre vel Cynicus. joannes Saresburiensis. De Nugis Curialium, lib. 1. cap. 8.  Cynic himself would blush for to behold. And must not our own experience bear witness of the invirillity of Playacting? May 
s Sed & alius morbus petulanter erupit in civitates, ●orum qui patrant, & qui patiuntur muliebria, effaeminati corpore juxta atque animo ne scintillam quidem retinentes generis masculi, propalam plectentes cincinnos ornantesque & cerussa ●ucoque oblinentes faciem pingentesque, unguentis quoque fragrantes ex quisitissimis Nec pudet eos marem sexum data opera mutare in faeminam. His parcendum non est, si audimus legem, quae jubet androgynum & sexum suum adulterantem impune occidi, die ipsa ac hora qua depraehenditur: cum sit probrosus, & familiae suae patriaeque dedecus, atque adeo totius generis humani, etc. Philo judaeus. De Stecialibas ●egibus. pag. 1059.  we not daily see our Players metamorphosed into women on the Stage, not only by putting on the female robes, but likewise the effeminate gestures, speeches, pace, behaviour, attire, delicacy, passions, manners, arts and wiles of the female sex, yea, of the most petulant, unchaste, insinuating Strumpets, that either Italy or the world affords? What wantonness, what effeminacy parallel to that which our men-women actors, in all their feminine, (yea, sometime in their masculine parts) express upon the Theatre? was ever the invirility of Nero, Heliogabalus, or Sardanapalus, 
t Of which read Suetonijs, Nero sect 28 justin. Hist. l 1. Athenaeus Dipnos. lib● 12. cap 12, 13. Diodorus Siculus. Bibli. hist. lib. 2. sect. 23. Orosius hist. lib. 1. cap 19 Invenal. satire. 8. & AElij Lampridij Heliogabalus.  those Monsters, if not shames of Men and Nature: was ever the effeminate lewdness of 
v For which see August. De Civ. Dei. l● 4. c● 6. Lactantus. De falsa Relig. c. 20. Alexander all ●le●. l. 6. c. 8. Plutarchi Alexander Calepini Flo●a.  Flora or Thais, comparable unto that which our artificial Stage-players (trained up to all lasciviousness from their Cradles) continually practise on the Stage, without blush of face, or sorrow of heart, not only in the open view of men, but even of that 
x Deus totus est visus. P●in. Nat. Hist. l. 1. c● 7.  all-eyed God, who will one day arraign them for this their gross effeminacy? And dare we men, we Christians yet applaud it? 
y See Cyprian. Epist● l. 1. Epist. 10. The third Blast of Retreat from calies p. 110, 111●  Pity is it to consider, how many ingenuous, witty, comely youths, devoted unto God in baptism, to whom they owe themselves, their service; are ofttimes by their graceless Parents, even wholly consecrated to the Stage, (the 
z See page 50 51, 52.  Devil's Chapel, as the Father's phrase it) where they a●e trained up in the 
a See Master Gossons School of Abuse with the Authors quoted. p. 50, 51, 52, 53. who thus style it.  School of Vice, the Playhouse, (as if their natures were not prone enough to sin, unless they had the help of art to backe them) to the very excess of all effeminacy, to act those womanish, whorish parts, which Pagans would even blush to personate. And is this a laudable, as many; a 
b Populus Atheniensis Alcibiadis vitijs semper levissima nomina imponeret ludos & facili●atem appellans. Plutarchi Alcibiades. So we deal with this vice of Players.  trivial, venial, harmless thing, as most repute it? Is this a light, a despicable effeminacy, for men, for Christians, thus to adulterate, emasculate, metamorphose, and debase their noble sex? thus purposely, yea, affectedly, to unman, unchristian, uncreate themselves, if I may so speak, and to make themselves, as it were, neither men nor women, but Monsters, (a sin as bad, nay worse than any 
c Se esse adulterio lib●ros exi●timent qui naturam adulterant? Clemen● Alexand. Paedagogi● l. 3. cap. 3.  adultery, offering a kind of violence to Gods own work,) and all to no other end but this; 
a Manus Deo inferunt, quando illud quod ipse formavit, reformare & transfigurare contendunt: quia opus Dei est omne quod nascitur; Diaboli quod cun quemutatur. Cyprian. De Habitu Virginum. lib.  to exhilerate a confluence of unchaste, effeminate, vain companions, or to become competent Actors on a Stage; 
e See Augustine De Civit. Dei. l. 2. cap. 13.14.29. Macrobius Saturnal lib. 2. cap. 7. & Act. 7. Scene 7. accordingly.  the greatest infamy that could befall an ancient Pagan Roman, or a Christian? Is this a mean, a pardonable wickedness, to violate the Laws of God, of Nature? to educate those in the very discipline and school of Satan, 
f Ephes. 6. 4● Gen. 18.19. Deut. 6.7.  who should be trained up in the admonition, fear, and nurture of the Lord? that so they may be more deeply 
g 2 Tim. 2.26. Ephes. 2.2. Hebr. 2●15.  enthralled to the Devil's bondage all their days, (since 
h Consuetudo est altera natura. Theodoret Sermo. 5. De Natura hominis Aristot. De memoria & Remine scentia lib. Claudian, De Consulatu Mal. Theod. Panyg●r. p. 162. Erasmus De Puerorum Educatione p. 12. Petrarch. De Remed. Viriusque Fortuna. lib. 1. Dialog. 24. Galataeus● de Moribus lib. p. 21. Case Ethicorum lib. 2. cap. 1. accordigly.  custom is another nature, 
i jerem. 13. 23●  it being as difficult a thing for such who are accustomed to evil, to do good, as for an AEthiopian to change his skin, or a Leopard his spots,) and be made more sure partakers with him in his eternal torments at their deaths? O therefore let us now at last consider with ourselves, the execrable effeminacy which attends the very acting of our Stageplays; together with the danger accompanying this sin, (which is no less, without repentance, than the 
k 1 Cor. 6. 9●10. Gal. 5.19.20.  eternal loss of heavens;) and then we shall, we cannot but abhor all Stageplays, even in this regard.   

SCENA QVARTA.  
FOurthly, as the gross effeminacy, 
Argument. 19  even so the palpable vanity, the ridiculous folly of acting Plays; doth manifest them to be evil; as this nineteenth Play-affronting Argument will evince.  
That whose very action, in its best acception, is but ridiculous folly and vanity, 
l Rerum enim ridicularum vel ridendatum potius actionum imitatores exigendi sunt à nostra republica. Cum enim verba omnia à cogitation & moribus emanent, fieri non potest, ut verba aliqua emittantur ridicula quae non procedunt a moribus ridiculis. Sermo ●nim est fructus cogitationis. Si ergo qui risum movent exterminandi sunt a nostra republica, longè a●est, ut nobis permittat risum movere. Ab●urdum enim esset quorum auditores esse prohibitum est, ●orum inveniri imitatores: multò autem esset absurdius, studere ut ips● sis ridiculus. Clemens Alexandr● Paedag. l. 2. c. 5.  must certainly be unseemly, yea, unlawful unto Christians.  
But such is the very action of Stageplays.  
Therefore, they must certainly be unseemly, and unlawful unto Christians.  
The Major is evident: First, because the Scriptures condemn 
m See Act. 3. Scene 7. job 7.3. c. 31.5. Prov. 30.8. Eccles. 1.2. c. 7.15. c. 9.9.  all vanity, and 
n job 4.18. cap. 42.8. Psal. 38.5. Psal. 69.5. Prov. 5.23. c. 15.2.14. c 19.3. c. 24.9. Eccles. 1.17. c. 2. 3.12●  folly; together with 
o Isay 9.17. jer. 4.22. c. 5.4.21. Psal. 5.5. Psal. 74.18.22. Psal. 75.4. Psal. 26.4. judges 9.4. 2 Chron. 13.7. Prov. 12 11. c. 24.9. c. 28●19. Ezech. 13.3. 2 Sam. 13.13. c. 24.10. Lam. 2.14. Mat. 12.36, 37. ●ph. 5.4. 2 Pet. 2.8. Titus 3.9.  all vain, all foolish actions, persons, speeches, words, gestures, as dangerous, and pernicious evils, 
p Si vanitatis culpa nequaquam cautè compescitur, ab iniquitate protinus mens in cauta devoratur. Greg. Magn●● Moralium. l. 10. c. 13, 1●, 15. & l 21 c. 6. v●d. Ibid.  which draw men by degrees to greater sins, 
q Hae nugae seria ducun● in mal●● H●race de Arte Poetica l. p, 312.  to serious mischiefs; commanding men with all 
* Psal. 85.8.  not to return again to folly, 
s Eccles. 7.25.  there being wickedness and madness in it, 
t See m and n.  to abandon-folly and vanities, which 
v Vane occuparis in his o cor sapiens, quae vanita●es vanitatum sunt; quia tu his neque ad beatitudinem indiges, nequ● ad immortalitatem. Bernar● De Interiori Domo cap. 25.  promote not the eternal beatitude of their soul●s: 
x Prou. 14.7.  to depart from the presence of a foolish man, when as they perceive not in him the lips of knowledge. Secondly, because 
y Vanitates vitae mancipant vitijs: materia sunt de●ictorum, minister culparum, seminarium pecca●orum. Chrysost. Quod Adam pr●latus sit omni creatu●●● sermo. Tom. 1. Col. 444. C.D.  vanity and folly are the very matter, seminaries, and seeds of sin, of wickedness, there 
z Nihil peius vanitate. A●brose De Abraham. lib. 2. cap. 10.  being nothing worse than they.  
The Minor, as it is evident by the concurrent testimony of the forequoted Fathers, Acts 3. Scene 7. so it is such an experimental known truth, that it were lost labour for to prove it. For what else is the personating of the Clowns, the Fools, the Fantastickes, the Lovers, the Distracted, discontented, lascivious, furious, angry persons part, but professed vanity, or ridiculous affected folly? Yea, what else is the whole action of Plays, but well personated 
a Pantomi●um aspicis? vanitas est? etc. Ambrose E●ar. in Psal. 118. Oc●on. 5. He August. De C●vi●. Dei. l. 1. c. 32. styles Plays Licentia vanitatum.  vanity, artificial folly, or a less Bedlam frenzy? He who shall seriously survey 
b Quorsum abeant sani? creta an carbone notandi? AEdificare casas, plostello adjungere mures, Ludere par impar, equitare a●undine longa. Si q●em delectat barbatum amentia verset. Si puerilius his, delirus & amen, Dictatur meritò. Quid discrepat istis histrio? Horace Sermonum. lib● 2 Satyr. 3.  the ridiculous, childish, inconfiderate, yea, mad and beastly actions, gestures, speeches, habits, pranks and fooleries of Actors on the Stage, (if he be not childish, foolish, or frentique himself) must needs deem all Stage-players children, fools, or Bedlams; since they act such parts, such pranks, yea, use such gestures, speeches, raiment, compliments, and behaviour in jest, which none but children, fools, or madmen, do act, or use in earnest. There is 
c Ille sinistrorsum, hic dex●rorsum abit. Vnus utrique error, sed varijs illudit partibus; ho to Crede modo insanum, nihilo ut sapientior ille qui decides. Ho●ace, Ibidem.  ●o difference at all between a fools, a fantastic, a Bedlam, a Whore, a Pander, a Cheater, a Tyrant, a Drunkard, a Murderer, a Devil on the Stage (for his part is ofttimes acted) and those who are such in truth, but that the former are far worse, far more inexcusable than the latter, because they wilfully make themselves that in sport, to foment 
d Nunc tibicinibus, nunc est gawisa Tragaedis, Nutrice pu●lla v●lut filuderet infans● Horace Epist. l. 2. Epist. 1. p. 280.  the more than childish folly, of some vain Spectators, which these others are, perchance from natural necessity, or at least from colourable grounds? 
e Bernard ad Gulielmum Abbatem Apollog.  Flendas dixerim, an ridendas ineptias? The foolery, the ridiculousness of acting Plays is such, that I know not whether men should more bewail it, or deride it. Sure I am, though ●ew Spectators can find tears to deplore the sinfulness, yet most of them can afford laughter to deride the vanity, the folly of acting Plays. Since therefore 
* Stulta per se sunt ridicula: Ridiculum est etiam omne quòd apertè fingitur. Qu●nt●lian● Instit. Orator. l. ●. ●. 4. p. 380. Quoniam ludus est inter ●ucunda, & omnis remissio animi, & risus inter jucunda, necesse est etiam ridicula jucunda esse● & homines, & orationes, & opera● Aristot. Rhet●r. l. 1. c. 11 p. 81. Democritus omnes derid●bat, quia dicebat omnes insaniri. AElian. Variae Histor. l. 4. c. 20.  vanity and folly are the genuine proper objects of derision, and men's voluptuous smiles; the laughter Plays occasion, (which is their chiefest end,) is a sufficient evidence of their excessive folly; and so ground enough for Christians, for all men to condemn them as vanities, as fooleries, as 
g Si enim ridiculam figuram suscipere, quemadmodum in pompis videntur nonnulli, in animum minim● induxerim●s, quomodo internum hominem magis ridiculam sustinere ●iguram jure passi fuerimus? Et si personam nostram, non nostra quidem sponte, in magis ridiculosam vn quam converterimus, quomodo in verbis sluduerimus esse & videri ridiculi, id quod est omnium quae sunt in homine longe precio cissimum, nymph rationem ac sermonem ludibrio habentes? Ridiculum est ergo haec exe●cere, quando quidem nec huiusmodi ridiculorum hominum Oratio digna est quae audiatur, per haec nomina ad turpia facta assu●faciens. Pedagogy l. 2. c. 5.  Clemens Alexandrinus, and other Fathers do at large declare.  
And thus much for the first considerable thing in the manner of acting Stageplays.   

SCENA QVINTA.  
THe second circumstance considerable in the form of acting Plays, is the several parts and persons sustained in them: which suggests this twentieth Play-oppugning Argument. 
Argument. 20.   
Those Plays, whose very parts and persons are sinful, yea, abominable, are certainly unseemly, unlawful unto Christians.  
But 
h Iratus senex, edax Parasitus, sycop●anta impu●ens, avarus leno assidu● agendi sunt mihi, clamore summo, cum labore maxumo. Te●entij Heutontimor, Prologus: p. 85.  such are the parts, the persons most frequent in all Stageplays.  
Therefore they are certainly unseemly, unlawful u●to Christians.  
The Mayor is irrefragable, because 
i Parts totum su●m ut constituunt, ita determinant. Kecker● System. Log●. l. 1. c. 22. p. 192. Partis & totius eadem est ratio. Totum sapitnaturam suarum partium. Bed●; Axiomata Philosophica. Tom. 2. Col. 164.  such as the parts are, such is the whole, which is composed of them: If the parts than be evil, the intiretie that springs out of them must be such.  
The Minor I shall evidence by this Induction. In all our Stageplays, we have most usually the parts and persons of 
k See Act. 3. Scene 1. &. 3. Cyprian. & Tertullian de Spectaculis. l. accordingly.  Divel-gods and Goddesses; of jupiter, Mars, Apollo, Venus, Vulcan, Saturn, Cupid, Neptune, Mercury, Esculapius, Hercules, Pluto, Bacchus, Ceres, Minerva, Diana, juno, Proserpina, Flora, Priapus, and others: yea, sometimes the very part and person of the 
l See Ludovicus Vives, Notae in August. De Civit. Dei. l. 12. c. 25. C. accordingly.  Devil himself; whose works, whose pomps and vanities all Christians have renounced in their Baptism: Add we to these, the parts and representations of 
m Saltantes Satyros imitabitur Alphesibaeus, Virgil. Eclog. 5. p. 14.  Satyrs, Sylvans, Muses, Nymphs, F●ries, Hobgoblins, Fairies, Fates, with such other heathen vanities, which Christians should not name, much less resemble; Together with the parts, the persons, 
n Concil. Constantinop. 6. Can. 62.65 70. ●6. & Act. 3. Scene 1. accordingly.  of Whores, Whoremasters, Adulterers, Bawds, Panders, Tyrants, Traitors, Thiefs, Murderers, Parricides, Drunkards, Parasites, Prodigals, Hypocrites, Fools, Ruffians, Wooers, Epicures, Fantastics, Pennie-fathers', Usurers, Scolds, Drabs, Ravishers, Wantoness, Bedlams, Turks, Infidels, and 
o See the Printed Comaedies and Tragaedies of Aristophanes, Terence, Menander, P●au●us, Euripides, Sophocles, Seneca, and all our modern Plays: Together with Master Stubs, Master Northbrooke, Master Gosson, and others in their Treatises against Plays accordingly.  all other desperate wicked persons whatsoever. 
o Uter est in●anior h●r●m? Horace Serm. l. 2. Sat. 3. p. 207.  There is sca●c● one Devil in Hell, hardly a notorious sin or 
p Aspice, Plautus Quo pacto partes tutetur amantis Ephebi, Vt patris attenti, lenonis ut insidiosi? Quantus sit Dorsenus edacibu● in Parasitis, Horace Epist. l. 2. Ep. 1. p. 283.  sinner upon earth, either of modern or ancient times, but hath some part or other in Stageplays. And can they then be lawful, be tolerable unto Christians, being consarcinated of such polluted parts and persons as these? Doubtless, he who will but cordially, but Christianly survey those filthy Pagan Divel-gods and Goddesses; those outrageous beastly lusts, unparallelled abominations, and execrable sinners, which have their Acts, their Scenes, their Parts, in Stageplays; must necessarily abandon Plays, (as 
q Nihil ex his quae spectaculis d●putantur placitum D●o est, aut congruens Dei servis: omnia propter Diabolum instituta sunt● & ex Diaboli rebus instructa Tertul. De spectac. c. 24. Merito malis voluptatibus vestr●s & pompis abstinemus, quorum & de sacris o●iginem novimus, & ut noxia blandimenta damnamus. Minucius Felix. Octavius p. 123. Isiodor. hisp. Originum l. 18. c. 51 accordingly.  all ancient Christians did) as pastimes more fit for Devils than for Christians: else he must needs justify, not only sin and sinners, but even Hell itself ● which abounds not with 
r Amphi●●eatrum enim omnium Daemonum templum est: tot illic immundi spiritus considun, quot homines ●apit. Tert●l. De Spectac. T●m. 2 p. 392.  more polluted Devils, and Devill-Idols; with more prodigious Monsters of impiety, with more stupendious matchless villainies, than the Stage, whose wickedness ofttimes, transcends even that of the infernal Lake. For there, men only suffer and bewail with tears, the eternal tortures which their sin's occasion: Whereas men in theatres, are so far from sinne-lamenting sorrow, that they even delight themselves with the representations of those wickednesses, which the original Authors of them now deplore in Hell. And is not this 
s Prov. 10.23. c. 13.9. 2 Pet. 2.12. Supra omn●m autem monstruosi piaculi execrationem est, scelus s●mmum admi●●ere, & pudorem sc●leris non hab●re. Sa●vian. De Guber. Dei, l. 7. p. 263.  a desperate matchless madness, for men, for Christians, to sport themselves with those individual sins upon the Stage, which the parties acted in the very bitterness of their souls, are condoling now in Hell? To make that their chiefest earthly pleasure, which is now the damned acted party's greatest pain, and without repentance may prove theirs too? To raise up damned souls or Devils out of Hell; with all those horrid sins that sunk them thither, to no other end but this, to play them on the Stage for laughter-sake: and yet never cordially to consider the doleful 
t See 2 Pet. 2.4. jude 6. Isay 66.24. Matth. 25.41, 46. Revel. 2●. 10, 2 Thess 1.7, ●, 9  condition of the persons, nor seriously to lamen● the damnableness, the eternal punishment of the sins thus acted in their sight? O that our Player's, our Playhaunters would now seriously consider, that the persons whose parts, whose sins they act and see, are even then ye●ing in the 
v ●ndesinenter medi●and●● aeternae damna●ionis supplicium in quo quicquid paenarum excogitari potest, q●icquid etiam n●n potest, s●●per adest: cuius vermis immortalis ignis exting●●bilis, ●aet●r intol●rabilis est: cuius torrentes in picem covertuntur, & humus in sulphur, ardebit que in● sempiternum: cujus lacus fa●guine igneque permixtus est, & quoscu● que sus●●pit demergit sinful & exurit. Ambr●se Praecatio 2. Praetar. ad Missam. Tom. 5. p. 168 E.  eternal flames of hell, for these particular sins of theirs, even then whiles they are playing of these sins, these parts of theirs on the Stage! O that they would now remember the sighs, the groans, the tears, 
x Rom. 2.5, 9 Mat. 13.42, 50.  the anguish, weeping, and gnashing of teeth, the cries, and shrieks, that these wickednes●es cause in Hell, whiles they are acting, applauding, committing and laughing at them in the Playhouse! And this, if there be any Spark of humanity, of Christianity; any fear of God, of Sin, of Hell, remaining in them; would soon embitter the most Sugared Stageplays to their souls, and engage them to detest them (unless they are marked ou● for Hell) for such like torments as these now sustain. Certainly, he can never have a share in Heaven, that makes a mock, a Play, a Pastime of the Parts, the Sins of those Devils, Pagans, and flagitious persons who are now in Hell. He who can thus make Sin, or Hell, or Devils, 
y Qui vult regnar● cum Christo, non potest gaudere cum sae culo. Ambrose Sermo 11.  his earthly solace here, shall undoubtedly enjoy no other Heaven but Hell hereafter. Let the consideration therefore of these parts, these persons sustained in our Stageplays, persuade us to renounce them, as 
z See Ioa●nes Langhecrucius, De Vita & honestate Ecclesiasticorum. lib. 2. cap. 21, 22.  mis-beseeming Christians to sport themselves withal; From whose hearts they should rather draw mournful tears, than foolish laughter.   

SCENA SEXTA.  
THe third thing considerable in the very action of Stageplays, is the apparel in which they are acted, which is first of all womanish and effeminate, belonging properly to to the female sex; therefore unlawful, yea, abominable unto men. From whence this twenty one Argument is deducible. 
Argument 21.   
These Plays wherein men act any women's parts in woman's apparel, must needs be sinful, yea, abominable unto Christians.  
But in all, or at least in most Stageplays whatsoever, men act the parts of 
* See Athaeneu● Dipnosoph. lib. 14. cap. 7.  women in woman's apparel.  
Therefore they must needs be sinful, yea, abominable unto Christians.  
The Minor is a notorious experimental truth which all Players, all Playhaunters must acknowledge: which 
a Philo judaeus de Fortitudine. l. p. 1001.1002 Tertullian De Spectac. cap. 23. Cypri● De Spect. lib & Epist. l. 1. Ep. 10. Lactantius Diu. Instit. Epi. ca 6. Chrysostom. Hom. 38. in Matth. Augustin. Soliloquiorun. l. 2. c. ●6. Is●ior. Hispal●nsis. Originun. l. 18. c. 48. & Concilium Constantinop. 6. Com. 62. See Scene 3. before.  sundry Fathers, and approved 
b Calvin, Iuni●●, Tostatus, Pellican●●, Cornelius, à Lapide in Deut 22. v. 5. D. R●inolds Overthrew of Stageplays, p. 8. to 20. and 85. to 103. The 3. Blast of Retreit from Plays and theatres. M. No●thbrooke, M Gosson, with others hereafter quoted in their Treatises against Stageplays.  modern Auth●rs testify.  
The Mayor is undeniably confirmed by Deuteronomie 22. verse 5. The Woman shall not wear that which pertaineth ●nto a man, neither shall a man put on a woman's garment; for all that do so, are abomination to the Lord thy God. God himself doth here expressly inhibit men to put on woman's apparel, because it is an abomination to him: therefore it must certainly be unlawful, yea abominable for Players to put on such apparel to act a woman's part.  
If any here object (as 
c D. Gager in D. Reinolds Overthrew of Stageplays, p. 9.15, 86, 91, 92. D. Gentiles in his Letter to D. Reinolds, Ibid. p. 167.169.170. and Haywood in his Apology for Actors.  some Play-patrons do) that this Scripture extends to those alone, who usually cloth themselves in woman's array from day to day; or to those 
* Item feminae vir●lem habitum malo animo gestantes, quo perversam suam expleant voluntatem à venerando hoc Sacramento arcendae sunt, donec id mali penitus correxerint & satis●ecerint, Synodus Augustensis 1548. Surius Com. 4. p. 807.  who put it on with a lewd inten● to circumvent or inamor others: or to satisfy their lusts: in which case the Synod of Augusta inhibits women, who put on man's apparel, from the Sacrament, till they have repent: not to such who only wear it now and then to act a woman's part, or 
d Aquinas prima secundae. Quaest 102. Artic. 6.6. and secunda secundae. Quaest 169. Artic. 2.3.  in case of necessity to save their lives, as some have done.  

Answer 1.  To this I answer; First, that sundry common Actors do usually once a day, at leastwise twice or thrice a week, attire themselves in women's array to act their female parts; yea, they make a daily practice of it to put on women's attire, it being inseparably incident to their lewd profession: therefore they are within the express condemnation of this Scripture, and their own most favourable gloss upon it, as the objection itself doth evidence.  

2  Secondly, the very putting on of woman's apparel to act a Play, though it be but now and then for an hour or two, 
d See D. R●inolds Overthrow of Stageplays, p. 8. to 20. and 85. to 103, where this point is excellently discussed: with all the Fathers, Counsels, and Authors quoted in the 6. Answer following.  is directly condemned by this Scripture: which prohibits, not only the frequent wearing, but the very putting on of women's apparel, for the words are not: A man shall not ordinarily or frequently put on a woman's garment, nor yet wear it now and then to a lewd intent, as the Obiectors 
e Hoc interpraetari est, an der●stári? August. De Civit. Dei. l. 7. c. 24.  gloss it: but, Neither shall a man put on a woman's garment. The original word jilbosch, which signifieth to put on: is the very same (as 
f D. Reinolds Overthrow of Stageplays. p. 101.102. M. Dike of the Deceitfulness of man's heart. c●p. 17. p. 186.  two Worthies of our Church observe) with that of the 1 Sam. 17.38, 39 where it is written; that SAUL clothed DAVID with his Armour, and put an Helmet of brass upon his head, etc. If then David in the Scripture phrase, were said to put on SAULS' Armour, though 
g Ibidem v. 39  he put it off immediately, because he had it once upon him, though for a little space; then he who puts on a woman's raiment but to act a part, though it be but once, is doubtless a butter on of women's apparel, within the very literal meaning of this Scripture; and so a ground delinqvent against God: because the very putting on of a woman's garment, not the frequent or long wearing of it, is the thing this text condemns, as the word put on imports.  

3  Thirdly, the very reason of this precept expressed in the text, will take off this evasion: The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: mark the reason. For all that do so, are abomination to the Lord thy God. That which makes a man an abomination to the Lord his God, must be such a thing as is sinful and abominable in its own nature, not in its abuse or circumstances only, as the 
h See Deut. 7.25, 26. c. 11.31 c. 13.14. c. 19.9. c. 18.11, 12. c. 23.17, 18, c. 24.4. c. 27.15. Prov. 3.32. c. 6 16, 17, 18, 19 c. 11.1, 20. c. 12 22. c. 15.8, 9, 26. c. 16.5, 12. where nought but capital sins only are styled abomination, and so in other Scriptures.  Scriptures, and 
i Abominatio in Scriptura non est nisi propter mortale peccatum. Summa Theologiae, pars 2. Quaest 135. Membr. 2. vid. Ibidem.  Alexander Alesius testify: If a man's putting on of woman's apparel were not simply evil in itself, the frequent wearing of it, or the putting of it on to a sinister intent, could not make him an abomination unto God. For the use 
k Gen 3.7, 21. Math. 6.25, to 31. 1 Tim. 2.9. Revel. 3.18. Ezech. 16.10.  of apparel being to cloth and adorn the body; if the putting on of it were not unlawful, the frequent putting on of it, being the true use of it, could not be sinful, and so not abominable; there 
l Heb. 1.13. Psal. 5.4, 5, 6. Omne quod turpe est, Deo displicet. justitia Dei odit & detestatur vit●a, docet virtutes Remigius Explanat. in R●m. 1. 32● Bibl. Pat●um. T●m. 6. ●ars. 3. p. 813. G.  being nothing odious unto God but sin, and sinful things. Since then this putting on of woman's apparel is an abomination to the Lord: not only the frequent wearing of it, or the putting of it on to lewd intents, but even the bare putting of it on to act a vicious Play, 
* Concedemus ne ergo hoc semel fieri? Ne quaquam. Quare? Quoniam etsi semel tantum fiat, malum est similiter. Quamobrem sic quidem oblect●ri, si est quidem malum, ne semel● quidem fiat. Sin autem non est malum, semper fiat. Chrysost● Hom. 12. in 1 Cor. Tom. 4. Col. 357. B.C.  though it be but once, must needs be within the verge of this sacred inhibition.  
Fourthly, this precept; Neither shall a man put on a woman's garment, as it is a branch of the moral law, having a relation to the 7. 
* See Calvin on the 7. Commandment, and the Authors hereafter quoted.  Commandment, and to several 
m 1 Cor. 11.5. to 17. 1 Tim. 2.9. 1 Pet. 3.3, 4.  Scriptures in the New Testament, concerning modesty and decency in apparel: as good 
n Bp. Babington, M. Perkins, M. Dod, M. Brinsley, M. Downebam● M. El●on, M Lake, and others on the 7. Commandment. D. Reinolds Overthrow of Stageplays, p. 10. and others hereafter quoted, Answer 6. ensuing.  Divines observe. So it is a universal negative, which by the rules 
o D. Perkins Cases of Conscience. lib. 2. c. 12.  of Theologie binds all men, in all cases, in all places, both Semper & ad Semper; always, and at all times whatsoever: therefore a man putting on of women's apparel at any time upon any occasion (yea in case of saving life, 
p Augustinus Soliloquiorum. l. 2. c. 16. D. Reinolds Overthrow of Stageplays. p. 14.  as some affirm) but especially to act a Bawds, a Sorceresses, Whores, or any other lewd females part upon the Stage; must undoubtedly be within the express letter of this universal negative text; and so an abomination to the Lord. Neither will this 
q Q●id te exempta invat pluris de spinibus un●● Horace Epist. lib. 2. Ep. 2. p. 294.  poor evasion of acting in woman's apparel but now and then, take off its guilt; For since men's putting on of such array is here prohibited by a negative precept, which binds at all times, as an abomination to the Lord, and a thing that is sinful in its own nature; the 
r Quod enim per se malum est, non quod frequentius fact●m sit, sed quod aliquando factum est, vituper●bile. Bernard De Modo b●n● vivendi. lib.  rarity of it can no ways expiate the sinfulness that is in it. 
s Nusquam & nunquam excus●tur quo● Deus damnat. Nusquam & nunquam licet quod semper & ubique non licea. Tertul. De Spectac. lib. c. 16.  That which is sinful in itself, is no where, no time lawful upon no occasion. It is 
t Augustin. Quaest super Levit. l. 3. c. 68 Tom. 4. pars 1. p. 296.297. accordingly.  no justification, no excuse at all for a Murderer, an Adulterer, Swearer, Liar, Thief, Drunkard, or the like, to plead, that he commits these sins but seldom upon some special causes, because God's precepts are so strict, that they 
u 1 john 2.1. Deut. 27.26. Gal. 3.10. Luk. 1.75. 1 Pet. 4.2. Acts 24.16.  allow no place, no time for any sin. The infrequency, the rareness then of wearing woman's apparel (suppose it were as rare upon the Stage as now it is common) adds nothing to its lawfulness, it still continues an abomination to the Lord.  
Fiftly, admit it were lawful for a man to put on woman's apparel to save his life, or to avoid some imminent danger, 
x Statius Achilleid. l. 1.  as Achilles, 
y Gellius 5. Noct. Attic. lib. 6. cap. 10.  Euclis, 
z Matthew Paris. Hist. Angliae. pag. 160.161. john Bale Acts of English Votaries, lib. 2. fol 107.  William Bp. of Ely, with 
a See D. Reinolds Overthrow of Stageplays. p. 11.89, 90.  some few others, 
* Plutarch. De vi●tuti●us mulierum. Mor. Tom. 1. p. 519.520.  & The Tyrrheneans are recorded to have done, though 
b Soliloquiorum. lib. 2. cap. 2.  S. Augustine himself makes a Quaere of its lawfulness even in case of life, and 
c A●bros. Irenaeo. Tom. 1. pag. 233. D. Reinolds Overthrow of Stageplays. p. 14.  others determine it to be unlawful, it being a negative moral precept which admits no qualifications; yet it follows not hence, that therefore it is lawful for M●n-actors to put on women's array to act a Play: For doubtless if it be abominable in any case, or in case of daily use, as all acknowledge; it must necessarily be so in case of acting Plays, which 
d ●ee M. Gossons School of Abuses.  are but a mere abuse. For first, Plays themselves, at leastwise the personating of the Bawds, Adulteresses. Whores, or Sorceresses part, which savour of nought else but lewdness and effeminacy, are evil: therefore the 
e Nullus habitus apud nos lici●us est illicito actui ascriptus. Tertullian De Idololatria. l●● 18 Tom. 2. p. 462.  very putting on of woman's apparel to act such parts, cannot be good. Secondly, Plays, and female parts in Plays, admit they be not simply evil, yet they 
f See Scene 4. accordingly.  are but mere superfluous vanities; or Abuses, as some rightly style them, there is no necessary use of Plays, of women's parts in Plays, or of acting female parts in woman's apparel. For men therefore to put on woman's attire contrary to this sacred precept, to act a lewd lascivious woman's part out of a mere effeminate, vain, lascivious humour, there being no urgent necessity, no warrantable occasion so to do, 
g Nemo immundus mundus videri potest. Tunicam si induas inquinatam per se, poteris ●orsitan illam non inquinare per te, sed tu per illam mundus esse non poteris. Ter●ul. De Idololatria. lib. c. 18. p. 461.  must needs be a great abomination, a most apparent violation of this ample precept; which being in itself 
h Psal. 119.96.  exceeding broad, as all God's precepts are, must always be taken in its utmost latitude, without any humane restrictions of our own; since God himself (who can only make exceptions out of his own general rules) hath left us no evasion from it in his Word.  
Sixtly, the concurrent testimony of sundry Counsels, 
i Si enim divinae authoritates nullum dant lo●um, frustra quaerimus qua exoramus. Tenendum est enim omnino praeceptum Dei, & volunt●s Dei in iis, quae● tenendo praeceptum ejus passi fuerimus aequo animo sequenda. August. De Menda●io ad C●nsentium cap. 15.  Fathers, & modern Authors, do absolutely condemn men's putting on of woman's apparel, (and so è converso) especially to act a part upon the Stage, as an abominable, unnatural, effeminate and dishonest thing. Hence the ancient Council of Eliberis, Canon 57 decreed, 
k Matronae vel earum mariti, vestimenta sua ad ornandam seculariter pompam non de●t. Et si ●ecerint, triennij tempore abstineant. Surius Concil. Tom. 1. p. 366.  That Matron's, or their Husbands should not lend their clothes to set forth any sicular Plays or Shows; and if any did it, that they should be excommunicated for three years' space. If then the very lending of women's apparel to act a Play in, were so great a crime as to demerit 3. years' excommunication, what doth a Players personating of a woman's part in such array deserve? The Council of Gangra in the year of our Lord 324. Can. 13. & 17. decreed; 
l Si qua mulier propter continentiam, qu●e putatur, habitum mutat, & pro solito m●liebri amictum virilem sumit, vel c●ines attond●t, quod ei Deus in subjectionis materiam tribuit, tanquam praeceptum dissolvens obedientiae, anathema sit. Surius Concil. To●. 1. p. 373. Soz●meni Hist. Eccl. l. 3. c. 13. Gratianus Distinctione 30. & Summa Angelica. Tit. Faemi●a.  That if any woman under pretence of chastity, or piety, as was supposed, should change her habit, and put on man's apparel; or clip and poll her hair (as our shorn English Viragoes do of late) which God had given her as a badge of her subjection; she should be anathematised, as a dissolver of the precept of obedience: it being directly contrary to this text of Deuteronomy: The woman shall not wear that which pertaineth to the man, etc. and to the 1 Cor. 10.6, 15. It is a shame for a woman to be shaved or shorn: but if she have long hair, it is a glory unto her, for her hair is given her for a covering. Indeed I find some precedents of women, who have been peccant in this kind: As namely, 
m Nonnullae autem mulieres pietatis simulatione caput tondere, & contra quam deceret sexum muliebrem, virilem habitum induere adductae sunt: His de causis Episcopi finitimi Gangris in unum convenerunt, etc. Sozem. Hist. Ecclesiast. l. 3. c. 13.  some seduced female disciples of Eustatius, who polled their heads, and clad themselves in man's apparel, under a pretext of piety; for the redress of whose enormous mannish courses this very Council was assembled. 
n Ambros. De Virginibus, l. 2. Tom. 4. p. 223.224. See Antonini Chron. pars 2. Tit. 15. c. 13.  A Virgin, of whom S. Ambrose speaks, who clothed herself in man's array to save her chastity, and so escaped. 
o Plutarchi Plato. p. 344. Marcilius Ficinus in vita Platonis, & D. R●inolds Overthrow of Stageplays. p. 90.91.  Laschonia and Axiothea, who resorted unto Plato his School in man's attire. 
p Plutarchi Amatruus, Tom. 3. Moral. p. 345.346. S●i. Asterij Homilia. An liceat dimittere uxorem? Bib. Patrum. Tom. 4. p. 707. G.  Empona the renowned wife of julius Sabinus, who polled her hair, and disguised herself in man's apparel, and so went to Rome, the better to conceal her Husband, whose life was then endangered. 
q Simon Metaphrastes in vita Euphrosmes apud Surium. Probat. Sanct. Hist. Tom. 1. Antonini Chronicon. pars ●. Tit. 15. cap. 13. sect. 9  Euphrosina, a famous Virgin of Alexandria, who under a pretence of chastity, did cut her hair, and put on man's array, and so entered into a Monastery, where she continued thus disguised for 38. years' space. The 
r Math●w Pari● Historiae Angliae p. 314.  famous Maid of Burgundy, in the year 1225. who polling her head, and apparelling herself in masculine garments, of purpose to preserve her virginity, her Father being desirous to bestow her in marriage, entered into religion in a Monastery of the Friar's Minorities, where she lived thus metamorphosed into a Monk, for diverse years. 
s Platina in vita joannis 8. joannis Valerian. De Sacerdotum Barbis. See Alexander Cook, his Pope jone, & Balaeus De vitis Pontificum.  Pope jone that masculine Roman Strumpet of known infamy, who transforming herself into the habit and tonsure of a man, repaired in this her disguise unto the University, where she lived many years; and at last she aspired into the very Pope's unerring Throne, by this her masculine habit and tonsure, as a man; till her unexpected delivery of a base-born issue in the very midst of her solemn procession, descried her to be a woman. 
t Anto●ini Chronicon, pars 2. Tit. 15. c. 13. sect. 4.5, 7, 9, 10. fol. 130.131  A notable Damsel of Corinth, together with Metania and Marina, who under pretext of vowing virginity, and preserving their chastity, disguised themselves in man's apparel, and so entered into Monasteries, as professed Monks, 
* See Synodus Augustensis. An. 1548. Surius Tom. 4. p. 807.  the better to satisfy their lusts among those Goatish shavelings. 
u Polychronicon. Book ult. c. 18. fol. 325. Hollinshead. p. 604. Graft●ns Chronicle. p. 534.547. Speeds History of English Monarchy, p. 833.834, 835.  Puell de Dieu, that notable French Virago, who arrayed herself like a man, and turned a great Commander● in the Wars, till at last she was taken prisoner by the English in the field, attired and armed like a man; for which unnatural act of hers, she was condemned and burnt at Rouen. 
x john Ba●● his Declaration of Edmond Bonn●rs Articles, Anno 1554. Artic. 4. fol. 2●.  The Whore apprehended in Suffolk, in King Henry the VIII. his Reign, by M. Wharton, who being disguised in man's apparel, was taken in the company of four Popish shaveling Priests, good Curates; who one after another had bestowed their chastity upon her. All which for this their mannish immodest attiring themselves in man's accoutrements, incur the execration of this text and Council. If then a woman's putting on, or wearing of man's apparel, or the imitation of his tonsure incurs an Anathema by this Counsels doom, though chastity, learning, and devotion were pretended for it: doth not a man's att●ring himself in woman's vestments, of purpose to act an effeminate lascivious, amorous Strumpets part upon the Stage, much more demerit it, since there can be no good pretext at all for it? But to come punctually to our purpose. The 6. general Council of Constantinople, Canon 62. 
* Eas quae nomine ●orum, qui falsò apud Graecos dij nominati sunt, vel nomine virorum ac mulierum fiunt saltationes ac mysteria more antiquo & à vita Ch●istianorum ●lieno, amandamus & ●xpellimus; statuentes ut nuslus vir deinceps muliebri veste induatur, vel mulier veste viro conveniente. Sed neque comicas, vel satyricas vel tragicas personas induant, etc. Surius Concil. Tom. 2. pag. 109.  expressly prohibits and abandons all dances and mysteries made in the names of those who were falsely styled gods among the Grecians, or in the name of men or women, after the ancient manner, far differing from the life of Christians: ordaining, that no man should from thenceforth put on a woman's garment, nor no woman a man's apparel; and that ●o man should put on the person or vizard of a Comedian, a Satirist, or a Tragedian, under pain of deposition, if a Clergyman; of excommunication, if a Lank. This is punctual. Philo, a learned jew, records; 
q Tanta porro contentione lex studet exercere confirmareque animos ad fortitudinem, ut & de vestimentis qualibus utendum sit praecipiat; disertè interdicens, ne vir sumat muliebria, ne vel ●mbra aut vestigium effaeminationis sexui masculo inurat aliquam maculam. Semper enim naturam sequendo observat, quid deceat etiam in rebus minimis, quae infra curam legislatoris videri poterant. Cum enim anim●dverteret deformia esse virorum mulierumque corpora, & utrisque sua esse officia; alteris attributam esse curam rei domesticae, alteris publicae, & ab ipsa natura non ad eadem factos negotia, oportereque bonam mentem sequi naturae instituta, utile iudicavit de his quoque rebus decernere, scilicet de victu amictuque & huiusmodi caeteris; voluit enim virum his se ut virum decet gerere, praesertim in vestitu: quem cum die no●tuque circumferat, talis esse debet, ut ●um semper decori honestatisque admoneat. Sic & mulierem ornans pro dignitate, vetat vestem virilem sumere, longè submonens tum effaeminatos viros, tum plus aequo viriles faeminas. Philo De Fortitudine. lib pag. 1001.1002.  That the law doth study to exercise and confirm men's minds to fortitude with so great earnestness, that it also gives precepts what garments must be used, expressly prohibiting, that the man should not take unto him woman's apparel, lest the shadow or footsteps of effeminacy, should stamp some blemish on the masculine sex. For by following nature, he doth always observe what is seemly even in the smallest things, which might seem to be below the care of a Lawgiver. For when he considered that the bodies of men and women were deformed, and that both of them had their distinct offices; that to the one of them the care of domestic businesses was committed to the other the managing of public affairs, and that by nature herself they were not both made for the same employments, and that a good mind ought to follow the instructions of nature, he thought it fit to determine of these things also, to wit, of food and raiment, and other things of this nature: For he would that a man in these things should so demean himself as a man ought to do, especially in apparel; which since he carrieth it about with him night and day, it ought to be such as may always admonish him both of comeliness and honesty: S● also adorning the woman according to her degree, he forbids her to wear a man's garment; removing far both effeminate men, and women more manly than is fit. Clemens Alexandrinus, as 
r O quanta est haec iniquitas, & c? Paedag●g. lib. 3. c. 3. Se●. here Scene 3.  he condemns the putting on of woman's apparel as a great iniquity; 
s Quamnam enim habet rationem, quod lex viro prohibet, ne vestem induat muliebrem? An non nos vult esse viros, & ne● corpore, nec factis, nec ment, nec verbis effaeminari? Vult enim eum esse mas●ulum, qui veritati dat operam in ferendis laboribus, & pe●pessionibus, in vita & moribus, in sermone & exercitatione, noctu & interdi●, & sicubi martyrio opus sit quod procedat per sanguinem. Stromat. l. 2. fol 8●. D. See G●ossa ordinaris & Lyra in Deut. 22.  so he demands this question; Why the law in this very text of Deuteronomy did inhibit a man to put on a woman's garment? and he resolves it thus; Because the law would have us to be men, and not to be effeminate neither in body, nor in de●ds, nor in mind, nor in words. Which reason doth more especially hold in case of Plays, where our Men-women Actors are most effeminate, both in apparel, body, words, and works. Tertullian observes: 
t Nullum denique cultum à Deo maledictum invenio, nisi muliebrem in viro: Maledictus enim, inquit, omnis qui muliebribus induitur, etc. De Idolatria. lib. c. 16.  that no kind of raiment as he could find was accursed of God, but women's apparel worn by men; for God saith, Cursed is every man who is clad in woman's array. 
u Caeterum cum in lege praescribit, maledictum esse qui muliebribus vestitur, quid de pantomimo iudicabit, qui etiam muliebribus curatur? Sane & ille artifex impunitus ibit? De Spectac. cap. 23.  Therefore (writes he) when as God prescribes in his law, that he is accursed who is clothed in woman's apparel; what will he judge of the Stage-player, Clown or Fool in the Play, who is attired in woman's apparel? Shall this Craftsmaster, this cheating Companion, think you, go unpunished? S. C●prian writes expressly in his Epistle to Everatius; 
x Nam cum in lege prohibeantur viri induere muliebrem vestem, & maledicti eiusmodi iudicentur, quantò maioris est criminis, non tantum muliebria indumenta accipere, sed & gestus quoque turpes, & molles, & muliebres magisterio impudicae artis exprimere? Ibidem.  That men in the law are prohibited to put on a woman's garment, and those who do it are adjudged accursed: how much greater a crime is it then, not only to put on woman's apparel, but likewise to express dishonest, effeminate, womanish gestures, by the tutorship or direction of an unchaste art? Which passage he particularly applies to Stageplays. 
y Histrionum quoque●neruata corpora, & in muliebrem incessum habitumque mollita, impudicas faeminas in honestis gestibus mē●iuntur, etc. De Vero Cultu. lib. 6. c. 20. & Divinarum Inf●it Epic cap. 6.  Lactantius, among other things, taxeth Players, for putting on womanish gestures, and apparel, to act the parts of infamous females: having an eye, no question, to this text of Deutronomy. Epiphanius Contra Haereses. lib. 2. Tom. 2. Haeresis 66. Col. 543. B. informs us: 
z Turpe equidem est virum faeminam fieri, & in faeminae forma ●sse. Turpissimum autem rursus, mulieres viros fieri, & viri habitum gestare, Ibidem.  That it is a shameful and dishonest thing for a man to become a woman, and to appear in the form of a woman. And that it is again a most abominable thing for women to become men, (as many of haire-clipping modern impudent Viragoes do) and to wear the apparel of a man. Whence he condemns the 
a Apud Seras quidem viri crines implicant, & domi desident unguentis delibuti, & effaeminatis, ac uxoribus parati. Mulieres vero vice versa, capillum capitis tondent, virili cingulo se cingunt, & in agro omnia opera proficiunt. Ibid. lib. 3. Cont. Haereses. Tom. 2. Col. 910. A.B.  Seres for Heretics; among whom the men did use to nourish and plaite their hair into knots like women, (as our modern Love-locke wearers do) sitting all the day idly at home, perfumes with ointments, effeminate, and prepared for their wives; whereas their women on the other side, did cut the hair of their heads, (as our English Man-women monsters do of late) and gird themselves about with a man's girdle: both which are condemned by this text of Deuteronomy: and by the 1 Cor. 11. v. 3. to 15. which I would our modern Ruffian's, and Madams would consider. Gregory Nazianzen, Oratio. 1. ad Eunomianos, together with Elias, Metropolitan of Crete, in his Commentary on that Oration; affirm, 
b Intempestiwm quiddam esse ducimus florem hyberno tempore, vel mulieres habitu virili, vel muliebri viros ornari. Ibidem. pag. 7.  That it is an unnatural and disorderly thing to see flowers in winter, or women clothed in man's, or men attired in women's apparel. 
c Praeter naturam putandum est esse, ideoque ab ordine alienum, florem hiberno tempore conspici, vel mulieres virilem cultum endure, vel viros muliebrem; quum primum ex his tempora perturbet, alterum naturae formam non convenientem tribuat, permutato viri faeminaeque ornatu, & ordine quem ipsis natura praescripsit, confuso. Ibidem.  For (as Elias comments) the first of these disturbs the times; the other yields an inconvenient form to nature, the ornament both of the man and woman being changed, and the order which nature hath prescribed to them, being confounded. Upon which ground they both condemn the Cynic Maximus, and his sect, 
d Comas quas prius perverso quodam studio aluerant. Solebant enim Cynici studiose comam alere, magnaque diligentia p●rficere, ut came prolixam haberent. Ibid Oratio 19 p. 344.345.  for nourishing and wearing their hair long, out of a perverse affection: as being an effeminate, and unnatural thing. S. Hierom writes expressly; 
e Peribit qui in faemineo languore mollitus comam nu●rit, cutem polit, & ad speculum comitur, quae proprie passio & insania mulierum est. Comment. in Soph. c. 1 Tom. 5. p. 210. P.  That he shall eternally perish, who being effeminated in womanish feebleness, doth nourish his hair, polish his skin, and trim himself by the glass, which is the proper passion and madness of women. S. Cyprian records, 
f In domo regis Diaboli sunt, qui capillis mul●ebribus se in faeminas transfigu●ant, & dignitatem virilem non sine naturae iniuria dehonestant. De jeiunio & Tentatione. Sermo. Tom. 2. p. 287.  That they are in the Devil's House and Palace, who with womanish hair transfigure themselves into women, and disgrace their masculine dignity, not without the injury of nature. 
g Pulchritudinem tibi à natura, Deo authore collatam, noli adiecto cultu exornare, sed humiliter eam adversus homines ita cohibe, capillum comae non nutriens, sed potius illum detondens & adimens, ne tu pruritu vexatus, & caput lacerationis expers conservans, vel unguentis perfundens, inducas tibi mulieres, quae hoc modo illaqueant, & illaqueantur. Fidelis enim cum sis & homo Dei, now licet tibi nutrire capillum, & in unum complicare, quod est delicatum & molle, vel discerniculo discriminare, neque utrò intortum calamistris crispare, vel flawm facere, quoniam quidem lex vetat in Deuteronomio, inquiens; Non facietis vobis rotunditatem ex coma capitis vestri, neque incisiones. Neque viro licet barbae pilos corrumpere, neque homines figuram praeter naturam mutare. Non incidetis (inquit lex) superficiem barbae vestrae. Hoc enim mulieribus decens creator Deus staruit, viris indecorum esse iudicavit. Tu verò haec facie●s, & ut tibi placeas, legem violans, in odio eris apud Deum, qui creavit te secundum imaginem suam. Ibid.  Clemens Romanus, Constit. Apost. l. 1. c. 4. Clemens Alexandrinus, Paedag. l. 2. c. 10.3. & l. c. 2.3.11. Philo judaeus. De vita Contemplativa. pag. 1208. & De Specialibus Legibus. p. 1059. Origen in job. lib. 1. Tom. 2. Fol. 18. l. Epiphanius, Contra Haereses, lib. 3. Tom. 2. Haeresis 80. Col. 894.895. & 922. A. julius Firmicus, De Errore Profanarum Religionum. cap. 4. Bibl. Patrum. Tom. 4. p. 108. Paulinus, Epistola 4. ad Severum. Augustin. De Opere Monachorum. lib. c. 31.32, 33. Tom. 3. p. 1067. B. Cyrillus Alexandrinus, De Spiritualibus Oblationibus. lib. 2. Tom. 2. p. 534. E. Isichius in Lovit. lib. 4. cap. 13. Bibl. Patrum. Tom. 7 p 51. C. & lib. 6. c. 19 p. 85. E. Bernard. Oratio ad Milites Templi. cap. 2. & 4. Amalarius Fortunatus. De Ecclesiasticis Officijs, lib. 3. cap. 2. together with 
h See my Unloveliness of Love-locks. p. 12, 13, 14. accordingly.  Ambrose, chrusostom, Sedulius, Primasius, Oecumenius, Beda, Anselm Remigius, Theophylact, in their Expositions and Commentaries on the 1 Cor. 11.14, 15. Doth not nature itself teach you, that if a man hath long hair (in which our Ruffians glory) it is a shame unto him? But if a woman have long hair, (Of which 
i See my Unloveliness of Love-locks. p. 45. to 49.  our English Ladies, who have cast off God and nature, shame and modesty, religion and subjection, are now ashamed, as being out of fashion) it is a glory to her; for her hair is given her for a covering:) do 
* See my Unloveliness of Lovelockes throughout.  copiously censure and condemn the frizling, nourishing, and wearing of long effeminate hair, as an unnatural, womanish, irreligious, and unmanly practice condemned, not only by the 
k High comas muliebres producunt. Oportebat autem filios sanctae Catholicae matris nostrae Ecclesiae esse reverendos in tonsura, atque honesto habitu propter extraneos. Alienum enim est à catholica Ecclesia, & à praedicatione Apostolorum coma extensa. Vir enim, inquit, non debet nutrire comam, quum sit imago ac gloria Dei. Quid vero fit pe●us & contrarium? High barbam quidem formam viri resecant, capillos autem capitis saepe nutriunt. De barba quidem in constitutionibus Apostolorum dicit divina Scriptura ac doctrina; Ne corrumpas; hoc est, ne seces pilos ba●●ae, neque meretricio more ob comam efferaris. Decebat enim Nazeraeos hoc solum propter figuram, etc. Quare dicit Apostolus, Ipsa natura non docet vos, quod vir quidem si comam nutrit, ignominia ipsi est? Haec autem ignominia non laudabilis est, velut illa quae dicit, Turpitudines & ignominias contempsi. Non enim propter Deum est virtus, etiamsi propter Deum assumpta fuerit, sed propter contentionem sunt hi mores. Dicunt enim, si quis videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesiae Dei. Reiecit igitur eos, qui talia operantur & faciunt, & in contentione sunt à statutis Apostolorum, & ab Ecclesia Dei. Epiphanius. Cont. Haereses. Haeresis 80. C●l. 894.895.  Law of God and nature, in the 1 Cor. 11.14. Ezech. 44.20. Levit. 19.27. & 21.5. Dan. 4.33. Rev. 9.7, 8. 1 Tim. 2.9. 1 Pet. 3.3. Isay 3.24 (which Scriptures I wou●d our overgrown Lock-wearers, and frizle-pated men-women would well consider) But even by this text of Deuteronomy, which inhibits men to put on a woman's garment, or attire; of which long hair (the proper 
l 1 Cor. 11.15. and the Fathers and Commentators on it.  ornament of women) as well as woman's raiment is a part. If then the very nourishing of long effeminate hair be a putting on of woman's apparel within this Scriptures sense, as the woman's cutting of her hair (as 
m Ambros. Irenaeo. Tom. 1. p. 233. Clemens Romanus, Constit. Apost. l. 1. c. 4 Marlorat. in 1 Cor. 11.5, 6, 14, 15. Osiander, Pellicanus, Cornelius à Lapiden, Calvin, junius, Amsworth, on Deut. 22.5. with others hereafter quoted. Hierom. Epist. 12. Concilium. Gangr. Can. 17. & Gratian. Distinctio 30. Doctor Fulkes Annotations on the Rh●mish Testament, on Thes. 2. cap. 3. sect. ●. D. W●llets Synopsis Papismi. p. 354.355. Sozomeni Historiae Ecclesiasticae, l. 3. c. 13. Bibl. Patrum, Tom. 5. pars 2. p. 392. I. Rabanus Ma●rus Glossa ordinaris, & Lyra in Deut. 22.  Good Expositors testify) is a wearing of that which pertaineth to a man, to whom the clipping of hair is proper, he being in this distinguished from a woman: and so an abomination in God's sight, though our men and women in these licentious times believe the contrary; Much more must a Players putting on of women's apparel, gesture, speech, and manners to act a Play, be a putting on of woman's apparel, and so an abomination to the Lord our God, within the very literal meaning of this text, if these forequoted Fathers may be judged. S. Ambrose in his 
n Operum, Tom. 1. p. 232.233.  Annotations upon Deuteronomy. cap. 22. dedicated to Irenaeus: Wherein he examines at large the cause, why the law should prohibit women to wear a man's garment, and men to put on woman's apparel; will make this point most clear. I shall recite his words at large. Thou hast informed me (writes he) as a son, that some have demanded of thee, what is the reason, that the law should so severely call them unclean, who use the garments of another sex, be they men or women. For thus it is written, The apparel of the man shall not be put upon the woman, neither shall a man be arrayed in a woman's garment; because every one who shall do these things, is an abomination to the Lord thy God. 
o Et si vero discutias, incongruum est quod etiam ipsa abhorret natura. Cur enim homo non vis videri esse quod natus es? Cur alienam tibi as●umis speciem? Cur mentiris f●eminam, vel tu faemina virum? Suis unum quemque sexum induit natura indumentis. Demque diversus usus, diversus colour, motus, incessus, diversae vires, diversa vox est in viro & faemina Sed eti●m in reliqui generis animantibus alia species leonis, alia leaenae, alia vis, alius sonus: alia ta●ri, alia vi●ulae, etc. Ibid●m. See Rabanus Maurus, lib. 2. in Deut. 22.5. cap. 30. accordingly.  And if thou mayst truly discuss it; that is incongruous, which even nature herself abhorreth. For why being a man, wilt thou not seem to be that which thou art borne? Why dost thou take unto thyself a different form? Why dost thou feign thyself a woman, or thou woman thyself to be a man? Nature hath clothed every sex with its own garments. Finally, there is a divers use, a different colour, motion, pa●e, an unequal strength, a different voice in a man and in a woman. Yea likewise in living creatures of another kind, there is one form of a Lion, another of a Lioness, yea another strength, another sound: one of a Bull, another of a Heifer. In Dear also, so much as the sex doth differ, so much doth the form, so as thou mayst distinguish them afar off. In Birds likewise there may be a proper comparison, in regard of apparel between them and man. For in them the very induments themselves do by nature distinguish the sex. The male Peacocks are beautiful; the females are not adorned with so various a beauty of feathers. The Pheasants also have a different colour, which may distinguish the difference of the sex. What difference is there in Poultry? How shrill is the crowing of the Cock, a solemn gift to stir up and sing, in the several watches of the night? 
p Num quid ill● mutant speciem svam? Cur nos mutare desideramus? Et quidem Graeco more influxit ut ●aeminae virilibus quasi succinctioribus tunicis utantur. Esto tamen ut illae imitari videantur melioris sexus naturam: Quid viri inferioris sexus mentiri speciem volunt? Mendacium & in verbo turpe est; nedum in habitu. Denique in Templis, ubi mendacium fidei, ibi mendacium naturae. Illic assumere viros muliebrem vestem, gestumque faemineum, sacrum putatur. Vnde lex dicit: Quoniam immundus est Domino Deo tuo omnis qui faecerit haec: hoc est, vir qui stolam muliebrem induerit, etc.  Do these things change their shape● or habit? Why then do we desire to change? And verily the custom of the Grecians hath flown in among us, that women wear short coats, as being shorter than their own. Well, be it so now, that these may seem to imitate the nature of the better sex; why will men counterfeit the habit of the inferior sex? A lie even in word is dishonest: much more in apparel. Finally, in Temples, where there is a counterfeiting of faith, there is a counterfeiting of nature: For men 
* This was the practice then of Pagan Priests in their Idols Temples.  there to take unto them woman's apparel, and a womanish behaviour, is thought an holy thing. Whence the Law saith: Because every one, who shall do these things, is an abomination to the Lord thy God: that is, a man who shall put on a woman's garment. But I suppose, that it speaks this, not so much of clothes, as of manners, or of our customs and actions, wherein one act may become a man, another a woman. Whence also the Apostle saith, as an interpreter of the Law, 
q 1 Cor. 14.34, 35.  Let the woman keep silence in the Church: For it is not permitted to them to speak, but to be in subjection, as the 
r Gen. 3●16.  Law saith. But if they will learn any thing, they may ask their Husbands at home. And to Timothy, 
s 1 Tim. 2.11, 12.  Let the woman learn in silence with all subjection: for I suffer not a woman to teach, nor to domineer over her Husband. 
t Quam deforme autem ●rum facere opera muliebria? Ergo & pariant, ergo parturiant qui crispant coronam sicut faeminae. Et tamen illae velantur, isti bellantur. Verum habeant excusationem qui patrio● usus sequuntur, sed tamen barbaros, ut Persae, ut Gothi, ut Armenij. Maior quid●m est natura quam patria. Quid de aliis dicimus: qui hoc ad luxuriam derivandum putant, ut calamistratos & torquatos habent in ministerio: ipsi promissa barba, illos remissa coma? Meritò illic non servatur castimonia, ubi non tenetur sexus dictinctio. In quo evidentia naturae magisteria sunt, dicente Apostolo, Decet mulierem non velatam, etc. Haec sunt quae referas requirentibus. Vale. Ibidem.  But how unseemly a thing is it for a man to do womanish works? Therefore also may they bring forth children, therefore may they ●ravell of childbirth, who 
* See my Unloveliness of Love-locks, page 49.50. against this effeminate practice.  crisp their hair like women. And yet those are veiled, these make war. But they may have an excuse who follow the customs of their Country, which yet are barbarous, as the Persians, as the Goathes, as the Armenians. Verily nature is greater than our Country. What do we speak of others, who add this to their luxury, that they keep in their service men wearing frizzled hair, and golden chains, themselves having long beards, their servants long shag hair? Deservedly chastity is not there kept, where a distinction of six is not observed. In which the evidences of nature, are so many tutorships; the Apostle himself saying: Is it a seemly thing, that a woman pray unto God uncovered? Doth not nature itself teach you, that if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her, for her hair is given her for a covering. These are the things which thou mayst answer to those who inquire of thee. Farewell. Thus doth this Father descant on this Scripture. S. Augustine resolves us; 
* Ideò credo iure infames intestabilesque haberi, qui muliebri habitu se ostentant, quos nescio utrum falsas mulieres an falsos viros melius vocem. Veros tamen Histriones, verosque infames sine dubitatione possumus vocare. Solilequiorum, lib. 2. cap. 16. Operum, Tom. 1. pag. 765.  That those are rightly accounted infamous, and unable to bear witness, who show themselves in woman's apparel, whom I know not whether I should rather call, false women, or false men. Yet we may style them true Stage-players, and true infamous persons without any doubt. And withal he informs us, 
x Et magna quaestio ●st, utrum patriae liberandae causa, muliebri tunica indutus debeat hostem decipere, hoc ipso quod mulier facta sit, fortassè verior, vir futurus. Et utrum sapiens qui aliquo modo certum habeat, necessariam fore vitam su●m rebus hum●nis, m●l●t emori frigore, quam faemineis vestibus, si aliud no● sit, amiciri. Sed de hoc, ut dictum est, ●liás videbimus. Prosecto enim cernis, quantae inquisi●ionis indigeat, qu●renus ist● progredi d●beant, ne in quasdam inexcusabiles ●urpitudines decidatur, etc. Ibid●m.  that it is a great Question, whether a man may put on woman's apparel, to deceive an enemy with it, for the delivery, or safety of his Country, because in this he becomes a woman, perchance to appear a truer man. And whether a wise man, who hath some kind of assurance that his life will be necessary for the good of men, would rather die with cold, then cloth himself in woman's apparel, if he can ge● no other. But of this (saith he) we shall consider more in another place. For verily thou seest how much examination it requires, to consider how far these things ought to be proceeded in, lest men fall into certain unexcusable uncleannesses. And so he leaves the Question undecided. julius Firmicus Maternus, De Errore Profanarum Religionum, lib. c. 4. Bibl. Patrum. Tom. 4. p. 108.109. writing of the effeminate Sodomitical Male-Priests of Venus, 
y Purchas Pilg. Book 1. chap. 15.  who clad themselves in woman's apparel, and were afterwards put to death by Constantine the Great for their unnatural lewdness, as Eusebius (De Vita Constantini, lib. 3. cap. 53. & lib. 4. cap. 25.) records: hath this notable passage. The Assyrians, who worship the Air under the name of Venus, have verily effeminated this Element, being moved I know not with what Veneration. Whether because the Air is interposed between the Sea and Heaven, do they worship it with the effeminate voices of their Priests? 
z Di● mihi, hoccine est quod in viro faeminam quaerunt, cui aliter servire sacerdotum suorum chorus non potest, nisi eff●eminent vultum, cutem poliant, & virilem sexum ornatu muliebri dedecorent, & c? Exornant muliebriter nutritos crines, & delicatis amicti vestibus vix caput lass● cervice sustentant. Deinde cum sic se alienos a viris secerint, adimpleti tibiarum cantu vocant Deam suam, etc. Ibidem.  Tell me, is this the cause that they seek a woman in a man, whom the Choir of their Priests cannot otherwise serve, unless they effeminate their countenance, polish their skin, and disgrace their masculine sex with womanish attire, & c? They effeminately adorn their long nourished hair, and being clothed in delicate garments, they scarce support their head with their wearied neck. Afterwards, when they have thus estranged themselves from being men, ravished with the music of Pipes the● call upon their Goddess, etc. 
a Quod hoc monstrum est, quodve prodigium? Negant se viros esse, & sunt: Mulieres se volunt credi● sed aliud qualiscunque qualitas corporis confitetur. Considerandum e●t etiam, quale si● numen, quod si● impuri corpori● delectatur hospitio, quod impudicis adhaeret membris, quod pollu●a corporis contaminatione placatur. Erubescite ô miseri, supinitaren! alter vos Deus fecit. Cum cohors vester add Tribunal iudicantis Dei accesserit, nihil vobiscum afferetis, quod Deus, qui vos fecit, agnoscat. Abijcite hunc tantae calamitatis ●rrorem, & studia profanae mentis aliquando deserite. Nolite corpus, quod Deus f●cit, s●elerata Diaboli lege damnare. Ibid.  What Monster, or what Prodigy is this? They deny themselves to be men, and yet are such: They would be reputed women, but the quality of their body confesseth the contrary. Consider what deity it is which is thus delighted with the entertainment of an impure body, which adheres to unchaste members, which is attoned with the filthy pollution of the body. Blush O ye wretches, at your sottishness: another God hath made you! When your company shall appear before the Tribunal of God who judgeth, you shall bring nothing along with you, which God, who hath made you, may acknowledge. Cast away this error of so great calamity, and now at last relinquish the practices of a profane mind. Do not ye damn that body which God hath given you, with the wicked law of the Devil. So pathetically inveighed he against men's putting on of women's apparel. S. chrusostom, as he 
b Homil. 38. in Matth. Tom. 2. Col. 298. C. See Scene 3. p. 169.  expressly condemns the putting on of woman's array to act a Play; a thing too common in his days: So in his 26. Homil. in Epist. 1. ad Corinthios, cap. 11. Tom 4. Col. 453. B.C. (where he recites this Text of Deuteronomy, and notably censures 
c Apostolus viro comam alere semper prohibet. Nam si comam nutriat ignominia est illi. Non dixit, Si operiatur, sed, Si comam nutriat, etc. Ibid. Col. 454 B.  men for nourishing, & 
d Turpe est muli●ri tonderi aut radi, etc. Ibidem.  women for cutting, and laying out their hair;) he hath this excellent speech. 
e Signa quidem data sunt & viro & mulieri, illi quidem imperij ac principatus; huic vero subiectionis: Cum his autem hoc quoque; quod hoc quidem operto sit capite, ille vero apertum c●put h●beat & nudum. Si haec ergo sunt signa, ambo peccant, bonum ordinem consundentes, & Dei constitutionem, & suos limites transgredientes; ille quidem decidens ad hu●us humilitatem & deiectionem; haec verò in virum insurgens per habitum ac figuram. Si enim fas non est vestem mutare, & neque huic quidem toga indu●● illi vero instita, & muliebri tegumento capitis. Non enim erit, inquit, viri ornatus super mulie●em, neque indu●tur vir veste muliebri: multi magis haec non sunt mutanda, etc. Ibidem.  There are certain signs given both to a man and woman; to him verily of command and principality; to her truly of subjection: and among these this also; that the woman should have her head covered; but the man his head uncovered and bare. If these therefore are signs, both of them sin, when as they confound this good order, and the constitution of God, and transgress their limits; he, in falling down to the humility and dejection of the woman; she, in rising up against the man, by her apparel and shape. For if it be not lawful for them to interchange their garments, neither for a woman to be clad in a man's Gown; nor for a man to be attired in a woman's Gown, or Veil; For he saith; Neither shall the ornament of the man be put upon the woman; neither shall the man be clad in woman's apparel, Deut. 22.5. much more are not these things to be changed, etc. To pass by Damascen. Paralellorum. lib. 2. cap. 65. together with Beda Expositio in Deuteronom. c. 22. Operum. Tom. 4. p. 164● who condemn men's putting on of women's apparel from this Text, which they recite: that elegant Bishop of Marcelles, Salvian, doth exceedingly tax the Romans for permitting men to wear woman's apparel, not only in ordinary converse; but 
* See lib. 6. De Gubernat. Dei throughout.  even upon the Stage. 
f Quis credere, aut etiam audire possit, convertisse in muliebrem tolerantiam viros, non usum suum tantum atque naturam, sed etiam vultum, incessum, habitum, & totum penitus, quicquid aut in se●u est aut in ●su viri: adeo versum in diversum omnia erant● ut cum viris nihil magis pudori esse oporteat, quam si muliebre aliquid in se habere videantur; illic nihil viris quibusdam turpius videretur, quam ●● in aliquo viri viderentur. De Gubernat. Dei, lib. 7. p. 263.264.  Who (writes he) could believe or hear, that men should have turned into a womanish patience, not only their use and nature; but even their countenance, pace, habit, and all whatsoever is in the sex, or in the use of a man: all things were so turned upside down, that whereas nothing ought to be more shameful to men, then that they should seem to have any womanish thing in them; there nothing did seem more dishonest to certain men, then that they should seem to be men in any thing, & c● 
g Illud verò magis ingemiscendum atque I●gendum est, quod tale hoc scelus crimen etiam totius reipub. videbatur. Et universa Romani nominis dignitas, facinoris prodigiosi inurebatur infamia● Cum enim muliebrem habitum viri sumerent, & magis quam mulieres gr●dum frangerent, cum indicia sibi quaedam monstruosae impuritatis innecterent, & faemineis tegminum illigamentis● ut capita velarent, atque hoc publice in civitat● Romana urbe illic summa ac celeberima; quid aliud quam Romani Imperij dedecus ●rat, ut in medio Reipublicae sine execrandissimum nephas palam liceret admit●●, & c? Ibidem● page 265.266. vid. 267.268.  This therefore is more to be lamented and pitied, that this so great a wickedness did seem the crime of the whole Commonwealth; and the whole dignity of the Roman name was branded with the infamy of this prodigious wickedness. For when men should cloth themselves in woman's apparel, and become more effeminate than women, and cover their heads with feminine attires, and this publicly in a Roman City, yea, in the most● famous and chief City there; what else was it, but the shame of the Roman Empire, that in the midst of the Commonweal this most execrable wickedness should be tolerated without control? Asterius Bishop of Amasea, who flourished about the year of our Lord, 390. in his Homily, In Festum Kalendarum. Bibl. Patrum. Tom. 4. p. 705. C.D. writes thus: 
h Condiscun● illiberales & inhonestas Scenicorum artes ac studia, unde mollities ac dissolutio morum. Nun velato ore in faeminam degenerat● ille for●s, ille animo praestans, ille in armi● suis admirabilis, hostibus formidabilis? Tunicam ad tales demittit, Zonam pectori circum volvit, calceamenta muliebria sumit, &, more faeminarum capiti crobilum imponit, quin etiam cum lana colum circumfert, dextraque filum ducit, qua trophaeum ante● tulit, spiritumque ac vocem in acutiorem ac muliebrem son●̄ extenuate Hae telebritatis huius utilitates: haec hodierni festi publici commoda ac fructus, etc. O stultitiam! O caecitatem! Ibid.  That in this feast, the people did learn the infamous and dishonest arts and studies of Stage-players, from whence effeminacy and dissolution of manners did proceed. Doth not that valiant man, that man of courage, who is admirable in his arms, and formidable to his enemies, degenerate into a woman with his veiled face? he le's his coat hang down to his ankles, he twists a girdle about his breast, he puts on women's shoes, and after the manner of women, he puts a cawl upon his head; moreover, he carries about a distaff with wool, and draws out a thread with his right hand, wherewith ●e hath formerly borne a trophy, and he extenuateth his spirit and voice into a shriller and womanish sound. These are the profits of this solenmnity: these are the commodities and fruits of this days public feast. O folly! O blindness! etc. So vehement is this godly Bishop against this unmanly practice, even in case of Stageplays, which he much condemnes● Our learned Countryman, Aleb●vinus, writing, of the practices of the Pagan Romans on the Kalends of january, now our Newyears day; informs us; that 
i Quidam mu●abant se in species monstruosas, in ferarumque habitus transformabant. Alij in faemineo gestu mutati, virilem vultum effaeminabant. Nec immerito, etc. De Divinis Officijs. l. c. 4. Col. 1013.1014.  diverse of them did transform themselves into monstrous shapes, and into the habit of wild beasts. Others (saith he) changed in a feminine gesture, did effeminate their manly countenance: neither unworthily have not they a manly fortitude, who have changed themselves into a woman's habit, or have put on a woman's attire. Now because the whole world was replenished with these and other miseries, the whole universal Church hath appointed a public fast to be kept on this day (which fast it seems is now forgotten) in as much as the Author of life should put an end to ●hese calamities: so doth he style these effeminate practices. To these recited Fathers and Counsels I might add Aste●anus De Casibus, lib. 2. Tit●lus 54. Aquinas prima secundae. Quaest 102. Artic. 6. 6m. & secunda secundae. Quaest 169. Artic. 2. 3m. Alexander Alensis. Theologiae summa. pars 2. Quaest 135. Memb. 2. pag. 617.618. Glossa Ordinaris, Lyra, Tostatus, Pellicanus, Cornelius à Lapide, Rabanus Maurus, Calvin, junius, Dionysius, Carthusianus, Ferus, Osiander, & Ainsworth on Deut. 22. v. 5. Bishop Babington, M. Perkins, M. Dod, M. Downham, M Elton, Osmond Lake, M. john Brinsly, Calvin, Bishop 
* Chatechisticall Doctrine.  Andrew's, D. Griffith Williams, D. 
* De jure Conscientiae. lib. 5. cap. 39 p. 27●. sect. 30.  Ames, with sundry others upon the 7. Commandment. Peter Martyr, Locorum Communium Classis. 2. cap. 11. sect. 68.79. Bullinger & Marlorat in 1 Cor. 11.6. Gulielmus Parisiensis, De Fide & L●gibus, cap. 13. Danaeus Ethicae Christianae● l. 2. c. 14. Polanus Syntagma Theologiae. lib. 10. cap. 26. p. 665. The rich Cabinet, London 1616. p. 116.117, 118. Maphaeus Vegius Laudensis. De Educatione Liberorum. lib. 5. c. 5. Bibl. Patrum. Tom. 15. p. 882. E. A short Treatise against Stageplays by an Anonymous Author, tendered to the Parliament. Anno 1625. p. 17. W. T. In his Absoloms fall. fol. 9 Stephen Gosson his Plays confuted. Action 2. The third Blast of Retreat from Plays and theatres: M. Northbrook, his Treatise against Vain Plays and Interludes. fol. 36. and D. Reinolds, in his Overthrow of Stageplays. p. 8. to 20. & p. 85. to 103. where this point is largely and learnedly debated. All these, with infinite others in their Treatises against Stageplays, do utterly condemn the putting on of woman's apparel, especially out of wantonness to act a Play, as a violation of this text of Deuteronomy, and an abomination to the Lord our God: neither was there ever any one Divine that I have met with, who did contradict this truth; therefore we need not doubt or question it, but submit unto it without any more disputes.  
Lastly, the very reasons alleged against the putting on of woman's apparel on men, will evidently evince it to be sinful to put it on to act a Play. For first, the very putting on of woman's apparel (much more to act a lewd lascivious Interlude) is an unnatural, and so a detestable and shameful act: as not only 
k Irenaeo. Tom. 1. p. 233. Ainsworths' Notes on Deut. 22.5.  Ambrose, and the forequoted Christian Authors, but even 
l Non videntur tibi contra naturam vivere, qui commutant cum faeminis vestem● Seneca Epist. 121.  Seneca and 
m O scelus! en ●luxae veniunt in pectora vestes: scinde puer, scinde, etc. Achilles. id lib. 1. See D● Reinolds. Overthrow of Stageplays. p. 12.13.  Statius, with other Pagans testify. For since nature hath made a difference, not only between the sex, but 
n See Ambrose I●enaeo, Purchase Pilgrimage, & Voyages, Novus Orbis, Munster's Cosmograph. ●●e●us. De Moribus Gentium, Strabo, Gotardies, L●rius, and all other Historians and Cosmographers.  even betwixt the habit and apparel of men and women, as well among the most barbarous, as the civilest Nations, in so much that they are visibly distinguished by the diversity of their raiment one from the other: it must needs be a violation of the very dictates of nature, for a man to cloth himself in that apparel which nature and custom have prescribed to another sex, as misbecoming his. As 
o 1 Cor. 11.14. See Ambrose, Hi●rom, Primasius, chrusostom, Theodoret, Sedulius● Remigius, Beda, Anselm●, Occumenius, Haymo, Ibid. and my Unloveliness of Love-locks, p. 8. to 16.  nature itself doth teach men, that it is a shame for them to wear long hair (though our modern Ruffians glory in it) because it 
p 1 Cor. 11.15. See Glossa Ordinaris, Lyra, Bulinger, Calvin, Marlorat, and others on the 1 Cor. 11.6. accordingly.  is naturally proper unto women, to whom it is given for a veil, a covering: so much more doth it teach men, that it is a detestable, unnatural, shameful thing for them, to put on woman's attire to act a Strumpet's part. Hence men in women's, and women in men's apparel have been ever odious. Witness 
q Lampridij Heliogabalus, Eutropius, Rerun, Rom. l. 10. fol. 124.125. Zonara's Annal. Tom. 2. fol. 106● & 107.  Heliogabalus, 
r Suetonijs Nero. ●ect. 26. Zonara's Annal. l. 2. f. 98 b. Eutropius, l. 9 f. 104. Nero.  Sporus, 
s justin Hist. l. 1. Athenaeus Dip●. l. 12. c. 12.13. Diodorus Siculus. Bibl Hist. l. 2. sect. 23. Orosius Hist. l. 1. c. 19 Sleidan, de 4 ●●. Imperijs. l. 1. p. 19  Sardanapalus, 
t Su●tonij Nero. sect. 28. Luvenal. Satyr. 8.  Nero, Caligula, (Suetonijs Calig. sect. 52.54. & others; together with the 
u Eusebius De Vita Const. l. 3. c. 53. julius Firmicus, De Errore Prosanarum Religionum. c. 4. Purchas Pilgrim. Book 4. ch. 7.  Male-priests of Venus, 
x Philo judaeus, De Specialibus Legibus. page 1059.1060. & De Vita Contempl. p. 1209.1210.  the Roman Galli or Cinaedi, the passive Sodomites 
y Purchas Pilg. Book 8. c. 7.  in Florida, 
z Purchas Pilg. Book 9 c. 1.  Gayra, and 
a Purchas Pilg. book 9 c. 11. & Cieza. c. 64.  Peru; who clothing themselves sometimes, not always in woman's apparel (as did also 
b Matthew Paris, Hist. Angl. p. 160.161. See here p. 18.2.  William Bishop of Ely to his shame,) are for this, recorded to posterity, as the very monsters of nature, and the shame, the scum of men. Witness the 
c Purchas Pilg. Book 6. c. 10.  Innkeeper's of ●ez at this day, who attiring themselves like women, shaving their beards, and becoming effeminate in their speech, are so odious to these very Infidels, (some base villains only excepted who resort unto them,) that the better sort of people will not so much as speak to them, neither will they suffer them to come within their Temples. If men in women's apparel be thus execrable unto Pagans, how much more detestable should they be to Christians, who are taught not only by the light of nature, but of the 
d 1 Cor. 11.14. Deut. 22.5. Zeph. 1.8. Rom. 1.27.  Gospel too, to hate such beastly male-monsters in the shapes of women? And as the verdict of human nature condemns mens degenerating into women; so from the very selfsame grounds, it deeply censures the aspiring of women above the limits of their female sex, & their metamorphosis into the shapes of men, either in hair, or apparel. As nature dictates to men, 
e 1 Cor. 11.14.  that it is a shame for them to wear long hair, or woman's raiment, so it instructeth women, that it is a shame, a sin for them, to put on man's apparel, or to clip or cut their hair their feminine glory (as our Viragoes do) because it is given them as a natural covering to distinguish them from men: as the Apostle plainly teacheth, in the 1 Cor. 11.5, 6, 15. the 1 Tim. 2.9. & Deut. 22.5. Hence the Council of Gangra 
f Si qua mulier propter divinum cultum (ut aestimat, crines attondeat quos ei Deus ad subiectionis materiam tribuit, vel habitum mutat, & pro solito muliebri amictum virilem sumit, tanquam praeceptum dissolvens obedientiae, anathema sit. Ibid. Canon. 13.17. Surius, Tom. 1. p. 373. Gratian Distinctio 30. Sozomeni Hist. lib. 13. cap. 13.  did anathematise those women, as infringers of the law of nature, and of the precept of subjection, who did either cut their hair, or cloth themselves in man's apparel, though it were under pre●ence of Religion, as 
g Nicepherus, Eccl. Hist. l. 17. c. 5. Cent. Mag. Tom. 6. Col. 349. & 808.  Theodora (who lived a penitentiary life in man's apparel for her adultery in a Monastery for sundry years together) is recorded to have done, and as some 
h Hierom. Epist. 48. c. 3. Sozomeni. Hist. Ec. l. 3. c. 13. Nicetas advers. Arrianos. l. 5. Bib. Patrum. Tom. 12. pars 1. pag. 587. H. Baronius & Sp●ndanus, An. 57 sect. 27. Pamelius Notae in Cypriani Ep. 62. n. 9 p. 84. a.  preposterous Nonnes in Egypt did: Hence Gratian Distinctio 30. Summa Angelic●. Tit. Faemina. together with Calvin, Bullinger, Marlorat, Lyra, & Glossa Ordinaris, with sundry others on 1 Cor. 11.5, 6. & Deut. 22.5. & Synodus Turonica, Anno 1583. apud Bochellum. Decreta. Ecclesiae. Gallicanae. lib. 6. Tit. 9 cap. 1●. (whose word I would our man-women English Gallants would consider) expressly teach us; 
i Natura inquit, ipsa abhorret mulierem rasam cernere: faedum est aspectu, & monstri instar, etc. Calvin. Ibidem.  that even nature herself abhors to see a woman shorn or polled; that a woman with cut hair is a filthy spectacle, and much like a monster; and 
* Vehemen●er absurdum apud omnes ●sset si muliet at●onsa com● prod●●ret in publicum: id ●nim perinde esset ac si viri in se tr●nsumeret personam, etc. Bulingerus & Marlo●●t. Ibidem.  that all repute it a very great absurdity for a woman to walk abroad with shorn hair; for this is all one as if she should take upon her the form or person of a man, to whom short cut hair is proper, it being natural and comely to women to nourish their hair, which even God and nature have given them for a covering, a token of subjection, and a natural badge to distinguish them from men. Yet notwithstanding, as our English Russians are metamorphosed into women in their deformed 
* Which frizzled hair is condemned by Concil. Constantinop. 6. Can. 96. & Synodus Turonica. 1583. Concil. Bituriense 1584. apud Bochellum.  frizzled locks and hair, so our English Gentlewomen, (as if they all intended, to turn men outright and wear the Breeches, or to become Popish Nonnes) are now grown so far past shame, past modesty, grace and nature, as to clip their hair like men with locks and foretops, and to ma●e this Whorish cut, the very guise and fashion of the times, to the eternal infamy of their sex, their Nation, and the great scandal of religion. Yea, the unnatural shameless Papists, bidding as it were professed defiance both to God, to nature, Moses, and S. Paul, have made this a 
l Baronius & Spo●danus. Annal. Eccl. Anno 57 sect. 27. Cent. M●gdeb. Cent. 11. Col. 333. l. 30. & Cent. 12. Col. 974 l. 50. Lyra in 1 Cor. 11.5, 6 Paulus Windeck, De Theologia jurisconsultorum. Locus 38. p. 107. ●08, 109. Summa Angelic●. Faemin●. The Rhemists & D. Fulkes Notes on the Rhemish Testament on the 2 Thes. c. ●. sect. ●. Pamelius. Notae in Epist. 62. Cyprian. n 9 p. 84. Historia Bambergensis. Zonara's Annal. Tom. 3. f. 141.155, 165 Lupoldus De Zelo Vet. Princ. Germanorun. c. 13. Bibl. Patrun. Tom. 15. p. 741 b. Acosta Hist. Indiae. l. 5. c. 15. Purchas Pilg Book 8. c. 12. Mas●aeus Select. Epist ex India. l. 4 p. 170● Petrus ●luniacensis. Epist. l 3. ad Germanos. Fratres. Epist. 17 Francis De Croy his first Conformity. c. 11 p. 30  solemn Ceremony at the admission of all their Nonnes into their unholy orders, to poll their heads, and cut their hair, in token that they are now immediately espoused unto Christ, and so are freed from all subjection to men, or to their husbands, (as I presume those English women think they are, who cut their hair.) An unnatural 
m See D. willet's Synopsis Papismi p. 354.355. & D. Fulkes & M Car●wrights Notes on 2 These 3. sect. 2  unchristian shameful practice, derived (as 
n Baronius & Spondanus An. 57 sect. 27. ●aulus Windecke, Theologia jurisconsultorun. ● Locus 38. p. 108.  themselves acknowledge) from the Pagan Roman Vestales (a fit pattern of imitation for all Popish Nonnes) who entering into that idolatrous order did use to 
o Plin Nat Hist l. 5. c. 12. Baronius, S●ondanus, Windeck, and others qua supra. Martial. Epig l 9 Ep. 18.27.  poll their heads and consecrate their hair to the Goddess Lucina, hanging it for a monument on a sacred Lote-tree. Well, let the Romanists and their Nonnes who give a reason for polling their religious Virgins that 
p Lyra on 1 Cor. 11.6 Baronius, Spondanus, Windeck, qua supra.  its a token of their freedom from all subjection to men, etc. (whereas they should rather plead they are men indeed, not women, and so are not bound to nourish their hair) much like the reason of those foolish Ruffianly Friars, or Crinitifratres, whom S. Augustine reproving for wearing long hair against the Apostles precept. 
q jam illud si dici potest, quam luctuosè ridiculum est, quod rursus invenerunt ad defensionem crinium svorum Virum inquiunt, prohibuit Apostolus habere comam. Qui autem castraverunt seipsos propter regnum, caelorum iàm non sunt viri. O dementiam singularen, & c● Aug. De Opere Monachorun. c. 32. Tom. 3. p. 1068. See the Rhemists, D. Fulke, & M. Cartwright, Notes on 2 Thes. 3. sect. 2.  1 Cor. 11.14. to the scandal of religion, replied, that the Apostle prohibits men only to wear long hair, and they were no men (as our effeminate hairy men-monsters hardly are) because they had made themselves eunuchs for the Kingdom of Heaven, and so were exempted from the Apostles text, as the 
* Lyra, Baronius, Spondanus, Windecke, qua supra, & Summa Angelica. Faemina.  Papists say these Nonnes of theirs are, though all other women whatsoever are included:) or let our English shorn Blowses, think what they will of this vile practice; yet sure I am that God, that Scripture, Nature, modesty, Religion and all ingenious persons, who have any sparks of nature in them much condemn it, as an abominable guise, unfit for any but lewd Adulter●sses and notorious Whores, (as many 
s See john Ba●●s Acts of English Votaries, Centuria. Magd. Cent. 12. Col. 107 & 12. Col 66●. The Anatomy of the English Non: at Lisbon. Onus Ecclesiae. c 22 sect 12.  polled Nonnes and shorne-frizled English Maddames are.) Hence the 
t Tacitus De Moribus Germanorum. c. 6. Boemus De Moribus Gentium. l. 3. c. 12. Munster's Cosmog. l. 3. c. 13 Alexa●der ab Alex l. 4. c. 1. Baronius & Spondanus. An. 57 s●ct 27. Capit Regum Francorun l. 6. c 2. & ●in●ecke qua supra. p. 108.  ancient Germans and 
u Purchas Pilg. l 5. c. 5.9. & l. 9 c. 1. Alex ab ●lex l. 3. c. 5. Apuleius De ●sino au●●o l. 2. & Caelius Rhod Ant Lect. l. 29. c. 18.  others, did use to shame and punish notorious Adulteresses and Whores, by shaving off their hair, as the most ignominious punishment that could befall them. 
x justinian. Codicis. l. 9 'tis 9 Lex 30. Sed. hodie, adultera tonsa, M●nastico habitu suscepto, &c Ambros. ad Virginem Lups●m. c. 8. Tom. 4. p. 216● B. Zonara's Ann●l. Tom 3. f. 14.1.155, 165 Nic●●h●r. Hist. Eccl. l 17. c 5. Cent. Mag. Tom. 6 Col. 349 & 808. Capitul Franc. l. 6 c. 2. & Windeck qua supra  Hence the ancient Roman Emperors did usually punish Adulteresses by cutting their hair, and then thrusting them into a Monastery, to do penance there, the true original of this Popish custom. And hence the French Synod under Pope Zachery, in the year 742. decreed. 
y Similiter velatae & sanctimoniales si in crimen fornicationis lapsae ●u●r●nt, post tertiam verberationem in carcerem missae sequentem annum ibi paeni●entiam agant, & radantur omnes capilli capitis carum Surius Concil. Tom. 3. p. 40.  That if any Nonnes and holy Virgins did fall into adultery (as many did) they should be thrice whipped, then cast into prison for an whole year, and have all the hair of their head shaved quite away; to make them odious for ever after, yet Romanists glory in this their feminine tonsure of their Nonnes; Whereas the Council of 
z Nicetae Thesauri Orthodox l. 5. c 14. Bibl Patrum Tom. 12 pars 1. p. 587 B.  Ariminum under Constantius (as if it had been purposely summoned to convict the Papists of heresy in this very Ceremony of installing Nonnes) together with the Council of 
a Can 13.17. Surius Tom 1. p● 373. Nonnullae autem p●etatis simul●tione caput tondere & contra quam deceret sexum muliebrem virilem h●bitum indu●re adductae s●n●. His de causis Episccpi finitimi G●ngris in unum convenerunt, & istis Ecclesia c●tholica interdicunt, &c Sozomeni. Hist. Eccl. lib. 3. cap. 13.  Gangra, condemned Eustatius for an heretic; Quod mulieres comam detondere monuisset: for that he had persuaded women out of a pretext of holiness, to cut their hair, against the very Laws of God and nature. Now as women's clipping of their hair like men is thus execrable in itself, because unnatural; so is their putting on of man's apparel, or men of theirs, especially for merriment. To pass by 
b Baronius & Spondanus, An. 302. sect 5.  Dom●a, who clad herself in man's apparel to avoid the rage of the Tyrant Maximinian; together with that mirror of conjugal fidelity, 
c Plutarchi Amatorius. Moral. Tom. 3. page 345.346. Asterij. Homilia. Quod non licet demittere uxorem, etc. Bibl. P.T. 4 p. 707. G. Petrus Victorius l. 18. Var. Lect. c. 15.  Empona, who cut her hair, and wore man's apparel lest she should betray her Husband julius Sabinus, being discovered, with whom she lived 9 years in a vault, as 
d Hist. l. 4. c. 15.  Tacitus relates; with some 
e See p 184. & Isiodor Pelusiotes. Epist. l. 2. Ep. 53. See my unlovelines of Lovelocks, p. 44. to 49●  other women formerly mentioned, who have cut their hair and put on man's apparel for learning, danger, or religion sake, whose practice I cannot approve, since God and nature both condemn it: I shall only remember two Stories more, very pertinent to this purpose. The first is of the Argi●ae, or 
f Plutarch De Virtutibus. Mulierun. Tom. 1. Moral. page 516.517.  Grecian women of Argos, who driving Cleomenes King of Sparta from their besieged City under the conduct of Telesilla, the most of the Argivi being slain before the siege; in remembrance of this their victory, ordained a feast on the seventh day of the fourth month, wherein they exercised their, Hibristica sacra, or contumelious solemnities, in which they clothed women in man's apparel, and men with women's hair-laces, veils, and head attires: (inverting the very course of nature both in the male and female sex:) And withal that they might seem to contemn and disgrace their Husbands, they enacted this law (which our English shorn Viragoes might do well to put in practice) that all married women should put on beards, when ever they should lie with their Husbands: which puts me in mind, not only of 
g Alexander ab Alexandro. l. 4. c. 13. fol. 213. Caeliu● Rhodig. Antiqu. Lect. l. 29. c. 18.  bearded Venus (to whom men sacrificed in women's, and women in men's apparel, as 
* Macrobius Saturnalium. lib. 3. cap. 8.  Macrobius hath recorded) whom they pictured like a man from the girdle upward, and like a woman only from the girdle downwards, because they deemed her both a man and a woman: (a lively emblem of our halfe-men-women monsters:) but likewise of the Winnili or Lombard's wives, 
h Paulus Diaconus, De Gestis Longobardorum. lib. 1. c. 8.  who going to Goddanus with their Husbands to desire of him the victory against the Vandals with their hair hanging loose below their cheeks in form of a beard; Goddanus seeing them out of his window, and taking them to be men with very long beards, Goddanus demanded: Qui sunt isti Longobardi? from whence they were after called, Lombards, quasi Longbeards, as some, or as other Historians have recorded, because 
i Munsteri Cosmograph. lib. 2. c. 22. p. 229.  their Husbands to increase the number of their Army at their first eruption, that so they might be more terrible to their enemies, did untie their wives long hair and fashion it to their faces like a beard, deceiving their enemies with this Stratagem. which if our English polled females (who may do well to make them beards of the hair they have shorn from their Locks and Foretops) will but imitate, they may then seem bearded men in earnest, and fall to wearing breeches to, (as they have lately taken up men's Tonsure, Locks and Doublets, 
k Rom. 1.26.  if not more:) and so be like these mannish Argivae, overruling nature and their Husbands both at once. The second History is that of 
l Plutarch De Virtutibus Mulierum. Mor. Tom. 1. p. 544.545. Dyonisius. Hallicarnassaeus. Antiqu. Romanorun. lib. 7. c. 1 p. 633.634.  Aristodemus the Tyrant, surnamed effeminate, because he wore long womanish hair, for which the very Barbarians did condemn him. This unnatural Tyrant endevoring to effeminate the Cumaeans, commanded and taught their Youths to 
* The like we read in Athenaeus. Dipn. l. 6 c. 6. p. 4●1. of ●no●us the Tyrant of Erythrae.  nourish thei● hair like women, to colour it yellow, to curl and embroider it, and bind it up in philets; and to wear painted and embroidered Gowns and garments until they were past 20. years of age. And withal he compelled their women to cut their hair round, and to put on m●ns apparel. Which invertion of the course of nature in both sexes (condemned by 
m Iniurijs quas in mulie●es, & ingenuos pueros exercebat, omnia sua superant flagitia. Ibidem.  Plutarch, as a tyranny beyond all his other wickednesses) did make him so execrably odious to the Cumaeans, that they rose up with one accord against him and slew him, together with all his posterity, as detestable and worthy ruin both with God and man. It is evident then by all these premises: that the putting on of woman's apparel, and so è converso; is 
* Habet enim & sexus institutam speciem habitus, ut in. viris tonsi capilli, in mulieribus ●edūdantia crinium, quod maxime virginibus insigne est, quarun & ornatus ips● proprie sic est ut concumulatus in verticem ipsum capitis suo arcem ambitu crinium contegat. Isi●de●● Hispalensis. Originum. l. 19 c. 23.  an unnatural, and so a 
* See Purchas his Pilgrim. cap. 5●. accordingly.  shameful, an abominable act: therefore to put it on to act a Play, must needs be such.  
Secondly, as it is an unnatural, so likewise it is an effeminate act to put on woman's apparel, especially to play a woman's part. This all the forequoted Authors, together with Act 5. Scene 3. abundantly testify: This Plutarch, and Dionysius Hallicarnasseus in the now recited History of Aristodemus the Cumaean Tyrant; together with Orosius, Suetonius, 
n Effaeminati corpore atque animo ne scintllā quidem retinent gene●is masculi protinus plectentes cincinnos ornantesque: nec pudet eos data opera marem sexum mutare in faeminam. Philo De Specialibus Legibus. p. 1059.1060.  Philo judaeus, Diodorus, Siculus, Athenaeus, justin, Lampridius, juvenal, Eusebius, Purchas, and the 
o See pag. 108.  forequoted Historians, who condemn Sardanapolus, Heliogabalus, Nero, Sporus, the M●le-priests of Venus, the Roman Galli, Cinaedi and others formerly mentioned for so many Monsters of unparalled effeminacy, for putting on woman's attire, together with the very grounds of common reason, fully evidence. For what higher strain of invirility can any Christian name, then for a man to put on a woman's raiment, gesture, countenance and behaviour, to act a Whores, a Bawds, or some other lewd, lascivious females part? If this be not effeminacy in the suparlative degree, I know not yet what effeminacy means. But if it be effeminate, as 
* See Purchas his Pilg. c. 51.  all must grant, than it must needs be sinful, yea abominable, since 
p 1 Cor. 6.9, 10 Gal. 5.19, 21. Eph. 4 19 Militum Christi verum, nihil molle decet. ●mbros Enar. in Psal. 38 See Purchas his Pilg. cap. 51.  effeminacy is both an odious and a condemning sin, as both Scriptures and Fathers do proclaim it.  
Thirdly, a man's putting on of woman's apparel, 
* See Bulingerus De Theatro. l 1 c. 50.51, 52.  be it to act a Play, 
q Ambros Irenaeo, Calvin, Babington, on the 7. Commandment, and all the forequoted Authors. p.  is a dishonest, immodest, and unseemly thing, which becomes not Christians or religion: it is a thing of ill, not good report; a thing not honest, but vile and filthy in the sight of all men, as the fore-alleaged Authors, and Act 5. Scene 3. together with every ingenious man's conscience and experience testify. Therefore it must needs be sinful, as the recited Fathers, and 
r 1 Cor. 11.13, 14, 15. 1 Tim. 2.9, 10. Phil. 4.6. Eph. 4●. 17, 18, 19, 20. 1 Cor. 13.5. Tit. 2. 11●12. Rom. 1.28. c. 14.16, 19  Marginal Texts of Scripture will more fully evidence.  
Fourthly, a man's clothing himself in Maid's attire, is not only an imitation of effeminate idolatrous Priests and Pagans, 
s Macrobius Saturnal. l 3. c. 8. Plutarch De● Virtutibus Mulierum. l. julius Firmicus, De Origine profanarum. Relig. c. 4. Eusebius De Vita Constantius. l. 3. c. 53. Purchas Pilg. l. 4. cap. 7. & his Pilg. chap. 8.  who arrayed themselves in woman's apparel when they sacrificed to their Idols, and their Venus, and 
t See Act. 1.2, 3●  celebrated Plays unto them; which as 
u In Deut. c. 22  Lyra, 
x Prima secundae. Quaest 102. Arti●. 6. 6m secunda secundae Quaest 169. Artic. 2. 3m.  Aquinas, and 
y Summa Theologiae. pars 2. Quaest 135. Memb. 2.  Alensis well observe, was one chief reason, why this Text of Deuteronomy prohibits, men's putting on of women's apparel, as an abomination to the Lord: but a manifest approbation and revival of this their idolatrous practice. Therefore it must certainly 
u See Act 2. throughout.  be abominable, and within the very scope and letter of this inviolable Scripture, even in this regard.  
Fiftly, this putting on of woman's raiment, 
x Et haec est tota ratio damnationis, perversa administratio conditionis à conditis. Tertul. De Sp●ctac. Tom. 2. p. 384.  is a mere abuse of it. The end why God ordained apparel at the first, was only 
y Gen. 3.21. Rev. 3.18. Prov. 17.26. 2 Chron. 28.15. Mat. 25.36, 43. 2 Cor. 5.2.  to cover nakedness; 
z job. 31.19, 20. c. 24.7, 8. Hag 1.6. Mat. 6.25. to 32.  to fence the body against cold, wind, rain, and other annoyances: to 
a Rev. 3.17, 18. Ezech. 16.4. to 13, 39, 40. Alexander Fabritius, Destructorium Vitiorum. pars 6. c. 2 Obsopaeus De Luxu Vestium. The Homily against Excess in Apparel.  put men in mind of their penury, their mortality, 
b 2 Cor. 5.2, 3, 5. Rom. 13.14. Rev. 3.18. c. 7.9. Gal. 3.27. Eph. 4.24. Col. 3.10. 1 Pet. 3.3.  their spiritual clothing from Heaven, and the like; and 
c Deut. 22.5. 1 Pet. 3.3. 1 Tim. ●. 9. 1 Cor. 11.9. to 16. and most Expositors on it. Clemens Alexandrinus Paedag. l. 3. c. 3. Ambros. Irenaeo. Tom. 1. p. ●33. 24. H. 8. c. 13.1. & 2. Phil. & Mar. cap. 2. with all other Statutes of Apparel, and Authors who have written of Apparel.  to distinguish one Sex, one Nation, 
d Proprius habitus unicuique est, tam ad usum quotidianum quam ad honorem & dignitatem. Purpura praetexta & stola, nativitatis insignia, non potestatis: generis, non honoris; ordinis; non superstitionis. Tertul. De Idololat. lib. cap. 16.17. See De Pallio. lib.  one dignity, office, calling, profession from another. Now a man's attyring himself in woman's array, as it serves for neither of these good ends for which garments were at first ordained; which proves it a mere abuse: so it perverts one principal use of garments, to difference men from women; by confounding, interchanging, transforming these two sexes for the present, as long as the Play or part doth last. If therefore men's ordinary wearing of women's garments, if the putting of them on in any other place but in a Playhouse, or the wearing of them in the streets for an hour or two, and that but seldom; be within ●he malediction of this text, or an unlawful thing (as our very 
* D. Gag●r, & D. Gentilis in D. Re●nolds Overthrew of Stage plays, p● 9.15, 86, 91, 92, 167, 169● 170.  Antagonists in this case of Plays, confess) because it transforms the 
f Ambros. Irenaeo. Tom. 1. p. 233. Quem si puellarum inse●eris choro, Mire s●gaces falleret hospi●es Discrimen obscurum solutis crinibus, ambiguoque vultu. Horace Carm. lib. 2. Ode 5.  male in outward appearance into the more ignoble female sex, and nullifies that external difference between them, which it ought to make: Then questionless men's arraying themselves in woman's vestments to act a part in Masques, in Plays, or other Interludes, must needs be much more abominable, within the meaning of this Scripture: because it not only inverts these Sexes which God and nature have distinguished: but also abuseth apparel, not to any good or necessary purpose 
g Rom. 3.8.  which is evil; but to an unnecessary, lewd, lascivious end, from whence no good at all proceeds.  
Lastly, this putting on of woman's array (especially to act a lascivious, amorous, whorish, Lovesick Play upon the Stage, must needs be sinful, yea abominable; because it not only 
h Merito illic non servatur castimonia, ubi non servatur sexus distinctio. Ambros. Irenaeo.  excites many adulterous filthy lusts, both in the Actors and Spectators; and draws them on both to contemplative and actual lewdness, (as the 
i Aquinas prima secundae● Quaest 102. Artic. 6.6m. secunda secundae Quaest 169. Artic. 2.3m. Calvin, Babington, Perkins, Downeham, Dod, Elton, Lake, Williams, Ames, & all others on the 7. Commandment, & on Deut. 22.5. quoted before. Philo judaeus De Specialibus Legibus, p. 1059.1060. De Vita Contempl. p. 1209.1210. & D. Reinolds Overthrow of Stageplays, p. 8. to 23. & 83. to 102  marginal Authors testify) which is evil; but likewise instigates them to 
k Gen. 38.8. & Ro. 1.21 Deut. 23.10.11.  selfe-pollution, (a sin for which Onan was destroyed:) and to that unnatural Sodomitical sin of uncleanness, 
l Rom. 1.24, 26, 27.  to which the reprobate Gentiles were given over; (a sin 
m Eph. 5.3, 4.  not once to be named, much less than practised among Christians;) which is worse, This the detestable examples of 
n Lamprîdij Heliogabalus, Eutropius, Rerun. Rom. l. 10. f. 124.125. Zonara's Annal. Tom. 2. fol. 106.107. Grimstons' Imperial Hist. p. 157.159.  Heliogabalus, 
o Ath●naeus Dipn. l. 12. c. 12, 13. justin. Hist. l. 1. Or●sius Hist. l. 1. c. 19 Diodorus Siculus. Bibl. Hist. l. 2. sect. 23. Sleidan de 401. Imperijs, l. 1. p. 17.  Sardanapalus, 
p Suetonijs Nero, sect. 28.29. Zonara's Annal. Tom. 2. f. 98. b. Eutropius l. 9 Rom. Hist. p. 104. Grimstons' Imp. Hist. p. 79  Nero & Sporus, 
q julius' ●irmicus, De Errore Profa. Relig. c. 4 Eusebius De Vita Const. l. 3. c. 55. Macrobius Satur. l. 3. c. 8. Purchas Pilg. l. 4. c. 7. & his Pilg. c. 51.  the Male-Priests of Venus, with the 
r Purchas Pilg. l. 8. c 7.  passive beastly Sodomites in Florida, 
s Purcha● Pilg. l. 9 c. 1.  Gayra, and 
t Purchas Pilg. l. 9 c. 11. & Ci●●a. c. 64.  Peru, evidence; who went clad in woman's apparel, the better to elliciate, countenance, act, and colour their unnatural execrable uncleanness, which I abhor to think off. This the 
u Isti pueros transferunt in amicarum habitum & ordinem cum summa aetatis iniuria, ut amatoribus quidem eorum melius consulent, etc. Philo De Vita Contempl. l. p. 1210. & De Specialibus Legibus, p. 1059.1060. See Su●tonij Nero, sect. 28. Ath●naeus Dipn. l. 13. c. 27. Su●tonij Tiberius, sect. 43.44. Dionysius Hallicarnas. Antiqu. Rom. l. 7. c. 1.  usual practice of other ancient Incubi, who clothed their Galli, Succubuses Ganymedes and Cynadi in woman's attire, whose virilities they did ofttimes 
x Suetonijs Nero, sect. 28. Herodoti Urania. p. 482. I●venal. Satyr. 6. p. 54.55. Ambros. Hexaem. l. 5. c. 3. Basilius Mag. De Vera Virginitate, Tom. 2. p. 167. to 173. August● De Civ. Dei. l. 7. c. 24. Anastasius Siani●a, Quaest 66. Bibl. P.T. 6. pars 1. p. 774.775. Philo De Specialibus Legibus, p. 1059.1060. & De Vita Contempl. p. 1209.1210. Sedulius in 1 Cor. c. 6.  dissect, to make them more effeminate, transforming them as near as might be into women, both in apparel, gesture, speech, behaviour. And more especially 
y Grandiores pueri, loti, nitidi, fucatique ac cincinnatuli, alu●t capillitium vel omnino intonsi, vel à fronte tantum praesectis in orbem crinibus. Nunc ●o gloriantur qui patrant & qui patiuntur muliebria, effaemina●i corpore iuxta atque animo, ne scintillam quidem retinentes generis masculi, propalam plectentes cincinnos ornantesque, etc. Philo De Vita Contempl. p. 1208. & De Specialibus Legibus, p. 1059. See Ambrose Ir●naeo, & Rabanus Maurus, in Deut. l. 2. c. 20. Nazienzen Oratio 27 p. 460. accordingly. Est apud eos consuetudo ut pueri usque ad●mp●berem aetatem purpuram, capillorumque nodos auro revinctos gestent. At●●naeus Dipn. l. 12. c. 6. See lib. 10. c. 6. & l● 12. c. 19 Assistunt pueri coma nitentes ex gente barbarica ad hoc usus Electi. Am●rose De Elia & Ieiuni●. c. 13. Discant â te co-Episcopi tui, comatulos pueros & comptos adolescentes secum non habere. Bernard De Consideratione. l. 3 c. 6● Aristodemus iussit mares more virginum comam alere, eamque colore ●●avo inficere, cincinnosque facere, & reticulis capillos religare & pictis atque talaribus togis indui, palliolis ●enuibus ac mollibus amiciri, & in umbra degere. Eos autem comitabatur ad ludum saltatorum & tibicinum, puerorum magistrae mulieres, & ipsae lavabant eos allatis ad balnea pectinibus & speculis. Tali educatione corrumpens pueros donec annum aetatis vicesimum implevissent. Sed quum his alijsque multis modis cum contumelia illusisset Cumae is, & a nullo libidinis genere tempor●sse●, etc. una cum tora stirpe excisus e●t. Dionies Hallicarn. Antiqu. Romanor. l. 7. c. 1. p. 634. & Plutarch De Virtu●ibus Muli●rum Alor Tom. 1. p. 544.545. Nero insignes pinguissima coma adolescentulos & excellentissimo cultu pu●●os undique elegit, qui divisi in factiones pl●usuum genera condiscerent, etc. Suetonijs Nero s●●t. 20. See 28. Cnidiusque Gyges● Quem si puellarum insereres choro, Mire sag●ces falleret hospites, Discrimen obscurum solutis crinibus, ambiguoque vultu Horace Carm. l. 2. Ode 5. Puer quis ex aula capillis. Ad cyathum statuetur unctis? Idem Carm. l. 1. Ode 29. ay, pete unguentum puer & coronas. Dic & argutae properet Neaerae, Myrrheum nodo cohibere crinē● Carm. lib. 3. Ode 14. Spis●a t● mundum coma, etc. Sparsum adoratis humerum capillis. Ibid Ode 19.21. Et quae nunc hum●ris involitant, deciderint comae. Carm. l. 4. Ode 10. Horret capillis, ut m●rmus, ●speris ●chinus, au● currens aper. Idem. Epodon, l. Epod. 5. p. 137. Sed alius ardor aut p●e●iae candid●e. Aut teretis pueri, longam renodantis comā● Epod. 11. p. 146. Intonsum pueri dicite Cynthium. Carm. l. 1 Ode 21. Intonsosque agitaret Apollinus aura capillos. Epod. l. Ep 15. p. 149. Quem tenues decuere togae nitidique capilli. Epist. l. 1. Ep. 14. p. 260. Tondendum cunucho Bromium committere noli. juvenal satire 6. p. 55. See Farnaby. Ibid. Quid iuvat ornato procedere vita capillo? Aut quid Orantea crines perfundere myrra. Propertius Elegiarum. l. 1. Eleg. 2. Quid tibi nunc molles prodest coluis●e capillos? Saepeque mutatas disposuisse comas? Quid fuco splendente comas redimire? quid illas, Artificis docta subsecuisse manu? Tibullus Elig. l. 1. Eleg. 8. Vnus de toto peccaverat orbe, comarum Annulus, etc. Desine iam Lalage tristes ornare capillos, Tangat & ins●nū nulla puella caput, etc. Martial. Epig. l. 2. Epig 46. Tu iuvenile decus serva, ne pulerior ille In longa fuerit quam breviore comâ● Hos tibi laudatos dominorum voce capillos. Ille tuus latia misit ab urbe puer: Addidit & nitidum sacratis crinibus orben. Q●o faelix facies indice tota fuit. Id●m Epig. l. 9 Epig● 14. Consilium formae speculum, dulcesque capillos Pergameo prosunt dona sacratadeo, Ille puer tanto Domino gratissimus aula, etc. Nec G●nymedeas mallet habere comas. Ibid. Epig. 13. Nolueram Polytime tuos violare capillos, etc. positisque nitebat Crinibus Epig. l. 12. ●pig 68 See l. 14. Epig. 21.23, 24, 134 Exornant muliebriter nutritos crines, etc. julius F●rmicus, D. Errore Profan. Relic c 4. Molles sunt, cum quibus virile perficitur scelus, & quorum virilia in pu●ritia castrabantur, & c● Eiden Matri magnae contra omnem virorum, muli●rūque verecundian consecrati sunt, qui usque in extremum diem madidis capillis, & fancy dealbata, incessu faemineo per plateas vicosque Carthaginis à populo, unde turpiter viverent exigebant, Sedulius Collect. in 1 Cor. 6. Bibl. P.T. 5. pars 1. p. 462. G. See Caelius Rhod. Antiq. Lect. l 15. c. 8.9. at large to this purpose, and my Unloveliness of Love-locks, p. 5.6, 21, 22. Seneca. De Breu. Vitae. c. 12. & Controvers● l. 1. Proaem.  in long unshorn womanish, frizzled, lust-provoking hair and Love-locks, (grown now too much in fashion with comely Pages, Youths, and lewd effeminate ruffianly persons; as they were with these unnatural Pagans, I dare not write, to amorous beastly purposes, 
z Veneris praesidio ferox, pectes caesariem, etc. tamen heu serus adulteros Crines pulvere collines. Horace. Carm. l. 1. Ode 15. Non sola comptos arsit adulteri crines. Hor. Carm l. 4 Ode 9 Conventum tamen & pactum & sponsalia nostra Tempestate paras, iamque à tonsore magistro pecteris, etc. juvenal satire 6. p. 42. Si nemo tribunal vendit acersecomes, si nullum in coniuge crimen, etc. Ib. Sat. 8. p 79. Sed vitare viros cultum formamque professos. Quique suas ponunt in station comas. Ovid De Arte Amandi l. 3. Alter unguentis aff●uens, cal●mistata coma despiciens conscios stupratorum, etc. Cicero Oratio pro Sexto. p 547. b. Intonsum caput ambitionem perversa via sequitur● etc. Seneca Epist 5. See Epist. 124. De Breu. Vitae. c. 12 & Contr. l. 1. Proem. See Tibullus. El●g. l. 1. Eleg. 8. Porp●rtius Eleg l 1. Eleg 2. Petronij Satyricon. p. 87 Stobaeus Serm. 6. Comae studiosius adulteri sunt. Homerus enim puellarum decepto●em comae nitidioris amantem facit, quasi ad mulierum corrupt●lam coma exornaretur. Nullus co●atus qui non etiam cinaedus & impudicus. Syn●s●us Calvitij Encomium.  to which they are strong allectives, of which they were ancient Symptoms, as sundry profane and 
* Cael●us Rhodig Antiqu. Lectionum. lib. 15. c. 8. Comas supervacuas curare vel in saelicium vel iniustorum est: nam quid in talibus expectendum aut suspicandum, ni●i ut lasciws ille ornatus faeminas praetereuntes invi●et, aut alienis matrimonijs insidietur? Basil De Legendis libris Gentilium Orat. See Hier●m. Ep. 8. c. ●0. Ep. 19 c. 5. Ep. 21. c. 12. Ep 47. c. 3. Clemens Rome A●ost. Constit. l. 1. c. 9 Clem Alexand. Paedag l. 2 c. 10. l. 3 c. 2.3, 11. See my Unloveliness of Love-locks, p. 21.22, 29. to 3●. Purchas his Pilg c. 51 Concil. Constantinop 6. Can 9 & 96. Concil. Turonicum. 1585. & Bituri●nse. 1584. Bo●h●llius. lib. 6. Tit. 9  Christian Writers testify: Which should cause all chaste ingenious Christians for ever to detest them, the better to avoid the s●ares, the badges, the suspicions of incontinency, and this most filthy sin:) the more to extenuate this their unnatural wickedness, or rather the more freely to embolden, to allure and provoke them to the undaunted, unlamented practice of it, by reducing it as near to natural lewdness as they could devise: since few of them were so prodigiously impudent, so unmeasurably outrageous at the first, as desperately to rush upon this unnatural filthiness in its suparlative native vileness, without some extenuating varnishes cast into it, to charm their consciences, and inflame their lusts. Yea this the execrable Precedents of ancient, of modern Play-poets and Players witness, who have been deeply plunged in this abominable wickedness, which my Ink is not black enough to decipher. Witness the example of Sophocles, that famous Greek Tragedian, whom Athenaeus Dipnos. lib. 13. cap. 27. Plutarch, in his Amatorius; Suidas in the word Sophocles; Caelius Rhodiginus, Antiqu. Lect. lib. 15 cap. 9.10. Agrippa De Vanitate Scientiarum. c. 63.64. have stigmatised for this sin. Witness Saint Cyprian, who writes thus of the womanish Pantomimes and Players in his times. Epist. lib. 2. Epist. 2. Donato. Libidinibus insanis in viros viri proruunt, etc. See Act 4. Scene 1. Witness Saint Chrysost. Hom. 12. in Epist. 1. ad Corinth. Theatra congregant & meretricum choros illic inducentes, & pueros pat●icos qui iniuria ipsam naturam afficiunt. Quid ergo illos inducis cynaedos, & exoletos, etc. Yea witness Caligu●a. Suetonijs. Calig. sect. 55. with M. Stubs, his Anatomy of Abuses p. 105. where he affirms, ●hat Players and Playhaunters in their secret conclaves pla● the Sodomites: together with 
* This I have heard credibly reported of a Scholar of Bayliol College, and I doubt not but it may be verified of diverse others.  some modern examples of such, who have been desperately enamoured with Player's Boys thus clad in woman's apparel, so far as to solicit them by words, by Letters, even actually to abuse them. All which give doleful testimony to this experimental reason, which should make this very putting on of woman's apparel on Boys, to act a Play, for ever execrable to all chaste Christian hearts. Hence is it, 
a Calvin, Babington, ●erkins, Elton, Brinsly, Dod, Downham, Lake, Ames, & others on the 7. Commandment, D. Reinolds Overthrow, etc. p 4.10.11.  that sundry learned Divines annex this text of Deuteronomy to the 7. Commandment, as a moral precept sounded upon the very Law of nature; because men's putting on of woman's raiment is a temptation, an inducement not only to adultery, but to the beastly sin of Sodom, which (saith 
b Parum enim vid●batur si in expugn●nda faemin●rum pudicitia maculosus esset ac turpis, nisi etiam sexui suo iniuriam faceret. Hoc est verum adulterium quod fit contra naturam. Haec qui fecit, viderimus an maximus, certè optimus non est De Falsa. Relig lib. 1. cap. 10. pag. 36.  Lactantius) is most properly called adultery, because it is 
c Cogitandum est masculo●ū ad masculos, & faeminarum ad faeminas societatem praeter naturam esse, & facinus corum qui primi ab voluptatis incontinentiam id ausi fuerunt. Omnes equidem Cretensium de G●nymede fabulam damnamus, velut qui t●lem rationem in ●a in. nuerint ut cum leges à Iove ipsis t●aditae, credantur hanc fabulam contra jovem effinxerunt, quo sequentes Deum, etiam hac voluptate renerentur. Valeat igitur haec fabula Plato Legum Dialog. 2 p. 791. See Rom. 1.26, 27.  unnatural. Yea hence (as 
d Philo judaeus De Specialibus Legibus p. 1058.1059, 1060. D Reinolds Overthrow of Stageplays. p. 11.  some have truly observed) those women who put on men's, and men who put on women's apparel, are said in this text, not only to be abominable, but even, to be an abomination, in the abstract, to the Lord their God; because it is an occasion off, a violent provocation to that monstrous unparallelled sin of Sodomy, (
e Sedulius in 1 Cor 6.  Cuius defecit interpretatio erubuit ratio, conticuit oratio:) which the following 
f Deut. 23.17, 18.  chapter, with several 
g Levit. 18.22, 23, 24. 1 King. 14.24. Ezech. 16.50.  other Scriptures, expressly style; an abomination to the Lord our God. Since then it is abundantly evident by all these premises, (and I suppose by many Players and Playhaunters particular experience) that men's putting on of woman's apparel (
h D. Reinolds Overthrow of Stageplays, p. 10.11, etc. G●sson his Plays Confuted. Artion 2.  especially to act a Whores, a Bawds, or Sweethearts womanish wanton part upon the Stage, where all the solicitations, and inescating allectives to uncleanness do accompany it,) is a preparative, an incendiary, not only to sundry noisome lusts, to speculative, to practical adultery, whoredom, and the like: but even to the most abominable unnatural sin of Sodom, 
i Caelius Rhod. Antiq. Lect. l. 15. cap. 8.9. Athenaus Dipnosoph. lib 13. cap. ●7. 28. Plutarchi Amatorius. D. Reinolds & Goss●n, qua h.  to which men's imbred corruption, (as good Authors testify) is over-prone; as the detestable examples of the flagitious 
k Gen 19.5. Ezech. 16.50. jude 7.  Sodomites, 
l Levit. 18.22 24. Eph. 4.19.  Canaanites, 
m Deut. 23.17, 18. judg. 19.22, 24, 25. 1 King. 14.24. 2 King. 23.7.  jews, 
n Rome 1.24. 16, 27. Eph. 4 19  Gentiles, 
o 1 Cor 6.9.10, 11.  Corinthians, 
p Alvarus Pelag. l. 2. Artic. 2 p. 89. Bp. Babington on the 7. Commandment Burtons' Melancholy, pars 3. sect 2. p 408 Heylins' Geog. p. 155.  Italians, 
q Lon●●●rus Turc. Hist. l. 2. c. 17. Busbequi●s Ep 3 p. 134. to 140. Purchas Pilg l. 3. c. 10.13.  Turks, 
r Athenaeus Dipn. l. 13. c. 27.28. Caelius Rhod Antiq. Lect. l. 15. c. 9 Heredo●●, Clio, Purchas Pilg. l. 4. c. 7.  Permians, 
s Plutarchi, Gryllus, & Amatorius, Athenaeus Dipn. l. 13. c. 27. Caelius Rhod. Antiq. Lect. l. 15. c. 9  Grecians, 
t Munsteri Cosmogr. l. 5. c. 106. p. 1221. Purchas Pilg. l. 4. c. 13.  Tartars, 
u Purchas Pilg. l. 4 c. 19  Chinoyes, 
x Plato Legum. Dial. 2. p. 791. Athenaeus Dipn. l. 13. c. 27. Aristot. Polit. l. 2. c. 8. Caelius Rhod. Antiq. Lect. l. 15. c. 9  Cel●ae, 
y Purchas Pilg. l. 5. c. 3.  Peguans, 
z Purchas Pilg. l. 8. c. 7.  Floridians, 
a Philo judaeus, De Vita Cont. p. 1208. to 1211. Athenaeus Dipn. l. 13. cap. 27. Caelius Rhod. Ant. Lect. l. 15. c. 8.9. Burtons' Melancholy, pars 3. sect. 2. p. 408. 409.  ancient Romans, 
b Purchas Pilg. l. 6. c. 11.  moors in Barbary, 
c Purchas Pilg. l. 9 c. 1.  Gayrians, 
d Purchas Pilg. l. 9 c. 11.  Peru●ians, 
e Plato Legun. Dialog. 2. p. 791. Lactantius De falsa Relig. c. 10.11. julius Firmicus, De Errore Profan. Relig. c. 13.  jupiter and his Ganymedes, the 
f julius Firmicus, Ib. c. 4. Sedulius in 1 Cor. 6. Eusebius De Vita Constant. l. 3. c. 53. Purchas Pilg. l. 4. c. 7.  ancient Priests of Venus, 
g justin Hist. l. 1. Athenaeus Dipn. l. 12. c. 13●14. Orosius Hist. l. 1. c. 19  Sardanapalus, 
h Suctonijs Nero. sect. 26. Zonara's Annal. Tom. 2. ●ol. 98. b. Eutropius l. 9 fol. 104.  Nero and his Sporus, 
i Lampridij & Grimstons', H●liogabalus, B●rtons Melancholy, pars 3. sect. 2. p. 408.  He●●ogabalus, and 
k See Ath●naeus Dipn. l. 12. c. 5. l. 13. c. 27.28. Plutarchi, Gryllus & Amatorius, Suetonijs Gal●a. sect. 22. Caelius Rhod. Antiq. Lect. l. 15. c. 8.9. Burtons' Melancholy, pag. 408.409.  many others: yea the frequent Sodomitical wickednesses of sundry 
l See Luitprandi●s Hist. l. 6. c. 6.7. Platina in joanne 23. Guicciordins Hist l. 1 Fasciculus Temporun, Onus Ecclesiae. c. 20.21.23. Balaeus De Scriptor. Brit. C●n. 2. p. 605. Acts of English Votaries, l. 1. f. 8. 65, 7●. l. 2. f. 6. 19, 58, 59● 62, ●17. His Apology● fol. 5.6, 24. Agrip De Vanitate Scientiarum. cap. 63.64. Alvarus Pelagius, lib. 2. Artic. 2. f. 83. john Whites Way● b. sect. 59 numb. 9.10. & Defence of the Way. chap. 5. numb. 2.3. Bp. Mortons' Protestant's Appeal, lib. 1. cap. 2. sect. 36, etc. Master Cooks More work for a Masse-Priest. sect. 32. Burtons' Melancholy, p●g. 408.409.  unholy-popes', Cardinals, Popish 
* johannes De Casa, Bishop of Beneventum wrote a Book in defence of Sodomy, where he styles it a sweet sin, proclaiming withal, that he never used any other of this nature, but this only. Burtons' Melancholy. page 408. See Alvarus P●lagius De Planctu Ecclesiae, sect. 2. fol. 83.  Bishops, Abbots, Priests, Friars, Monks, (such are the unchaste fruits of their vowed and much-admired chastity:) together with the frequent inhibi●ions, Laws & Edicts against this prodigious villainy in 
m Levit. 18.22, 23, 24. Deut. 23● 17, 18. judg. 19 22, to 27. 1 Kin. 14. ●4. 2 King. 23.7. Ezech. 16. 5●. Rom. 1 24, 26, 27. ● Cor. 6.9, 11. G●l. 5.19. Eph. 2●3. c. 4 19 jude 7. Col. 3 4.5. & M. Bysicl●●● Exposition. lb.  Scriptures, 
n Clemens Rom. Constit. Apost. l. 7. c. 3. Concil. Eliberinum. Cancrone. 71, Concil. Ancyranum. Can. 15. See Alvarus P●lagius, De P●anctu Eccles●ae. l. 2. Artic. 2. fol. 83.  Counsels 
o Ath●naeus Dipn. l. 13. c. 27 28. Plutarchi Amator●us, Caeli●s Rhodig. Antiq. Lect. l. 15. c. 8●9.  Heathen States, and in our English 
p 25. H. 8. c. 6. ●8. H. 8. c. 1. & 6.31. H. 8. c. 7.32 H. 8. c. 3.2. & 3. Ed. 6. c. 29.5. Eliz. c. 7.  Statutes, (which have made it capital, as a late example of a memorable act of justice on an English Peer can witness) do more than testify; it cannot but be inexcusably sinful, both in the eyes of God, who literally prohibits it; and in the sight of natural, much more of Christian men, who cannot but detest it. And so by consequence the Plays themselves which are acted in such apparel (as all our Masques and Stageplays for the most part are) must questionless be sinful, yea abominable, as men's putting on of woman's apparel is. Thus all the fore-alleaged Counsels, Fathers, Authors, do from hence conclude, & so must I from all the premises.  
If any now object, that it is far better, far more commendable for Boys to act in woman's attire, then to bring women-Actors on the Stage to personate female parts; a practice much in use in former times among the 
o Musieres autem nudo atque operto capite populum absque rubore alloquuntur tantaque prae meditatione impudentiam asciscunt, tantamque lasciviam in audientium atque videntium animos infundunt, ut uno omnes animo radici●us modestiam è mentibus evellere, dedecore muliebrem naturam afficere, perniciosa voluptate cupiditates suas implere conari videantur. Chrysost. Hom. 38. in Mat. Tom. 2. p. 298. C. Se● Theophylact. & Occumenius in 1 Tim. 1.9. accordingly. & Chrysost. Hom. 12. in 1 Cor.  greeks, and 
p Summa grati● cius de spurcitia concinnata est, quam mimus etiam per mulieres repraesentat sexum pudoris exterminans, ut facilius domi quam in s●ena erubes●●nt. Tertul. De Spectac. ●. 17.  Romans; who had their 
q Horace Serm. l. 1. Satyr. 2. p. 163. v. 2. Mimae, & quae ludibrio corporis sui quaestum faciunt, publicè habitu earum virgiwm quae Deo dicatae sunt, non utantur. justin. C●dicis. l. 1. Tit. 7. le●. 5. See justiniani Novel. 104. & 98. & Bulengerus● De Theatro. l. 1. c. 50.51.  Mimae, their Sceni●ae mulieres, or women-Actors (who were 
r Chrysost. Hom. 12. in 1. Ep. ad Cor. Tertul. De Spectaculis. c. 17. Bulengerus De Theatro. l. 1. c. 50.51. justiniani Novel. 98. & 104. Cassiodorus variarum. l. 7. Epist. 10.  all notorious impudent, prostituted Strumpets,) especially i● their 
s Ouid. Fastorum. lib. 5. pag. 189.190. Lactantius De Falsa. Relig. l. 1. c. 10● juvenal. satire. ●. Bulengerus De Theatro. lib. 1. c. 50. Ludovicus Vives, No●ae in August. De Civ. Dei● lib● 2● c● 8●  Floralian Interludes; as they have now their female-Players in Italy, and other foreign parts, and as they had such French-women Actors, in a Play 
t In Michael, Term, 1629.  not long since personated in Blackfriar's Playhouse, to which there was great resort.  
I answer first, that the very ground of this objection is false, unless the objectors can manifest it to be a greater abomination, a more detestable damning sin, for a woman to act a females part upon the Stage, then for a Boy to put on a woman's apparel, person and behaviour, to act a feminine part; which the 
u Deut. 22.5.  Scripture expressly prohibits, as an abomination to the Lord our God: or unless they can prove an irritation, an inducement to Sodomy, to selfe-pollution (in thought at least if not in act,) a lesser sin, a more tolerable evil, then 
* Se● D● ●mes, De jure Conscientiae. l. 5. c. 39 se●t. 30. p. 171,  mannish impudence, or a temptation to whoredom, and adultery: which none can evidence.  
Secondly, admit men-Actors in women's attire, are not altogether so bad, so discommendable as women Stage-players; yet since both of them are ●vill, yea extremely vicious, neither of them necessary, both superfluous as all Plays and Players a●e; the superabundant sinfulness of the one, can neither justify t●● lawfulness, nor extenuate the wickedness of the other. It is no good argument to say, Adultery is worse than simple Fornication: Sodomy with such other unnatural wickednesses are far more abominable than adultery: therefore fornication and adultery are lawful and may still be tolerated, (as they are in b●●stly 
u ●spe●caeus Comment. in Tit. 1. Agri●pa De Vanitate Scientiarun. l. c. 63.64. Adolescē●ibus impudice abus● sunt. Heu, heu, intra s●n●●ā Ecclesiam mul●i religiosi & clerici in suis l●tebris & conventiculis & la●●i i●m in plaerisque civitatibus maximè in Italia, publice quodam modo, netandun gymnasium constituunt, & palestran; in illius ●lagit●j abominatione se exe●cētes, & optimi quique epheborum, in lupanari ponuntur. Alvares Pelagiu● De Planctu Ecclesiae l. 2. Artic. 2. ●ol. 8● vid. Ibid. See l. before.  Rome, the very Sink, the Stews and Nursery of all such uncleanness; which should cause all Christians to detest this 
x Roma quasi gurges flagitiorum. Epis●. Ch●mn●nsis. Onus Ecclesiae. c. 19 sect. 8. & Carol●s Molinaeus Senatu●-consulta Franciae contra ab●sus Papar●m. pag. 251.  Whore, 
y Rev. 17.1, 2.  together with her head, her Pope, her 
z Sed & recentioribus tēpo●●bus Sixtus Ponti●ex Maximus Romae nobile admodum lupina● ex●ruxit, etc. In Italia etiam Romana scorta in sin●ulas hebdomad●s iu●iū pendent ●ōtifici, qui census annuus nonnumquam vi●inti millia duca●us excedit● ad●oque Ecclesiae procerum id munus cit ut una ●tiā cum Ecclesiarum prouēt●bus etiam lenociniorum nume●ēt merceden, etc. Agrip De Van. Scient. c. 64. & Espencaeus in Tit. 1. p. 67  supreme Pander:) because the transcendent badness of the one, doth neither expiate nor extenuate the sinfulness of the other. Yet this is the present objection in effects Female-Actors, are worse than male-Actors arrayed in woman's apparel; therefore they are tolerable, if not lawful. Whereas this should rather be the conclusion (with which I will close up this Scene;) both of them are abominable both intolerable, neither of them laudable or necessary; therefore both of them to be abandoned, neither of them to be henceforth tolerated among Christians.   

SCENA SEPTIMA.  
SEcondly, as Stageplays are thus unlawful, in regard of the womannishnesse, so likewise are they in respect of the costly gaudiness, the immodest lasciviousness, the fantastic strangeness, the meretricious, effeminate lust-provoking fashions of that apparel wherein they are commonly acted and frequented: from whence I shall deduce this 22. Argument against Stageplays.  
Those Plays which are usually acted and frequented in over-costly effeminate, 
Argument. 22.  strange, meretricious, lust-exciting apparel, are questionless unseemly, yea unlawful unto Christians.  
But our ordinary Theatrical Interludes, are for the most part acted and frequented in such apparel.  
Therefore they are questionless unseemly, yea unlawful unto Christians.  
The Major is warranted not only by Deut. 22.5. Isay 3.16. to 24. Zeph. 1.8. 2 King. 9.30. Prov. 7.10. jer. 4.30. Ezech. 23.40, 41. Luk. 7.25. 1 Tim. 2.4, 10. 1 Pet. 3.3. which condemn all such apparel, as unbeseeming Christians: But likewise by Tertullian, De Habitu Muliebri, & De Cultu Faeminarum. lib. Philo judaeus, De Fortitudine, lib. pag. 1005.1006. & De Mercede Meretricis non accipienda in ●acrarium. lib p. 1161.1162. By Clemens Alexandrinus Paedag. lib. 2. c. 10.12. & 
* Non est mulieris sed meretricis illud nimium sui ornandi studium. Ibid c. 2. Mulierem minim● deceat tortos habere c●ines, & pectus suum nudare ne sui decoris & officij oblita videatur, etc. Indignum est enim mulieres Christianas', quas decet cum verecundia & sobrietate ornatus, pietatem per bona opera profiteri, meretricio more into●tis crinibus nudatis capi●ibus & pectore, se velu● nundina●itias populo exponere. Ideo non tangun virgins sed e●iam mulieres intortis crinibus, ac nisi velatis capitibus ac pectore (po●issimum in E●clesi●) incedere prohibemus, etc. Syn●dus Tur●nica. An 1583. Apud Boch●llum. Decreta Eccle. Gal. l. 6. Tit. 9 c. 11. Vid. Council Bitur. 1584. Ibid. c. 12.  lib. 3. cap. 1. to 9.11. By Cyprian De Habitu Virginum. lib. By Ambros. De Instit. Virgins, & De Virginibus. lib. 3. By Basil. Ascetica. cap. 12. & Comment. in Esay. c. 3. By Nazienzen Oratio 27. p. 460. & Adversus Mulieres ambitiosius sese ornantes. p. 992, etc. which I would our plastered pompous Iezeb●ls would peruse. By Cyrillus Alexandrinus in Hesaiam. lib. 1. c. 3. By Hierom. Epist. 7. c. 3. Epist. 8. c. 5.10. Epist. 10. c. 2.3. Epist. 16. c. 2. Epist. 23. & Adversus jovinianum. c 9 By chrusostom Hom. 31. in Matth. & Hom. 8. in 1 Tim. 2. By Augustine De Doctrina Christiana. l. 4. c. 21. & Epist. 73. By Fulgentius Epist. 3. ad Probam. By Bernard, De Modo Vivendi Sermo 9 By Primasius, Ambrose, Sedulius, Remigius, Theodoret, Deda, Haymo, Rabanus Maurus, Theophylact, Oecumenius, Anselm, Glossa Ordinaris, Lyra, Master john Calvin, Marlorat, Aretius, Danaeus, Mayer, Byfield, and most other Commentators, on the 1 Tim. 2.9. and on the 1 Pet. 3.3. By Alexander Alensis, Theologiae Summa, pars 4. Quaest 11. Artic. 2. sect. 4. Alexander Fabritius Destructorium vitiorum pars 6. c. 2. P. Q. Alvarus Pelagius De Planctu Ecslesiae. lib. 2. Artic. 76. fol. 250. Lydij Waldensia, pars 2. pag. 358. AEneas Silvius. Epist. lib. 1. Epist. 166. joannes Fredericus, De Luxu Vestium. lib. By. Bishop Hooper, Bishop Babington● Master Calvin, Perkins, Dod, Downbam, Brinsly, Lake, Elton, Williams, on the 7. Commandment, and sundry other Divines in their Treatises of Apparel, Pride and Luxury, and in their Expositions on Isay 3 and the forequoted Scriptures; who absolutely censure, the very ●se and wearing of such apparel (much more the ordinary abuse of it in lascivious Interludes) as 
a See My Unloveliness of Lovelocks. p. 49. to 58.  being the incendiary of lust, the fomentation of pride, the occasion of adultery, the 
b Non de integra conscientia venit studium placendi per decorem, quem naturaliter invita●orē libidinis scimus. Textul. De Cultu Faeminarum. cap. 2.  badge of incontinency: concluding it, to be altogether unlawful for chaste, for sober Christians, and fit for none but Strumpets, 
c Ornamentorum insignia & leno cinia fucorum, non nisi prostitutis & impudicis faeminis congruit; & nullarum ferè praeciosior cultus est, quàam quarum pudor vilis est. Cyp●ian De Habitu Virginum. lib.  who are commonly most count in their attires, most gaudy and new-fangled in their clothes. Whence they 
d Laudo ego & admiror veterum Lacedaemoniorum civitatem, quae solis meretricibus floridas vestes & aurum mundum gestare permisit, à probis mulieribus mundi studium auferens, quod solis meretricibus se ornare concederet. Clemens Alexandr. Paedag. l. 2. c. 10. See Athenaeus Dipnos. lib. 12. cap. 6.  applaud the Lacedæmonians law; that none but common prostituted Strumpets should wear any costly or glorious apparel; the better to deter all chaste and sober persons from it. A law which would well befit our Nation, our times, which 
* See Purcha● Pilgr. c. 26.27, 51.  Proteus-like are always changing shape and fashion, and like the Moon, appear from day to day in different forms.  
The Minor is evident by experience; which finds an whole Wardrobe of all gaudy, pompous vestments; a confluence of all whorish, immodest, lust-provoking attires; a strange variety of all effeminate, lewd, fantastic, outlandish apish fashions, (or disguises rather) at the Playhouse; sufficient to excite a very hell of noisome lusts in the most mortified Actors and Spectators bowels: To this we may add the verdict of the Fathers, who censured the Plays in their times, even from the quality of the apparel in which they were acted. Witness Clemens Alexandrinus; who as 
f Paedag. l. 2. c. 10. & l. 3. c. 2.3.11.  he rejects all costly immodest apparel, as fit for no place but the Stews, or S●age: so he condemns, not only 
g Paedag. l. 2. c. 11.  Plays themselves; but even the 
g Fractis quidem & enervatis his saltatoribus, qui cynaedicam turpitudinem mutam in scenam transferunt, vestem cum tanto dedecore diffluentium despicantibus, quibus exquisitae vestes, fimbriarunque dilationes, & curiosi figurarum numeri, illiberalem ac sordidam syrmatum mollitiem indicant. Vestes autem quae sunt floribus similes Bacchicis nugis, & initiorum mysterijs relinquendae sunt: deinde verò purpura & vasa argentea, sunt, ut dicit Comicus, Tragaedis, & non vitae utilia, etc. Paedag. l. 2. c. 10.  delicacy, the effeminacy, the costliness and lust●ulnesse of that apparel wherein they were acted. Witness 
h Imo in omni spectaculo nullum magis scandalum occurret, quam ipse ille virorum ac mulierum accuratior cultus, scintillas libidinum constabellans. De Spectaculis● cap. ●5.  Tertullian, who writes; That in all Interludes there is nothing more scandalous, more pernicious, than the overcurious attire of men and women (both Actors and Spectators) which did blow up sparks of lust. Witness S. chrusostom, who informs us, 
i Cu●cta simpliciter quae ibi fiunt turpissima sunt, verba, vestitus, etc. omnia inquam turpi lascivia plena sunt. Hom. 38. in Match Tom. 2. ●ol. 298. C.D.  That the apparel used in Playhouses is most lewd, lascivious, filthy; whence he styles it, Vestitus Satani●us, Satanical array. Witness 
k De Regno. l. Bibl. Patrum. Tom. 5. pars 1. pag. 49. F.  Synesius who gives the title of Scenicus ornatus, to gaudy, new-fangled, swaggering apparel, because Player's array was such. Witness Theophilact, Oecumenius, chrusostom, on the 1 Tim. 2.9. viz. In like manner also, that women adorn themselves in modest apparel; not with broidered hair, or gold, or costly attire; (a text which our English Ladies have long since forgotten, if not rejected, as savouring of Puritanisme and over-strict preciseness;) where thus they write: That women must come to Church (and I would our frizzled, powdered, shorn, swaggering Lasses, 
l Vt candida●ae templa ●ubean● daunt operam diligenter emaculatis amictae vestibus, mentem vero maculosam in ipsa sacraria penitissima inferre non verentur. Philo judaus De Cherubin. p. 175. Prope periculosius est lascivis puellis, ad loca religionis, qu●m in publicum procedere. Heirom Epist. 8. cap. 10.  who are never gawdier or compter then in Churches, would remember it) 
m Non intortis crinibus, etc. Venit enim ut oret, non ut tripudiet; Venisti petitura peccatorum remissionem, at tanquam scenam sis ingressura comica mulier, te exornas? Theophilact. Ibid. Non intortis crinibus. Non enim in Thea●rum, inquit, venisti, sed ut peccata tua defleres: non est autem preciositàs supplex habitus, neque lugentis peccata, est ornamenti in te arrogantia. Quod si haec prohibuit quae divitias tantum ostendunt, multô magis curiosa ac perversa, veluti sunt insectiones genarum, picturae oculorum, perfractus incessus, mere●●icius tuniculae amictus, Zona curiosior, calcei distracti, sive disscissi. Nam haec omnia, in eo quod dixit, In amictu decenti. O●cumenius Ibid. Non in tortis crinibus, etc. Amputa omnem e●usmodi simulationem, circumcide abs te omnem illum scenae atque histrionum gestum. Deus enim non irridetur. Ista mimis & saltatoribus, & his qui in scena vertantur, relinquenda sunt: sobriae atque ornatae mulieri, nihil tale congruit. Chrysost. Hom. 8. in 1 Tim 2. Tom. 4. Col. 1348. A. vid. Ibidem.  not with broidered hair, or gold, or costly attire; for they come there, to pray, not to dance. They come to crave the forgiveness of their sins, and shall they then adorn themselves like comical women, as if they were entering into a Playhouse to act a part? Cut therefore from thee all this counterfeiting, circumcise from thee all this demeanour of the Stage and Players: for God is not mocked. These things are to be left to Players and Dancers, and to those who are conversant in the Playhouse: no such thing is suitable to a chaste and sober woman. An unanswerable Argument, that lascivious dresses, and rich immodest, new-fangled apparel misbeseeming Christians, were much in use in Plays and Playhouses. This 
n Ecclesiast. Hist. l 2. c. 27. Tun. 2. p. 175. H.  Theodoret, 
o Fl. Vopisci. Carinus p. 449.  Vopiscus, 
p Spectatum veniunt, veniunt ipectentur ut ipsae, etc. De Arte Amandi. lib. 1.  Ovid, 
q Mox traliitur manibus regum fortum retortis, Esseda festinant, pilenta, petorrita, naves; Captiwm portatur ebur, captiva Corinthus, Divitiaeque peregrinae Epist. l 2. Epist. 1. p. 284.  Horace, 
r AEqualis habitus illic, similemq, videbis, Orchestram & populum: Hic ultra vires habitus inter: hic aliquid plus quam satis est, etc. Satyr. 3. p. 23.  juvenal, with 
s Plutarch De tarda Dei vindict. lib. Pollux, lib 4 cap. 18. Sidonius, lib. 2. Epist. 2, Bulingerus, De Theatro, lib. 1. cap. 56. D. Hackwels' Apology, lib. 4. c. 8. se●t. 34.  sundry others testify, of which you may read more largely in the third and sixth Scene of this present Act. All which sufficiently evidence the truth of the Assumption; and so by consequence of the Conclusion too; which needs no further proof to back it.   

SCENA OCTAVA.  
THe fourth thing considerable in the manner of acting Stageplays, is the adjuncts, the Concomitants which usually attend it, the first whereof, is, lascivious mixed, effeminate Dancing on the Stage, not men with women only, or rather with Whores or persons more infamous, (for such are all those females in 
t Nunc autem saltat virgo in communi theatro iuvenum impudicorum, & non tibi magis videtur infamis quam Meretrix? Chrysost. Home 12. in 1 Cor. 4. Tom. 4. Col. 358. C.  Saint Chrysostom's judgement, who dare dance publicly on a Theatre;) but even men with boys in woman's attire, representing the persons of lewd notorious Strumpets: whence I assume this 23. Argument against our public Interludes. 
Argument 23.   
Those Plays which are commonly attended and set forth with lascivious, mixed, effeminate, amorous dancing; either of men with women, or youths in women's apparel, are undoubtedly sinful, yea utterly unlawful unto Christians.  
But all our popular Stageplays are commonly thus attended and set forth.  
Therefore they are undoubtedly sinful, yea utterly unlawful unto Christians.  
The Major is irrefragable, because all mixed effeminate, lascivious, amorous dancing, (
u See D. Reinolds Overthrow of Stageplays. p. 12. to 16.136 accordingly.  especially with beautiful women, or boys most exquisitely adorned in an inescating womanish Dress on the open Stage, where are swarms of lustful Spectators, whose unchaste unruly lusts are apt to be inflamed with every wanton gesture, smile or pace, 
x Si fortuiti occursus iis qui obiter mulierculum inspexerunt tantum pariunt periculi, quanto magis fuerit cum de industria congrediuntur; cum dedi●a opera mulieres in ebrierate atque convivio, omni lascivo gestu, saltatione, cantu impudico invenes effraenes invitantes spectantur? Basil. De Ebrietate & Luxu Sermo. Tom. 1 p. 336. An quidquam est tam pronum ad libidines quam inconditis motibus ea quae vel natura abscondit, vel disciplina velavit, membrorum operta nudare, ludere oculis, rotare cervicem, comam spargere? Merito inde iniuriam divinitatis proceditur. Quid enim verecundiae ibi potest esse, ubi saltatur strepitur, concrepatur? Ambros. De Virginibus, l. 3. Tom. 4. p. 227. B. See Chrysost. Hom. 38. in Matth. & Hom. 12 in 1 Cor. 4. accordingly.  much more with amorous dances;) is utterly unlawful unto Christians, to chaste and sober persons; as sundry Counsels, Fathers, modern Christian, with ancient Pagan Authors and Nations have resolved; though it be now so much in use, in fashion and request among us, that many spend more hours (more days and nights) in dancing, then in praying, I might add working too. If we survey the several Counsels of former ages, we shall find, Concil. Laodicenum. Can. 53. Aphricanum. Can. 27. Agathense Can. 39 Arelatense 3. apud Surium. Concil. Tom. 1. pag. 727. Veneticum. cap. 11. Ilerdense Can. ult. Toletanum. 3. Can 23. Antisidorense. Can. 9.40. Cabilonense 1. Can. 19 Constantinopolitanum 6. in Trullo. Can. 51.62.65. Basiliense Sessio 21. Surius. Tom. 4. pag 62. & Appendix Concil. Basil. Ibid. pag. 223. Concil. Senonense, cap. 25. Ibid. pag. 742.743. Coloniense. Anno Dom. 1535. pars 2. cap. 25. & pars 9 cap. 10. Ibid. pag. 786. Synodus Moguntina. Anno Dom. 1540 cap. 60.61. Ibid. p. 870. Concil. Bituriense, 1584. & T●ronicum 1583. Synodus Carnotensis● 1526. & Lingonensis, 1404. Concilium Burdigense, 1582. Apud Bochellum. Decreta Ecclesiae Gallicanae. lib. 6. Tit. 19 & Titulus, 10. cap. 6.7. & 19 We shall find, I say, these 19 Counsels, expressly censuring under the penalty of excommunication, all mixed, effeminate, lascivious, amorous dancing; 
x See here pag. 22. & 36. accordingly.  especially at Marriages, (at which they are now most frequent, though not in former times, as 
y Vidisti cum quanta olim honestate nuptias egerint? Audite qui satanicas pompas admiramini & statim ab initio nuptiarum honestatem dedecore afficitis Num tunc tibiae? nun tunc cymbala? nū●uncchorcae Diabolicae? Quare enim dic mihi tantum damnum statim ab initio inducis domum tuam, & eos qui in scenis & orchestris operam locant vocas, ut cum intempestivo sumptu virginis laedas continentiam, & iuvenen impudentiorem facias? Satis enim arduum erat absque illis su●●iationibus illam aetatem posse far moderate tempestatem affectionum: cum auten & haec accedunt, tam quae videntur, quam quae audiuntur, maiusque accenditur incendium, & fornax concupiscentiarum magis inflammatur, quomodo non pessum it adolescentis anima? Hinc enim omnia per●unt & corrumpuntur, quiaab initio castitas oppugnatur eorum qui inter se conventuri sunt, & saepe primo die iuvenis oculis videns incontinentibus, telo diabolico in animo vulneratur, & puella per ea quae audit & videt captiva fit: & ab eo die posteà crescunt vulnera, maiusque●it malum, etc. Hom. 56 in Gen. 29. Tom. 1. Col. 267. A.B.  chrusostom well observeth;) or on lords-days, and Holidays, especially in Churchyards streets, or public places; (a daemnable custom taken from the Pagans, as Saint 
z Ist● omnes infaelices & miseri qui saltationes ante ipsas etiam sanctorum basilicas & in sancto●um ipsorum festivitatibus choros ducunt. Quare unde debuerunt Deum Laudare & mereri, inde sibi damnationem acquirū●● & sicuti Christiani ad Ecclesiam veniunt, ut Pagani tamen de Ecclesia revertantur. Sermon 33. T. 5. p. 23. D.  Ambrose writes:) from the very beholding of which dancing all Clergymen (who are now too frequent Spectators of, and sometimes Actors in such dances) are inhibited by these Counsels under pain of suspension, lest they should pollute their eyes, and glut their souls with lust, and so unfit them for all holy duties. If we peruse the Fathers, (who are all rank Puritan in this point of Plays and Dancing;) we shall find, not only Philo judaeus, De Agricultura. lib. p. 271. & De Vita Contemplativa. lib. p. 1215.1216. but likewise Ignatius, Epist. 6. ad Magnesianos. Bibl. Patrum. Tom. 1. pag. 81. D. justin Martyr Explic. Qu●st. à Gentibus Christianis positarum. Quaest 107. Clemens Alexandrinus Paedagogi. l. 2. c 4.5. & l. 3. c. 11. Tertullian De Spectaculis. lib. Tatianus Cont. Graecoes Oratio. Bibl, Patrum. Tom. 2. pag. 180. G. Cyprianus De Spectaculis. lib. Arnobius advers. Gentes. 
a Idcirco animas misit, ut res sancti atque augustissimi nominis symphonicas agerent & fistulatorias hic arts, & c● Ibid.  lib. 2. p. 75. lib. 4. p. 149.150. l. 7. p. 230. to 242. Lactantius De Vero Cultu. l. 6. c. 20. & Div●narum Instit. Epitome. c. 20. Basil. Hexaëmeron. Hom. 1. T. 1. p. 27. & Hom. 4. p. 45. De jeiunio. Sermo. 2. p. 329. De Ebr●etate & Luxe Sermo. p. 332.336. Comment. in Isaiam. cap. 5. Tom. 3. p. 419 420, 421. &, c. 14. p. 468.469. Nazienzen Oratio. 48. p. 796.797. Oratio. 38. p. 583. & Nicet as Ibid. Oratio. adversus Mulieres. p. 994. & ad Selucum, De Recta Educatione. p. 1063. Ambrose De Paenitentia. lib. 2. c. 6. De Virginibus. lib. 3. Tom. 4. p. 226.227. De Elia & jeiunio. 
* Mulieres in plateis inverecundas sub conspe●tu adolescentulorum intemperantium choros ducunt, iactantes comam, tr●hentes tunicas, scissae amictus, nudae lacer●os, plaudentes manibus, saltantes pedibus, personantes vocibus, irritantes in se iuvenum libidines motu Histrionico, petulanti oculo, dedecoroso ludibrio. Spectat corona adolescentulum, & sit miserabile Theatrum. Inter saltantium ruinas, & spectantium lapsus, caelum impuro contamin●tur aspectu, terra turpi saltatione polluitur, quae obscaenis cantibus verberatur. Quomodo patienter loquar, piè praeteriam, convenienter de●leam? Ibidem.  c. 18. Epistolarum, lib. 4. Epist. 30. Sermo 33. & Comment. l. 6. in Luc. 7 v. 32. Tom. 3. p. 47. F. Cyrillus Hierusolomitanus Chatechesis Mystagogica 1. Eusebius Pamphilus, De Praeparatione Evangel. l. 2. c. 2. p. 32. & apud Damascenum. Parallel. l. 3. c. 47. S. Asterij Oratio in Festum Kalendarum. Bibl. Patrum. Tom. 4. pag. 706. Hierom. Epist. 10. c. 4. & Comment. l. 2. in Matth. 14. Tom. 6. p. 28 Epiphanius Contr. Haereses. l. 3. Tom. 2. Compendiaria Doctrina: & c● Ecclesiae Catholicae. Col. 922. E. chrusostom Hom. 56. in Geneseos. c. 29. Tom. 1. Col. 367. A.B. Hom. in Psal. 41. Hom. 49. & 74. in Matth. Hom. 12. in 1 Cor. 4. Hom● 42. in Acta. Hom. 10. in Coloss. Hom. 8. in 1 Tim. 2.9. & Hom. 62. ad Pop●lum Antiochiae. Augustine Enarratio in Psal. 32. De Rectitudine Catholicae Conversationis Tractatus, & Contra Parmenianum. 
* Notum est omnibus nugaces & turpes saltationes ab Episcopis solere comp●sci. Quis unquam meminit ab hominibus, quosin auxilium Episcopi petierunt, cum Episcopis esse saltatum? Ibidem.  lib. 3. c. 6. Tom. 7. pars 1. p. 88.89. Cyrillus Alexandrinus in Hesaiam. l. 1. c. 4. Tom. 1. p. 134. D. & in joannis Evang. l. 8. c. 5. p. 595. A. B. Theodoret, Adversus Graecos I●fideles. lib. 7. Tom. 2. p. 382.383. Socrates Eccles. Historiae. l. 7. c. 13. Gaudentius Brixiae Episc. De Lection● Evangelij. Sermo 8. Bibl. P. Tom. 4. p. 8.13. Remigius Explanatio in 1 Cor. 10.7. Bibl. P. Tom. 5. pars 3. p. 833. C. Fulgentius, Super Audivit Herodes Tetrarcha, etc. Bibl. Patrum. Tom. 6. pars 1. p. 148. Salvian De Gubernation Dei. l. 6. Olympiodorus Enar● in Ecclesiast. c. 3. Bibl. Patrum. Tom. ●1. p. 401. Gregorius Magnus Moralium. l. 13. c. 18. f●l. 78. D. Chrysologus 
b Organa tragedian personant secul●●ē, intra● bestir, non puella, quaerit amputare, non saltare; discurrit fera, nō●aemina, sp●rgit ●ubas per c●rvicem, non c●pillos, &c Undone epulis nostril intersit Christus, in fancy prandeatur auctoris, honestate convivij natu●a ipsa, quae nos producit, honoretur, familia vestra innocentiae tripudiet disciplina, luxus absistat, fugetur effusio; saltatricum pestis, lenocinia cantorum, voluptatum fomenta, naufragia menti●̄, cum Herodiadis convivijs abscindantur; ut praesens gaudium vestrum, ad laetitiam perveniat sempiternum. Ibid.  Sermo 127. Isiodor Hispalensis Originum. lib. 18. c. 48.50. Beda lib. 1. in Marci Evang. c. 25. Tom. 5. Col. 133.134. & lib. 2. in Lucae Evangelium. c. 7. Tom. 5. Col. 300. Damascen Paralellorum. lib. 1. c. 76. & lib. 3. c. 47. Christianus Druthmarus Expositio in Matth●um. c. 35. Bibl. Pat●um. Tom. 9 pars 1. p. 901. F. H. Theophylactus. Enarrat. in Matth. 14. pag 34. & in Marc. 6. pag. 89. Bernardus, Parabola de Nup●ijs Filij Regis. Col. 1725. A. Edmundus Archiepiscopus Cantuariensis Speculum Ecclesiae, c. 11. Bibl. Patrum. Tom. 13. p. 359. E. Hippolytus Martyr, De Consumm●tione Mundi & Antichristo Oratio. Bibl. Patrum. Tom. 3. pag. 17. A. B. Paschaetius R●t●ertus in Matthaei Evangelium. l. 7. Bibl. Patrum. Tom. 9 pars 2. pag. 1070. C.D.G. Victor Antiochenus, in Evang. Marci. c. 6. Bibl. Patrum. Tom. 4. pag. 308. E. Anselmus, Enarrat. in Matth. c. 14. Tom. 1. p. 67 H. Raban●s Maurus, Exposit. in Matth. l. 5. c. 14. Operum. Tom. 5. p. 87. F. H. We shall find, I say, these 40. Fathers, and ancient Writers, in these their several Works, inhibiting, condemning, all amorous, mixed, effeminate, lascivious lust-exciting Dancing, be it of men, or women, either on the Stage or elsewhere; as a 
c Cave solum, ut non derelinquas fidem, ut à fornicationibus fugias, jam fidelis effectus. Hoc autem custodire ita demum poteris, si ebrietatem devitetis & convivia inhonesta, ubi turpium faeminarum colubrini gestus concupiscentiam movent illicitan, ubi lyra sonat & tibia, ubi omnia postremò genera musicorum inter cymbala saltantium concrepant. Infaelice's illae domus sunt, quae nihil discrepant à Theatris. Auferantur quaeso universa ista de medio: sit domus baptizati & Christiani hominis immunis à choro Diaboli, sit plane humana, sit hospitalis, orationibus sanctificetur assiduis; Psalmis, hymnis, canticisque spiritualibus frequentetur, etc. Gaudentius. Brix. qua supra. Bibli. P. Tom. 4. p. 813. Chorus petulans, insanae saltationes. Faeminae lascivae Dei timoris oblitae, ignis aeterni minas nihil pendents, abjecto servituris Christi iugo, pedibus gestientes, ac oculo petulco, risu ●ascivo, ad saltationem insanientes, iuventutis intemperantiam in se provocantes; in locis sacris pro maenibus civitatis choros constituentes, ea profanaverunt ac omnium probriorum officinas reddiderunt. AErem insuper meretriceis cantibus, terram verò lasciuè saltando contaminauêre, instar theatri cuiusdam adolescentium catervas sibi circumsistentes, etc. E● talibus itaque malis viri ac faeminae communes constitu●ntes choros maloque Dae●oni miseras tra●entes animas, sese invic●m libidinum telis confodiun● atque lacerant. Risus inter se histrionicos, cantus probrosos, meretricios gestus ad libidinem invitantes exercent● Rides, di● mihi, & gauds inepta stolidaque laetitia, cum lachrymas fundere ac dolere, ob ea quae admisisti fas est? Moves pedes, & insan●s saltas? Choreas duces imprudens cum genua ad Dei & Domini nostri jesu Christi cul●um flectere oportear? Quas ego fleam? puellasne coniugij expertes, an vi●is coniunctas? Hae quidem amissa virginitate reversae sunt, illae vero pudicitiam viris minime servaverunt, etc. Prosaltatione itaque genu Deo flectatur, pro tripudio pectus pulsetur. Basil De Ebri●tate & Luxu Sermon Tom. 1. p. 327.332, 336.  dangerous incendiary of lust; an ordinary occasion off, a preparative to much 〈◊〉 me, adultery, wantonness, and such effeminate lewdness: a Diabolical, at least a Pagan practice, misbeseeming all chaste, all sober Christians, especially in their Christian Festivals and Solemnities; from which the Primitive Christians (as 
d Nec domus limina sertis coronemus, nec oculum pascamus, nec aurem cantu demulceamus nec choreas agi●emus, etc. Verun haec prophanis, atque ethnicis festis, solennitatibusque relinquimus. Oratio 38. p. 583.584, 585. vide Ibid. Ac primum quidem fratres laetemur, non corporis splendore, non vestium permutationibus at magnificentijs, non commessationibus & ebrietatibus, quarum fructum impudicitias & cubilia, esse di licistis; nec floribus plateas coronemus, nec unguentorum turpitudine mensas, nec vestibula ornemus, nec visibili lumine splendesc●nt domus, nec tibicinum concentu plausibusque personent; hic enim Gentilitiae festorum celebrationis mos est. Nos vero ne his rebus Deum honoremus, hymnos pro tympanis assumamus; psalmodi●m pro turpibus & flagitiosis cantibus, plausum gra●iarum actionis, ac canoram manuum ●ctionem pro plausibus theatricis, gravitatem pro risu, prudentem sermonem pro ebrietate, decus & honestarem pro delicijs. Quod s● etiam te ut festum animo laeto celebrantem tripudiare convenit, tripudia ●u quidem, sed non obscenae Herodiadis tripudium, ex quo Baptistae mors secuta est; verum Davidis ob arcae requietem saltitantis: quo quidem itineris sancti, ac Deo granti agilitatem, volubilitatemque mistice designari existimo. Nazienzen Orotio 48. pag. 796.797. vid. Ibidem.  Gregory Nazienzen at large informs us) did wholly abandon, not only Drunkenness, Luxury, Plays, and ribaldry Songs; but even Fiddlers and Dancing too; as being fit for none but Ethnic Festivals, and Herodian Banq●ets: which I would our English Nation would now at last consider: who for the most part spend the Christmas season, with other solemn Festivals, in amorous, mixed, voluptuous, unchristian, that I say not, 
* See Calvin, Marlorat, Aqui●as, & Lyra● in 1 Cor. 10.7.  Pagan dancing, to Gods● to Christ's dishonour, Religion's scandal, Chastities shipwreck, Sin's advantage, and the eternal ruin of many precious souls, who like those wicked ones, job 21.11, 12, 13. do spend their days in pleasure, music, mirt●, and dancing, and in a moment go down to Hell, to dance with Devils, with infernal frisking 
* Saltantes Satyros imitabitur Alphisebaeus. E●loga●. pag. 14.  Satyrs, in eternal flames. If we will once again turn over the Divines and Christian Authors of p●●ier times, we shall discover Alexander Alensis, Summa Theologiae. pars 4. Quaest 11. Memb. 2. Artic. 11. sect 4. Quaest 8. pag. 392.393. joaennis De Burgo, Pupilla Oculi. pars 10. c. 5. X. Alexander Fabritius, Destructorium Vitiorum. pars 4. c. 23. Angelus De Clavasio, Summa Angelica. fol. 44. b. Tit. Chorea-Bonaventure, in lib. 4. Sentent. Distinctio 16. N. 13. Astexanus De Casibus, lib. 2. Tit. 53. joannis Langhecrucius De Vita & Honestate Clericorum lib. 2. c. 21.22. Maffaeus Vegius, 
e Saltationes nullo modo probamus, quod multorum malorum foams & origo sint protervioresque efficiant adolescentes, & corruptiores. Ibid.  De Educatione Liberorum. l. 1. c. 14. & l. 3. c. 7.12. Petrarcha De Remedio utriusque Fortunae. l. 1 Dialog. 24. Ludovicus Vives, De Erudition Christianae Mulieris. c. 13.14. Erasmus, De Contemptu Mundi. lib. c. 7. Agrippa De Vanitate Scientiarum. c. 18.63, 64, 71. Polidor Virgil. De Inventoribus Rerum. lib. 5. c. 2. AEneas Silvius. Epist. l. 1. Epist. 166. p. 727. M. Calvin. Sermo 70.79, & 80. in job. Peter Martyr, Locorum Communium Classis. 2. c. 11. sect. 63. to 68 & Comment. in judicum. lib. c. 21. Flaccus Illyricus, with the other Century Writers. Centuria 5. Col. 724. M. Gualther in Marc 6. Homil. 51. fol. 74.75. & Hom. 186. in Math fol. 349.350. Martin Bucer, De Regno Christi Sempiterno. l. 2 c. 54. B●da, Victor Antiochenus, Glossa Ordinaris, Lyra, Calvin, Pellicanus, Bullinger, Musculus & Marlorat. Exposit. in Matth. c. 11. ver. 17. &, c. 14. v● 6.7 & on Marc. 6. v. 22. Hiperius De Ferijs Bacchanalibus, Aretius Problematum. Theolog. Tom. 1. Locus. 14. Puteani Comus, Piscator in Matth. 11. Observatio 20. pag. 120. Polanus Syntagma Theologiae Genevae. 1617. l. 10. c. 25.26. p. 665. & l. 9 c. 35. pag. 646. Simlerus in Exodus. lib. cap. ●2. The Waldenses and Albigenses in France, Hungary, and Bohemia, whose censure of dancing is recorded in Lydij Waldensia. pars 2. 
f Amores praetereainhonesti, choreae, impudici & libid● nosi tactus & amplexus, ●udi etiam cartarum, taxilorum, & id genus alia, unde infinita ac horrenda mala peccataque iam in Deum, iam etiam in proximu prosi●iunt, prohibē●ur● sed & vestium illa multiformis ac monst●osa varietas, non admi●titur. Ibid.  p. 358. and in the History of the Waldenses and Albigenses, London 1624. part 3. Book 2. chap. 9 p. 63.64, 65, 66. To whom I shall add these ensuing English Authors. Sebastian Brant, his 
* Fol. 114● 115  Navis Stultifer●, or Ship of Fools. Christopher Fetherston, his Dialogue against light, lewd, and lascivious Dancing. printed by Thomas Dawson 1582. An Anonymous Treatise of Dances, printed 1581. showing that they are as it were accessories or appendaxis, or things annexed unto whoredom. Thomas Lovel, his Dialogue between Custom and Verity, concer●ing the use and Abuse of Dancing, in verse. The Church of evil men and women whereof Lucifer is the head, printed by Richard Pinso●. M. john Northbrooke, his Treatise against Vaine-playes, Interludes, and Danceing. fol. 55. to 72. M. Stephen Gosson, his School● of Abuses, M. Stubs, his Anatomy of Abuses● pag. 133. to 138. (in all which, the unlawfulness of Dancing is both copiously, learnedly, and purposely debated; which Treatises our English Dancers may do well to read, for their fuller satisfaction in this point.) D. Humfryes in his 2. Book of Nobility, against excess and overmuch magnificence. D. Reinolds, his Overthrow of Stageplays. pag. 13. 14● 17, 130. to 139. Reverend Bishop Babington, M. Perkins, M. Elton, M. Dod, M. Downham, M. Osmund Lake, M. Brinsly, Bishop Andrew's, D. Griffith William's, and others on the 7. Commandment. M. john Downeham, his Christian Warfare, l. 3. c. 21. sect. 5. and on the 7. Commandment, in his Sum of Divinity; D. Ames, De jure Conscie●t. l. 5. c. 39 p. 270.271. All these, with 
* Robertus Flolk●t, Le●tio 17●. fol. 133. Nicolaus De Clemangis. D● Novis Celebritatibus non Instituendis, pag. 145. 146, etc. M. Dik● of the Deceitfulness of the heart, c. 16. p. 183. M. T●●mas B●ard● in his Theatre o● God's judgements. Book 2. c. 36. M. Rob●rt Bolton, in his Directions ●or our Comfortable W●lking with God. pag. 200. Onus Ecclesiae. c. ●7. sect. 16.17. etc. 28. sect. 6. Philippus Gluverius, Germaniae Antiquae. Lugd. Bat. 16●6. lib. 1. cap. ●0 p. 181.182. Antonini Chro●●con. pars. 3. Tit. 18. cap. 5. sect. 4. M. Samuel Byrd, his Treatise of the use of the pleasures of this present life. cap. 4. ●ol. 38.39. Thomas Beacon, his Catechisms. fol. 341.  sundry others, unanimously condemn all mixed, effeminate, lascivious, amorous dancing, (the epidemical pastime of our dancing, loitering age) as sinful, hurtful, unlawful to all chaste, all sober Christians, as the reasons they allege against it will more plainly evidence. For first, (say 
g Calvin, Martyr, Gualt●er, Nor●hbrooke, Stubs, with others in their fore quoted places.  they) as there is no allowance, no approved example of any such dancing in the Scriptures, the Primitive Church, the Fathers, or in the lives and practice of the Saints of God in former ages, (who as appears by the forequoted Counsels and Fathers have always censured and exploded Dancing:) so the 7. Commandment (as all the now recited Expositors of it jointly suffragate) together with Exod. 32.18, 19 judg. 21.21, 23. 1 Sam. 30.16. job. 21.11, 12. etc. 31. Isa. 3.16. c. 5.12. c. 13.21. jer. 31.13. Zeph. 1.9. Eccles. 9.4, 8, 9 Math. 14.6.7. Mark 6.12. Rom. 13.12, 13. 1 Cor. 6.9, 10● 11. c. 10.7, 3●, 32. Gal. 5.19, 21. Ephes. 2.2, 3. c. 4.17, 18, 19 c. 5.3, 4, 11. Phillip 4.5, 8. Hebr. 11.24, 25. jam. 1.13, 14, 15, 27. c. 4.9. c. 5. 13● Col. 2.20, 21, 22. etc. 3.5, 6, 17. 1 Thes. 5.15, 22, 23. 1 Tim. 2.9 c. 5●6, 13● 2 Tim. 3.5, 6. Tit. 2.4, 5, 6. c. 3.3. 1 Pet. 1.14, 15, 16, 17, 18. c. 2.9, 11, 12. c. 3.16. c. 4.2, 3, 4. 2 Pet. 2.13, 14, 18, 19 1 joh. 2.6, 15, 16, 17. jude 3.7, 12, 13, 16, 23. & Revel. 18.7. do either absolutely in express terms, or else by way of necessary consequence, condemn such dancing as Idolatrous, Heathenish, carnal, worldy, sensual, and misbeseeming Christians. Secondly, the very Devil himself (write they) who danced in the Daughter of Herodias. Math. 14.6.7 (as 
h O convivium Diabolicum! o Satanae Spectaculum! o iniquum tripudium! in Herodiadis filia Diabolus tripudiavit: ille enim effecit ut ipsa saltans placeret. Hom. 49. in Matth.  chrusostom, 
i Diabolo procurante ludens caepit delectari puella, ad hoc solum ut possit occidere prophetam, &c Su●●r audivit Herodes Tetrarcha, etc. Sermo. Bibl. Patrum. Tom 6. pars 1. pag 148● D.  Fulgentius, 
k ●altat per puellam Diabolus. Enar. in Marc. 6. pag. 89.  Theophylact. and others write) was the 
l Nullus ibi Diabolica ca●mina praesumat cantare, nec loca, nec saltationes facere; quae Pagani docente Diabolo ad invenerunt. Council Arelatense 3. Surius. Tom. 1. p. 727. See Chrysost. Hom. 6● & 49. in Matth. Sebastianus Bra●t, his Navis Stultifera. Agrip●a De Vanitate Scient c. 18. M. Northbrooke against Vaine-playes & Dancing fol. 56. with sundry others.  original Author of this dancing, 
m Vbi saltus lasciws, ibi Diabolus cerrè ad est. His tripudijs Diabolus saltat, his a Dremonum ministris homines decipiuntur, etc. Chrysost. Hom. 49. in Matth. Tom. 2. Col. 356. C. 358. C. Qui mimos & saltatores, & mulieres meretrices introducunt in convivia, Daemons & Diabolum illic vocant, & domos suos implent bellis innumerabilibus. Chrysost. Hom. in Psal. 4●. Tom. 1. Col. 735● C. Whence Hom. 56. in Gen. Tom. 1. Col. 367. ●. & Hom. 9 in Colos. Tom. 4. Col. 11 91. ●●he styles Dances, Choreae Diabolicae; Sattanicae saltationes.  the only instrument who excites men to it; the only person that is present at it, that is honoured, pleased, and delighted with it; (he being ever- more present and precedent where such dancing is) as chrusostom, 
n Comment. in Isaiam. cap. 14.  Basil, with the other Marginal Authors have plentifully recorded. The Waldenses and Albigenses in their 
o In the History of the Waldenses & Albigenses. part 3. Book. ●. c. 9 p● 63. to 68  Censure of Dancing, have unanimously professed and published this truth to all the World; whose words because they are notable and punctual to this purpose, I shall here transcribe at large, quoting some sayings of the Fathers in the Margin, to back and evidence what they write. A Dance (as I find their words in their Treatise against Dancing) is the Devil's procession, and be that entereth into a Dance, entereth into his possession. The 
* Vbi salta●io, ibi Diabolus. Holk●●. Lect. 17● in Lib. Sapient. vid. Ibidem.  Devil is the guide, the middle, and end of the Dance. As many paces as a man maketh in Dancing, so many paces doth he make to Hell. A man sinneth in Dancing diverse ways; as in his pace, for all his steps are numbered: in his touch, in his ornaments, in his hearing, sight, speech, and other vanities. And therefore we will prove, first, by the Scripture, and afterwards by diverse other Reasons, how wicked a thing it is to Dance. The first testimony we will produce, is that we read in the Gospel, Mark 6. 
p Paratum est convivale theatrum: producitur lasciva carnifex faemina, quae prophetam non gladio, sed saltatione prosternat. Molli puella gressu procedit in med●um, homicidium petitura, ut adul●e●o placitura: ali●num in pedrbus portans sanguinem, & sceleris postulatura mercedem. Sic salad ●t placeat sic placet ut occidat● Prônefas! ut luxir corporis sui mulier peric●lum petard, capitis alieni. Fulgentius ● qua.  It pleased Herod so well, that it cost john Baptist his life. 
i Supra. Bibl. P. Tom. 6. pars 1. p. 148. D. See Chrysologus. Ser. 127.  The second is in Exodus 32. When Moses coming near to the Congregation saw the Calf, he cast the Tables from him, and broke them at the foot of the Mountain, and afterwards● it cost three and twenty thousand their lives. Besides, the ornaments which women wear, are as crowns for many victories which the Devil hath gotten against the Children of God. For the Devil hath not only one sword in the Dance, but as many as there are 
q Forma castis damno moribus ess● solet. Multos forma fecit adulteros, cast●̄ nullum. Petrarch. De Remed. utriusque Fortun● l. 1. Dial. 2. & 65. l. 2. Dial. 1. See my Unloveliness of Lovelocks. p. 56, 57  beautiful and well-adorned persons in the Dance. For the words of a woman are a glittering sword. And therefore that place is much to be feared, wherein the enemy hath so many swords, since that one only sword of his may be feared. Again, the Devil in this place strikes with a sharpened sword: for the women come not willingly to the Dance, if they be not painted and adorned: the which painting and ornament, is as a Grindstone upon which the Devil sharpeneth his sword. 
* See Tertullian, De Cultu Faeminaru & Cyprian De habitu Virginun, & My Love-locks. p. 56● 57 etc.  They that deck and adorn their Daughters, are like those who put dry wood to the fire, to the end it may burn the better: for such women kindle the fire of luxury in the hearts of men: as Samsons Foxes fired the Philistines corn; so these 
s Si tu te sumptuosius comes, & per publicum notabiliter incedas oculos in te iuventutis i●licias, suspiria● adolescentum post te trahas, concupiscendi libidinem nutrias, peccandi fomenta, succendas, ut & ipsa non pereas, alios tamen perdas, & velut gladium te & venenum videntibus praebeas: excusari non potes quasi ment casta sis ac pudica. Cypr. De Habitu Virginun. Ipse enim vel● aspectus mulieris totum est veneno lerati litum. Vt primum vulnus affixit animae, ac miserae sauciavit impressione sagittae, quanto diuturniorem conficit moram, tanto periculosiorem putrilaginem in ea operatur, etc. S. Antiochus. Homil. 17. Bibl. Patrum. Tom. 7 p. 167. See Home 18.19 & 20. accordingly.  women have fire in their faces, in their gestures and actions, their glances and wanton words, by which they consume the goods of men. Again, the Devil in the Dance useth the strongest armour that he hath, for his 
t Haec est mulieris Antiqua malitia, quae ●i●cit Adam de Paradisi delicijs: haec coelestes homines fecit esse terrenos: haec humanum genus misit in infernum. Haec vitam abstulit mundo propter unius arboris pomum: hoc malum homines ducit ad mortem. Hoc malum fugit Elias Propheta: Haec occidit joannem Baptistan: deijcit pueritiam, perdit inventutem, illicet & inquietat emortuam ●enecturem. Chrysologus Sermo 127. O malum summum & acuti ●simū● Diaboli telum, mulier! Per mulierem Adam in Paradiso prostravit, etc. Chrysos● Hom. 15. & 17. ex varijs Matthiae locis Tom. 2. Col. 1003.1009. See there excellently to this purpose. & Anciochi. Hom. 17.18, 19, 20 Bibl Patr. Tom. 7. p. 167.168, 169.  most powerful arms are women; which is made plain unto us, in that the Devil made choice of the woman to dec●●ve the first man. So did Balaam that the Children of Israel might be rejected. By a woman he made Samson, David and Solomon to sin. The Devil tempteth men by women three manner of ways; that is to say, by the touch, by the eye, by the ear. By these three means, he tempteth foolish men to Dance, by touching their hands, beholding their beauty, hearing their songs and music. Again, they that dance, break that promise and agreement, which they have made to God in Baptism, when their Godfathers promise for them, that they shall renounce the Devil and all his pomp; for 
u Diaboli pompa cymbala, tibiae, choreae & cantica plena scortationum, & adulteriorum. Chrysost. Hom. 42. in Acta Apost. Tom. 3. Col. 6 11. C.  dancing is the pomp of the Devil, and he that danceth, maintaineth his pomp, and singeth his Mass. For the woman that singeth in the dance is the Prioress of the Devil, and those that answer are Clerks, and the beholders are the Parishioners, and the music are the Bells, and the Fiddlers, the Ministers of the Devil. For as when Hogs are strayed, if the Hog heard call one, all assemble themselves together. So the Devil causeth one woman to sing in the dance, or to play on some instrument, and presently all the Dancers gather together. Again, in a dance a man breaks the ten Commandments of God. As first, tho● shalt have to other gods but me, etc. For in dancing a man serves that person whom he most d●sires to serve; and therefore saith S. Hierom, 
x Pro Deo habet quisque quod colit. Comment. l. 3. in Oscae c. 14.  Every man's god is that he serves and loves best. He sins against the second Commandment, when he make an Idol of that he loves. Against the third, in that oaths are frequent amongst Dancers. Against the fourth, 
y Sextum malum ludos praedictos concomitans, est violatio Sabb●ti: namin dominicis diebus & caeteris solemnitatibus praecipue huiusmodi lusores committant praedicta peccata & multiply. Alexander Fa●ritius. Destructorium Vitierum. pars 4. cap. 23. Observa diem Sabbati, non carnaliter non judaicis delicijs qui ocio abutuntur ad nequitiam. Melius enim utique tota die foderent quam tota die salt●rent. August. En●● in Psal. 3.2. Ser. 1. Tom. 8. pars 1. p. 242. De De●em Chord. lib. c. 3● Tom. 9● pars 1. p. 1149. Sed unu●quisque nostrum Sabbatizet spiritualiter, meditatione legis gaudeus● non corpo●is refocillatione & remissione, opificium Dei admirans, non saltationibus plausibusque stupidis gaudens. Ignatius. Epist. 6. ad Magnesianos.  for by dancing the Sabbath day is profaned. Against the fifth, for● in the dance, the Parents are ofttimes dishonoured, when many bargains are made without their counsel. Against ●h●●ixt. A man kills in dancing; for every one that standeth to please another, he kills the soul as oft as he persuadeth unto lust. Against the 
z Placuit & salta●rix. Sed quid mirum s●inter dapes largas & poculorum frequentes procellas puella lasciviens mulceat sensus, inclinet affectus? Vinum & saltatio duplex incendium voluptatis. Fulgentius. Super Audivit Herodes Tetrarcha. Se●mo● Bi●● Patrum Tom. 6. par● 1. p. 148.  seventh, for● the party that danceth, be he male or female committeth adultery with the party they lust after; 
a Math. 5. 28  For he that looketh on a woman, and lusteth after her, hath already committed adultery in his heart. Against the eight Commandment, a man sins in dancing, when he withdraweth the heart of another from God. Against the ninth, wh●n in dancing he speaks falsely against the truth● Against the tenth, when women affect the ornaments of others, and men covet the wives, daughters, and servants of their neighbours. Again, a man may prove how great an evil dancing is, by the multitude of sins that accompany those that dance● for they dance without measure or number. And therefore faith S. Augustine, the miserable Dancer knows not, that as many paces as he makes in dancing, so many leaps he makes to Hell. They sin in their ornaments after a fivefold manner. First, 
b Fastus inest pulchris, sequiturque superbi● formam. Ovid Fastor●m l. 1. Nil non permittit mulier ●ibi, turpe putat nil, Cum virides gemmas collo circumdedit, & cum Auribus extensis magnos commisit Elenchos. juvenal. Satyr 6 p. 58.  in being proud thereof. Secondly, by inflaming the hearts of those who behold them. Thirdly, when they make those ashamed tha● have not the like ornaments giving them occasion to cov●● the like. Fourthly, by making women importunate, in demanding the like ornaments of their Husbands. And five, wh●● they cannot obtain them of their Husbands, they seek to get them elsewhere by sin. They sin by singing and playing o● instruments, for their 
c See Antiochus. Hom. 17. Bibl. P. Tom. 7. p 167. accordingly.  songs bewitch the hearts of those that hear them, with temporal delight; forgetting God, uttering nothing in their songs but lye● and vanities. And the very motion of the body which is used in dancing, g●ves testimony enough of evil. Thus you see, that dancing is the Devil's procession, and he that entereth into a dance, entereth into the Devil's possession. Of dancing the Devil is the guide, the middle, the end, and he that entereth a good and wise man into the dance, cometh forth a corrupt and wicked man. Sarah, that holy woman was none of these. Thus far the Waldenses and Albigenses, whose words I would the dancing, wanton, (that I say 
d Colores vero pa●ietibus relinquamus i●que mulierculis quae ●aeno suo iuvenes inrabiem agunt. Illae sane & impudenter saltant & rideant. Greg. Nazienz●n Adversus Mulieres, etc. p. 994. C. Est menretticia haec professio atque extremae abominationis argumentum. Nam ubipedum strepitus cum carminibus numerosis consentit, ibi videlicet omnino & ma●●̄ ipsarum plausus resonat, & omne genus faeditatis, & invitantur spectatores ad turpitudinem: Cyrillus Alexand in Hesaiam● l. 1. c. 3. Tom. 1. p. 1●34. D.  not whorish) Herodiasses, the effeminate cinquepace Caranto-frisquing Gallants of our age, together with our rustic hobbling Satyrs, Nymphs, and dancing Fairies, who spend their strength, 
* job 21.12, 13.  their time, (especially, the Easter, Whitsun, Midsummer, and Christmas season) in lewd lascivious dancing, would now seriously consider. And this would teach them, not only to abandon all such dancing themselves, but likewise to withdraw their children, especially their daughters, from the Dancing-school, (as S. 
f Quid dicitis vos sanctae faeminae ●videtis quid docere, quid etiam dedocere filias debeatis? Salter, sed adulterae filia● Quae vero pudica, quae casta est, filias suas religionem doceat, non saltationem. Ibi enim intuta verecundia, illecebra suspecta est, ubi comes deliciarum est extrema saltatio. Ab hac virgines Dei procul esse desidero. Nemo enim ut dixit quidam secularium doctor● saltat sobrius nisi insaniat. Quod si iuxta sapientiam secul●rem, saltationis aut temulentia auctor est, aut dementia; quid divinarum Scr●pturarum cautum pu●amus exemplis, cum Ioannis praenuncius Christi saltatricis optione iugulatus, exemplo sit, plus nocuisse saltationis illecebram, qùam sacrilegi fu●oris amentiam. Ambros. De Virginibus. lib. 3. Tom. 4. p. 226.227.  Ambrose long since advised all holy women, all godly Parents for to do; admonishing them, to teach their daughter's religion, not dancing, (as now 
* Hodie autem virgines non in virtutibus docentur, sed imbuuntur superbire, choreas ducere, inter l●scivos masculos conversare, à quibus palpari & amplecti non verecundantur, etc. Episcopus Chem●ensis Onus Ecclesia, c. 27. sect. 16.  alas too many do) that so they might keeps them chaste and honest; leaving 
g See Ecclus. 9. 4● 8, 9 Feminae in plateis sub conspectu adolescen●ulorum intemperantium choros inverecundos ducunt, iactantes comam, trahentes tunicas, plaudentes manibus, saltantes pedibus, personantes vocibus, irritantes inse iuvenum libidines motu histrionico, petulanti oculo, dedecoroso ludibrio. Spectat corona adolescentulum, & fit miserabile theatrum, etc. Ambrose● De ●lia & ●eiunio c. 18.  lust-provoking dancing unto Adulteresses and their Daughters only, as well beseeming none but such: in whose rounds the Devil for the most part leads, continues, ends the Dance, as the Waldenses, and forequoted Fathers largely write. Thirdly, they condemn all dancing, as being, not only a common recreation of lascivious drunken Pagans & Idolaters, in their Festivals and times of public mirth, as 
h Et ducunt posito duras cratere choreas. Cultaque diffusis saltat amica comis. Fastorum. l. 3. p. 51. Faemineos thyrso concitat ille choros Ib. p. 57 Ebrius incinctis philyra conviva capillis salad. Ebrius ad durum formosae limen amicae Cantat, habens un●tae molli● serta comae. Idem Fastorun. l. 5. p. 89. Hiludunt, hos somnus habet, pars brachia nectit, & viridem celeri ter pede pulsat humum. Fastorun. l. 6. p. 106.  Ovid, 
i Nec dulces amores sperne puer, neque tu choreas. Carm. l. 1. Ode 9 Nunc est bibendum, nunc pede libero pulsanda tellus. Ode 37. p. 39 Cressa ne careat pulchra dies nota: Neu morem in Salium fit requies pedum. Ibid. Ode 36. Quam nec ferre pedem dedecuit choris. Carm. l. 2. Ode 12. Illic bis pueri di● Numen cum teneris virginibus tuum laudantes, pede candido. In morem Salium, ter quatiens humum. Carm. l. 4. Ode 1. p. ●08. Nec meretrix tibicina, cuius Ad strepitum salias terrae. Epist. l. 1 Epist. 4. p. 260. Et f●stis matrona moveri iussa diebus● De Arte Po●t. p. 304.  Horace, 
k Forsitan expectes ut Gaditana can●ro Incipiat prurire choro, etc. Satyr. 11. p. 110. Ind virorum saltatus nigro tibicine. Satyr. 15. p. 138.  juvenal, 
l Te lustrare choro sacrum tibi pascere crinem. AE●●dos. l. 7. p. ●57. L●etiti● ludisque viae, plausuque fremebant. Omnibus in templis matrum chorus, omnibus arae● Idem l● 8. p. 292. Vobis picta croco, & fulgentin mu●ice vestes. Desidiae cordi: iuvat indulgere choreis. Idem l. 9 p. 312. Et pedibus plaudunt choreas & carmina ducunt. Ibid. lib. 6. See Bulingerus, D● Theatro. l. ●. c. 52.  Virg●ll, 
m Vbi cymbalûm sonat vox, ubi tympana reboant. Tibicen ubi canit Pryx curvo grave calamo. Vbi capita Maenades, ubi ia●iunt haedari●erae. Vbi facra sancta acutis ululatibus agitant. Vbi suevi● illa divae volitare vaga cohors. Quo nos decet citatis celerare tripudijs. Simul haec comitibus Atys cecinit nova mulier. Leave tympanum remugit, cava cymbala recrepant, viridem citus adit Idam properante pede chorus, etc. l. 1. Carm. 63. p. 34.35.  Catullus, 
n Agricola assiduo primum satiatus aratro, Can●avit certo rust●●a verba pede. Agricola & nimio su●●usus Baccho rubenti Primus inexperta duxit ab arte choros. Vos celeb●ē cantate Deum; nam turba iocosa Obs●repit, & Phrygio tibia curva sono● Ludite●●am no● iungit equos, etc. Eleg. l. 2. Eleg. 1. p. 83.84.  Tibullos, 
o Nec minus assiduis Edonis fessa choreis, etc. Eleg. lib. 1. Eleg. 3. p. 115.  Propertius, Homer, Odysseae. lib. 1. pag. 8. lib. 8. p. 214. Iliados. l. 18. p. 694.700. Dionys. H●lli●ar. Antiqu. Rom. l. 7. sect. 9 & others cited by Bulingerus, De Theatro l. 1. c. 52. together with He●iodi Ascraei, Scutum. pag. 62.64. Arnobius adversus Gentes. lib. 2. pag. 75. & l. 4. p. 147 chrusostom, Hom. 6.49. & 74. in Matth. Concilium Arelatense. 3. Surius. Tom. 1. p 727. Concil. Aphricanum, Canon 27. Concil. Constantinop. 6. Can. 62.65. Isiodor. Hisp. Originum. l. 18. c. 50. Polydore Virgil. De Inventoribus rerum. l. 5. c. 2. Agrippa De Vanitate Scientiarum, c. 18. and infinite 
* See Mat. 14.6 Mark. 6.22.  others testify: but likewise a part of that solemn worship wherewith they courted and honoured their Devill-Idols, whose Festivals and Solemnities, were for the most part spent in Plays and Dancing, as our 
p See Concil. Toletanum 3. Can. 23. & Cabilonense 1. Can. 19 Agrippa De Van. Scien. c. 54. De festis. & Polidor, Virgil, De Invent. rerum. l. 5. c. 2. accordingly.  Christian Holidays ofttimes are. Witness, Exod. 32.6.19. 1 Sam. 30.16. job 21.11. Isay 13.21. Mat. 14.6. Mar. 6.22. Concil. Aphricanum. Can. 27. Concil. Arelatense 3. Surius Tom. 1. p. 727. Concil. Constant. 6. Can. 62. 65. Augustine, De Civit. Dei. lib. 2. c. 20. Theophylact. Enarrat. in Marc. 6. Christianus Grammaticus Expositio in Matth. c. 35. Bibl. Patr. Tom. 9 pars 1. pag. 901. F.G.H. Sebastianus Brant, in his Navis Stutifera, Calvin and Marlorat, in 1 Cor. 10. v. 7. together with Horace, juvenal, Ovid, Vergil, Catullus, Tibullus, Propertius, Bulinger, Arnobius, chrusostom, Polydore Virgil, Agrippa, with others, in their forenamed places, and 
q Archadae Philoxeni & Timothaei disciplina instructi, cum cantibus & choreis annuos ludos Libero patri faciunt; pueri quidem quos pu●riles vocant: iuvenes, quos viriles. Omnis denique eorum vita in● huiusmodi cantionibus versatur. Postremo spectacula ac ●udos in theatris cum cantibus & choreis singulis quibusque annis publicis sumptibus adolescentes civibus praebent. Ibidem.  Polybius, Historiae. l. 4. p. 340. Homer Odysseae, l. 8. p. 214. who all testify as much. Witness their 
r Plutarchi, Numa, Dionysius, Hallicarnas. Antiqu. Rom. lib. 2. sect. 8. & lib. 7. sect. 9 Athaeneus Dipnos. l. 14. c. 11.12. Livy, Hist. Rom. l. 1. sect. 10. Virgil. AEneid. l. 4. p. 173.174. Caelius Rhod. Antiq. Lect. l. 5, c. 3. Alexander ab Alex. Genial. Dierum. l. 4. c. 17. Agrippa De Vanit. Scient. c. 12. Plato Legum. Dial. 7. p. 881. Euripedes, Bacchaes, Strabo Geogr. l. 10. B●emus, De Moribus Gen●ium. l. 3. c. 18. l. 6. c. 27. Godwins' Roman Antiquities. lib● 2. sect. 2. c. 10.14.  Corybantes, Curetes, Salijs, and such like dancing Priests, who on the solemn festival days of Cybele, Bacchus, Mars, and other Pagan-deities, danced about the streets and Market place with Cymbales in their hands, in nature of our Morric●-dances, (which were derived from them) th● whole multitude accompanying them in these their dancing Morrices, with which they honoured these their Devill-Idols. Yea, witness the common practice of most Idolatrous Pagans, who never honoured, saluted, or offered any public sacrifice to their Idols but with music, songs, and dances; dancing about their Temples and Altars, to their honour; as 
s Omnis quám chorus & socij comitentur ovantes. Et Cererem clamo●e vocent in ●ecta: neque ante Falcem maturìs quisquam supponat aristis, Quam Cereri torta redimitus tempora quercu Det motus incompositos, & carmina dicat. lib 1. Georg●●. p. 39.40. Nec non Ausonij Troi ag●ns missa coloni, Versibus incomptis ludunt risuque soluto, Oraque corticibus sumunt horrenda cavatis. Et te Bacche vocant per carmina laeta tibique Oscilla ex alta suspendunt mollia pinu. Georg. l. 2. p. 56.57. Aut ante or● Deûm pingues spaciatur ad Aras, Instauratque diem donis. AEneidos. l. 4 p. 170. Instauratque choros mistique Altaria circum Cretesque, Dryopesque fremunt, pictique Agathyrsi. Ibid. p. 177. Euae Bacche fremens, solum te virgine dignum Vociferans; etenim molles tibi sumere thyrsos, Te justrare choro. AEneid l. 7. p. 257. Pandite● nunc Helicona deae, cantusque movete. Ibid. p. ●65. Dona ferunt, cumulantque oneratis lancibus Aras. Tum Salijs ad cantus, incensa Altaria circum Populcis adsunt incincti tempora ramis. Hic iuvenum chorus, ille senum, qui carmine laudes Herculeas, & facta ferunt. AEneid. l. 8. p. 280. Laetitia, judisque viae, plausuque fremebant. Omnibus in templis matrum chorus; omnibus Arae. Ante Aras terram caesi strauêre iuvenci. Ibid p. 292. See ˡ before.  Virgil, 
t Ardua iam dudum rosonat tinnitibus Ida, etc. Hoc Curetes habent, hoc Corybantes opus. Cymbala progaleis, pro scutis tympana pulsant. Tibia dat Phrygios ut dedit ante modos. Fastorum l. 4. p. 64. Nos quoque tangit honos; festis gaudemus & aris. Turbaque caelestes ambitiosa sumus. Ebrius incinctis philyra conviva capillis saltat, etc. Fastorum. lib. 5. p. 88.89. Cantabat fanis, cantabat tibia ●udis, etc. Quaeritur in scena cava tibia; quaeritur aris. Fastorum. l. 6. p. 114. See p. 207. See ʰ before.  Ovid, 
u Omnis saltatio, & omnes consentus consecrentur constitutis primum festivitatibus, supputatione facta in annum quod singulis temporibus & singulis Dijs ac ipsorum filijs & daemonibus fieri convenit. Posteà verò constituatur, qu●m cantilenam in singulis Deorum sacrificijs canere oporteat, & quibus choreis sacrificium quod tunc fit, honorare. Et primum quidem aliquas constituere oportet: quae vero constituta● fuerint, parcis & aliis omnibus dijs sacrificio f●cto, in communi omnes cives libando consecrare singulas cantilenas singulis dijs & aliis. Si vero pra●ter has ipsas, quis al●os Deorum Hymnos aut choreas adducat, sacerdotes utriusque sexus, una cum legum custodibus, sanctè & secundum legem cohibe●nt, etc. In nostris locis & ferè in omnibus, ut in summa dicam civitatibus, hoc fi●ri solet. Quum enim Magistratus aliquis publicè sacrificat, postea choreis non unus, sed chororum multitudo venit, & non procul ab Aris, sed aliqu●ndo iuxta ipsas, omnibus convitijs sacra perfundun●, & verbis, & rythmis, & luctuosissimis harmonijs, audientium animos exasperantes: & qui civitat●m quae sacrificavit ad lachrymas maxim● concitare potest is victoriae praemia fert. Legum. Dial. 7. p. 874.875. vid. Ibid.  Plato, 
x Geogr. l 10. Tom. 2. p. 19 & p. 48. to 62.74, 75, 76.  Strabo, 
y De Expeditione Cyri Hist. l. 6. p. 370.371.  Zenophon, 
z Carm. l. 1 Ode 57 & l. 4. Ode 1. p. 108. See ⁱ before.  Horace, 
a Satyr. 6. p. 63. to 67. & satire 15. p. 138.  juvenal, 
b Lib. 1. Carm. Nuptiale. 63. p. 34.35.  Catullus, 
c El●giarum. l. 2. Eleg. 1. p. 82.83.  ●●bullus, 
d Politicorun l. 7. c. 17. p 501.502 & l. 8. c. 6.7.  Aristotle, 
e Dipnosoph. l. 14 c. 11.12.  Ath●naeus, Alexander ab Alexandro. Genialium. Dierum. l. 4. c. 13. Caelius Rhodiginus Antiqu Lectionum l. 5. c. 3. Agrippa De Vanitate Scientiarum. cap. 18. Purchas Pilgr. Book 5. chap. 1. Bulingerus De Theatro. lib. 1. cap. 52. Euripidis Bacchaes, throughout, and sundry others testify: from which practice, 
f See Concil. Ar●latense 3. Surius Tom. 1. pag. 727. Concil. Aphircanum. Can. 25.27. Tol●tanum 3. Can. 23. Cabilonense 1. Can. 19 Constantinop. 6. Can. 62 65. accordingly.  our dancing at Wakes, (a name, an abuse● derived from the ancient Vigils) or Church-ales, and our late crouching and ducking unto new-erected Altars (a Ceremony much in use with Idolatrous 
g Ipse tibi ad tu● templa feram solennia dona, Et statuam ante Aras aurata fronte iuvencum C●dentem, etc. Virgil. AEneid. l. 9 pag. 313. Praesenti tibi maturos largimur honores, jurandasque tuum per nomen ponimus a●as. Horace Epist l. 2. Epist. 1. p. 278. See Iuven●l satire 12.13. p. 115.119, 12●. Alexander ab Alexan. l. 4. c. 17. Strabo Geogr l. 10. See My Appendix to Lame Giles his Haulting p. 15.16.  Pagans heretofore) have been originally derived. Since therefore its evident by all these testimonies, that dancing had its original from idolatry, and Idolatrous drunken Pagans, who consecrated dances to their Idols, and went dancing to their Temples, their Altars, when they sacrificed to them in their solemn Festivals● and days of mirth, they hence conclude them, to be unlawful unto Christians; who must not imitate them in their Idolatrous Pagan customs, as I have here largely proved, in the first and second Act, on which you may reflect. Fourthly, dancing, write they, (yea even in 
h Regina saltat; & quan●ò pulchrius salt●vit, tanto pejus Turpè enim est Reginae aliquid indecorum dextrè facere. Theophylact. Enar. 〈◊〉 Matth. 14 p. 34. See Chrysostom. Hom. 49. in Matth.  Queens themselves, and the very greatest persons, who are commonly most devoted to it) hath been always scandalous and of ill report, among the Saints of God; as the foregoing Counsels, Fathers, and Authors plentifully evidence; who have condemned dancing, 
i See here reason 1.2. & 3.  as a pomp, a vanity of this wicked world; an invention, yea, a work of Satan; which Christian have renounced in their baptisms a recreation more fit fo●●agans, Whores, and Drunkards, then for Christians: therefore, a Christian, (who is only 
k Phil. 4.8.  to follow things of good report, and to 
l Rom. 12.17. c. 13.13. 1 Cor. 7.35. 2 Cor. 8.21. 1 Thes. 4.12. 1 Pet. 2.12.  provide things honest in the sight of all men; 
m 1 Cor. 10.32, 33.  not giving any offence or scandal to God's Church or people;) may not practise it. Fif●ly, dancing, say they, is not only an 
n En●rvant animos cytharae, cantusque lyraeque. Et vox, & numeris Brachia mota suis. Ovid R●me●io Amoris. l. 2. p. 230. Vobis picta croco, & fulgē●es murice vestes: Desidiae cordi; iuvat indulgere choreis. Et tunica manicas, & habent redimicula mitrae. O verè Phygiae (neque enim Phryges') ite per al●a Dyndima, ubi assuetis bifarem dat tibia cantum. Tympana vos buxusque vocat. Berecynthia matris Idaeae; sinite arma viris, & cedite ferro. Virgil l 9 AEneid. p. 313. 313●  effeminate recreation, enfeebling the minds, yea, depraving the lives and manners of men, a sufficient argument of its unlawfulness: but it likewise irritates and engenders noisome lusts, it occasions much dalliance, chambering, wantonness, whoredom and adultery, bo●h in the Dancers and Spectators. This daily experience; this all the forequoted Author's witness, a●d among the rest, 
o De Remedio u●r●usque Fortunae. l. 1. Dial. 24●  Petrarcha, and 
p De Vanitate Scientiarun. c. 18 See M Northbrookes Treatise against Vaine-Pl●yes, & Dancing. f. 65.66, 67.  Agrippa have most lively expressed it. To music (write they) belongs the art of Dancing, very acceptable to Maidens and Lovers, which they learn with great care, and without tediousness do prolong it until midnight, and with great diligence they devise to dance with feigned gestures, and with measurable pac●s to the sound of the Cymbal, Harpe, or Flute, and do as they think very wisely and subtly, ●he fond●st thing of all other, & but little differing from madness; which except it were tempered with the sound of instruments, and as it is said, if vanity did not commend vanity, there should be no sight more ridiculous, nor yet more out of order th●n dancing; 
q Haec laxamen petulantiae, amica sceleris, incitamen libidinis, hostis pudicitiae, ac ludus probis omnibus indignus Saep● ibi matrona, ut ait Petrarcha, diu servatum decus perdidit, saepe infaelix virguncul● ibi didicit, quod melius ignorasset, multarum ibi f●●a pe●ijt pudorque. Multae inde do●um impud●cae, plures ambiguae redier●, castior autem nulla: pudicitiam choreis saepe stratam, semperque impuls●m opp●gnatamque videmus● etc. A●rippa. Ibid. See Pauli Wan. Sermo. 4. & 5.  this is a liberty to wantonness, a friend to wickedness, and a provocation to fleshly lust, an enemy to chastity, and a pastime unworthy of all honest persons. There oftentimes a Matron hath lost her long-preserved honour: oftentimes the unhappy Maiden hath there learned that, whereof she had been bette● to be ignorant: there the fame and honesty of infinite women is lost. Infinite from thence have returned home unchaste, many with a doubtful mind, but none chaste in thought and deed. And we have seen that woman-like honesty in dancing hath been thrown down to the ground, and always vehemently provoked and assaulted. 
r See Macrob●●s Satur. l. 3 c. 14. accordingly.  The ancient Romans, grave men, by reason of their wisdom and authority, did refuse all dancing, and no honest Matron was commended among them for dancing. 
s Itaque saltationem necesse est omnium vitiorum esse postremum: neque enim facil● dictu quae mala pariant colloquia & tactus. Saltatur inconditis gestibus, & monstroso pedum strepitu, ad molles pulsationes, ad lascivas cantilenas, ad obscaena carmina, contrectantur matronae & puel●ae impudicis manibus & basijs, meretricijsque complexibus; & quae abscondit natura, velavit modestia, ipsa lascivia tunc saepènudantur, ludi tegmine obducitur scelus. Exercitium profectò, non à caelis exortum, sed à malis Daemonibus excogitatum in iniuriam Divinitatis. Agrippa. Ibidem.  Dancing is the vilest vice of all, and truly it cannot easily be said, what mischiefs the sight and hearing do receive thereby, which afterwards be the causes of communication & embracing. They dance with disordinate gestures, with monstrous thumping of the feet, to pleasant sounds, to wanton songs, to dishonest verses; Maidens and Matrons are there groped with unchaste hands; yea, kissed and dishonestly embraced: the things which nature hath hidden, and modesty covered, are there oftentimes by means of lasciviousness made naked, and ribaldry under the colour of Pastime is dissembled. An exercise doubtless, not descended from Heaven (I may add, not leading to Heaven, into which we must pass thorough 
t 2 Tim. 3.11, 12. Acts 14.22. 1 Thes. 34. 2 Thes. 1.4. Revel. 1.7. cap. 7.14. Acts 20.19, 31. 2 Cor● 2.4. cap. 6.6. v. 11.27.  many afflictions, tribulations, prayers, tears, fastings; thorough a 
u Matth. 7.13, 14.  strait, a narrow, not broad or pleasant way, as Dancing, Stageplays, and such Pastimes are:) but by the Devils of Hell devised, to the injury of the Divinity, when the people of Israel erected a Calf, in the Desert, who after they had done sacrifice, begun to eat and drink, and afterwards rose up to sport themselves, and singing, danced in a●round. Thus they: 
* See Reason 3. & Calvin, Marlorat, & Lyra, in 1 Cor. 10.7. accordingly.  thus all the other forequoted Authors. Hence Alexander Fabritius, an ancient English Writer, styles Dancing, 
x Ludus lascivae vanitatis & voluptatis cuiusmodi sunt choreae, tripudia, interludia, etc. Destructorium Vitiorum. pars 4. cap. 23. B.  A pastime of lascivious vanity and voluptuousness. And john de Burgo, Chancellor of Cambridge in King Henry the VI his Reign, in his Pupilla Oculi. Partis ultimae. cap. ult. De Peccatis mortalibus. X. De Ducentibus choreis. writes, 
y Quod si hoc faci●nt causa incitandi ipsosmet, vel alios ad libidinem, peccant mortaliter: & etiam si hoc faciant ex consuetudine, sed non corrupta intentions, non audeo eos excus●re à peccato mortali cum, immergant se periculo alios provocandi ad libidinem, & ipso facto videntur choreas approbare, & suo exemplo aliis authoritatem dare similia faciendi. Ibidem.  That those who dance to incite themselves or others unto lust, yea those likewise who dance out of custom, sin mortally, though they do it not with a corrupt intent. Neither dare I (saith he) to excuse these from a mortal sin, since by dancing they plung themselves into this ●anger, of provoking others unto lust, and ipso facto seem to approve of dancing, and by their example give authority to others to do the like. Upon this very reason our modern Writers on the Commandments, 
z See Bp. Babington, Perkins, D●d, Downeham, Lake, Elton, Brinsly, Williams, Andrew's, & Aims, on the 7. Commandment, accordingly.  make dancing a sin against the 7. Commandment, because it is a common occasion both of actual and mental adultery; as their forementioned Authorities at large declare, Therefore it must needs be unlawful unto Christians, 
a Ephes. 5.3, 4.  among whom adultery, fornication and uncleanness are not so much as to be named, much less the manifest occasions of them entertained. Fiftly, dancing 
b See D. Ames, De jure Conscientiae. l. 5. c. 39 p. 270.271.  write they, is altogether incompatible with that universal 
c 1 Pet 1.14, 15, 16. 2 Pet. 3.11.  holiness, 
d Eph. 5.3.4. 1 Tim. 2.9, 15. c. 3.2 Phil. 4.5.  modesty, 
e 1 Tim. 3.8. Tit. 2.2, 7.  gravity, 
f 1 Thes. 5.6.8 1 Tim. 2.9, 15. c. 3.2 Tit. 2.2, 6.12. 1 Pet. 1.13. c. 4.7. c. 58  temperance, and sobriety, which God requires in all chaste, all gracious Christians; it being a recreation, (as 
g Nemo fere saltat sobrius nisi forte insanit, neque in solitudine neque in convivio honesto & moderato: intempestivi convivij, amaeni loci, multarum deliciarum comes est extrema saltatio: quod necesse est omnium viciorum esse postremum. Oratio pro Muraena Operum. Tom. 1. pag. 459.  Cicero, 
h Ebrius incinctis philyra conviva capillis, Saltat, & imprudens utitur arte meri. Fastorum. lib. 5. pag. 89. Et iactant faciles ad sua verba manus. Et ducunt posito duras cratere choreas, Cultaque diffusa saltat amica coma. Cum redeunt, titubant, & sunt spectacula vulgi. Fastorum. l. 3. pag. 51.  Ovid, 
i Ebria famosa saltat lasciva taberna, Ad cubitum, raucos excutiens calamos. Copa. p. 509.  Virgil, together with 
k De Elia & Ie●●nio. cap 18. De Virginibus l. 3. Tom. 4. p. 226.227.  Ambrose, 
l De Ebrietate & Luxu Sermo.  Basil, 
m Hom. 49 in Matth.  chrusostom, 
n De Remed. utriusque●ortunae. lib. 1. Dial. 24.  Petrarcha, 
o De Vanit. Scientiarum, cap 18.  Agrippa, 
p Locorum Com. Classis. 2. cap. 11. sect. 63. to 68 & Comment. in judicum. lib. c. 21.  Peter Martyr, 
q Treatise against Vaine-Playes and Dancing. fol. 67.  M. Northbrooke, 
r Anatomy of Abuses. pag 125.  M. Stubs, and (
* See Ludovicus Vives, De Erudition Mulieris Christianae. l. 1. c. 14● & Sebastianus Brant, Navis Stutifera.  sundry others forequoted) testify which none but Redlams, Drunkards, Fools, or infamous persons use, in their riotous, unseasonable voluptuous feasts and meetings; which proves it the very worst and last of all vices; it being quite excluded from all private, honest, civil banquets; yea, wholly abandoned by all temperate, chaste, and sober persons. Therefore it must needs be unseemly, unlawful unto Christians. Sixtly, Dancing, (say they) as now it is used, 
t See Peter Maryr, Gualtber, Calvin, Agrippa, Vives, Erasmus, Petrarcha, The Waldenses, Brant, Fetherstone, Love●, Nor●hbrooke, & Stabs, in their places forequoted. p 226.227.  is an occasion of much wantonness, lewdness, and lasciviousness; of much riot, epicurism, effeminacy, voluptuousness; of much prodigal expense, much loss of time, much superfluity, costliness, and newfanglednesse in apparel, much pride and haughtiness, much impudence and immodesty, especially in the female sex; whom dancing doth of all others lest beseem. Besides, it withdraws young Gentlemen from their Studies to the Dancing-school, which engrosseth all their time; it avocates young Gentlewomen from their Needles, and such like honest employments, and for the most part makes them idle Huswives, 
* Hinc itaque apparet qualis fuerit aulae Herodis disciplina● nam etsi plerique saltádi lice●tiam tunc ●ibi permitterant, meretriciae tamen lasciviae turpis nota fuit nubilis puellae saltatio. Certe quicunque habuerunt curam honestae gravitatis, damnarunt saltationes praesertim in puella. Verum impura Herodias Solomen filiam, ne sibi dedecori esset, ad mores suos inta formaverat. Hoc igitur conveniebat scorti filiae. Calvin & Marlorat. in Matth. 14 v. 6.  Whores, or Spendthrifts ever after: It draws men on, and trains them up to nought but idleness, the nursery of all other vices: it glues men's hearts to carnal pleasures and delights of sin, and makes them careless of God's service, unmindful of their owns salvation, or of the day of death and judgement, which should be always fixed in their most serious meditations. 
t See Here, Act. 6. Scene 13. throughout accordingly. & pag. 231.  Moreover, it quite unfits men, and oft withdraws them from the religious performance of holy duties, many lords-days, most other Holidays, (set apart for God's peculiar worship) being ofttimes grossly profaned, if not wholly spent on lewd lascivious dancing, and such Heathenish pastimes: as the Council of Africa, Can. 18. the 4. Council of Carthage, Can. 88 the 3. Council of Toledo, Canon 23. The 6. Council of Constantinople, Canon 66. The Provincial Council of Colen. Anno Dom. 1536. pars 9 cap. 9.10. The Provincial Council of Me●●z. Anno Dom. 1549. cap. 61. Lib. 6. Capit. Caroli Magni. apud Bochelium. Decr●ta. Eccles. Gal. lib. 4. Tit. 10. cap. 6. justinian. Codic. l. 3. Tit. 12. De Ferijs, Lex. 10. De Fest. Ignatius Ep. 6. ad Magnesianos. Clemens Romanus. Apost. Constit. l. 2. c. 64.65. Clemens Alexandrinus. Paedagogi. lib. 3. cap. 11. Augustine Enarrat in Psal. 32. Cyrillus Alexandrinus, in joannis Evangelium. l. 8. c. 5. p. 595. S. Asterius in Festum Kalendarum. Oratio. Bibl. Patrum. Tom. 4. p. 705.706. Salvian, De Gubernation Dei. lib. 6. p. 195.196. Leo. 1. Sermo in Octava Petri & Pauli. cap. 5. fol. 165. Eusebius, apud Damascenum● Parallelorum. l. 3, c. 47. Agrippa De Vanitate Scient●arum. c. 59 De Festis. Polidor Virgil De Inventoribus rerum. l. 5. c. 2. pag. 385.386. Episcopus Chemnensis, O●us Ecclesiae. c. 28. sect. 6. Bonaventure in lib. 4. Sententiarum. Distinctio 16. Numb. 13. and sundry other of the Schoolmen t●ere. Alexander Fabritius Destructorium Vitiorum. pars 3. c. 10. & 4. c. 23. The Waldenses. History of the Waldenses & Albigenses. pars 3. l. 2. c. 9 p. 64. 65, 66. Bp. Latymer in his Sermons. fol. 13. The 3. Blast of Retreat from Plays and theatres. pag. 62. to 68 M. Brinsly in his 3. part of the true Watch. chap. 11. Abomination 30. pag. 302. Astexanus De Casibus. l. 2. Tit. 53. Alexander Alensis. Summa Theologiae pars 4. Quaest 11. M. 2. Artic. 11. sect. 4. Quaest 8. pag. 392.393. with sundry others complain: who do likewise all of them unanimously condemn dancing, as an unlawful exercise and pastime, especially on 
* 
M. Northbrookes' Treatise against Plays & Dancing. fol. 68 Thomas Lovel, his Dialogue against Dancing.  
See john Field his Declaration of God's judgement at Paris Garden. The Treatise against the use and abuse of Dancing. Anno 1581. to this purpose. Thomas Beacon, in his Catechism. fol. 341.   lords-days, and Holidays; which circumstance of time, (as they all conclude) makes dancing avoidable sinful and abominable. Which I observe the rather, to confute the gro●se mistake of some licentious Libertines; who hold dancing on lords-days, to be no 
* Giles Widows, in his Sermon at Carfolke's in Oxford, july the 5. 1631. on Psal. 68 v. 25. wherein he openly & purposely justified the lawfulness of mixed dancing at Church-ales and Maypoles, even upon the Lordsday, in the Pulpit, and then confirmed his doctrine by his practice.  unlawful exercise, sport, or pastime, within the pious Statute of 1. Caroli. cap. 1. within which there is no question, but dancing is included; it being an exercise which all the forequoted Counsels, Fathers, and Christian Authors, have unanimously condemned, as unlawful, especially on the Sabbath, or Lordsday, as we style it; which our own 
u Of the Time and place of Prayer. part 1. p. 124. 1●5.  Homilies, 
z Queen Eliz. Injunctions. Iniunct. 20. & Canon 13.  and Canons enjoin us to spend, in hearing the Word of God read and taught; in private and public prayers; in acknowledging our offences to God, and amendment of the same; in reconciling ourselves charitably to our neighbours where displeasure hath been, in oftentimes receiving the Communion of the Body and Blood of Chri●t; in visiting of the poor and sick, using all godly and sober conversation: informing us withal; 
y The 1. part of the Sermon of the Time and place of Prayer. p. 125.126.  That God hath given express charge to all men, that upon the Sabbath day, they should cease from all weekly and work day labour, to the intent, that like as God himself wrought six days, and rested the seventh, and blessed and sanctified it, and consecrated it to quietness and rest from labour; even so God's obedient people should use the Sunday holy, and rest from their common and daily business, and also give themselves WHOLLY to heavenly exercises of Gods true religion and service. But alas (quoth the Homely) all these notwithstanding, it is lamentable to see the wicked boldness of those that will be counted God's people, who pass nothing at all of keeping and hallowing the Sunday. And these people are of two sorts. 
z See Concilium Laodicenun Can. 29. Tarraconense. Can. 4.7. Aurelianense 3. Can. 27. Matisconense 2. Can. 1. Antisiodorense. Can. 16. Cabilonense 1. Can. 18. Constantinopolitanun 6. Can. 8. & Canon's in Trullo. 89.90 Concilium apud Palatium Vernis. Can. 14. Foroiuliense. Can. 13. Arelatense 4. Can. 16. Turonense 3. Can. 40. Moguntinum. Anno. 813. Can. 25.37. Synodus Rhemensis. An. 813. Can. 35. Concil. Parisiense. lib. 1. cap. 50. lib. 3. cap. 5. & 19 Synodus Aquisgranensis sub, Lud. Pio. Can. 17.21. Concil. Triburiense. Can. 35. Basiliense Sess. 19 Surius Concil. Tom. 4. pag. 57 Refo●matio Cleri Germaniae. cap. 20. Ibid. p. 714. Synodus Augustensis. An. 1548. Ibid. p. 808. Synodus Moguntina. Anno. 1549. cap. 98. Ibid. p. 879 together with Capitula Caroli Magni, Synodus Andagau. Synodus Galonis & Simonis Legator. Concilium Bituriense. An. 1584. & Synodus Paris. 1557. quoted by Bochellus. Decretorum, Ecclesiae Gallic. lib. 4. Tit. 10. p. 592. to 599. which inhibit all works of Tillage, Husbandry, all Fairs, Markets, Pleas, and other kind of labour, together with all sports and pastimes on the Lordsday.  The one sort, if there be business to do, though there be no extreme need, they must not spare the Sunday: they must ride and journey on the Sunday, etc. they must keep Markets and Fairs on the Sunday; finally, they use all days alike, Working-days and Holidays are all one. The other sort is worse: For although they will not travel nor labour on the Sunday as they do on the week day, yet they will not rest in holiness, as God commandeth: but they rest in ungodliness and filthiness, prancing in th●ir pride; pranking and pricking, pointing and painting themselves to be gorgeous and gay; they rest in excess and superfluity, in gluttony and drunkenness like Rats and Swine: they rest in brawling and railing, in quarrelling and fight: they rest 
* Under which Dancing is included: or if not, yet at least it is as unlawful as it, or any of the particulars here specified; and therefore as much condemned by this Homely as they.  in wantonness, in toyish talking, in filthy fleshliness, so that it doth too evidently appear, that God is more dishonoured, and the Devil better served on the Sunday, then upon all the days in the week beside, And I assure you the beasts which are commanded to rest on the Sunday, honour God better than this kind of people: For they offend not God, they break not their holy-days. Wherefore O ye people of God, lay your hands upon your hearts, repent and amend this grievous and dangerous wickedness, stand in awe of the Commandment of God himself, be not disobedient to the godly order of Christ's Church, used and kept from the Apostles time until this day. Fear the displeasure and just plagues of Almighty God if ye be negligent. Dancing therefore on the Lordsday (which no godly Christians in the Primitive Church did once use for aught we read,) is an unlawful exercise, if our Homilies or Canons may be judges; therefore an unlawful pastime punishable by the Statute of 1. Caroli. cap. 1. which intended to suppress dancing on the Lordsday, as well as Bear-baiting, Bull-bayting, Interludes, and Common Plays; which were not so rife, so common as dancing, when this law was first enacted. Finally, this dancing as the 
a See hore pag. 231.  Waldenses teach, doth lead men on to the breach of all the ten Commandments, and to sundry inevitable sins and mischiefs: In all these respects therefore, they conclude it to be evil, and unbeseeming Christians. Seventhly, Dancing (as Peter Martyr, Vi●es, Agrippa, Erasmus, Brant, Lovel, Northbrooke, Stubs, Gualther, and others in their fore-alleaged places testify) is for the most part attended with many amorous smiles, lascivious gestures, wanton compliments, lustful embracements, loose behaviour, 
* In est & in osculis inanibus dulcis voluptas. Theocrit● Caprarius. Apud Poetas minores. p. 22. See Pauli Wan. Sermo 10.  unchaste kisses, meretricious scurrilous Songs and Sonnets, effeminate music, lust-provoking attire, obscene discourses, ridiculous Love-prankes, lewd companions; all which are as so many several strong solicitations to whoredom and uncleanness, and 
b 1 Cor ●0. 7.8 1 Pet. 2.11. Tit. 3.3. Ephes. 4.17.19.  savour only of sensuality of raging fleshly lusts, which war against the soul. Therefore it's 
c 1 Pet. 2.11. Ephes. 5.11. 1 Thes. 5.23.  wholly to be abandoned of all good Christians. Eightly, this 
k See Petrarcha, Calvin, Martyr, Gualther, Erasmus, Vives, Brant, Lovel, Stubs, & Northbrooke, in their forequoted places.  Dancing serves to no necessary use, no profitable, laudable, or pious end at all; it neither glorifies God, nor benefits men in soul, in body, in estate, or reputation: it issues only from the imbred pravity, vanity, wantonness, incontinency, pride, profaneness, or madness of men's depraved natures; and it serves only 
l Rom. 13.14.  to make provision for the flesh, to fulfil the lusts thereof; whereas 
m Gal. 5.24. c. 6.14. Col. 3.5.  all those who are Christ's have crucified the flesh with the affections and lusts thereof: Therefore it must needs be unlawful unto Christians. Ninthly, this kind of dancing, as it was never in use among the Primitive Christians, 
n Phil. 3.17, 18. 1 Cor. 4.16. c. 11.1. 1 Thes. 2 14. 2 Thes. 3.7 9 Heb. 6.12.  whose footsteps we should tread in: so it is quite out of the road of Christianity, and salvation. We never read of any Christians that went dancing into Heaven; though we read of 
o job 21.11, 12, 13● Isay 5.12, 13, 14. Amos 6.1. to 12. See D. Beards Theatre of God's judgements. part 2. c. 36. Edit. ult. p. 431, to 436. & Froyssards' Chronicle. vol. 4. ch. 193.194.  sundry wicked ones who have gone dancing down to Hell. The way to Heaven is too steep, too narrow for men to dance in, and keep revel rout: No way is large or smooth enough for capering Roisters, for iumping, skipping, dancing Dames, but that 
p Matth. 7.13.  broad beaten pleasant road that leads to Hell. The gate of Heaven is to 
q matth. 7.13. Luk. 13.24.  straight, the way to bliss to narrow, for whole rounds, whole troops of Dancers to march in together: Men never went as yet by multitudes, much less by Morrice-dancing troops to Heaven: Alas there are 
r Matth. 7.14.  but few who find that narrow way; they scarce go two together: and those few what are they? Not dancers, but 
s Isay 49.11. c. 61.2, 3. Zech 12 10, 11, 12. joel 2.12. Amos 8.10.  mourners: not laughers, but 
t jer. 31.9, 15. Numb. 25.6. 2 Sam. 15.30. job 16.16. Psal. 6.8. Psal. 102.9. joel. 2.12. Ezra 3.12. c. 10.1. Isay 2.13. jer. 9.1. c. 13.7.  weepers; whose tune is 
u job 16.20. Psal. 6.6. & 39.12. & 80.5. & 126.5. Isay 25.8. jer. 9.1, 18. Lam. 2.11, 18. Luk. 7.33, 44. Acts 20.19, 31. 2 Cor. 2.4. 2 Tim. 1.4.  Lachrymae, whose music, 
x Rom. 8.23, 26. 2 Cor. 5.2, 4. Lam. 1.22.  sighs for sin; who know no other Cinqua-pace but this to Heaven, 
y job 30.28. Psal. 38.6. Psal. 42.9. & 43.2. & 44.22.  to go mourning all the day long for their iniquities; to 
z Isay 38.14. Psal. 119.136. Ezech. 9.4.  mourn in secret like Doves, to chatter like Cranes for their own and others sins. 
a See Rom. 8.35, 36. Matth. 5.10, 11, 12. Acts 14.22. 1 Cor. 4.9, 10, 11, 12, 13. ● Cor. 4.9, 10, 11, 12.  Fasting, prayers, mourning, tears, tribulations, martyrdom were the only rounds that led all the Saints to Heaven; no other dance but these sad tunes will bring men to the place of endless joy. These other dances ofttimes end in sin, in hell, in horror, in Heaven never; therefore all Christians should do well 
b jam. 3.9, 10. Amos 8.10.  to turn this dancing into mourning, this joy and carnal laughter into spiritual heaviness, as S. james commands them, that so 
c Psal. 126.5.6.  sowing thus in tears, they may reap an harvest of eternal joy. Lastly, Pagan's themselves have abundantly condemned all mixed, lascivious, accurate, amorous dancing, as misbeseeming civil, chaste, or sober persons: and shall Christians justify or practise that which the very Heathen censure and cry shame on? 
d Saturnalium. lib. 3. cap. 14.  Macrobius, 
e Epaminondas.  AEmilius Probus, 
f Oratio pro Muraena; pro C● Plancio, & pro Rege De●orato.  Cicero, 
g De Bello Catil. p. 22.23.  Sallust, together with 
h Genial. Dierum. l. 2. c. 25.  Alexander ab Alexandro: 
i Antiqu Lect. l. 5. cap. 4.5.  Caelius Rhodiginus, 
k De Vanit. Scient. cap. 18.  Agrippa, 
l Locorun Communium Classis. 2. c. 11. sect. 66.67, 68  Peter Martyr, 
m Hom. 51. in Mark, & Hom. 186. in Matth.  Gualther, 
n Treatise against Dancing pag. 67.  Northbrooke, and 
o Anatomy of Abuses. p. 1●5. 126.  Master Stubs inform us: that it was an infamous, a dishonourable thing for men or women, among the ancient Pagan Romans, to have skill in dancing, or to dance in any feast or public meeting. And yet many Christians now adays repute this their glory; that they are accurate expert Dancers, which these ingenuous Pagans deemed their shame. Sallust, a grave Roman Historian, lays this as a brand of infamy on Sempronia, 
* Sempronia docta fuit psallere, saltare el●gantius quam necesse est probae; quae instrumenta luxuriae sunt. Ei cariora semper omnia quam decus atque pudici●ia fuit: lubidine sicaccensa, ut saepius peteret viros quam peteretur. Bellum Catil. pag. 22.23.  that she was taught to sing and dance more elegantly, than became an honest woman: which singing and dancing (saith he) are the instruments of luxury. And what did these two two qualities (which we now so much admire) work in this curious, well-educated Roman Dame? the Historian tells us: All things were always dearer to her then reputation and chastity: and she was so inflamed with lust, that she would o●tner seek after men, than they after her. 
p Saturnalium. lib. 3. cap. 14. pag. 458.459.  Macrobius informs us: that not only Skill in dancing was reputed infaemous and a badge of dishonesty among the Romans: but that notwithstanding it 
* Nobilium vero filios, & (quod dictu nefas est) filias quoque virgins, inter studiosa numerasse saltandi● meditationem, testis est Scipio Africanus. etc. Ibidem.  the Sons of Noblemen, and (which is a shame to utter) their very Daughters also being yet Virgins, did reckon dancing among their other serious studies. Scipio Affricanus AEmilianus, is a witness of this, who in his Oration against the judiciary law of Tiberius Graccus saith thus: 
q Docentur praestigias in honestas: cum cinaedulis & sambuca psalterioque eunt in. laudem histrionum: discunt cantare: quae maiores nostri ingenuis probro ducier voluerunt. Eunt, inquam, in ludum saltatorium inter cinaedos, virgins puerique ingenui. Haec cum mihi quisquam narrabat, non poteram animum inducere, ea li●beros suos nobiles homines docere: sed cum ductus sum in ●udum saltatorium, plus medius fidius in eo judo vidi pueris virginibusque quin gentis. In his unum (quo me reipub. maxim misertum est) puerum bullatum, petitoris filium, non minorem annis duodecim, cum crotalis saltare: quam sastationem impudicus servulus honeste saltare non posset. Vides quemad modum ingemuit Africanus, quod vidisset cum crot●lis saltantem petitoris filium, etc. Ibidem.  they are taught dishonest juggling: they go with pretty impudent Dancers, with a dulcimer and psaltery to the praise of Stage-players: they learn to sing, which our Ancestors wished should be reputed a disgrace in Gentlemen. There go, I say, into the Dancing-school among Dancers, both Noble Girls and Youths. When one related these things to me, I could not persuade myself, that Noble persons would teach their Children these things: but when I was brought into the Dancing-school, I saw in good earnest in tha● School above five hundred Boys and Girls. Among those (wherein I most of all pitied the Commonweal) I saw one garnished proud Boy, the Son of one that sued for a great Office, no less then tweelve years old, dancing with rattles, which kind● of dance a lewd foolish serving-boy could not honestly dance. Thou seest (saith he) how Africanus mourned, that he had seen the Son of one who sued for an Office, which the hope and reason of obtaining a Magistracy (at which time he ought to vindicate himself and his from all reproachful acts) could not then restrain from doing that, which could not be reputed but dishonest: And before he complaints that most of the Nobility did exercise this dishonesty. Thus Scipio Africanus and Macrobius judge of dancing. Cicero, that unparallelled Roman Orator; as he by way of scorn styles Gabinius, Catiline's Consul, a 
r Saltator illic Catilinae Consul. Oratio pro C●. Plancio.  Dancer: and withal accuseth Verres for his intimate acquaintance with Apronius a dissolute adulterous, lascivious Pot-companion; 
s In convivio saltabas nudus. In Verrem. lib. 3.  who danced naked at a drunken feast: which crime of dancing naked he objects to 
t Cum collegae tui domus, cantu & cymbalis personaret, cumque ipse nudus in convivio saltaret in quo ne tum quidem cum illum saltatorium suum versaret orbem fortunae rotam pertimescebat. Oratio in L. Pisonem.  L. Piso. So in his e●●gant Oration for Muraena, he censures 
u Saltatorem ap. pellat. L. Mu, raenam Cato maledictum est si vere obijcitur, vehementis accusatoris: sin falsò, meledici conviciatoris. Quare cum ista sis auctoritate, non debes. M. Cato, arripere maledictum ex trivijs aut ex scurrarum aliquo convitio; neque temere consulem populi Romani saltatorem vocare: sed conspicere quibus praeterea vitijs affectum esse necesse sit eum, cui vere illud obijci potest. Nemo enim ferè saltat sobrius, nisi fortè insanit, etc. Ibidem. p. 459.  Cato, for styling L. Muraena a Dancer: which if it be truly objected (saith he) it is a reproach of a most vehement accuser: if falsely, of an ill-tongued railer. For since thou art o● so great authority, thou oughtest not, O Marcus Cato, to take up a slander out of the stre●t, or from the reproach of any Railer, neither yet rashly to call the Consul of the Roman Nation, a Dancer, but to consider with what other vices he must necessarily be affected, to whom this may truly be objected. For no man almost doth dance sober, unless peradventure he be mad, neither being alone, neither yet at a moderate and honest banquet: extreme dancing is always the companion of a disorderly feast, a pleasant place, and of many voluptuous delights. Thou allegest this against me, which must needs be the ex●reme or utmost of all vices; thou omittest those things, which being removed, this vice can never be at all: no dishonest banquet, no love, no revel, no lust, no prodigal expense is showed: and when these things are not to be found, which have the name of voluptuousness and which are vicious: in whom thou canst not find luxury itself; in him dost thou think to find the shadow of luxury? And in his Oration, Pro Deiorato Rege, he thus labours to excuse him from the infamy of dancing. 
x Quid denique? furcifer quo progreditur? ait, hac laetitia Deiorarū elatum, vino se obruisse, in convivioque nudum saltavisse. Quae crux huic fugi●tivo potest satis supplicij afferre? Deioratum saltantem quisquam aut ebrium vidit un quam? omnes sunt in illo regiae virtutes, etc. vide Ibidem.  What finally? whether doth this Gallowes-bird proceed? he saith that Deioratus was so transported with mirth, and overcome with wine, that he danced naked in a feast. What Gallows is sufficient to punish this fugitive? Who ever saw Deioratus dancing or drunken? all royal virtues are in him, etc. he therefore who whiles he was yet a child, was so eminently glorious, that he never did any thing but most severely and gravely, hath he in this repute and age of his, think you, danced? Thou oughtest rather to have imitated the manner's and disciplin● of thy Grandfather Castor, then to slander a good and famous man, with the tongue of a fugitive. But if thou hadst had a Dancer to thy Grandfather, and not that man from whom patterns of modesty and chastity might be taken, yet this reproach would not at all be convenient against that age, which from its youth hath fenced itself with the study, not of dancing, but of well-managing arms and Horses, which several passages, together with that in the third Book of his Offices: 
y At dares hanc vim M● Crasso, ut digitorum percussione, heres posset scriptus esse, qui revera non esset heres; in fo●o (mihi crede) saltaret. At homo iustus, & quem sentimus virum bonum, nihil cuiquam quod in se transferat, detrahet, etc. Ibid.  That a just or honest man, would not dance in public, though he might be heir to M. Crassus, though perchance a dishonest man would do it: sufficiently testify, that dancing was an infamous thing in men of place and note, among the Romans: that it was a notorious reproach among them to be styled, much more to be a Dancer, and that no sober men, but vicious, riotous Whoremasters and Drunkards only used it, in their Cups and ebrious Feasts. It is Seneca his lamentable complaint of his times, and we may justly take up the same of ours, 
z Torpent ecce ingenia desidiosae iuventutis, nec in ullius honestae rei labore vigilatur. Somnus languorque ac somno a● languore turpior, malarum verum industria, invasit animos. Cantandi saltandique nunc obscaena studia effaeminatos tenent: & capillum frangere, etc. nostrorum adolescentium specimen est. Emollit● eneruesque quod nati sunt inviti manent; expugnatores alienae pudicitiae, negligentes suae. Controvers. lib. 1. Proaemio. pag. 967.  that the wits of slothful youth were grown lazy, neither were they industrious in the study of any honest thing. Sleep, and sloth, and that which was worse than either sleep or laziness, the diligent pursuit of evil things, hath invaded their minds. The obscene study's of singing● and dancing (pray mark his epithet) do possess the effeminate: and to frounce and curl the hair, to become effeminate in speech and body, is the very pattern of our youth. And now observe what followed here upon:) they are conquerors of others chastity, negligent of their own. (Again, in his Natural Questions. lib. 7. cap. 32. he complains; 
a Stat per successores Pyladis & Batilli domus, harum artium multi discipuli sunt multique doctores Privatim urbe tota sonat pulpitum: In hoc viri, in hoc faeminae tripudiant. Mares inter se uxoresque contendunt, uterdet latus illis. Deinde sub persona, cum diu trita frons est, transitur at ganeam. Ibid. p. 453.  that the house of Pyladis and Batillus (two Dancing-masters and Stage-players) had successors to continue it: that there were many Scholars and many Masters of these arts: These Masters teach privately, (or there is a private Dancing-school) throughout the City; where both men and women dance: Me● and their wives strive between themselves, which of them shall first turn the side to the Dancing-master. Afterwards, when as their modesty, and all their shame is worn quite away, they pass disguised to a Brothel-house. Lo here the end, the fruits of dancing, which this Heathen Philosopher much deplores. To pass by 
b Instrumenta luxuriae, ●ympana atque tripudia. Historiae. l. 30. pag 254.  justin; who styles music and dances, the instruments of Luxury: together with 
c Fastorum. l. ● p. 51. l. 5. p. 89. De Remedio Amoris. lib 2. pag. 230.  Ovid, 
d AEneid. l. 9 p. 312.313. & Copa. p. 509.  Virgil, 
e Epist. lib. 1. Epist. 14. p. 260.  Tibullus, and ᶠ Horace; who censure dancing, as an effeminate practice of drunken, lewd, adulterous men and women, in their luxurious ●easts and meetings; and withal to omit the Story, of 
g Zenoph. Convivium. p. 893. to 900.  Zenophons' dancing Trull, who enamoured Socrates and the other Spectators, with her dancing and Playerlike action: The Poet 
h Cum tibia lumbos Incitat & cornu pariter, vinoque feruntur Attonitae, crinemque rotant ululante Priapo Maenades: o quantus tunc illis mentibus ardor Concubitus? quae vox saltante libidin●, etc. Nil ibi per ludum simulabitur, omnia fient Ad verum; quibus incendi iam frigidus aevo Laomedontiades, & Nestoris hernia possit. Satyr. 6 p. 53. vid Ibid. Forsitan expectes ut Gaditana canoro Incipi●t prurire choro, plausuque probatae Ad terram t●emulo descendant clune puellae. Spectant hoc nuptae iuxta recumbante marito, Quod pudeat narra●se aliquem praesenti●us ipsis. Irritamentum veneris languentis, & acres Divitis ur●icae, major tamen ista vo●uptas Alterius sexus, magis ille extenditur, & mox Aurib●s atque oculis concepta urina movetur, etc. Satyr. 11. p. 110. vid. Ibid.  juvenal makes dancing, the very badge of an adulteress, the fuel of lust, the cause of adultery and much prodigal expense; reputing him an unhappy Husband, who hath a dancing Dame to his wife. And if this be true, how many happy Husbands are there now, when there are so few un-dancing wives? 
i Suetonij Caligula● sect. 45.  Su●tonius records this, among other of Caligula his vices, that he was a Singer and a Dancer: that he was so transported with the pleasure of dancing and singing, that he could not so much as refrain in public Interludes, but he must sing together with the Tragedian that acted; and openly imitate the gesture of the Stage-player, either as it were praising or correcting it. He did likewise dance (saith he) in the night sometimes: and upon a time, sending for three grave men who had been Consuls, into his Palace, in the second watch of the night, he placed them being in a very great fear, upon a Scaffold: and then he leapt out suddenly with a great noise of Pipes and Fiddlers clad in a woman's Gown, and a long coat, and having danced out a dance, he departed. 
k Histor. lib. 26. quoted by Athenaeus.  Polybius and 
l Dipnosoph. lib. 10. cap. 12. p. 694.695.  Athenaeus, do both much condemn Antiochus surnamed the Illustrious, yet styled, the mad, by them: for that in his riotous drunken Feasts, he would sometimes play together with the Actors: and once being vailed quite over, he was brought in upon the Stage by Players, and laid upon the ground, as if he were one of them: Afterwards opportunity calling him forth, he did caper, he did dance and jest with the Players, so that all there present were ashamed: To such miserable things as these, doth that stupidity induce men, which is engendered of drunkenness. The same 
m Dipnos. l. 12. c. 13. p. 841.  Athenaeus, out of Theopompus, doth cen●ure Strabo King of the Sydonians, who exceeded all men in the study of pleasure and delights; for that he made assemblies of Fiddlers, Dancing-women, Lutanists, and sent for many. Lemons, Whores, or Mistresses out of Pelleponnesus, for many singing women out of ●onia, and for many amorous Girls out of all Greece, some of which he tendered to those that danced, others of them he usually offered to his friends that sung as a reward of their combat, etc. which verefies the former position, that dancing is the occasion of much lewdness; and that Dancers for the most part are adulterous, lecherous people, given up to sensuality, and all kind of vice. Which is further verified in his Dipnos. l. 4. c. 6. l. 8. c. 12.13. l. 10. c. 9.12. l. 12. c. 6.10.13. l. 
n Amicas saltatrices vobis exposui. Formos●s primum nunc nobis dicere non est Florentes saltatrices, quae genua rec●dūt Mercedi, ac rapiunt onera portantibus illam. Ibidem  13. c. 6.10.31. & l. 14. c. 3.5.11.12. where he shows, that all common prostituted whores were expert Dancers; and all Dancers whores, adulterers, or lascivious, deboist 
o Quis tumultus hic? quid hae saltationes? quae petulantia in Dionysiaden irrupit tumultuosa scenae? abide. p. 984. vid. l. 4. c. 3.17, 33, 34. l. 5. c. 3.4. l. 6. c. 6. l. 10. c. 9.11, 12. l. 11. c. 1.3, 16. l. 12. c. 2.4, 10, 15, 18. l. 13. c. 17. l. 15. cap. 1.8.  Bacchanalian persons, and that so they were reputed among Pagans. Homer, Odysseae. lib. 14 p. 418. and out of him Sto●aeus, Sermo. 18. fol. 126. enumerate this among other effects of Wine and drunkenness, 
p Vinum etiam impellit sapientem valdè cantare, & leniter ridere, & s●ltare impellit. Ibid. Inest vino sacra pars convivij, & splendoris. Inest etiam pars saltationis. Vinum tantae est potentiae, ut ad choreas vel senes ipsos trahet. Panyasides, & Eriphus Apud Poet. Minores. pars ult. p. ●78. 264.  that they make a wise man to sing and dance. Which proves, that wise men anciently never danced but when they were drunken, or frantic; which Euripides his Tragedy styled Bacchaes, and Strabo his Geograph. lib. 10. pag. 48. to 55. will most 
* See likewise Plato. Legum. Dialog. 7. pag. 881.  plentifully evidence, to those who have leisure to peruse them. True it is that 
q L●gum Dialog. 6. p. 860.861, & Dialog. 7. p, 880.881, 882, 872, 873, 874.  Plato and 
* Politic. l. 7. c. 17 sect 77. & l. 8. c. 5.6, 7.  Aristotle approve of dancing in the Festivities and Solemnities of their Idol-Gods, in which they were most in use: which dances as they were very rare, perchance 
s Cum cantibus & ●hor●is annuos ludos Libe●o patri faciunt, etc. Poli●ius Hist lib 4. pag 340.  once or twice a year; so they were likewise 
t ●lato Legum. Dial. l. 6. p. 860 & Dialog 7. p. 874.881, 882.  certain, appointed by their idolatrous Priests or by the Overseers of their dances, which dances might not be altered but by public authority by the Priests and Magistrates special direction. Neither were they such dances as Christians can approve. 
* Huiusmodi igi●ur studij gratia etiam lusus & choreas adolescentum & puellarum constituere oportet, ut & nudi nudas spectent, & spectenturab illis, cum ratione & aetate qu●dam suos praetextus habente, usq ad moderatum singulorum pudorem. Legum Dial. 6. p. 860.  For Plato even in these sacred dances dedicated to Idol-Gods, would have Youths and Girls to dance together naked, that so they might the better disce●●e one another's bea●ty or deformity, and so mi●ht ●o● be deceived in their matches and marriages: Which custom of dancing naked, as it seems by 
* In Verrem. l. 3. Oratio in L. Pisonem & Pro Rege Deiorato.  Tully, 
y Dipnos. l. 14. c. 12.  Athenaeus, 
z De Ebri. & Luxu. ●er.  Basil, 
* In his B●cchae.  Euripedes, and others, was much in use in former times in drunken Feasts; in which 
a Athenaeus Dip● l. ●2. c. 5.7, 13. Suctonijs Tib●ri●●. sect. 42.43.  naked whores or women ofttimes attended, the more to enrage the naked Dancers and the Spectators lusts, to which they were prostituted a● their pleasure. Such lascivious, beastly dances as these did these lewd Philosophers, and the 
b See AEmilij Probi Epammond s. Polybius. Hist. l. 4. p. 340. Homeri Iliad. l. 18 p. 694 700. Eu●ipidi● Bacchaes. Dyonies. H●llic●r. Antiqu Rom. l. 7. sect. 9 S●rabo Geogr. l. 10. Athenaeus Dipnos. l. 14. c 12.  dru●ken greeks allow, in the Festivals of their filthy Idols. But for all other private dances (such only excepted as were styled 
c Pl●to. Legum. Dialog. 7. pag. 880.881, 882. Zenoph●n. De Expedit. Cyri Hist. lib. 6 pag. 370. ●71. Strabo Geogr. lib. 10. Athenaeus Dipnosoph lib. 14. c. 12. Plut●rchi Symposiacum. 9 Quaest 15. Alex. ab Alexandro l. 6, c. 19 Caelius Rhodig. Ant●qu. Lect l. 5. c. 4. & l 18. c. 26. See Buleng●rus De Theatro. lib. 1. cap. 52.  Pirricall, wherein men vaulted, and danced in th●ir Armour to ●●ew their activity and strength;) they were evermore infamous among Pagans, as the precedent Authors and Doctor 
* See his Overthrow of Stageplays. passim.  Reinolds witness: therefore they should be much more abominable to all chaste, all modest Christians.  

Obiect. 1.  If any here object in defence of amorous mixed lascivious dancing, (I speak not of grave single, chaste, and sober measures men with men) which is now so much in use and high esteem. First, that there are many laudable examples of dancing in the Scripture: as 
d Exo. 15.20, 21.  that of Miriam and the Isralitish women after the drowning of the Egyptians, and their miraculous deliverance from them: that of 
e judg. 11.39.  jepthaes' Daughters 
f 1 Sam. 18.6, 7.  of the Isralitish women after the slaughter of Goliath and the Philistines: and that 
g 2 Sam. 6.16. 1 Chron. 15.29.  of David, who danced before the Ark with all his might. Secondly, that God commands us, 
h Psal. 149.3. Psal. 150.4.  to praise him with cymbals and dances: That Solomon writes; 
i Eccles. 3.4.  there is a time to dance; and that 
k Psal. 30.11. jer. 31.4, 13. Lam. 5.15. Matth. 11.17.  other Scriptures seem to allow of dancing as lawful. Therefore it cannot be unlawful.  

Answer 1.  To these, I answer first; that these Scriptures and examples warrant that kind of dancing only which is specified, and commended by them; not our theatrical, our modern common dancing, which 
l See P●ter Martyr, Gualther, Northbrooke, Stubs, & Lovel, in their forequoted places, where these Scriptures and objections are more fully answered.  differs from it in many material circumstances, well worth the observation. For first, these dances which we read of in the Scripture, 
m See Exod. 15.20, 21. judg. 11.34. c. 21.21, 23. 1 Sam. 18.6.7. 2 Sam. 6.16. jer. 31.4. judith 15.12, 13. Mat. 14.6, 7. Mar. 6.22.  were all single, consisting altogether of men, or of women only: (which kind of single measures were anciently in use among 
n Zenophon, De Expedit. Cyri. l. 6. p. 370.371. Athenaeus Dipnos. l. 14. c. 12.  the Persians and Greecians, & are yet retained among the 
o Lerius De Navigatione in Brasiliam. c. 9 Purchas Pilgr. l. 1. c. 1. l. 6. c. 15. l. 8. c. 14. lib. 9 cap. 2.  Brasilians and others.) Whereas our modern dances are for the most part mixed, both men and women dancing promiscuously together by selected couples. Secondly, these dances were no artificial curious Galliards, ligs, or Carontoes, learned with much pains and practice at a Dancing-school, as ours are: 
p See Gualther. Hom. 51. in Marc. & Hom. 186. in Matth. Peter Martyr, Locorun Com. Classis. 2. c. 11. sect. 63. to 68 M. Northbrooke & Stubs, qua supra. M. john Down●ams Christian Warfare. l. 3. c. 21. sect. 5. See Horace De Arte Poëtica● p. 303. Tibullus Eleg. lib. 2. Eleg. 1, & Virgil Georg, lib● 2● pag. 40.  but simple, plain, unartificial sober motions. Thirdly, these dances were no ordinary daily recreations, practised at every feast or meeting, upon every Lordsday, Holiday, or vacant time; and that upon no other occasion, but for mirth or laughter sake, to pass away the time, or to satiate men's unruly lusts, (the 
q Tolle libidinem sustuleris & chorean. Petrarcha. De Remedio●tr Fortunae. l. 1. Dial. 24.  only props of dancing;) as all our modern dances are. But they were 
r See Exod. 15.20, 21. judg. 11 34. c. 21.19, 21, 23, 24. 1 Sam● 18 6, 7. 2 Sam. 6.16. judith 15.12, 13.  public extraordinary special dances, taken up by pious Christians to praise the Lord withal, after some extraordinary great deliverances from, or victories over their enemies, which scarce happened twice in diverse ages: Whereas our dances are not such. Fourthly, these dances were not made in any private House, or Hall; in any Alehouse, Tavern, or Bower near adjoining; much less at any 
s See Polydor. Virgil. De juvent. Rerun. l 5. c. 2. M Stubs Anatomy of Abuses. p. 109. to 114. against these Maypoles and Wakes which some begin to preach for even in open Pulpit.  Maypole, Wake, or Church-ale; at any Playhouse, Wedding, or Dancing-school, as ours are: but in the open 
t Exod. 15.20, 21. judg. 11.34. 1 S●m. 18.6, 7. judith 15.12, 13  field, where the victorious General and his Army were to pass; whom they went out to meet and welcome home with these their dances, 
u Exod. 15.20, 21. judges 5. throughout. 1 Sam. 18.6.7. 2 S●m. 2●. throughout. judith c. 15. & 16.  which sounded forth his praises in those Psalms and heavenly Songs, which the Scripture hath recorded. Fiftly, they danced not by couples or in measure as we use to do, 
x Exod. 15.20, 21. 1 Sam. 18.6, 7. judith 15.12, 13. compared together.  but in one entire train or round. Sixtly, they did not wantonly leap, caper, fling or skip about like Does or Bedlams; nor 
y Isay. 3.16.  mincingly trip it, as our lascivious amorous Dancers do: but they used a 
z Exod 15.20. 1 Sam. 18.6.7. judith 15. 1●, 13. etc. 1.  modest grave and sober motion, much like to 
* It was like our Lincoln's Inn singing of Mirth and Solace.  walking or the grave old measures; having timbrels and cymbals in their hands, and 
a Exod. ●5. 20, 21. judg. 5. 1 Sam. 22. judith 16. compared with Ephes' 5. 19●20. Col. 3.16. jam. 5.13. jer. 31.4, 13.  Psalms (not scurrilous amorous Pastorals) in their mouths, wherewith they did unfeignedly bless and praise the Lord for their obtained victories and deliverances, and 
b 1 Sam 18.6, 7.  sound forth the Victor's praises. Seventhly, These dances were free from all lascivious dalliances, from all amorous gestures, gropings, kisses, compliments, love-tricks, and wanton embracements; which abound in all our modern Dances. Lastly, 
c See ᵃ before: & Psal 149.3. Ps. 150.4. Ps. 30.11. These dances were like the singing of Te Deum Laudamus, after victories, of which we have sundry precedents in our English Chronicles.  these dances were wholly devoted to God's praise and glory; 
* See Theodoret. Hist. Eccl. l. 3. c. 22. & Cent. 4 Col. 412.  they were a holy religious service done to God, proceeding from the thankfulness of such hearts, as were ravished with Gods more special mercy's: Our modern wanton dances have no such pious ends and circumstances, they proceed not from such hearts, such occasions, such extraordinary favours of God as these: they differ from them in all th●se several circumstances: therefore these dances, these examples do no ways justify, but condemn all ours, which have no affinity nor cognation with them.  

Answer 2.  To the second Objection; that Solomon saith, 
d Eccles. 3.4.  there is a time to dance. I answer first, that by dancing in this, and the other 
e See Psal. 30.11. Psal. 149.3. Psal. 150.4. jer. 31.4, 13. Lam. 5.15 Mat. 11 17. Luk. 7.31. See Ambrose, Augustine, Hierom. Beda, Calvin, Lyra, Marl●rat, Gua●ther, Ra●anus Maurus, Osiand●r, Tostatus, & other Commentators on these texts accordingly.  objected Scriptures, is not meant any corporal dancing, or artificial moving of the feet in measure: but either an inward cheerfulness of heart, and readiness of spirit in God's service: or else a spiritual exultation of the soul in the apprehension of some special favour of God unto it, expressed in an abundant praising of God in psalms, in hymns and spiritual songs. This and no other is the dancing intended by Solomon, and commanded in the Scripture, as 
f In Eccles●. 3.  Olympi●dorus, 
g Hom. 3●. & 49. in Matth.  chrusostom, 
h De Paenitentia. l 2. c. 6. Ep. l. 4. Epist. 30. Comment● l. 6. in Luc. 7. Tom. 3● pag. 47.  Ambrose, 
i In Psal. 149. & 150.  Glossa Ordinaris, Lyra, 
k In Ps. 30. v. 11.  Calvin, and 
l Peter Martyr● Gualther, Northbrooke, Stubs, Lovel, Downham, & others, qua supra  sundry others teach us. Secondly, admit this text be meant of corporal dancing, yet it intends no other but religious holy dances, in which either men or women 
m Ephes. 5.19, ●0 Col. 3.16. jam. 5.13. Psal. 30.11. Psal. 149.3. Psal. 150.4. compared with this text of Solomon.  praise the Lord, with Hymns and godly Psalms, singing with a grace in their hearts to him, who hath given them so great an occasion of much holy joy: it allows no other dances but such, in which the heart is more active than the feet; in which Gods glory (not carnal jollity) is the utmost end. It gives no toleration therefore for our common dances, which have neither holiness for their quality, nor piety for their end. Lastly, Solomon saith only, that there is a time to dance: and this time, I am sure, is neither 
n See p. 231. 240● to 244.  lords-days, nor any other solemn festivals devoted to God's service, as the forequoted Counsels, Fathers, and modern Authors testify: these are not times of dancing, but of 
* See p. 241.242, 243.  praying, hearing, reading, meditating, and such like holy duties. All dancing therefore on such times as these (which are now made the chiefest dancing seasons) are out of Salomon's dispensation. Again, the time of working, of following our vocations, of performing private family duties of religion; the times of sleep and rest (I mean the night, 
* See Sen●ca, Epist. 122. & ●thenaeus Dip●. l. 12. cap 6. l. 8. c. 1●. & lib. 15. cap. 1.  which is more often spent in dancing then in praying, or any pious duty) is none of Salomon's times for dancing: it being altogether untimely at these seasons; Therefore those who spend their working, praying, reading, studying time (
o Ephes. 5.16. Col. 4.5. See Act. 6. Scene 1.  which God commands them to redeem) in dancing, (which too many make their work, their life, their trade) dance out of Salomon's time and measure; who gives no allowance to their untimely Rounds. Again, dancing after a man is tired out with honest labour, is altogether unseasonable: 
p Eccles 5.12.  sle●pe and quiet rest, are a wearied man's best, his fittest recreations: They that work hard all day, had more need to rest, then dance, all night. And yet how many are there, who after an hard journey or a toilsome days work, will take more pains at night in dancing, than they did in labouring all the day time? & because they are quite tired out with working, they will yet tyre themselves once again in dancing; and so disable themselves the more for the works and duties of the ensuing day; whereas every 
q See M. Wheatlies' Sermon of Time's redemption, with all those who write of Recreation.  recreation should help, not hinder men in their callings. Hard workers therefore have little time, at least but little need or reason to turn Dancers. For others, who can find either little, or no time at all to work, (which is the epidemical deplorable gentile fashion 
r Much like to that of Sodom. Ezech. 16.49. or that in the 1 Cor. 10.7. Isay 5.11, 12. & Amos 6.1. to 7. See Iohn● Sar●sburie, De Nugis Curial. lib. 1. cap. 1.4, 5.  of our lazy age,) I am sure Solomon hath bounded them out no time to dance: Eccles. 3. hath set down 24. several times at least, for several works, and but one (if that) for dancing. Those therefore who exempt themselves from these times of working, can make no title to this dancing season. He that will not labour, 
s See 2 Thes. 3.8, 10, 11, 12. See all our English Statutes of Labourers, and against Rogues & Vagabonds: accordingly.  'tis unfit he should play. He that hath no working time, 'tis equal he should have no dancing time. And yet how many are there now adays who will needs entitle themselves to this time to dance, though they professedly disclaim all times to mourn or work? How many are there that work till they frieze, and yet dance till they sweat? that cannot work or pray one hour in a day for sloth, and yet can dance nimbly day and night all the week long? that 
t See Ludovicus Vives, De Erudit. Mulieris Christianae. l. 1 c. 13.14. Master Northbrooks Treatise against Dancing f 64. b. & Chrysost. Hom. 7. in Matth. Tom. 2. Col. 59 A. accordingly.  cannot walk twenty yards to Church on foot without the help of a Coach; and yet will dance 40. Galliards or Carantoes five hundred paces long? These indefatigable dancers, who would rather die then work; and not live then live well: need only a time to work (which I wish they may find:) not a time to dance, (which they will be sure to gain) since they dance and play away all their time: Wherefore since neither Labourers nor Loiterers have any need of dancing, they have certainly no title, to Salomon's time of dancing: and so both their dancing and arguments are out of season. Since therefore it is infallibly evident by all these premises, that our theatrical amorous mixed lascivious dancing, is sinful and unchristian at the least, if 
* So Hi●rom. Eusebius, Damascene, Fulgentius, Theophy●act, Vives, Calvin, Gualther, Marlorat, Musculu●, Erasmus, Agrippa, Brant, Northbrooke, Stubs, & others style it, together with the Waldenses, in their forequoted places.  not Heathenish and Diabolical; The Major of my precedent Syllogism must be granted: which I shall here close up with that notable passage of Alexander Fabritius, an ancient English though somewhat Popish Author, who writes thus of Dancing. 
* Chorearum processionibus ingressus ab ingressu caelestis processionis impediat, & nimirum nam, in diebus festis choreas ducentes faciunt contra omnia sacramenta Ecclesiae. Primò contra Baptismum, in hoc quia frangunt pactum quod inierunt cum Deo in baptismo, ubi promiserunt se abrenunciare Satanae & omnibus pompis cius: sed pomposam processionem Diaboli intrant cum choreas ducunt. Nam processio Diaboli dicitur chorea, ut dicit, Gu●ielmus Par●siensis. Alexand. Fabritius. Destructorium Vitiorum. pars 3 c. 10. D. See Hol●ot, Lect. 173. in lib. Sapientiae. cap. 15. fol. 133. accordingly.  The entering into the processions of dances, hinders men from ingress into the heavenly procession, and those who dance (especially upon Holidays) offend against all the Sacraments of the Church. First, against Baptism, in this, that they break the Covenant which they have entered into with God in baptism, where they have promised, that they would renounce the Devil and all his Pompes; but they enter into the pompous procession of the Devil when they dance. For 
* See here pag. 229.230, 232. & Chrysostom. Hom. 15.17, 18 & 23. ad Pop. Antioch. Hom. 2. de Verbis Isaiae. & Hom. in S. julianum. Tom. 1. Edit. Parisijs 1621. per Fronto Ducaeum. p. 613. a.b. Augustine, Epist. 202. accordingly.  a dance as Gulielmus Parisiensis saith, is the Devil's procession. Secondly, dances offend against the Sacrament of Order; For Clergy men who have received holy Orders, take those orders that they may conveniently celebrate divine services in the Church of God: but these vanities make divine Service to be contemned and neglected; for those who ought to be present at Matins and Vespers, are ofttimes present at these dances. Thirdly, they offend against the Sacrament of Matrimony; for ofttimes in d●nces, by signs of wantonness, vain songs, and unlawful confabulations, the faith of Matrimony is violated either in consent or work. Fourthly, they sin against the Sacrament of Confirmation: for in the Sacrament of confirmation the sign of the Cross is imprinted on their foreheads, as being bought with the passion of Christ: but in such dances the sign of the Cross being cast away, they place the sign of the Devil on their heads. Fiftly, they do against the Sacrament of Penance: For in the Sacrament of repentance by which they were reconciled unto God, they promised that they would never hereafter offend in the like kind: but in such vanities they plainly do the contrary. Sixtly, they offend against the Sacrament of the Altar, For on Easter-day they receive the Sacrament of the Altar, 
* And do not our Bacchanalian Christmas-keepers, who spend that sacred time in revel-rout do the like?  but immediately after they are like to judas the Traitor: who when he had eaten at the Lords Table, out of his own Dish, he went out presently after, and took a band of Soldiers from the High-Priests and pharisees, and came against jesus, as appeareth john the 18. So these transgressing in the foresaid manner, come directly against jesus: for when they are in a dance the procession of the Devil, they are not with jesus, as himself saith, Luke 11. he that is not with me is against me. As Kings in Autumn and Summer are wont to go forth to the Wars, that they may take that from th●ir enemies which they have gained by their labour in Winter: so the Devil the enemy of mankind after Easter; yea, on Easter-day itself (we may more truly affirm it on our Christmas and Whitsun Holidays) gathers together an army of Dancers, that he may take from the Sons and Servants of Christ who are his enemies, their spiritual fruits, which they have gathered together in the Lent-time. Seventhly, they offend against the Sacrament of extreme Unction by which those who are sick receive spiritual health: but these wretches in their plays and dances do often lose the health both of their bodies and their souls. After this, he compares all womendancers, (especially such as are gorgeously attired and set out with costly array, with painted faces, with false hair, shaved off from some dead woman's scull; with bead-tires of Gold, of silver, Pearls, and precious Stones, contrary to the Apostles precept, 
* ●er hoc enim quod dicit super capita eorum tanquam coronae similes auro, intelligitur vanus ornatus auri & argenti & preciosorum lapidum quibus u●untur saltatrices in capitibus suis sunt tanquam coronae quas Diabolus posuit supra capita illarum pro multiplici triumpho quem habuit ipse Diabolus per eas de filijs Dei. Vnde sicut strenui milites in torneamentis solent in capitibus equorum suorum in signum victoriae coronas de floribus ponere: sic Diabolus equitans super tales● mulieres in signum victoriae quod per eas habet contra filios Dei supra capita illarum tales vanitatis coronas imponit. Ibidem. See Pauli Wan. Sermo 10. de Custodia Tactus● accordingly.  which the Devil who rides upon such women hath set upon their heads, as so many crowns of vanity for those many triumphs over the Sons of God which he hath gained by them,) to those locusts and t●at smoke which ascended out of the bottomless pit, Apocalypse the 9 Advising all men out of Ecclesiasticus the 9 not to keep company with a woman that is a Dancer, not yet to hearken to her voice, lest they chance to perish by her snares: and wishing all Christians to renounce all dancing, as being thus opposite to all the Sacraments. Thus much concerning dancing, in probat of my Major, in which I have the more enlarged my discourse, both in respect of the near affinity that is between Plays and Dancing; and in regard of the universality of this lewd infamous exercise, which overspreds our own and other Nations, whose commonness hath purchased it: such credit such applause in this effeminate, unchaste lascivious dissolute age wherein we live; that most repute it a necessary ornament, an essential commendable quality or virtue, to make up a Gentleman, a Gentlewoman, who are deemed incompleate, at leastwise rude without it: when as all the forequoted Counsels, Fathers, Pagans, and modern Christian Authors, with 
* See Samuel Byrd, his Treatise of the Pleasures of this present life. London 1580. c. 4. f. 34.35. Pauli Wan. Sermo. 5. & 7. De Custodia quique sensuum. A French Treatise against Dancing, Dedicated by the French Ministers of the Reformed Churches to the King of Navar. Richa●d Price, his destruction of small vices. London 1581. Gulielmus Parisiensis De Vitijs & Virtutibus.  infinite others, have thus branded, censured it (especially in the female sex who are now most devoted to it) as 
* Vbi saltatio, ibi Diabolus: in sal●ationibus exultant Daemons & laetantur Ministri Daemonum. Chrysost. Home 49. & 74 in Math. & Holkot in lib. Sapientiae. Lectio 172.  a Diabolical, infernal, effeminate, unchristian, wicked, unchaste, immodest heathenish pastime, contrary to all God's Commandments and Sacraments: and as the very pomps of Satan which we renounce in Baptism: which me thinks should now at last rectify our depraved judgements in this point of Dancing, and reform our lives.  
For the Minor, that Stageplays are commonly attended with mixed effeminate amorous dancing; it is most apparent; not only by our own modern experience, but likewise by the copious testimony of sundry Pagan and Christian Writers of all sorts: as namely, of 
* Spectacula ac ludos in theatris, cum cantibus & ●horeis, singulis quibusque annis civibus praebent. Ibid.  Polybius. Historiae. lib. 4. pag. 340. 
y Etenim saltatio adscira ad sodalitatem vulgari quadam Poetica, societate caelestis illius poeseos amissa, in stultis & attonitis theatris obtinet tanquam tyrannus subiugata sibi quadam exili musica: omnem au●em apud prudentes & divinos viros perdidit revera honorem. Ibid.  Of Livy. Rom. Hist. lib. 7. sect. 3. Of Dionysius Hallicarnasseus. Antiqu. Lect. l. 7. sect. 9 Of Plutarch. Symposiacon. lib 9 Quaest 15. pag. 315.316, 317. Of Athenaeus Dipnosophorum. lib. 8. c. 12. p. 695. lib. 14. c. 3● p. 980.981. c. 7. p. 990. 
z Nam embat●ria cum tibijs ordineque exercentes, saltationibusque students, cum publica & cura & sumptu singulis annis in theatris conspiciuntur, etc. Ibid.  c. 11. p. 999. etc. 12. pag. 
a Sunt autem tres saltationes poësis scenicae, Tragica, Comica, Satyrica, etc. Ibid.  1005. Of Macrobius Saturnalium. lib. 2. c. 7. Of Horace 
b Saltaret ut Cyclopa rogatet, etc. Ibid.  Sermonum. l. 1. Satyr. 5. p. 180. & De Arte Poetica lib. p. 303.306. Of Euripides, in his Bacchaes Of Ovid, De 
c At tanti tibi sit non indulgere Theatris. Illic assiduè ficti saltantur amores, etc. Ibidem.  Remedio Amoris. l. 2. p. 230. Of Plato. Legum. Dial. 7. Aristotle Poetic. l. 1. c. 1. Suetonijs Caligula. c. 54.55. Claudian in Eutropium. lib. 2. Clemens Alexandrinus. Paedagogi. lib. 2. cap 4. fol. 
d Ne fractis quidem & enervatis his saltatoribus, qui Cynaedicam turpitudinem mutam in scenam transferunt. Ibid.  50. & lib. 3. c. 11. Tertullian & 
e Commovetur civitas to●a ut desaltentur fabulosae antiquitatum lubidines. Ibidem.  Cyprian De Spectac. lib. Arnobius Advers. Gentes. l. 2. p. 75. & l. 4. 
* Amans saltatur Venus, & per affectus omnes meretriciae vilitatis impudica exprimitur imitatione bacchari. Saltatur & magna sacris compta cum infulis matter, etc. Ibid.  p. 149.150. & l. 7. pag. 230. to 240. Lactantius 
f Histrionici etiam impudici gestus, libidines quas saltando exprimunt docent. Ibid.  Divinorum Instit. Epit. c. 6. Ambrose, De Paenitentia. lib. 2. cap. 6. Basil Hexam. Hom. 4. pag. 45. Nazienzen ad Selucum De Recta Educatione. p. 1063.1064. chrusostom. Hom. 6.7. & 38. in Matth. 
g Quid sunt ad hoc malum Mercurij furta, veneris lascivia, stupra, & turpitudines caeterorum, quae proferremus de libris, nisi quotidie cantarentur & saltarentur in theatris. Ibid  Augustine, De Civit. Dei. lib. 7. c. 26. Cassiodorus Variarum. l. 1. Epist. 20. Salvian De Gubernat. Dei. l. 6. Isiodor. Hisp. Originum. l. 18. c. 48.50. The 6. Council of Constantinople. Canon 51. (which 
h Omnino prohibet haec sancta & universalis Synodus eos qui dicunt●r mimos, & corum spectac●la, easque quae in scena fiunt saltationes, etc. Surius. Concil. Tom. 2. pag. 1048.  inhibits all Players, Plays, and Dancing on the Stage, under pain of excommunication:) & Eusebius apud Damascenum. Parallelorum. lib. 3. c. 47. where thus he writes. 
i Quid autem cernit qui ad theatra currit? Diabolicos cantus; mulierculas saltitantes, vel ut rectius loquar, Daemonis intemperijs agitatas. Quid enim saltatrix facit? Caput quod Paulus perpetuò tegi vult impudenter aperit; collum invertit; comam huc atque illuc expandit. Haec porrò etiam ab ea fiunt quam Daemon obsessam tenet. Tale nimirum Herodis quoque conviulum erat. Herodiadis filia ingressa tripudiavit, ac Ioannis Baptistae caput amputavit, & subterranea inferni loca haereditatis loco consecuta est. Quocirca qui choreas & saltationes amant, cum ea portionem habent. Ibidem.  But what doth he behold who runs to theatres? Diabolical Songs; dancing Girls; or that I may speak more truly, Girls stirred hither and thither with the furies of the Devil. For what doth a Danceresse do? She impudently uncovers her head, which Paul hath commanded to be continually vailed: she inverts her neck; she tosseth about her hair this way and that way; Even these things are likewise done by her who is possessed by the Devil. Such likewise was the feast of Herod: the Daughter of Herodias entering in, danced, and cut of the head of john the Baptist; and so she obtained the subterraneous places of Hell instead of an inheritance. Wherefore, those who love rounds and dances, 
* See Augustin. De Tempore. Sermo. 215. Epist. 202. & De Genesi. ad Litteram. l. 12. c. 22. against Dancers.  have certainly a portion with her in Hell. A terrible sentence sufficient to startle all our dancing Dames, and frisquing effeminate Gallants; who make dancing their only excellency, and supreme delight. To these I could accumulate, Polydore Virgil. De Inventoribus rerum. l. 3. c. 13. Alexander Sardis, De Inventoribus rerum. l. 1. p. 42. Caelius Rhodiginus. Antiqu. Lect. l. 5. c. 4.5. M. Gualther, Hom. 52. in Marc. Alexander ab Alexandro. Gen. Dierum. l. 6. c. 19 Agrippa De Vanit. Scient. c. 20. M. Gosson, his Plays Confuted. Action 2. D. Reinolds his Overthrow of Stageplays. pag. 12. to 19 & 130. to 139. Godwin, his Roman Antiquities. l. 2. sect. 3. c. 11● Bulengerus De Theatro. l. 1. c. 52. with 
* Oratio Edgari Regis. Bibl. Patrum. Tom. 13. p. 153.154. Haec mimi cantant & saltant, etc.  sundry other Authors which B●lenger there recites. All which expressly inform us; 
* See M. Northbrooke, & Mr. Stubs qua supra. Lucian, De Saltatione● accordingly.  that dancing was always heretofore, and yet continues an unseperable concomitant, if not a necessary part of Stageplays. The premises therefore being thus confirmed, my conclusion from them against Stageplays must be granted   

SCENA NONA.  
THe second unlawful Concomitant of Stageplays, is amorous, obscene, lascivious lust-provoking Songs and Poems, which were once so odious in our Church; that in the Articles to be inquired of in Visitations, set forth in the first year of Queen ELIZABETH'S Reign, Article 54. Churchwardens were enjoined to inquire; whether any Minstrels, or any other persons did use to sing or say any Songs or Ditties that be vile and unclean; which suggests this 24. Play-oppugning Argument to me. 
Argument 24.   
Those Plays which are usually accompanied with amorous Pastorals, lascivious ribaldrous Songs and Ditties, 
* Aiunt Philosophi, nihil potentius esse ad ene●vandum animum qu●m lenocinium melodiae. In huius rei●verum argumentumaccipe, quod difficile invenitur aliquis levis vocis & gravis vitae vidi infinitos tam vi●os quam faeminas tantò pejoris vitae qu●nto m●lioris vocis. Antonini Chron. pars 2. Tit. 18. c. 5. sect. 10.  must needs be unlawful, yea abominable unto Christians.  
But Stageplays are usually accompanied with such Pastorals, Songs, and Ditties as these.  
Therefore they must needs be unlawful, yea abominable unto Christians.  
The Minor is most apparent. First, by our own modern experience, there being nothing more frequent, in all our Stageplays (as all our Playhaunters can abundantly testify;) then amorous Pastorals, or obscene lascivious Lovesongs, most melodiously chanted out upon the Stage between each several Action; both to supply that Chasm or vacant Interim which the Tiring-house takes up, in changing the Actors robes, to fit them for some other part in the ensuing Scene: (a thing in use in Ancient times, as 
k Nunc tibicinibus, nunc est gauvisa Tragaedis. Epist. l. 2. Epist. 2. p. 280. Actoris parts chorus officiumque virile Defendat: new quid medios intercinatactus, Quod non proposito conducat & haereat aptè. De Art Poet. pag. 302.  Horace, 
l Historiae. Rom. l 7. sect. 3.  Livy, and 
m Dionysius Hallicarnas. Antiq. Rom. l. 7. sect. 9 Caelius Rhod. Antiq. Lect. l. 8 c. 8. Polydor Virgil, De Inventor. rerum. l. 3. cap. 13. Alexander Sardis, De Rerum Inventor. l. 1. p. 43.44. Bulengerus, De Theatro. l. 1. ●. 52. & l 2. c. 1.9. etc. Godwins' Roman Antiqu. l. 2. sect. 3. c. 11.  sundry others have recorded;) as likewise to please the itching ears, if not to inflame the outrageous lusts of lewd Spectators, who are ofttimes ravished with these ribaldrous pleasing Ditties, and transported by them into a 
n Turci ventris venereasque voluptates in paradiso somniant. Vxores aiunt fore selectissimas, etc. Philip. Lonicerus. Tur. Hist. l 2. c. 22. Bellonius Observationum. l. 3. c. 8. Purchas Pilgr. Book 3. chap. 4. & 5.  Mahometan Paradise, or ecstasy of uncleanness. Secondly, as experience, so sundry ancient and modern Authors fully suffragate to my Minors truth. 
o Spectaculis corrupti cantus nimiam in animis ingenerant libidinem● Meretricij enim cantus, auditorum animis insidentes, nil aliud efficiunt, quam ut turpitudinem omnibus persuadeant. Hexameron. Hom. 4. p. 45.  In Stageplays (writes S. Basil) corrupt Songs ingenerate too much lust in the minds of men. These Whorish Songs residing in the minds of the hearers, do nought else but persuade filthiness to all that hear them. 
p Illos Poëta contumeliosos non laudamus, qui in canticis obscaenis faelicitatem ponunt. D● Legendis libris Gentilium. Oratio.  Wherefore we commend not those contumelious Poets who place felicity in obscene S●ngs. In Stageplays (writes 
q Ibi verba fracta lascivaque: ibi cantiones meritriciae: ibi voces vehementer ad voluptatem incitantes, etc. chrusostom. Hom. 3. De Davide & Saul. Tom. 1. Col. 510. D. See Hom. 38. in Matth. accordingly.  Chrysostom●,) are broken effeminate lascivious words, meretricious songs, and voices provoking vehemently to voluptuousness; and polluting men's ears far more than any dirt or filth. What (write 
r Quid autem cernit qui ad Theatra ●urrit? Diabolicos cantus; lascivas quasdam ac prorsus corruptas cantilenas, quaeque multam libidinem in animis pariant, etc. Eusebius apud Damasc●num Parallelorum. lib. 3. cap. 47.  Eusebius and Damascen) doth he perceive who runs to theatres? Diabolical Songs; certain lascivious and altogether corrupt Ditties, which ingenerate much lust in the minds of the ●earers, etc. To these I might add S. Augustine. De Civit. Dei. l. 6. c. 6.7 & 26. & l. 12. c. 25. Lactan●ius, De Vero Cultu, c. 21. Nazienzen ad Selucum, De recta Educatione. p. 1063. And Oratio 28. p. 471● where he writes thus of his Father. Nec aurem & lingua●● res divinas partim accipientem partim pronunciantem ethnicis narrationibus theatricisque cantilenis conspurcari siverit; nihil enim prophani sacrosanctis hominibus convenire putabat. Salvian, De Gubernation Dei. l. 6. joannis Salisburiensis; De Nugis Cu●ialium. l. 1. c. 8. Concilium Parisiense. l. 1. c. 38. together with Athenaeus Dipnosophorum. l. 13. c. 27 The 3. Blast of Retreat from Plays and theatres. pag. 100 Caesar Buleng●rus, De Theatro. l. 2. c. 9 De Cantu in Scena; where there are sundry Authors quoted to this purpose, which you may peruse at leisure. juvenal. satire 6. p. 53. to 57 & satire 11. p. 109.110. Petronius. Satyricon. p. 23.24. Mariana & Brissonius, in their Books, De Spectaculis. M. Northbrooke, D. Reinolds, M. Gosson, and M. Stubs, in their forequoted Treatises against Stageplays: and others already mentioned in 
* See here pag. 63. to 71.  Act 3. Scene 1. Who all unanimously testify; That Stageplays are always fraught with adulterous, obscene, lascivious Songs, and wanton Pastorals, which add strength and fuel to men's lusts. My Minor therefore must be granted.  
The Major is unquestionable; because all ribaldrous, amorous Songs: (which now are too to rise, not only in Stageplays, but ever at private Christians Feasts, and other Taverne-meetings, from which 
s Theodosius ministeria la●civa psaltriasque commesiationibus adhibere lege prohibuit. E●tropius. Rom. Hist. l. 13. p. 173. Aurelius' Victor & Grimston in Theodosio. Codex Theodoij. Tit. De Scen●cis l. 10. & Buleng●rus De Theatro l. 2. c. 9  Theodosius, 
t Nullo citharae convivia cantu, Non puerilas●●va sonant. Claudian De Laudibus Stiliconis. lib. 2. p. 185.  Stilico, and others excluded all Songs and singing-women; (the very ornaments and delights of lascivious banquets, as 
u Cantus saltatatioque haec enim sunt ornamenta convivij. Odysseae● l. 1. pag. 8.  Homer, 
x Halyattes rex terrae Lydiae more atque luxu barbarico praeditus cumbellun Milesijs faceret, concinentes fistulatores & tibicines atque faeminas etiam tibicinas in exercitu atque in procinctu habuit, lascivientium delicias conviviorum. Noctium Attic. l. 1. c. 11. p. 26. & Herodoti Clio. sect. 3.  Gellius, and 
y Omne convivium obscaenis canticis strepit, pudenda dicta spectantur. Lib. 1. c. 3. See Bulengerus, De Theatro l. 2. c. 9 p. 350 351. accordingly.  Quintilian style them:) are abundantly condemned as abominable, sinful pastimes misbeseeming godly Christians. First, by the express verdict of the Scripture; which as it 
z jam. 5.13 Eph. 5.4, 19● 20. Col. 3.16, 17. Heb. 13.15. Isay 38.20 c. 49.13. Ps. 21.13. Ps. 33. ●, 3. Ps. 66.2, 4. Ps. 68●4. Ps. 96.1. Ps. 95.1. Exod. 15.1, 21. 1 Chron. 16.9.  enjoins all Christians in their Feasts, their mirth, and private meetings, to sing Psalms, and Hymns, and spiritual Songs, of prayer, of praise to God with a grace and melody in their hearts: a practice, which all the Primitive christians (as the marginal 
a Philo judaeus, De Vita Contempl. lib. p 1211. to 1217● Clemens Alexandrinus Paed●g. l. 2. c. 4. Tertulliani, Apollogia. c. 39 Dionysius Areopagita Ecclesiast. Heirarch. lib. c. 3. Nazienzen, Oratio 37.38, 39, 40. Gregory Nissen, De Vita beati Gregorij Oratio. Chrysostom. Home in Psal. 41. Tom. 1. Col. 735. Theodoret, De Evangel. Veritatis Cognition. l. 8. & De Martyribus. l. p. 390. F. Tom. 2. Pliny Epist. l. 10. Ep. 97.  Author's witness) observed in their Love-feasts, in all their private and public meetings: and I would, those modern Christians, who banish these things from their Feasts and Merriments, as altogether unseasonable, exhilerating themselves 
b Quis rogo hic error est, quae stultitia? Nunquid laetari assiduè & ridere non possumus, nisi risum nostrum atque laetitiam scelus esse faciamus, & c? Salvian, De Gubernat. Dei. lib. 6. pag. 192.  with nought but scurrilous beastly Songs, lascivious music, wanton dancing, and such unchristian mirth; would now again revive it. So it expressly prohibits 
c Ephes. 4.29, 31, cap. 5.4. 1 Cor. 15.33. See Act. 3. Scene 1. pag. 63. to 66●  all filthy, corrupt, unedifying communication: 
d Ephes. 5.3.  all fornication and uncleanness which are not so much as once to be named among Christians: together with 
e Ephes. 5.4.  all foolish talking and jesting; all ribaldry and scurrility, either in songs or jests (which 
f Omnibus enim suffragijs haec lex vincit, ut & in cantilenis bonis verbis utamur, & ut cantilenae genus undiquaque ex gratiosis verbis constet. Plato Legum, Dialog. 7. pag. 874.  Plato, and the Athenians, though Pagans, did prohibit by an unanimous law,) as odious unto God, pernicious to the manners, minds, and souls of men, and misbeseeming Christians, 
g Col. 4.6. Ephes. 4.29.  whose words should be always gracious, seasoned with salt, that so they might administer grace, not poison or corruption, to the heaerers. Ribaldrous amorous Songs, are so unsuitable for the mouths, the ears of Christians; that 
h Qui Satanicas cantilenas concinunt, spiritu immundo imbuuntur. Enar. in Eph●s. 5. pag. 510. D.  Theophylact plainly tells us, that those who sing such Songs, are possessed with an unclean spirit: and S. 
i Qui enim iocis & seculi cantionibus delectatur, in tentorio Diaboli est. De Nuptijs filij Regis. Col. 1725. A.  Bernard, that he who is delighted with obscene jests, and secular Ditties, (as alas too many are) is in the very pavilion or possession of the Devil. No wonder therefore if the Scripture condemns such songs as these, as unbefitting Christians. Secondly, as the Scripture, so sundry ancient and modern Counsels expressly censure, 
* Mors intrat per aures audiendo libenter cantus & instrumenta musica ad lascivian provocantia: per ist●●nim valdè emollitur animus, & praecipuè per cantus mulierum. Cum enim blanda vox quaeritur sobria vita deseritur● Cantus dissolutus mentem virisē vulnerat & emollit● Et ex hoc communiter cantatrices & cantores sunt instabiles & malorum morum, etc. Ecce hominem vocis blandissimae & vitae pessimae. Pauli Wan● Sermo 7. de Custodia Auditus.  such Poems, Songs, and Ditties; as abominable and polluted in themselves, defiling the mouths, the ears, of those who chant, or hear them chanted: as allectives unto lewdness, incentives unto lust, 
k Ephe●. 4.29, 30. See Ambrose, chrusostom, Hierom, Theodoret, Sedulius, Primasius, Remigius, Anselm, Beda, O●cumenius, Haymo, Theophylact, Calvin, Musculus, Marlorat, Lyra, & Go●rhan, Ibid. accordingly.  which grieve the holy Spirit of God, whereby we are sealed up to the day of redemption, and wholly effeminate the minds of men. Witness Concilium Arelatense. 3. apud Surium. Concil. Tom. 1. pag. 727. Concil. Agathense, Can. 39 Veneticum, Can. 11. Toletanum. 3. Can. 23. Altisiodorense. Can. 9 & 40. Cabilonense. 1. Can. 19 Senonense. Cap. 25. Surius. Tom. 4. p. 742.743. Cabilonense. 2. Can. 9 Moguntinum sub Carolo Magno. cap. 10. & 14. Rhemense. cap. 17. Parisiense. lib. 1. cap. 38. Moguntinum sub Raebano. Archiepiscopo. cap. 13. Turonense. 3. cap. 7.8. Coloniense 1536. pars 2. cap. 25. & pars 9 c. 10 
l Apud Bochellum. Decreta Ecclesiae. Gal. lib. 6. Tit. 19 cap. 4.16.19. See Act 7. Scene 3●  Synodus Carnotensis. Anno 1526. Concilium Burdigense. Anno● 1582. & Synodus Turonica● 1583. which 17● several Counsels, inhibit all Christians, especially Clergymen, both from the use, the hearing, and singing of such Songs as these, for the precedent reasons. A sufficient inducement to cause all godly Christians to abandon them, together with all those Plays, those Playhouses and places where they are in use. Thirdly, as these Scriptures and Counsels; so likewise the Fathers are very copious in censuring such ribaldrous lascivious songs as these, which if we believe 
m A●rem insuper meretricijs cantibus, & terram contaminauêre, etc. De Elia & I●iunio. c. 18● & Basil De Ebrietate & Luxu. Sermo.  S. Ambrose or S. Basil, defile the very earth and air where they are breathed out. Survey we but Clemens Alexandrinus, Paedag. l. 2. c. 4● & 6. & 
* Foris autem impijs modis & amatorijs canticis se oblectant, tibiarum cantu, plausu, temulentia, & quovis caeno ac sorde oppleti. Hoc autem dum cantant & recantant, ij qui immortalitatem anteà celebrabant, tanden perniciosissimam mali malè canunt palinodiam; Comedamus & bibamus cras enim morimur. Ij autem non cras verè sed iam Deo mor●ui sunt, sepelientes mortuos suos, hoc est seipsos in mortem infodientes. Ibid.  l. 3. c. 11. Tertullian & Cyprian, in their Books De Spectaculis. Arnobius advers. Gentes. lib. 4. & 7. T●tianus, Oratio adversus Graecoes. Lactantius de Ver● Cultu l. 6. c. 21. Basil. Hexaëmeron. Hom. 4. De Ebrietate & Luxu. Sermo 2. & De Legendis libris Gentilium Oratio. Nazienzen Oratio 28.37, 38. & 48. & Ad Selucum De Recta Educatione. p. 1063. Hierom● Epist. 2. c. 6. Ep. 9 c. 5. Ep. 10● c. 4. & Adversus ●ovinianum. l. 2. c. 7 Cyrillus Hierusolomitanus Chatechesis Mystagogica. 1● (who makes such 
n See here pag. ●9. to 53.  songs, the very works and pomps of the Devil, which we renounce in baptism:) Eusebius apud Damascenum. Parallelorum. l. 3. c. 47. Ambrose, De Elia & jeiunio. c. 18 & Sermo 33. Sti. Asterij Homilia in Festum Kalendarum. Oratio. Bibl. Patrun. Tom. 4. p. 706. Augustine De Civit. Dei. lib. 6. c. 6.7. De Rectitudine Catholicae Conversationis Tractatus. & De Decem Chordis. cap. 4. Tom 9 De Tempore Sermo 225. De Verbis Apostol. Sermo 17. Hippolytus Martyr, De Consummatione mundi & Antichristo Oratio. Bibl. Patrum. Tom. 3. p. 16. H. & 17. A.B. Gaudentius Brixiae. Episc. De L●ctione Evangelij. Sermo 8. Bib●. Patrum. Tom. 4. pag. 813. C. D. Primasius, Oecumenius, Theodoret, Sedulius, Remigius, Anselmus, Ha●mo, Rabanus Maurus, & Theophylact, on Ephes. 4.29, 30. & on cap. 5.3, 4. Salvianus De Gubernation Dei. l. 6. Fulgentius super Audivit Herodes Tetrarcha, etc. Sermo. Chrysologus Sermo 128. Olympiodorus in Ecclesiast. Enarrat, c. 12. Ca●siodorus V●riarum. lib. 2. Epist. 40. Bernardus, 
o Scurriles cantilenas tanquam vanitates & insanias falsas respuunt & abominantur. Ibidem.  Oratio ad Milites Templi. cap. 4. Col. 832. L. & De Nuptijs Filij Regis. Col. 1725. A. joannis Salisburiensis, De Nugis Curialium. l. 1. c. 6. & 8. P●trus Blesensis, Ep. 76. Maphaeus Vegius, De Educat. Lib. l. 3. c. 10.12. Paulus Wan. Sermo 7. Espencaeus in Tim. 1. Digressionum. l. 1. c. 11. p. 212. & Gratian De Consecratione Distinctio. 3. we shall find such Songs, such Poems as these abundantly condemned, as 
p Quare ambularemus delectati canticis vanis nulli rei profututis, ad tempus dulcibus, in post: un amaris? Talibus enim turpitudinibus cantionum animi humani illecti enervantur, & decidunt, à virtute, defluentes in turpitudinem: & propter ipsas turpitudines posteà sentiunt dolores, & cum magna amaritudine digerunt, quod cum dulcedine temporali bibêrunt. August De Decem Chordis. c. 4. Tom 9 pars 1. pag. 1152.  filthy and unchristian defilements, which contaminate the souls, effeminate the minds, deprave the manners, of these that hear or sing them, exciting, enticeing them to lust; to whoredom, adultery, profanes, wantonness, scurrility, luxury, drunkenness, excess; alienating their minds from God, from grace and heavenly things: and Siren-like, with their sweet enchantments entrap, ensnare, destroy men's souls, proving bitter potions to them at the last, though they seem sweet and pleasant for the present. Let S. chrusostom, that 
q Totum aurum indicant haec verba Chrysostomun, cuius è labris doctrinae sermones melle dulciores emanarunt, quos qui gustant multa myrrha implentur, id est, laboribus mortificant membra sua super terram. Theodoret Interp in Cantica Cantic. Tom. 1. pag. 252.  all-golden Father, as Theodoret styles him, whose lips did drop with Myrrh and Honey, speak here for all the rest, who is somewhat copious in this theme. 
r Quemadmodum ubi quidem est caenum eò porci concurrunt, ubi autem sunt arommata & suffitus illic apes habitant: ita, ubi sunt quidem meretricia cantica, illic congregantur Daemons: ubi autem cantica spiritualia, illuc advolat gratia spiritus, & os sanctificat animam etc. Quemadmodum enim qui mimos & saltatores & mulieres meretrices introducunt in convivia, Daemons & diabolum illuc vocantutà qui vocant David eum cythara, intus Christum per ipsum vocant. Illi domum svam faciunt Theatrum, tu Ecclesiam factuam domunculam Home, in Psal 41. Tom. 1. Col. 735  Like as Swine (writes he) run thither where there is mire, and as Bees do live where there are spices and perfumes: so where there are whorish Songs, there are the Devils gathered together: but where there are spiritual Songs, thither the grace of the holy Ghost doth fly, and the mouth sanctifieth the heart. And as those who bring in Stage-players, and Harlots into their Feasts (I would those whose practise it is now, would mark his words) do call in Devils thither, so they who call in David with his Harp (he means his Psalms of which he speaks) do call in Christ by him. They make their house a Theatre, do thou make thy Cottage a Church. 
s Hoc est mihi in quit perpetuum canticum, etc. Hoc est mihi perpetuum munus, Deum laudare, Audiant, qui Satanicis canticis remollescunt & putrefiunt. Quod non supplicium subibunt, & c? Hom. in Psal. 117. Tom. 1. Col. 984. D. See Hom. 6. ad Pop. Antioch. Tom. 5. Col. 62. C. D.  This, saith David, is my perpetual Song, this my constant work and office, to praise the Lord. Let them give ear, who effeminate and putrify themselves with satanical Songs. What punishment shall not they undergo; or what dispensation may be given them, when as he being always employed in praising his Saviour, they are perpetually wallowing themselves in these filthy Duties? By 
t Qu● docemur, quanto supplicio obnoxij sint qui libidinosas & obscaenas cantilenas proferunt; qui comicas nugas pronunciant, qui mendacia & clamores in Circensibus ludis edunt. Hom. in Psal. 118. v. 170.171. Tom. 1. Col. 1025. D.  this are we taught, to what great punishment they are obnoxious, who utter libidinous and obscene songs, who pronounce comical toys, who vent lies and clamours in Cirques, etc. 
u Si Theatralibus ludis spretis atque neglectis ecclesiam peteris, claudicanti pedi incolumitatem reddidisti. Si Diabolicos cantus despexeris & eorum loco spiritales didiceris iam loqueris, cum anteà mutus esses. Hom. 33. in Mat. Tun 2 Col. 262. B.  If then, contemning and forsaking stageplays, thou shalt hereafter frequent the Church, thou hast then restored health to thy halting feet: If thou shalt despise diabolical songs, and in stead of them shalt learn spiritual Psalms, thou mayest now speak, whereas before thou wast but mute. And in another Homely he writes thus: 
x Nam quemadmodum limus & sordes aures corporis obstruere solent, sic meretricij cantus aures mentis solent magis quam quaevis sordes obstruere. Vel potius non obstruunt tantum, verum etiam impurum faciunt & immundum: quasi enim stercus immittunt auribus vestris huiusmodi colloquia. Quod barbarus ille minabatur, dicens; Comedetis stercus vestrum, id etiàm multi non verbo, sed re vobis faciunt, imò verò multò pejus ac faedius. Nam Fornicatorij cantus multò magis quam stercora sunt abominabiles. Quodque aegrius ferendum; non solum nullam talia audientes molestiam capitis, verum etiam ridetis atque laetamini. Cunque vitare ista, abominarique deberetis; suscipitis atque laudatis. Home 38. in Matth. Tom. 2. Col. 297. C. See Hom. 2. De Verbis Isaiae. Tom. 1. Col. 1288. A.  As slime and dirt are wont to stop the ears of the body, so meretricious songs do use to stop the ears of the mind, more than any filth: or rather, they do not only stop, but likewise contaminate and defile them: for such songs do as it were cast dirt into the ears. What that Barbarian threatened, saying; you shall eat your own dung: that verily do many to you now, not in word, but in deed: yea, that which is far worse and filthier: For adulterous songs are much more abominable than any dung. And that which is far worse to be endured. (though it be the very humour and practise of our lascivious times) you are not only not offended nor grieved at the hearing of such songs, but you laugh and rejoice: and whereas you ought to avoid and abominate them, you entertain and applaud them. To conclude: 
y Choreae, cymbala, tibiae, cantica turpia plena scortationum ac adulteriorum, Diaboli pompa, etc. Hom. 42. in Acta. Tom. 3. Col. 611. C. & Hom. 12 in 1 Cor. Tom. 4. Col. 357. A.  Dancing, music, adulterous ribaldry songs (saith this Father) which are so rife and frequent in our marriages (and yet not so frequent then, as they are now in ours:) are the very Devils pomp and hotchpotch, etc. 
z Quid dixeris de ipsis canticis quae sunt plena omni impudicitia, & amores pravos, & concubitus illigitimos ac nefarios, & domorum eversiones & tragaedias, inducunt innumerabiles, & frequens habent nomen amici & amantis, & amicae & ●ilectae: & quod e●t omnium gravissimum, eye adsunt virgins, omni exuto pudore, & ad sponsae honorem vel potius ignominiam; & inter impudicos adolescentes, incompositis lascivientes & indocore se gerentes cantilenis, verbisque turpibus, & Satanica consonantia. Et adhuc me rogas, unde matrimoniorum corruptores● Hom. 12. in 1 Cor. Tom. 4. Col. 358. C. See Hom. 21. ad Pop Antio●h. Tom 5. Col. 162. C.D.  What wilt thou say of their songs which are fraught with all incontinency? which bring in dishonest loves, unlawful, nay wicked copulations, the eversions of houses and innumerable Tragedies, and have ofttimes in them the name of a Mistress, and a Lover, a Sweetheart and a Beloved. And that which is worst of all, there are Virgins present at them, who laying aside all shame, do in the midst of unchaste Youngsters (a practice too common with our chanting, dancing blushless females now) demean themselves lasciviously and unseemly: sporting themselves with disorderly songs, obscene discourses, satanical music, in honour, or rather to the dishonour of the new married Spouse. And dost thou yet inquire of me, whence adulterers, whence whoredoms, whence corruptions of marriages should proceed? Lo here the effects of such scurrilous songs and dances. To which I shall here adde● the saying of S. Valerian concerning such songs as these, in his 6. Homely, De Otiosis verbis● Bibliotheca Patrum. Tom. 5. pars 3. pag. 482.483. 
a Quotiescunque dulci voce mulcetur auditus, ad turpe facinus invitatur aspectus. Nemo insidiosis cantibus credat, nec ad illa libidinosae vo●is incitamenta respiciat; quae cum oblectant, sae viunt; cum blandiuntur, occidunt. Ibidem.  As oft (writes he) as the hearing is soothed with the pleasant voice, so often the sight is invited to a filthy deed. Let no man trust these treacherous songs, nor look back to those incitations of a lustful voice; which rage whiles they delight, and kill when they flatter. 
b Sic frequenter vidimus blandis sibilis aves decipi, & hebetes feras in laqueum mortis dulcedine vocis impel●i. Similis e●t dilectissimi, causa mortalium, quos dulcisoni cantus cura sollicitat. In ho● autem proficiunt varietates vocum, & producta sin● syllabis verba, ut homo aut capiatur, aut capiat. Explicari non potest, dilectissimi, quam periculosos laqueos exhibeant mimicae ●tudia voluptatis, etc. Ib●dem.  Thus we often see Birds to be deceived with flattering whistels, and sottish wild beasts to be drawn into a snare of death by the sweetness of the voice. Such, my beloved, is the case of mortal men, whom the care of pleasant songs solicits. In this only the varieties of voices profit, and words drawn out at length by warble without syllables, that a man may be either taken, or may take. It cannot be expressed, my beloved, what dangerous snares the studies of mimical pleasure exhibit. For if any man could search out the secrets of men's breast, he should find the hearts of unhappy men to sigh again at every sound of the Flute. Understand therefore what overfamiliar and secret speech may do between men and women, what near neighbourhood, what conferences mixed with jests, what a palate invited with delight, ● what the desire of gold exposed to every wickedness of prostitution, if even the enticements of a dumb voice may charm the fury of another. 
c Refugiendus est igitur error iste, vocis sonus, qui humanis pectoribus dulcedine sua amaritudinem fecit, & persuasione quadam melliflui cantus frequenter mortifera aegris venena commiscuit. In quo loco primum obturendae aures sunt, opponentes scutum fidei, quo facilius omnis lenocinantis vocis excludatur a●ditus. Adhibenda etiam disciplina, quae oculorum desideria repellat, & tabescentis cordis incitamenta compescat. Ibidem.  This error therefore of the sound of the voice is to be avoided, which hath wrought bitterness in the hearts of men by its sweetness, & by a certain persuasion of a mellifluous song, hath ofttimes ministered deadly poisons to the sick. In which place the ears are first to be 
* See Thomas Beacon his Catechism. fol. 355 accordingly.  stopped, by opposing the Buckler of Faith, whereby the hearing of every voice enticing unto lewdness may more easily be excluded. And discipline also is to be administered, which may repel the desires of the eyes, and may bridle the incitations of a consuming heart. To all which passages, I may join that of S. Augustine, De Tempore Sermo. 215. 
* Ante omnia ubicunque fueritis, sive in domo, etc. verba turpia & luxuriosa nolite ex ore vestro proffer; sed magis vicinos & proximos vestros iugiter admonere, ut semper quod bonum est & honestum loqui studeant, ne forte mal● loquendo & in sanctis festivitatibus choros ducendo, cantica luxuriosa & verba proferendo de lingua sua, unde debuerant Deum laudare, inde sibi vulnera videantur infligere. Isti enim infaelices & miseri homines qui balationes & saltationes ante ipsas basilicas sanctorum exercere nec metuunt nec erubescunt, etsi Christiani ad Ecclesiam venerint, Pagani de Ecclesia revertuntur; quia ista consuetudo balandi de Paganorum observatione remansit. Et iam videte qualis est ille Christianus qui ad Ecclesiam venit orare, & neglecta oratione, sacrilega verba Paganorum non erubescit ex ore proffer: videte tamen fratres charissimi, si iustum est, ut ex ore Christianorum ubi corpus Christi ingreditur, luxuriosum canticum quasi venenum Diaboli proferatur? Ibid. Tom. 9 pars 2. pag. 631. See Ambros. Sermo. 33. Tom. 5. pag. 23.  Before all things, wheresoever you are, whether in a house, or in a iourn●y, or in a feast, or in a public assembly, utter not ye out of your mouths any scurrilous or voluptuous words; but rather continually, admonish your neighbours and friends, that they always study to speak that which is honest and good, lest perchance by evil speaking, by dancing upon holy Festivals, and by singing luxurious ribaldry songs, they may seem to inflict wounds upon themselves, even from whence they ought to have praised God. For these unhappy and miserable men, who neither fear nor blush to exercise lascivious songs and dances before the very Temples of the Saints, although they should come Christians to the Church, yet they return Pagans from the Church, because this custom of singing and dancing is but a relic of the observation of Pagans. And now behold what a Christian he is, who comes unto the Church to pray, and neglecting prayer, is not ashamed to utter the sacrilegious words of Pagans. Consider dear brethren, whether it be just, that out of that mouth of Christians where the body of Christ doth enter in, a deboist song should be brought forth, as the very poison of the Devil? 
* Quare ambularemus delectati vanis ●anticis, nulli rei profuturis, ad tempus dulcibus, in posterum amaris? Talibus enim turpitudinibus cantionum animi humani illecti ●nervantur, & decidant virtute, defluentes in turpitudinem & propter ipsas turp●tudines posteà sentiunt dolores, & cum magna amaritudine digerunt, quod cum temporasi dulcedine ●iberunt. De Decem Chordis. cap. 4. Tom. 9 pars 1. pag. 1152.  Wherefore (writeth he in another place) should we then walk delighted with vain songs, that are profitable for nothing, being sweet only for a time, but bitter afterwards? For with such scurrilities of songs the enticed minds of men are effaeminated, and fall away from virtue, flowing down into filthiness, and for these very filthinesses they afterwards fe●le pains, and vomit up that again with great bitterness which they have drunk down with temporal pleasure, etc. To which I may annex that 
* Apud Henrici Spelmanni Glossarium. p. 66. Ballare, & Binius Conciliorum. Tom. 3.  Canon of the Roman Synod under Lotharius and Lodovicke: Let the Priests admonish men and women who meet together at Church on Holidays, that they sing no filthy songs, nor lead nor keep any dances: And that Constitution of Charles and Lodovicke: 
* Capitular. Caroli & Ludou. l. 6. Can. 191. & Spelmanni Glossarium. p. 67. Ballare.  Let no man dance any filthy Dances or Carantoes, nor sing any dishonest riotous songs, nor use any such Diabolical sports, either in the streets or in their houses. By all which you may easily discern, what the Fathers judged of amorous ribaldrous songs; which should cause all Christians, at leastwise to condemn them in their judgements; as all these Fathers do; if not to 
d Quare? quia infixa nobis eius rei aversatio est, quam natura damnavit. Seneca. Epist. 79. ● Legum Dialog● 7. pag. 874.  abandon them in their practice. To these Testimonies of the Fathers I might accumulate, not only 
* Quid illi, qui in audiendis, visendis, componendis canticis occupati sunt; dum vocem cuius rectum cursum natura & optimum & simplicissimum fecit, in●●exu modulationis ineptissime torquent? Quorum digiti a●iquod inter se carmen metientes semper sonant: quorum cum ad res serias, etiam saepè tristes, ad hibiti sunt, exauditur tacita modulatio? Non habent isti otium, sed iners negotium. De Brevit. Vitae. c. 12.  Plato, 
f Enervant animos cytharae, cantusque, lyraeque. Et vox, etc. De Remedio Amoris. l. 2. p. 230.  Seneca, 
g Grataque faeminis, Imbelli cythara carmina dividis. Carmin. l. 1. Od●. 15. p. 18. See l. 3. Ode. 11. p. 83. & Ode. 15. p. 88 l. 4. Ode. 11● p. 124. Epist. l. 1 Epist. 2. p. 240.  Ovid, 
h See juvenal. Satyr. 6. p. 54.55, 56. & Satyr. 10. p. 99  Horace, and other Pagan Authors, who condemn all amorous wanton Pastorals, as fit for none but Strumpets, and lewd lascivious effeminate persons: but likewise whole Volumes of modern Authors; there being few Commentators on the Psalms, upon 
i See Lyra, Gorrhan, Tostatus, Cornelius à Lapide, Estius, Os●ander, Calvin, Musculus, Marlorat, Zanchius, Arctius, Bullenger, Melangton, and others. Ibid.  Ephes. 4.29, 30. etc. 5.3.4. or upon Coll●s 4.6. Few Expositors on the 7. 
k See Hooper, B●acon, Babington, Dod, ●lton, Perkins, Lake, Williams, ●mes, and others.  Commandment: few 
l See Peter Martyr, Trelcatius, Mercer, Polanus, and others, and Ma●heus Vegius, De Liberorun Educat. l. 3. c. 7. & 12.  Common-place Compilers; in their places or Titles, of Singing, Psalms, Music, jests, Scurrility, Modesty, Chastity, and the like: Few Writers, 
m The 3. Blast of Retreat from Plays and theatres. p. 100 together with Reinolds, Gosson, Stubs, Bulenger, Brissonius, Mariana, and others.  against Stageplays; but have particularly condemned these lascivious, amorous, ribaldrous Songs, (which are now too much in use) 
n Aures vestras condidi, ut audiretis Scripturas, at vos parastis ea ad cantica Daemonum, cytharas & ridicula, etc. Hippolytus Martyr. De Consume Mundi Oratio. Bibl. Patrun. Tom 3. p. 16.17.  as Diabolical, unchristian lust-exciting, vice-fomenting, soule-impoysoning pleasures, which all Christians should eternally abominate, as the very snares of Hell, 
o Turpes & effaeminati cantus prius rempublicam universam pestifera tabe inficiunt, quam malum quod afferunt ratione praecaveri potest. Osorius De Regum. Instit. lib. 4. fol, 123.124.  the very plagues of that Commonweal wherein they are tolerated, and the very baits of Satan to draw men on to sin, and so to endless destruction. Since therefore Stageplays are evermore accompanied, adorned with such execrable unchristian Pastorals, Songs and Poems as these, (which I would wish all Christians, especially such as are most devoted to them, as they tender the everlasting welfare of their souls, even now for to abandon, 
p See Rev. 18.7 job 21.12, 13. Isay 5 11, 12. Amos 6●1, 5, 7. jam. 5.1, 5. Luke 16.25. Temporariam habent voluptatem, paenam autem sempiternam. Chrysost. Hom. 54. ad P●p. Antioch. Tom. 5. Col. 315. ●. Si luxuriosam egeris vitam hanc, aeternis incendijs torqueberis in alia, O quam momentania est carnis delectatio? quam labilis voluptatis hora qua perditur vita aeterna! Quod rogo, emolumentum affert corpori, quodve tribuit luchrum, id quod tàm citò animam ducit ad tartarum? Ambros. De Vitiorum, Virtutumque Conflictu. Tom. 5. p. 249. B.  for fear these momentary fading pleasures plunge them into many endless torments.) I must thereupon now conclude, as all the foregoing Fathers and Authors in the Major do; that they must needs be sinful, and altogether unlawful unto Christians, as these their attendants are; which need no other aggravations to condemn them but themselves alone. 
q See Carmina Proverbialia.  Noscitur ex comite qui non cognoscitur ex se, was the ancient Proverb. You may therefore judge of Stageplays, by these filthy Songs and Sonnets that accompany them; which Songs the very Title to our English singing Psalms, commands all Christians to lay a part, as tending only to the nourishing of vice, and corrupting of youth, with which I shall close this Scene.   

SCENA DECIMA.  
THe third unlawful Concomitant of Stageplays, is effeminate, delicate, lust-provoking Music, as S. 
r Oportet nec oculos spectaculis, nec vanis praestigiatorum ostentationibus tradere, nec per aures animarum corruptricem melodian haurire. Hoc enim musicae genus libidinum stimulos acuere solet. Tan●a sanè melodiae rectae à turpi atque obscaena differentia est, ut eam quae nunc in usu est non minus fugere debeatis, quam rem aliquam turpissimam. De Legendis libris Gentilie. Oratio. Tom. 1. pag. 412.  Basil phraseth it, which Christians ought to fly as a most filthy thing; both because it works upon their minds, to corrupt them, upon their lusts, to provoke them to all voluptuousness and uncleanness whatsoever. From whence this 25. Argument may be form. 
Argument 25.   
That which is always accompanied with effeminate lust-provoking Music, is doubtless inexpedient and unlawful unto Christians.  
But Stageplays are always accompanied with such Music.  
Therefore they are doubtless inexpedient and unlawful unto Christians.  
The Major is easily confirmed, by proving effeminate lust-enflaming Music, unlawful. That Music of itself is lawful, useful, and commendable; no man, no Christian dares deny, since the 
* Exod. 15.1, etc. Numb. 21.17. judges 5.3. 2 Sam. 19.35. 1 Chron. 6.32. c. 13.8. c. 15●9, 27. c 16.42. 2 Chron. 5.13. c. 9.11. c. 20.21, 22. c 23.13. c. 29 28. c. 35.15. Nehem. 7.1. c. 10.39. c. 11.22, 23. c. 12.45, 46, 47. Psal. 149. & 150. Eccles. 2.8. Ephes. 5.19. Col. 3.19.  Scriptures, 
t Clemens Alexand● Paedag. l. 2. c. 4. justin Martyr, Explic. Quaest à Gentibus positarum. Quaest 107. Augustinus, Musicae. l. 6. Beda. De Musica Theorica. lib. & De Musica Quadata. lib. Hierom, Ambrose, Chrysostom. Basil. Theodoret, Sedulius, Remigius, Rabanus Maurus, Oecumen●us, Theophylact, on Ephes. 5. & Col. 3. & in lib, Psalmorum. Cassiodorus Variarum. l. 2. Epist. 40. joannis Sarisburiensis, De Nugis Curialium. l. 1. c. 6.  Fathers, and generally 
u Platonis Crito. & Legum Dial. 3. p. 591. to 599. Aristot. Polit. l. 8. c. 3 4, 5, 6, 7. Ovid Fastorum. l. 6. p. 114. & Tristium. l. 4. Polybius. Historae. l. 4. p. 339.340, 341. Strabo Geogr. l. 10. p. 48.49. Plutarchi Laconica Instituta. Athenaeus Dipnos. l 14. c. 10.11. Gellius, Noctium Attic. l. 1. c. 11. Quintil. Instit. Oratoriae. l. 1. c. 16. Macrobius De Somno Scipionis. l. 2. c. 3. Dioginis Laertij Socrates. AElian, variae Historiae. l. 2. c. 39 with sundry others.  all Christian, 
x Caelius Rhodiginus● Antiqu. Lect. l. 9 c. 1. to 10. Alexander ab Alexandro. l. 2. c. 25. Polydor Virgil, De Invent. rerum. l. 1. cap. 14.15. Osorius De Instit. Regum. l. 4● fol. 122. Clerk, De Aulico. lib 1. pag. 62.63, 64. Agrippa, De Vanitate Scientiarum. cap. 17. Case Polit. lib. 7. cap. 3.5, 6, 7. with others.  all Pagan Authors extant, do with one consent aver it. But that lascivious, amorous, effeminate, voluptuous Music, (which I only here encounter,) should be either expedient, or lawful unto Christians, there is none so audacious as to justify it, since both Scripture, Fathers, modern Christian Writers; yea and Heathen Nations, States and Authors, have past a doom upon it. If we revolve the Fathers, we shall find 
y Paedagogi. lib. 2. cap. 4.  Clemens Alexandrinus declaiming thus against it. Those who are seriously occupied in music, songs and dances, and such like dissolute recreations, become immodest, insolent, and very far estranged from good discipline, as those about whom cymbals and dulcimers are sounding, and the instruments of fraud making a noise. But it mainly behoveth us to cut off every filthy spectacle, every dishonest sound, and to use but a word, every dishonest sense of intemperance, (which is verily a true privation of sense) that doth tickle or effeminate our eyes or ears, bewaring pleasure: For 
* Fractorun cantu●̄ & flebilium Caricae Musae modorum varia veneficia intemperanti & pravo Musicae artificio mores corrumpunt, ad commessationis affectionem trahentes, etc. A forti itaque & nervosa cogitatione nostra verè molles & enervatae harmoniae amandandae sunt quam longissimè, quae improbe flexuum vocis artificio utentes, ad delicatam & ignavam vitae agendae rationem deducunt, etc. Ibidem.  the various sorceries of effeminate songs, and of the mournful measures of the Caricke Muse, corrupt the manners, with intemperate and wicked music, drawing men to the affection of riotous feasting. The Pipe therefore, the Flute and such like instruments are to be abandoned from a sober feast, which are more fit for beasts than men, and for those people who are most estranged from reason. But modest and chaste harmonies are to be admitted, by removing as far as may be all so●t effeminate music from our strong and valiant cogitation, which using a dishonest art of warbling the voice, do lead to a delicate and slothful kind of life. Therefore Chromaticall harmonies are to be left to impudent malapartness in wine, to whorish music crowned with flowers, 
z Explicatio Quaestionum à Genribus Christianis positarum. Quaest 107.  justin Martyr, (if the Book be his) writes thus to the selfsame purpose. It is not unlawful, nor yet altogether unseemly for Boys to sing; but to sing with inanimate instruments; to sing with dancing and cymbals; the use of which kind of instruments, with others fit only for Children, are exploded out of our Churches, where 
* Therefore they had no other Church-musicke but singing in his time. Quod nota.  nothing is retained but singing only. S. Hier●m in his 10. Epistle to Furia. c. 4. writes thus. 
a Comatulos, comptos, atque lascivos, domus tuae tecta non videant. Cantor pellatur ut noxius. Fidicinas & Psaltrias, & istiusmodi chorum Diaboli quasi mortifera Syrenarum carmina, proturba ex aedibus tuis. Ibidem.  Let the Singer be thrust out of thine house as noxious: expel out of thy doors all Fiddlers, Singing-women, with all this choir of the Devil, as the deadly songs of Sirens. And in his Commentary upon the Ephes. lib. 3. cap. 2. Tom. 6. pag. 188. A. 
b Audiant haec adolescentuli; audiant hi quibus psallendi in ecclesia officium est; Deo non voce sed corde cantandum: nec in Tragaedorum more guttur & fauces dulci medicamine colliniendas; ut in Ecclesia theatrales moduli audiantur & cantica: sed in timore in opere in scientia scripturarum. Sic cantet servus Christi, ut non vox canentis, sed verba placeant quae leguntur: ut spiritus malus quae erat in Saul, eijciatur ab his, qui similitèr ab eò possidentur, & non introducatur in eos, qui de Dei domo scenam fecêre populorum. Ibidem.  Let Youths hear these things; let those whose office it is to sing in the Church hear these things; that we must sing to God with the heart, not with the voice; neither after the manner of Tragedians are the throat and chaps to be anointed with some pleasant ointment, that theatrical songs & measures may be heard in the Church; but we must sing in fear, in work, in the knowledge of the Scriptures. So let the Servant of Christ sing, that not the voyc● of the Singer, but the words that are read may please: that the evil spirit which was in Saul may be cast out of those, who are possessed by him in the same manner, and that he may not be brought into those, who have made a Playhouse of the House of God. And in his Commentary upon the 6. of Amos. Tom. 5. p. 114. A. he writes thus. 
c Quibus non sufficit libido gutturis, etc. nisi & tibiarum & psalterij, & lyrae canticis, aures vestras mulceatis: & quod David fecit ad cultum Dei, levitarum ordines, & organorum reperiens varietates; vos ad voluptatem & luxuriam conferatis. Ibidem.  The lust of the palate, and all variety of dainty meats is not sufficient, for you sooth your ears with the songs of the Pipe, the Psaltery, and the Harp: and that which David hath made for the worship of God, finding out variety of Organs, and musical instruments, you transfer to pleasure and luxury. S. Valerian in his 6. Homely, De Otiosis Verbis. Bibl. Patrum. Tom. 5. pars 3. pag. 482.483. writes thus. 
d Invenimus igitur frequenter, ità impudicitiae viam muniri atque ex hoc fomenta adulterijs ministrari, cum hic agili plectro tinnientis citharae sonos expedit, ille docili digito laborantis organi blandimenta componit. Isti sunt laquei, quibus famulantibus, inter caetera vulnera Diabolus hominum mortes operatur, etc. Ibidem.  We therefore ofttimes find a way to be fenced to incontinency, and fomentations to adulteries to be from hence administered, whiles this man plays on the sounding Citherens with a nimble quill, and another with a skilful finger composeth the melodious enticements of the roaring Organs. Th●se are the snares, by whose assistance, among other wounds the Devil works the deaths of men, etc. S. Basil in his Commentary upon Esay 5. Tom. 3. p. 419.420. hath these ensuing passages, against Musicians, Songs, and Dances. 
* Tibicinae & fidicinae quae tempus floridae aet●tis per flagitia traducunt: chori insuper & cantilenae in common depromptae per improbos virilitatem corporum suis enervant lenocinijs, animosque delinientes illo publico concen●u perfringunt, & ad complexum obscenae omnis & illigitimae voluptatis ebrios extimulant. Aures capiuntur melico concentu, sed qui ad flagitiosam lubricitatem ex●imulet, etc. Ibid.  Fiddlers and Musicians, who pass the time of their flourishing age in villainies, together with Dances and songs drawn forth in public by wicked persons, enervate the virility of men's bodies with their lewd enticements, and soothing their souls with that public consort, do break thorough them, and stir up Drunkards to the embracing of all filthy and unlawful pleasure. Their ears are taken with the sweet harmony, but such as may prick them on to a flagitious lubricity, etc. What a miserable Spectacle is it to chaste and wel-mannered eyes, to see ● woman, not to follow her needle or distaff, but to sing to a Lute? 
f Castis & benè moratis oculis, quam miserabile spectaculum, ●ulierem non telam ordiri, aut deducere pensum, sed cantillare ad lyran? non à proprio viro cognosci, sed ab aliis publicam inspectari meritricem: non modulari Psalmum confessionis, sed cantica concinnere ad libidinem prolicientia: non supplicare Deo, sed ultrò properare ad gehennam: non ad Ecclesiam Dei studiose contendere, sed & secum alios inde avocare. Ibid.  not to be known by her own husband, but to be often veiwed by others as a public whore: not to modulate or sing a Psalm of confession, but to sing songs enticing unto lust: not to supplicate to God, but willingly to hasten unto Hell: not to go diligently to the Church of God, but to withdraw others with herself from thence, etc. 
g Atqui apud te ●acet lyra auro denteque elephantino interstinct● & variegata; affixa v●lut sublimi cuipiam altari, statue & Idolun Daemoniacum. Et mulier quidem misera, etc. edocta abs te est, forte à mercenario, forsan ab co qui eam lenae cuipiam muli●ri aut prostitutae tradiderit: mox ubi in proprio corpore omnem explevit libidinem, praesidet adolescentulis similium doctrix operum. Quamobrem die iudicij, paena duplex tibi occurret, nimirum ob ea quae flagitia committis, propter item doctrinam improb●m quâ à Deo abalienasti animam infaelicem, etc. Ibidem.  With thee there lieth a Lute interlaced and adorned with Gold or Elephant's tooth, a demoniacal Statue and Idol, fastened at it were to some high; Altar and a certain miserable woman, who by reason of the necessity of her servile condition, should apply herself to her distaff, is taught of thee, perchance an hireling, perchance of one who shall deliver her over to some Bawd or prostituted Whore; afterwards when she hath satisfied all the lust in her own body, she is set over other young Girls, as a Mistress of the like actions. Wherefore in the day of judgement; a double punishment shall seize upon thee; both for those wickednesses thou committest when thou art drunk, and likewise for thy wicked doctrine whereby thou hast quite alienated an unhappy soul from God, etc. 
Earun autem ●r●ū quae pendent à study v●nit● is, c●u sunt citharistica, saltatoria, ars inflandi tibias, & aliae ejusmodi, mox ut desijt actio ipsum se declarat opus, idque prorsus iuxta Apostolicàm sententiam; quorum finis, inte●itus & perditio. Haec sanè dicta sunto adversum eos qui per immodicam molliciem, totos se dedunt delicijs, praeter ientaculum prandium & caenam sive continuê: aut certè in eos qui diebus hilaritaris & laetitiae, puta nuptiarum aut conviviorum accuratius conquirunt & adhibent tibias, citharas & tripudia saltationesque, quando nihil horum à nobis requisitum est: quip qui divina nos docente Scriptura didicimus indignationem promotam esse adversus istiusmodi studia & vitae conversationem. Timore igitur impendentium malorum flagitiosam hanc vitae vestrae consuetudinem deinceps permutate in melius. Ibid.  Of those arts which depend upon the studi● of vanity, whether it be the art of Music, of Dancing, of sounding ●ipes, or such like, as soon as the action itself hath ceased, the work itself declareth itself, and that altogether according to the Apostles sentence; whose end is destruction and perdition: Let these things suffice to be spoken against those who thorough overmuch effeminacy give themselves wholly over to delights, and that continually; Or else against those who in the days of mirth or gladness suppose of marriages or feasts, do more diligently procure waits, Music, rounds and dancing, wh●n as none of these is required of us: who have learned by the teaching of the Scripture, that the wrath of God is bend against all such studies and conversation of life. Therefore for fear of imminent evil from henceforth amend this wicked custom of your life. Thus far this Father, who in his Sermon, De Legendis Libris Gentilium, & De Ebrietate & Luxu, & Hexaëmeron, Hom. 4. hath other passages to this purpose. To pass by chrusostom, who writes; 
i Cymbala, tibiae, & cantica turpia Diaboli pompa & farrago, etc. Home 42. in Acta. Tom. 3. Col. 611. C. & Hom. 12. in 1 Cor. Tom 4. Col. 357. A  that Cymbals, Pipes, and filthy Songs are the very pomps and hodgpotch of the Devil, together with our ancient learned Countryman A●chuvinus; who reckons up 
k Pompae illius sunt canora musica, in quibus saepè solvitur & mollitur Christianus vigour. De Caeremonijs Baptismi Epist. Col. 1158. B.  shrill, wanton amorous music, which doth ofttimes mollify and effeminate the vigour of Christians, among those pomps of the Devil, which Christians in their Baptism do renounce. S. Cyrill of Alexandria affirms; 
l Vbi namque citharae sonus est & tympanorum pulsus, ac tibicinum concentus cum numerorum concinnitate & plausibus, ibi omninò est & omne genus faeditatis, eaque fiunt cl●m ab illis, quae turpè est vel dicere. In Hesaiam. lib. 1. cap. 5. Tom. 1. pag. 141. A.  That where there is the sound of the Harp, the beating of Cymbals, the consort of Fiddlers, with the concinnity of numbers and applauses, there also is all kind of filthiness; and those things are done of these in private, which is even unseemly for to utter. 
m Oratio. 48 pag. 796.797 Nec vestibula nostra tibicinum concentu plausibusque personant, etc. vid. Ibidem.  Gregory Nazienzen records, that the Christians in his time had no dancing, no idle Songs, or wanton Music in their public feasts and solemnities; but only Psalms and spiritual Songs with which they praised God. And Epiphanius in his Compendiaria Doctrina, De fide Catholicae & Apostolicae Ecclesiae; ascertaines us; that the whole Catholic and Apostolic Church, 
n Prohibe● Theatra & judos equestres, & venationem, musicos item, etc. Ibidem. Col. 922. E.  condemned theatres, Plays and Musicians. Eusebius and Damascen, as they declaim against wanton Music, songs, and dancing; so they pronounce an 
o Vae his qui Dominico die cithara ludunt. Citharae dus autem, tanquam Daemon, cum ligno conflictatur. Damascen. Parallelorum. lib. 3. cap. 47. & Eusebius quoted, Ibidem.  woe against all such who play upon the Harp or Citharen on the Lordsday; comparing a Fiddler that plays to Dancers, to a Devil. A harsh comparison, enough to scare such from their ungodly trade. Saint Augustine in his first Book, De Musica. from c. 1. to 8. declaims against all wanton, effeminate, amorous, Stage-musicke: which was much in use with Player's, who were commonly bad, not good, Musicians in his age: and that Music he most discommends which wa● accompanied with Plays 
p Si quis suavissimè canens, & pulchrè saltans, velit eo ipso lascivire, cum res severitatem desiderat, non benè utique numerosa modusatione utitur, idest, ea motione quae lam bona, ex eo quia numerosa est, dici potest malè ille, id est incongruenter utitur. Ibid●m. cap. 3. Tom● 1. ●ag. 445.  or lascivious dancing. The 3. Synod of Turvy under Charles the Great. Canon 7. condemns effeminate Music in these terms: 
q Ab omnibus quaecunque ad aurium & ad oculorum pertinent illecebras, unde vigor animi emolliri posse credatur (quod de aliquibus generibus musicorum sentiri potest) Dei sace●dotes abstinere debent Surius. Tom. 3. pag. 274.  The Ministers of God ought to abstain from all things which pertain to the enticements of the ears or eyes, from whence the vigour of the mind may be thought to be effeminated: which may be imagined of certain kinds of Music, etc. Which several Authorities are a sufficient testimony of the unlawfulness of effeminate, amorous, wanton Music. Which as it is discommendable in Feasts and merry meetings, so much more in Churches. Hence is that notable passage of AElredus, Abbot of Rivaulx in Yorkshire, about the year 1160. in his Speculum Charitatis. lib. 2. cap. 23. Bibl. Patrum. Tom. 13. pag. 111. 
De his nunc sermo sit, qui sub specie religionis negocium voluptatis obpalliant: qui ea quae antiqui p●tres in typis ruturorum salubriter exercebant, in usum suae vanitatis usurpant. Vnde quasi, cessantibus iam typies & figùris, unde Ecclesia tot Organa, tot Cymbala? Ad quid rogo terribilis ille follium flatus, tonitrui potius fragorem quam vocis exprimens suavitatem? Ad quid illa vocis contractio & infractio? Hic succinit, ille discinit, alter supercinit, alter medias quasdam notas dividit & incidit. Nunc vox stringitur, nunc frangitur, nunc impingitur, nunc diffusiori sono dilatatur. Aliquando, quod pudet dicere, in equinos hinnitus cogitur, aliquandò virili vigore deposito in faeminiae vocis gracilitate acuitur: non nunquàm artificiosa quadam circūvolutione torquetur & retorquetur. Videas aliquando hominem aperto ore, quasi intercluso halitu expirare, non cantare, acridiculosa quadam vocis interceptione, quasi minitari silentium, nunc agones morientium, vel extasim patientium imitari. Interim histrionicis quibusdam gestibus totum corpus agitatur; torquentur labia, rotant oculi, ludunt humeri, & singulas quasque notas digitorum flexus respondet. Et haec ridiculosa dis●olutio vocatur religio; & ubi haec frequentius agitantur, ibi Deus honorabilius serviri clamatur● Ibidem.  Let me speak now (saith he) of those, who under the show of religion do obpalliate the business of pleasure: which usurp those things for the service of their vanity, which the ancient Fathers did profitably exercise, in their types of future things. Whence then I pray, all types and figures now ceasing, whence hath the Church so many Organs and Musical Instruments? To what purpose, I demand, is that terrible blowing of Belloes, expressing rather the cracks of Thunder, than the sweetness of a voice? To what purpose serves that contraction and inflection of the voice? This man sings a base, this a small mean, another a treble, a fourth divides and cuts asunder, as it were, certain middle notes. One while the voice is strained, anon it is remitted, now again it is dashed, and then again it is enlarged with a louder sound. Sometimes, which is a shame to speak, it is enforced into an horse's neighings; sometimes, the masculine vigour being laid aside, it is sharpened into the shrillness of a woman's voice: now and then it is wreathed, and retorted with a certain artificial circumvolution. Sometimes thou mayest see a man with an open mouth, not to sing; but as it were to breathe out his last gasp, by shutting in his breath, and by a certain ridiculous interception of his voice, as it were to threaten silence, and now again to imitate the agonies of a dying man, or the ecstasies of such as suffer. In the mean time the whole body is stirred up and down with certain histrionical gestures: the lips are wreathed; the eyes turn round, the shoulders play; and the bending of the fingers doth answer every note. And this ridiculous dissolution is called religion; and where these things are most frequently done, it is proclaimed abroad that God is there more honourably served. 
s Stans interea vulgus sonitum foll●ū, crepitum Cymbalorum, harmonian fistularum, tremens attonitusque miratur: sed lascivas cantantium gesticulationes meretricias vocum alternationes & infractiones non sine cachinno risuque intuetur; ut eos non ad oratorium sed ad theatrum, nec ad orandum sed ad spectandum aestimes convenisse: nec timetur illa tremeda maiestas cui assistitur, etc. Sic quod sancti. Patres instituerunt ut infirmi excitarentur ad affectum pietatis, in usum assumitur illicitae voluptatis, etc. Ibidem.  In the mean time the common people standing by, trembling and astonished, admire the sound of the Organs, the noise of the Cymbals and musical instruments, the harmony of the Pipes and Cornets: but yet look upon the lascivious gesticulations of the Singers, the meretricious alternations, interchanges, and infractions of the voices, not without derision and laughter: so that a man may thinks that they came, not to an Oratory, or house of prayer, but to a Theatre; not to pray, but to gaze about them: neither is that dreadful majesty feared before whom they stand, etc. Thus this Church-singing, which the holy Fathers have ordained that the weak might be stirred up to piety, is perverted to the use of unlawful pleasure, etc. Thus this ancient English Abbot, whom john Saresbury another ancient English Writer, about the year of our Lord 1140. doth second in these words, in his 
* Bibl. Patrum. Tom. 15. pag. 347.  First Book, De Nugis Curialium. cap. 6. Hic est enim usus Musicae aut solus, aut praecipuus. Phrygius vero modus, & caetera corruptionis lenocinia sanae institutionis non habent usum, sed produnt malitiam abutentis. Dolet igitur & ingemescit species laudabilis disciplinae, se ab alieno vitio deformari, & quod facies meritricis facta est ei, quae viriles quoque animos accendere consueverat ad virtutem. Amatoria bucolicorum apud viros graves esse, fuerat criminis. Nunc vero laudi ducitur, si videas graviores amatoria, quae ab ipsis dicuntur elegantius, stulticinia, personare. Ipsum quoque cultum religionis incestat, quod ante conspectum domini, in ipsis penetralibus sanctuarij, lascivientis vocis luxu, quadam ostentatione sui, muli●ribus modis notularum articulorumque caesuris, stupentes animulas emollire nituntur; Cum praecinentium, & succinentium, canentium, & decinentium, intercinentium & occinentium, praemolles modulationes audieris, Syrenarum concentus credas esse, non hominum, & de vocum facilitate miraberis, quibus Philomena vel Psit●acus, aut ●i quid sonorius est, modos suos nequeunt coaequare. Ea siquidem est ascendendi, descendendique facilitas, ea sectio vel geminatio notularum, ea replicatio articulorum, singulorumque consolidatio, sic acuta vel acutissima, gravibus & subgravibus temperantur, ut auribus sui iudicij fere subtrahatur autoritas & animus quem tantae suavitatis demulsit gratia, auditorum merita examinare non sufficit, 
* See Pauli Wan. Sermo. 7. Alex. Fabricius. Destructorium Vitiorum. pars 3. cap. 10. accordingly.  Cum h●c quidem modum excesserunt, lumborum pruriginem, quam devotionem mentis, poterunt ci●ius excitare. Si vero moderationis ●ormula limitantur, animum à curis redimunt, exterminant temporalium solicitudinem, & quadam participatione laetitiae, & quietis, & amica exultatione in Deum, mentes humanas traijciunt ad societatem angelorum. Sed unde hanc moderationis formulam tenes? 
* Laudate eum in tympano & choro & Organo & chordis, a●t Psalmista: non aeri tinnienti ad mulcendos ac deliniendos animos accommodatis divinos cantus committens, verum nos admonens, ut excarne nostra tympanum efficiamus, sic nempè ut nullum p●aeposteri affectus motum habeat, verum terrenis membris mortua & ●xtincta sit. Per chorum autem, concordiam Ecclesiae concentum postulat: Per chordas item sensus nostros intelligit, quorum opera linguae plectrum pulsatur. Denique Organum quivis nostrum est, cum Deo mores suos ac vitam probat atque hominum commodis aptus est. Isiodor. Pelusiota. Epist. l. 1. Epist. 364. Bibl. Patrun. Tom 5 pars 2. p. 510.  Exultabunt, inquit, cumcantavero tibi, labia mea. Si ergo ex abundantia cordis os tuum laudem Domini moduletur, si spiritu psallis & ment, psallis denique sapienter, etiam citra articulatae vocis intelligentiam, rectissimam modestiae regulam tenes, & non tam vocis, quam mentis iubilo aures mulces altissimi, & indignationem eius prudenter avertis. Qui autem voluptatis aut vanitatis affectus exprimit, qui vocis gratiam prosti●uit concupiscentijs suit, qui lenociniorum clientulam musicam facit, ignorat quidem canticum Domini, modis Babilonijs festivus in terra aliena. Qui nescio quo pacto plus placeant, nisi quia 
Nitimur in vetitum Semper, cupimusque negata.  & aquae furtivae dulciores, & panis absconditus suavior est. Et quidem Phrygius modus, decreto Philosophorum, ab aula Graeciae iampridem missus est, & caeteri quibus descensus fit in lasciviam & corruption●m. Thus far john Saresbury. Our learned Countryman 
t Printed at London by john Day, 1563. Cum Privilegio Regiae Majestatis per septennium.  Thomas Beacon, in his authorised Relics of Rome. cap. 37.38. Of Plainsong, Pricksong, Descant, and Singing in the Church, Writes thus: That 
u See john Bales Declaration of Bonner's Articles. Artic. 18. fol. 63.64. accordingly. Platina, Bale, & Barn●s in his life. Volateranus in his Chronicle, & Polydore Virgil De Inventor. Rerum. l. 6. c. 2. See Thomas Waldensis. Tom. 3. 'tis 2. c. 18.19, 20. fol. 40. to 45. of singing in Churches, what it ought to be, and how it came in. Claudius' Espencaeus, Digressionum. in Tim. lib. 1. cap. 10. pag. 218.219. Walafridus Strabo, De Rebus Ecclesiasticis. lib. c. 25. Bibl. Patrum. Tom. 9 pars 1. pag. 962.963.  Pope Vitalian being a lusty Singer, and fresh courageous Musician himself, was the first that brought Pricksong, Descant, and all kind of pleasant melody into the Church; in the year 653. And because nothing should want to delight the vain foolish and idle ears of fond fantastical men, he joined the Organs to the curious Music. Thus was Paul's preaching, and Peter's praying, turned into vain singing, and childish playing, unto the great loss of time, and unto the utter undooing of Christian men's souls, which live not by singing and piping, but by every Word that proceedeth out of the mouth of God. Franciscus Petrarcha, in his 
x Lib. 1. Dialogus. 23. See much more against wanton, effeminate, amorous music Ibid. & in Espencaeus Digres. in Tim. l. ● cap 10. accordingly.  Book, De Remedijs utriusque Fortunae (saith he) declareth: that S. Athanasius did utterly forbid singing to be used in the Church at Service time, because he would put away all lightness and vanity, which by the reason of singing doth oftentimes arise in the minds, both of the Singers and of the Hearers. S. Hierom, reproved not only the lewd fashion of the singing men in his time, but also their manner of singing: when notwithstanding if the singing used in his time were compared with that minsed music which now beareth chief rule in Churches, it might seem very grave, modest, and tolerable; and ours so light, vain, mad, fond, foolish and fantastical, that Hickscorner himself could not devise a more wanton pastime. Then he recites some passages out of 
y In Epistola ad Ephe●ios. c. 5  Hierom, 
z In Oratione Dominica.  Cyprian, 
a Lib. de Cain & Abel.  Ambrose, 
b De Catechis. Rudibus. lib. & Confessionun l. b. 10. cap. 33.  Augustine, 
c In Registro. pars 5. c. 44. & Moral. lib. 22. cap. 18.  Gregory, 
d Hom. 44. de joan. & Pauli Festo.  chrusostom, and 
e In Constitut. Authent. 123.  justinian, against such curious Pricksong, and melodious singing in Churches, in which plain ●inging only, which every man may understand, and which is in a manner nothing else but plain reading, aught to be used. And then he concludes the Chapter with these Authorities. 
f Rational. Divin. Offic●  Gulielmus Durandus saith, that the use of singing was ordained for carnal and fleshly men, and not for spiritual and godly minded men. 
g De Inventor. Rerum. lib. 6. cap. 2.  Polidorus Vergilius writeth on this manner. How greatly that ordinance of singing brought into the Church by Pope Damasus and 
* See Queen Elizabeth's Injunctions. Injunction 49. accordingly.  S. Ambrose began even in those days to be profitable, S. Austen declareth evidently in the Book o● his Confessions: where he asketh forgiveness of God because he had given more heed, and better ear to the singing, then to the weighty matter of the holy Words. But n●w adays, saith Polydore, it appeareth evidently, that it is much less profitable for our Commonwealth, seeing our Singers mak● such a chattering charm in the Temples, that nothing can be heard but the voice: and they that are present (they are present so many as are in the City) being content with such a noise as delights their ears, care nothing at all for the virtue, pith, or strength of the words: 
* Vnde eò ventum est, ut apud vulgus, omnis ferè divini cultus ratio in istis cantoribus sita ess● videa●ur; quos bona pars populi ut audiat in sacras aedes velut in theatrum concurrit, ●os praetio conducet, eos fovet, eos denique solos domui Dei ornamento esse existimat, etc. Ibidem.  so that now it is come to this point, that with the common sort of people all the worshipping of God seemeth to be set in these singsters, although there is generally no kind of people more light nor more lewd. And yet the greater part of the people for to hear them, boing, bleating and yelling, flock into the Churches as into a common Game-place. They hire them with money, they cherish and feed them; yea, to be short, th●y think them alone to be the precious jewels and Ornaments of God's house, etc. Wherefore without doubt, it were better for Religion to cast out of the Churches such chattering and jangling ●ayes, or else so to appoint them, that when they sing, they should rather rehearse the songs after the manner of such as read, then follow the fashion of chattering Charmers: which thing S. Austen in his foresaid Book doth witness, that S. Athanasius Bishop of Alexandria, did in his Diocese, and he commendeth him greatly for it. 
i De Vanitate Scientiarun c. 17.  Cornelius Agrippa writeth of singing in Churches in this manner, Athanasius did forbid singing in his Churches because of the vanity thereof: but Ambrose as one more desirous of Ceremonies and pomp, ordained the use of singing and making melody in Churches. Austen as a man indifferent betwixt both, in his Book De Confessionibus, granteth that by this means he was in a great perplexity and doubt concerning this matter. 
* Hodiè verò in Ecclesijs tanta musicae licentia est, ut etiam una cum Mis●ae ipsius canone obscaenae quaeque cantiunculae, interim in Organis pares vices habeant, ipsaque divina officia, sacrae & orationum praeces conductis magno aere lascivis musicis, non ad audientium intelligentiam, non ad spiritus elevationem, sed ad fornicariam pruriginem; non humanis vocibus, sed belluinis strepitibus, cantillant, dum hinniant discantum pueri, mugiunt alij tenorem, alij latr●nt contra punctum, alij boant altum, alij frendent bassam, faciuntque ut sonorum quidem plurimum audiatur, verborum & orationis intelligatur nihil, sed auribus pariter & animo iudicij subtra●itur authoritas. Ibidem.  But now adays Music is grown to such and so great licentiousness, that even at the ministration of the holy Sacrament, all kind of wanton and lewd trifling Songs, with piping of Organs have their place and course. As for the Divine Service and Common prayer, it is so chanted and minced, and mangled, of our costly hired, curious, and nice Musicians (not to instruct the audience withal, nor to stir up men's mind's unto devotion, but with a whorish harmony to tickle their ears:) that it may justly seem, not to be a noise made of men, but rather a bleating of bruit beasts; whiles the Coristers neigh descant as it were a sort of Colts; others bellowe a tenor, as it were a company of Oxen: others bark a counterpoint, as it were a 
* Waldenses cantum Ecclesiasticum & horarum canonicarum Dicunt ●sse latratus canum. Item aedificia altarium & Organorum reprobant Index Errorun quibus Waldenses inf●cti sunt● Bibl. Patrum. Tom. 13. pag. 340. cap. 4.  kennel of Dogs: others roar out a treble like a sort of Bulls: uthers grunt out a base as it were a number of Hogs; so that a foul evil favoured noise is made, but as for the words and sentences, and the very matter itself is ●othing understanded at all; but the authority and power of judgement is taken away, both from the mind and from the ●ares utterly. 
i Anno●. in 1 Corinth. cap. 14.  Erasmus Roterodamus expresseth his mind concerning the curious manner of singing used in Churches, on this wise, and saith, Why doth the Church doubt to follow so worthy an Author (Paul?) yea, how dare it be bold to descent from him. What other thing is h●ard in Monasteries, in Colleges, in Temples almost generally, than a confused noise of voices? But in the time of Paul, there was no singing but saying only. Singing was with great difficulty received of them of the latter time; and yet such singing as was none other thing, than a distinct and plain pronunciation, even such as we have yet among us, when we sound the Lords prayer in the holy Canon, and the tongue wherein those things were sung, the common people did then understand, and answered, Amen. But now, what other thing doth the common people hear than voices signifying ●othing? And such for the most part is the pronunciation, that not so much as the words or voices are heard: only the sound beateth the ears. Thus far this worthy ancient English Professor, Thomas Beacon, and his alleged Authors: to which I shall add that notable passage to the like purpose, in the 
k Page 131.  second part of the Homely of the Place and time of Prayer. Finally Gods vengeance hath been and is daily provoked, because much wicked people pass nothing to resort to the Church; either for that they are so sore blinded, that they understand nothing of God or godliness, or else for that they see the Church altogether scoured of all such gazing sights as their fantasy was greatly delighted with etc. which seems an unsavoury thing to their unsavoury taste, as may appear by this, that a woman said to her neighbour. Alas Gossip, what shall we now do at Church, since all the Saints are tak●n away; since all the goodly sights we were wont to have, are gone; since we cannot hear the like piping, singing, chanting, and playing on the Organs (
* Pope Agatho was the first th●t brought singing & Organ-playing into the Church of England, in the year of our Lord 679. See john Bale, his Declaration of Bonner's Articles. Artic. 18. fol. 63.64. Bed●, De Gestis Anglorun. l. 4. c. 1. & Gratian Distinctio 19 accordingly.  brought first into England by Pope Agatho, about the year 679.) that we could before. But (dear beloved) we ought greatly to rejoice, & give God thanks, that our Churches are delivered out of all these things which displeased God so sore, and filthily defiled his holy House and his place of Prayer, for the which he hath justly destroyed many Nations, etc. Effeminate wanton accurate music then, by the verdict of these several Authors and of our own Homilies, is altogether dispeasing unto God, corrupts his worship, and filthily defiles his holy House, etc. therefore it must needs be evil. Whereupon Synodus Carnotensis An. 1526. 
l See Surius Conciliorum. Tom. 4. p. 740.  Concilium Senonense. 1528. Can. 17. Concilium Burdigense. 1582. Concilium Rhemense. 1583. Concilium Bituriense. 1584. Apud Bochellum. Decret. Ecclesiae. Gal. lib. 1. Tit. 7. cap. 23.24.26.27.28.30. and the Council of Trent itself, 
* Surius. Tom. 4. pag. 962.  Sessio. 22. Decretum, De observan●is & evitandis in celebratione Missae; decreed, 
m Praecipimus, ut in Ecclesijs sint musici cantus distincti, & discreti, moventes cor ad devotionem compunctionemque, porrò in Ecclesijs praetextu musici cantus, non sunt audiendae publicae cantilenae ac lascivae. Neque enim in tragaedio●ū modum (inquit Hieronimus) guttur & fauces medicamine sunt leniendae; ne dum blanda vox quaeritur, congrua vita negligatur. Nam ut cantor minister Deum moribus stimulat, cum populum vocibus delecta●: ita lasciws animus, dum lascivioribus delectatur modis, eos saepè audiensemollitur & frangitur Curent ergò Sacerdotes & Clerici sic suos cantus instituere, ut modesta honestaque psallendi gravitate, placidaque & grata modu●atione, sic audientium aures delineant, ut provoc●nt excitentque ad devotionem, compunctionem que; non ad lascivian, cordisue aut animi titillationem. Nolumus itaque, quod Organicis instrumentis resonet in Ecclesia, impudica aut lasciva melodia, sed sonus omnino dulcis, qui nihil praeter Hymnos divinos, & Cantica spiritualia repraesentet. Concil. Senonense Can. 17.  that all impure, lascivious, amorous, secular Songs and 
* Organorum melodia in Templis sic adhibebitur ne lasciviam magis quam devotionem excitet, etc. Concil. Coloniense. Anno 1536. pa●s 2. cap. 15.  Musics savouring of levity and folly, should be excluded the Church, because th●y did effeminate the lascivious minds of the people, and provoke them unto lust; not excite or stir them up to devotion and compunction, as all Church Music, (
* See Concil. Constant. 6. Canon. 75.  which should be grave, and serious) ought to do. If therefore we give any credit to these recited Authorities; to Osorius, De Regum Institutione. lib. 4. fol. 120● to 126. who largely declaims against amorous delicious Songs and Musics as so many enchanting Sirens; which draw men on to idleness, effeminacy, luxury, and a kind of wanton dissoluteness, to the corruption of their manners, of their minds, and the perdition of their souls: Or to sundry 
* See Pauli Wan. Sermo. 7. Summa Angelica Cantus.  other Christian Authors which I spare to mention, in their Expositions and Commentaries on the 7. Commandment: on Esay 5.11.12. & 24.9. Amos 6.1. to 8. job 21.12.13. Exod. 32.18.19. and the Book of Psalms; my Major must be granted. But I pass from these to Pagans. It is storied of the 
n Diodorus. See Bibl. Hist. l. 1. sect. 81. Polydor Virgil De Invent. rerum. l 1. c. 19 Agrippa, De Vanit. Scient. c. 17. Alexander ab Alex. l. 2. ●. 35. Bo●mus De Mor. Gentium. l. 1. c. 5. p. 46.47. C●lius Rhodig. Antiq. Lect. l. 6. c. 1.  ancient Egyptians; that they condemned M●sicke, not only as unprofitable, but as noxious too, because they were persuaded, it would enervate the vigour of men's minds: which caused them to enact a kind of law; that their Children should for this cause learn no Music. Not to record the singular opinion of 
o Polyb●us Hist. l. 4. p. 339. 3●0. Ath●naeus, Dipnos. l. 14. c. 11. Agrip. De Van. Scient. cap 17. Po●ydor Virgil. De Invent. l. 1. c. 14. Alexander ab Alex. l. 2. c. 25.  Ephorus; who writes; that Music was invented only to deceive men; It is registered of 
p Plutarchi Alcibiades. Alexander ab Alex. l. 2. c. 25. ●. 103. b.  Alcibiades, that he rejected delicious Music as ●nwor●hy any ingenuous person: Of 
q Plutarchi Apothog. Tom. 1. mor. pag. 397. Caelius Rhodig. Antique Lect. lib. 9 cap. 1. Clerk, de Au●ico. lib. 1. & 2. vid. Ibidem.  Ateas, a Scythian King; that when he heard Ismenia an accurate Musician, playing with great applause and admiration of others; ●e reply●d, that the neighing of an Horse was much more pleasing and delightful to him: And of 
r Diog. Laert. lib. 6. pag. 353.  Diogenes Cinnicus, that he neglected Music as an unprofitable, needless, useless thing. But these perchance are overrigorous, and less proper for our present purpose; I therefore pass to more punctual witness. It is storied of the 
s Plutarchi Laconica Instituta. pag. 504.  Lacedæmonians, that though they approved of plain, of grave and modest; yet they utterly exploded all effeminate, light, new-fangled harmonies; for the practice of which Terpander and Timotheus, were fined and censured by their Ephori. 
t Hist. l. 1. p. 342.  Polybius a grave Historian; condemns all amorous, lascivious harmonies, together with the use of music for effeminate or voluptuous ends. 
u De Republica Dial. 3. p. 591.597. Legum Dial. 2. p. 800.801, 802.  Plato, though he approves of Music, yet he exiles all loose unmanly, voluptuous wanton Lydian or jonicke Harmonies and Musicians; together with all musical Instruments of many strings; as being a means to effeminate men's minds, corrupt their manners, abate their courage, consume their time; and to draw them on to idleness and voluptuous living; with whom 
x Polit. l. 8. ●. 6. p. 527. etc. 7. p. 533.534, 536.  Aristotle and Socrates concur upon the selfsame grounds. 
y Instrumenta luxuriae tympana atque tripudia. Sallust. De Bello Cat. pag 22. justin. Hist. l. 30. pag. 254.  Sallust and justin, have both long since condemned lascivious Music and Dancing, as the instruments of luxury. 
z Enervant animos cytharae, cantusque Lyrae que, Et vox, & numeris brachia mota suis, etc. De Remedio Amoris. lib. 2.  Ovid and 
a Pro humanitate, mollicien; pro temperantia, intemperantiam; animique dissolutionem operantur. Dipnos. l. 14. c. 13. p. 1010. See Chrys. Hom. 15. & 23. ad Pop. Antiochiae, etc.  Athenaeus, two great Patriots of Music, have notwithstanding censured effeminate accurate Songs and Harmonies, as emasculating the virility, and unbending the sinews of men's minds, making them of Courteous, effeminate; of temperate, intemperate; of valiant, unmanly persons: whence they advise men to abandon them. 
b Herodoti. Clio. sect. 28. p. 63. justin. Hist. l. 1. p. 10.11.  When the Lydians had revolted from Cyrus, and taken up Arms against him, King Croesus advised him this course, to keep them in subjection for future times: viz. To prohibit them the use of Arms; to cause them to train up their Children to effeminate Songs and Music: and then, O King, saith he, their men will soon degenerate into women, so that thou needest not then to fear any rebellion; which fell out accordingly. For when as Cyrus had conquered them, he put this counsel into execution; 
c Et sic gens industria quondam potens, & manu strenua, e●faeminata mollitie luxuriaque virtutem pristinam perdidit. Et quos an●e Cyrum invictos bella praestiterant, in luxuriam lapsos, otium ac desidia superavit. justin. Ibidem.  by means of which, this industrious mighty warlike Nation, became effeminate and riotous, and so quite degenerated from their former valour. By which experimental example, and the fore-alleadged testimonies, it is most apparent; that effeminate accurate lust-provoking Music, (especially in public meetings, feasts and Interludes, where other concurrent circumstances confederate with it, to post men on to sinful actions; in which cases the 
d Isay 5.11.12. job 21.12, 13. Amos 6.1. to 8. Isay 24.9. Dan. 3.5, 7, 15. jam. 4.9, 10. c 5.1, 5. 1 Thes. 5.22. Vbi sunt laeta convivia quid frustra intendunt vocem? praesens enim praebet voluptatem per se convivij abundantia mortalibus. Euripidis Medea. pag 274.  Scriptures most condemn it:) must undoubtedly be utterly unlawful unto Christians, in regard of the forenamed lewd effects which issue from it: and so by consequence must Plays be too, which are either compounded of it, or attended with it.  
For the Minor, that Stageplays (which have all other inescating lust-inflaming solicitations accompanying them, that either human pravity, or Satan's policy can invent) are attended with such lascivious amorous Music, which is apt to 
e Musica incorpoream animam corporaliter mulcet, & solo auditu ad quod vult deducit: quum tenere non praevalet verbo tacito, manibus clamat, sine ore loquitur, & per insensibilium obsequium praevale●sensuum exercere dominatum. Cassioderus Variarun. l 2 c. 40.  captivate men's chastity, and foment their lusts; it is more than evident; not only by modern experience, (our Playhouses resounding always with such voluptuous Melody;) but likewise by the suffrage of sundry Pagan and Christian Authors, both ancient and modern. Witness Plato, Legum Dialogus 3. pag. 822. Aristotle Politic. l. 8. c. 7. p. 532.533. Livy, Rom. Hist. lib. 7. sect. 2. Polybius Hist. lib. 4. p. 340. Dion●sius Hallicarnas. Antiqu. Rom. l. 7. sect. 9 Ovid, De Remedio Amoris. lib. 2. & 
f Cantabat fanis, cantabat tibia ludis● Ibidem.  Pastorum. lib. 3 4.5. Horace, De Arte Poëtica. lib. p. 
g Tibia non, ut nunc, aurichalco vincta tubaeque AEmula, sed ●enu●s simplex foramine pauco Adspirare & ad esse choris erat utilis, atque. Nondun spissa nimis complere sedilia flatu, etc. vid. Ibid.  302.303. Athenaeus Dipnosoph. l. 14. c. 3.5. Tacitus Annal. l. 14. sect. 3. Suetonijs Caligula. sect. 54. & Nero. sect. 20.21.23.25.32. Plutarch De Musica. Macrobius Saturnalium. l. 2. c. 7. & l. 3. c. 14. Tertullian, De Spectaculis, lib. Arnobius adversus Gentes. lib. 4. & 7. Basil Hexaëmer. Hom. 4. Nazienzen ad Selucum. pag. 1063. Clemens Alexand. Paedag. l. 2. c. 4. & l. 3. c. 11. 
h Cuncta enim quae ibi fiunt turpissima s●nt; verba, voces, cantus, modulationes, tibiae, fistulae, etc. omnia (inquam) turpi lasciv●a plena sunt. Ibidem. Tom. 2. Col. 298. D.  Chrysost. Hom. 38. & 89. in Matth. Hom. 15.21.22.23. Ad Pop. Antioch. Augustine, De Musica. l. 1. c. 2. to 8. Hierom. Comment. in Ephes. l. 3. c. 2. Tom. 6. p. 188. A. Isi●dor. Hispal●nsis Originum. l. 18. c. 47. Damascen, Paralellorum. l. 3. cap. 47. with sundry other Fathers and Counsels quoted in the precedent Scene. Alexander ab Alexandro. l. 2. c. 25. Mariana & Brissonius de Spectaculis. Stephen Gosson, his School of Abuses, and Plays confuted. Action 2. Godwins' Roman Antiquities. Book 2. sect. 3. chap. 11. p. 108.109. Bodinus, De Republica. l. 6. c. 3. Agrippa, De Vanitate Scientiarum. cap. 17. & 20. and above all, Caesar Bulengerus, De Theatro. lib. 2. cap. 1. to 47. All which, with 
* See Scene 9 before.  infinite others, largely ratify the truth of this Assumption; that Plays are always accompanied with most 
i In spectaculis modulatissimi tibiarum concentus meretriciaeque cantiones audientium animis insidentes, nihil aliud afferunt, quam u● omnibus turpitèr & obscaenè se gerere persuadeant, citharaedorum scilicet, aut tibicinum pulsus imitantes. Basil. Hexaëm. Hom. 4. & Damascen. Paral. lib. 3. cap. 47.  effeminate, amorous, lust-provoking Music, which depraves men's minds and manners: therefore both it and the Conclusion resulting from it, must be granted.   

SCENA VNDECIMA.  
THe last unlawful Concomitant of Stageplays, is, profuse lascivious laughter, accompanied with an immoderate applause of those scurrilous Plays and Actors, which Christians should rather abominate, then admire. From whence this 26. Argument against Stageplays, 
Argument 26.  may be framed.  
That which is always accompanied with 
k Repraehensibilis risus est, si immodicus, si pueriliter effusus, si muliebriter fractus. Odibilem quoque hominem facit risus, aut superbus, aut clarus, aut malignus & furtivus, aut alienis malis evocatus. Martinus Episc. Dumi●nsis, De 4 or. Virtutibus lib. Bibl. Patrum. Tom. 6. pars 2. p. 239. A.  profuse lascivious laughter, with immoderate sinful applauses of Plays and infamous Actors, which Christians should abhor, must certainly be unlawful unto Christians.  
But Stageplays are always accompanied with such laughter and applauses.  
Therefore they must certainly be unlawful unto Christians.  
The Major I shall evidence, by proving such laughter, such applauses to be sinful. That profuse lascivious laughter, especially such as is occasioned by Stageplays, is evil, it is most apparent. First, in regard of the original efficient cause of it, which is commonly some 
* Oportet autem ipsum quoque subrisum doceri & castigari: & si de rebus quidem turpibus fuerit, ●rubescere potius videri, quam subridere, ne videamur per consensum collaetari. Clemens Alex. Paedag. l. 2● c. 5.  obscene, lascivious, sinful passage, gesture, speech, or jest, (the 
l Nobis autem gaudere & ridere non sufficit, nisi cum peccato atque insania gaudeamus: nisi risus noster impuritatibus atque flagitijs misceatur. An fortè infructuosum putemus gaudium simplex, nec delectat ridere sin● crimine? Quod rogo hoc malum, aut quis furor? Salvian, De Gubernat. Dei. l. 6. p. 192. Sine amore iocisque nil est iucundum. Horace. Epist. l. 1. Ep. 6.  common object of men's hellish mirth) which should rather provoke the Actors, the Spectators to penitent sobs, then wanton smiles; to brinish tears, then carnal solace, which suit not with such sinful objects; as 
m Num haec potius praedicationes, inspectiones, iucunditates, an lachrymas atque g●mitus merentur, & c● Nazienzen ad Selucum. p. 1063.  Nazienzen, 
n Quodque aegrius ferendum est, non solum nullam talia audientes molestiam capitis, verum etiam ridetis atque laetamini. Cumque vitari ista abominarique deberetis, suscipitis atque laudatis. Quas ob res non cachinnis difflu●re sedentes, sed lachrymis gemere atque dolere oportet. Chrysost. Hom. 38. in Mat. Tom. 2. Col. 299. Ne igitur desinatis super hu●usmodi spectacula gemere, ac saepius remorderi. Hom. 6. in Mat. Col. 53. A.  chrusostom, and 
o De Risu lib. p. 135. to 145. Marp. 1606.  Antonius Laurentius well observe. It is recorded of Lot, 
p 1 Pet. 2.6, 7.  that he vexed his righteous soul from day to day, in seeing and hearing the unlawful filthy deeds and conversation of the wicked Sodomites. Of David; 
q Psal. 119.136, 158.  that rivers of tears ran down his eyes, because men kept not Gods Law. Of jeremiah, 
r jer. 13.17.  that his heart did bleed in secret, his eyes weep sore and trickle down with tears, for the iniquities of his people. Of Paul; 
s 2 Cor. 12.21.  that he seriously bewailed the unlamented, unrepented sin of the incestuous Corinthian. Of Ezra, 
t Ezra. cap. 9 throughout, & cap. 10.1, 2.  that he humbled himself, and rend his clothes, and mourned and wept exceedingly for the Israelites sin●e in marrying with Idolaters. And of 
u Ezech. 9.4. Propterea par est, ut animo contrahantur lugeant, contabescant, tum qui delinquunt, tum qui non delinquunt. Illi quidem propter admissa facinera; high verò quia fratres viderunt fuisse immodestos. Ch●ysostom. Kalendis. Oratio. Tun. 5 Col. 799. A.  all the faithful of jerusalem, that they sighed and cried for all the abominations that were committed in the midst thereof. Yea, God himself enjoins his servants, 
x Luk. 19.41. cap. 23.27, 28. Rom. 12.15. 1 Cor. 5.2. c. 13.6. 2 Cor. 7.6. to 12. Phil. 3 18.  to mourn for others sins: 
y jam. 4.9.  to turn their sinful laughter into heaviness; 
z Isay 5.20. Hab. 2.15.16. Zeph. 3.11. Prov. 24.16, 17.18. Luk. 6.25.  and their carnal joy (arising from lascivious objects) into mourning: effulminating an everlasting woe, a 
a Gen. 19.22, 25.  dismal curse against all such graceless fools, who 
b Prov. 14.9.  make a mock of sin, or recreate themselves with the iniquities of other men. That Playhouse laughter then which ariseth from such filthy scurrilous objects, must needs be evil, 
c Improbum risus ostendit. Seneca. Epist. 52. & Chrys. Hom. 6. in Matth.  discovering nothing but a graceless heart; delighting only in ribaldry, in uncleanness; whereas all Christians, 
d Quando enim mimi illi atque ridiculi blasphemiam ac turpè quid dixerunt, tunc potissimum quique stolidiores solvuntur in risum: indè applaudentes magis, unde etiam illos lapidibus exagitare debuerant; qui fornacem ignis horribilis ex hujusmodi voluptate in suum ipsorum caput succendunt. Chrys. Hom. 6. in Matth. Tom. 2. Col● 52. A  must rejoice in God alone, 
e Phil. 4.5. Isay 29.19. c. 41.16. joel 2.23. Ps. 97.12. Nun audistis Paulum dicentem; Gaudete in Domino. In Domino dixit, non in Diabolo. Chrys. Hom. 38. in Mat. Tun. 2. Col. 298. B.  not in the Devil, not in sinful pleasures, 
f Heb. 11.25.  which are but for a season. Secondly, it mu●t needs 
g Quin etiam ipse risus est compremendus eique modus & conveniens tempus adhibendum est. Nam ipse quoque si quo modo oportet proferatur, praese fert decorem & honestatem: ●in aliter prodeat, indicat intemperantiam. Itaque tanquam animalia ratione praedita oportet nos temperatè componere studij nostri acrimoniam, & nimium intensam veliementiam moderat● remittentes, non autem inconcinnè dissolventes. Clem. Alex. Paedag. l. 2. c. 5. Non malum est risus, sed malum est id quod est praeter modum, id quod est intempestivum. Animo nostro insitus est risus, ut aliquando relaxetur animus, non ut diffudatur. Chrys. Hom. 15. in Heb. Tun. 4. Col. 1593. C.D. Hom. 15.21. & 23. ad Pop. Antioch. Tun. 5. Col. 522. A.B. See Nazienzen. Sententiae p. 997.  be sinful in regard of its excess, it being altogether boundless beyond the rules of modesty, temperance, christianity, sobriety, by which it should be regulated. 
h Nazienzen. ad Selucū● p. 1063● Chrys. Hom. 6. & 38. in Matth. & 42. in Acta. Apost. Salvian, De Gubernat Dei. l. 6. accordingly.  Theatrical laughter knows neither bounds, nor measure; men wholly resign and let lose the reins of their hearts unto it, glutting, nay tiring their sides and spirits with it: the 
i Temperandum ab immoderato & solutiore risu. Ridere enim solutius, neutiquam iis permissum qui sunt germanè Christi●ni. S. Antio●hus. Hom. 95. Bibl. Patrum. Tom. 7. p. 209. vid. Ibidem.  dissolute profuseness of it therefore m●kes it evil. Thirdly, the 
k Chrys. Ho●. 6. & 38. in M●r. Salvian, de Gubern●t. Dei. l. 6. Antoniu● Laur●ntiu●, De Risu. s. accordingly.  end of Playhouse laugh●●r, is only to satiate men's fl●shly lusts with secular jollity and delights of sin: t● pamper, to arm the rebellious flesh against the Spirit: to quench those heavenly joys, and spiritual comforts which should ravish Christian souls: to 
l jam. 4.9, 10. c. 5.5. Rev. 18.7 Amos 6.1. to 9 Nullum habebit acce●sū cordis compunctio, ubi fuerit immoder●tus risus ac iocus● Basil. Com. in Esaian. c. 5. Bedae. Scincillae, Tom. 7 p. 337.  exile all true repentance, all godly sorrow and sound humiliation for sin, which are altogether incompatible with these lascivious smiles: 
m Amos 6.3, 4, 5. Mat. 24.38, 39 Luk. 21.34, 35.  to put the evil day far off from men, by stupifying their selfe-condemning consciences, and lulling them fast a sleep in a most desperate carnal security. Such is the use, the fruit of this Stage-laughter: it cannot therefore but be evil. Fourthly, this 
n Ridere & rideri secularibus derelinque gravitas tuam personam decet. Hierom. Epist. 8 c. 7. Prudentibus viris ●isus risu dignus est omnis, maxim meritricius. Praestat tristem moribus esse quam lascivum. Greg. Nazienzen Sententiae. p 1168.  laughter is altogether unseemly, unseasonable unto Christians. Unseemly, because immoderate: profuse excessive laughter, (especially at the sight or hearing of a ribaldrous Stage-play,) is altogether 
o Non est nostrum ergo assidue ridere, resolvi cachin●is, molliri delicijs, sed ●orum potius & earū●uae spectantur in theatris● quae in lupanaribus inquinantur. Non est inquam hoc eorum qui ad aeternum regnum vocati sunt; non est spiritualia arma gest●ntium, quod proprium est Diabolo militantium. Chrys●st. Hom. 6. in Matth.  inconsistent with the gravity, modesty, and sobriety of a Christian, whose aff●ctions should be more sublime, more serious and composed, then to be immoderately tickled with mere lascivious vanities, 
p Clem. Alexand. Paedag. l. 2. c. 5.  or to lash out into excessive cachinnations in the public view of dissolute graceless persons, who will be hardened and encouraged in their lascivious courses, by their ill example. Unseasonable; because 
q Fr●tres, non est in hoc mundo tempus ridendi: Beatitudo enim hic praep●rari potest, possideri non potest. Ambros. Sermo. 17. Quamdiu sumus in hoc sae●ulo nondum est ridendum, ne postea ploremus. August. Enar. in Psal. 51. Tom 8. pars 1. p 605. Nullum locum hic habere pote●t tempus risus; hoc enim est tempus mundi. Audi Christum dicentem; Mundus gaude●it, vos autem contristabimini. Tu au●em ridis & ludis? Non est praesens tempus diffusae laetitiae, sed luctus, af●lictionū & ciulatus. Tu autem in dictis urbanis & facetis tempus teris? Est tempus belli: & tu ea tractas quae sunt ●orum qui ducunt choros? Ludio deliciaris, facetaque & urbana dicis, & risum moves, remque nihil existimas? Chrys. Hon. 17. in E●hes. T. 4. Col 987. See Hon 1●. in Heb. Col. 1993. accordingly.  this is no place, no time, no world for Christians to laugh or to be merry in: but to bewail their own and others sins, that so they may escape the eternal torments of them at the last. Our Saviour, whose doctrine no Christian dares control, hath denounced an 
r Lu. 6.25 Isay 5.9, 10. Amos 6.1. to 8. jam. 5.1.5. Rev. 18.6.7, 8.  woe, to all those that laugh, that live in ease, jollity, and carnal pleasures now, because they shall certainly mourn, and suffer eternal to●ments for it hereafter; informing all his Children (whose 
s Ps. 16.11. ● Cor. 2 9 1 Pet 1. 4●5.  joys are treasured up in heaven against another day) 
t john 16.33. 2 Tim 3.12.  that in this world they shall be sure to suffer persecution and affliction, 
u john 16 20.  to weep, lament, and be sorrowful: and that this world only (who 
x Psal. 17.14.  have their portion in this life) shall now rejoice; that is, in a carnal worldly manner: whereupon he adviseth all his followers, 
y jam. 4.9, 10.  to turn their secular laughter into mourning, their carnal jollity into weeping and heaviness; For Christian's therefore to make this world a paradise of all earthly pleasures, to spend their days in Epicurism, mirth and jollity, glutting themselves with sinful Spectacles and mirth-provoking Interludes, as alas two many do: to be like 
z Perpetuo risu pulmonem agitare solebat Democritus. juvenal. satire 10. p. 92. AElian Variae Hist l. 4. cap. 30. Seneca. De Tranquil. Animi. cap. 15.  Democritus, always laughing, never weeping, unless it be sometimes against their wills, and then not for their sins: to be most unlike their blessed Saviour, 
a Itaque flentem quidem Christum frequenter inven●as, nunquam verò ridentem, sed nec leviter saltem subridendo gaudentem. Chrys. Hom. 6. in Mat. T. 2. Col. 50. B.C. Hom. 15. in Heb. Tun. 4. Col. 1593.  who was ofttimes weeping, never smiling that we read of. 
b Salvian. De Gubernat. Dei. l. 6.  Quem flevisse legimus risisse non legimus: how can it but be sinful, yea abominable? Christ jesus our 
c 1 Pet. 2.21. 1 joh. 2.6.  pattern, our example, whose steps we all must follow, if ever we expect salvation from him; 
d Isay 53.3.4. Ps. 38.6. Lam. 1.12. Lu. 19. 41● joh. 11.35.  was always mourning, never laughing; (I am sure not at a Stage-play, which he and his condemn, as worthy tears, not smiles,) and 
e Christus in crucem actus est propter tua mala: tu autem rides? Impactae sunt illi alapae, & colaphi & tam multa passus est propter tuam calamitatem, & quae te comprehenderat tempestatem, tu autem degis in delicijs? Chrysost. Home 17. in Ephes. Tom. 4. Col. 987.  shall we do nothing but rejoice? The Apostles and 
f Math. 5.3, 4. Luk. 6.21. john 16.20. Acts 20. 37● Phil. 3.18. Rom. 12.15. Eccles. 7.2, 4. Psal. 137.1. Lam. 1. & 2.  Christians in the Primitive Church, yea all the Saints of God who went before us, were for the most part weepers, not laughers; deploring among sundry other evils, 
g See Nazienz●n ad Selucum. p. 1063. Chrysost. Hom. 38. in Matth. Salvian. De Gubernat. Dei. l. 6. August. Confes. l. 3. c. 1.2. Cyprian. Epist. l. 2. Epist 2. Don●to  those execrable abominations which Stageplays did produce. And shall we be always laughing● nay laughing at these filthy Interludes which they so much bewailed? Is this to 
h 1 Cor. 11. 1. Phil. 3.17.  imitate Christ or his Apostles: to live like Saints, like Christians, 
i john 15.19. Rev 14.3, 4.  like men redeemed from the world? Is this to 
k 2 Cor. 1 5, 6, 7. 1 Pet. 4 13.  participate with Christ in his afflictions; or to trace the 
l Mat. 7.11, 14.  narrow uncouth way that leads to endless joys? O no! this carnal life of jollity, prognostics nothing but a voluptuous heart, a 
m jam 5.5 See. Chrysost. Hom. 6 & 38. in Mat. Hom. 17. in Ephes. Home 15. in Hebraeos. accordingly.  Godless, Christlesse conversation, which leads men down to 
n Isay 5 9, 10● Rev. 18.6, 7, 8.  Hell: needs therefore must it be 
o Quid nobis cum fabulis, risu & ioco? Nam licet interdum hon●st● ioca suavia sint, tamen ab Ecclesiastica aberrant regula: quoniam quae in Scriptures sanctis non reperimus, quomodo usu●pare possumus? Bernard. De Ordine Vitae. Col 1117.  unlawful unto Christians. Fiftly, this profuse Theatrical laughter 
q Probantque illa dum rident. Lactant. De Vero Cultu. l. 6. c. 20. Nec solum iubes, sed e●iā exultatione, risu, plausu adiuvas quae geruntur, omnibusque modis hanc Diabolicam confoves officinam. Chrysost. Hom. 6. in Mattb. Col. 52. B.  doth give a public approbation to all the ribaldry and profaneness that is either personated ●r perpetrated on the Stage, and so makes these laughers deeply guilty of it. Sixtly, it produceth sundry sinful con●equents: as 
q Chrysost Home 6. in Matth. & Hom● 62● ad Pop. Antiochiae. S. Antiochus. Hom. 95. Bibl. Patrum. Tom. 7. pag. 209.  cachinnations, clamours, impudence, 
* Risus frequens corrumpit mores, relaxat quoque nervos rigoris astrictos. August. De Temp Sermo. 97. Tom. 9 pars 2 p. 306. Bernard De Ordine Vitae Col. 1117. A.  effeminacy, incivility, 
s Risus corruptio disciplinae, etc. & maxima quis peccata viderit à nimijs gaudijs provenisse. Chrysost. Hom. 42. in Acta. Apost. Tom. 3. Col. 611. B.  voluptuousness, looseness and lightness of spirit, impenitency, carnal security, indisposition to every holy duty, especially to godly sorrow for sin: therefore it cannot but be evil. Peruse we but the Scriptures; we shall find 
t See Gen. 18.13, 15. 2 King. 19.21. 2 Chron. 30.10. Neh. 2.9. job 12.4. Prov. 14.13. Eccles. 2.2. c. 73.6. jam 4.9, 10. Luk. 6.25. jam. 5.1, 5. Isay 5.9, 10. Amos 6.1. to 7. joh. 16.20. Rev. 18.6, 7, 8.  them much condemning this excessive carnal laughter, (especially at vain, at sinful objects) as misbeseeming Christians. Survey we the Fathers, they are exceeding copious in this subject. Witness Clemens Alexandrinus, Paedag. l. 2. c. 5.6. & l 3. c. 11. Arnobius, Advers. Gentes. l. 4, pag. 149.150.151, l. 7. pag. 230. to 242. Basil. De Ebrietate & Luxu Sermo. p. 329.332, 236. Nazianzen ad Selucum. p. 1063.1064. Sententiae. p. 1168. & 997. Ambros. Sermo. 17. S. Asterij. Homil. in Festum Kalendarum. Bibl. Patrum. Tom 4. p. 706. Hierom. Epist. 8. c. 7. August. De Verbis Apostoli. Sermo. 9 Tom. 10. p. 376. Confessionun. l. 2. cap. 9 Enar. in Psal. 51. Tom. 8. pars 1. pag. 605.606. Salvian. De Gubernat. Dei. lib. 6. & 7. Theoph●lact. Enar. in Luk. 6. p. 135. joannis Climachus, De Discretione Gradus. c. 31. Bibl. Patrum. Tom. 6. pars 2. p. 280. G. Bedae Scintillae. Tom. 7. Col. 335. Risus. Antiochus. Hom. 95. Quod temperandum sit à solutiore & immoderato Risu. Bibl. Patrum. Tom. 7. p. 209. Bernard in Caena Domini. Sermo. 9 De Gradibus Humilitatis. Col. 961. A. De Ordine Vitae. Col. 1117. A.B. Olympiodorus. Enar. in Ecclesiasten. cap. 2. & 7. and above all, S. Chrysostom. Hom. 6.38. & 69. in Matth. Hom. 17. in Ephesios'. & 15. in Hebraeos. & 
* Sit aliquis valdè gaudens, & laetus & effusus, quid turpius? quid hoc stolidius? Ibid.  54.14.15. & 62. ad Pop. Antiochiae. To which I might add, Robertus Holkot. in Lib. Sapientiae. Lectio. 172. fol. 133. Revelationes Sanctae Brigi●tae. l. 2. c. 29. Nicolaus de Clemangis De Novis Celebritatibus non instituendis. p. 143. to 150. Thomas Gualesius. Lect. 77 in Proverb. Solomonis. fol. 97. Edit. Ascentijs. 1510. (a notable place) Antonius Laurentius, De Risu. l. 2. Summa Angelica. Tit. Risus. Rabanus Maurus. Com. in Regulam. S. Benedicti. Oper. Tom. 6. p. 278. E.F. 283. E. 292. d. Alexander Alensis, Summa Theologiae. pars 2. Quaest 133. throughout. & 134. with sundry others which I pretermit: who all pass sentence against profuse immoderate laughter (especially such as Stageplays do occasion) as misbeseeming Christians. If any censure these as more than puritanically rigid in this point of laughter, let them hearken what some Pagan Authors have resolved of it, whom none dare tax of Puritanisme. 
u Atqui nec risus studio teneri oportet. Ferm● enim ●ffusi risus stud●●m, vehementem etiam mutationem quaerit. Neque ergo si quis viros memorabiles risu diffluere faciat admittendum est: multò verò minus si Deos. De Republ. Dialog. 3. p. 586. & Dialog. 10.696.  No man (writes Plato) ought to be affected with the desire of laughter. For the affectation of profuse laughter seeks a very vehement change. Neither is it to be endured, that any one should make memorable men to exceed in laughter, much less the Gods. 
x Neque petulantem risum ama, neque audacem orationem proba: Nam alterum stultitiae ●st, alterum insaniae. Assuefac te ut sis vultu non ●orvo, s●d sev●ro: Nam illud insolentiae, hoc prudentiae attribuitur. Oratio ad Demoni●um p 9  Isocrates adviseth Demonicus; neither to love petulant laughter, neither to approve of insolent speech; because the one savour● of folly, the other of madness: to carry a grave, not an austere countenance; because the one is attributed to insolency, the other to prudence. 
y Improbum risus demonstrate. Epist. 53.  Seneca, makes immodest laughter, an undoubted character of a wicked man. 
z Renidere, usquequaque te nollem: N●m risu inepto res ineptior nulla est. Ad Corneli●̄ N●p●tem. lib. Carmen. 40. p. ●1.  Catullus, as wanton a Poet as any, records; That there is nothing more unseemly than wanton foolish laughter. 
a Ammianus Marcellinus. l. 23. c. 12. Purc●as Pilgr. Bo. 4. c. 7.  Among the ancient Persians it was utterly unlawful to laugh openly in a loud or dissolute manner. And if 
b Variae. Historiae. l. 3. c. 35.  AElian may be credited; in the University of Athens it was unlawful for any to laugh, especially in a profuse ridiculous immodest fashion. The very Heathens then as is evident by these and 
* See Athenaeus Dipnos. l. 14. c. 2.3. Th●mas Gualesius. Lect. 77. in Proverb. Salomonis● Stobaeus. Sermo. 5. fol. 51.59. & Ser. 74. f. 332.  sundry other testimonies, condemned loud excessive laughter. If such laughter then as this, was altogether unseemly for modest Pagans, must not our 
c Sed neque apud quo●●ibet ridendum est, neque in omni loco, sed neque propter omnia. Clem. Al●xand. Paedag. l. 2. c. 5. In risu & iocis spectari debet tempus breve, nam longius nocet: locus honestus, nam suspectus inficit: modus iustus, nam profusus laedit: licitum genus, nam iniqu●m vulnerat: utilis finis, nam malus perv●rtit omnia. Case Ethic. lib. 4 cap. 6. pag 288.  public infamous Playhouse cachinnations, be much more unsuitable for sober Christians? No Christian I presume dares once deny it. Our Stageplays therefore which 
d Qui risum moveant longe exterminandi sunt à nostra republica: longè abest ut nobis permittat risum movere. Clem. Alex Paedag. l. 2. c. 5.  occasion, which provoke such profuse lascivious laughter, must questionless be evil: as Ephes. 5.3.4. with all ancient and modern Commentators on it will more largely testify.  
Secondly, as the laughter, so the public Theatrical Applauses which attend these Interludes, are evil. First, because they give a public justification, not only to Stageplays and Actors, exploded by the Church of God from age to age; but 
e Tertul. De Spectac. c. 25. Cyprian De Spectac. lib. Arnebius. Advers. Gentes. l. 7 p. 230. to 242. Lactantius, De Vero Cultu c. 20. August. De Civit● Dei. l. 2. c. 4. to 15. Chrys. Hom. 6. & 38. in Mat. Salvian. De Gub. Dei. l. 6. accordingly.  even to all the wickedness, the lasciviousness that attends them, to all the villainy and lewdness that is produced by them. He who upon a Players or Play-Poets Plaudi●e, gives any public acclamation, any applause unto the Play, or Actors, 
f 2 joh. 10.11. 1 Tim. 5.22. Rom. 1.32. See Ambrose, Hierom, Sedu●ius, chrusostom, Theodoret, Primasius, Beda, Haymo, Rabanus Maurus, R●mig●us, O●cumenius, Theophylact, Anselm, & Lyra, Ibidem.  approves both Play and Players, with all their sinful passages● speeches, gestures, and pernicious consequents, and saith Amen unto them: A 
g Quum ergo indicium hoc corruptae mentis sit, animaeque immedicabilitèr ae grotantis, non immeritò qui peccatum collaudat, longè iniquior iudicatus est eo qui delinquit. Oecumenius in Rome 1.32. Isiodor Hisp. De Summo bono l. 2. c 17.21.  dangerous fearful sin, which makes men 
h Isay 5.23. Prov. 17.15. c. 24.24.  an abomination to the Lord, and draws down a dismal woe upon their heads: because it justifieth the wickedness of the wicked, calling evil good, and darkness light; putting bitter for sweet, and vice for virtue, as all Theatrical Applauses do. Secondly, they 
i Peccatum alterius tuum fit, cum illi consentis. August. Enar. in Psal 129. Solae spectaculorum impuritates sunt quae unum admodum faciunt & aspicientium & agentium crimen. Nam dum spectantes hoc comprobant & libenter vident, omnes ea risu atque assensu agunt; ut verè in eos Apostolicum illud peculiariter cadat: quia digni sunt morte non solum qui faciunt ●a, sed etiam qui consentiunt facientibus Salvian De Guber. Dei. l. 6. p. 187.  interest men in the guilt and punishment of all those iniquities, that are either acted or committed in, or occasioned by these Stageplays, by giving public and real approbation to them. Thirdly, they 
k Chrysost. Hom. 6. & 38. in Matth. Tertullian & Cyprian, De Spectac. August. De Civ. Dei. l. 2. c. 4. to 15. Salvian, De Guber. Dei. l. 6. Alexander Alensis, Summa Theologiae. pars 2. Quaest 133. accordingly.  harden, they animate both Play-poets, Players, and Playhaunters in their ungodly courses, which perchance they would relinquish were they not encouraged in them by these vain Applauses. Fourthly, if we believe 
l Quale est, illas manus quas ad Dominum extuleris postmodo laudando histrionem fatigare, & c? De Spectac. c. 25. Chrysost. Hom. 3. De Davide & Saul, Hom. ult. in Psal. 118. accordingly.  Tertullian, these Applauses so pollute men's hands, that they can neither lift them up to God in prayer, nor yet stretch them out to receive the Sacrament in an holy manner. God requires Christians, 
m 1 Tim. 2 8.  to lift up holy hands to him in prayer: to bring 
n jam. 4.8. job 17.9. Ps. 24.4. Ps. 73.1. Isay 1.16, 17. c. 52.11.  cleansed, washed, pure hands and hearts unto his Sacraments, not tainted with the filth of any sin. Now Stage-applauses defile men's hands and hearts, making them so polluted, that they can neither lift them up in holy prayers to their 
o Levit. 21.8. 1. Pet. 1.16. Hab. 1.13.  holy God (who can endure no iniquity, nor the 
p Isay 52.11. 2 Cor. 6.17.  touch of any thing that is unclean;) nor yet extend them to embrace Christ's sacred Body and Blood, without defilement. These Stage-applauses therefore must needs be sinful in all these respects, as 
q De Spectac. cap. 25.  Tert●llian, 
r De Spectac. l●b.  Cyprian, 
s Ad Selucum. pag. 1063.  Nazienzen, 
t Neque enim theatrali plausu duci debent. De Praeparat. Evang. l. 12 c. 15.  Eusebius, 
u Hom. 6. & 38. in Matth.  chrusostom, 
x De Civ. Dei. l. 2. c. 4. to 17.  Augustine, 
y De Gub Dei. lib. 6. p. 192.  Salvian, with 
z Gosson, North●rooke, Reinold●, and others, qua supra, in the Minor.  sundry modern Christian Authors, have already doomed them to our hands.  
For the Minor; that Stageplays are always attended with such laughter and applauses, it is most apparent. First, by experience, which infallibly informs men, that Stageplays have evermore 
a Nam quae pervincere voces Evaluêre sonum re●erunt quem nostra theatra? Garganun mugire putes nemus, aut mare Tuscum, Tanto cum strepitu ludi spectantut. Horat. Epist. l. 2. Ep. 1. p. 284. Populus frequens laetum Theatris, ter crepuit sonum. Idem Carm. l. 2. Ode. 17. Datus in Theatro cum tibi plausus. Idem Carm l. 1. Ode. 20. See Caesar Bulengerus. De Theatro. l. 1. c. 60.61.  superabounded with obstreperous wanton cachinnations, acclamations, applauses, misbeseeming modest persons, much more religious Christians. Secondly, by the very end of men's pretended resort to Stageplays: For what other use do our most rigid Play-patrons ascribe to Stageplays, 
b Ergo non satis est risu diducere ri●tū Auditoris, & est quaedam tamen hic quoque virtus, etc. Horat. S●rmo l. 1. Satyr. 10. p. 192. See Ep. l. 2. Ep. 1. & de Art Poet. p 198.202, 203, 204. pe●tatū admissi risum teneatis amici? Ibid. p. 295. Inest lepos ludusque in hac Comaedia: Ridicula res est, da●e benignè operam mihi. Plauti. A sinaria Prologus. Aures, oculi, animus, ampliter ●ient saturi. Vbi lepos, ●oci risus, hilari●as atque delectatio, etc. Plauti Ps●udolus. Prologus See Haywoods' Apology for Actors. & here p. 30.31.  but to exhilerate the Spectators, by provoking them to laughter. Or what other pretence have Playhaunters for their resort to Playhouses; (though 
c Illic ab impijs & facinerosis magistris melius mens perdita & mul●ebris docetur facinus. julius Firmicus De ●rrore Profan. Relic c. 13.  many of them aim at far more sinester respects) but to pass away the time in mirth? to laugh till their sides do ache again, at the Clowns behaviour, or some other merry jests and passages; 
d Quod est mul●ò dete●imū, & favour, & clamour, & plausus adhibetur & risus, cum in communem perniciem adulterium tam turpe commitritur in theatris, &c ●●rys●st Hom. 6. in Matth. Tom. 2. Col. 52. B.  or to applaud the Plays, the parts, the Actors which affect them? Thirdly, by the Plaudite, which is commonly affixed as a period to 
e See Plauti Amphitruo, Terentij Andria, Eunuchu●, & their other Comedies, which conclude thus. Plaudite. Clare plaudite. Plausum date, or the like. Don●c Cantor vos Plaudi●e dicat. Horat. De Arte Poet. lib. See Bul●ngerus de Thea●. l. 1. c. 60●61.  most ancient and modern Plays: at the pronunciation of which, the people, i● they like the Play, are wont to 
f Quaeque sonár pleno vocesque m●nusque theatro. Plausumque Theatris. Martial. Epigr. Apud Bulengerum, De Theatro. l. 1. c. 60. vid. Ibid. an whole chapter to this purpose.  clap their hands, and give a public acclamation, or Amen, as the practice of former and present times doth manifest. Lastly, by the concurring testimony of Pagans, Fathers, and modern Christian Authors; who all affirm, that Stageplays not only occasion, but are likewise attended with profuse exorbitant laughter, acclamations and 
g Bulengerus, De Theatro. l. 1. c. 60. Theatra plaudunt. August D● Civ. Dei. lib. 11. cap. 8.  applauses; In which regard, the 
* See August. De Civ. D●i. lib. 7. cap. 1.6, 7.  Fathers and modern Christian Authors much condemn them. For Pagan Authorities; if you peruse but Athenaeus. Dipnos. lib. 6. cap. 6. who there informs us out of Theophrastus, that the Terynthians, who were very studious of jesting Comedies, were so accustomed to laugh at Plays, that they could not forbear laughter in their solemn sacrifices, nor their most serious affairs. Or Plato, De Republ. Dialog. 3. pag. 586. Aristotle, Politicorum. lib. 8. cap. 7. pag. 533.534. Ovid, Fastorum. l. 3. & 5. & De Arte Amandi. l. 1. Horace, De Arte Poëtica. lib. p. 298.302.303. 304. Epist l. 2. Epist. 2. Livy, Rom. Hist. l. 7. sect. 2.3. Dionysius Hallicarnas. Antiqu. Rom. l. 7. sect. 9 Marcus Aurelius. Epist. 12. to Lambert, Plautus, Asinaria & Amphitruo, Prologus, & Epilogus. Terentij. Andria & Heutontimorum. Prologus & Epilog. Tacitus Annal. l. 14. sect. 2.3. Macrobius Saturnalium. l. 2. c. 7. with sundry other quoted by Bulengerus De Theatro. l. 1. c. 60.61. you shall find them copious in this theme. For Fathers I shall refer you to Clemens Alexandrinus. Paedag. l. 2. c. 5. & 
h Quod autem verbum impudens non prof●rūt, qui risum movent scurrae & histriones? Ibid●m.  lib. 3. c. 11. Tertullian, De Spectac. c. 25. Cyprian, De Spectaculis, & Epist. l. 2. Epist. 2. Arnobius, Advers. Gentes. l. 4. p. 149. 
i Vt spectatoribus vacuis risus possit atque hila●itas excitari, ioculatoribus feriuntur cavilationibus numina, conclamant & assurgunt theatra, caveae omnes concrepant fragoribus atque plausibus. Ibid.  150.151. & l. 7. p. 230. to 240. Ba●il. De Ebrietate & Luxu. Sermo. p. 329.332.338. Comment in Isaiam. c. 5. p. 419.420. Lactantius, De Vero Cultu. c. 20. Nazienzen ad Selucum, p. 1063.1064. chrusostom, Hom. 3. De Davide & Saul. Hom. 
k In Theatro risus movetur, & indecentibus ●achinnis resolvimut. Domino irascente tu ●ides, nec vides quod amplius hinc enim commoveras. Non est nostrum ergo assiduè ridere, ●esolvi cachinnis, molleri delicijs; sed eorum potius & earum quae spectantur in Theatris, etc. Nec solum iubes, sed etiam exultatione, risu, plausu adjuvas quae geruntur. Ibid. Tom. 2. Col. 51.52.  6. 38. & 69. in Matth. Hom. 42. in Acta Apost. Hom. 15.62. ad Pop. Antiochi●. Hom. 17. in Ephe●ios. & 15. in Hebraeos. Augustine, De Civit. Dei. l. 2. c. 4. to 15. & 26. to 30. 
* Quod cum fit à facientibus mimis, dignè ridentur in Theatro: cum verò à nescientibus stultis dignius irridentur in mundo. Ibidem.  l. 6. c. 1.6. 7.10. l. 8. c. 10. l. 11. c. 8. Salvian, De Gubernat. Dei. l. 6. & 7. Cassiodorus Variarum. l. 1. Epist. 27● l. 3. Epist. 51. joannis Salisburiensis, De Nugis Curialium. l. 1. c. 7.8. & lib. 8. cap. 6.7. Sanctus Asterius. Hom. in ●estum Kalendarum. Bibl. Patrum. Tom. 4. p. 705.706. with others which I pretermit, who fully suffragate to my Minors truth. For modern Christian Authors, Thomas Gual●sius. Hom. 77. in Proverb. Solomonis. pag. 97. who is copious to this purpose. M. Northbro●ke, M. Gosson, M. S●ubs, D. Reinolds; Brissonius and Mariana, in their Books and several forenamed Treatises against Stageplays: The 2. & 3. Blast of Retreat from Plays and theatres. Bulengerus, De Theatro. l. 1. c. 60. & 61. De Plausu, Sibilo, Clamoribus & acclamationibus Theatri: with sundry others formerly quoted to this purpose. pag. 30.31. will sufficiently satisfy any that doubt of my Assumpsions truth. Since than it is evident by all these testimonies, that Stageplays do occasion, 
l In Theatro omnia contraria; risus, turpitudo, etc. Occasio risus, turpitudinis exempla. Illic risus incompositus, gestus stultitiam & insipientiam prae se ferentes● omnia illic risum & ridicula. Insanit tunc natura, praesentes pro hominibus bruta fiunt: & alij quidem ut equi hinniunt, alij vero ut asini calcitrant● magna diffusio, magna dissolutio, nihil maturum, nihil generosum, etc. Chrysostom. Hom. 42. in Acta. Tom. 3. Col. 611. B. C. 612. A.  do abound with such laughter, such applauses, as I have here evinced to be evil and misbeseeming Saints, I may well conclude; that Stageplays even in this regard, and in respect of all the foregoing particulars, in the precedent Act, are utterly unlawful unto Christians; which should cause them wholly to abandon them.    

ACTUS 6  

SCENA PRIMA.  
FIftly, as Stageplays are sinful and so unlawful unto Christians in all the forementioned regards, so likewise are they in respect of several 
m Hae nugae seria ducunt in mala. Horat. De Arte Poet. p. 312.  pernicious effects, and dangerous fruits, which usually, if not necessarily and perpetually issue from them; the chiefest of which I shall here enumerate in their order; that so you may more evidently 
n Mat. 7.16, 17, 18, 19, 20. 1 Thes. 5.22.  discern the badness of them, by the sundry evils they occasion.  
The first of these, is the prodigal mispence of much precious time, which 
o Ephes. 5.16. Tunc verè tempus redimimus quando anteactam vitam quam lasciviendo perdidimus, flendo reparamus Anselmus in Ephes. 5. Tom. 2. p. 288.  Christians should husband and redeem to better purposes: From whence this 27. Argument against Stageplays may be composed.  
That which doth always avoidable produce an intolerable mispence of much peerless time, 
p Cum majus periculum sit malè vivendi quam citò moriendi, stultus est qui non exigui temporis mercede magnae rei aleam redimi●. Seneca. Epist. 49.  which should be carefully improved and redeemed, must certainly be sinful, and so unlawful unto Christians.  
But this do 
* See Ovid Tri●tū. l. 2. f. 160. Athenaeus Dipnos. l. 12. c. 8.10, 13, 15. Ammianus Marcellinus. l. 28 c. 10. Basilij Hexaëm. Hom. 4. accordingly.  Stageplays; as I shall fully manifest.  
Therefore they must certainly be sinful, and so unlawful unto Christians.  
The Major all men must subscribe to; because God himself commands us, not prodigally to waste, but 
q Ephes. 5.16. Col 4.5. See Ambr●se, Hierom, chrusostom, Theodoret, Sedulius, Primasius, Remigius, Beda, Rabanus Maurus, Oecumenius, Anselm, Theophylact, Lyra, Musculus, Calvin, Aretius, Marlorat Ibid. & Master Wheatlies' Sermon of Time's Redemption, accordingly.  wisely to redeem the time, and so much the rather, because the days are evil. Our time, 
r job 7.1, 2, 3. Psal. 89, 47. Eccles. 3.1. to 18. Luk. 1.75. Acts 13.36. 2 Tim. 4.7, 8.  it is our richest treasure; it is that peerless portion which God himself hath put into our hands; that we might improve it to his glory, to our own and others good; not sinfully 
s Ezech. 16.49. job 21.12, 13. Isay 5, 11, 12. Amos 6.1. to 9 1 Pet. 4.2, 3, 4● jam. 4.9, 10. 2 Tim. 3.4. Amoto quaeramus seria ●udo. Horat. Sermo. l. 1. Satyr. 1.  consume it upon lascivious childish Interludes, vanities, or delights of sin; which bring nothing but 
t jam. 5.1, 5. Rev. 18.7.  eternal horror to men's souls at last. For men, for Christians then, to cast this unvaluable Pearl of precious time 
u Mat. 7.6.  to Swine; to 
x Isay 55.2.  disburse this treasure for that which is not bread, this money for that which satisfieth not: to 
y Luk. 15.13, 14.  waste this royal patrimony upon voluptuous spectacles, or lewd ridiculous Pastimes: to trifle it quite away upon the very vainest vanities (as alas 
z Magna pars vitae elabitur malè agentibus, maxima nihil agentibus. Quem mihi dabis qui aliquod praetium tempori ponat? qui diem aestimer? qui intelligat se quotidie mori? Nemo se iudicet quicquam debere qui tempus accepit, cum interim hoc unum est, quod ne gratas quidem po●est reddere. Seneca Epist. 1.  too many do, who 
a Rom. 2.5. to 10. Rev. 18.6, 7.  treasure up nothing but eternal wrath and horror to their souls, against the day of wrath,) how can it but be sinful? 
b job. 1.1, 2. Luk. 1.75 Rom. 14.7, 8. 1 Cor. 6.19, 20. Acts 13, ●6. Phil. 1.21 Gal 2.20.  Our days, yea every hour and minute of our lives, are Gods, not ours: they are those 
c Mat. 25.15. to 28. Prov. 17.16.  precious talents which God hath put into our hands to occupy with them till he come: to him 
d Rom. 14.4, 7, 8, 12, 13. Rev. 2.21, 22.  must we give up our account for the employment of them at the last. And can we then take God's time, God's treasure (allowed 
e 1 Pet 4.2, 3, 4. 1 Tim. 6.11, 12. Quo te caelestis sapientia duceret ires. Hoc opus, hoc studium purvi properemus & ampli. Si patriae volumus, si nobis vivere cari. Horat. E●ist l. 1. E●ist. 3. ●ag. 243.  only to us for his use, his service, which is abundantly sufficient to engross even all our days, 
f Luk. 1.75. c. 2 37. 1 Thes. 5.16, 17. Psal. 145.1, 2. ) and spend it wholly upon sin? upon Satan? upon our own 
g Festinat enim decurrere velox Flosculus angustae miseraeque brevissima vitae Portio, dum bibimus, dum serta, unguenta, puellas Pos●imus, obrepit non intellecta senectus. juu. Sat. 9 p. 89.  carnal lusts and pleasures? upon lascivious Stageplays, Games, and Sports? up●n Dicing, Carding, Dancing, Drinking, Whoring, 
h Quibus in solo vivendi causa palato est. juu. satire 11. p. 104. Nulli rei nisi vino & libidini vacant. Sen●ca De Breu. Vitae. cap. 6●  Feasting? upon idle Visits, Compliments and Discourses? upon Meretricious Paintings, Frizlings, Pouldring, Attyring, and the like, (in which many squonder away their very choicest morning hours, more fit for study & devotion then such unchristian practices,) as if we had no God to serve, no callings to follow, no souls to save, 
i Heu vivunt homines tanquá mors nulla sequatur. Et v●lut infernus fabula vana foret.  no Hell to fear, no Heaven to seek, no judge to censure us, no day of judgement to account in, how we have spent our time? and yet 
k Gloriari otio iners ambitio est. Senec. Ep. 68  flatter ourselves so grossly, as to presume we have done 
l Alea turpis, Turpe & adulterium mediocribus, haec tamen illi Omnia cum faciant, Hilares nitidique vocantur. juvenal. satire 11. p. 110.  full well, at leastwise not offended, in this profuse mispending of our Master's stock of time? Alas, how many millions of pounds; how many myriades of Kingdoms, nay of Worlds (were they but Masters of them) would many thousand damned spirits, now in torments, or voluptuous distressed persons now lying on their deathbeds, ready to breathe out their souls at every breath into the 
m Isay 30.33.  infernal Tophet, give, for the moiety, the tithe, yea the very smallest quantity of that unvaluable 
n Praecipitat quisque vitam suam, & futuri desiderio laborat, praesentium taedio. Seneca De Breu. Vitae. c. 7.  time which they have irrecoverably spent on Plays, and such like sinful Pastimes; that so they might in time bewail with brinish tears, with dolorous pangs, and deepest sighs, the 
o Natura humanis ingenijs m●lè consuluit, quae plaerumque non futura sed transacta perpendimus. Qu. Curtiu●. lib. ●. sect. 2. pag. 341. Deteriori luto pravus quos edidit auctor, Et nihil aetherij sparlit p●r membra vigoris. High pecudum ritu non impende●tia vitant, Nec res ante vident, accepta clade quaeruntur, Et serò transacta gemunt. Claudian in Eutropium lib 2. pag. 88  loss of all those hours which they have prodigally spent in Playhouses, Taverns, and such life-devouring places, to prevent or else extenuate the intolerable horror of their eternal pains? And shall we then squander away, we care not how, those precious hours, which these, which we ourselves perchance hereafter (though now we 
p Re omnîum praeciosissima luditur. Quia sub oculis non venit, ideo vilissima aestimatur, imò vero nullum praetium ejus est. Annua congiaria homines clarissimi accipiunt, & his aut labor●m, aut operam, aut diligentiam suam locant. Nemo aestimat tempus; utuntur illo laxius quasi gratuitò. At eosdem aegros vide, si mortis periculum admotum est propius, medicorum genua tangentes: si metuunt capitale supplicium, omnia sua, ut vivant paratos impendere. Tanta in illis discordia asfectuum est. Senec●. De Breu. Vitae. cap. 8.  value them at so low a price, as to play them quite away for nought) would willingly repurchase at the dearest rate, on vain lascivious Stageplays, toys, and childish vanities, as if we were created only to play and follow sports (which 
q Neque enim ita à natura generatim sumus ut ad ludum & iocum facti esse videamur, sed ad severitatem potius, & ad quaedam studia graviora atque majora. De Officij● l. 1. Op. Tom 2. p. 618. See Senica, De Breu. Vitae. & Epist. 1.49.58.  Tully and other Pagans quite deny) and yet think to scape unpunished? Those Plays and Pastimes therefore, which miserably waste and eat out all our days, which rob us of our precious time (our chief, our 
r Omnia, mi Lucili, aliena sunt; tempus tantum nostrum est: In hujus rei unius fugacis ac lubricae possessionem natura nos misit, ex qua expellit quicunque vult. Ita fac, mi Lucili, vindica te tibi, & tempus quod adhuc aut auferebatur aut surripiebatur, aut excidebat, collige & serva. Seneca Epist. 1.  only treasure,) which we should carefully husband to our good: Which sacrilegiously defraud our God, our Country, our Souls, our Callings of sundry vacant hours which should be spent upon them, must needs be evil and unlawful unto Christians even in this respect.  
For the Minor, 
* See D. Reinolds Overthrow of Stageplays p. 20, to 24. The 3. Blast of Retreat from Plays & theatres. p. 66.67. & the other Fathers, Counsels, & Authors hereafter quoted  that Stageplays avoidable produce an intolerable mispence of much precious time, etc. it is most apparent, if we will but sum up all those days, those hours which are vainly spent in the composing, cunning, practising, acting, beholding of every public, or private Stage-play. How many golden 
t Nil intentatum nostri liquêre Poetae: Nec minimun meruêre decus, etc. Si non offenderet ununquemque Poetarum limae labour, & mora: Vos o Pompilius sanguis, carmen r●praehēdite quod non Multa dies & multa litura coercuit atque Perfectum decies non castigavit ad unguen. Bona pars non ungues ponere curate, Non barbam: secreta petit loca; balnea vitat. Nansciscetur enim praetium nomenque Poetae, Si tribus Anticyris caput insanabile nunquam Tonsori Licino commiserit, &c Horat. De Arte Poet p. 306.  days and hours, I might say weeks, nay mon●ths, and I had almost said whole years, do most Play-poets spend in contriving, penning, polishing their new-invented Plays, before they ripen them for the Stage? When these their Plays are brought unto maturity, how many hours, evenings, halfe-dayes, days, and sometimes weeks, are spent by all the Actors (especially in solemn academical Interludes) in coppying, 
u See Seneca, De Breu. Vitae. c. 12. Non habent isti otium sed iners negotium, Nam de illis nemo dubitabit, quin operosè nihil agent, qui literarum inutilium studijs detinentur. Ibid. c. 13.  in cunning, in practising their parts, before they are ripe for public action? When this is finished, how many men are vainly occupied for sundry days (yea sometimes 
x See Pliny, Nat. Hist. l. 36. c. 15. Tertul. De Spectac. c, 9.10, 11. Livy, Hist Rom. l. 48. Tacitus, Annal. l. 14. Alex. ab Alexandro. l. 5. c. 16. D. Hackwels' Apology. l. 4. c. 8. sect. 2.3, 4. accordingly.  years) together, in building theatres, Stages, Scenes and Scaffolds; in making theatrical Pageants, Apparitions, Attires, Visars, Garments, with suchlike Stage-appurtenances, for the more commodious pompous acting and adorning of these vainglorious Interludes? When all things requisite for the public personating of these Plays are thus exactly accommodated, and the day or nigh approacheth when these are to be acted, how many hundreds of 
* Nubilis haec Virgo, matronaque, virque puerque, Spectat, & ex magna parte Senatus adest. Ovid Tristium. l. 2. p. 160.  all sorts, vainly, if not 
y Si foret in terris rideret Democritus. Spectaret populum judis frequentius ipsis; Vt sibi praebentem mimo spectacula plura. Horat. Epist l. 2. Epist. 1. p. 284.  ridiculously spend whole days, whole afternoons and nights ofttimes, in 
z Sic ruit ad celebres cultissima faemina ludos: Copia iudicium saepe morata meum est. Spectatum veniunt, veniunt spectentur ut ipsae. Ovid, De Arte Amandi. l. 1. p. 160. See Tertullian, De Spectaculis. & Act 5. Scene 7. before.  attiring themselves in their richest robes; in providing seats to hear, 
a Nemo in spectaculo ineundo prius cogitat, nisi videre & videri. Tertullian, De Spectaculis cap. 25.  to see, and to be seen of others; or in hearing, in beholding these vain lascivious Stageplays, (which last some 
b Quatuor aut plures aulaea praemuntur in horas, etc. Horat. Epist. lib. 2. Epist. 1. pag. 284.  three or four hours at the least, yea sometimes whole 
* See Livy, Rom. Hist. lib. 42. sect. 20. Ludi per decem dies jovi optimo. Max. facti. lib. 31. sect. 51. lib. 39 sect. 46. lib. 23. sect. 30. lib. 25. sect. 2. lib. 40. sect. 52. Suetonijs julius. sect. 29.  days and weeks together, as did some Roman Plays, and yet seem to short to many, to whom a Lecture, a Sermon, a Prayer, not half so long, is over-tedious:) who think themselves 
c Horun non ociosa vita dicenda est, sed desidiosa occupatio. Seneca, De Brevitate Vita. cap. 11.  well employed all the while they are thus wasting this their precious time (which they scarce know how to spend) upon these idle Spectacles. 
d Nostra aetas prolapsa ad fabulas & quaevis inania, non modo autes & cor prostituit vanitati sed oculorum & aurium voluptate suam mulcet desidiam, luxuriam accendit conquirc●s undique fomenta vitiorum. joannes Saresburienses, De Nugis Curialium lib 1. cap. 8.  Add we to this, that all our common Actors consume not only weeks and years, but even 
e Histriones totam suam vitam ordinant ad ludendum. Aquinas, secunda secundae, Quest. 168. Art. 3.  their whole lives, in learning, practising, or acting Plays, which besides nights and other seasons, engross every afternoon almost throughout the year, to their peculiar service; as we see by daily experience here in 
f See Stephen Gossons School of Abuses. The 3. Blast of Retreat from Plays. I.G. his Refutation of the Apology for Actors, & john Field, his Declaration of God's judgement at Paris Garden, etc.  London; where thousands spend the moiety of the day, the week, the year in Playhouses, at leastwise far more hours, than they employ in holy duties, or in their lawful callings. If we annex to this, the time that diverse waste in reading Playbooks, which some make their chiefest study, preferring them before the Bible, or all pious Books, on which they seldom seriously cast their eyes; together with the misspent time which the discourses of Plays, either seen or read, occasion: and then sum up all this lost, this misspent time together; we shall soon discern, we must needs acknowledge, 
g Nemo invenitur qui pecuniam suam dividere velit, vitam unusquisque quam multis distribuit. Astricti sunt in continendo patrimonio, simul ad temporis jacturam ventum est, prosusissimi in eo cujus unius honesta avaritia est. Seneca, De Brevit. Vitae c. 3.  that there are no such Helluoes, such Cankerworms, such thievish Devourers of men's most sacred (yet 
h Quid necesse habes amittere tempora tanta, perdere tanta lucra? nihil praeciosius tempore, sed heu nihil hodie vilius aestimatur. Transeunt dies salutis & nemo recogitat, nemo sibi non reditura momenta perijsse causatur. Bernardi. Declamationes. Col. 1011. L.M.  undervalved) time, as Stageplays. Hence Concilium Carthagiense. 4 Can. 88 Concil. Aphricanum. Can. 28. Concil. Constantinopolitanum. Can. 66. Clemens Alexandrinus Paedagogi. lib. 3. cap. 11. Tertullian & Cyprian, De Spectac. lib. Arnobius. l. 4. & 7. advers. Gentes. with sundry other Counsels, Fathers, Authors 
i See Scene 12. & Act 7. Scene 3. where their words are recited.  hereafter quoted, complain, that many lords-days, Holidays, and sacred Festivals which ought to have been spent in holy exercises of Religion, and Gods more special service, together with much other precious time which men's particular callings did require, was spent in acting and beholding Stageplays: Hence Philo judaeus, De Agricultura. lib. pag. 271.272. with much grief laments: 
k Quid enim aliud credimus quotidi● per totum orbem, tot millia spectatorum in Theatris contrahere. Homines enim victi spectaculorum & fabularum cupidine infrenes tum oculis, tum auribus consectantur cytharistas cytharaedosque. Praeterea saltatoribus caeterisque mimis inhiant propter gestus motusque effaeminatos: atque ita factiones Theatricas instaurant, securi caeterarum rerum privatarum publicarumque, totam vitam in huiusmodi spectaculis conterentes miseri. Ibidem.  That many thousands of people throughout the world, be sotted with the delight of Stageplays, did with greedy eyes and ears flock together to theatres, to behold the effeminate gestures and motions of Stage-players; neglecting in the mean time the public welfare, and their own private estates, and miserably wasting their lives in these vain Spectacles. Hence Basil, Hexaëmeron. Hom. 4. informs us: 
l Sunt Civitates non nullae quae multis varijsque praestigiatorum spect●culis inde à primo diluculo ad ipsum usque caelum advesperascens suos pascunt adspectus, fr●ctosque quosd●m omnino & corruptos cantus n●miam in animis generantes libidinem frequentissimè audientes, non satiantur. Atque tales populos comp●ures perbeatos esse dicunt, proptereà quod foro, mercatura, artibus, caeterisque negotijs omninò comparandi victus causa subeundis neglectis atque posthabitis, summo cum orio voluptateque vitae tempus institutum sibi perducunt, etc. Basil. Hexaëm. Hom. 4. Damascen. Parallel lib. 3. cap. 47.  That there are certain Cities, which feed their eyes and ears from morning to night, with many various Spectacles, and with effeminate amorcus lascivious Songs and Interludes, engendering an excess of lusts within their souls, in hearing of which their ears are never satisfied. And such people as these (writes he) many call exceeding happy, because neglecting and setting aside the care of government, merchandise, their trades, and all other employments whereby they may get their living; they spend the time of life allotted to them with exceeding idleness and pleasure. Hence Nazienzen, De Recta Educatione ad Selucum. pag. 1063.1064. & chrusostom. Hom. 15.21.23. & 62. Ad Populum Antioch. Hom. 6.7.38. & 69. in Matth. & Hom. 42. in Acta Apostolorum; relate, 
m In Theatro omnia contraria: temporis impendium, superflua dierum consumptio, etc. Chrysost. Hom. 42. in Acta Apost. & Hom. 62. ad Pop. Antioch. Tom. 3. Col. 612. A. & Tom. 5. Col. 347. A.  ●hat in the Playhouse there is a loss of time, a superfluous consumption of days; 
n Tot●m prorsus diem in tam ridicula atque etiam perniciosa voluptate consumitis. etc. Hom. 6 in Matth. Tom. 2. Col. 52. A.  where men waste whole days in ridiculous and pernicious pleasures. And withal 
o Chryso●t. Hom. 3. De Davide & Saul. Hom. 6. in Matth. & Hom. 15. & 23. add Populun Antioch. See here Scene 4. & 12.  they much complain; that many people leaving the Church did flock by troops to Playhouses, bestowing that time upon the Devil, which they should have dedicated unto God; Hence Augustine, 
p Vacare volunt ad ●ugas atque luxurias suas. Melius enim saceret judaeus in agro suo aliquid utile, quam tota die in Theatro seditiosus existeret. Ibid.  De Decem Chordis. lib. c. 3. & De Civit. Dei. lib. 2. c. 4. to 23. Salvian, De Gubernation Dei. lib. 6. Cyrillus Alexandrinus in joannis Evangelium. li●. 8. c. 5. Leo. 1. Sermo in Octava Pauli & Petri. cap. 1. fol. 165. S. Asterius, Homilia. in Festum Kalendarum. Bibl. Patrum. Tom. 4. pag. 705.706. Damascen Parallelorum. lib. 3. cap. 47. joannis Saresburiensis, De Nugis Curialium. lib. 1. cap. 7.8. with other Fathers, pass sentence against Stageplays, as chief consumers of 
* Octavius Spectaculo plurimas horas, aliquando totos dies aderat. Suetonijs Octavius. s●ct. 45.  much precious time, which should be expended upon better things, as their words hereafter quoted. Scene 3.4.5. & 12. more fully evidence. Hence diverse Pagan Authors; as Cicero, ●ro L. Muraena, & pro Sexto Oratio. Epist. lib. 7. ad Marium Epist. 10. & De Legibus l. 1. & 2. Seneca, De Breu. Vitae. cap. 12.13. Epist. 7. & 75. & 
q Quis Philosophiam aut ullum liberale respicit studium, nisi cum ludi intercalantur, cum aliquis plu●ius intervenit dies quem perdere licer, etc. Ibid.  Naturalium. Quaest lib. 7. c. 32. Cornelius Tacitus, 
a Populus si consederet theatro totos dies ignaviâ continuaret, etc. Ibid  Annalium. lib. 14. sect. 3. Suetonijs Nero. sect. 23. & Caligula. sect. 18. Marcus Aurelius. Epist. 12. to Lambert. Ammianus Marcellinus. lib. 28. cap. 10. Horace, De Arte Poetica. lib. together with 
b Augustine, De Civit. Dei. l. ●. c. 31.32. Livy, Rom. Hist. lib. 48. Epit Valerius Maximus. l. 2. c. 6. Eutropius. Rerum. Rom. l. 4. p. 43●  Scipio Nasica, that famous Roman, have much condemned Stageplays, because they waste many precious hours which should be improved to more weighty uses. 
c Histriones vero locustis conser●t propheta, non modo propter multitudinem, sed potius propter ignavus otium, & quod fruges consumere nati, nihil interea faci●nt quod honestum sit, vel ad publicam utilitatem aliquid conferat, etc. Ibidem.  And for this very reason among sundry others, Petrarcha De Remedio Vtr. Fortunae. lib. 1. Dialog. 30. Polydore Virgil. De Invent. Rerum. lib. 5. c. 2. Agrippa De Vanitate Scientiarum. cap. 59 M. Gualther. Hom. 11. in Nahum. Carolus Sigonius De Occidentali Imperio. lib. 1. p. 32. joannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. l. 2. c. 11.12.21. M. North●rooke, M. Gosson, M. Stubs, D. Reinolds, Mariana & Brissonius, in their Books and Treatises against Stageplays. The 3. Blast of Retreat from Plays and theatres. pag. 66.67. john Field in his Declaration of God's judgement at Paris Garden. George Whetston, in his Mirror for Magistrates of Cities. pag. 24. Bulengerus, De Circo, etc. pag. 81. to 88 & 167.168. I. G. in his Refutation of the A●ologie for Actors. A short Treatise against Stageplays. Anno● 1625. M. Bolton in his Discourse of true Happiness. pag. 74.75. To omit all others which I shall name 
* See Scene 12. & Act 7. Scene 4.5, 6.  hereafter, have censured and rejected Stageplays, (in the hearing, reading, and beholding of which, many spend whole days, whole weeks, whole years) as the over-prodigall devourers of much peerless time, which they most injuriously steal from God, from men, and from the Commonweal. Since therefore our lives are 
d Psal. 39.5, 11. Psal. 102.11. 1 Cor. 7.29. jam. 4.14. Circumcisa & brevis hominis vita longissima Pliny, Epist. lib. 3. Epist. 7. Vitae hujus principium mortis exordium est, nec prius incipit augeri aetas quam minui. Cui si aliquid adijcitur spacij temporalis, non ad hoc accedit ut maneat, sed ad hoc transit ut pereat. Prosper. Acquit. De Vocat Gentium. lib. ●. cap. 21  exceeding short and momentary, posting away with winged speed; our time so 
e Nihil praetiosius tempore. Bernardi. Declamat. Col. 1011. L. M.  precious; the duties of our general, our particular callings (which may 
f Facito aliquid operis ut semper te Diabolus inveniat occupatum. Operis labor suscipiatur, non tàm propter victus necessitatem, quam propter animae salutem. Hierom. Epist. 4. cap. 5.  not be omitted for fear the Devil find us idle, and so tempt us unto sin) almost infinite, well able to engross even all our vacant hours; the mispence, the loss of time so 
g Non exiguum detrimentum est vel horae unius. Et una hora totius vitae portio est. Ambros. Epist. lib. 3. Epist. 25.  dangerous, so pernicious: the grand account we 
h 2 Cor. 5.10, 11. 2 Thes. 1.7, 8, 9  must shortly render of all the ill-spent minutes of our lives before the Bar of God's Tribunal, so certain, so terrible and inevitable, these time-devouring Stageplays, which 
i Ind fit ut rarò qui se vixisse beatum Dicat, & exacto contentus tempore vitae Cedat, uti conviva satur, reperire queamus. Horat. Sermo. lib. 1. satire 1.  encroach so far, so desperately, so universally upon the lives of many (especially in this our great Metropolis where they are daily acted and frequented,) must certainly be execrable, sinful, and pernicious unto Christians, (who should 
k Tempus quippe redimimus quandò anteactam vitam quam lasciviendo perdidimus, flendo reparamus. Greg. Mag. Moral. lib. 5. cap. 28.  redeem their forepast time which tears, which they have spent in lascivious carnal jollity) even in regard of this most vile effect, which issues always from them.   

SCENA SECUNDA.  
THe second consequent or effect of Stageplays; is a prodigal, sinful, vain expense of money, which should be more profitably, more charitably disbursed, then in supporting Plays or Players. From whence I argue in the 28. place; thus.  
That which always necessarily occasions a prodigal vain expense of money or estate, which should be well employed, is certainly sinful and unlawful unto Christians.  
But this do Stageplays, and 
* Satiat praeterea & inebria● histriones mimos, turpissimosque & vanissimos ioculatores● tum pauperes Ecclesiae fame discruciati intereant. Agobardus, De Dispensatione & ordine totius rei Ecclesiast. Bib. ●at. Tom. 9 pars 1. p. 603. H  common Actors.  
Therefore they are certainly sinful and unlawful unto Christians.  
The Major cannot be gainsaid, because prodigally and idle expense of money, is a sin, as the 
l ●say 55.2, Prov. 21.20. c. 29.3. c. 18.9. c. 19.26. c. 23.10 21. c. 27.7. Lu. 15.13, 14, 19 Rom. 13. 13● 14. Gal. 5.21. Ezech. 16.49. Ephes. 5.18. Phil. 3.18, 19 jam. 5.5. 1 Pet. 4.3, 4, 5. 2 Pet. 2.13. jude 4.12.13. Rev. 18.6, 9  Scriptures, 
m Clemens Alexand. Paedag. l. 2. c. 12. Lactantius, De Vero Cultu. c. 17. Ambros. De Officijs. l. 2. c. 2. Basil. Sermo. 2. in Divites & Avaros. Nazienz●n. Cygnaeorum. Carm. lib. p. 1056. Theophylact & Beda, in Luc. 15.  Fathers, with sundry 
n Plato De Repub. Dialog. 8. p. 665. Aristot. Ethic. l. 4. c. 1. Cicero, De Officijs lib 2. Plutarch, De Vitando. AEre alieno. lib. juvenal. satire. 6. AEneae Gazaei. Theophrastus' apud Philonem judaeum. pag. 1470.  Pagan Authors have determined: and that in two respects. First, because it abuseth, it perverteth Gods good creatures to an unlawful end, by 
* jam. 4.2, 3. Luk. 15.13, 14, 19  mispending them upon carnal pleasures, lusts, and vain fantastic humours; when as they should be employed to 
p Prov. 3 9  God's glory, our own and 
q Eccles. 11.1. Luk. 19.8. 1 Tim● 6.17, 18, 19 Psal. 41 1. Prov. 19.17. Heb. 13.16. Luk. 12.33.  others good. Secondly, because it 
r Quid peculator? Ille qui aufert aliena Non tupeculator, cum ea quae ad dispensandum distribuendumque reciperis, tibi propria facis? Num qui vestem diripuerit spoliator nominabitur, qui autem nudum non texerit, modo possit, alterius cujusdam nominis appellatione dignus erit? Basil, in Divites & Avaros. Sermo. 1.  robs the poor of that bountiful charitable relief, which else they should receive from that superfluity of wealth which Prodigals consume: The 
s Deut. 15.7. to 19 job 31.16. to 23. 1 Tim. 6.17, 18, 19 2 Cor. 9.1. to 14. Acts 11.29, 30. Cur tu dives, ille pauper? Profectò non ob aliam causam, nisi ut tu benignitatis ac fidelis administrationis praemium accipias, ille verò patientiae maximae mercede honoretur. Esurientis est panis quem tu retines; nudi est vestis quam tu arca custodis; discalceati calceus qui apud te marcessit; egentis argen●um quod tu in terram desodis. Denique tot affers hominibus iniurias, quot deseris cum ●uvare possis. Dei minister fact●s es, tuorum dispensator conservorum. Nec puta omnia tuo ventri praeparari: quae in manibus habes ut aliena existima. Ba●il. Mag. in Divites & Avar●s● Sermo. 1. vid. Ibidem.  main end why God bestows abundance of earthly riches upon some men, more than others, being only this; that their super-abundant plenty, might supply the wants of others: not feed their own excessive lusts, as Playhaunters for the most part do.  
The Minor (that Stageplays always necessarily occasion much prodigal expense, which might be better employed;) is most apparent, not only by that of Ovid, 
* Tristium. lib. 2. pag. 160.  Inspice ludorum sumptus Auguste tuorum; Empta tibi magno talia malta leges. Quodque minus prodest paena est lucrosa Poëtae, Tantaque non parvo crimina praetor emit; but likewise by the Records and Histories of former ages. It is storied of the 
t Livy, Rom. Hist. l. 40. s●ct. 44.45. Plin. Nat. Hist. l. 36. c. 15. August. De Civ. Dei. l 3. c. 19 l. 5 c. 12. & De Consensu Evang. l. 1 c. 33. Salvian, De Guber. Dei. l. 6. Tacitus, Annal. l. 14. sect 3. Su●tonij Tiberius'. sect. 35.47. Caligula, sect. 18.21. Nero. sect. 11.12, 20. to 26. & 30 V●spatianus. sect. 19 Petrarch. De Remed. Vtr. Fortunae. l. 1. Dial. 30. Opmeeri. Chronogr. p 186. D. Hackwels' Apology. l. 4. c. 8. sect. 3.4.  Romans; that the sums of money they disbursed in erecting theatres, in setting forth Stageplays, and such like public Spectacles, did annually amount to more than their expenses on their Wars, or Fortifications: in so much that the charge of them at last grew altogether intolerable, not only to Rome itself, but to all her Confederates, and foreign Tributary Provinces; who were much oppressed, much impoverished by reason of the excessive charge of Plays, and public Shows, 
u Livy. Rom. Hist. l. 5. sect. 1. l. 7. sect. 2.3. l. 10 sect. 23. l. 40. sect. 24.25. Salvian. De Gub. Dei● l. 6● p. 198.199.  towards which they were Contributors. It is registered of the 
x Plutarch. De Gloria Atheniensium. lib. Thucides. Hist. l. 5. p. 477. justin. Hist. l. 6. Caelius. Rhod. Antiqu. Lect. l. 8. c. 9  Athenians, that their very public Stageplays, (maintained at the republikes cost) did so exhaust their common treasure, that at last they left no money in their Exchequer to rig their Ships, to set forth their Navy, or to defend their Country: in so much that their enemies laying hold on this their penury, prevailed much against them. Whence they w●re not unjustly taxed by a Lacedaemonian, for 
y Res serias in ludum impendentes, & magnarum classium & exercituum commeatum in Theatrum prodigentes. Plutarch. De Gloria Atheniensium. lib.  wasting serious things on sports, and lavishing out the provision, the supplies of great Navies and Armies, upon Plays and theatres. It is recorded of diverse Roman Emperors, (as 
z See Suetonijs Caligula. sect. 18 21. Nero. sect. 11.12, 20● to 26. & 30. Vespatianus. sect. 19 Domitianus. sect. 4 Herodian. Hist. l. 1. julij Capitolini Antonius pius. p. 38. Ejusdem Verus. p. 67.68, 69. & Maximinus & Balbinus. p. 301. Trebellij Pollionis Galieniduo. p. 306.309, 310, 316. Idem. De Ingenuo p. 327. Flavij Vopisci Carinus. p. 447.449. Cassiodorus Variarum. l. 3. Epist. 50. joannis Salisburiensis, De Nugis Curialium. l. 1. c. 7.8. & l. 8. c. 7.  Caligula, Claudius, Nero, Verus, Maximinus, Balbinus, Carinus, and others) who are therefore censured by their own Historians; that they spent a great part of their Revenues upon Plays and common Actors, who received annual Pensions from them, besides other Bones and Gratuities: which public Stipends and Donations, 
a Su●●onij Tiberius. sect 35. & 47. julij Capit●lini, Mar. Antonius Philosophus p. 48.57. Flavij Vopisci Carinus. p. 449. AElij L●̄pridij S●verus. p. 228. Opmeeri Chronogr. p. ●86. 187. Bu●engerus, De Theatro. l. 1. cap. 30.  Tiberius, Marcus Antonius the Philosopher, Dioclesian, Alexander Severus, with other Roman Emperors did curtale, or totally withdraw, as over-chargeable to their Exchequers, which they did much exhausted. Not to relate the prodigal expenses of the Roman State in general, or of 
b See Cicero, Oratio, De Aruspicum responsis. p. 524.526, 527 In Pisonem. Oratio. p. 600.602. Pro Sextio Cratio. p. 558.559, 560, 561, 562. Pro L. Muraena. Oratio. p. 463. In Catilinam. Oratio. 3. p. 452. Philip. Oratio ● p. 638. De Divinatione. l. 3. pag. 557. Livy, Rom. Hist. l. 2. sect. 36. D●onysius, Hallicarnas. Antiq. Rom. l. 7. sect. 9 See ● before, & Ambrose, Ser. 64. Tom. 5. p. 44. Bul●ngerus, De Circis Romanis. & cap. l. 1. c. 41.42. p. 163.164, 165. & De Theatro. l. 1. c. 11. p. 242.243.  some of their Magistrates, or Editors of Plays in particular, who prodigally spent their whole estate in celebrating Plays to the honour of their Idols, or to gain the acclamations of the vulgar crew, who were much delighted with theatrical and gladiatory Interludes; of which there are sundry precedents, wherein I might expatiate: I shall relate the sum of all in the words of S. Augustine, who complains; 
c Eos modo vix feramus, quando pro superflua voluptate plura donantur histrionibus, quam tunc legionibus pro extrema salute collata sunt. De Civ. Dei. l. 3 c. 19●  that even in his time, and before, more was given to Stage-players, for superfluous pleasure, than was disbursed in the second Punic war upon the Roman Legions for the public safety, which was then endangered: with which the pathetical speech of Salvian, to this purpose, well accords. 
d Tunc enim integra Romani orbis membra florebant, a●gusta esse horrea publica opes fecerant, cunctarum urbium cives divitijs ac delicijs affl●ebant. Vix poterat religionis auctoritas inter tanta rerum exuberantiam morū●enere mensuram. Pascebantur tunc quidem passim in locis plurimis auctores turpium voluptatum, sed plena ac referta erant omnia. Nemo reipu● sumptus cogitabat, nemo dispendia, quia non sentiebantur expensa. Quaer●bat quodammodo ipsa Respublica ubi perderet; quod penitus posset vix recipere; & ideo cumulus divitiarum, qui iam fere modum excesserat, etiam in res nugatorias redundabar. Nunc autem quid dici potest? Recesserunt à nobis copiae veteres, recesserunt priorum temporum facultates. Miseri iàm sumus, & nec dum nugaces esse cessamus● Salvian De Gub Dei. l. 6. p. 201.202.  In former time (saith he) when every Part of the Roman Empire flourished, the Commonweal after a sort, did seek where and how to waste her wealth, having almost no place to keep it. And therefore heaps of treasure, well-nigh above measure, were consumed upon vain Interludes. But now what can be said? Our old abundance is departed from us● gone is the wealth of former times; poor are we now, and yet we cease not to be vain. 
e Loca enim & habita cula turpitudinum idcircò adhuc sunt, quia illic impura omnia prius acta sunt: nunc autem ludi●ra ipsa adeò non aguntur, quia agi iàm prae miseria t●mporis atque egestate non possunt. Et ideò quo● prius actum est, vitiositatis fuit; quod nunc non agitur, necessitatis. Calamitas enim fisci, & mendicitas Romani aerarij non sinit, ut ubique in res nugatorias perditae profundantur expensae. Pereant adhuc quamlibet multa, & quasi in caenum proijciantur, sed tamen perire iam tanta non queunt, quia non sunt tanta quae pereant. Ibidem. p. 198.  Playhouses, the places and habitations of filthiness, are yet standing, because in them all impure things were formerly acted: but yet now in many places Plays themselves are not so frequently acted● because the misery, the poverty of the time will not permit it. So that it was from men's impiety that Plays were acted in times past; and it is only from their necessity that they are not acted now. For the poverty of the Exchequer, and the beggarliness of the Roman Treasury permit not now, that any prodigal expenses should be every where lavished out upon such n●gatory trifles. Althought as yet much is still lost, and cast as it were into the dirt; yet nothing so much can be now consumed, because there is not much to spend. 
f Nam quantum ad votum nostrae libidinis atque impurissimae voluptatis, optaremus profectò vel ad hoc tantum modo plus habere, ut possemus in hoc turpitudinis lutum plura convertere. Et res probat quanta prodigere vellemus, si opulenti essemus ac splendidi, cum prodigamus tanta mendici. Ea est enim labes praesentium morum atque perditio, ut cum iam non habeat paupe●tas quod possit perdere, adhuc tamen ●elit vitiositas plus perire. Ibidem, pag. 198.199.  And yet such is our unsatiable desire of most filthy pleasure, that verily, we could wish that we had more, for this only purpose, that we might convert more into this mire of filthiness. Yea, the very thing itself shows how much we would prodigally consume on Stageplays if we were rich, when as we waste so much upon them being poor. For this is the blemish and misery of our present condition, that although through our poverty we cannot, notwithstanding through our viciousness, we would yet spend more. Which may as truly be predicated of the English Playhaunters now, as of the Romans then. By all these testimonies we may evidently discern, how prodigally expensive these Plays and Players were unto the ancient Romans, both in their wealth and poverty. The expenses in setting forth public Plays and Interludes being so excessive, that they could hardly be undergone by any but the Emperor, as 
* De Theatro. l. 1. c. 11. p. 242.  Caesar Bulengerus testifieth. And if they were such to the very richest Commonweals and monarchs, how much more intolerably expensive, think you, were they to private persons? 
g Legat hunc locum julius Messalla, quem ego libere culpare audeo: ille enim patrimonium suum scenicis dedit, haeredibus abnegavit: matris tunicam dedit mimae, lacernan patris, mimo. Flau. Vopisci, Carinus. p. 449 See p 450.  Flavius Vopiscus reports, of julius Messalla; that he spent his whole Patrimony upon Stage-players, leaving nought unto his Heirs: and that he gave his Mother's Coat unto a Woman-Actor, and his Father's Cloak to a Player, for which he liberally taxeth him. 
h Historiarum. lib. 27.  Nicolaus and 
i Dipnos. lib. 6. cap. 6.  Athenaeus record of Sylla, the Roman Captain, that he was so addicted to Plays, (he being much enamoured with ludicrous sports,) that he gave them many acres of ground, out of the republics revenues. To which I may add that of 
* Circà a●ios omnes parcissimus ●uit, quod l●xuriae sumptibus aerarium minu●rat● Circensos' multos addidit ex ●ibidine potius quam religione, & ut domin●s factionum ditaret. Cōmodu● Antoninus. p. 93.  AElius Lampridius, who writes of Commodus Antoninus; that he deminished his Treasury by prodigal expenses upon Stageplays; and that he added many Cirque plays rather out of lust, than out of religion, that so he might enrich the Masters of those factions. Gregory Nazienzen informs us; 
k Quapropter manifestò patet, scenicorum & equestrium certaminum spectaculum meram animorum esse perniciem, corporum pugnam, ac praeter haec certissimum facultatum detri●ētum. Quot enim familias subitò prostravit? Quot homines opulentos coegit ●●bum mendicare? Quot urbes prius summa inter se amicitia conjunctos, funditus evertît? Ad Selucum. De Recta Educat. p. 1063.1064.  that Stageplays and Horse-races do manifestly impoverish men's estates. How many Families (writes he) have they suddenly over-turned? how many rich men have they enforced to beg their bread? how many Cities living peaceably among themselves, have they utterly overthrown? 
l Nun vides quosdam in Theatris in pancratiastas & mimos, quos spectare quis abominetur, pro brevis temporis honore ac populi plausu pecuniam prodigentes, & c? In Divites & Avaros, S●rmo. 1. pag. 305.  Seest thou not some men (writes S. Basil) prodigally consuming their money in Playhouses upon Tumblers and Stage-players, which every one should abhor to behold, to gain some momentany honour, and a little popular applause? It is (quoth 
m Et quod nullis possit satisfactionibus expiari, histrionibus, Pantomimis, exoletis atque irrisoribus numinum dona instituuntur, & munera; ab officijs ocium publicis immunitas & vacatio cum coronis. Adverses. Gente●. lib. 4. ●ag. 150.  Arnobius) an inexpiable sin, that gifts and stipends are allowed and appointed unto Stage-players, and worn-out Pantomimes, the deriders of the gods; that they are exempted from public Offices and employments, and crowned with Garlands. Saint 
n Quid ergo illos inducis cinaedos & exoletos? Neque solum inducis, sed etiam innumerabilibus & ineffabilibus honoras muneribus: alibi ●os qui talia ●gunt pu●iens, hic autem tanquam de republica bene meritis, & pe●unias insumis, & publicis impensis ●os alis. At sunt, inquit, infames. Cur ergo in eos tam multa impendis? Nam si sunt infames, opor●et ●os expelli, etc. Home 13. in 1 Cor. 4. Tom. 4. Col. 356. C.D. See Hom. 42. in Act. Apost. Hom. 62 ad Pop. Antioch. Hom. 17. in Ephes. & Hom. 6.7. & 38. in Matth. accordingly.  chrusostom oft complains; that Stageplays are the occasions of many prodigal vain expenses: that men did bestow innumerable, yea, unspeakable gifts, and consume much money upon Stage-players: that they cherished them at their owne● private houses, bestowing that food, that cost upon them, which should be spent upon Christ's poor members: and that they maintained them likewise out of the public Treasury, as if they had well deserved of the Commonweal, which had disfranchised and made them infamous. Saint 
o Prodigum est popularis favoris gratia, exinanire proprias opes. Quod faciunt qui ludis Circensibus, vel etiam theatralibus, & muneribus gladiatorijs patrimonium dilapidant suum ut vincant superiorum celebritates; cum to●um illum sit inane quod agunt. De Officijs. l. 2. c. 21. & Ser. 64. Tom. 5. p. 44. E.  Ambrose makes mention of some, whom he censureth for prodigals, who spent their Patrimonies upon Stageplays, Cirques, and Sword-playes, out of a vainglorious humour, to surpass the solemnities of former times, when as all they did was but vanity. S. Augustine complains, 
p Et per illas moribus corrumpendis, rapiendo miseris civibus, largiendo scenicis turpibus. Quis ferret istos, quando pro superflua voluptate plura donantur histrionibus, quam tunc legionibus pro extrema salute collata sunt? De Civ. Dei. l. 5. c. 12. & l. 3. c. 19 See l. 2. c. 5. to 15.  that the Roman Magistrates, did corrupt the public manners, by spoiling the miserable Citizens, and by giving unto filthy Stage-players; who received more gifts for their superfluous Plays, than the ancient Roman Legions had bestowed on them for their Wars. Pope Leo the first, makes this complaint, of the age wherein he lived. 
q Pudet dicere, sed necesse est non tacere. Plus impenditur Daemonijs quam Apostolis, etc. In Octavo Petri & Pauli. Sermo c. 1 f● 165.  I am ashamed (saith he) to speak, and yet there is a necessity that I should not be silent: there is more now spent upon the Devil at Playhouses, than there is bestowed on Christ, or his Apostles. Asterius in his Homely against the feast of the Kalends, informs us, 
r Egregium hoc festum ●●●is alieni causa ac faenoris, paupertatis occasio, mis●riarium initium. Si pauxillum aliquid domi conditum in alimenta conjugis atque mis●rorū liberûm, promitur id ac proijcitur, ac ●edet ille cum suis per festum hoc prae●larum esuriens atque omnium indigus. Bonorun ja●turā saciunt, taxationisque & vulnerum mercedem, annonam ac cibariam promunt ac prodigunt, cum gravi morum disciplinaeque damno. consuls etiam ipsi fama inclyti ad fastigium rerum humanarum evecti per vanitatem opes exhauriunt, non modo sine fruct●, sed etiam cum pecc●to; dicique verè potest, quam sublimis corum thronus, tàm insignem esse dementiam. Cunenim capescere permultos solent honores, etc. nunc autem president. aurumque congestum intra breve tempus in aurigas, tibicines, mimos, saltatores, spadones distribunnt, etc. Ibid. Bibl. Patrun. Tom. 4. p. 704.  That Plays are the cause of Debt and Usury; the occasion of Poverty, the beginning of Beggary. If one hath but a small stock of money laid up at home for the sustentation of his Wife and miserable Children, it is here drawn out and cast away; and he and his sit all this eminent feast, hungry, and indigent of all things. Men now make havoc of their goods, and prodigally spend them with the great loss both of manners and discipline. Yea, the very Consuls themselves, being men of renown, advanced to the very top of humane honours, exhaust their wealth through vanity, not only without fruit, but likewise with sin; and it may be truly said; that as sublime as their throne is, so eminent is their folly. For whereas they are wont to accept of many dignities, and to obtain most ample royal Leiftenantships; they study to rake as much wealth out of each of them as they can. Some of them convert the military stipends to their own private lucre: others of them sell justice and truth for money: other of them poll the King's Treasures and revenues, laying up all they can scrape together on every side, to the offence of God, pretermitting no unjust, no infamous or dishonest gain: And now when as they bear rule, in a very short space they spend the Gold they have thus hourded, upon Fiddlers, Stage-players, Dancers and eunuchs. And a little after. But 
s At in loculos evacuas in turpen animi relaxationem, in risum indecorum & inconditü, neque consideras quam multas pauperum lachrymas dones, per quas opes illae tuae conflatae; quam multi in vincula coniecti verberatique fu●rint, aut ad laqueum accesserint; ut tibi suppetat quod scenicis hodierno die la●gi●ris, etc. Ibid.  thou (saith he) dost 
* See Bulengerus, De Theatro lib. 1 cap. 11 pag. 242.  empty thy Bags, upon the dishonest recreation of thy mind, upon unseemly and disorderly laughter, never considering how many tears of poor men thou mightest relieve, by which thy wealth hath been scraped together; how many have been cast into prison? how many have been whipped and brought to the Gallows, that thou mightest have sufficient to give to Stage-players on this day? To pass by the testimony of 
t Paedagogi. lib. 2. cap. 12. lib. 3. cap 11.  Clemens Alexandrinus, 
u De Spectaculis. lib.  Tertullian, and Cyprian in this nature, with sundry 
* Cassiodorus Variarum lib. 5. Epist. 42. & lib. 1. Epist. 30.  other Fathers; I shall close up this with that of john Salisbury, our own ancient Countryman; 
x Hist ionibus ac mimis pecunias, infinitas erogare non gravabatur, etc. Gratiam suam histrionibus & mimis multi prostituunt, & in exhibenda malitia corum caeca quadam & contemptibili magnificentia, non tàm mirabiles, quam miserabiles faciunt sumptus. De Nugis Curialium. l. 1. c 7.8. Bibl. Patrum. Tom. 15. pag. ●48. A.B.  Many (writes he) out of a blind contemptible magnificence, care not to lavish out infinite sums of money to Stage-players and Actors. Many there are who prostitute their grace and favour unto Players, and in setting forward their lewdness, out of a blind dishonourable bounty, put themselves not so much to wonderful, as to miserable expenses: and among others, be sharply tax●th Nero the Emperor for this very crime. To these I shall add the concurrent testimony of some few Pagan Authors. 
y See Marcus Aurelius, printed at London 1586. towards the end.  Marcus Aurelius, that worthy Roman Emperor, in his 12. Epistle to Lambert, hath this notable passage, concerning Players and men's expenses on them. Sith fatal destinies have brought me into this world, I have seen nothing more 
z See Scene 5. ensuing.  unprofitable to the Commonwealth, nor greater folly in them that be light of conditions, nor a worse invention of Vagabonds, nor a more cold revocation of mortal folk, then to learn of these Players, triflers and such other jugglers. What thing is more 
a See joannis Saresburiensis. De Nugis Curialium. l. 1. c. 8. & Act 5. Scene 11. accordingly.  monstrous, then to see wisemen rejoice at the pastime of these vain tri●lers? What greater mockery can there be in the Capitol, than the foolish saying of a lester to be praised with great laughter of wise men? What greater slander can be to Prince's Houses, then to have their Gates always open to these fools, and never open to wise folks? What greater cruelty can there be in any person, then to give more in one day to a fool, then to his servants in a year, or to his kin all his life? What greater inconstancy can there be then to want men to furnish the Garrisons and Frontiers of Illirico, and these trewands to abide at Rome? What like shame can there be to Rome, 
b Regis enim curiam sequuntur assidue histriones, aleatores, mimi, balatrones, id genus omne. Petrus Blesensis. Epist. 14. Bibl. Patrum Tom. 12. pars 2. p. 714. B. joannis Saresburiensis De Nugis Curialium. l. 1. c. 7.8. Gualther. Hom. 11 in Nahum. AEneas Silvius. Epist. 105. p. 604. & ●pist. 166. p. 721. accordingly.  then that the memory shall be left in Italy of the Tumblers, Trewands, Pipers, Singers of jests, Taberers, Crowders, Dancers, Mummers, jesters, and jugglers, rather than the renown of Captains, with their Triumphs and Arms? And when these Captains wandered all about Rome in safety, sounding their lewdness and gathering of money, the Noble Barons and Captains went from Realm to Realm, w●sting their money, adventuring their lives, and shedding their blood. In the uttermost parts of Spain, when War began between the Liberiens and Gaditaines, and they of Liberie lacked money, 
d These ensuing Histories of the excessive wealth of Players, together with that of AEsop, his wealth & luxury in Pliny. Nat. Hist. l. 9 c 35. lib. 10. c. 51. & l. 35 c. 12. are an unanswerable Argument of men's great expenses at Plays which thus every the Players.  two jugglers and Taberers offered to maintain the War an whole year. And it followed, that with the goods of two fools many wise men were slain and overcome. In Ephesus a City of Asia, the famous Temple of Diana was edified with the confiscation of the goods of such a truant and fool. When Cadmus edified the City of Th●bes in Egypt with 50. Gates, the Minstrels gave him more towards it then all his friends. If the History be true, when Augustus edified the walls of Rome, he had more of the trewands that were drowned in Tiber, th●n of the common Treasure. The first King of Corinth arose by such villainies. And as I say of this small number, I might say of many other. One thing is come to my mind● of the chance of these Trewaends, and that is, Whiles they be in presence, they make every man laugh at the follies they do and say, and when they be gone, every man is sorry for his money that they bore away. And of truth it is a just sentence of the gods, that such as have taken vain pleasure together, when they are departed to 
* Sp●rne voluptates; nocet empta dolore voluptas Horat. Epist l. 1. Epist. 2. pag. 241.  weep for their losses. Thus he. The Poet I●venal reports; 
e làm ●adem summis pariter minimisque libido est, Vtspectet ludos cōduci● Ogulnia vestem. Conducit comites, cellan, cervical, amicas, Nutricem & flavem cui det mandata puellam. Haec tamenargenti superest quodcunque paterni Levibus athletis, ac vasa novissima donat, & c● Prodiga non sentit pereuntem ●aemina censum; At velut exhausta redivivus pullulat arca, Nummus & è pleno semper tollatur acervo, Non unquam rep●tant quantum sibi gaudia constant, etc. satire 6. p. 54.55.  that many women by frequenting Stageplays had beggared their Husbands and spent their whole estates: and 
f Nam codice saevo Haeredes vetat esse suos, bona tota feruntur Ad Phialem, tantum artificis valet halitus oris. Satyr. 10. p. 99  that diverse had disinherited their Heirs, and either spent or given away all their goods and lands to Players: which is seconded by Flavius Vopiscus, in the life of Carinus. pag. 449 450. The Poet Horace makes mention of one 
g Vt quondam Marsaeus amator Originis ille, Qui patriam mimae donat, fundumque laremque Sermo. l. 1. Satyr. 2. p. 165. See p. 163.  Marsaeus, who gave all his Lands, his Patrimony and Householdstuff to a Woman-Actor: informing us withal; 
h In cicere atque faba bona tu perdasque lupinis, Latus ut in Circo spatiere, aut aeneus ut stes, Nudus agris, nudus nummis, insane paternis? Sermo. l. 2. Satyr● 3. pag. 210.  that there were diverse who had spent both their lands and money upon Stageplays, and donations to the people in Floralian Interludes. To these I might accumulate the several suffrages of modern Christian Authors; as namely, of Vincentius, in his Speculum Historiale. lib. 29. c. 141. fol. 367. a pregnant place; of Francis Petrarcha. De Remedio Vtriusque Fortunae. lib. 1. Dialog. 30. Of Nicolaus De Clemangis, De Novis celebritatibus non instituendis. pag. 143. to 160. Of Bodinus, De Republica. lib. 6. c. 1. Of Master Northbro●ke, against Vain Plays and Interludes. fol. 28.29. Of Stephen Gosson, in his School of Abuses, and Plays Confuted. Action 3. The 2. and 3. Blast of Retreat from Plays and theatres. Bishop Babingtons' Exposition upon the 8. Commandment. john Field, his Declaration of God's judgement at Paris Garden. 1583. A short Treatise against Stageplays. Anno 1625. D. Reinolds, his Overthrow of Stageplays. pag. 143. to 149. Caesar Bulengerus, De Circis Romanis ludisque Circensibus. lib. cap. 41.42. & De Theatro. lib. 1. cap. 11. pag. 242.243. with infinite others which I pretermit, who all condemn and censure Stageplays, in regard of the immoderate sinful vain expenses which they occasion, to God's dishonour, the public prejudice, and poor men's detriment. But for brevity sake, I shall close up all these evidences, with that of learned and laborious Gualther, who affirms; 
i Sunt hujusmodi homines, non parva rerumpublicarum pestis. Name & opes publicas quam privatas quam maximè attenuant, & quoth in pauperum subventionem impendi debeat, ipsi suis artibus paenè intercipere consueverunt. Hom. 11. in Nahum. vid. Ibidem. See Vincentij Speculum Historiale. l. 29. cap. 141. fol. 367. to the same purpose.  that Stageplays are no small plagues of Commonweals: For they exceedingly diminish (among other mischiefs which he there enumerates) as well the public, as men's private wealth● and they almost wholly intercept by their arts and sleights, that which ought to be bestowed for the poors relief. Neither need I seek for further testimonies in so clear a case, since our own domestic experienc (especially in the Reign of 
* See Hall's Chronicle. part 2. fol. 2. to 11. & 68 to 89. & 155.156, 157. & 212. to 218.  King Henry the VIII. who spent infinite sums of money upon Stageplays, Masques, and such like prodigal Shows and Pageants) is a sufficient confirmation of my Minors truth. Not to mention the over-prodigall disbursements upon Plays, and Masques of late 
k Miseri iam sumus, & necdum nugaces esse cessamus. Cunque etiam pupillis vel prodigis soleat subvenire paupertas, simu●que ut destiterint esse divites, desinunt esse vicious: nos tantum novum genus pupillorum ac perditorum sumus, in quibus opulentia esse desij●, sed nequitia perdurat: adeò nos non ut alij homines causas corrupt●larum in illecebris sed in cordibus habemu●, & vitiosi●as nostra, mens nostra est, & add emendandos nos, non faculta●ū ablatione, sed malarum rerum amore peccemus Salu. De Gub. Dei. l. 6. p. 262.  penurious times, which have been well-nigh as expensive as the Wars, and I dare say more chargeable to many than their souls, on which the most of us bestow least cost, least time and care. How many hundreds, if not thousands, are there now among us, (to their condemnation, if not their reformation be it spoken,) who spend more, daily, weekly, monthly, if not yearly at a Playhouse to maintain the Devil's service and his instruments; then they disburse in pious uses, in relief of Ministers, Scholars, poor godly Christians, or maintenance of God's service, all their life? How many assiduous Playhaunters are there who contribute more liberally, more frequently to Playhouses, then to Churches; 
* See john Fields Declaration of God's judgement at Paris Garden, accordingly.  to Stageplays, then to Lectures● to Players, then to Preachers; to Actors, then to 
l S●tius est au●em prodesse etiam malis propter bonos, quam bonis decsse propter malos. Senec. De Beneficijs. l. 4● c. 28.  poor men's Boxes? being at far greater cost to promote their own and others just damnation; than themselves or others are to advance their own or others salvation. How many are there, who can be at cost to hire a 
m Quem tulit ad scen●m ventoso gloria curru Horat. Epist l. 2. Ep. 1. p. 283.  Coach, a Boat, a Barge, to carry them to a Play house every day, where they must pay dear for their admission, Seats and Boxes; who will hardly be at any cost to convey themselves to a Sermon once a week, a month, a year, (especially on a week day) at a 
n verum quid ego de spatio loquar itineris longioris, cum plurimaefaeminarū tanta i●m animi mollitudineresolvantur, ut nisi advectae mulis, quamlibet exiguo spacio à domibus suis ven●re nequeant ad videndum Dominum in praesepi spiritali? Sed ex his qui cer●è ambulandi labo●em ferunt, alij theatrales turbas sanctis caetibus anteponunt. ●t barbari quidem illi priusquam Christum viderunt, tam longam propter ipsum viam exuperaverunt: tu verò nec posteaquam videris, illos probaris imitari. Name & cum eum videris, ita eum relinquis, ut post eum curras ad Theatra, ac mimum potius audire ac videre desideres. Atque ut eadem rursus attingam quae antea sum insectatus: Christum quider in spiritali s●um praesep●o derelinquis, properas verò ●acētem, videre in scena meretricem. Hoc autem quibus tandem putamus dignum esse supplicijs? Chrysost. Home, 7. in Mat. Tun. 2. Col. 59 A.  Church far nearer to them then the Playhouse; where they may have Seats, have entrance, (yea 
o Prov. 9.2, 3, 5. Cant. 5.1. 1 Pet. 2.2, 3.  spiritual Cordials, and celestial Dainties to refresh their souls) without 
p Isay 55.1, 2. Rev. 22.17.  any money or expense? How many are there, who according to their several qualities 
* See Bulenger●s De Theatro. l. 1. cap. 30.  spend 2. d. 3. d. 4. d. 6. d. 12. d. 18. d. 2. s. and sometimes 4. or 5. shillings at a Playhouse, day by day, if Coach-hire, Boat-hire, Tobacco, Wine, Beer, and such like vain expenses which Plays do usully occasion, be cast into the reckoning; and that in these penurious times, who can hardly spare, who can never honestly get by their lawful callings, half so much? How many prodigally consume, not only their charity, apparel, diet, books, and other necessaries; but even their annual Pensions, Revenues and Estates at Pickpurse Stageplays; 
q Parum enim est luxuriae quod naturae satis est. Seneca. De Vita Beata. cap. 13.  which are more expensive to them, than all their necessary disbursements? If we sum up all the prodigal vain expenses which Playhouses and Plays occasion every way, we shall find them almost infinite, well-nigh incredible, 
r See Scene 5. afterward.  altogether intolerable in any Christian frugal state; which must needs abandon Stageplays as the 
s See Scene 5. & Act 7. Scene 7.  Athenians and Romans did at last, even in this rega●d, 
t Qui enim volupta●é sequitur omnia postponit, nec voluptates sibi emit, sed se voluptatibus vendit. Seneca, De Vita Beata. c. 14.  that they impoverish and quite ruin many; as the forequoted testimonies, with many domestic experiments daily testify. 
* Flavij Vopisci Carinus. pag. 450.  Et haec quidem idcirco ego in literas retuli (as Vopiscus writes of julius Messalla) quo futuros editores pudor tangeret, ne patrimonia sua, proscriptis legitimis haeredibus, mimis & balatronibus deputarent.  
If any here reply, that they spend not much at Plays, and that their Playhouse expenses are far from prodigality, what ever some men deem them.  
I answer first; that there are few ordinary Stage-haunters of any generous quality, 
u See Ambrose, Augustine, Basil, Nazienzen, Asterius, Salvian, chrusostom, john Saresbury, and others in their forequoted places.  but spend excessively at Plays: some waste their 
* Codex Theodosijs. l. 15. Tit. 5. & 9 accordingly.  Patrimonies at Playhouses, others the pensions which their friends allot them; others the money which should satisfy their Creditors, and 
x Cur eget indignus quisquam te divite? quare Templa ruunt antiqua Deum? &c Horat. Sermo l. 2. Sat. 2. p. 202.  relieve their needy Brethren; or else maintain their Families. Most of them misspend more there, than they can well spare; all of them more than is well or lawfully spent. Secondly, he that spends least of all at Plays and Playhouses, is 
y Vnus utrique Error sed varijs ludit partibus. Horat. Sermon. lib. 2. Satyr. 3.  as really guilty of prodigality, though not in the same degree, as he that lavisheth out most of any, because the very giving of money to Players as Players; that is, for the exercising of their lewd lascivious art, is prodigality. Witness Tully himself, 
z Prodigi sunt qui ludor● apparatu pecunias fundunt. Cicero, De Officijs. l. 2. about the midst.  who defineth Prodigals, to be such who spend their money in setting forth Stageplays, with which definition, 
a De Remed. Vtri. Fortunae. l. 1. Dialog. 30.  Petrarch doth accord. Witness Clemens Alexandrinus, who resolves; that money spent on Plays and such like vanities, is 
b Interitus non sumptus locum obtinet. Paedag. l. 2. c. 12. & l. 3. c. 11. fol. 53. A.  wasteful prodigality, not honest expense. Witness Saint Ambrose, who describes prodigality, 
c Prodigum est popularis favoris gratia exinanire proprias opes. Quod faciunt qui ludis Circ●●ibus, vel etiam theatralibus patrimonium dilapidant suum, ut vincant superiorum celebritates; cum totum illud sit inane quod agunt. De Offi●ijs. l. 2. c. 21. & Sermo. 64. Tom. 5. p. 44. E.  to be a w●sting of wealth upon Player's and Plays for popular applause: whence he reputes those Prodigals who do so: informing us, withal, 
d Ibi histriones accipiunt & gladiatores, & perit omne quod perditis datur. Ambr●s. Sermo. in D●minica 8. post Pentecost●n. Tom. 5. pag. 44. E. G. Sermo. 8. in the old, and 64. in the new Impressions of Saint Ambrose Works.  that whatsoever is given to Stage-players, Sword-players, and such like castaways, is utterly lost, so that men ca● reap no comfort from it. And yet, saith he, 
e Magistratus in Theatris, mimis, athletis & gladiatoribus, ali●sque hujusmodi generibus hominum totum paenè pat●●monium suum largitur, ac prodigit, ut unius horae f●vorem vulgi nimirum adquirat, nihil sibi ulterius profutu●um. Ibidem. Tom. ●. p. 44. E.  diverse Magistrates have prodigally given and consumed almost their whole Patrimony in theatres, upon Players, Wrestlers, Fencers, and such kind of men, that they might purchase to themselves the people's favour but for one hour, without any further advantage. To pass by Tertullians' verdict; 
f His it●que infructuosos esse magnus est fructus. Apologia, Advers. Gentes. Tom. 2. pag. 706.  that to be unfruitful unto Players, and such unuseful persons, is great frugality: and so by consequence, that to part with money to them is prodigality: as Saint Basil, Nazia●zen, Leo, chrusostom, Asterius, Salvian, john Sarisbury, Petrarch, Bodinus, Northbrooke, Gualther, Gosson, Doctor Reinolds, and others, in their foregoing passages testify. Incognitus in Psal. 149. and our own famous English Apostle, 
g Dial. l. 3. c. 1. fol. 45. a. b.  john Wickleff●, expressly teach us; that to give to Stage-players is prodigality: and therefore Wicklef instructs us: 
h Veruntamen magnificus debet secundum prudentiam pro talibus casibus svam largitionem providè mensurare, specialiter non dando histrionibus, vel mendicis validis, pro vano nomine acquirendo. Dial's l. 3. c 1. fol. 45. a.  that a magnificent man ought carefully to measure out his bounty in many cases according to prudence, especially in not giving to Stage-players, or sturdy Beggars to purcase a vainglorious name, as the custom of many was to do. S. Augustine is yet more strict; resolving us; 
i Donare res suas histrionibus vitium est immane, non virtus. Exposit● in joan. Tract 100 Tom. 9 pars 1. p. 608.  that for a man to bestow his goods or money upon Stage-players, is not only prodigality and no virtue, but a great heinous vice. Which assertion of his is both recited and approved by 
k Distinct. 86. fol. 139.  Gratian, 
l De Nugis Curialium. lib. 1. cap 8.  john Sarisbury, 
m Secunda secundae. Quaest 168. Artic. 2.3m.  Aquinas, 
n Summa Theologiae● pars 2. Quaest 133. memb. 4.  Alexander de Hales, 
o Exposit. in l. 4 Regum. Tun. 7. p. 100 C.D.  Tostatus, 
p In Psal. 149.  Incognitus, 
q De. Casibus. l. 2. Tit. 53.  Astexanus, 
r Exposit. on the 8. Commandment  Bishop Babington, 
s Treatise against Vain Plays & Interludes. f. 28.29.  Master Nor●hbrooke, 
t Plays Confuted. Act. 2.  Stephen Gosson, and 
u Mariana & Brissonius, De Spectaculis. lib. Summa Rosella. Tit. Histrio.  others, upon these ensuing reasons. First, because the donation of money unto Stage-players 
x Exanimat lentus spectator. sedulus inflat. Horat. Epist. l. 2. Ep. 1. p. 283●  doth animate, yea maintain them in their diabolical lewd unchristian profession, and makes their 
y Vbi enim malos praemia sequuntur, haud facile quisquam gratuito bonus est. Salustij. Histor. l. 1. p. 200.  reformation desperate. Secondly, because it supports the Synagogues, Lectures, and lewd instruments of Satan, (the Seminaries of all wickedness) which else would fall to ruin, there being no contributing Spectators to support them. If there were no Playhaunters to behold and cherish Stageplays, there would then (as 
z Non ita ille, qui hoc fingit, est delinquens, ut tu qui haec iubes fieri: neque iubes solum, sed studes & laetaris & laudas quae fiunt, & omninò applaudis tali ergasterio daemoniorum. Principium & radix talis iniquitatis vos estis, maximè qui tribuitis, qui diem universam in his consumitis. Si enim nullus esset t●lium spectator ac fautor, nec essent quidem qui dicere illa aut agere curarent. Quando verò vos cernunt & arts proprias, & ipsa exercendi quotidiani operis loca, & ipsum quem ex his paratis quaestum & prorsus omnia simul vanissimi illius spectaculi amore deserere, avidiori & illi intentione ad haec rapiuntur, studiumque his magis impendunt. Chrys. Hom. 6. in Mat● Tom. 2. Col. 51.52. & Alex● Alensis. Summa Theologiae. pars 2. Quaest 133. Memb. 4.  chrusostom truly writes) be no Play-poets, no Players for to pen or act them: But when Actors see men leave ●heir own callings, trades, and daily employments, together with the gain arising thence, and all thing else to run to Stageplays; this makes them more earnestly to addict themselves to their trade of acting, and to bestow more diligence in playing: The multitude of prodigal Spectators, is that which makes so many Playhouses, Plays, and Actors, which else would quickly vanish: Play-●aunters therefore, (if we believe Saint 
* See ⁿ & ᶻ before.  chrusostom and Alexander Alensis) are the chief original delinquents in the case of Plays, because their presence at them, their contribution towards them and their Actors, is the rise from whence they spring. Thirdly, because it maintains Players in a constant course of theft: For the very profession of a Stage-player 
a See Act 7. Scene 2.3. & Part 2. Act 2. throughout.  being unlawful (as Divines agree:) the money they receive for acting (as 
b In 4. Regum. Tom. 7. p. 100 C. D.  Tostatus, 
c De Ludo Aleae. lib.  Danaeus, 
d In their several Expositions and Treatises on the 8. Commandment.  Bishop Babington, Master Perkins, Elton, Dod, Downham, Lake, and Williams, with sundry others have resolved) must certainly be theft, because not gotten by any lawful means. Fourthly, because it 
* Basil. Hom. 1. in Divites & Avaros. Gualther. ●om. 11. & Ambros. Sermo. 64. Tom. 5. p. 44. E G accordingly.  extenuates, or intercepts men's charity to the poor, who like 
f See Ambros. Sermo. 64. & Basil. Hom. 1. in Divites & Avaros, accordingly.  empty Bags, are best capable to receive the superfluity of rich men's plenty, which Players for the most part now engross. Fiftly, 
g ●ui histrionibus donant, dicant mihi, quare donant? hoc in illis amant in quo nequissimi sunt: hoc in illis pascunt, hoc in illis vestiunt, ipsam nequitiam publicam spectaculis homin●. Qui donant aliquid histrionibus, quare donant? numquid non & ipsa hominibus donantur? Non tam naturam ibi attendunt operis Dei, sed nequitiam op●ris humani. Qui histrionibus donant, non hominibus donant, sed arti nequissimae. Nam si homo tantum esset, & histrio non esset, non e● donares. Honoras in ●o vitium, non naturam. August. Enar. in Psal. 102. Tom. 8. pars 2. p. 336. See Gratian, Distinct. 88 & Ioa●. Saresburiensis. De Nugis Curialium. l 1. c. 8. accordingly.  because those who give their money to Stageplays, bestow it on them only for the exercise of their unchristian art; for their Plays and Action, not their poverty or desert: they are bountiful to them as Players only, not as men, as Christians, whose very penury begs an alms. Our Players, though they are 
h 14. Eliz c. 5.39. Eliz. c. 4 & 1. jac. c. 7.  Rogues and Sturdy-beggers by Statute, are yet so haughty in their minds, 
i See Gosson, his School of Abuses● accordingly.  so gorgeously glittering in their hired Brokers Robes; and sometimes so well lined in the Purse, that they disdain the name of Beggars, though in truth they are no other, then 
k The 3. Blast of Re●rait from Plays & theatres. p. 75.76. accordingly.  arrogant saucy Vagrants, who rather challenge as a due, then beg the alms of Playhaunters: Hence all the coin they get by Playing, is styled by themselves, not Alms, but Wages: not Charity, but Desert; not bounty, but reward: and those who part with it deem it so; who gratify them only for their Playing, not pity them for their poverty; as Augustine, with others well observe: Now thus to remunerate Stageplays, pro exercitio sui vitij, as the 
l Histrionibus dare causa vanae gloriae, vel pro exercitio vitij sui, immane peccatum est. Aquinas, secunda secundae. Quaest 168. Art. 2.3m. Alexander Alens●s, Summa Theologiae. pars 2. Quaest 133. Memb. 4. Astexanus, De Casibus. l. 2. Tit. 53. Gratian. Distinct. 86. fol. 139. August. Tractat 100 in joan. Summa Rosella. Histrio. Alvarus Pelagius, De Planct●s Eccl●siae. lib. 2. Artic. 46. fol. 150.  Schoolmen speak; that is, for the very exercise of their unlawful art, is a vast notorious sin: (
* Vincentij Speculum Historiale. lib. 29. cap. 341. fol. 367.  Quoniaem histrionibus dare, est Daemonibus imolare:) which as it 
m Qui donant histrionibus, quare donant? hoc utique in illis fovent in quo nequissimi sunt. Nempè qui nequitiam fovet, estne bonus? unde quid faut oribus eorum immineat colligis; si facientes & consentientes pari paena recolis esse plectendos. joannis Saresburiensis. De Nugis Curialium. lib 1. cap. 8.  makes those who are guilty of it, wicked men; so it binds them over to eternal punishments without repentance, as all the Marginal Authors do define. Lastly, because men's contribution to Plays and Players (whose 
n Nihil demen●ius quam de improbo homine benè mereri. Quisquis enim id facit, suo officio suoque sumptu hostem sibi facit eum, quem neque amicum, neque inimicum habere li●uit. Erasmus. De Rat. Cons●r. Epist. pag. 182.  approbation or applause, no good men should demerit by their bounty to them) involues them both in the guilt and punishment of all those sins that are occasioned or committed by them: as Chrysostom●. Hom. 6. in Matth. Salvian, De Gubernation Dei. lib. 6. Augustine. En●r. in Psal. 102. with all the other forequoted Authors largely testify. What therefore Seneca writes in a parallel case: 
o Pecuniam non dabo quam numeraturam adulterae sciam; ne in societatem turpis facti, aut consilij veniam● Si potero, revocabo; sin mimus non adjuvabo scelus. De Beneficijs. lib. 2. cap. 14.  I will not give money unto him, whom I know will part with it to an A dulteresse, lest I should participate of his filthy fact or counsel: If I can, I will recall him; if not, I will not further him in his wickedness: The same should be every true Christians resolution in this case of Stage-players: he should not give his money unto Players; lest he participate both in the guilt and punishment of their sins; he should do his best to hinder; at leastwise he should never foster Plays or Players, by contributing to their Boxes, or resorting to their theatres, for the forenamed reasons.  
Since therefore it is abunndantly evident by the premises; that Stageplays are the occasions of much 
p Turpissimum genus damni est inconsulta donatio. Sen●ca. De Ben●ficijs. lib. 4. ●ap. 10.  vain, much sinful prodigal expense: and that the very contributing to Player's Boxes (of which every common Spectator must be always culpable) is not only apparent prodigality, but a 
q Immane peccatum. See ˡ before.  Giantlike sin, which brings much danger to men's souls: It must needs cause us to abominate, to abandon Stageplays, even for this effect, which always necessarily attends them.   

SCENA TERTIA.  
THe third effect or fruit of Stageplays, is the irritation, the inflammation, the fomentation of diverse sinful lusts, of many lewd, unchaste adulterous affections, both in the Actors and Spectators hearts: From whence this 29. Play-oppugning Argument will ebulliate. 
Argument 29.   
That which doth ordinarily, if not always defile the eyes, the ears and souls both of the Actors and Spectators, by engendering, by exciting meretricious lustful, lewd, adulterous desires and affections in their hearts; or by instigating, by preparing, by inducing them to actual uncleanness; 
* See Mat. 5.29. 1 Thes. 5.22. jude 23.  must needs be abominable and unlawful unto Christians.  
But this do Stageplays, as I shall here make manifest.  
Therefore they must needs be abominable and unlawful unto Christians.  
The Major is irrefragable; because all polluting objects, all unchaste affections, and unruly 
* Concupiscenti● enim carnis fo●entū peccati, ●ena vitio●um: 〈◊〉 ●lagrātior est, grav●us que praecipitat & inflammat. Ambr. l. 4. in Lucae Evang. Tom. 3. p. 34. B. C. Cupiditas foams & velut quoddam incentivum vitiorum. Bernard. Sermo 1. In Caena Dom. Col. 145. C.  carnal lusts, (which are 
t Mat. 5.27, 28. Rom. 7.7. Eph. 5.3. 2 Pet. 2.14.  no less than adultery, than uncleanness itself in God's account,) do not only 
u jer. 4.14. Mat. 5.27, 28. c. 15.18, 19, 20. 1 Pet. 2.11. Tit. 1.15.  contaminate, and war against men's souls; but likewise 
x Rom. 1.18.  deprive them of God's favour, 
y Psal. 66.18. Isay 1. 11● to 19  disable them to every holy duty, 
z Ephes. 2.23. 2 Tim. 2.26.  enthral them unto Satan; 
a Rev. 21.27. Gal. 5.19, 21.  exclude them out of Heaven; and without repentance 
b 1 Cor. 6.9, 10. Gal. 6.8. Rev. 21.9. c. 22 15.  plunge them into Hell for all eternity. Since therefore the Scripture calls upon us; 
c 1 Cor. 7.1.  to cleanse ourselves from all pollution of flesh and spirit; 
d Col. 3.5. Rom. 8.10, 11.  to mortify our carnal lusts and earthly members: to 
e Gal. 5.24.  crucify the flesh with the affections and lusts thereof; the 
f Rom. 6.21, 23● etc. 8.6, 13.  fruit of which is eternal death: 
g 1 Pet. 2.11.  to abstain from fleshly lusts which war against the soul; and to 
h Rom. 13.14.  make no provision for the flesh, to fulfil the lusts thereof: Since it expressly informs us; 
i Ephes. 2.2, 3. c. 4.17, 18, 19 1 Pet. 4.2, 3, 4. Rom. 1.24. to 29.  that none but Idolatrous Heathen Gentiles, in whom the Devil reigns; 
k Rom. 8.5 to 14. 2 Pet. 2.13, 14. Tit. 3.3. jude 8. Amos 6.1. to 7.  none but unregenerate, carnal, graceless persons, who have no part in Christ, do wallow with delight; do foster, harbour, or take pleasure in such lusts as these. And that 
l Gal. 5.24. Rom. 8.1, 4, 9, 10.  all who are Christ's, have crucified the flesh with the affections and lusts thereof: 
m Rom. 8.7, 8.  because the carnal mind is enmity against God, neither is it, nor can it be subject to his law: There are none but Whores and Panders, or foul incarnate Devils, who dare control my Minors truth; which all Christians must subscribe to; 
n Rom. 8.12. 1 Pet. 4.1, 2, 3, 4.  because they are no longer debtors to the flesh, to live after the flesh; but 
o Rom. 14.7, 8, 9 1 Cor. 3.23 c. 6.19.20. 2 Cor. 5.15. Gal. 2.20.  sworn Servants and Spouses unto Christ alone, 
p Rom. 6.13, 19 c. 21.1. Nupsisti Christo, illi tradidisti carnem tuam, illi sponsasti maturitatem tuam. Incede secundum sponsi tui voluntatem. Tertul. De Velandis Virginibus cap. 13.  to whom they have resigned both their souls and bodies, to be at none but his disposal.  
The Minor is notoriously evident, not only by experience; but likewise by the concurring suffrages of sundry Fathers, Counsels, and Authors of all sorts: Who as they style, 
o See p. 66 67, 68, 69. with the Fathers & Authors there alleged; who give these Epithets or Styles to Plays and Playhouses. See the 2. & 3. Blast of Retreat from Plays & theatres. D. Sparkes, his Rehearsal Sermon at Pau●s Cross, April 29. 1579. A Treatise of Dances, Anno 1581. Stephen Goss●n, his School of Abuses, accordingly.  Playhouses; The Temples of Venery; the Schools of Bawdry; the De●s of Lewdness; the Si●kes of Filthiness: and Stageplays; the Lectures of Ribaldry; the Meditations of Adultery; the Nurseries of Uncleanness: the Fomentations of Lechery: the Fuel, the Incendiaries of lust: and the very Devils Forge or Bellowes, to excite and blow up flames of carnal Concupiscence, both in the Actors and Spectators hearts: a sufficient ratification of our present Assumption. So they likewise positively affirm, and copiously testify the truth of this proposition in express words: Witness Clemens Alexandrinus; who informs us; 
o Quod sanctum est Daemonio●um personis in Comedy ludificati estis. Desine canticum o Homer, non est pulchrum, docet adulterium. Nos autem ne aures quidē●tupris & fornicationibus inquinare volumus, &c Horum non solum usus, sed etiam aspectus & auditus deponendam esse memoriam vobis annuntiamus: scortatae sunt aures vestrae, fornicati sunt ocu●i, & quod est magis novum, ante complexum vestri adulterium admiserunt aspectus. Oratio. Adhortatoria ad Gentes. p. 8. E.F. & 9 A.  that Comedies and amorous modern Poems teach men adultery: that they defile men's ears with incests, and fornications: therefore he tells the Gentiles, that not only the use, the sight and hearing, but likewise the very memory of Stageplays, yea of the fabulous Poems, pictures, and representations of their unchaste, libidinous Idol-gods, ought utterly to be abolished; because their ears had committed whoredom, their eyes had played the harlots with them: and which is more strange, that their very sight had committed adultery before any actual embracement, by reason of these obscene Pictures● and filthy Interludes. Hence he instructeth Christians; 
p Non ducet ergò nos Paedagogus ad spectacula: nec inconcinne stadia & Theatra pestilen●iae cathedram quis vo●averit. Magna enim con●usione & iniquitate hi cae●us plaeni sunt, & occasio conventus causa est turpitudinis, cum viri & faeminae permixtim conveniant alter ad alterius spect●culum. Hic quoque s●●lestū est consilium, quem●dmodum adversus iustum. Dum enim lasciviunt oculi, calescunt appetitiones, & oculi proximos impudentius respicere assue facti, quòd concessum ocium habeant, intendunt cupiditates. Prohibeantur ergo spectacula & acromata, quae nequitia verbisque obscaenis & vanis, temere profusis, plena sunt, etc. Paedagogi. lib. 3. cap. 11.  that his Paedagoge must not lead them unto Plays or theatres, which may not be unfitly called, the Chair of Pestilence: because these Conventicles where men and women meet promiscuously together to behold one another, are the occasion of lewdness: here they give, or plot wicked counsel: For while their eyes are lasciviously occupied, their lusts wax warm, and their eyes being accustomed to glance more impudently on those who sit next them, having liberty and leisure granted to them, intent their lusts. These Spectacles therefore (saith he) which are fraught with wickedness, with obscene, and vain speeches; with the representations of filthy deeds; with impudent and unchaste discourses which provoke laughter, the Idaeaes' of which men carry away with them to their houses, & there more deeply imprint them in their minds; are utterly to he prohibited. Witness Tertullian; who records; 
q Tragaediae & Comaediae scelerum & libidinum auctrices, cruentae & lasci●ae, impiae & prodigae. De Spectae. cap. 18.  that Tragedies and Comedies, are the augmenters of villainies and lusts; being both cruel and lascivious, impious and prodigal. 
r Oculos & aures communicant, etc. Ibid. cap. 17.  That they defile men's eyes and ears with uncleanness: 
* Scintillas libidinum conflabellant. Ibid. cap. 25.  and blow up the sparkles of their Lusts. Hence he styles the Playhouse: 
t Sacrarium Veneris: Veneris domus. Ibid. cap. 10.  the Chapel of Venery: the House of Lechery: the 
* Consistorium impudicitiae, ubi nihil probatur quam quod alibi non probatur. Ibid. c. 17.  Consistory of Incontinency: Hence he informs us; 
x Nihil nobis cum impudicitia Theatri. Apologia Advers. Gentes. c. 38. Non scenae turpetudinibus Christianum affici oportet. De habitu Muli●r. c. 5.  that all the Christians in the Primitive Church, had utterly relinquished the uncleanness of the Theatre. Hence he comforts the close imprisoned Martyrs of his time with this consideration; 
y Non in loca libidinum publicarum oculi tuiimpingunt: non clamoribus spectaculorum vel impudicitia celebrantium caederis. Ad Martyrs. lib. c. 2. Sceni●a Faeditas. De Pudicitia. lib. cap. 7.  that by means of their imprisonment; their eyes were kept from the sight of theatres, the places of public lust, and lechery. Neither were their ears offended with the clamours or uncleanness of Stage-players. And hence he doubles this Assertion. 
z Similiter impudicitiam omnem amoliri iubemut; hoc igitur modo etiam à Theatro seperam●r, quod est privatum consistorium impudicitiae, etc. Habes igitur & Theatri interdictionem, de interdictione impudicitiae. De Spectaculis. cap. 17.  That Stageplays are absolutely prohibited, by the inhibition of incontinency. Witness Origen; who instructeth us: that Christians must not lift up their eyes to 
a Spectacula Circi vel Theatri sordidarum spectacula visionum, quibus libidinem, vel alia quaeque vitia amans, inflammetur. In Epist. Ad Rom. c 11. l. 8. Tom 3. f. 103. A.  Stageplays, the pleasurable delights of polluted eyes (as he there styles them) lest their lusts should be inflamed by them. What then (writes he in 
* Nam de iis quid dic●mus qui cum Gentilium turbis ad spectacula ma●urant, & conspectus suos atque auditus impudicis verbis & actibus faedant? Non est nostrum pronunciare de talibus. Ipsi enim sentire & videre possunt quam sibi deligerint parten. Tu ergo qui haec audis, etc. Sancti esto●e quia & ego sanctus sum Dominus Deus ve●ter; Sapienter intellige quae dicuntur. Vt sis beatus cum feceris ●a. Sepera te ● terrenis a●tibus, sep●●a te à concupiscentia mundi: Sepera te & remove ab omni pollutione peccati. H●m 11. Super L●viticum. Tom. 1 ●ol. 84. B.C.  another place) shall we say of these who with the troops of the Gentiles make haste to Stageplays, and defile their eyes and ears with unchaste words and motions? It is not our part ●o pass sentence upon such, for they themselves may perceive and see what part they have chosen to themselves. Thou therefore who hearest these things. Be ye holy, for I am holy: Wisely understand what is spoken: separate thyself from terrene actions; separate thyself from the lusts of the world, and from the contagion of every sin. Witness Saint Cyprian, who styles theatres ᵇ The Stews of public chastity, and Mastership of obscaenity: which teach those sins in public, that men may more usually commit them in private. 
c Quid int●r haec Christianus fidelis facit, cu● vitia non licet nec cogitare? quid oblectatur simulachris libidinis, ut in ipsis deposita verecundia audacior fiat ad crimina? Discit facere dum assues●it vid●●e. Illas tamen qu●s infaelicitas sua in servitutem prostituit libidinis publicae, occultent locus, & dedecus suum de latebris consolantur: erubescunt videri etiam qui pudorem vendi●erunt. A● istud publicum nostrum omnibus videntibus geritur, & pr●sti●ut●rum transitur obscaenitas. Quaesitum est quomodo adulterium ex oculis admittetur. Cyprian D● S●ectaculis. lib.  What doth a faithful Christian (writes he) do amidest these things, who may not so much as think upon any vice? Why is he delighted with these Images of lusts; that so having deposited his modesty in them, he may be made more bold to commit the crimes themselves? He learns to commit, who accustometh himself to behold the Theatrical representations of uncleanness. Those common whores whose misfortune hath prostituted them to the slavery of the public Stews, conceal the place where their filthiness is committed, taking comfort in their disgrace from the secrecy of their Cells: Those Adulterers also who have sold their chastity, are ashamed to be seen in public: But this our public lewdness is acted in the open view of all men: the obs●aenity of common Whores is surpassed, and men have found out how they may commit adultery be●ore the eyes of others. 
d Ita amatur, quicquid non licet, etc. Non licet inquam adesse Christianis fidelibus, non licet omnino, nec illis quos ad oblectamenta au●iū ad omnes ubique G●aecia instructos suis artibus vanis mit●it, etc. Fugienda sunt ista Christianis fidelibus, ut iam frequenter diximus, tam vana, tam perniciosa, tam sacrilega spectacul●, & oculi nostri fuit, & aures custodi●ndae; cito enim in hoc assuescimus quod audimus scelere. Nam cum mens hominis ad vitia ipsa ducatur, sibi quid faciet si habuerit exemplan●turae, corporis lubricae? quae sponte cor●uit, quid faciet si fuerit impulsa? Avocandus est igitur animus ab istis. Cyprian. Ibid.  Thus whatsoever is prohibited, is affected. Now I say, (I pray observe it well good Reader,) it is NOT LAWFUL FOR FAITHFUL CHRISTIANS, yea, IT IS ALTOGETHER UNLAWFUL FOR THEM TO BE PRESENT AT THESE PLAYS. These so vain, so pernicious, so sachrilegious Stageplays, AS I HAVE NOW OFTEN AFFIRMED, ARE WHOLLY TO BEE AVOIDED BY ALL FAITHFUL CHRISTIANS; because we soon accustom ourselves to the practice of that wickedness, which we hear and see: For since the mind of man is easily led on to these vices of itself; what will it do when it is presented with unchaste examples both of body and nature? she who thus falls of her own accord, what will she do if she be precipitated? The mind therefore is wholly to be avotated from these lascivious Interludes. Add we to this another speech of his to the same purpose. 
e Converte hinc vultus ad diversi spectaculi non minus paenitenda contagia; in Theatris quoque inspicies quod tibi & dolori sit & pudori. Cothurnus est tragicus prisca facinora carmine recensere, de paracidis & incestis horror antiquus, expressa ad imaginem veritaris actione replicatur, ne seculis transeuntibus exole●cat, quod aliquando commissum est: Admonetur omnis aetas auditu fieri posse, quod aliquando factum est, etc. Cyprian Ep. l. 2. Ep. 2. Donato. See here Act 5. Scene 3.  Turn (saith he) thine eyes to the nolesse sinful contagions of a different show: thou mayst also behold in theatres, that which m●y affect thee both with grief and shame. It is a Tragedians part, to rela●e ancient wickednesses in verse: the ancient horror of Parricides and Incestuous persons is represented by him to the life; lest those wickednesses which were committed in former ages, should grow obsolete in aftertimes. Every age is admonished, that whatever villainy was actually committed in former times, may be committed still. Those things are now made examples, which have ceased to be sinnes. Then you may please to know from Stage-players, what filthiness any man hath committed in secret, or to hear what he might have done. 
f Adulterium discitur dum videtur; & lenocinante ad vitia publicae authoritatis malo, quae pudica forrasse ad spectaculum matrona processerat, revertitur impudica. Adhuc deinde morum quanta labes, quae probrorum fomennta, quae alimenta vitiorum, histrionibus gestibus inquin●ri? videre contra faedus iusque nascendi patientiam incestae turpitudinis elaboratam, etc. Ibidem.  Thus is adultery learned whiles it is beheld, and the evil of public authority playing the Pander to these vices, she who at first came perchance a chaste Matron to the Play, returns a Strumpet from the Playhouse. Moreover, what a great corruption of men's manners, what fomentations of reproachful actions, what a fuel of vices is it, to be polluted with histrionical gestures, to see filthy Incest elaborately acted, against the very covenant and right of man's nativity? 
g See Act 5. Scene 3. p. 168. where the Latin is recited.  Men are emasculated; all the honour and vigour of their Sex is abated by the filthiness of an effeminated body; and he there gives best consent, who doth most dissolve himself into a woman: his sin adds to his applause, and he is reputed the more skilful, by how much the more filthy he is. What then cannot be persuade who is such a one? he moves the senses, he soothes the affections, he expugnes the stronger conscience of an upright heart; neither wants there the authority of flattering reproach, that so destruction may creep upon men by a more delicate hearing. 
h See Act 3. Scene 3. p. 75.  They represent unchaste Venus, adulterous Mars, yea, their great love, not more a Prince in dominion, then in vices; burning with his very Thunderbolts into terrene loves; 
i See Lactantius De falsa Religione. l. 1 c. 11. Tatianus, & Clemens Alexandr. Oratio. Adhor. ad Gentes. Athenaeus Dipnos. lib. 9 c. 18. Ovid Metamorph. lib. 10.  sometimes waxing white in the feathers of a Swan; 
k Lactantius, De falsa Relig. c. 11. Arnobius, Advers. Gentes. lib. 4. Ovid Metamorph. l. 10. Terentij Eunu●hus. August De Civ. Dei. l. 2. c. 7.  otherwhiles descending in a golden shower; 
l Lactantius De falsa Relig. c. 11. Ovid Metamorph. l. 10. julius Firmicus, De Errore Profanarum Relig. cap. 13.  anon coming forth attended with Birds to ravish and snach away young Youths, 
m Quaere iam-nunc an possit esse qui spectat, integer vel pudicus, cum Deos suos quos venerantur imitantur? O si & possis in illa sublim● specula constitutus oculos tuos inserere secretis, recludere cubiculorum obductos fores, & ad conscientiam luminis penetralia occulta reserare, aspicias ab impudicis geri, quod nec aspicere possit frons padica, etc. Cyprian. Epist. l. 2. Epist. 2. See Act 5. Scene 3. p. 168.169.  Examine now whether those who behold these Spectacles can be sincere or chaste, whiles they imitate the gods they worship? Even sins themselves are made religious to these wretches: O if thou couldst standing in that sublime watch-towre insert thine eyes into their secrets, open the closed doors of their bedchambers, and bring all their hidden inmost rooms unto the conscience or the light, thou mightest see that done by these unchaste persons, which is a sin to see: thou mightest see that, which they sighing under the fury of their vices deny themselves to have done, and yet they hasten for to do it. 
n See Act 3. Scene 3 p. 92. and Act 4. Scene 3. p 135.136. & 211.  Men rush upon men with mad unruly lusts, etc. A sufficient adequate testimony of my Minors truth. Add we to these irrefragable Witnesses some others of no less validity: Tatianus, styles Stage-players, 
p Adulterij promo●or, cinae dorum doctor, condemnandorum author. Obscene verba naso resonante effutiunt, & motus, indecentes moventur, & adulteriorum in scena Magistros siliae & silij vestri spectant. Omnes nequitiae nocturnae, & quid obscaenè dictum demulcere potest auditores, al●a voce promulgantur. Oratio Contra Graecoes Bibl. Patrum. Tun. 2. p. 180. B.C.  the Promoters of Adultery the Tutors of effeminate Dancers, and Sodomites; the authors of damnable practices; the teachers of adultery, who utter obscene words with a loud voyee, and use lascivious motions promulgating all nocturnal abominations, and uttering all obscenities that might delight the Auditors. 
q Nec caetera spectacula spectare audemus, ne oculi nostri inquinentur, & aures nostrae hauriant prophana, quae ibi decantantur, carmina. Nec phas est nobis audire adulteria Deorum hominúque, etc. Ad Autolycum. l. 3. Bib Patr. Tom. 2. p 170. G. H  Theophylus Antiochenus, writes: That the Christians in his time durst not behold Stageplays, lest their eyes should be defiled with the adulteries of those Devill-gods and men, that were there personated; and lest their ears should suck in those profane verses that were there recited. To pass by 
r Advers. Gentes. l. 4. p. 249.250, 251. l. 7. p. 231.232, 233.  Arnobius, who declaims much against the obscenity of Stageplays, which did adulterate the minds, inflame the lusts of the Spectators, by reason of those lewd adulterous villainies of Idol-gods that were represented in them, which he at largesse discyphers: Lactantius, his Scholar, writes thus of Stageplays. 
s In scenis nelcio an sit corruptela vitiosior. Name & Comicae fabulae de stupris virginum loquuntur aut amoribus meretricum: & quo magis sunt eloquentes, qui flagitia illa finxerunt, eò magis sententiarum elegantia persuadent, & facilius inhaerent audientium memoriae versus numerosi & ornati. Item Tragicae historiae subijciunt oculis parricidia & incesta Regum malorum & cothurnata scelera demonstrant. Lactantius, De Vero Cultu. lib. 6. cap. 20.  In Stageplays also, I know not whether there be a more dangerous corruption. For Comical fables treat of the rapes of Virgins, or of the loves of Harlots, and by how much the more eloquent the Poets are who have feigned these wickednesses, by so much the more do they persuade by their elegant sentences, and the more easily do their wel-composed and adorned verses stick in the memory of the Hearers. Likewise Trapicall Histories present unto men's eyes the Parricides, the Incests of evil Kings, and they demonstrate tragical wickednesses. 
t Histrionum quoque impudicissimi motus, quid aliud, nisi libidines docent, & instigant? quorum enervata corpora, & in muliebrens incessum habitumque mollita, impudicas faeminas inhonestis gestibus mentiuntur. Quid de mimis loquor corruptelarum praeferentibus disciplinam? qui docent adulteria, dum fingunt, & simulatis erudiunt ad vera? Ibidem.  The most unchaste motions likewise of Stage-players, what else do they but teach and provoke lusts? whose enervated bodies dissolved into a woman's pace and habit, personate unchaste women with dishonest gestures. What shall I speak of mimical Actors, who carry along with them even in outward show, the discipline of depraving corruptions? who teach adulteries whiles they feign them, and by counterfeit representations instruct men how to commit even real uncleanesses. 
u Quid iuvenes, aut virgines faciant, quum haec & fieri sine pudore, & spect●ri libenter ab omnibus cernunt? Admonentur utique quid facere posing, & inflammantur libidi●e, quae aspectu maxime concitatur: ac se quisque pro sexu in illis imaginibus praefigurat: probantqu● illa dum rident, & ad haerentibus vitijs corruptiores ad cubi●ula revertuntur. Ibidem.  What may young Men, or Virgins do, when as they perceive these things to be acted without shame, and willingly to be beheld of all? Verily they are admonished what they may do, and they are inflamed with lust, which is most of all excited by the sight: and every one according to his Sex doth prefigure himself in these Images; yea, they approve them whiles they laugh at them, and they return more corrupt to their Chambers by reason of the vices which adhere unto them. 
x Nec pue●i modo, quos praematuris vitijs imb●● non opo●tet, sed etiam senes quos pecc●●e iam non decet in talem vitiorum semitam dilabuntur. Vitanda ergo spectacula omnia, non solum ne quid vitiorum pectoribus insideat, quae sedata & paci●ica esse debent, sed ne cujus nos voluptatis consuetudo delinia●, & à Deo atque à bonis operibus avertat. Ibidem.  And not only Children who ought not to be seasoned with premature vices, but even old men, for whom it is unseemly now to sin, stray aside into this path of vices. THEREFORE ALL SPECTACLES AND STAGEPLAYS (I pray observe it well) ARE WHOLLY TO BE AVOIDED, not only lest any vices should harbour in our hearts, which ought to be calm and quiet; but likewise lest the custom of any pleasure should delight us, and so TURN US FROM GOD AND FROM GOOD WORKS. 
y His spectaculis & delectantur, & libenter intersunt. Quae, quoniam maxima sunt irrit●m●nta vitiorum, & ad corrumpendos animos potissime valent, tollenda sunt nobis: quia non modo ad vitam beatam nihil conferunt, sed etiam nocent plurimu●. Ibidem.  Yea these Interludes with which men are delighted, and at which they are willingly present; because they are THE GREATEST INSTIGATIONS UNTO VICE, (pray mark it) AND THE MOST POWERFUL INSTRUMENTS TO CORRUPT men's MINDS, ARE WHOLLY TO BE ABOLISHED FROM AMONG US; Since they do not only, not contribute any thing to an happy life, but likewise do much hurt. In another work of his he writes thus. 
z Quid scena? num sanction? in qua Cōmedia de stupris & amoribus; Tragaedia de incestis & parricidijs fabulatur. Histrionici etiam impudici gestus, quibus infames faeminas imitantur, libidines, quas salt●ndo exprimunt, docent: An non mimu● corruptela disciplinarum est? in quo ●iunt per imaginem, quae non sunt, ut fiant sine pudore, quae vera sunt. Spectant haec adolescentes: quorum lubrica aetas, quae fraenari, ac regi debet, ad vitia & pecca●a his im●ginibus ●ruditur. Fugiend● igitur omnia spectacula ut tranqu●ll● mentis statum tenere possimus. Renunciandum noxijs volupta●ibus, ne deliniti suavitate pestifera, in mortis laqueos incidamus. Placet sola virtus, cujus merces immortalis est, quum vicerit voluptatem. Lactantius, Divinarum. Instit. Epitome cap. 6.  What is the Playhouse? is it more holy than these Sw●rd-playes? in which a Comedy treats of Rapes, and Lovest a Tragedy of Incests, and Murders. Moreover unchaste Histrionical gestures, with which they imitate infamous Women, do teach those lusts which they express by dancing: And is not then a Player the corruption of discipline, in whom those things that are done are acted by representation, that so th●se things which are truly real, may be perpetrated without any shame. Young men behold these things, whose slippery age, which should be bridled and governed, is instructed to commit sins and vices by these representations. THEREFORE ALL PLAYS ARE TO BEE AVOIDED, THAT WE MAY enjoy a serene state of mind. THESE NOXIOUS PLEASURES ARE TO BE RENOUNCED, lest we being delighted with their pestiferous sweetness, should fall into the snares of death. Virtue alone, whose reward is immortal, will then content us, when she hath overcome these pleasures. Thus far Lactantius, most elegantly, most truly. Add we to him Minucius Felix, that eminent Christian Lawyer, whom 
a Minucius Felix non ignobilis inter causidicos loci fuit. Huj●s liber, cu● Octavio titulus est, declarat, quam idonus assertor veritatis e●●e potuisset, si se totum ad id studium contulisset. De justitia lib. 5. cap 1.  Lactantius himself commends: who writes thus of Stageplays. 
b Comaediae & Tragaediae vestrae incestis gloriantur, quas vos libent●r & legitis, & auditis: & sic Deos colitis incestos, cum m●tre, cum fi●iâ, cum sorore conjunctos: meritò igitur incestum penes vos saepe depraehenditur semper admitti●ur. Minucius Felix. Octavius. pag. 101.  Your Comedies and Tragedies glory in incestuous persons, and yet you wil●lingly both read and hear them: and so you worship In●●stuous gods, who have coupled with their own Mothers, Daughters, Sisters: Worthily therefore (such was the fruit of these their Stageplays) is Incest ofttimes deprehended among you, always is it tolerated and committed. 
c Nos igitur qui moribus & pudore censemur meritò malis voluptatibus, & pompis vestris, & spectaculis abstinemus: quorum & de sacris originem novimus, & ut noxia blandimenta damnamus. Name in ludis curulibus, quis non horreat populi in se rixantis insaniam? in gladiatorijs homicidij disciplinam? in scenicis etiam non minor furor, turpitudo prolixior. Nunc enim mimus, vel exponitadulteria, vel monstrat. Nunc enervis histrio amorem dum fingit, infligit. Idem Deos vestros, induendo stupra, suspiria, odia, dedecorat. Idem simulatis doloribus lacrymas vestras vanis gestibus & ●utibus provocat. Sic homicidium in vero flagitatis, in mendacio fletis, Ibid. p. 123.124.  We therefore who are valued according to our manners and modesty, deservedly abstain from your evil pleasures, your shows, and Stageplays, whom we know to have taken their original from your Idolworship, and whose noxious flattering enticements we condemn. For in your Chariot-playes, who would not abhor the madness of th● people brawling among themselves? the discipline or art of murder in Sword-playes? in Stageplays likewise there is no less fury, more prolix obscenity: For one while the testing Actor, doth either expound adulteries, or personate them. Another while, THE EFFEMINATE STAGE-PLAYER WHILE HE FEINES LOVE, DOTH VIOLENTLY INFLICT IT. The same by personating whoredoms, sighs, hatreds, disgraceth your gods: The same w●●h feigned griefs provokes your tears with his vain gestures and nods. Thus you desire true murder, you bewail feigned, etc. Thus he. Saint Basil the Great, informs us: 
d Spectacula & corrupti can●us nimiam in animis ingenerātes libidinem, etc. N●scij sane ludos spectaculis abundantes lascivis, communem ac publicam officinam scelerum esse: modulationes atque concentus meretriciosque cantus, auditorum animis insidentes, nil ali●d efficere, quam ut turpitudinem omnibus persuadeant, citharae dorum sonitus imitantes. H●xaemeron. Hom. 4. Tom. 1. pag. 45. See De Legendis libris Gentilium, Oratio. pag. 408.412. accordingly.  That the very beholding and hearing of Stageplays engenders overmuch lust in the minds of men; That Stageplays abounding with lascivious Spectacles are the common Shops of all wickedness: that they stick fast in the minds of the Auditors: and serve to no other purpose but to persuade all men unto filthiness. Gregory Nyssen records; 
* Sordida & luxuriosa Spectacula, & in muris, & in aulis diversae ad luxuriam animae picturae, & in vasis sculpturae impressae nequitiam praedicant, quibus cogitatio ad cupiditates suas revocatur, vituperosi spectaculi visione, ad animam usque passionum affectu perveniente, ne scilicet cupiditatum ardore extinguatur, aut retunda●ur. Vitae Moseos Enarratio. pag. 503. See 502.  That lascivious Spectacles; and filthy Pictures engraven or painted either in Walls, in Halls, or Plate, (to satisfy the luxury of the mind) do proclaim lewdness: the thought are recalled to their lusts, by the sight of these blame-worthy Spectacles, whose inflammation pierceth even to the affections, lest verily the heat of men's lusts should be quenched. 
f Quod si recondita, abditaque hujusmodi, non dico vascula & capsulas (multisenim ea patent, nec ali●na sunt a turpitudine vitae) sed occulta mentis & animi perspicere poteris, iam verò accumulat●rū●anarū putredinem reperies faetidam. At modesti hominis oculus etiam mundus est, & haec quae ad luxuriam incitant, spectacula despicit. Ibidem.  If that thou couldst dive, I say, not into the Vessels and Caskets (for they are manifest unto many, neither are they different from their filthiness of life) but into the retired hidden secrets of the mind and soul of a man delighted with these Spectacles, thou shouldest verily there find a sti●king rottenness of many accumulated Frogs; that is (as he there expresseth himself in a former passage) of filthy lusts and vices. But even the eye of a chaste man is clean, and refuseth these Spectacles which incite men unto luxury, or carnal pleasure. Our common Playhaunters and lascivious Picture-masters therefore, by this Father's verdict, (whatever they may deem themselves,) are no chaste, no modest persons; 
g Qui naturam respicit, homines: qui vitam considerate, non homines, sed ex brutorum genere eos esse putabit: cujus quidem bruti signa tam in universa domo, quam in singulis invenias partibus. Ibidem  yea rather beasts, than men; as he there terms them. Gregory Nazienzen, styles Stage-players; 
h Turpitudinis administri. Ad Seleucum, De Recta Educatione. pag● 1063.  the servants of lewdness: Playhouses, 
i Lasciva faeditatis, & impuritatis omnis officina. Ibidem.  the lascivious shops of all filthiness and impurity: Stageplays: 
k Lascivorum hominum inhonestae & indecorae disciplinae, qui nihil turpe ducunt, praeter modestiam. Nimirum in his natura vitiatur & adulterina ●it, voluptatumque flamma multiplex accenditur. Ibidem.  the dishonest unseemly instructions of lascivious men, who repute nothing filthy, but modesty; by which nature is vitiated, and made adulterous, and several flames of different lusts are kindled. 
l Etiam spurcissimus rebus Theatra conduntur, ut ne hi morbi clam turpitudinem suam exerceant. Sed disciplinis improbis & sceleratis praemia proposita sint. Tu autem mihi velim haec execreris. Noli pupulas ●uas polluere, sed omnes oculorum corruptelas vitato, ●t pupulae tuae mihi. Virgins cura tua maneant. Ibidem.  theatres likewise are seasoned with most filthy things; lest that these diseases should practise their lewdness only in secret; Rewards are promised to these dishonest, and wicked instructions: But do thou have these things in execration: Suffer not thy female pupils to be defiled with them; but cause them to avoid all corruptions of their eyes, that so they may contin●e Virgins to me, by thy care: Intimating hereby, that resort to Stageplays, would soon deflower their Virginity, and make them Strumpets. Saint Hilary informs us, 
m Immaculatus sit, ac nitidus: ●itque ●i non corpus stupris contaminatum, non oculi spectaculis theatralibus sordidati, etc. Enarrate in Psal. 14. pag. 202. G.  That he who will ascend up in●o the Hill of the Lord must keep himself unspotted from corruption; his body must not be defiled with whoredom; his eyes must not be polluted with Stageplays: which he there couples with whoredom, because they engender unchaste affections in men's hearts, and ofttimes allure them to actual lewdness. Therefore in his Commentary on the 118. alias the 119. Psalm, verse 37. (Turn away mine eyes from beholding vanity) he paraphraseth thus: 
n Orat autem & animi & corporis oculos; ●os scilicet, qui in theatralibus ludis captivi incubant, & obscaenis illis spectaculorum fabulis, etc. vanitatibus avert●. Ibidem. pag. 258. E. F.  That the Prophet prays to have bot● the ey●s of his body and mind turned away from Stageplays, and the obscene fables of dishonest Interludes; which did formerly occupy and defile them. Cyrill of Jerusalem affirms; 
o Pompa Diaboli, est in Theatris spectacula, etc. Ne ergo sis curiosus in frequentia spectaculorum, ubi conspicias mimorum pe●ulantias, omni contumelia & impudicitia refer●as, etc. Catechesis Mystagogic cap. 1. fol. 175. B.  That Playhouse meetings, and Plays, which are the Devils Pompes, were fraught with all lewdness, contumely, and incontinency; Whence he persuades all Christians to avoid them. Saint Ambrose styles Stageplays 
p Diabolus tibi effundat spectacula vanitatum; incentiva inserat volup●atum: pete ut dominus avertat oculos tuos. Avertamus igitur oculos à vanitatibus, atque ludorum theatralium spectaculis, ne quod oculos viderit, animus concupiscat. In hoc navigio corporis tui movetur aestus cùpiditatum; & non avertis oculus animae tuae ne videant sentinam libidinum, ne aspiciant mundi hujus stercora. Ambros Enarrat. in Psal. 118● Octon. 5. Tom. 2. pag. 430. F. 431. B.D.  Spectacles of Vanities, by which the Devil conveys incentives of pleasures into men's hearts. Let us therefore (saith he) turn away our eyes from these vanities, and Stageplays, lest our minds should affect that which our eyes behold, & let us come to God that he would do it for us. In the s●ip of thy body there is a tempest of lusts raised, and yet thou turnest not away the eyes of thy soul that they should not see the sink of lusts, nor behold the filth of this world: Such are Stageplays in this Father's repute. S. Hierom in his Epistle to Salvina, writes thus unto her. 
q Tenera res in faeminis fama pudicitiae est, quasi flos pulcherrimus c●tò ad levem marcessit auram, levique flatu corrumpitur; maxim ubi aetas consentit ad vitium, & maritalis deest auctoritas, cujus umbra tutamen uxoris est. Epist. 9 c. 5. Tun. 1. p. 28.  The fame of chastity in women is a tender thing; like a most beautiful flower it is quickly blasted with a small wind, and corrupted with an easy breath: especially where both age consents to vice, and the authority of an Husband is wanting, whose shadow is the shelter of the Wife. 
r Non ambulet iuxta te calamistratus procurator, non histrio fractus in faeminam, non cantoris Diabolici venenata dulcedo, non iuvenis cultus & nitidus. Nihil artium scenicarum ●ibi iungatur, etc. eò quod incentiva vitiorum omnium titi●lant animos, & quibusdam illecebris ad mortiferas animam voluptates trahunt, etc. Ibidem. See Epist. 10. cap 4. & Epist. 18. accordingly.  Wherefore let no frizeld-pated Steward, no effeminate Stage-player accompany thee; let not the venomous sweetness of a Diabolical Singer come near thee, nor a count and beautiful Youth. Ha●e thou nothing to do with Stageplays: because they are the pleasing incendiaries of men's lusts and vices: because they draw men's souls by their flattering enticements to deadly pleasures, (which Christians should extinguish with the love of Christ, and curb with fasting:) and cause them to violate the vow and bond of Chastity, of Widowhood, of Virginity. So in his Commentary on Ezechiel. lib. 6. cap 20. he certifieth us. 
s Sed & nobis quando exitur de AEgypto, iubetur ut offensiones oculorum nostrorum ab●jciamus, ne scilicet his delectemur, quibus anteà delectabamur in saeculo: ne simulachris AEgypti polluamur, adinventionibus scilicet Philosophorum, atque Haereticorun, quae recte Idola nominantur. A spectaculis quoque, imò offensionibus AEgypti removeamus oculos, arenae, circi, Theatrorum, & omnibus, quae animae contaminant puritatem, & per sensus ingrediuntur ad mentem: impleturque quod scriptum est: Mors intravit per fenestras vestras. Ibidem. Tom. 4. pag. 3●9. A.  That we also when as we depart out of Egypt, are commanded to cast away all those things which offend our eyes, that so we may not be delighted with those things with which we were formerly affected in the world; to wit, with the inventions of Philosophers and Heretics, which are rightly styled Idols. We must likewise remove our eyes from all the Spectacles, yea rather, the offences of Egypt, as Sword-playes, Cirque-playes, and Stageplays; which defile the purity of the soul; and by the senses gain entrance to the mind: and so that is fulfilled, which is written; Death hath entered by your windows: By this grave learned Father's verdict then, it is most evident; that Stageplays devirginate unmarried persons, especially beautiful tender Virgins who resort unto them, (which I would our female Playhaunters; and 
* See Augustin Hom. 21. ●om. 10. pag. 592.  their Parents would consider:) that they defile their souls with impure carnal lusts; and so let in eternal death upon them. Saint Augustine brands all Stageplays with this stigmatical Impress. That they are 
t Ludi scenici Spectacula turpitudinum. De Civit. Dei. lib 1. cap. 32.  the Sp●ctacles of filthiness: 
u Probitatis & honestatis eversio. Ibid. c. 33.  The overturners of goodness and honesty: 
x Vere Fugalia, sed pudoris & honestatis. Ibid. lib. 2. cap. 6.  The chasers away of all modesty and chastity: 
y Meretriciam pompam hinc celebrari, etc. Avertebant faciem ab impur●s motibus scenicorum, artem flagitij videre erubescentes, ne auderent impudicos gestus ore libero cernere, etc. Frequentans in aperto invitamenta nequitiae, ad possidendos innumerabiles malos. Ibidem l. 2. c. 26.  Meretricious shows. The unchaste, the filthy gestures of Actors: The art of mischievous villainies, which even modest Pagans did blush to behold: The invitations to lewdness, by which the Devil useth to gain innumerable companies of evil men unto himself. Hence he styles theatres; 
z Theatra, Caveae turpitudinum; & professiones publicae flagitiosorum. De Consensu Evan●. l. 1. c. 33. Tom. 4. pars 1. p. 530.  The Cages of uncleanness, the public professions of wickedness, of wicked men: and Stageplays; 
a Hanc talium numinum placationem petul●ntissimam, impurissimam, impudentissimam, nequissimam, immundissimam, cujus actores laudanda Romanae virtutis indoles honore privavit, tribu movit, agnovit turpes, fecit infames. Hanc inquam pudendam, veraeque religion● adversandam & detestandam numinum placationem; has fabulas in Deos illecebrosas atque criminosas, haec ignominiosa Deorum facta scelerate turpiterque conficta, vel sceleratius turpiusque commiss●, oculis & auribus publicis civitas to●a discebat, haec commissa numinibus placere cernebat, & ideo non solum illis exhibenda, sed sibi quoque imitanda credebat. Idem. De Civit● Dei. lib. 2. cap. 27.  The most petulant, the most impure, impudent, wicked, unclean; the most shameful and detestable atonements of filthy Devil-gods; which to true Religion are most execrable: whose Actors the laudable towardness of Roman virtue had depriv●d of all honour, disfranchised their tribe, acknowledged as filthy, made infamous: because the people were instructed, encouraged by the sight and hearing of Stageplays, to imitate, to practise those alluring criminous fictions; those ignominious facts of Pagan-gods, that were either wickedly and filthily forged of them, or more wickedly and filthily committed by them. Hence is it that this godly Father, doth 
* Qua supra. De Doctrina Christiana. lib. 2. cap. 25. De Symbolo ad Catechumenos. lib. 4● cap. 1. Confessionum. lib. 6. cap. 7. 8● & Epist. 202.  oft dissuade all Christians from acting, seeing, or frequenting Stageplays, and Cirque-playes, because they are but P●nders, but allectives to uncleanness, incendiaries and fomentations unto carnal lusts. Hence he speaks thus to Christian Parents (which I would to God those graceless Parents who either accompany, send, encourage, or else permit their Children to run to filthy, lewd, lascivious Stageplays, 
b Quo semel est imbuta recens servabit odorem testa diu. Horace Epist. l. 1. Epist. 2. pag. 24.  which vitiate, which deprave them ever after, would seriously consider:) 
c Quotiescúque fratres charissimi aliquos ex filijs vestris ad spectacula vel furiosa, vel cruenta, vel turpia, quasi ad aliquod bonum opus currere vana persuasione & pestifero amore cognoscitis, vos qui jam Deo propicio ista, non solum luxuriosa, sed etiam crudelia oblectamenta despicitis, castigare eos, & abundantius pro eis domino supplicare debetis, quia illos cognoscitis ire in vanitatem, & in●anias mendaces, & negligere quò vocati sunt. August. Hom. 21. Tom. 10. pag. 592.  As oft, dear Brothers, as you know that any of your Children resor● either to furious, bloody, or filthy Interludes, with a vain persuasion, and pestiferous love● as if it were to some good work, you who now by the grace of God contemn, not only these luxurious, but also cruel recreations, and disports, ought diligently to chastise them, and to pray more abundantly to the Lord for them, because you know that they run unto vanity, and lying follies, neglecting that place to which they are called. 
d Qui si forte in ipso Circo aliqua ex causa expavescant, continuò se signant, & stant illic portantes in front, unde abscederent si hoc portarent in cord. Omnis enim qui ad aliquod opus malum currit, si fortè pedem impegerit, signat os suum, & n●scit quod includit potius Daemonem quam excludit. Tunc enim bene se signaret, & Diabolum de corde suo repelleret, si se ab illo opere nefario revocaret. Vnde iterum atque iterum rogo vos fratres charissimi, ut pro eis totis viribus supplicetis● quatenus ad ista damnanda intellectum accipere mereantur, & affectum ad fugienda, & misericordiam ad agnoscendum. Ibidem.  These if they chance to be affrighted in the Playhouse by any sudden accident, (I would our Popish Stage-haunters, who think to scare away the Devil from them by their cross, would well consider it,) do presently cross themselves, and they stand there carrying that in their foreheds, from whence they would depart if they carried it in their hearts. For every one who runs to any evil work, if he chance but to stumble, doth forthwith cross his face, and knoweth not, that he doth rather include, then exclude the Devil. For than should he cross himself well, and repel the Devil out of his heart, if he recalled himself from that wicked work. Wherefore I entreat you, dear Brethren, again and again, that you would supplicate for them with all your might, that so they may receive understanding to condemn these damnable things; desire, to avoid them; mercy, to acknowledge them. 
e Loquemur tamen & ad illos, quos frequentèr ab Ecclesiae conventu spectacula voluptuosa subducant. Rogo vos fratres charissimi, ut quotiescunque eos tale aliquid facere videritis, ad vicem nostram severissime castigetis. Sit ad eos vox nostra, memoria vestra: corrigite arguendo, consolamini alloquendo, exemplum praebete vivendo. Aderit illis qui affuit vobis. Ibid.  We may likewise speak unto those whom voluptuous Stageplays ofttimes draw from the assemblies of the Church. Notwithstanding I entreat you, dear Brethren, that as often as you shall see them to do any such thing, you would in our stead most severely correct them: Let them hear our voice, your remembrance: correct them by reproving them, comfort them by conferring with them, give them an ensample by living well: Then he will be present with them, who hath been present with you. Thus Saint Augustine, by whose words you may easily discover, not only the truth of our present Assumption: but likewise the sinfulness, the unlawfulness of Plays themselves, 
f Ambae tu●pes, ambaeque damnabiles. Illa enim de Dijs turpia fingenda seminat, haec favendo metit. Illa mendacia spargit, haec colligit. Facinora & flagitia numinum illa cantat, haec amat. Illa prodit aut fingit; haec autem attestatur veris, aut oble statur & falsis. August. De Civit. Dei. l. 6. c. 6.  as also of acting, hearing, seeing and frequenting Stageplays: Which he likewise seconds in some other passages: as namely in his 2. Book, De Moribus Manichaeorum, where he writes thus against them. 
g Postremò in Theatris electos & aetate, & ut videbantur, moribus graves, come seen presbytero saepissimè invenimus. Omitto invenes, quos etiam rixantes pro scenicis & aurigis depraehendere solebamus; quae rès mediocri argumento est, quo modo se possint continere ab occultis, cum eam cupiditat●m superare non possint, quae illos auditorum suorum oculis sustentat, & prodit erubescentes, atque fugitantes. Ibid. cap. 19 Tom. 1. p. 1129.  Finally, we have ofttimes found in theatres diverse of their choice men, who were grave both in age, and as they seemed, even in manners too, with an old Presbyter. I omit young men whom we were likewise wont to find brawling for Stage-players and Wagoners: which thing is no small argument after what manner they can contain themselves from secret adulteries, and villainies, since they cannot overcome that lust, which may uphold them in the eyes of their Auditors, and makes them even to blush and run away for shame. In his Book, De Catechizandis Rudibus. cap. 16. He informs us: 
h Sunt etiam homines qui nec divites esse quaerunt, nec ad vanas honorum pompas ambiunt pervenire, sed gaudere & requiescere volunt in popinis, & in fornicationibus & in Theatris atque spectaculis nugacitatis, quae in magnis civitatibus gratis habentur. Sed sic etiam ipsi aut consumunt per luxuriam paupertatem suam, & ab egestate posteâ in furta & effracturas & aliquando etiam in latrocinia prosiliunt, & subitò multis & magnis timoribus implentur: & qui in popina paul● antè cantabant, iàm planctus carceris somniant. Studiis autem spectaculorum fiunt Daemonibus similes, etc. Ibidem Tom. 4. pag. 340.  That there are certain men who seek not to be rich, nor yet to aspire to the vain pomps of honours, but desire only to be merry and to rest quietly in Alehouses, in Brothelhouses, in theatres, and in the spectacles of vanity, which are had gratis in great Cities. But these through their luxury consume their mean estate, and from poverty they fall to Burglaries, Thefts, and Robberies, and are suddenly filled with many and great fears: and these who a little before did sing in an Alehouse, now dream of the mourning of a prison. But by the study and sight of Stageplays they are made like to Devils, etc. To pass by his sundry notable passages against Players and Stageplays, in his 1.2, 4, 5, 6, 7, & 8. Books, De Civitate Dei, which I shall touch upon in some other Scenes: in his 17. Sermon● De Verbis Apostoli. Tom. 10. pag. 442. he writes. That of those things which delight the senses of the body, some are lawful; others unlawful. 
i Delectant enim ut dixi, oculos & spectacula ista magna naturae, sed delectant etiam & oculos spectacula Theatrorum. Haec licita, illa illicita. Psalmus sacer suaviter cantatus delectat auditum, sed delectant auditum etiam cantica histrionum. Hoc licitè, illud illicitè. Ibidem.  For these great spectacles of nature, as I have said, delight the eyes; and the spectacles of Playhouses delight the eyes likewise: these are lawful, those unlawful. An holy Psalm sung sweetly delights the hearing, and so do the songs of Stage-players delight the hearing too: This lawfully, the other unlawfully. So that if this Father may be judge: the very seeing and hearing of Stageplays is unlawful. Hear him but once more for all: De Symbolo ad Catechumenos. lib. 2. cap. 1.2. Tom. 9 pars 1. pag. 1393.1394, 1395. There are two sorts of Weapons with which the Devil fights against men's souls; pleasures, and fear. 
k Plures tamen noveritis dilectissimi capere adversarium per voluptatem, quam pe●●●morem. Nam quare quotidie muscipulam spectaculorum, insaniam studiorum ac turpium voluptatum proponit, nisi ut his delectationibus capiat, quos amiserat, ac laetetur denuo se invenisse quod perdiderat? Quid nobis opus est ire per multa? Breviter admonendi estis quid spernere & quid diligere debeatis. Fugi●e dilectissimi spectacula, fugite caveas turpissimas Diaboli, ne vos vincula teneant maligni. Sed si oblectandus est animus & spectare delectat, exhibet nobis sancta matter Ecclesia veneranda, haec salubria spectacula, quae & mentes vestras oblectent sua delectatione, & in vobis non corrumpant sed custodiant fidem, etc. Ibidem.  Yet beloved, you must know, that the Devil takes more by pleasures, then by fear. For why doth he daily set the Mousetrap of Stageplays, the madness of filthy studies and pleasures, but that he might take those whom he hath lost with these delights, and rejoice that he hath found that again which he had lost? What need we run thorough many things? You are briefly to be admonished, what you ought to reject, and what to love. Fly Stageplays, my best beloved, ●lie (Playhouses) the most filthy Dens of the Devil, lest the Chains of that wicked one hold you captive. But if the mind be to be exhilerated, and delights to behold, the holy Mother the Church will exhibit you those venerable and wholesome spectacles, which will delight your minds with their pleasure, and will not corrupt but keep faith in you. Is any of you a lover of the Cirque? What doth ●e delight in in the Circus? To see the Coachmen striving, the people breathing out frantic furies, every swift one going before breaking the horse of his Adversary. This is all the pleasure to shout, because he hath overcome whom the Devil hath overcome: to rejoice and insult, that the adverse part hath lost an horse, when as he who is delighted with such a spectacle, hath already lost his soul. See on the other side our holy, wholesome, and most sweet spectacles. Behold in the Book of the 
l Acts 3.  Acts of the Apostles, a lame man never walking from his birth, whom Peter hath made running: see one suddenly whole, whom before thou didst behold infirm: and if there be any soundness of mind in thee, if the reason of equity, and the pleasure of salvation shine forth in thee; see what thou oughtest to behold, consider where thou oughtest to shout: there, where sound horses are broken in pieces, or here where bruised men are made whole? But if that pomp; that colour of the horses, that composition of the Chariots, those ornaments of the Coachman standing above governing the horses, and desiring to overcome; if this pomp, as I have said, delight thee; neither hath he denied this to thee, who hath commanded thee, to renounce the pomps of the Devil: we also have our spiritual Horseman the holy Prophet Elijas, who 
m 2 Kings 2.  being set upon a fiery Chariot, hath run so much, that he hath taken the very limits, (or won the goal) of Heaven. And if thou desirest to see the adversaries, which even true virtue hath overcome● and whom he by ●●ring hath outgone, and from whose victory he hath received the reward of supernal greatness; he hath cast the 
n Exod. 15.  Chariots of Pharaoh and al● his strength into the Sea: 
o Alius fortas●is Theatri amat●r admonendus sit, quid fugiat, & quo delectetur, ac sic voluptatem spectandi non perdat sed mutet. ●n Theatris labes morum, discere turpi●, audile inhonesta● videre perniciosa. Sed adiuvante domino ●a fortiter repel●amus, singula singu●is comparemus. Illic intuentur spectatores● propositum nescio quem ●o●fictum de●m jovem, & ●dulterantem & ton●●tem: 〈◊〉 respi●ie n●●●erum Deu● Christum, c●stitatem docentem, immundiciam destruentem, salubria praedicantem. Illi● fingitu● quod idem jovis ●unonem habeat sororem & conjugem: hi● praedicamus s●nctam Mariam 〈◊〉 simul ac Virginem: Illic stupor ingeritur visui, ex usu hominem in fune ambulantem: hic magnum mirac●lum, Petrum mare pedibus transeuntem. Illic per inimicam (mim●can) turpitudinem castitas vio●atur: hic per castam S●san●am castumque Ioseph libido ●omprimitur, mors contemnitur, Deus amatur, castitas exaltatur. Chorus illic & cantio Pantomimi illicit auditum, sed expugnat sa●um affectum: & quid tale nostro cantico comparandum sit, in quo di●it qui ama● & canta●, Narraverunt mihi peccatores delectationes suas, sed non ita ut ●ex t●a domine, Omnia mand●ta tua veritas? Nam illic universa fingit vanitas, etc. Ibidem.  Another, perchance a lover of the Theatre, is to be admonished, what he must avoid and with what he may be delighted, and so may not lose the desire of beholding, but change it. In Playhouses there is a contagion of manners, where people use to learn filthy things, to hear dishonest things, to s●e pernicious things? But the Lord assisting we may strongly repel these things out of our hearts, if we compare one thing with another. There the Spectators behold I know not what propounded counterfeit god jove, both committing adultery, and thundering: here, we may again behold the true God Christ, teaching chastity, destroying filthiness, preaching wholesome things. There, it is feigned, that the same jove may have juno both for his sister and wi●e: here, we preach holy Mary a Virgin and a Mother together. There, amazement is struck into the sight, that a man through use should walk upon a rope: here, a great miracle, Peter passing over the Sea on his feet. There, chastity is violated throu●h mimical filthiness; here by chaste Susanna, and chaste joseph, lust is suppressed, death despised, God loved● chastity exalted. There the quire and singing of the Stage-player allureth the hearing, but conquereth the wholesome affection: and what such thing may be compared to our song, in which he who loveth and singeth, saith, 
p Psal. 119.  Sinners have rela●ed unto me their delights, but not so as thy Law O Lord● all thy Commandments are truth? For there vanity feigneth all things. Doth any one perchance admire the skill of Climebers' or Vaulters, to see little Children playing in th● air, expressing diverse Histories? but look upon the plays of our Infants; In the 
q Gen. 25.  womb of Rebecca two Infaunts s●rive, the elder coming forth, the ●oote of the other is seized upon by the hand of the younger thrust forth of the womb. 
r In quorum cer●amine m●gn● sacr●menti ●igura monstr●t●●st, ut minor suppl●ntaret majorem, esq postmodum prima●um atque benedictionē●uferret. In quibus parvu●is quasi ludentibus & sacramentum u● dixi, magnum exhibentibus, & reprobi in Esau demonstrantur judaei, & praedestinati in jacob apparent Christiani. Ille enim Iacob unus paruulus sic garr●ens, mul●os in se praedestina●os etiam parvulos de●ēstrabat Infants; qui ex ●tero m●tris sus●ipiuntur manibus fidelium; n●● eos sic excutiunt, ut in aëre pende●nt, sed u● renat● in caelo vivan●● His igitur oblectamentis mens delect●tur, pas●atur anima Christiana● han● so●rietatem retinens mentis, fugiat ebri●tatem Diaboli, etc. Ibidem.  In whose combat the figure of a great mystery is declared, that the ●onger should supplant the elder, and should afterwards take away the birthright and blessing from him. In which little ones as it were playing, and exhibiting a great sacrament, as I have said, both the reprobate jews are demonstrated in Esau, and the predestinated Christians appear in jacob. For that jacob one little one so prattling, did also manifest, that many little Infants likewise were predestinated in himself; who are rece●ved out of the Mother's womb, with the hands of the faithful; neither do they so shake them off, that they may hang in the air, but that being regenerated they may live in Heaven. The mind therefore may be recreated, and the Christian soul fed with these delights, and keeping this sobriety, it may avoid the drunkenness of the Devil. Neither may the combats of the amphitheatre seduce or draw any Christians to them, unto which verily men run so much the more greedily, by how much the more slowly they are exhibited. But even there what not dangerous, what not bloody thing is not injected into men's eyes? where, as most blessed S. Cyp●ian saith, a noxious will condemns men to wild beasts, without an offence. 
s De Spectaculis. lib. & Epist. lib. ●. Epist. 2. Donato.  Therefore my beloved, that cruel spectacle may not invite you to behold two Hunters contending with nine ●ea●es, but let it delight you to see our one Daniel by prayer overcoming seven Lions. 
t Daniel. 6.  Distinguish combats spiritual lover; see two guilty in will, look upon one innocent, and full of ●aith: behold th●se for an earthly reward to have offered their souls to beasts; behold this man crying in prayer, 
u Psal. 74.  Deliver not to beasts the souls that confess to thee. In that spectacle, he who sets it forth is sorrowful if the Hunter escape without harm who hath slain him many wild beasts; but in this our combat, there is a fight without Iron, neither is Daniel hurt, nor the wild beast slain, and yet he is so overcome, that the King wonders and is changed, and the people fear, and the enemy's despair. O admirable spectacle of ours, truly admirable! in which God assists, faith impetrates strength, innocency fights, holiness' overcome●, and such a reward is obtained, that both thou and he who shall overcome may receive it, and he who shall give it loseth nothing. Desire these spiritual gifts, come together cheerfully to the Church to behold these things, and to wait for them with all security: recall the purpose of your heart from all carnal lust, commit all your care to be governed by God, that the adversary may fear, finding nothing of his own in you; and you rejecting him and renouncing his Pompes, after that your liberty shall be rescued from his snares and waylaying, lest that wicked one should find you empty, whom we have known desirous to hold those fast who are not his own; believe faithfully in God the Father Almighty, etc. By which excellent passage of this judicious Father, (parallel to which he hath another of the same nature, in his 
x Tom. 8. pars 1. p. 416.417, 418.  Enarration on the 39 Psalm, where he seriously bewails the vanity and madness of those who delight in Stageplays and such like Spectacles, 
y Quem itaque compraehendam istorum insanorum? Bonus Deus omnia potest. Oremus pro ipsis fratres charissimi, inde crescit numerus sanctorum, de numero qui erat impiorum. Ibidem.  desiring all Christians to pity their condition and to pray earnestly to God for their conversion, that so they might see the vanity, and sinfulness of this world, and 
z Quid ergo facimus fratres? Demissuri eum sumus? sine spectaculo morietur, non subsistet, non vos sequetur. Quid ergo faciemus? demus pro spectaculis spectacula. Et quae spectacula datuti sumus Christiano homini quem volumus ab illis spectaculis revocare, & c? vid. Ibidem.  behold the excellency of these many heavenly Spectacles which he there musters up at large, on which Christians should fix their eyes and hearts;) it is most apparent, that Stageplays in his judgement, are very dangerous, obscene, pernicious Spectacles, 
a See Augustin. De Civitate Dei. lib. 2. cap. 5.9, 22, 26, 27. lib. 4. cap. 10.26, 27, 28. lib. 6. cap. 1.5, 6, 7, 8, 9, 21, 24, 26, 27, 33. lib. 8. cap. 14.18, 20, 21, 26, 27. where he lively sets out the obscenity of Stageplays.  invented by the Devil to conquer and en●rap men's souls; and that no Christians ought for to behold them, since they have so many other heavenly Spectacles to contemplate. Which me thinks should cause all Christians to renounce them. Not to remember Nilus an ancient Abbot, about the year of our Lord 410. who informs us. 
b Oratio. ●. de Luxuria. Bibl. Patrum. Tom. 5. pars 2. pag. 969. G.  That he who is conversant in a multitude (especially at Stageplays) is affected with daily wounds; for the countenance of women is a Dart anointed with poison, which wounds the soul and sends in venom, and by how much the longer it continueth by so much the more the wound doth putrify. 
c Qui vitare cupit ●jusmodi vulnera is a publicis Spectaculis ab●●inebit, Neque in celebritatibus versabitur: Satius est enim, ut domi maneas, qu●m dum putas te celebritates venerari in manus inimicorum incidere. Ibid.  He who desires to avoid these wounds (pray mark it well) will abstain from public Plays and Spectacles, neither will he be conversant in such Assemblies. For it i● better that thou abide at home, then that thou fall into the hands of the enemy, whiles thou thinkest to honour such Solemnities. Which comes punctual to our purpose. Nor yet to mention, either Primasius in Romanos. cap. 10. fol. 53. Or Remigius, Explanatio in Galat. 5.19. Or Mac●rius AEgytius, Homil. 27. pag. 212. Or Isiodor Hispalensis. Originum. lib. 18. cap. 27.42. to 69. & De Ecclesiasticis Officijs. lib. 2. cap. 2. Or Haymo & Anselm. Exeg●sis in Ephe●ios 5.3. who rank Players with Whores, and couple Playhouses, and Brothelhouses together: (whose words I shall at large recite in the ensuing Scene.) Which proves, that Plays, and Playhouses in their opinion are but Panders to men's lusts, yea, the beaten roads to 
* Fornicentur in Spectaculis, etc. A●selme. In Phil. 4. Tom. 2. pag. 306. A.  whoredom, adultery, and unchafte desires. Nor yet to remember Prosper his verdict, who styles Stageplays, 
f Mimicae turpitudines. De Gloria Sanctor● Peroratio. fol. 73.  mimical uncleanesses; not only in regard of their matter, or manner of action, but likewise of their lewd unchaste effects: Or Damascen, or Eusebius; who call the Stage, 
g Ignorantes, orch●stram impudicis spectaculis affluentem, communem ac publicam libidinis scholam iis esse; Meretriciasque ibidem cantiones nihil aliud affer●e, quam ut omnibus turpiter se gerere & obscaenè persuadeant. Damascen. Paralellorum. lib. 3. cap. 47. See Eusebius Ibidem. & Ecclesiast. History lib. 8. cap. 24.  the public School of lust; and Plays the instruments which persuade men to nothing else, but lewd behaviour, etc. a pregnant testimony for our present purpose. Not to record S. Bernard; who calls 
h Non est hic ludus pu●rilis, non e●t de theatro qui faemineis faedisque anfractibus provocet libidinem; actus sordidos rep●aesētet, etc. Epistola. 87. Co● 1477. A.  Stageplays, childish sports, provoking lusts with their feminine and filthy turnings, and representing sordid actions: a punctual evidence for us: Or Cassiodorus; who styles Stageplays, 
i Spectaculum ●xp●llans grav●ssimos mores, ●vacuator honestatis, etc. Variarum. lib. 3. ca●. 51.  the expellers of gravity; the exhausters of honesty, etc. Nor yet to register our own learned Countryman john Saresbury, flourishing about the year of our Lord● 1140. who informs us; That 
k Fomenta viti●rum, tyrocinia vanitatis, Spe●tacula. De Nugis Curialium. l. 1. c 8. Bibl. Patrum. Tom. 15. pag. 348.  Stageplays are ●he fomentations of vices, the apprenticeships of vanity. 
l Hinc mimi & tota ioculatorum scena procedit. Quorum adeò error invaluit, ut ● praeclaris domibus non arceantur etiam illi qui obscaenis partibus corporis, oculis omnium eam ingerunt turpitudinem, quod erubescat videre vel Cynicus. Quodque magis mirere, nec tunc ei●ciuntur, quando tumultuantes inferius crebro ●onitu aërem faedant, & turpiter inclusum, turpius produnt. Ibidem  That Stage-players, (whose error had then so prevailed, that they could not be expelled great m●ns houses) did with their obscene actions, infuse such filthiness into the eyes of all men, as the Cynic himself might blush to see. And that which was more wonderful, neither were they then cast out, when as the people making a tumult below, defiled the air with their frequent noise, which being filthily shut in, they more filthily uttered. After which he breaks out into these passages. 
m Nunquid tibi videtur sapiens qui oculos, vel aures istis expandit? jocundum quidem est, & ab honesto non recedit, virum probum quandoque modesta hilaritate mulceri: sed ignominiosum est, gravitatem hujuscemodi lascivia frequenter resolvi. Ab istis quoque spectaculis, & maximè ab obscaenis, honesti viri arcendus est oculus, ne incontinentia ejus, mentis quoque impudicitiam fateatur. Ibidem.  Can he seem to thee to be a wise man, who opens either his eyes, or ears to these things? It is verily a pleasant thing, and not dishonest, for an honest man to be sometimes delighted with honest modest mirth; but it is an ignominious thing, for gravity to be often recreated with such wantonness. From these Spectacles therefore, but especially from obscene ones, the eye of an honest man is to be kept back, lest the incontinency of it, bewray likewise the uncleanes of his mind. 
n Egregiè siquidem Sophoclem Praetorem Collega Parides arguens, ait: Decet Praetorem Sophoclem, non modò manus, sed & oculos habere continentes. Averte, inquit, homo, cui de regni maiestate multa licebant, oculos meos, ne videant vanitatem: sciens utique verum esse quod alius ingemescit: quia oculus meus depraedatus est animam meam. Ibidem.  Parides the Colleague of Sophocles the Praetor reproving him, saith very excellently; (I would to God all Nobles and Magistrates would remember it) It becomes Praetor Sophocles, not only to have chaste hands, but eyes. Yea, a man, to whom much might be lawful in regard of the great Majesty of his Kingdom, saith; 
* Psal. 119.37.  Turn away mine eyes lest they behold vanity; knowing that to be true which another lamenteth: because mine eye hath preyed upon my soul. To pass by (I say) these ancient Writers which are punctual; I shall only remember two Fathers more with whom I will conclude. The first of them, is Golden-tongued Saint chrusostom, who writes thus of 
o In theatro, malae cupiditatis inductio, adulterij meditatio, fornicationis gymnasium, turpitudinis exhortatio, inhonestatis exempla; verba multae fatuita●is ac stulti●iae plena, etc. Ho●il 42. in Acta. Tom. 3. Col. 611. Hom. 62. ad Populum Antioch. Tom. 5. Col. 347, etc. See Homil. 3. De Davide & Sa●de. Homil. in Psal. 140. Homil. 6.7 & 38. in Matth. & Homil. 13. in 1 Corinth 4. accordingly.  Stageplays: that they are the introduction of sinful lust; the Meditation of Adultery; the School of Fornication; the Exhortation of Uncleanness; the Examples of Dishonesty; the Incendiarus of men● lustful Affections; the polluters of their eyes, their ears, their souls: yea the very original causes of much actual whoredom, filthiness, and adultery; as I shall more largely prove in the 
* See Scene 4.  ensuing Scene out of his own Records, which I shall there recite at large. The second, is vice-rebuking Salvian, Bishop of Massilia, who thus discyphers Stageplays: 
p De solis circorum ac Theatrorum impuritatibus dico. Talia sunt quae illic fiunt, ut ea non solum dicere, sed etiam recordari aliquis sine pollu●ione non possit. Alia quippe crimina singulas sibi fermè in nobis vendicant portiones; ut cogitationes sordidae, animum; ut impudici aspectus, oculos; ut auditus improbi, aures; ut cum ex his unum aliquod erraverit, relic possint carere pec●atis. In Theatris verò nihil horum reatu vacat; quia & concupiscentijs animus, & auditu aures, & aspectu oculi polluuntur. Quae quidem omnia tam flagi●osa sunt, ut etiam explicare ea quispiam atque eloqui salvo pudore non valeat. De Gubernation Dei. lib. 6. pag. 185.186.  Such things are committed at Plays and theatres, as cannot be thought upon, much less uttered without sin. For other vices challenge their several portions within us: as filthy cogitations, the mind; unchaste aspects, the eyes: wicked speeches, the ears; so that when one of these doth offend, the other may be without fault. But at theatres, not one of these but sinneth: for b●th the mind with lust; and the eyes with shows, and the ears with hearing are there polluted: all which are so bad, that no man can well report or declare them with honesty. 
q Quis enim integro verecundiae statu dicere queat illas rerum turpium imitationes, illas vocum ac verborum obscenitates, illas motuum turpitudines, illas gestuum faeditates? quae quanti criminis sint● vel hinc intelligi potest, quod & relationem sui interdicunt. Non-nulla quip etiam maxima s●elera incolumi honestate referentis & nominari & arg●i possunt, ut homicidium, latrocinium, adulterium, sacrilegium, caeteraque in hunc modum. Solae impuritates theatrorum sunt, quae honestè non possunt vel accusari: ita nova in coarguenda harum turpitudinum probrositate res evenit arguenti; ut cum absque dubio honestus sit qui ea accusare velit, honestate tamen integra ea loqui & accusare non possit. Ibid.  For who without passing the bounds of modesty, can utter those imitations of dishonest things; those filthy spectacles, those lewd motions; those obscene gestures that are used there? the extraordinary sinfulness of which may be gathered even from this, that it is unlawful for to name them. For s●me sins, though most heinous, may well and honestly both be named, and blamed too; as murder, theft, adultery, sacrilege, and such like: only the impurities of theatres are such, as may not honestly be, no not so much as blamed. Such new matter ariseth against the reprover in finding fault with their most horrible filthiness; that albeit he be a most perfect honest man that would speak against it, yet can he not so do, and keep his honesty 
r Alia quoque omnia mala agentes polished, non videntes, vel audientes. Siqnidem etsi blasphemum quempiam audias, sachrilegio non pollueris, quia ment dissentis. Et si intervenias latrocinio, non inquinari● actu, qui abhorris animo. Solae spectaculorum impuritates sunt, quae unum admodum faciunt, & agentium, & spectantium crimen. Nam cum spectantes haec comprobant & libentèr vident, omnes ea visu atque assensu agunt, ut verè in eos Apostolicum illud peculiariter caedat: quia digni sunt morte non solum qui faciunt ●a, sed etiam qui consentiunt facientibus. Ibid.  Again, all other evils pollute the doers only, not the beholders or the hearers: for a man may hear a blasphemer and not be partaker of his sacrilege, in as much as be dissenteth from him in mind. And if one come while a robbery is doing, he is not actually guilty of it, because he abhors the fact. Only the filthiness of Plays and Spectacles is such, as makes the Actors and Spectators guilty alike. For whiles they gladly look on, and so approve them by beholding them, they all become Actors of them by sight and assent: so as that of the Apostle may be properly applied to them. How that not only those who commit such things, are worthy of death, but they also who favour those that do them. 
s Itaque in illis imaginibus fornicationum omnis omnino plebs animo fornicatur. Et qui fortè ad spectaculum puri venerant, de theatro adulteri revertuntur. Non enim tunc tantummodo quando redeunt, sed etiam quando veniunt, fornicantur. Nam hoc ipso quod aliquis rem obscaenam cupit dum ad immunda properat, immundus est, etc. Ibid. p. 187.  So that in these representations of whoredom, all the people, do altogether in mind play the Harlots. And such as happily come chaste to Stageplays, return adulterers from the Theatre: For they play the fornicators not then only when they go away, but also when they come to Plays. For as soon as one lusteth after a filthy thing, whiles he hasteneth to that which is unclean, he becometh unclean. And so he proceeds. It is therefore abundantly evident by the concurrent punctual testimonies of these 30. Fathers, whose words I have here transcribed; to whom I might have added, 
t Constit. Apostol. l. 2. c. 65.66. l. 3. c. 38.  Clemens Romanus, 
u Contra Haereses. l. 1. c. 1. p. 23. l. 2. c. 19 p. 155.  Irenaeus, 
x Contra Haereses. Tom. 3. lib. 2. Compendiaria & vera Doctrina de fide Catholicae & Apostolicae Ecclesiae. Col. 922. E.  Epiphanius, 
y De Agricultura. lib. p. 271. De Vita Mosis. p. 932. De Vita Contempl. pag. 1209.1210.  Philo judaeus, 
z In Hesaiam. l. 1. c. 3. Tom. 1. pag. 134. in johannis Evangelium. lib. 8. cap. 5. pag. 595.  Cyrillus Alexandri●us, 
* De Activa virtute lib. 12. Tom. 2. pag. 4●8. D.E. De Martyribus. lib. 8. pag. 390. E.F.  Theodoret, 
b In Lucae Evangelium. cap. 7. lib. 2. Tom. 5. Col. 300.  Beda, 
c De Ceremonijs Baptismi. Col. 1158.  Alchuvinus, 
d Pro Christianis Legatio. Bibl. Patrum. Tom. 2. pag. 138.139.  Anexagoras, 
e In Ecclesiasten Enarratio. cap. 4. Bibl. Patrum. Tom. 11. pag. 405. E.  Olympiodorus, 
f Historiae. lib. 3. cap. 4.  Orosius, 
g De Errore Profanarum Religionum. cap. 13. Bibl. Patrum. Tom. 4. pag. 111 112.  julius Firmicus, 
h Distinctio. 33.48. & 86. & Causa. 4. Quaest 1.  Grattan, with 
* Sancti A●terij Homilia. Bibl. Patrum. Tom. 4. pag. 706. See Act 7. Scene 4.  others, whom I shall quote hereafter in their more proper Scenes; That Stageplays pollute the eyes, the ears, the minds, both of their Actors and Spectators, by engendering unchaste, adulterous lewd affections in their hearts, 
i Vanus sermo citò polluit mentem, & facile agitur quod libentèr auditur. Bernard. De Interiori Dom. Tract. cap. 43.  by their obscene words, and lascivious gestures. That they irritate, inflame, foment those beastly carnal lusts, which draw them on to actual uncleanness, to their eternal ruin: and so by necessary consequence, that they are utterly unlawful for Christians, to act, to see, to hear, or resort to even in this regard, as they all from hence conclude. And dare any Play-patron then reject these grave Authorities, in justifying, in frequenting Stageplays, as innoxious, honest, chaste, or useful recreations, after all these Father's censures? If any Stage-frequenting● Play-adoring Christian be so incredulous, as not to give credit to these alleged Fathers: let him then listen to some Counsels, some modern Christian Authors; some ancient Pagans, who aver the selfsame truth, whose joint concurrent Authorities he cannot deny. If we cast our eyes upon Counsels; we shall find, these several Counsels in several Countries and ages; to wit, 
* The words & Canons of which Counsels are here at large recited, in Act 7. Scene 3.  Concilium Laodicenum. Can. 54. Eliberinum. Can. 62.67. Arelatense. 1. Can. 4.5 & 2. Can. 20. Carthaginense. 3. Can. 11. & 35. Carthaginense. 4. Can. 86. & 88 Aphricanum. Can. 27.28, 30. Agathense. Can. 39 in S●rius, but 28. in Carranza. Vene●ic●m. Can. 11. Constantinopolitanum. 6. in Trullo. Can. 24 51, 62.66. & 71. Turonense. 3. Can. 7.8. Cabilonense. 2. Can. 9 Moguntinum. Anno Dom. 813. Can. 10.14. Rhemense. Anno. 813. Can. 17. 
* Surius Concil. Tun. 3. p. 40.  Synodus Francica sub Zacharia Papa. Anno Dom. 742. Aquisgranense Concilium. sub Ludovico Pio. Canon. 83.100, 145. Concil. Parisiense 1. Can. 28. Moguntinum sub Rabano Archiepiscopo. Can. 13. Synodus 8. Oecumenica. Can. 16. 
* Surius. Tom. 2. pag. 757.  Capitula Graecarum Synodorum. Can. 59 Concilium Lateranense. 1. Can. 16. 
* Surius. Tom. 4. p. 6●. & 223.  Concil. Basiliense. Sessio. 21. & Appendix housden Concilij. Concil. Senonense. Can. 25. Nicaenum. 2. Can. 22. Mediolanense. 1. De Mimis & Circulatoribus. cap. Concil. Carolo Magnum. Can. 5. Coloniense. Anno. 1536. pars 2. cap. 25. pars 3. cap. 26. pars 9 cap. 10. Synodus Augustensis. Can. 19 Concil. Coloniense. sub Adolpho. Anno. 1549. Can. 17. Synodus Moguntina. Anno. 1549. sub Sebastiano. cap. 61. & 75. together with 
k All these are quoted by Bochellus, in his Decreta Ecclesiae Gallicanae. lib. 6. Tit. 19 cap. 11. & are not registered in the Counsels at large.  Concilium Lingonense. Anno. 1404. Senonense. Anno. 1524. Carnotense. Anno. 1526. Burdigense. 1582. Bituriense. 1584. Turonicum. 1583. cap. 23. Senonense. 1585. cap. 13. we shall find, I say, these 37. several Counsels, together with 
l Decreta Eusebij Papae. Anno. 309. Cap. 4. Surius Concil. Tom. 1. pag. 312. Decreta Innocentij Papae. 1. Can. 11. Ibidem. pag. 529 Reformatio Cleri Germaniae Ratisboni. Anno Dom. 1524. cap. 4. Apud Surium. Tom. 4. pag. 713. Statuta Synodalia Odonis Parisiensis. inter Communia Precepta. cap. 13. apud Carranzam. Epit. Concil. fol. 356.  sundry other Canonical Constitutions; prohibiting not only Players, under the penalty of excommunication, from acting; but even all other Christian● (especially Clergymen) under the selfsame penalty from hearing, seeing, and frequenting Stageplays; as for sundry other reasons, so especially for this; because Stageplays, would contaminate their eyes, their ears, their minds, their hearts; effeminate, yea deprave their spirits; exasperated and foment their lusts; indispose them, disable them to the religious performance of every holy duty, and usher in by their eyes, and ears, the whole troop of vices, into their souls. An irrefragable confirmation of our present Assumption. If we survey again those modern Christian Authors, who have written against Stageplays, we shall find them all concurring with us in this truth● I shall only recite some few of them, by which you may easily conjecture of the rest 
m Delector varijs spectaculis: Ra. Circo forsan, & Theatro: quae duo loca bonis semp●r adversa moribus fuisse notissimum; quò, quisquis malus ierit, redibit pessimus. Nam bonis iter i●lud ignotum est: qui, s●●●asu aliquo ig●ari adeant, contagio non carebunt. De R●med. Vtrius● Fortunae. l. 1. Dialog. 30.  Cirques and theatres (writes Francis Petrarcha) are the two places which have been known to be always most opposite to good manners, whether if any bad man go; he will return much worse: For this journey (pray observe it) is altogether unknown to good men; who if they ignorantly chance to go unto them by any accident, are sure not to want defilement. 
n Libentèr ludos scenicos specto. Ra. Rem, quae nec honeste geritur, nec honestè cernitur; nec facile dictu, an ●usor infamior, an spectator; & an s●ena tu●pior, an orchestra; nisi quod in illam saepe paupertas, in hanc verò semper vanitas tr●hit. Ibidem.  Stageplays which thou willingly beholdest, are such things, as can neither be honestly acted, nor honestly seen; neither is it easy to tell, whether the Actor or the Spectator be more infamous; or whether the Stage be more filthy than the Scaffold; unless it be, that poverty oft● times draws m●n into the one● but vanity always into the other. 
o Neque enim patrimoniorum ●actura gravior quam morum; ubi libido discitur, humanitas dedi●citur. Promde quid de spectaculis speraretis, iam inde ab exordio, primus Regum ve●trorum Romulus omen fuit, qui in his ●igidam tetricamque illam Sabinarum pudicitiam circumvenit, etsi ut●unque matrimonij honour texi● injuriam. At quam multis hoc postmodum, non ad conjugium, sed ad ●tupr●m● vagamque licentiam fuit via? Ad summam enim ●oc teneas velim, pudicitiam spectaculis saepè stratam, semper impulsam. Er ut sileam viros quibus id scelerum furor est, ut pene iam adulterio glorientur, multarum ibi fama perijt, pudorque: multae inde domum impudicae, plures ambiguae redi●re; ca●tior a●tem nullah High spectaculorum fructus, high sunt exitus. Ibidem.  Neither is there a greater consumption of Patrimonies at Stageplays, then of manners; where lust is learned, humanity forgotten. What you might expect from Stageplays, even from the very beginning, the first of your Kings, Romulus, may give you a guess, who by these circumvented that rigid, rough unpleasant chastity of the Sabin● Virgins; albeit the honour of matrimony, hath in some sort covered that offence. But to how many since this have Stageplays been the way, not to wedlock, but to whoredom, and disorderly liberty? I will that thou remember this as the sum of all; that chastity hath been ofttimes overthrown by Stageplays, always assaulted. And that I may not speak of men, the ●ury of whose wickedness is such, that they do now well-nigh even glory in adultery: the good name, and chastity of many women hath there perished: many have thence returned home unchaste, more ambiguous, but not one more honest: These are the events, these the fruits of Stageplays: (And are they then desirable, or true Christian pleasures?) 
p Quis ferro iugulum laetus exciperit? Quis fervido vulnere plus cruoris effuderit? Quis minus conspecta morte palluerit? Quid crudelitatis ad scholam ire iuvat? Non egetis praeceptoribus; nimis dociles malorum estis. Plura per vos domi discitis, quam necesse est. Quid si tam promptis ingenijs artifices scelerum, ac magistra erro●um, plebs accesserit. Multos, quos mites natura fecerat, saevitiam spectacula docuêre. Mens hominis in vitium pron●, non urgenda utique sed frenenda est; si sibi linquitur, aegrè stabit; si impellitur, praeceps ruet? Ibidem.  Now who would willingly stretch out his throat to receive the sword that cuts it? who will pour out more blood out of his bleeding wound? who will become less fearful at the sight of death? What doth it avail you to run to the School of lust and cruelty? You need no Masters; you are naturally too docible of evil things. You learn more at home by yourselves, then is needful: What will you learn if these Artificers of wickedness, and the Mistress of errors, the multitude, should be added to such ready wits? Many, whom nature had made meek, and chaste, have Stageplays taught cruelty, and incontinency. The mind of man which is naturally prone to vices is not therefore to be instigated, but bridled: if it be left to itself, it will hardly stand; if it be violently driven forward, it will fall down headlong. 
q Multùm mali auribus invehitur, sed multò plus oculis: illis, quasi ●enestris bipatentibus, in animam mors rumpit. Nil potentius in memoriam descendit quam quod visu subit: facile audita prae●ervolant: conspectarum imagines rerum haerent etiam invitis: nec tamen nisi volentibus ingerunt, nisi, perrarò & ocyus abiturae. Quo pergis igitur? Quis te rapit impetus? ut ad horam gaudeas, und● semper doleas; ut vi●eas semel, quod vidisse millies paeniteat, etc. Ibidem.  Much evil is conveyed into us by the ears, but much more by the eyes: by them, as by two open windows doth death break in upon the soul: Nothing more powerfully sinks into the memory, then that which is apprehended by the eye: things that are only heard do easily pass away; the images of the things we see stick fast in our minds even against our wills: yet notwithstanding, they do not offer themselves undesired, but to such who willingly behold them, unless it be very seldom, and that in ● transitory manner to pass soon away. Whether goest thou therefore? what impetus or gust doth violently drag thee? that thou shouldest rejoice but for an hour, in that which thou mayst chance eternally to lament: that thou shouldest run to see that once, the very sight of which thou mayst a thousand times repent off. 
* Nescio quid hic dulce, sen non quid potius amarum, aut triste sentitis: nec ullum in vobis majas insaniae argumentum video, quam quod quotidic vos ad mortem miseris delinimentis illectos, & velut stygio sopore demersos, dulcedo amara, & delectatio inamaena praecipitat. una est enim vobis lex rerum fermè omnium, quicquid cupitis, quicquid molimini contra vos est. Ibidem.  I know not what pleasant, or rather what not bitter, or sorrowful thing, you perceive in Stageplays: neither do I discern any other greater argument of madness in you, then that I see you daily alured unto death by miserable enticements, and as if you were drowned in an infernal slumber, a bitter sweetness, and an unpleasant pleasure, precipitates you. For there is one rule almost of all things to you; Whatever you desire, whatever you endeaver, whatever you do, is against yourselves. Thus Petrarcha, most elegantly, most divinely. To him I might add the concurrent suffrages of Alexander Fabritius, in his Destructorium Vitiorum. pars 4. cap. 23. B. 
* Spectacula dulcissima sunt irritamenta omnis non tam libidinis, quam inhumanitatis. Ibid●m.  Mapheus Vegius, De Educatione Liberorum. lib. 1. cap. 14. & lib. 3. cap. 7. & 12. Ludovicus Vives in Augustinum De Civitate De●. lib. 1. cap. 31.32, 33. & lib. 2. cap. 3. to 15, cap. 26.27, 28, 29. & De Causis Corrupt. Artium. lib. 2. pag. 81.83. Agippa De Vanitate Scientiarum. cap. 20.59, 64 71. Peter Martyr Locorum Communium Classis. 2. cap. 12. sect. 62.66. cap. 12. sect. 15.19. & Commentary upon judges p. 220 221. Master Gualther. Hom. 11 in Nahum. 3. Bodinus De Republica. lib. 6. cap. 1. johannes De Burgo. Pupilla Oculi. pars 10. cap. 5. V. Danaeus Ethicae Christianae. lib. 2. cap. 8. Polydor Virgil, De Invent. Rerum. lib. 5. cap. 2. Franciscus Z●phyrus. Comment in Tertislliani Apologiam. advers Gentes, P●ter De Prima●day, in his French Achademy. c. 20. pag. 205. A stexanus De Casibus. lib. 2. Titulus 5● lib. 4. Titulus●7 ●7 Artic. 4. Theodorus Balsamon in Phocij Nom●canonis. Titulus 13. cap. 21. Bochellus, Decreta Ecclesia Gallicanae. lib. 6. Titulus 19 c. 11. joannes Mariana, & Barnabas Brissonius, in their Books, De Spectaculis. together with Bul●ngerus, De Theatro. lib. 1. c. 50.51. 
* Quid multa? Auctore● omnes cum Sacritum pro●●ni spurcitiam S●en●● exagitant, non modo quod fabulae obscenae in Scena agerentur, sed etiam quod motus gestusque essent impudici, atque adeò prostibula ipsa in S●●n●m saepe venirent, & sub Scena prostarent. Vnde & obscaenū●it Vano, quod non nisi in S●ena pal●m dicitur, etc. vid. Ibidem. lib. 1. De Theatro. cap. 56. pag. 296.  where he confesseth, that all Authors, both sacred and profane, have declaimed against the filthiness and lewdness of the Stage, not only because of the obscenity of their Plays, but likewise because their motions and gestures also are unchaste, in so much that the very Stews themselves were ofttimes brought upon the Stage, and prostituted under it. Whence Varro writes, that that is obscene which is not spoken openly but only on the Stage etc. Doctor Reinolds, in his Preface to his 6. Theses, and in his Overthrow of Stageplays throughout. Printed 1599 and now reprinted, 1629. Doctor Sparkes, in his Rehearsal Sermon at Paul's Cross, April 29, 1579. Master Perkins, in his Treatise of Conscience. c. 3. and on the 7. Commandment. Ma●●er Stubs, in his Anatomy of Abuses pag. 101. to 107. Master Northbrooke, in his Treatise against Vain Plays and Interludes. pag. 57 to 77. A Book entitled, The Church of evil Men and Women, whereof Lucifer is the head● and the members, are all dissolute Players, and Sinners. Printed by Richard Pinson in 8ᵒ. A Treatise of Dances, printed in 8ᵒ. 1581. wherein it is showed, that Dances are as it were accessaries, or dependants, or things annexed unto whoredom: where also by the way is proved; that Plays are joined and k●it together in a rank with them. The second and third Blast of Retreat from Plays and theatres. pag. 1.2, 3, 4, 43, 44, 53, 54, 55, 56, 89, 92, 96 98, to 103. (all pregnant places to our purpose) printed by Authority. London, 1580. Master Gosson, in his School of Abuse. Two Books, the one entitled, The Mirror for Magistrates of City's; the other, The Counter-blast to Stageplays, by an uncertain Author's john Field, in his Declaration of God's judgement showed at Paris Garden. january the 13. 1587. Printed by Henry Car, 1588. I. G. in his Refutation of Haywoods' Apology for Actors. Master Thomas Beard, in his Theatre of God's judgements. cap. 34. Master Elton, and Master Dod, on the 7. Commandment. Bishop Ba●ly, in his Preface to the Practice of Piety. Bishop Hall, in his Epistles. Decad. 6. Epist. 6. I. P. Minister of Feversha●, in his Book entitled, The Covenant between God and man. Exposition on the 7. Commandment. Doctor Layton, in his Speculum Bellisacr●. cap. 45. Master Brinsl●, in his True Watch. part 3. Abomination 19 p. 73.74. Master john Downham, i● his Guide to Godliness. lib. 3. cap. 21. sect. 5. and in his Sum of Divinity. lib. 1. cap. 11. pag. 203. and Richard Rawledge, in his Scourging of Tiplers. pag. 2.3.4. who 
* See Scene 5. & Act 7. Scene 7.  all with one unanimous Vote condemn all Stageplays, as altogether abominable unto Christians, from this very reason among sundry others; that they irritate and foment men's carnal lusts: pollute their souls with adulterous affections, defile their eyes, their ears, their hearts with filthiness; and allure, ye precipitate both their Actors and Spectators to all actual lewdness, and execrable uncleanesses; being as so many Panders, Bellowes, and Firebrands to their vile luscivious desires. But passing by all these with a brief quotation of their names and works, to which you may resort, as being too tedious to recite at large; I shall only relate unto you what 4. other Authors of our own have written, concerning the lewd effects of Stageplays. The first of them is reverend Bishop Babington, who writes thus of Plays. 
s Exposition upon the Commandments. Com. 7. In his Works at large, p●inted at London 1622. the last part. p. 60. & 67.  These profane and wanton Stageplays or Interludes, what an occasion they are of adultery and uncleanness by gesture, by speech, by conveyances, by devices to attain to so ungodly desires, the world knoweth by too much hurt, by long experience. Vanities they are if we make the best of them, and the Prophet prayeth 
* Psal. 119 37.  to have his eyes turned away by the Lord from beholding such matter. 
t 1 Cor. 15.  Evil words corrupt good manners, & they have abundance. There is in them, ever many dangerous ●ights, and 
u 1 Thes. 5.22.  we must abstain from all appearance of evil. They corrupt the eyes with alluring gestures; the eyes, the heart; and the heart the body, till all be horrible before the Lord. Histrionicis Gestibus inquinantur omnia (saith chrusostom.) These Player's behaviour polluteth all things: And of their Plays he saith; they are the feasts of Satan, the inventions of the Devil, etc. Counsels have decreed very sharply against them, and polluted bodies by these filthy occasions have on their deathbeds confessed the danger of them, lamented their own foul and grievous faults, and left their warning for ever with us to beware of them. But I refer you to them, that upon good knowledge of the abominations of them, have written largely and well against them. 
* Note this well, O ye lascivious persons, who harbour Players in your private houses.  If they be dangerous in the day time, more dangerous are they in the night certainly: if on a Stage, and in open Courts, much more in Chambers and private houses. For there are many rooms besides that where the Play is; and peradventure the strangeness of the place, and lack of light to guide them, causeth error in their way, more than good Christians should in their houses suffer. Thus this right godly Prelate of our Church, who makes Stageplays a breach of the 7. Commandment, because they are the frequent occasions both of contemplative, and actual fornication, and the inducements to it. The second, is one Master Stephen Gosson, (once a professed Play-poet; yea a great Patron, and admirer of Plays and Players, 
x In his Anatomy of Abuses; In his Epistles prefixed to his Plays confuted in five Actions, & so throughout these Books of his.  as himself confesseth, till God had called him to repentance, and opened his eyes to see their abominableness:) who among other things, writeth thus of Stageplays. 
y Plays confuted. Action 5.  As I have already discovered the corruption of Plays, by the corruption of their causes; the Efficient, the Matter, the Form, the End; so will I conclude the effects, that this poison works among us. The Devil is not ignorant how mightily these outward Spectacles effeminate and soften the hearts of men; vice is learned with beholding; sin is tickled, desire pricked, and those impressions of mind are secretly conveyed over to the gazers, which the Players sergeant on the Stage. As long as we know ourselves to be flesh beholding those examples in theatres that are incident to flesh, we are taught by other men's examples how to fall. And they that come honest to a Pl●y, may ●●part infected. 
z Lib. 6. cap. ●0.  Lactantius doub●eth, whether any corruption can be greater, th●n that which is daily bred by Plays, because th● expressing of vice by imi●atien, brings us by ●he shadow, to the substance of the same. Whereupon he affirmeth t●●m necessary to be banished, les● wickedness be learned, or with the custom of pleasure by little and little we forget God. What force th●re ●s in the gestures of Players, may be gathered by the tale of Bacchus and Ariadne, which 
a Convivium ap●d Xenopho●●is ●p●ra. ●ranco●urti. Graecolat. 1594. pag. 893. to 900.  Xenophon reporteth to be ●layed at a banquet, by a Syracusian, his Boy, and his dancing Tru●●. In came the Syracusian, not unlike to the Prologue o● our Plays, discoursing the argument of the fable: then ●ntred Ariadn●, gorgeously attired like a bride, and sat in the presence of them all: 
b ●ta ●tiā B●●cho prod●●nte, tibi● numerus bacchi●us ca●e●a●ur. Xenophon. Ibi●●m. pag. 900. B.  after came Bacchus, dancing to the Pipe: Ariadne perceiving him, 
c Ac obviam illa quidem non process●t, n●c ad●u●●ex●t, prae se sereb●t tamen quod vox conq●● es●●●●t. Ibid.  though she neither rose to meet● him, nor stirred from the place to welcome him, yet she showed by her gesture that she sat upon th●r●es. 
d Po●qu● verò Bacchus ●a● vidisset, ha●d ●liter saltans quamfieri amicissime posset, in genibus consedebat. Quumque complexus ●●●●m fuisser, osculatus est. Ea verò tametsi pudore quodam affectae similis ●sser, amic●●amen illum viciffim amplecteba●ur. Ibid.  When Bacchus beheld her, expressing in his dance the passions of love, he placed himself somewhat near to her, and embraced her: she with an amorous kind of fear and strangeness, as though she would thr●st him away with the little finger, and pull him again with bo●h ●●r hands, somewhat timorously and doubtfully entertained him. 
e Quod cum convivae cern●rent, passim plausum excitabant-partim rursus exclamabant. Quum autem Bacchus surgens Ariadnam secum er●xisset, osculantium iam & complectentium sese gestus erat sp●ct●re. Illi quu●●ever● Bacchum formosum ●sse c●rnerent, & Ariadnam formosam, eosque non per iocum, sed vere se admotis oribus osculari, omnes ●rectis animis spectab●nt. Audiebant enim Bacchum interrog●ntem ips●m, num se am●r●t, atque●lla● hoc i●a con●●rmantem j●r●jur●ndo ut non modo Bacchus, sed omnes ●●iam qui ●dera●t, iur●ssent, rever● esse mutuum inter puerum & pu●ll●m amorem. Er●●t c●●im similes qui gestus hos non docti assent, sed facere cuperent id, quod iamdudum expe●vissent. Tandem quum convivae illos sese comple●os c●●nerent, qu●sique ad ●ubile rendentes; quotquot uxores nec dum duxerant, ductur●s se jurabant, mariti vero c●nscens●s ●quis ad uxores suas avehebantur, ut ●js potirentur. Xenophon. Ibidem.  At this the beholders began to shout, when Bacchus rose up, tenderly li●ting Ariadne from her seat; no small store of courtesy passing between them, the beholders rose up, every man stood on tiptoe, and seemed to h●ver over the prey: when they swore, the company swore: when they departed to bed, the company presently was set on fire: they that were married posted home to their wives: those that were single vowed solemnly to be wedded. (A very notable History for our present purpose, especially as Xenophon hath related it:) As the sting of Phalangion spreadeth her poison thorough every vain, when no hurt is seen, so amorous gesture sticks to the heart when no ●kin is razed. Therefore Cupid is painted wi●h Bow and Arrows, because it is the property of lust to wound aloof, which being well weighed; 
f Epist. lib. 2. Epist. 2. ad Donatum.  Saint Cyprian had very good cause to complain; that Players are spots to our manners, nourishers of vice, and corrupters of all things by their gestures. The godly Father, knowing the practice of Playing to be so evil, and the inconveniences so monstrous that grew thereby; 
g Epist. lib. 1. Epist. 10. ad Eucra●ium.  thinks the Majesty oh God to be stained, the honour of his Church defaced, when Players are admitted to the Table of the Lord. Ne●ther was this the opinion of Saint Cyprian alone, but of the whole assembly of godly Fathers in the 
h Concil. Arelatense. 2. Canon 10.  Council held under Constantius the Emperor. Great then is the hardness of our hearts when neither Fathers, nor Councels● nor God himself strikes us with any shame of that, which every good man is ashamed to remember. Mine eyes throughly beheld the manner of theatres when I wrote Plays myself, 
* Note this: & note it so as to believe it, because the Author resti●ieth it from his own experience.  and found them to be THE VERY MARKETS OF BAWDRY; where choice without shame hath been as free, as it is for your money in the Royal Exchange, to take a short stock or a long; a falling Band, or a French Ruff. The first building of theatres was to ravish the Sabines, and that they were continued in whoredom ever after, Ovid confesses in these words: 

i De Arte Amandi. lib. 1.  Scilicet ex islo solennia more Theatra,  
Nunc quoque formo●is insidiosa manent.  As at the first, so now; theatres are snares to fair women. And as I ●old you long ago in my School of abuses; 
* Quod nota.  our theatres and Playhouses in London are as full of secret adultery as they were in Rome. In Rome it was the fashion of wanton young men, to place themselves as nigh as they could to the Courtesans, to present them Pome-granates, to play with their garments, and wait on them home when the sport was done. 
* Lo the chastity, ●he modesty, and Christianity of Playhaunters, which they boast off. S●e the School of Abuses.  In the Playhouses at London, it is the fashion of Youths to go first into the Yard, and to carry their eye thorough every Gallery, then like unto Ravens, where they spy the Carrion thither they fly, and press as near to the fairest as they can. In stead of Pomegranates they give them 
* Now they offer them the Tobacco-pipe which was then unknown.  Pippins, they dally with their Garments to pass the time, 
* Nil opus est digitis per quos arcana loquaris; Nec tibi p●r nutus accipienda not● est. Proximus à domina nulla prohibente s●deto, junge tuum lateri, quam potes, usque latus. Hic tibi quaera●ur socij sermonis origio; Et moveant primos publica verbason●s, &c Ovid, De A●te Amand●. lib. 1.  they minister talk upon all occasions, & either bring them home to their houses on small acquaintance, or slip into Taverns when the Plays are done. He thinketh best of his painted Sheath, and taketh himself for a ●olly fellow, that is noted of most to be busiest with women in all such places. This open corruption is a prick in the eyes of them that see it, and a thorn in the sides of the godly when they hear it. This is a poison to t●e beholder's, and a Nursery of idleness to the Players. Thus far Master Goss●r, who in his School of Abuse, hath much more to this purpose. The third of them is Master john Brinsly, an eminent worthy Divine: who writes thus of Stageplays. 
* The 3. Part of the T●●e W●tch. Edit. 2. London. 1623. chap. 11. Abomination. 30. pag. 302.  But to pass over these also, with all other unlawful flockings and lewd sports upon the Sabbath, by every of which the work of the Lord is hindered, as every one must needs acknowledge. What defence can we make for that concourse that is ordinary to those wanton Plays in such places, even upon that day? In which are the continual sowings of all Atheism, and throwing the very firebrands of all filthy and noisome lusts into the hearts of poor simple souls the stirring up and blowing the ●oales of concupiscence to kindle and increase the fire thereof, to break out into an ●ideou● fl●me until it 
* Concourse to Plays, and the vileness of them.  burn down to Hell. Ask but your own hearts as in the presence of the Lord, and you will need no further witness. And how can it be otherwise? how can you take these firebrands of Hell into your bosoms, and not be burnt? 
* The inevitable danger of frequenters of Plays.  Is not every filthy speech, every whorish gesture, such a firebrand cast by Satan into the heart of every wanton beholder, as a brand cast into a bundle of Tow, or into a barrel of Gunpowder, to set all on fire of a sudden? 
* Such are from under God's protection.  Thy● pro●ection is gone whosoever thou art, that adventurest hither, for thou art out of thy ways. These are not the ways of the Lord, and much less upon his Sabbath, when thou shouldest be amongst his people, and doing his work, where his Angels wait for thee, his own presence expects thee. 
* They cannot think to ●scape.  How then shouldest thou possibly escape when tho● wilt offer thy heart naked unto these fiery darts of Satan? how canst thou think to be delivered from that flame in thy soul; that fire in the infernal lake, that river of brimstone that shall never be consumed nor quenched, when thou wilt desperately cast thyself headlong into the midst thereof? how can it be but that such must needs bring faggots and firebrands to set in the Gates of our Jerusalem? The fourth of them is M. Robert Bolton, a reverend learned Minister of our Church, now living; who writes thus of Stageplays. 
k A Discourse of True Happiness. p. 73.74.  Lastly, let those examine themselves at this mark, who offer themselves to these sinful occasions, breeders of many strange and fearful mischiefs, I mean profane and obscene Plays. Pardon me, beloved, I cannot pass by these abominable Spectacles without particular indignation. For I have ever esteemed them (since I had any understanding in the ways of God) the Grand ●mpoysoners of Grace, ingenuousness, and all manly resolution; Greater plagues and infections to your souls, than the contagious pestilence to your bodies: The inexpiable stain and dishonour to this famous City. The noisome Worms th●t canker and blast the generous and noble Buds of this Land: and do by a sly and bewitching insinuation, so empoison all Seeds of Virtue, and so weaken and emasculate all the operations of the soul, with a profane, if not an unnatural dissoluteness; 
* Let Inns of Court Gentlemen observe this.  that whereas they are planted in these worthy houses of Law, to be fitted and enabled for great and honourable actions, for the public good, and th● continuance of the glory and happiness of this Kingdom; they licentiously dissolve into wicked vanities and pleasures: and all hope of ever doing good either unto God, the Church, their Country, or own souls, melteth as the Winter Ice, and floweth away as unprofitable waters. These infamous Spectacles are condemned by all kind of sound learning, both divine and humane. Distinctions devised for their upholding and defence, may g●ve some shallow and weak contentment to partial, and sensual affections, possessed with previdice: but how shall they be able to satis●ie a conscience sensible of all appearance of evil? How can they preserve the inclinableness of our corrupt nature from the in●ection of these SCHOOLS OF LEWDNESS, AND SINKS OF ALL SIN, as, (to omit Divines, Counsels, Fathers, Moralists, because the point is not directly incident) even a 
l Theatra d●finir● possimius; turpitudinis vitiorumque omnium s●n●in●m ac Sch●lam. B●din. De Repub. lib. 6. cap. 1.  Politician calls them. Alas, are not our wretched corruptions raging and fiery enough, being left to themselves dispersed at their natural liberty; but they must be united at these accursed theatres, as in a hollow glass, to set on fire the whole body of our natural viciousness at once, and to c●rage it further with lust, fierceness, and effeminateness, beyond the compass of nature? 
* Mark this O Play h●unt●rs, and th●n judge yourselves.  Doth any man think it possible that the power of saving Grace, or the pure Spirit of God can reside in his heart, that willingly and with full consent feeds his inward concupiscence, with such variety of sinful vanities, and lewd occasions, which the Lord himself hath pronounced to be, 
m Deut. 22.5.  an abomination unto him? how can any man, that ever felt in his heart the love or fear of so dreadful a Majesty, as the Lord of Heaven and Earth, endure to be present, especially with delight and contentment, at Oaths, Blasthemies, Obscenities, and the abusing sometimes of the most precious things in the Book of God, (whereat we should tremble) to most base and scurrile ●ests? Certainly every Child of God, is of a most noble and heroic spirit, and therefore is most impatient of he●ring any wrong, indignity, or dishonour offered to the Word, Name, or Glory of his Almighty Father, etc. Thus this grave reverend Divine; in proof of my Assumption. If any man deem all these or any of the forequoted Fathers and Counsels over-pa●tiall, in the case of Plays, let him then attend unto some Pagan Authors, who concur in judgement with them. Not to recite the forementioned Story of the Syracusian with his Boy and Trull, who acting Bacchus and Ariadne, (as 
n Convivium. pag. 900. See here ᵃ, b, c, d, e, in the margin.  Xenophon relates it) inflamed the fleshly lusts of all the Spectators in a strange excessive measure: (a sufficient experiment to confirm my Minors ●ruth:) Aristotle himself records it: 
o Qui in judis & scenis his●rionum motus & actus sp●ctant, qu●mvis numeris ipsis subl●tis atque can●ibus tamen perinde ut res aguntur, ita moventur & affi●iuntur. Ar. Politic lib. 8. c 5. Numb. 21.  That those who behold the motions, and actions of Players in Stageplays, although there b● neither verse, nor singing in them, are yet notwithstanding so moved, and affected as the things are acted in them: so that if the things they act, be filthy or lascivious, the affections, the actions, the desires of the Spectators must be such: 
o Laudandum igitut etiam illud, ut à rerum sordidarum & servilium, non solum auditu sed aspectu tene●lus adhuc animus avertatur. Quare Legisl●tor, u● si quid aliud; verborum certè obscaenitatem de civitate penitus exterminabit. Nam turpitèr & obscaenè loquendi licentiae, turpiter quoque & obscaenè faciendi licentia proxima est, sed imprimis à tenellis animis, ut ejusmo●i n●hil neque dicant, neque audi●nt. Quod si quis eorum quae vetita fuerint, quicquam vel dicers, v●l facer● depraehendacur, isque ingenuus, neque dum in sod●litijs accubationis honorem meritus, afficiendus erit ignominy & virg●s caedendus. Sin aet●sijs castigationibus major fuerit servili ignominia, servilis hujus peccati causa notandus erit. Polit. l. 7.6.17. Numb. 76.  This therefore (writes he) is to be commended, that the tender minds of Children be withdrawn, not only from the hearing, but likewise from the fight of filthy servile things. Therefore the Lawgiver, if he doth any other thing, ought verily, even utterly to banish all obscenity of speech out of the City. For the liberty of doing filthily and obscenely, is next to the liberty of speaking filthily and obscenely: therefore obscenities are especially to be exterminated from young tender minds, that they neither hear nor speak any such thing. But if a●y one shall be deprehended either to speak or do any of the things prohibited, if h● be a Freeman, and so y●ng as to be liable to correction, he shall be shamed, and beaten with Rods: But if he be too old to be thus chastised, he shall be branded with s●me servile disgrace for this his flavish offence. 
p Et quoniam ejusmodi quicquam dicere prohibemus, certè etiam spectacula & tabularum & fabularum impudicarum prohibemus. Quare Magistratibus adhibenda cura erit, ut neque signis neque fabulis obscaenitas ull● aut faeditas ostendatur. Nisi fortè apud illos deos, quibus etiam per leges lascivia illa con●editur, & apud quos sacra facere aetate quidem provectioribus pro se, pro liberis & conjugibus permittitur. Adolescentulos autem & jamborum, & Comaediarum spectatores ●sse lex prohibeat, priusquam aetatem attigerint, in qua & cum caeteris accubare iam licuerit & ab omnibus vel ebrietatis vel aliarum inde nascentium rerum incommodis disciplina liberos efficiat. Ib. Num● 77.  And because we prohibit the speech of any such thing, we do likewise verily inhibit the Spectacles both of unchaste Pictures and Fables. Therefore Magistrates must take care that no filthiness or obscenity be showed neither in Shows, nor Pictures; Unless it be where there are such gods (and I am sure our holy God, 
q Haback. 1.13.  who is purer of eyes then to behold iniquity, is not such a one) to whom such lasciviousness is granted by the Laws, ●nd among whom those who are of riper years are permitted to offer sacrifices, or to perform religious worship for themselves, their Children and Wives. But the Law must prohibit young men to be Spectators, bo●h of jambickes, and Comedies, before they come to their full age, when as education or discipline shall have made them free, from all the inconveniences both of drunkenness itself, and of all other th●ngs that issue from it. 
r Neque verò fortassis Theodorus tragaedus in hoc errabat, quod nollet quenquam vel levissimum actorem ante se agere, qu●si magis his rebus, quas primas audierint, spectatores capi & oblectari solerent. Hoc enim ipsum idem in hominum & rerum ips●rum naturam, us●mque cadit, ut pr●ma quaeque gratissima accidant. Qu●propter mala omnia à pueris amovenda sunt, sed imprimis nequitia omnis, atque l●s●ivia. Ibid●m. Num. 78.  Neither verily did Theodorus the Tragedian perchance c●re in this, that he would not permit any, no not the slightest Actor, to act before him, because the Spectators are wont most commonly to be more taken and delighted with those things which they first hear. For this very thing is incident both to the nature and use of things themselves, that the first things are most acceptable and dilightfull. Wherefore all evil things are to be removed from Children, but especially all lewdness and lasciviousness; which is most rife in Stageplays. Thus Aristotle, whose words I would our Magistrates, our Parents would consider. Xenophon, informs us: 
s Ita de venereis etiam rebus ad valde iuvenes verba non facimus, ne accidente ad vehementem in eyes libidinem levitate, immodicè huic libidinisuae indulgeant De Institutione Cry Historia. lib. 1. p. 34. D.  that the Persians did never so much as speak of any amorous things to Youth's, lest levity ●oyning itself to that vehement just which was in them, they should immoderately addict themselves to those their lusts: intimating thereby; that amorous obscene words; (much 
t See Xenophontis. Convivium. pag. 900. accordingly.  more than lewd lascivious, ribaldrous Stageplays, in which filthy speeches, verses, ditties, gestures, shows, and actions are united) are as fire and fuel to men's lusts; as himself recordeth in his forementioned Story. Plato relates, 
u De Republica. Di●log 2. p●●. 570.581. D●●log● 10. p●● SIXPENCES. 69●. 〈…〉 D● Natu●a p. 7●0. L●gum. Di●log. 2 p. 80●.  that Comical and Tragical Poems and Poets, effeminate men's minds, corrupt thei● judgements, provoke laughter, treat of lecherous things, no●●●●● 〈◊〉 w●ter men's sinful lusts, which should be dried up; giving t●em a commanding power over men, when as they should be subject to them: and for these and such like reasons he e●clu●●s 〈◊〉 Po●ts, and Stageplays out of his Commonwealth, as inchavating and bewitching mischiefs, that fo●ent and stir u● those corruptions which every man should labour to the utmost to avoid. Cornelius Tacitus ranks theatres and St●we● together: assuring us from his own experience; 
x In●e Gl●s●●re 〈◊〉 & ●nf●m●●, nec culla moribus cor●up●i● 〈…〉 pl●s libidinum cir●●md●dit, qu●m ill● colourless Vix ar●i●us honestis p●dor r●tine●●tur, nedum inter ●ertamina vic●orum, pudicitia, aut ●od●s●●a, ●ut quic quam probi mo●is re●er●aretur. Ann●lvim. l. 14. s●ct. 2.  that all kinds of w●ckednesses and infamy did issue from them in an apparent man●●r; and that no ●ilth did yield more plenty of lusts to corrupt manners, then Plays. 
y Quip erant qui Cn. quoque Pomp●ium incusatū● senioribus f●rrent, quod mansu●ā The●tri sed●m po●uiss●t ubi populus d●es totos ignavia continuaret, etc. Ib. sect 3.  Therefore diverse of the Senators and people exclaimed against Pompey, for building Galleries about the Stage, wherein the people might sit the greater part of the day beholding Stageplays, which did by little and l●●tle corrupt, yea utterly abolish and subvert their Country manners, inducing th●m to exercise dishonest loves, and drawing them on to commit that lewdness in the night, which they lustfully beh●ld and desired in the day time. This was the fruit of Stageplays then, which made this Author to condemn them, and many grave Senators to declaim against them. 
z Cete●ùm abolitos p●●latim patrios mores fund●tos ●verti per ●ccitam l●sciviam, ●t quod usquam corrumpi & corrumpere que●t, in urbe visatur, d●generentque st●dijs ●xterni● juve●tus gymnasia, & otia, & turpes amores exercendo, etc. Proc●r●s Romani sp●cie orationum & ca●minum, scena pollu●ntur, etc. Noct●● quoque dede●ori adj●ctas, ●e quid tempus pudori relinquatur● sed caetu promiscuo quod p●rditissimus q●isque per diem con●upiverit, per tenebras audeat. Ibidem.  Seneca the Philosopher informs us: 
a Tunc enim per voluptatem f●cil●us vi●ia surrepunt, etc. Epist. 7.  That in Stageplays vices d●e game a more easy passage into our hearts. 
b In hoc mares, in hoc faeminae tripudiant. Deinde sub persona c●● diù trita frons est, transitur ad gan●am; Philosophiae nulla cura est. Natural Quaest lib. 7. cap. 32.  And that those men ●nd women wh● harden their foreheads by frequenting Stageplays, do wholly neglect Philosophy, and pass over to the Stews or Br●thel h●●se at last; a thing he much laments, as being the common practice of his age: Wherefore he 
c Subducendus est popu●o tener animus, & parum tenax recti. Facile transitur ad plures. Socrati, Catoni & Laelio excutere me●tem su●m dissimilis multitudo po●uisset: adeò nemo nostrum, qui cum maxime concinnamus ingenium ●●rre impetum vitiorum ●am magno comitatu venientium potest. Epist. 7.  adviseth Lucilius to avoid all Plays, together w●●h the ill company that frequented them; who were able to corrupt even Socrates, Cato, and Laelius themselves; much more than those o● meaner virtue; who are never able to withstand the violence of these vices (which are accompanied and backed by the multitude,) even then when they do most arm themselves against them; much less, when as they are not fi●ted to resist them. To pass by the 12. Epistle of Marcus Aurelius to Lam●ert, which I shall quote hereafter; even 
d Sed ●u praecipuè ●urvis venare Theatris, Haec loca sunt votis faciliora tuis. Illic invenies quod aims, quod ludere possis Quodque s●mel tangas, quodque tenere v●lis, etc. Sic ruit ad c●lebres cultissima saemina judos, Copia iudicium saepe mora●a meum est. Sp●ctatum veniu●t, veniunt spectantur ut ipsae, Ille locus casti damna pudoris habet. Primus sollicitos fecisti Romule ludos, Cum iuvit viduos rapta Sabina vi●os. Romule militibus scisti dar● commoda solus. Haec mihi s● dederis commoda miles cro. Scilicet ex illo solennia more Theatra, Nunc quoqu● formosis insidiosa manent. D● Arte Am●ndi. lib. 1.  Ovid himself acknowledgeth; that Stageplays are meers Bawds and Panders to men's lusts; that they were the causes of much wheredome, lewdness and adultery, even from their very first invention, to the times in which h● lived; Therefore in his Art of Loving, he adviseth all amorous, unchaste, lascivious persons to haunt theatres, as being the places that were most suitable, most advantageous to their unchaste desires, where they should seldom miss th●ir prey: And aft●r, in his Penetentiary Elegies, for these wanton ●ookes of Love, 
e See Tristium. lib. 1.2, 3, 4. De Po●to libri. Aldus Pius Ovidij Vita.  for which he was exiled: ●e informs Augustus; 
f Ludi quoque semina praeb●nt Nequitiae; tolli tota Theatra jube● P●ccandi causam quam multis saepe dederunt, Martia cum durum sternit arena solum● Tollatur Circus; non tuta licentia Cir●i est. Hi● sed●● ignoto iuncta puella vi●o. Cum quaedam sp●tiantur in haec, ut amator ●odem Conv●nia●: quare porti●us ulla patet? Tristi●m. lib. 2. ●ag. 155.  that Plays are the Seminaries of lewdness, the causes of much sin, much whor●dome, and adultery in many; wh●re●or● he adviseth him to demolish all theatres, to abandon all Cirques, and block up all passages to them both, as being the public Marts where Adulterers and Adulteresses commonly met without control, to conclude their adulterous bargains, and make up their unchaste meretricious matches. 
g Pirm●m est genus probationis, quod etiam ab ad●ersario sum●tur, ut veritas etiam ab ipsis inimicis veritatis probetur. Tertul. De Trinitate. lib. Tom. 2. p. 262.  A most pregnant ratification of our present Assumption; and a passage worth the noting, because a most lascivious Poet, (who was as far from Puritanisme or over-strict Preciseness, as he was from Christianity) hath registered it to Posterity, as an experimental truth: The Poet Horace 
h Vt quo●idam Marsaeus amator Origenis illi, Qui patriam mimae donat, fund●mque laremque Nil ●uit mi (inqui●) cum uxoribus unquam alienis. Verum est cum mimis, e●t cum meretricibus; unde Fama mal●m g●avius, etc. Sermo. l. 1. Satyr. 2. p. 165.  doth couple Whores and Stage-haunters together, as being equally adulterous, and unchaste: Moreover he styles Stageplays, 
i An tua demens Vilibus in ●udis dictari carmina malis? Ibid. satire 10. p. 195.  base Plays; 
k Quid censes munera terrae? Ludicra quid, plausus, & amici dona Quiritis? Q. 10 spectanda modom etc. Epist. l. 1. Ep. 6. p. 246.  which men ought not to esteem; 
l Spis●is indigna Theatris S●ripta pudet recitare, & nugis addere pondus. Ibid. Epist. 19 p. 274.  but to account as toys 
m Hae nugae seria ducent in mala. De Arte Poet. p. 312.  and trifles, which yet notwithstanding bring men into serious evils, and 
n Non satis est pulchra esse Poëmat● dulcia sunto, Et quocunque volent, animum auditoris agunto. De Arte Poëtica. p. 298.  by their pleasantness impel the minds of the Auditors to whatever they please. The Poet juvenal tells us in plain terms. 
o Cuneis an habent spectacula totis Quod securus aims, quodque inde expetere possis? Chironomon Laedam nulli s●ltante Batillo Turcia vesicae non imperat: Appu●a gannit Sicu● in amplexu: subitum & miserabile, longum Attendit Thymel●, Thymile tunc rustica discit, etc. Hispula tragaedo Gaudet, an expectat ut Quintilianus ametur? Accipis uxorem de qua citha●aedus Echion, Aut Glaphyrus fiat pater, Ambrosiusque choraules. Longa per angustos figamus pulpita viros. Nup●a Senatori comitata est hyppia ludum. Ad Pharun, ● Nilum, famosaque maenia Lagi, Prodigia & mores urbes damnante Canopo, etc. Faman contempserat olim, Cujus apud molleis nimia est jactura cathedras. Fortem animam praestant rebus quas turpiter audent. Sat. 6 p. 43 44, 45.  T●at a man in his time could not pick forth one chaste woman, which he ●ight safely love as his wife, out of the whole Playhouse: That all w●men (let such who have beautiful gadding Play-haunting Wives, and Daughters mark it,) who frequent Stageplays, or love lascivious mixed dancing, are inco●●nent, unchaste, and infamous persons, who have forfeited their good names, and bear ou● their dishonest actions with their audacious carriage. 
p O quantus tunc illis mentibus ardor Concubitus? quae vox saltante libidine, quan●us, ●llic meri veteris per crura madent●a torrens? Lenonum ancillas posita Laufella corona Provocat, & tollit pendentis praemia copae. Ipsa Medullinae frictum cri●santis adorat. Palmā● inter dominas virtus natalibus aeqvat. Nil ibi per ludum simulabitur, omnia fient Ad verum; quibus incendi j●m ●●igidus aevo Laomedontiades, & Nestoris hermia possi●. Tunc prurigo morae impariens, tunc faemina ●●mplex. Iā●as est, admit viros, dormitat adulter? Illa jubet su●pto iuvenem properare ●ncullo: Si nihil est servis ni curritur: abstuleris spem Servorum? ●●niet conduc●us aquarius, etc. Ibidem. pag. 53.54, 56, 59  That they are such who burn in unchaste, in filthy lu●ts, and commit adultery in ●ar●est, (as they did in their solemn feasts of Priapus,) not in sport or representation only: in so ●uch that they would prostitute themselves to servants, to hired Water-bearers, and the very basest persons for want of others, rath●r then not satisfy their beastly raging lusts: Such were the Play-haunting females in this Poet's age; and I fear that ours are but little better now, as I shall expressly prove in the next ensuing Scene.  
You see then, how all the forerecited Fathers, Counsels, modern Christian Writers, and ancient Pagan Authors give punctual testimony to my Minors truth, which no one Author to my knowledged whether ancient or modern, Christian or Pagan, did ever yet gainsay: therefore we may resolve upon it without any further scruple; and thereupon reject, reno●nce all Stageplays, as the defilements of men's eyes, men's ears, 
* Hoc maximè hominis interiora corrumpa●, quod exteriora delectat: Leo, De jeiunio Pentecostes. Se●. 1. cap. 1. fol. 158.  men's souls: the incendiaries, the fomenters of filthy lusts: the very Pand●rs● allurements, and provocations to contemplative, to actual uncleanness, whoredom, adultery, and the like, which bring destruction to me●s souls. And indeed, how can they choose but irritate mens lusts and draw them on to lewd unchaste affections, and meretricious filthy practices. For 
r Adulterium discitur, dum videtur Cyprian. Epist. l. 2. Epist. 2. D●nato. Discit face●e, dum assu●scit videre● Idem. De Spectac●lis lib.  when a man shall delightfully behold adulteries, whoredoms, incests, together with all other obscene abominations, even lively personated, emphatically expressed before his face; 
s Vocis dulcedines per aurem animam vulnerant: quae quantò licentius adeunt, tanto difficilius evitantur. Hi●rom. Tom. 1. Epist. 12 c. 3. Corpo●e licet virgo ac ment permanent, oculis, ●uribus, lingua minuit illa quae hab●bat. Non Decet, non licet praesen●●s ●sse inter verba turpia, quibus libidinum fomes accenditur, ●ponsa and p●●i●●●iam stupri, ad audaciam sponsus animatur. Cyprian. De Habitu Virginum pag. 2●●.  When ●e shall hear these beastly sins applauded, varnished and set o●t to sale with the most elegant expressions; the most rhetorical, pathetical, flexanimous, encomiums: the most insinuating Love-compl●ments, and amorous strains of wit, of eloquence, that either the oratory of H●ll, or lust can reach to: when he shall seriously contemplate those 
t N●m ubi pedum strepitus cum carminibus numerosis consentit, ibi videlicet omninò & manuum ipsarum plausus r●sonat, & omne ge●us faeditatis, & invitan●ur spectatores ad turpitudinem. Cyril. Alexandrinus. in Hesa●am. lib. 1. cap. 3. Tom. 1. pag. 134. D. Histriones libidines quas saltando exprimunt docent, & faciunt per im●ginem quae non sunt, ut fiant sine pudore quae vera sunt. Lacta●tius Div●narum. Instit. Epit. cap. 6. See Act 3. Scene 1.  lascivious gestures, dances, compliments, embracements: those meretricious kisses, clasp and da●●●●●es: those wanton smiles, those petulant nods, th●se unchaste s●gnes, those lust-irritating motions which pass between amorous Lovesick Actors. When he shall hear such 
u See Act 5. Scene 9.10. accordingly.  scurrilous Pastorals, such ribaldrous Ditties, such inescating Love-sonnets; such effeminate, overcoming, heart-resolving Music, which prepare the Auditors to uncleanness, & subject them as so many Captives to their enraged lusts. When both 
x Oculi, sunt in amore duces. Qui videt is peccat, qui non te viderit ergo Non cupiet, facti crimina lumen habet. Propertius Elegiarum. lib. 2. Eleg. 15. & 31.  his eyes, his ears, affections, heart, and all his senses shall be wholly taken up, with such amorous, 
y Maximinus' junior tantae pulchritudinis fuit ut passim amatus sit à procac●oribus saeminis, nonnullae etiam optaverunt de eo concipere. julij Capitolini Maximinus junior. pag. 267.  beautiful lust-provoking objects as are able to revive the most mortified carnal affections; 
z Carpi● enim vires paulatim uritque videndo F●emina, nec nemorum pati●ur meminisse nec herbae. Virgil. Georg. lib. 3. pag. 68  to fire, the most frozen benumbed lusts; to overcome the most chaste and continent heart; (all which concur at once in Stageplays:) how can it but engender, not only a spark or two, 
a Quum tu Lydia Telaphi cervicem roseam, cèrea Telaphi Laudas brachia, vae, m●um F●rvens difficili bile tumet i●cur. Tunc nec mens mihi nec color Certa sede manner, humour & in gen●s surtim ●●bitur arguens. Quam lentis penitus macerer ignibus. Vror, etc. Horace. Carm. lib. 1. Ode. 13.  but an whole fl●me, an Hell of filthy lusts within his soul; and carry him on to all uncleanness even with a full career? We all know by woeful experience, that all men (but 
b Non enim adulteria & fornicationes aliunde prove●●u●t quam ex nimia inventutis licentià. Chrysostom. in Matth. 18. Homil. 60. Tom. 2. Col. 430. A.  especially young men and women, who are the most assiduous Playhaunters) are exceeding prone by nature to unchaste adulterous desires, to 
c 1 Pet. 2.11.  fleshly lusts which war against their souls: no sins 
d Castitas igitur (quia uterque sexus vitio libidinis aegrotat) nisi aliarum virtutum ope fulciatur facile labitur. Bernard● De Ordine Vitae. Col. 1120. M.  so consonant to their depraved natures as these. Hence is it, 
e See Bernard●. Meditationes. c. 12.14. O quoties ego ipse in er●mo consti●●tus & in illa vasta soli●udin●, quae ex●sta solis ardoribus horridum Monachis p●aebeb●● habitaculum, putabam me Romans interest delicijs. Sed●bā solus quia amaritudine replet●s e●am: h●rrebant sacco membra d●sormia & squalida cutis si●● A●thiop●●●● car●is obduxerat: quotidie lacrymae, quotidie gemitus: & si qu●ndo repugnantem somnus imminens oppressisset, nuda humo vix ossa haerentia collidebam: de cibis verò & potu taceo, cum etiam lang●e●tes Monachi aqua frigida utantur; & coctum aliquid accipisse luxu●ia sit. Ille igi●ur ego, qui ob gehennae me●um ●ali me carcere ipse damnaveram scorpiorum tantum socius & ferarum, saep● cho●●s intereram pu●llarum: pallebant ora jejunijs, & mens desiderijs aestuabat in frigido corpore● & ●nte hominem sua iam carne praemortuum s●la libidinum incendia bullieban●. Si autem hoc sustin●nt illi qui exeso corpore, solis cogitationibus oppugnantur; quid patitur puella quae delicijs fruitur? nempe illud Apostoli: vivens mortua est. Hier●m. Epist. 22. c. 3.  that those who live the m●st retired lives; who keep the most constant watch over their own deceitful hearts: who most mortify and keep under their rebellious carnal lusts by prayer and fasting; by substracting all that ●ewell, that provision which should nourish them: who abstain from all appearance of evil; from all those lascivious lust-enflaming objects, which might either stain their souls with unchaste desires, or defile their bodies with adulterous copulaetions, are ofttimes vexed and assaulted; yea sometimes vanquished, and foiled 〈◊〉 their carnal lusts: as the examples of 
f Gen. 19.30. to 38.  Lot, 
g 2 Sam 3.2.10 18.  David, 
h Rome 7.23, 24, 25. 1 Cor. ●. 27. 2 Cor. 12.7.  Saint Paul, 
k See ●  Saint Hierom, and some others ●estifie. And if 
l Qui sponte corrupt, ●uid saciet si impulsus? Cyprian De Spectaculis. lib.  these men ofttimes fall into these lustful passions of their own accord, even then when as they have kept watch and ward against them, by avoiding all occasions which might provoke them to them: how much more than must our common Actors and Playhaunters, who add fire, spurs, and fuel to their enraged, unbrideled lusts in Stageplays, be much more conquered and subdued by them. 
m Si vix qui longe ab hujusmodi c●ntibus & spectaculis remo●a est anima castimoniae hon●statem amplectitur, quomodo continenter vivere pote●it, qui in his vivit? Chrysost. Hom. 38. in Matth Tom. 2. Col. 29. S. A.  If he who keeps the farthest distance from lascivious lust-enraging Stageplays, can ha●dly keep his affections, his body within the bounds of chastity; how then can they be chaste in mind, in body, who live and wallow in them with delight. Alas, how can the weakest stand, when the strongest fall? How can the careless be secure, where the most vigilant are surprised? H●w can unmortified graceless 
n Satis enim ard●um era●, absque illis su●t●ationibus illum aetatem posse ferre moderatè temp●sta●em affectionum● quum autem & haec accedunt, t●m q●●e videntur, quam quae aud●●●tur, majusque accenditur incendium, & fo●n●x concupi centiarum ●●●is ins●am●●●r, quomod● non pessum it adolescentis, animal hinc enim omnia pereu●t & corrumpuntur. Chrys. Hom. 56. in Genes. 29. Tun. 1. Col. 367. B.  Youngsters continue chaste, untainted, unpolluted, either in thought, in soul, in body, in the very midst of all the temptations, the defilements of lust-irritating polluted objects; in the very Stews and Brothel-house of lust; the very School and Shop of Venery, Lechery, and Lewdness; (for 
o See p. 67.68, 69  so some style the Playhouses) when as the 
p Terra enim carnis nostrae nisi assiduis fuerit subacta culturis, citò de segni otio spinas tribunlosque producit, & partu degeneri dabit fructum, non horreis inferendum. sed ignibus concremandum. Custodienda igitur nobis omnium germinum seminumque generositas, quam ex summi agricolae plantatione concepimus, & vigili solitudine providendum, ne Dei numera aliqua invidentis inimici fraude violentur, & in Paradiso virtutum concrescat sylva vitiorum. Leo De jeiunio Pentecost. Sermo. 4. cap. 3. fol. 161.  most mortified gracious Christians, who have retired themselves wholly from all carnal objects; who have withdrawn their eyes, their ears, their thoughts from all lust-fomenting pleasures of sin, have yet been desteined with unclean affections, in the very midst of holy duties in their private Closets? Since therefore the very dearest of God's Saints, 
q Gal. 5.16, 17. Rom. 8.12, 13, 14.  who always war against their lusts, are 
* Vincit sanctos dira libido. Senecae Hippolytus. Act. 3. Chorus. fol. 87.  ofttimes foiled, vexed, or disturbed by them, even then when as there are no external objects to tempt them: much more than must common Actors and Playhaunters, 
r Rom. 6.12, 13, 16, 17, 19, 20. Ephes. 2.2, 3. cap. 4.18, 19 Titus. 3.3.  who yield themselves over as slaves, as vassals to their untamed carnal lusts, be stained, conquered, and controlled by them. And here I appeal unto the consciences of Players, of Playhaunters for proof of this effect. Do not your own hearts experimentally inform you, that there are many sinful swarms 
* In omnibus seculis pauciores reperti sunt qui suas cupiditates, quam qui host●um copias vincerent. Cicero. Epist. lib. 13.  and flames of lust, 
* Succensas agit libido mentes. Senicae Hippolytus. Act. 2. fol. 78.  many lewd unchaste affections oft kindled in your breasts 
s Si mobilitate histrionum quispiam delectetur, per oculorum fenestras animae capta libertas est, & mors intrat per has fenestras. Hierom. advers. jovinianum. lib. 2. cap. 7.  by the very acting, sight, and hearing of lascivious Stageplays? Do not the wanton gestures; the amorous kisses, compliments, and salutes; the meretricious songs and speeches; the lascivious whorish Actions; the beautiful faces; the ravishing Music, the flexanimous enticements, the witty obscenities, the rhetorical passages, the adulterous representations, with all the other fomentations of uncleanness in the Playhouse, (
t Haec sunt Diaboli ignita ●acula, quae simul & vulnerant, & inflammant. Heirom. Epist. 8. ca●. 16.  which are as so many fiery darts of Satan to wound our souls with lust; as so many 
u Turpi loquentia & facetiae fornicationis vehiculum. Theophylact. Enarrat. in Ephes. 5. See chrusostom, Ambrose, Anselm, Primasius, Oce●menius, Ibidem. & Bishop Babington, Calvin, Perkins, Hooper, Dod, & Elton, on the 7 Commandment, accordingly.  Conduict-pipes, or Chariots to usher concupiscence into our hearts, 
x Vitijs nostris in animum per oculos via est. Oculi tota nostra luxu●ia: high nos in omnia vitia quotidiè praecipitant; mirantur, adamant, concupiscunt. Quintilian. Declamatio. 1. & 2. Pro. Caeco. p. 6. & 23. Omnis sceleris officin● oculus est. Hic ignis, incus, mallei, & affectus velut Cyclopes: nulla corporis parte facilius pec●amus. Quid? ipsi oculi cupidines sunt, animumque torrent sauciant, cruciant. Plae●ique oculis mali mortales sumus. Put●an. Consolatio Caecitatis. p. 721. to 736. Se● Basil. De Vera Virginitate. Clem. Alexandr. Paedag. l. 2. c. 8. Greg Nyssen, De Oratione. Greg. Magnus. Rom. 5. in Evangelia accordingly.  thorough the doors, the portals of our eyes and ears;) even raise a tempest of unchaste affections; yea kindle a very hell of lusts within your souls? Do not they strongly 
y Quid hoc est inquam aliud, quam irritare cupiditates hominum per se incitatas? Seneca Epist. 110.  instigate & enrage your carn●ll minds adding much fuel unto your lewd desires? Do not they fraught 
z 2 Pet. 2.13.  your eyes, your ears, your hearts with filthy objects, so that they cannot cease from sin? Have they not ca●s●d you to look upon Whores and Strumpets, upon beautiful comely women with a lustful eye, 
a M●th. 5.28. c. 15.19. Mark. 7.21, 22, 23. Quoti●s concupis●imus, toties fornicamur. Hi●rom, Epist. 4. c. 3.  and so to commit, if not actual, yet contemplative adultery with th●m in your hearts, either more or less? If you deny all this, your own consciences, together with all the forerecited Fathers, Counsels, Christian and Pagan Authors will presently convince you of a lie. If you acknowledge it; as needs you must; since your own consciences, with all the premises 
b Confessio conscientiae vox est. Sen●ca Controvers. lib. 8. Controu. 4.  will force you to confess it; you must certainly join hands, join hearts, and judgements with me in censuring, in condemning Stageplays, because they contaminate and defile both their Actors, their Spectators souls and bodies; because they thus instigate, nourish, and inflame their inseparable 
c 1 Pet. 2.11. Hic hostis nobiscum inclusus est: Q●ocunque pergimus, nobiscum portamus inimicum. Quid ergò oleum flammae adij●imus? quid ardenti corpusculo, fomenta ignium ministramus? Hierom. Epist. 12. cap. 4.  sinful fleshly lusts which war against their souls; 
d Rom. 8.13. Gal. 5.24. Col. 3.5.  which should be mortified, and subdued; 
e Rom. 13.14.  not fostered, not fomented, as they are.   

SCENA QVARTA.  
THe fourth effect or fruit of Stageplays, is actual adultery, whoredom, and uncleanness, which are no ways tolerable among Christians: From whence this 30. Argument doth arise.  

Argument 30.  That which is an immediate occasion, furtherance, or fomentation of much actual adultery, fornication, whoredom, and uncleanness, must needs be abominable, and utterly unlawful unto Christians,  
But such are Stageplays, as I shall clearly manifest.  
Therefore they must needs be abominable, and utterly unlawful unto Christians.  
My Minor must be yielded, 
f Adulterio pecatum nullum majus. Chrysost● Hom. 7. D● Paenitentia. Tun. 5. Col. 5. p. 743. D.  because adultery, fornication, whoredom, with all other actual uncleanness, (how ever men may chance to ●light them as mere trivial, venial sins) are most damnable soule-murthering abominations. which God, which Christian men abhor. The sinfulness, the damnableness, of these foul crying sins, (which, alas; are now so frequent in the world, 
g Levit. 19.29. Pudorem rei rollit multitudo peccantium, & desinit esse probri loco commune mal●dictū. Nunquid jam ullus adulterij pudor est, postquam eò ventum est, ut nulla adulterum habeat, nisi ut adulterum irritet? Tandiu istud timebatur, quamdiu rarum erat. Nunc argumentum est deformitatis pudicitia. Quam invenies tam miseram, tam sordidam, ut illi satis sit unum adultetorum par? nisi singulis divisit horas, & non sufficit dies omnibus? nisi ad alium gestata est, apud alium mansit? Infrunita & antiqua est, quae nescit, matrimonium vocari, unius adulterium. Horum delictorum jam evanuit pudor, postquam res latius evagata est. Sen●ca, De Beneficijs. lib. 3. cap. 16.  that the commonness of them hath made them tolerable, if not commendable and lawful in the eyes of many, who are so far from being ashamed of, that they even boast and glory in th●se lascivious wickednesses;) will easily appear by these particulars: First, they are sins against the express letter of the 7. Commandment. 
h Exod. 20.14. Deut. 5.18. Mat. 5.27, 28.  Thou shalt not commit adultery: as all ancient, and modern Expositors of this Commandment testify. Secondly, they are sins, 
i Levit. 20.10. Psal. 50.18. Prov. 6.32. jer. 7.9. c. 23.14. Ezech. 16. 32● Hosea. 4.2, 13, 14. Mat. 5. 28.29● Ephes. 5.3, 5. Gal. 5.19, 21. 1 Cor. 6.9, 10. Hebr. 13.4. Rev. 21.8.  abundantly condemned throughout the Old and New Testament, as abominable and highly displeasing unto God; whose wrath none can stand under. Thirdly, they are the very 
k Gal. 5.19.  works and products of the flesh; 
l Mat. 15.19. Mark. 7.21, 22, 23.  issuing always from a polluted heart devoid of grace. Fourthly, 
m Rom. 1.24. to 30. Ephes. 2.2, 3. c. 4.17, 18, 19, 22. 1 Thes. 4.4, 5. 1 Cor. 5.1.  they are those execrable sins, those abominable pollutions wherein the Idolatrous Pagan Gentiles lived, whose lewdness Christians must not imitate. Fiftly, 
n job 24.15, 16, 17. Prov. 7.9. to 24. Ephes. 5.11, 12, 13. job 20.26, 27.  they are those shameful, 
* Pudet autem non solum eorum, quae, dicta sunt, pudendorum, sed etiam signorum, ut non solum cum in re venerea versantur, sed etiam cum adsunt signa ejus rei, & non solum cum faciunt turpia, sed etiam cum dicunt. Aristot. Rhetor lib. 2. c. 6. p. 137.  desperate filthy works of darkness which the most audacious miscreants are afraid, yea utterly ashamed to commit in the daytime, in the face and view of others, out of a self-guiltiness, an inward consciousness of their vileness; 
p job 24.17. janua frangatur, latret canis, undique magno Pulsa domus strepitu resonet: vel pallida lecto Desiliat mulier: miseram se conscia clamet: Cruribus haec metuat, doti deprensa, egomet mi. Discincta tunica fugiendum est● ac pede nudo: Ne nummi pereant, aut pyga, aut denique fama. Deprendi miserum est. Horace S●rmonum lib 1. Satyr. 2. p. 167. See p. 164.  in the act of which if any are deprehended, they are in the very terrors of the shadow of death; like men distracted they know not what to do, nor whether to fly, the very foulness of the fact amazing them, and the least noise affrighting them. Sixtly, 
* Mat. 15.19, 20. 1 Thes. 4.4, 5. Rom. 1.24 to 30. Rev. 21 8, 17. Gen. 49.4.  they are sins which most abominably pollute the bodies and souls of men, making them odious both in the eyes of God, and men. Seventhly, 
r Gen. 49.4. Prov. 5.9. cap. 6.31, 33. ● Sam. 12. ●●● 11, 12. Levit. 21.9. Hosea 1.2. john 8.41.  they are sins which bring abundance of shame, of dishonour upon the persons, families, and posterities of those who are guilty of them, and even quite deprive them of their glory: a wound, a dishonour shall they get, and their reproach shall not be wiped away; as the very wisest of men informs us. Sixtly, they are sins 
s Hosea 4.11.  which wholly infatuate and steal away men's hearts; so 
t Prov. 7.7.21.22, 23. c. 5.6.  that they are as an Ox that goeth to the slaughter; or as a fool who is led to the correction of the stocks; till a dart shrike thorough their liver; or as a Bird that hasteneth to the snare, not knowing that it is for his life. Yea these sins do so besot men, that they can neither consider the danger of them; nor yet use means for to escape them. Ninthly, 
* Prov. 5.9, 10, 11. c. 6. 25, 26. job 31.9, 10, 11, 12.  they consume, they putrify, not only the souls, the spirits, but the very bodies, and estates of men, bringing them even to a morselt of bread. Tenthly, they ingenerate many filthy 
* Prov. 5.3, 4, 12. job 31.12. Prov. 12.4.  loathsome diseases, which ofttimes so putrify the bodies of lewd adulterous persons, that they even stink above ground, becoming odious, yea intolerable to themselves and others: which made S. chrusostom to affirm, 
y Adulter etiam vel anre gehennam est omnium miserimus, omnia suspicans, vel ad umbram contr●m scens, ad nullum liberis respiciens oculis, sed omnes pertimescens, & qui s●iunt, & qui nes●iun●, ●●●ros videns gladios, impendentes lictor's, iudicia, etc. Homil in Psal. 7. Tom 1. Col 645. B.  that an adulterer even in this life, before he goes to Hell, is the most miserable, the most wre●ched of all men. Eleventhly, they are such sins, 
z Ephes. 5.3.4.  as are not so much as once to be named (much less than practised) among Christians, whom they do not become; those therefore are no true Christians who take pleasure in them. Twefely, they are such sins, as 
a 1 Cor. 5.9, 10, 11, 13.  exclude men, both from the society of God's Children here, who are not so much as to converse, or eat with fornicators, or adulterers: and likewise 
b 1 Cor. 5.1. to the end. 2 Cor. 2.1. to 13. c. 7.8. to 14. Per hoc quoque exemplum ab Ecclesia maxime expellit ●um qui est fornicatus. Chrysost. Hom. 15. in 1 Cor. 5. See Ambrose, Hi●rom, Theod●ret, Primas●●s, Rhemigius, Theophylact, & Haymo, Ibidem.  from the Word, the Sacraments, the public Assemblies of the Saints; from which all Fornicators, Adulterers, Strumpets, and unchaste persons are ipso facto by the very Law of God, and 
c Concil. Ancyranum. Can. 15. & 20. Capit. Graecarum Synodorum. Can. 76.77.81. Wormatense Concil. Can. 44. Nannetense. Can. 12.13, 14. with sundry others.  man, to be excommunicated; that so they may be delivered up to Satan for the destruction of the flesh, till they shall give some outward actual testimony of their sincere repentance for these sin●. Thirteenthly, they are such sins, as make a man exceeding guilty in God's sight. 
d Prov. 6●27, 28, 29.  A man may as well take fire in his bosom, and his cl●athes not be burnt; or go upon coals, and his feet not be scorched, as go into his neighbour's wife, and yet be innocent: Whence Solomon informs us; 
e Prov. 23.28.  that a strange woman increaseth transgressions amongst men. Fourteen, they are sins which oft times shorten and cut off the lives of men: 
f Adulterij comes & fructure caedes. Chrysost. in Psal. 50. Tom. 1. Col. 823. A.  and draw on murder after them: For 
g Prov. 6.26.  as the Ad●itresse will hunt for the precious life of a man: 
h Prov. 6.33, 34, 35.  so jealousy is the rage of a man; therefore he will not spare in the day of vengeance: he will not regard an● ransom, neither will he rest content, though thou givest many gifes. These sins were 
i Genesis 34. throughout.  the cause that the Sons of jacob slew the Sechemites and spoilt their City, for ravishing and using their Sister Dinah as an Whore. These 
k Numb. 26.1 4, 5, 7, 8.  were the death of all those Israelites who committed whoredom with the Daughters of Moab, whom God himself commanded te be slain. 
l judg. 19.25. to the end, and cap. 20. & 21. throughout. Dux malorum faemina, & sc●lerum artifex obsedit animos, cujus i●cestae stupris fumant tot urbes, bella tot gentes gerunt, & versa ab imo regna tot populos praemunt. Senecae Hyp●oly●u●. Act. 2. fol. 78.  These occasioned the war between the Bexiamites and the other Tribes of the Children of Israel, in which there were threescore and five thousand men and upwards slain; yea, the whole Tribe of Benjamin where the Levites Concubine was ravished, (which occasioned this war,) were almost utterly destroyed, there being 600. men of them only left alive by means of these men-slaying sins. These sins 
m 2 Sam. 11.2. to 22. 1 Chron. 20.1. Psal. 51.  caused David, to destroy Vriah: 
n 2 Sam. 13. throughout.  Absalon to murder his Brother Ammon for ravishing his Sister Tamar. These have 
o See Tacitus Anna●ium. lib. 11 12, 13. john Bale, his Acts of English Votaries, with the Apology for the same● throughout.  been always accompanied with much murder and bloodshed in all ages: these have caused the Husband, to murder his Wife; the Wife, to poison her Husband: one Whoremaster to murder his Corrivals to the selfsame Strumpet: yea these have caused unnatural Mothers to murder their own spurious Issues, to conceal their lewdness; as Authors, as our own 
p 21. jacobi. cap. 27. accordingly.  Statutes, and experience teach us: therefore they must needs be crying● because they are bloody sins. Fiftenthly, they are such sins which offer an high indignity to the whole Trinity. First, to God the Father, 
q 1 Cor. 6.13. 20. Rom. 6.13.19, 20.  not only in taking those bodies that are his, which were made for himself alone, not for fornication; and giving them up as professed instruments of sin, to lust, to lewdness, to Satan, to all uncleanness: but likewise in contaminating, oblitterating, and casting dirt, yea sin, upon his 
r 1 Ephes. 4.24.  most holy Image stamped on them. Secondly, to jesus Christ our Lord, 
s 1 Cor. 6.15, 16, 17, 20.  in taking those bodies which are his members, purchased with his most precious blood, that they might be preserved pure and chaste to him; and making them the members of an Harlot. Thirdly, to God the holy Ghost; 
* 1 Cor. 6.19. cap. 3.16, 17.  in defiling those bodies, which are the Temples of the holy Ghost, which is in us; who cannot endure any pollution, especially in his Temples, which should be always holy, as he is holy. 
* Quomodo enim post consuetudinem cum scortis in Ecclesiam venire poteris? quomodo manus quibus scortum contrectasti in caelum extendere audebis, & c? Chrysostom● De Libello repudij. Sermo. Tom. 4 Col. 594 D.  And who is there so desperately wicked, that dares thus affront the whole Trinity itself by these cursed filthy sins? Sixteenthly, they are sins of which men very seldom repent. 
u Prov. 22.14. cap. 23.27.  A Whore (saith Solomon) is a deep Ditch, and a strange woman is a narrow Pit; (out of which men can hardly recover themselves:) 
x Prov. 2.19. Fornicatio difficulter elui potest. Chrysost. Hom. 5. i● 1 Thes. cap. 4. Tom. 4. Col. 1239.  None that go into her return again, neither take they hold of the paths of Life: And who then would engage his soul upon such irrecoverable irrepenitable sins as these? Seventeenthly, 
y Prov. 7.27.  these sins are the very highway to Hell, the beaten road to eternal death: 
z Prov. 5.4.  the end of them is bitter as wormwood, sharp as a two-edged sword. Wherefore Solomon exhorts his Son; 
a Prov. 5.7, 8, 9  to remove his way far from a strange woman, and not to come nigh the door of her house; (a place well worthy their observation, who fear not for to run to Whore-houses,, or to cast themselves upon the temptations, the enticements of Strumpets, as too many do,) 
b Prov. 2.18, 19 cap. 5.5. cap. 7.27. Fornicatio est via quae ducit ad Diabolum. Chrysostom. Homilia. 41. in Matth. Tom. 2. Col. 882. B●  For her house inclineth unto death, and her paths unto the dead: her feet go down to death, her steps take hold of hell: her house is the way to hell, going down to the chambers of death: None that go into her return again, neither take they hold of the path of Life. Eighteenthly, they are sins against the very bodies and souls of men. Against the bodies of men; as the Apostle witnesseth. 
c 1 Cor. 6.18. See Ambrose, chrusostom, Hierom, Theodoret, Primasius, R●emigius, Beda, Anselm, Haym●, O●cumenius, Theophylact, Sedulius, and other of the Fathers on this whole chapter.  Flee fornication; every sin that a man doth is without the body, but he that committeth fornication sinneth against his own body: that is, 
* Fornicatio totum corpus sceleratum & execrandum facit. Ch●●sost. Homil. 18. in 1 Cor. Tom. 4. Col. 393. B. See Ambros. Enar. in Psal. 37. Tom. 2. p. 341. 342.  in defiling it; in dishonouring it; in impairing it; in destroying it. Against the souls of men, as Solomon testifieth: 
d Prov. 6.32. Adulter exitium animae suae conciliat. Chrysost. Hom. 3. De Verbis Esaiae. vidi Dominum sedentem. Tun. 1. Col. 1294.  Who so (saith he) committeth adultery with an woman lacketh understanding; he that doth it, destroyeth his own soul. And who would be so inhumanely, so atheistically desperate, as to destroy both soul and body for ever, to enjoy the momentany bitter-sweetnesse of these filthy sins? Nineteenthly; they are sins, 
e Ps. 50.16, 18.  which disable men to perform any holy duty acceptable to God. Sins, 
f Prov. 22.14. Rom. ●. 24● to 30.  into which few fall, but such as are abhorred of the Lord, and given up to a reprobate sense, to work all wickedness even with greediness. Sins, 
g job 31.11, 12.  which devour to destruction, and root out all a man's increase. Sins, 
h job 24.15, 17. & cap. 20.26.  which cause the earth to rise up against men, and the fire not blown to devo●re them. Sins, 
i Ephes. 5.3, 4● 5, 6.  which draw down the temporal, the eternal wrath of God upon the children of disobedience. 
k Gen. 6.1. to 14. Math. 24.38. 2 Pet. 2.5, 10. Libidines diluvium induxerunt. Berosus. Frag. lib. 3. pag. 25. Chrysostom. Homil. 22. in Geneses.  These were the sins that destroyed the old worldwith water: 
l Gen. 19.5, 8, 13, 14. Ezech● 16.49, 50. 2 Pet. 2.6, 7, 8, 9, 10. jude 7.8.  which consumed the Cities of Sodom and Gomorrah with fire from Heaven; Which 
m 1 Cor. 10.8. Numb. 25.9.  caused three and twenty thousand of the Isralites to fall in one day. These were the sins, 
n Beyerlinke. Opus Chronographicum Orbis Vniversi. pag. 110. D.  that caused God, in the year of our Lord, 1583. even in our City of London; to destroy with ●ire from Heaven two Citizens, the one leaving his Wife, the other her own Husband, whiles they were in the very act of adultery on the Lord's day; their bodies being left dead, and half burnt up, for a Spectacle of God's avenging justice unto others. These are the sins (but adultery and incest mor● especially) 
o Levit. 20.10, 11, 12. to 20. Deut. 22.21, ●2 john 8.4, 5.  which God himself hath commanded to be punished with death, yea with stoning to death; the most vile and shamefulest death of all others: Yea these are such sins, that 
p josephus Antiqu. judaeorun. lib. 3. cap. 20. Philo judaeus, De Specialibus Legibus. lib. 2. pag. 1053. Boemus, De Mor. Gentium. lib. 2 cap. 4. Munster. Cosmog●. l. 5. cap. 33. Purchas Pilgr. l. 2. c. 19  not only the jews in ancient times; but even mere Pagans from the very light of nature, did punish with death itself. Hence 
q Boemus. lib. 3. cap. 2.  Drac● enacted; that the adulterer taken in adultery, might without any danger to the party, be lawfully killed. 
r Alex. ab Alexandro● lib. 4. c. 1. Plato Legum. Dialog. 6.  The selfsame Law was enacted by Solon and Plato. Hence 
s Opmeerus Chronogr. pag. 92. Boemus. l. 3. c. 18 Annotationes Godelevaei. in lib. 10. Livij Histor. justiniani. Codex. l. 9 Tit. 9  Romulus, among those laws which he wrote in brass and placed in the Capitol, enacted; That the convicted adulteress should be put to death according as her husband, or his friends should think meet. Which act was afterwards confirmed by the julian Law. Hence, 
t Zenophon, De Instit. Cyri. lib. 3. Plutarchi Solon● & Laconica. Instituta. Munster. Cosmogr. l. 4. c. 42.  among the Lacedæmonians, it was lawful for a man to kill him, who was taken in adultery with his wife. Hence 
t Heraclitus, De Polit.  the Corinthians used to drown those who prostituted themselves to the lust of others. The 
u Plutarchi Numa. Livy Histor. lib. 2. sects 42. Dionys. Hallicarnas. Antiqu. Rom. lib. 2. c. 8. Eutropius Rom●nae. Hist. lib. 1● & 2. Dion Cassius. Histor. l. 50.  Vestel Virgins among the Romans b●ing convicted of fornication were buried alive. 
x Boemus. lib. 2. cap. 11. Munster Cosmogr. l. 4. c. 79.  In ancient Ti●es among the Turks, the adulterer and adulteress were both stoned to death: and 
y Lonicerus. Turc. Histor. lib. 2. c. 17. lib. 3. c. 8. Busbequius Epist 3. Purchas Pilgr. lib. 3. cap. 10.  at this day they are both most ignominiously punished. 
z Boemus. lib. 1. cap 11. Alexand ab Alexandro. lib. 4● cap. 1. Purchas Pilgr. lib. 3. c. 10.  The Arabians, and Tenedians punish adultery with death, reputing it a far greater crime, than perjury, or sacrilege; and therefore worthy of a severer punishment. The 
* Caelius Rhodig. Antiq. Lect. lib. 18 c●p. 15. Boemus. lib. 2. cap. 6. Purchas Pilgr. lib. 7. cap. 7.  AEthiopians account adultery treason, and therefore they make it capital. 
b Acosta. Indian Hist. lib. 6. cap. 18.  In Peru whoredom is punished with the death of both parties. 
c Lerius, De Navigat. in Brasil. cap. 17.  The Brasilians prosecute adultery with capital hatred, in so much that he whose wife is taken in adultery may lawfully kill her, if he please. 
d Purchas Pilg. lib. 5. cap. 9  The Indian Bramanes may lawfully poison their unchaste wives. 
e Open me●rus. Chronogr. lib. 6. pag. 345.  In old Saxony, women who were convicted of adultery, and ravishers of maids were first hanged, and then burned. 
f Purchas Pilg lib. 5. cap. 2.  In S●a● adultery is death, the Fathers of the Malefactors, or the next Kinsmen being the Executioners. 
g Peter Martyr, Indian Histor. Decad. 4. cap 4.  In Palmaria adulterous Priests are punished with cruel death. 
h Peter Martyr● Indian Histor. Decad. 7. c. 10.  In Hispaniola unchaste Priests are either drowned, or burnt. 
i Peter Martyr, Indian Histor. Decad. 5. c. 17 Purchas Pilgr. lib. 8. cap. 12. lib. 9 cap 3.  I● Bantam, Mexico, and China adultery is punished with death. 
k Boemus. lib. 2 cap. 10.  The Tartars taken in adultery are put to present death, for fear of which they live very chaste. If then the very judicial Law of Moses, together with these Heathens and Pagan Nations have deemed these sins capital: 
l Qui in uxores alioru●, interdum & amicorum insaniunt, & in d●mnum proximorum vivendo familias numerosas adulterare con●ntur, conjug●liaque vota irrita facere & spem posteritatis abrumpere, ●ab●rant● insanabili morbo animae, capite plectendi, ut publici hostes humani generis, ne impunè plures domos contaminant, neve aliis exemplum fiant nequitiae, quae facile imitatores invenit. Philo, De Specialibus L●gibus. lib. 2. pag. 1053.  punishing adulterers and adulteresses with death, as being the public enemies of mankind: needs must these sins be execrable, yea dangerous unto Christians. Twentiethly, these sins are prejudicial both to the Church and State, in defileing, polluting, dishonouring, and troubling them with an unclean, degenerated, spurious, if not accursed offspring, who are no other but the very 
* Zech. 9.6.  blemishes, shames, and infamy of Church, of State, of nature: which all Laws disinherit: 
* Deut. 23.2.  who were not to enter into the Congregation of the Lord, even to their tenth generation. Lastly, these sins exclude men out of Heaven, 
l 1 Cor. 6.9, 10. Gal. 5.19, 21. Ephes. 5.3, 4, 5. Rev. 21.27.  none that die in the guilt of them shall ever inherit the Kingdom of God or of Christ: They cause God to judge men in a more special manner: 
m Hebr. 13.4.  Who●e-mongers and Adulterers God will judge: They bind men over to the great Assizes at the last day: 
n 2 Pet. 2.9, 10. ●ornicationes & adulteria non vertuntur in cinerem, sed conscribuntur in judicium futurum. Chrysostom. Hom. 77. in Matth. ●om. 2. Col. 534. C.  The Lord knoweth how to reserve the unjust unto the day of judgement to be punished: but chief them, that walk after the flesh in the lust of uncleanness: And if all this be not enough: they plunge men's souls deep in Hell for all eternity. 
o Rev. 21.8. Fornicatio inijcit in gehennam. Chrysost. Hom● 18. in 1 Cor. Tom. 4. Col. 393. C.  For the abominable, and Whoremongers, and all unclean persons, shall have their part in the Lake which burneth with fire and brimstone for ever; which is the second death. 
p jude 7.  Even as Sodom and Gomorra, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, for these sins of theirs. 
q Psal. 50.18, 22.  O then consider this all ye incontinent, unclean, adulterous persons, who forget God; 
r Prov. 2.13.  who leave the paths of uprightness, to walk● in the ways of darkness; lest he tear you in pieces; lest he 
t Isay 33.14. Isay 66.24.  eternally condemn you to the endless flames of Hell for these your flames of lust; and there be none to deliver you. Since than it is evident by all these premises to the hearts, the consciences of all men, that adultery, fornication, uncleanness, are such abominable, capital, 
* Quis claret me Tanais? aut quae Barbaris Maeotis undis pontico incumbens mari? Non ipse toto magnus Oceano pater, tantum expiarit sceleris. Senecae Hippolytus. Act. 2 fol. 81.  deepe-dyed pernicious sins; those Stageplays which instigate, or entice men to them, foment men in them, must needs be execrably sinful; yea utterly unlawful unto Christians: so that my Major needs no further proof.  
For the Minor; that Stageplays are the immediate occasions, the fomentations of much actual adultery, whoredom, and unclenesse; it is most apparently evident: First, from their subject matter: which being for the most part amorous, scurrilous, or obscene, consisting of adulteries, rapes, incests, whoredoms, love-prankes, solicitations to incontinency, meretricious ribaldrous songs and jests, (as I have 
u Act 3. Scene 1. p. 62. to 72. & Act 5. Scene 9  already proved;) must needs inflame men's lusts, and draw them on to actual uncleanness: Since evil word, 
x 1 Cor. 15.33. See here p. 50. accordingly.  which corrupt good manners, 
y Verba ad opera viam praebent. Theophylact. Enarratio in Ephes. 5.  are but a way, a passage unto evil deeds; 
z Ne nominentur quidem, scortatio, obscaenitas, aut immundities: novit enim qui de his rebus fiunt sermones fomitem & exhortationem fieri ad opera. Vrbanitas, obscaenitas, & stultiloquium ●omes sunt ad scortationem. Oecumenius. in Ephes. 5.3.4. Obscaenus sermo & scurrilitas vehiculum fornicationum, etc. chrusostom. Hom. 17. in Ephes. See Ambrose, Hierom, Primasius, Theodoret, Rhemigius, Sedulius, Anselm, & Haymo, in Ephes. cap. 5. 3●4. accordingly.  a fire, a fuel to adulterous lusts; yea, the very Chariot of whoredom, of uncleanness; as the Fathers style them. Hence is it, that 
a De Vanitate Scientiarum. c. 63. & 64. See Athenaeu● Dipnos. l. 13. cap. 8. 25.27. accordingly.  Agrippa reputeth amorous Poets, lascivious Historians, the chiefest Panders in the world; yea the very original Fathers, Tutors, and chief Promoters of bawdry, and whoredom; because their ribaldrous Poems; their true, their fabulous Histories of the adulteries, loves, and beastly lewdnesses of Idol-gods, or lustful men, are but as so many Lectures to instruct; so many allurements to entice; so many guides to lead, so many arguments to persuade men to lechery, and all actual uncleanness whatsoever. Hence 
b August. De Decem. Chordis Philo judaeus, De Decalogo● & De Specialibus Legibus. l. 2. Lake● and sundry others.  all ancient, all modern Expositors on the Commandments that ever I have leene, have reduced scurrility, ribaldry; together with all amorous lascivious Poems, speeches, jests, Histories, Books, and Stageplays, to the 7. Commandment, as being the fire, fuel, f●mentations, occasions of whoredom and adultery. Yea hence is it, that God himself prohibits, 
c Ephes. 4.22. c. 5.3, 4, 5, 11, 12. See Ambrose, chrusostom, Theodoret, Hierom, Rhemigius, Primasius, Haymo, Beda, Anselm, Oecumenius, & Sedulius, together with Calvin, Musculus, Melancton, Are●ius, Marlorat, and all other modern Commentators, Ibidem. accordingly & Act 3. Scene 2 & 3.  all filthy communications, all corrupt speeches; all foolish talking and jesting, which are not convenient, together with the very naming of fornication and all uncleanness; as unbecoming Saints; because they draw men on to these shameful works of darkness, with which Christian are to have no fellowship. If then obscene, adulterous Poems, fables, Histories, Ditties, jests, or speeches have such an attractive, such a depraving power in them to draw men on to actual lewdness, 
* See the places of chrusostom quoted in the ensuing pages, accordingly.  much more must Stageplays, (wherein the quintessence, the confluence of all obscenity is pithily contracted, emphatically expressed, elegantly adorned, rhetorically pronounced) be more prevalently powerful to draw men on to these gross lecherous sins. Whence 
* Qui autem in multitudine versatur, assiduis vulneribus afficitur Mulierum enim aspectus sagitta veneno illita, quae ferit animum & venenum immittet & quo diutius manet, eò magis vulnus computrescit. Qui vitare cupit ejusmodi vulnera, is à publicis Spectaculis abstinebit, neque in celebritatibus versabitur. Satius est enim, ut domi maneas, qu●m ●um putas te celebri●ates venerari, in manus inimicorum incidere. S. Nili Abba●is. Orat. 2. De Luxuria. Bibl. Patrum. Tom. 5. pars 2. p. 969. G.  Nilus an ancient Abbot, adviseth all such who would avoid the wounds of lust, to abstain from public Stageplays, and to keep themselves from them, lest they should fall into their enemy's hands, and be drawn ●n to actual lewdness. Secondly, my Minors truth is most evident, from the very manner of acting Stageplays, and those whoredoms, those adulteries personated in them. He who shall but seriously consider those amorous smiles, and wanton gestures; 
d See here Act 5. Scene 2.3.  those lascivious compliments, those lewd adulterous kisses and enbracements; those lustful dalliances; those impudent, immodest, panderly passages; those effeminate, whorish, lust-inflaming solicitations; those several concurrences, combinations, conspirations, of artificial, studied, and more than Brothel-house obscenities: 
* Adulterium discitur dum videtur. Cyprian Epist. lib. 2. Epist. 2. Donato. Histriones docent adul●eria dum ●ingunt, & si●ulatis erudiunt ad vera. Fa●●unt per imaginem quae non sunt, ut fiant sin● pudore qua● vera sunt● Lactantius, De Vero Cultu. ●. 20. Div Instit. Epit. c. 6. Vtinan sola risu, ac non etiam imitatione digna viderentur. Augu●. De Civ. Dei. l. 2. c. 9  those real lively representations of the acts of venery, which attend and set out Stageplays; must needs acknowledge; that they are the very 
f See here, p. 67.68.  Schools of bawdry; the Tutors, the occasions of real whoredoms, incests, adulteries, etc. whence they 
g Theatrum proprie sacrarium Veneris est. Itaque Pompe●us magnus solo Theatro minor, cum illum arcem omnium turpitudinum extruxisset, veritus quandoque memoriae suae censoriam animadversionem, Veneris aedem superposuit, & ad dedicationem edicto populum vocans, non Theatrum, sed veneris templum nuncupavit; c●i subijciemus, inquit, gradus spectaculorum, Ita damnatum & damnandum opus templi titulo praetexuit, & disciplinam superstitione de lusit, sed Veneri & Libero convenit. Itaque Theatrum Veneris domus est. Ter●ul. De Spectas● c. 10.  were at the first consecrated to Venus (the Goddess of whoredom and adultery) the very Roman Theatre being styled, THE TEMPLE OF VENUS, as Tertullian writes: 
h Delubrum turpi & flagitioso Veneris Daemoni dedicatum, erat tanquam schola nequitiae iis qui erant libidini dediti, quique nimia licentia corpus labefactaveran● suum, corruperantque Nam quidam molles & effaeminati viri, non viri revera, pudore prorsus exuto instar mulierum turpissima contagione se ipsi inficientes, Daemonem placabant● Scelerati praeterea & nefarij mulierum congressus, clandestinae falsorum connubiorum corrupte●ae, infanda & turpia facinora in ●o delubro, utpote in loco impuro & faedo, admi●●a erant. Nec quisquam fuit, qui in haec scelera animadverteret, propterea quod ex viris gravibus & honestis nemo illuc audebat accedere. Eusebius, De Vita Constantini lib. 3. cap. 53. See He●●d●●i. Cli●. sect. 36. Strab●. Geogr. lib. 8. pag. 750. Athen●us Dipnos. lib. 13. cap. 9 Munst●●. Cosm●gr. lib. 4. cap. 39  in which whoredom and adultery were freely practised without control. 
i Corporis sensus sua facile in animam effundunt. Picturas ergò quae oculos praestringunt, & mentem corrumpunt, & ad turpium voluptatum movent incendia, nullo modo deinceps imprimi jubemus, etc. Concil. Constantinop 6. Can. 100 Surius. Tom. 2. p. 1053.  The 6. Council of Constantinople, Can. 100 the Sy●od● of Augusta, Anno 1548. cap. 28. together with Clemens Alexandrinus. Oratio Adhort. ad Gentes. fol. 8.9. Gregory Nyssen, in his Vitae Moseos E●arratio. p. 503. Theodoret, Contra Graecos Infideles. lib. 3. De Angelis Deque Dijs, ac Daemonibus malis. Tom. 2. pag. 362.363. Mapheus Vegius, De Liberorum Educatione. lib. 1. cap. 15. with sundry modern Divines in their Expositions on the 7. Commandment; condemn all amorous wanton pictures, of Courtesans, and others, (which now are too to common) as incendiaries to men's unruly lusts, which draw them on to actual lewdness. Certainly, if these liveless pictures 
k See Suetonijs Tiberius'. sect. 43.  are so apt to ingenerate unchaste affections, or to prick men o● to whoredom and adultery: much more will these amorous actions, compliments, kisses, and embracements; these lively pictures, these real representations of adultery and uncleanness in our Stageplays, do it. It is storied of 
l Suetonijs Tiberius'. sect. 43. See 44.45.  Tiberius, (a monster of more than beastly obscenity,) that as he adorned his houses with lascivious pictures, the better to excite his l●sts; (a practice much in use with many incontinent persons now of late;) so he 
* O nullo s●elus credibile in aevo, quodque posteritas neget. S●necae. Thyestes. Act. 4 fol. 45.  caused others to defile one another before his face; ut adspectu deficientes libidines excitaret; that by this lewd beastly sight he might stir up his own decayed lusts. The like I find recorded of 
m Aiunt Temirem libidine reliquos mortales longè supera●se. Nam ●dolescentes in conspectu suo mulieres constuptare jubeba●, sic provocans naturam, ut & ipsa deinde coire pos●et● ●a●●i● C●al●●●●dyl●. De Rebus Turcicis. lib. 3 fol. 84. B.  Tamerlan the great Scythian Warrior. It is registered likewise of that man-monster, 
n Mimicis adulteris ea quae solent simulatò fieri, effici ad verum jussit. AElij Lampridij Heliogabalus. pag. 202. Nefas quod non ulla tellus barbara commisitunquam, non vagus campis Geta, nec inhospitalis. Taurus aut sparsus Scythes. Senec● Hippolytus. Act. 1. fol. 70.  Heliogabalus; that he commanded Stage-players to commit those adulteries upon the Stage in truth, which they formerly personated but in show; to quicken up his lusts to whoredom. If then the very beholding of lewd adulterous acts, were the only incentives these prodigious Whoremasters used to enrage their wearied, spent, allayed lusts; and to enable them to the actual committing of these beastly sins; we cannot but from hence conclude; that the personating of incests, rapes, adulteries, whoredoms, and the like upon the Stage, set out with all the art that either bawdry, or lechery have as yet achieved. should 
o Oblectantur simulachris libidinum, ut in ipsis deposita verecundia audaciores siant ad crimina. Cyprian, De Spectaculi●. lib.  much more instigate if not precipitate men to the selfsame wickednesses, to which their own depraved natures are too prone.  
Thirdly, my Minors truth is fully evident, by the qualities of the Penners, the Actors, the Spectators of these Stageplays; who have for the most part, been notoriously unchaste in all ages: Such were the Play-po●ts, such the Actors, the Stage-haunters, in 
p See D● 〈◊〉 Amandi. li●. 1.  Ovid's, 
q D●pnosoph. l. 1●. c. 2●, 27.  Athenaeus, 
r T●citus Annalium. l. 4. c. 3. Dion Cassius Romanae Historiae. lib. 57 Suetonijs Tibe●ius. Alexand. ab Alexandro. l. 3. c. 9 See Act 4. Scene 1.2. accordingly.  Tiberius, Clemen● Alexandrinus, Tertullians', Cyprians, Lactantius, Basils', Nazienzens, Hieroms', Augustin●s, Chrysostom's, Salvians, Isiodores, Damascens, Bernard's, Aquinas, Fabricius, Petrarch's, Polydore Virgil's, Agrippaes', Gualt●ers days, and other times, as their forequoted testimonies, with sundry others in the 
q See Act 4. Scene 1.2. & Act 6. Scene 3. throughout accordingly.  precedent Acts abundantly testify. Such were they not long since among us, as Master 
r Treatise against vain Plays & Interludes.  Northbrooke, 
s School of Abuses; and Plays Confuted.  Gosson, 
t Exposition on the 7. Commandment.  BB. Babington, 
u Anatomy of Abuses. pag. 101. to 107.  Master Stubs, with 
x See their places quoted in the precedent Scene.  others of our own domestic modern Authors write; and such are they still. What our common Play-poets and Actors chastity and demeanour is; what mod●st 
* Credis aliquis est ex me pius? Senecae Thebais. Act 1. fol. 54.  mortified persons they are, is so well known to all who are acquainted with their persons or Plays, that I need not defile my paper to proclaim it. What the most of our assiduous Playhaunters are; how chaste their lives, their carriages, are, 
y Qualem quisque conscientiam tulerit, talem & judicem habebit. Isiodor. Hisp. Sententiarum. lib. 3. cap. 30.  their own consciences can best inform themselves; experience and 
z Famae rerum standum est, ubi certam derogat vetustas fidem. Livy Histori●● lib. 7. pag. 258.  public fame best testify unto others: Sure I am, there is little chastity or modesty in their clothes and gestures, 
a Oratio vultus animi est. Talis homini est oratio qualis vita. Seneca. Epist. 114.115.  less in their speeches, lest in their lives, if public fame or common experience prove but true. It is too well known to diverse Stage-customers; 
* See the third Blast of Retreit from Stageplays. Master Gosson, his School of Abuses: and here Act 4. Scene 2. accordingly.  that the most notorious Panders, Bawds, and Strumpets, (the 
* Len● pernici●s communis adolescentulum Terentij Adelphi. Act 2 Scene 1. p. 129 Vitae se tradidit qui lenones, tanquam leones vitavit. Cicero ad Herennium. lib. 4. sect. 30.  ●a●e of many a Youngsters body, soul, estate, credit:) the most branded Adulteresses, Adulterers, Whoremasters, Brothel-house-haunters, and the like, are the chiefest Admirers, Patrons, Spectators, Supporters of; the most beneficial Customers and Contributors to our Stageplays. It is storied of 
b Alij Lampridij H●liogabalus. p. ●02. See Eutropius, & Zonaras, in vita Heliogab.  Heliogabalus, that when he erected a public Stews, he sent to the Cirqu●s and theatres (the common 
* Isiodor. Hisp. Originun. l. 18. c. 4●. See 1. ᵏ & l.  Marts or Receptacles in those days for whores) to stock and furnish i●. Certainly, if such a common Brothel or Nunnery of adulterous lecherous persons were now to be erected, (which God forbid:) the best Storehouse to furnish it, were our Playhouses, where such 
* See justiniani Novella 98. & 105. & Codex. Theodosijs lib. 15. cap. 7. Huc intrant faciles emi puellae. Statius Sylvarum. l. 1. & Bulengerus De Theatro l. 1. c. 50. p. 296.297. Transacta fabula, argent● si quis dederit, ut ego suspicor, ultrò ibit nuptum, non manebit auspexes. Plautus Cassinae Prolugus. pag. 168. Scortum exoletum ne quis in proscenio sede●t, etc. Plauti Paenul●s Prologue p. 501. Theatra congregant & meretricum choros istic inducentes & pueros pathicos, etc. Chrysost Hom. 12. in 1 Cor. Tom. 4. Col. 356.  lewd creatures harbour, and have most resort, as justinian, chrusostom, Statius, Plautus, & Bulengerus witness. Since therefore Play-poets, Actors, Stage-haunters, are 
c See Act 4. Scene 1.2. accordingly.  thus generally adulterous and unchaste; yea commonly more excessive in these sins than others: Since Adulterers, Whoremasters, Whores, etc. are the greatest Patriots, applauders, frequenters, upholders of these lascivious Stageplays; needs must they pamper and promote their filthy sins and lusts; if not 
d Scilicet ex illo solemnia more Theatra. Nunc quoque formosis insidiosa manent. Ovid, De Arte Amandi. l. ● p. 161.162.  engender adultery, and lewdness in their hearts: since such creatures live not, delight not, but in elements, in pleasure like themselves; 
* Sed tu praecipue curvis venare theatris; Haec loca sut votis faciliora tuis. Illic invenies quod ames quod ludere possis. Quodque sem●l tangas, quodque tenere velis. Ovid. Ibidem.  nor yet spread their n●ts, their bai●es, but in such filthy troubled streams, where they are 
f Ad multas lupa tendit oves praedatur ut un un● Et jovis in multas devolat ales aves. Se quoque det populo mulier formosa videndam: Quem trahat ● multis forsitan unus erit. Omnibus illa locis maneat studiosa placendi. Et curam tota ment decoris agate. Casus ubique valet: s●mper tibi pendeathamus. Quo minime credis gurgite piscis crit. Ovid. De Arte Amandi l. 3. p. 203.  always sure for to catch their prey, which they seldom miss at Stageplays; where 
g See M. Gosson Plays Confuted, Action 3. and the 3. Blast of Retreat from Plays, accordingly.  many adulterous marches, many Panderly Whorish Brothel-house bargains are concluded: the common road from the Playhouse, being either with an adulteress to a Tavern; or with a Whore to a Bawdy-house; where many young Gallants, to God's dishonour, and their Parent's grief; do even spend their Patrimonies, wast their bodies, damn their soules● 
h Math. 16.16.  being far more precious than the world itself. It 
i Idem ver● Theatrum, idem & prostibutum, eo quod post ludos exactos meretrices ibi prosternantur. Isiodor Hisp. Originum. l. 18. c. 41. H. Rabanus Maurus, De Vniverso. l. 20. c. 36. Vincentius Speculum Doctrinale. l. 11 c. 94. Tertullian De Spectac. c. 10. Chrysost. Hom. 7. in Matth. Tom. 2 Col. 59 B C. & Hom. 8. De Paenit. Tom. 5. Col. 750●751. Alexand●r Fabritius Destruct. V●tior● part 4. c. 23. Anselmus & Haymo. Enar. in Ephes. 5. v. 3 Bule●gerus De Theatro. l. 1. c. 50 p. 296.297. Codex Th●odosij. l. 15. Tit. 5.7.  was the use of ancient times among the Greckes and Romans, after their Plays were ended, for whores to prostitute themselves to the lusts of others, either on, or under the theatres where their Plays were acted; the same place being both a Playhouse, and a Stews: 
k Isiodor. Hisp. Originun l. 18. c. 42. Bulengerus De Theatro. l. 1. c. 50. p. 296.297. Primasius in Rom. c. 10. f. 53. Remigius Explanatio in Gal. 5.19. Haymo & Anselm, in Ephes. c. 5. v. 3. accordingly.  whence both the Brothel-house and ●h● word Fornication, derive their etymology and original from the Playhouse, where Whores 
l Isiodor. Hisp. Orig. l. 18. c. 42. justiniani. Novella 98. & 105. AElij Lampridij Heliogabalus. p. 202. B●lengerus, De Theatro. l. c. 1.50. p. 296●297, 298. Codex Theodosijs. l. 15. Tit. 5.7.  were harboured and trained up at first, till they were confined to the Stews. How far this usage yet continues I cannot positively determine; yet this I have heard by good intelligence; that our common Strumpets and Adulteresses after our Stageplays ended, 
m See the 3. Blast of Retreat from Stageplays, & BB. Babingions Exposition on the 7. Commandment, accordingly.  are ofttimes prostituted near our Playhouses, if not in them: that our theatres if they are not Bawdy-houses (as they may easily be, since many Players, 
n M. Gosson, in his School of Abuses, & Plays Confuted: and the 3. Blast of Retreat from Plays, write thus. See Act 4. Scene 1.  if reports be true, are common Panders,) yet they are Cosin-germanes, at 
* Ejusmodi itaque patronos habet ars Lenonia, quique tueantur artem meretriciam, cui in hunc usque diem pro● dolour in Christiana republica locus est, & in Civitatibus publica Theatra, immunitates & stipendia concessa sunt, etc. Agrippa, De Vanitate Sci●nt. cap. 64.  leastwise neighbours to them: Witness the Cockpit, and Drury-lane: Blackfriars Playhouse, and Duke-humfries; the Red-bull, and Turnball-street: the Globe, and Bankside Brothelhouses, with others of this nature: Such is the virtue of our Plays, our Playhouses, not 
o See Tertul. De Spectac. c. 10. Isiodor Hisp Originun. l. 18. c. 42. Lampridij Heliogabalus. pag. 202. Agrippa De Vanitate Scientiarum. cap. 63. & 64 accordingly.  only to instruct, and make, but likewise to draw Panders, Bawds, Whores, and Whoremasters to them, supplying them both with 
p Castos se quitur mala paupertas; vitioque potens regnat adulter. Seneca Hippolytus. Act. 3. Chorus. fol. 87.  custom and revenue, as lamentable experience too evidently informs us. Therefore we need not doubt my Minors truth.  
Fourthly, if there be any yet uncredulous of this verity, that memorable act of 
* Pub. Sempronius Sophus, conjugem repudij nota affecit, nihil aliud quam quod se ignorante ludos ausam spectare. Ergo dum sic olim faeminis occurritur, mens earum a delictis aberat. Valerius Maximus. lib. 6. cap. 3. sect. 12. pag. 237. Alexander ab Alexandro. Gen Di●rum. lib. 3 cap. 7. Caelius Rhodig. Antiqu. Lect. lib. 28. cap. 16.  P. Sempronius Sophus, a worthy Roman; who gave his wife a Bill of Divorce, for no other cause at all, but that she frequented Stageplays without his privity, the very sight of which might make her an adulteress and cause her to defile his bed: which Divorce of his the whole Roman Senate did approve, (though it were the very first that happened in the Roman State,) as being a means to keep women chaste: Together with the Constitution of justinian, grounded upon this precedent example: 
* Vir dimittere uxorem potest si praeter voluntatem suam Circenses & Theatricas voluptates captat, ubi scenicae voluptates sunt, aut ubi ferae cum hominibus pugnant. justiniani Novelo. 22. & Novella 117. Bulengerus De Theatro. lib. 1. cap. 50. pag. 297.  That a man may lawfully put away his wife if she resort to Cirques, to Play houses, or Stageplays without his privity and consent, because she cannot be temperate or chaste at home, who desires to be incontinent, unchaste, and to take pleasure in Playhouses abroad: will put this out of question. For if it be lawful for a man to put away his wife for resorting unto Stageplays; because it is a ready way to make her an adulteress, if not a probable Argument that she is such a one already, since she dares resort to such lewd suspicious places: (which I would those who have Play-haunting Wives or Daughters would consider:) than Stageplays are doubtless an apparent cause of actual adultery, and such like filthy sins. But if any man be yet unsatisfied with these evidences, let him reflect on all the several Fathers, Counsels, Authors in the former Scene, and withal cast his eyes upon some pregnant witnesses which I shall here produce; and then he cannot but subscribe unto it even with full consent. To pass by S. Cyprians testimony, who informs us; 
* Theatra sunt faediora quo convenis; verecundia illic omnis exuitur, simul cum amictu vestis honor corporis ac pudor ponitur, denotanda ac contrectanda virginitas revelatur. Sic ergo Ecclesia frequenter virgins suas plangit, sic ad infames carum & destandas fabulas ingemiscet: sic flos virginum extinguitur, honour continentiae ac pudor ponitur, gloria omnis ac dignitas profanatur: sic se expugnatus inimicus per artes suas inserit, ●ic insidijs per occulta fallentibus Diabolus obrepit: sic dum ornari cultius, dum libentius evagari virgines volunt, virgins esse desinunt, furtivo dedecore corruptae, viduae antequam nuptae, non mariti sed Christi adulterae. Cyprian, De Habitu Virginum lib. pag. 242.  that many Virgins by frequenting Playhouses, did blast the flower of their virginity, make shipwreck of their chastity, and degenerate into common Strumpets, being Widows before they were Wives, and Mothers before they had Husbands; whose miserable falls the Church did much lament. An experimental evidence of this most known truth. My first witness to testify these adulterous lewd effects of Stageplays, is Saint chrusostom, who is exceeding copious in this Theme: his words and elegant passages against Plays, (which being dismembered into fractions will lose much of their elegance, vigour, and persuasive power,) I shall here faithfully transcribe at large, as being very pertinent to this particular Scene & purpose, though most pregnant against Stageplays in the gross, to which we will here apply them likewise. In his 
q Tom. 1. Operum Parisijs. 1588. Col. 510.511, 512.  3. Homily of David and Saul; the Title of which runs thus. 
r Periculosum esse adire spectacula, quodque eares adulteros perfectos facit, & hinc socordia, bellumque nascatur, etc.  That it is dangerous to go to Stageplays, and that it makes men complete adulterers, etc. he writes thus of Stageplays. I verily believe that many of those who left us yesterday, and departed to the Spectacles of iniquity, are this day present. I could wish I might apparently know who they are, that so I might 
* Playhaunters, and Stage-players were always excommunicated, and kept from the Church, the Word, and Sacraments in the Primitive Church. Well were it for us if this ancient Discipline were revived now.  excommunicate them the Church; not that they should always continue without, but that being chastised, they might return again. For as much as Fathers also ofttimes turn their offending children out of doors, and remove them from their table, not that they might be always exiled thence, but that being meliorated by this chastisement, they may return again into their Father's house with due praise. The same truly do Pastors likewise whiles they separate the scabbed sheep from the whole, that being eased of their wretched disease, they may again return safely to the whole, rather than the sick should fill the whole flock with that their disease. For these reasons we did desire to know those men: but albeit we are not abl● to descry them with our eyes, yet the Word, the Son of God will know them thoroughly, and their consciences being checked, he will easily persuade them to return willingly of their own accord; teaching them that he only is within the Church, who brings a mind● worthy this exercise: as on the contrary, he who living corrup●●● i● a partaker of this congregation, although he stand here in pe●s●n, 〈◊〉 yet cast out, 
s Playhaunters and wicked men are in truth excommunicated persons, and no members, no branches of the Church, though they live within the Church.  and is mor● truly excluded, than those who are so shut out, that it is not lawful for them to be partakers of the 
* Sacrae mensae; so was it styled in S Chrysostom●s time: not the holy Altar.  holy Table. For they being expelled according to God's Laws, and continuing without, are yet of good hope, if so be they will amend their faults. They are cast out by the Church, that they may return again with a pure conscience. But those who defile themselves, and being admonished not to enter in before they shall have purged away the spot contracted by their ●●nnes, are afterwards ashamed to repent, and so make the wound of the●r mind, both sharper and greater. For it is not so heinous a thing to offend, as after an offence to be ashamed of the remedy, and not to obey the Ministers who enjoin such things. But what so great wickedness is there here committed, say they, that men should be driven from these holy limits? Yea what 
t Irreverent receiving of the Sacrament, a great, a dangerous sin.  offence canst thou find greater than this? when as they have manifestly defiled themselves with adultery, impudently, after the manner of mad Dogs, they rush in to this holy Table. If so be you desire to know the kind of the 
u Adultery occasioned by seeing Stageplays.  adultery, I will not rehearse my own words to you, but his who is to judge of the whole life of man: that man saith he, 
x Mat. 5 28  who shall look upon a woman to lust after her, hath committed adultery in his heart. 
y Quod si mulier spont● ac fortè in foro obvia, & negle●ctius culta s●penumero intu●ntem curiosius caepit ipso vultus ●spectu: isti qui non simpl●cite● neque fortuitò, sed study & tanto study, ut ecclesiam quoque contemnant, & hac gratia pergunt illu●, ac totum ibi desidentes diem, in fancies faeminarun illarum nobiscum defixos habent oculos, qua fronte poterint dicere, quod ●as non viderint ad concupiscendum? ubi verba quoque accedunt fracta lascivaque, ubi cantio●es meritriciae: ubi voces vehementer ad voluptatem excitantes; ubi stibio picti oculi, ubi coloribus tinctae genae, ubi totius corporis habitus fucorum impostura plenus est, aliaque insuper multa lenocinia ad fallendos inescandosque homines intuentes instructa, etc. Ibidem.  If thou a woman met casually in the street, being but carelessly attired, hath ofttimes taken him who hath more curiously beheld her with the very aspect of her countenance: with what face can those, who not simply, nor casually, but purposely, (yea with so great affection and desire, that they likewise forsake the Church, and run to the Playhouse for this very end, and sit there an whole day together idle, having their eyes fixed on the faces of those noble women,) say, that they have not looked upon them to lust after them? where effeminate and lascivious words are likewise added; where there are whorish songs; where there are voices vehemently exciting unto pleasure, where are painted eyes, where are coloured cheeks; where the attire of the whole body, is full of deceitful dies and painting, besides many other garnished enticements to deceive and inescate the beholders: where is the idleness of the Spectators, very great confusion, with the exhortation to lasciviousness, arising from thence, both from those who were present at the Plays, as also from those who afterward relate to others what things they have seen in Stageplays. To these are added the allurements of Flutes and Pipes, and such like music enticing to deceit, effeminating the fortitude of the mind, preparing the minds of those that ●it there with delight for the traps of Harlots, and causing them to be more easily ensnared. 
z E●enim si hic ubi Psalmi, ubi divin●rum verborum enarratio, ubi Dei metus, multaque reverentia, frequenter seu latro quispiam versutus clam obrepit concupiscentia; quomodo qui desident in Theatro, qui nihil sani neque audiunt neque vident, qui undique obsidionem patiuntur per aures, per oculos, possint illam superare concupiscentiam? Rursum si non possunt, quomodo poterunt unquam ab adulterij crimine absolvi? Tum qui non liberi sunt ab adulterij crimine, quomodo poterunt absque paenitentia ad haec sacra vestibula accedere, hujusque praeclari conventus esse participes, etc. Ibidem.  For if here were there are Psalms, where there is preaching of God's Word, where there is the fear of God, and much reverence, concupiscence doth ofttimes creep in privily like a crafty thief; 
* Note this well.  how can those who sit idle in the Playhouse; who neither see, nor hear any goodness, whose ears and eyes are bese● on every side, overcome this concupiscence? Again, if they cannot overcome it, how can they ever be absolved from the crime of adultery? Then how can those who are not yet free from the sin of adultery, come to these sacred Temples without repentance, and be partakers of this excellent Assembly? Wherefore I do earnestly exhort and entreat them, that they would first cleanse themselves by confession, repentance, and all other remedies, from the sin they have contracted from Stageplays, and so they may hear God's Word. Neither do we here commit a small sin, as any one may easily discern by examples. 
* O that our Players and Playhaunters would consider this discourse when they come unto the Sacrament, or the Church.  For if a servant should put his servile apparel, that is fraught with filth and many louse, into a cabinet where his Masters rich, his golden robes and garments are laid up; I pray tell me, wouldst thou easily ●ro●ke such a contempt? But what if one should cast dung and d●rt into a golden vessel in which precious ointments have been always usually kept; wouldst thou not cudgel him who committed this notorious villainy? 
a O that our Players and Playhaunters, and all who come irreverently to the Sacrament, would carry this engraven in their minds.  And after all this shall we be so carefully solicitous of our caskets, and vessels, of our clothes and unguents, and yet estimate our souls more base than any of these? Shall we there where the spirit is an ointment poured out, cast in the Devil's pomps? Shall we there lay up the fables of Satan, or songs that are full of whorish filthiness? 
* Agedum, di● mihi, quo animo ista feret De●s? Atqui, non tantum est discrimen inter unguentum & caenum; inter vestes heriles & serviles, quantum est inter spiritus gratiam, & istam perversam actionem. Non metuis, non expavescis, dum oculis quibus illic lectum, qui est in orchestra spectas, ubi detestandae adulterij fabulae p●raguntur, ijsdem hanc sacram mensam intueris, ubi tremenda peraguntur mysteria? dum ijsdem auribus audis, & scortum obscaenè loquens, & Prophetam Apostolumque ad arcana Scripturae introducentem? dum eodem cord & lethalia sumis venena, & hanc hostiam sacram, ac tremendam, etc. Ibidem.  Go too, tell me with what mind can God endure this? Doubtless there is not so great a difference between ointment and dirt, between the Masters and the Servants clothes, as there is between the grace of the Spirit, and this perverse action. Dost thou not fear, dost thou not tremble, whiles thou beholdest this holy Table where dreadful mysteries are administered, with the selfsame eyes that thou didst behold the bed on the Stage; where the detestable fables of adultery are acted? whiles with the same ears thou hearest an adulterer speaking obscenely, and a Prophet and an Apostle leading thee into the mysteries of the Scripture? whiles with the same heart thou receivest deadly poison, and this holy and dreadful Sacrament? Are not these Plays the subversion of life, the corruption, the destruction of marriages, the cause of wars, of fightings, and brawls in houses? For when thou 
* Lo● here the adulterous cursed fruits of hearing Stageplays.  shalt return home from these Stageplays more dissolute, effeminate and wanton, being made an enemy of all chastity, the sight of thy wife will be less pleasing to thee, let her be what she will. For being inflamed with that concupiscence which thou hast drunk in at Stageplays, and being taken with that new sight which hath besotted thee, thou despisest thy sober modest wife, who is contented with ordinary diet, and upbraidest her with innumerable reproaches; not because thou findest any thing blame-worthy in her, but because thou blushest to confess thy disease, because thou art ashamed to discover that wound, with which thou hast returned home maimed from Stageplays: Thou framest other excuses, seeking unjust occasions of displeasure, loathing all those things that are to be done at home, gaping after that wicked and unclean concupiscence from which thou hast received an wound: and whiles thou carriest in thine ears a ringing sound of a voice, and with these, the face, the motion, briefly all those images of whorish lust, thou beholdest nothing of that thou hast at ●ome with pleasure. And what do I speak of a wife or family, when as afterwards, thou wilt be less willing to visit the very Church itself, when as thou wilt hear a Sermon of chastity, and of modesty with irksomeness? Neither are these things which are now spoken to thee, for instruction, but for accusation; and they will bring thee by little and little to despair; yea at last thou wilt suddenly sever thyself from the discipline administered for the public good of all. 
c Qua propter rogo vos omnes, ut & ipsi pravas in spectaculis, commemorationes, vitetis, & alios, ab his deductos retrahatis. Quicquid enim illic geritur, non est oblectatio, sed pernicies, sed paena, sed supplicium. Quid prodest illa temporaria voluptas, dum hinc perpetuus nascitur dolour, dumque nocte pariter ac die à concupiscentia stimulatus, omnib●s molestus es & invisus? Excute igitur teipsum, reputans qualis fias ab Ecclesia rediens, rursus qu●lis à spectaculis, atque hos dies cum illis conferas: id si feceris nihil opus erit meo sermone: Satis enim fuerit, hunc diem cum illo comparasse ad ostendendum & quam magna sit hinc utilitas, & quanta sit illinc noxa, etc. Ibidem.  Wherefore I entreat you all, that you would avoid the wicked commemorations in Stageplays yourselves, and likewise draw back others from them, who have been led unto them. 
* Nota.  For whatever is there done, is not delight or recreation, but destruction, but torment, but punishment. What good doth this temporary pleasure do, whiles everlasting torment issu●s from it, and whiles being pricked night and day with concupiscence, thou art troublesome and hateful unto all? Wherefore rouse up thyself, and consider what a one thou art made returning from the Church: again, what a one thou art, coming from Stageplays, and compare these days with those: if thou wilt do thus, there will be no need of my speech. For it will be sufficient to have compared this day with that, to show what great profit comes from the one side, and how great hurt from ●he other. These things I thought good to speak to your charity at this time, neither will I ever cease to speak. For so we shall both admonish those who are obnoxious to this disease; and we shall confirm those who are now whole: for this oration will be profitable to both; to the one that they may desist; to the other, that they may not fall into it. So in his 
* Tom 1. Col. 821. C. D.  first Homily upon the 50. Psalm, he is very punctual to our purpose. David (writes he) as he was walking upon the top of his Palace after dinner, saw a woman washing herself, and the woman was very fair and beautiful to look upon. 
* Vidit inquam, atque oculo vulneratus est a● telum excepit. Audiant curiosin, qui alienas ●ormas contemplantur. Audiant qui insano spectaculorum studio tenentur. Qui dicunt; Spectamu● quidem; sed sine detrimento. Quid audio? David laesus est; & tu non laederis? Ille laesus est; & ego tuae virtuti● confidere quaeam? Is qui tantam Spiritus gratiam habebat spiculum excepit, & tu sauciari te negas? Ibidem.  He saw her, I say, and he is wounded in his eye, and receiveth a dart. Let curious persons hear this who contemplate the beauty of others. Let those hear this, who are possessed with the unruly delight or desire of Stageplays. Who say: we do in truth behold them; but without detriment. What hear I? David is hurt? and art not thou hurt? He is wounded; and can I trust to th● strength? He who had so great a measure of the spirit received a dart; and dost thou deny that thou art pierced? 
* Atqui ille scortam non vidit, sed honestam & pudicam faeminam; idque non in Theatro, sed domi●tu verò in Theatro cernis, ubi etiam locus ipse animam supplicij ream efficit: nec tantu● cernis sed etiam audis improba verba, & meretricias atque obscaenas cantiones, omnique ex parte feritur mens ●ua: per aspectum nempe, ob ea quae vides● per aurem, ob ea quae audis: per obfactum, ob ea quae oderaris. Et cum totpraecipitia sint, tot corruptelae, qui credere queam te à ferarum morsibus immunem esse? Num tu saxum es? num ferrum? Homo es, communi naturae imbecillitati obnoxius. Ignen cernis, nec ureris? An hoc istud rationi consentaneum est? Lucernam in faenum pone; ac tum aude negare, quod faenum exuratur. Quod porrò faenum est, hoc etiam natura nostra est. Ibidem.  And yet he beheld not an harlot, but an honest, chaste woman; and that not in the Theatre, but at home: but thou beholdest an harlot in the Playhouse, where even the very place itself, makes the soul liable to punishment: neither dost thou only see, but thou likewise hearest dishonest words, and meritricious obscene songs, and thy mind is wounded on every side: to wit, by the sight, with those things which thou seest; by the ear, with those things which thou hearest: by the smell, with those things which thou sm●llest. And when as there are so many precipices, so many corruptions, how can I believe thee to be free from the biting● of wild beasts? Art thou a stone? art thou iron? Thou art a man subject to the common frailty of nature. Dost thou behold the fire, and yet art not burned? Whether is this agreeable to reason? Put a candle into straw, and then dare thou to deny that the straw will be burnt. That verily which stubble is, even that is our nature. Let our Playhaunters then consider this, and give this godly Father an answer to these his pithy interrogations. The like passage we find in 
* Tom. 2. Col. 144. A. Audiant ista qui saepius ad Theatrum festinant, seque ibi penè quotidie adulterij obscaenitate commaculant, &c  this 17. Homely upon the 5. of Matthew: upon these words, If thy right eye offend thee pluck it out, etc. Let those (writes he) hear these words who so often hasten to the Theatre, and do there almost daily defile themselves with the filthiness of adultery. For if the Law command even him who is bound unto thee by familiarity, if he scandalise thee, to be cut off and cast away; with what satisfaction now at last can they be defended, who by their conversation and stay at Playhouses, do daily get the acquaintance of those lewd ones who were not formerly known to them; & also administer a thousand occasions of destruction to themselves. 
d Tom. 1. Col. 1030.1031.  Again, in his Homily upon the 118. alias the 119. Psalm. vers. 151.152. he writes thus. Let none account his life vile, let none cleave fast to vanity. 
e Math. 6●24.  We cannot serve two Masters; he serves two masters, who goes to Church one day, and to Stageplays another day. Such a one hath two coats; he is far from that Coat which cannot be divided, far from the Wedding garment; because, that is a Wedding garment which hath no spot. For he who goes one day to the Church, another day to Plays, wears a defiled garment. Every Servant standing with a blemish at his Master's Table, is cast out, and chastised with stripes: keep your garment pure as you received it in baptism. Let no man defile i● with his manners, let no man rend so beautiful a vestment with the wickedness of his heart. You have received such a Garment in baptism as the Angels had who attended the Lord in his Sepulchre, whose raiment was as white as snow; A●d you have received such a gift of grace● keep that you have received. He that defiles this garment, 
* O that our Actors and Playhaunters would follow this advice.  let him wash it with tears, let him separate himself from the wicked, let him confess his sins to God, and having reform his life, let him not return as a Dog to his vomit. 
f 2 Cor. 6.14, 15.  What fellowship hath light with darkness, or what part hath he that believeth with an Infidel. You who are the Sons of the Church ought not to be depraved in the vanities of Stageplays. The 
* O that our Church would say, would do thus too.  Church will not endure you stink, she cannot be defiled with your entrance; she mourns and sighs to God because she seeth her Sons to be such. 
g Psal. 2.11, 12.  Tremble every day, lest God wax angry, and so you perish from the right way. Acknowledge the very signs of his displeasure, because the Heaven is made Brass, and the Earth Iron; The very Elements proclaim the wrath of God. 
h Psal. 4.2.  O ye Sons of Men how long will you be slow of heart? why do you love vanity in Stageplays, and seek after leasing in Stage-players? Know ye that the Lord hath made admirable the soul of all such who depart not out of the Church. The soul is heard when she cries unto God, whiles she departs not from God. Be not ye lukewarm lest ye be spewed out of the heart of God. He himself hath spoken by his Prophet: 
i Rev. 3.15, 16.  Because thou art neither cold, nor hot, and I would thou wert either cold or hot; but because thou art neither cold nor hot, I will spew thee out of my mouth. We perform our duty who speak true things of the truth. You if you have entered into the Physician's house, that you might cure your wounds, lament your wounds. The medicines being laid on, let the corruptions be purged out; let health increase, that so the Church seeing your ●mendment, may rejoice o● her Sons; because where sin hath abounded, grace hath superabounded. In his 
k Tom. 1. Col. 1111. B.C.  Homily upon the 140. Psalm; (an excellent dissuasive from ill company who keep men from repentance, and harden them in their sins) he hath this passage. 
l Multi capti sunt à fornication, & ignem voluptatis accenderunt, dum secuti sunt convivia, & Theatra habentia multum iniquitatis. Ibidem.  Many are captivated of fornication, and have kindled a fire of lust, whiles they have followed feasts, and theatres, having much iniquity in them: A pregnant evidence for our present purpose. In his 
m Tom. 1. Col. 1281. B.C.D. & 1283. C.D. 1284. A.B.  first Homily on Esay 6.1. I saw also the Lord sitting upon a Throne high and lifted up, etc. he descants thus of Playhaunters, and the fruits of Stageplays, which I would our Players, and Play-frequenters would consider. There are among those here present, whom I think are not unknown to your charity, who contemning God, and accounting the oracles of the Spirit as vulgar and profane, utter confused word, and carry themselves no better then mad men, keeping a stir, and turning about with their whole body, demeaning themselves so, as misbeseemes a Spiritual meeting. O miserable and unhappy wretch! Thou oughtest to sing the Angelical glorification or Hymn with trembling and reverence, and to confess to the Creator with fear, and by this to crave pardon of thy sins. 
n Tu vero mimorum & saltatorum mores huc inducis, &c  But thou (here comes the fruit of Stageplays in,) bringest in hither the manners of Players and Dancers; whiles thus evidently throwest about thine hands, skippests about with thy feet, and whirlests about with thy whole body. And how comes it to pass that thou fearest, that thou tremblest not whiles thou darest do thus, against such sacred oracles? 
* O that men would consider this when they enter into the Church, or come unto the Word or Sacraments.  Dost not thou think that the Lord himself is here invisibly present, who measureth every one's motion, and takes an account of his conscience? Dost thou not think that, the Angels stand round about his dreadful Table, and compass it about with reverence? 
o Verum tu ista non cogitas, quoniam ea quae in Theatris audiuntur, quaeque spectantur mentemtuam obscurarunt, & ideo quae illic geruntur in Ecclesiae ritus inducis, etc. Ibidem.  But thou thinkest not of these things. and why? pray mark it: because those things which thou hast heard and seen at Stageplays have clouded thy mind: and therefore those things which are done there, thou bringest in among the rites of the Church; therefore thou dost utter thy incomposed mind in insignificant clamours. How then wilt thou ask pardon for thy sins? how wilt thou receive the Lord into thy house, when as thou prayest to him so contemptuously? Thou sayest, God have mercy upon me; and yet thou declarest such manners as are contrary to mercy. Thou criest, save me; and yet expressest such a gesture, as is a stranger to salvation. Why dost thou stretch out thine hands to pray, which are always tossed up on high, which are wheeled up and down unseemly, and make a confused noise with their vehement clapping and beating? Are not these things verily, partly the practices of common Bawds and Strumpets; partly the examples of those who cry out aloud in Playhouses? How then dost thou dare to mix the sports of Devils, with the Hymns of Angels praising God? Yea why dost thou not fear this speech which there thou utterest, saying ● 
p Psal. 2.11.  Serve the Lord with fear, and rejoice unto him with trembling. Is this to serve with fear, to be so loud and clamorous, that thou thyself knowest not what thou speakest with the confused bellowing of thy voice? This verily savours of contempt, not of fear: of arrogancy, not of modesty: this is rather a part of such who are playing then confessing, etc. The Prophet saith, 
q Psal. 66.1.  Rejoice in the Lord all the earth; make a joyful noise unto God all ye lands. Neither do we prohibit the voice of praise; but the voice of absurdity, and confusion, the vain and rash lifting up of the hands into the air, the tinkling of the feet, unseemly and effeminate songs, which are the proper sports of those who sit idle in Playhouses, 
r The fruits of Stageplays.  From thence these pernicious ensamples are brought in among us; from thence are irreligious and vulgar voices, from thence the absurdity of the hands, contentious combats, disorderly manners. 
* Nota bene.  For nothing doth bring the oracles of God into so great contempt, as the admiration of those Stageplays and Spectacles which are there proposed. 
s Those therefore who resort to Stageplays, are unfit to come to any of God's holy ordinances.  Wherefore I have oft exhorted you, that not one of those who come hither, and enjoy the divine doctrine, and are likewise partakers of the dreadful and mystical Sacrament, should go unto these Stageplays, nor yet intermixed these divine mysteries with demoniacal. Notwithstanding some have grown so mad, that even then when they carry about a show of Religion, and are grown very white with extreme old age, they run to them notwithstanding, neither regarding our words, nor respecting their own outward show. But as oft as we inculcate this speech unto them, and exhort them to respect their old age and religion, how great then is their coldness? how ridiculous their speech? They say, that these things are an example of the victory and crowns which shall be in the world to come, and 
t This is the pretence of Playhaunters now. But mark what answer this Father gives them here.  we reap much profit from thence. What sayest thou man? This is a rotten speech, and full of deceit. From whence canst thou reap any profit thence? From innumerable contentions? from the rash oaths of evil speakers? Or from t●e abuses, the revile, the scoffs with which the Spectators besprincle one another? But from these there is no good reaped; therefore thou altogether reapest benefit from confused voices, insignificant clamours, as well from him who is cast down upon the arena, as from those who cast him down, who offer violence, who are mad or foolish and dissemble before women. But here verily all the Prophets and teachers do show the very Lord of Angels upon an high and elevated Throne, and distribute to those who are worthy, rewards and crowns, but to the unworthy they assign Hell: and even the Lord himself doth ratify this. Besides thou dost verily contemn these things, in which there is likewise terror of conscience, redargution of thy deeds, fear of punishments and accusations, and inevitable torments. But yet that thou mayst find a certain excuse of thy Stageplays on which thou earnestly gazest, thou sayest, thou reapost profit from them by whom thou sufferest irrecoverable loss. I entreat, and beseech again and again, that we excuse not our excuses in sins: for these are but pretences and deceits by which we procure damage to ourselves. In his 
u Tom. 2. Col. 50.51, 52, 53.  6. Homily upon Matthew, he writes thus of laughter and Stageplays. If thou therefore power out such tears thou becommest a follower of thy Lord: for he 
x john 11.35.  wept when he raised up Lazarus, and 
y Luke 19.41.  when he looked back upon Jerusalem that was to be sacked. He was likewise 
z Luke 22.48.  troubled with the treason and destruction of judas. So verily thou mayst ofttimes find him weeping, but never laughing, no nor yet so much as slightly rejoicing with a smile. Truly no Evangelist hath made mention of any such thing. That 
a Acts 20.97. Phil. 3.18.  Paul likewise wept night and day for 3. years together, both others testify of him, and he likewise of himself: but thatch ever laughed, neither doth he himself show any where nor any other for him. Yea not one of all the Saints hath ever signified any such thing either of himself or of any other. We read of none 
b Gen. 18.17. cap. 19.12, 13.  but Sarah only in the Scripture that laughed, (yea she is presently reproved by the voice of God) and of the 
c Gen. 9.21. to 27.  Son of Noah: but for that laughter, of a Freeman he was made a slave. And this I speak not to take away laughter altogether, but that I might quite extingush all dissoluteness of life. Our Christ therefore speaks many things to us concerning mourning● 
d Luk. 6.21, 2●.  both by blessing those that mourn, and by pronouncing those miserable that laugh. For we do not come into a Playhouse, that is, where laughter may be moved; neither do we therefore ofttimes meet together, that we should recreate ourselves, with undecent cachinnations; but rather that we might mourn, and by it inherit a Kingdom to come. For thou verily if thou standest but in the presence of an earthly King, wilt not dare so much as to smile. But yet when thou hast the Lord of Angels himself present every where, thou standest not before him with trembling and greatest reverence; but even when he is angry thou laugh●st, neither dost thou consider, that by this thou dost more offend him, than thou didst displease him with thy sin. Neither doth God so much detest sinners, as those who are secure after their sins committed. 
* And are not all our Playhaunters such?  And yet there are some so utterly insensible, and ironlike, that after all these words they will say: verily I would to God that I might never chance to weep, but God grant me, that I may rather always play and be merry. What, I pray, can be found more childish than such a mind? For God never taught or granted men to play; but the Devil. Hear therefore what Players have heretofore suffered. 
e Exod. 32.6. 1 Cor. 10.7.  The people, saith he, sat down to eat and drink, and rose up to play. Such were there heretofore in Sodom: such likewise were there at the time of the Flood: for the Lord saith of them, 
f Ezech. 16.49.  That they abounded with pride, with fullness of bread, and with riches. Those likewise in the time of No, 
g 1 Pet. 3.20.  When they saw the Ark building for so many years together, did shun all the dolour of compunction, and did only civilly serve their flattering 
h Math. 24.38, 39  mirth, being nothing careful of things to come; and therefore the sudden punishment of the Flood did drown them all, and there was made a common shipwreck of the whole world. Wherefore crave not thou that from God which thou receivest from the Devil. For it is Gods use to give an humbled, trembling, broken, chaste, penitent, and wounded soul. These verily are the gifts of God, because we likewise stand most in nee● of such. For a great combat hangs over our heads: and we must fight 
i Ephes. 6.11.  against invisible powers, against spiritual wickednesses; and against such like Principalities, and Powers; and it is well with us, if giving all diligence, and watching with all, we may be able to endure their fierce assaults. But if we laugh and play, fostering with all perpetual idleness, we shall be most easily overcome of our own idleness also, even before the fight. Wherefore it is not our parts to laugh continually, to let ourselves loose to cachinnations and derisions, to effeminate ourselves with delight, but rather of those men and women Actors who are beheld in Playhouses, who are defiled in Brothelhouses; of Parasites and flatterers who are made for this very purpose. This is not, I say, the part of those, who are called to an eternal Kingdom, and are likewise registered in that celestial Kingdom: this is not the part of those who carry spiritual armour, which verily is proper only to the Soldiers of the Devil: 
* The Devil than is the Author & Father of Plays and theatres; and dares then any child of God; any one who ●ither hates or fears the Devil resort unto them?  For he it is who hath digested jests and plays into an art, that by these he might draw the Soldiers of Christ unto himself, and might weaken the nerves of their virtue. Wherefore he hath likewise erected theatres in Cities, and hath prepared these incentives of laughter and filthy pleasure: and by their pestilence, he raiseth up the like plague upon the whole City. Which things S. Paul commands us to fl●e, exhorting, 
k Ephes. 5.3.  that we should put far from us all foolish speaking & surrility; than which laughter is far more pernicious, and ●ar●e worse. For when those Stage-players and ridiculous persons, have uttered any blasphemous and filthy thing, then especially all the simpler sort are most excessive in their laughter; applauding them most in that, for which verily they ought to have cast stones at them, who kindle a furnace of dreadful fire upon their own heads by this kind of pleasure. 
l Let Playhaunters ponder & remember this.  For those who applaud the utterers of these things, persuade them for to act them; and therefore for this they deserve rather to undergo the punishment which is appointed for these things. For if there were no spectator, nor maintainer of such things, there would certainly be none who would care to act them. But when they see you to forsake your own callings, yea the very places of your daily work, and the gain you reap from thence, and all things else, for love of this vain spectacle, they are then carried to these things with a more earnest intention, and bestow more study in them. And this I speak, not to excuse their fault, but that you may learn, that you especially are the spring and head of this iniquity, who spend the whole day in such ridiculous, in such pernicious pleasures, proclaiming abroad the honest name of Wedlock, and the reverend business in it. For he who personates these things doth not sin so much as thou who commandest them to be done. Neither dost thou only command and call for, but thou dost likewise further the things that are acted, by thy exultation, laughter, applause; and by all manner of means thou maintainest this Diabolical Shop. 
* Nota bene.  With what eyes then canst thou now behold thy wife, which thou hast there seen prostrated to so great injury in the person of another? How canst thou refrain from blushing, as oft as thou remember'st thy wife, when thou shalt there see the same sex so filthily made common? Neither mayst thou reply unto me now, that whatsoever is there done is but a fiction or feigned argument, but not the truth of things. 
m Etenim simulatio ista plurimos adultetos fecit, & mulcas domos subvertit, etc.  For this very ●eining (which comes home to our purpose) hath made very many adulterers, and overthroweth many houses. And therefore it grieves me most, that this so great an evil, is not believed to be an evi●●; but that which is far the worst of all, both ●avour, and clamour, and applause, and laughter are expressed, when so beastly adultery is committed to the public hurt. What then sayest thou, is this only feigning not a crime? Well therefore are these worthy of a thousand deaths, because what all laws command men to shun, those things are these not afraid to imitate. For if adultery itself be evil, doubtless the imitation of it must be evil. 
n Et nondum dico quantos adulteros faciant, qui hujusmodi adulteria histrionica simulatione repraesentant; quemadmodum e●iam impudentes ho●um spectatores efficiant. Nihil quippe obscaenius illo oculo, nihilque las●ivius qui spectare talia patienter potest, ne dicam libenter, etc. Ibidem.  And I do not yet report how many and great adulterers they may make who personate such adulteries in an histrionical fiction, and how impudent likewise they make their spectators. For there is nothing more filthy, nothing more lascivious than that eye, that can patiently, that I say not willingly, behold such things. Moreover what a thing is this, that when as thou wilt not so much as look upon a naked woman in the street, yea nor yet at home, but if such a thing fall out by accident thou thinkest it done to injure thee; that yet when as thou goest up to the Playhouse, that thou mayst violate the chastity of both Sexes, and mayst likewise incestuously defile thine own eyes, thou believest that no dishonest thing befalls thee? For thou canst not say thus, that she is an harlot that is thus uncovered; because it is nature itself, and there is the same body of an whore, and of a free woman. For if thou thinkest that there is no obscenity in such a fight, for what cause when as thou shalt see the same thing in the street, dost thou step back again from thy intended walk, and most severely rebuke that immodesty? unless perchance thou believest, the same thing not to be alike filthy when we are severed, and when we sit all together. But this is merely derision and shame, and words altogether of extreme folly; and it is better for one to besmear his whole face with clay and dirt, then with a spectacle of so great filthiness. For dirt is not so noxious to the eyes, as that unchaste spectacle, and the sight of a naked Harlot. Hear therefore what nakedness brought upon mankind even from the beginning, and even by this means fear that filthiness. What then hath made men naked? 
o Gen. 3.6, 7.  disobedience and the counsel of the Devil, so much hath this always pleased him from the beginning. But they verily when they were naked, were yet ashamed; you repute the same thing worthy praise, according to that of the Apostle, 
p Rom. 1.32. Phil. 3.19.  glorying in your shame. 
q Quonam ig●tur ●e pacto deinceps aspiciet uxor a tali contumelia redeuntem? qu●madmodum suscipiet & alloquetur tam indigne naturae muliebris conditionem sexumque faedantem, atque a tali spectaculo● captivum servumque redeuntem mu●ieris fornicantis, & c?  After what manner therefore can thy wi●e from henceforth behold thee returning from such a contumely? how can she entertain or speak to one so unworthily defiling the condition and sex of woman's nature; yea and returning a captive, a servant of an whorish woman from such a spectacle. If then you grieve when you hear these things, I confess that I give you, and owe you the greatest thanks. For who is he that doth comfort me, but he who is made sorrowful by me? Wherefor cease not to mourn for this licentiousness, and oft to be grieved for it. For this grie●e will be made unto you a beginning of conversion unto better things. Wherefore I have more earnestly pressed my speech, that I might free you by a more deep incision from their corruption by whom you are intoxicated, and might revoke you to pure holiness of mind●: which verily, together with the promised rewards of piety, we may all happen to enjoy by the grace and mercy of our Lord jesus Christ; to whom with the Father and the holy Ghost be glory for ever and ever, Amen. In 
r Tom. 2. Col. 59.60, 61.  his 7. Homely upon Matthew; he proceeds thus against Plays, and Playhaunters. But what do I speak of the space of the long journey of the wise men to see Christ, when 
* And is it not so with many now who must be coached to the Church be it ne●er so near them?  as many women are now grown to such an height of effeminacy of mind, that they cannot so much as come a very little distance from their houses to see the Lord in a spiritual manger, unless they be carried upon Mules? But of those also who verily can endure the pain of walking, some prefer the tumult of worldly business, others Theatrical routs, or Playhouse meetings, before holy Assemblies. Ver●ly these Barbarians before they had seen Christ, overcame so great a journey for him; thou verily, no not after thou hast seen him, dost like to imitate him. 
s O that our Play-h●unters would but consider this! me thinks it should even melt their hearts with shame and grief, and cause them to renounce these Plays, to follow and embrace their blessed Saviour.  For even when thou hast seen him, thou so relinqu●shest him, that after him thou runnest to Playhouses, and dost rather desire both to hear and to see a Stage-player, then him: And that I may touch the same things again that I followed before, thou verily leavest Christ placed in a Spiritual Manger, but thou hastest to see a Strumpet lying on the Stage. But of what punishments now at last do we think this worthy? Answer I beseech you; if any one should promise he would bring thee unto the King, and would show thee him glittering on every side, and sitting amidest the several ornaments of h●s pomp and state; dost thou think thou shouldest prefer a Stage-play, before this courtly dignity, though thou expectedst no benefit to accrue unto thee by it? Verily out of this Table there flows a fountain of spiritual good things, and this thou presently leaving, runnest to the Theatre, that thou mayst see a swimming woman, and thou beholdest that sex exposed to the public view: I say, that thou mayst see this, thou leavest Christ sitting by the fountain of heavenly gifts. For even now he sits not only upon 
t joh. 4.6, etc.  that one Samaritan Well, but speaketh to the whole City. But perchance even now he speaks only to the Samaritan woman: for even now no man stands by him; save only that some perchance are present only with their bodies, but others truly not so much as with their bodies. Notwithstanding be departs not, but stays, and demandeth drink of us, not water, but holiness: For Christ des●ributeth holy things to holy men. For he doth not give us water out of this Well, but living Blood, which albeit it be received to testify the Lords death, yet to us it is made a cause of life. But thou leavest the fountain of his blood, and this dreadful cup, and runnest hastily to that diabolical well that thou mayst behold 
* It seems by this, that the Grecian Actors, did now and then to refresh and exhilerate their lascivious Spectators, bring a kind of Cistern upon the Stage, wherein naked Whores did swim, and bathe themselves between their Acts and Scenes: which wicked, impudent, execrable practise, this holy Father doth here sharply and excellently declaim against.  a swimming whore, and suffer a shipwreck of thy soul. For that water is a certain vast sea of luxury, in which bodies are not drowned, but souls suffer shipwreck. For she verily being naked sports herself with swimming in the midst of the waters, but thou looking on her from an high scaffold art plunged into the depths of lust. For these nets of the Devil, do not so much catch those who descend into that water, and there roll themselves, as those who sit above. For these are drowned far more cruelly, 
* Exod. 14.  then that Pharaoh heretofore who was overwhelmed with his Chariots & Horsemen. Now if were possible by any means for me to show unto you the souls swimming upon these waters, tru●ly they would appear no otherwise, than those Egyptian bodies that were tossed in those floods. But this verily ●s far more dangerous, that this so great destruction they call pleasure, and this filthy sea of perdition, they style the Euripus of delight; when as verily one may more easily and safely pass over the AEgaean, and Tyrrhenian sea, than the horrible dangers of this spectacle. For first of all the Devil doth solicit the hearts of such all night long with an over-anxious expectation, afterwards be represents that which hath been so greedily, beheld, where with he doth presently bind and lead them captive. Neither mayest thou think thyself free from sins, if thou dost not couple with an harlot, when as thou dost commit all this with thy will. For if thou art possessed by this concupiscence, thou art verily burned with a greater flame. 
* Let this be well observed of the best of Play-haunters●  But if by beholding these things thou sufferest nothing, notwithstanding, thou art guilty, in being a scandal unto others; and by thy encouragement of such pleasures thou thyself confoundest both thine own face, and with thy face thy soul. But that we may not seem to deal only by way of reproof, we will now propound the means of reformation. What then is this means of amendment? I deliver you to your own wives to be instructed, when certainly you ought rather according to the Apostle, 
x 1 Cor. 11.3. cap. 14 35.  to be instructors of your wives. But because by sin the order is inverted, and the body is made the superior, the head the inferior, let it not grieve you to return to honest things by this way. But if thou art ashamed of the tutorship of a woman; avoid sin, and thou mayst quickly ascend into the chair of a Doctor, which is ordained for thee by God. But as long as thou shalt sin, the Scripture doth send thee not only to an woman, but even to irrational and the basest creatures. Neither doth a creature endued with the honour of reason blush to become a Scholar of the Bee and the Ant: neither is this the fault of the Scripture, but of those who have lost their own nobleness. Therefore we also will have a care to do thus. And now verily we assign thee to a woman to be taught: but if thou shalt contemn her admonitions, we will even send thee to the tutorship of unreasonable creatures. For we will show thee, how many birds and fishes, yea how many kinds of beasts and creeping things outstrip thee in honesty and chastity. But if thou art ashamed to be compared to such creatures, return to the ensign of thy own nobleness, and remembering that vast Sea of Hell, and fiery River, avoid this pestiferous Fishpond of the Playhouse. 
* Note this well.  For this is it which doth drown its Spectators in that fiery Sea, and which doth kindle the very bottom of that fire. For if he who without these provocations seeth a woman, is yet notwithstanding drawn sometimes to lust after her, and commits adultery only by lusting; he who not only s●eth, but likewise earnestly beholds a naked and lascivious women with his whole mind, how is he not a thousand times made the captive of lust? That great Flood under Noah did not so extinguish mankind, as these swimmers do altogether suffocate all their spectators even with much disgrace. For that flood although it brought in the death of bodies, yet it blotted out the vices of souls, But this water doth the contrary; it works the destruction of souls, the bodies still continuing in life: 
* Let the Romanists observe this, who claim the selfsame superiority because of Peter's chair which they falsely challenge, when ●s Peter was first, yea the first Bishop of Antioch.  You verily if that any contention about honour ariseth, contend with all ambition, that you ought to have pre-eminence of the whole world; flattering yourselves with this privilege; 
y Acts. 11.26. E●s●bius. Eccl. Him. l. 2. c. 4. The Disciples were first called Christians at An●i●ch.  that this City did first give the name of Christians to the faithful: but when you should contend about honesty and chastity, are you not ashamed lest you should be overcome of the very basest villages? Yes, sayest thou. But what then do you command us to do? To go into desert Mountains, and to become Monks? And what else do I lament, but that thou thinkest an honest and pure life belongs only to them? Verily Christ hath given common precepts unto all men. For where he saith, 
* Math. 5.28.  If any man look upon a woman to lust after her, he hath already committed adultery with her in his heart: it is not only spoken to a Monk, but likewise to an Husband. For that Mountain in which Christ taught these things was then filled almost only with such. Consider therefore that Theatre, and avoid their Diabolical Assemblies, and do not as it were blame my more troublesome speech. For I prohibit not marriages, nor honest pleasure; but I would have it to be done with honesty, not with obscenity or sin. I do not therefore bid the go into Mountains and Deserts, but to be bountiful, and likewise honest and modest, even while● thou livest in the midst of the City. The Apostle tells us, 
a 1 Cor. 7. 29●30.31  The time is short, it remains therefore that those who have wives be as if they had none; for the fashion of this world passeth away. As if he should say, I bid you not to dwell in the tops of Mountains, although I desire that likewise, because Cities imitate the abominations committed in Sodom; but yet I do by no means force you to it. Contiu●e having an house, wife, children, only do not make them Spectators of incestuous pleasures, do not thou introduce the plague of the Theatre into thine house. Dost thou not hear Paul saying; 
b 1 Cor. 7.4.  The man hath not the power of his body but the woman? Therefore he hath also given common precepts to him. Thou verily if thy wife frequent the Church becommest a most grievous accuser of her: but thou thyself spending the whole day in Playhouses dost not believe thyself to be worthy of accusation: but when as thou art so vigilant over thy wiv●s chasty, that thou art not ashamed to be excessive and immoderate, keeping her ofttimes from necessary journeys, yet thou thinkest that all things are very lawful to thyself. But Paul doth not permit this to thee, who likewise giveth the same power to the woman. 
c 1 Co●. 7.3.  Let the man, saith he, give unto the wife due benevolence. How then is thy wise honoured by thee who is vexed with such an undeserved injury, when as thou dost join thy body which is in her power, to harlots? For thy body is thy wives. What honour I say dost thou give unto her, when as thou bringest in tumults and contentions into thine own house, when as thou utterst such things in the market place, that whiles thou relatest them at home, thou disgracest thy wife that hears, and makest thy daughter that is present to blush, and besides others thy own self? For it were much better to keep silence, then to utter such obscene things, which if thy servants should but speak of, it were just for thee to cudgel them. 
* Let our Playhaunters consider of this Quaere.  Answer I pray, what satisfaction canst thou give, who beholdest these things with great delight which are not lawful to be named? and preferrest those things which are dishonest for to name before all honest and holy Arts? Lest therefore I should seem more troublesome, I will here end my speech: But if you persevere in these things, I will launch with a sharper razor, and make a more deep incision; neither will I ever rest until I break in pieces that Diabolical Theatre, that the Assembly of the Church may be made clean and pure: So shall we be freed from the present turpitude, and acquire life to come by the grace and mercy of our Lord jesus Christ; to whom be glory and dominion with the Father and the holy Ghost for ever and ever. Amen. In his 
d Tom. 2. Col. 297.298, 299, 300.  38. Homily upon Matthew, upon these words; It shall be easier for Sodom and Gomorrah in the day of judgement then for thee: he falls into this excllent discourse against Stageplays and their concomitances. The Sodomites though they lived most wickedly, yet they sinned before the Law and Grace: but what pardon are we worthy of, who commit such sins after so diligent a care both of the Law and Grace? We shut ●ur gates, and stop our ears to the poor; what say I to the poor, when as we do the same to the Apostles themselves? Yea therefore to the poor, because we do it to the Apostles. For when as Paul is read publicly and thou dost not regard: when as john thunders and thou dost not hear; wilt thou hear a poor man who dost not hear an Apostle? That our houses therefore may be open to the poor, and our ears to the Apostles, all filthiness is to be purged out of the ears of the mind. For as filth and dirt are wont to stop the ears of the body; so whorish songs, the fables of this world, the burden of Debtors, the accounts of Creditors and usury, are wont to stop the ears of the mind more than any filthy Or rather, they do not only stop them, but also make them impure and filthy, For such speeches d●e as it were cast dirt into our ears. That which that Barbarian did threaten, saying; 
* 2 King. ●8. 27  You shall eat your own dung; even that do many now unto you, not in word only, but in deed; yea verily even far worse and filthier: (For whorish songs are much more abominable than dung.) And that which is worse to be endured, you do not only not grieve wh●n as you hear such things, but you likewise laugh and rejoice. And when as you ought to avoid and abominate these things, you entertain and applaud them. Therefore if these things be not abominable, do thou thyself likewise descend upon the Stage, and imitate that thou praisest, have society and commerce with those who move such laughter: but if thou wilt not be coupled in that fellowship, why dost thou give so great honour to it? The very laws of the Gentiles make them to be 
* Player's infamous.  infamous: but thou together with the whole City being all called together, runnest out to them as to Ambassadors, or Generals of the War; that thou together with all the rest mayst put dung into thine ears: and thou who beatest thy servant, if he utter any filthy thing in thy presence, who permittest not thy Son to do it; who dost not suffer these things to be done at thine own house as being an undoubted filthiness; when as certain servile abject persons who deserve the Whipping-post shall call thee to hear these things, dost not only not take it ill, but even reioycest, yea applaudest, and givest thanks. And what madness could ever be found greater than this? 
Objection.  But sayest thou, I never spoke nor sung these obscene things, these incentives of pleasure. 
Answer.  But what profit is it, if when thou dost not utter them, yet thou hearest them willingly? Yea how w●lt thou make this evident that thou dost not utter them, when as thou dost willingly hear● them with laughter, and runnest to receive them? Tell me I pray ●hee, when as thou hearest Blasphemers● dost thou rejoice and triumph, or rather, dost thou tremble and stop thine ears? I doubt not but thou tremblest; Wherefore? because thou never art wont to blaspeme. Wherefore do so likewise in filthy speech, if thou wilt thoroughly persuade us, that thou dost not utter filthy words, then truly will we believe thee when as we shall see thee not to hear them. For how dost thou respect virtue, who art nourished by hearing these things? how canst thou undergo the difficult labours of chastity, who aboundest with laughter, and art ensnared with a whorish song: For if the soul which is far remote from these songs, doth scarce retain th● honesty of chastity, how can he live chastely who liveth in them? Are you ignorant that we are more prone to vices? When therefore we run unto these things with haste and earnestness, how shall we avoid the furnace of eternal fire? Have you not heard Paul saying: 
* Phil. 4.4.  Rejoice in the lord He hath said, in the Lord, not in the Devil. How therefore canst thou hear Paul, when thou shalt perceive that thou hast sinned, when as thou art always as it were made drank with these ridiculous Spectacles? For that thou camest hither now, I wonder not; yea verily I wonder greatly. For thou camest hither as it were simply and perfunctorily: but thou rushe● thither daily with all earnestness of mind, with speed, with alacrity: which appears by this; because that most filthy sin, which by your ●ight and hearing hath been infused into your soul, you carry along with you from the theatres to your houses; yea verily you take it, and lay it up in your minds and thoughts: and those things which are not worthy detestation thou disdainest, but abominable things thou admirest and lovest. For many returning from the office of burying, have presently gone into the bath; but those who come from 
g Mark this O Play haunters.  Playhouses have neither mourned, nor poured out fountains of tears. Yet truly a carcase hath no uncleanness; but sin doth so defile men, that no fountains, no rivers, but only tears and confession can wash it away. But there is no man who discerns how great the steines of sin are. For because we fear not things that are to be feared, therefore we fear those things which have no cause of fear● in them. But what is this so great noys● of Theatre men? what these Diabolical clamours? what this Satanical apparel? One being a young man hath his hair combed backward, and effeminating nature in his countenance, apparel, pace, and such like, strives to deduce it to the similitude of a tender Virgin. Another on the other side being an old man, having his hair and all modesty shaved off with a razor, standing by girt, is ready to speak and to act all things. 
h They had in those days some few women Actors: which in his 10. Homily upon Matthew, he styles Faminae Theatrales: Theatrical women: In imitation of these some French-wome●, or Monsters ra●her on Michaelmas Term 1629. attempted to act a French Play, at the Playhouse in Blackfriars: an impudent, shameful, unwomanish, graceless, if not more then whorish attempt.  Women also with a naked and uncovered head speak to the people without shame, and usurp impudence to themselves with so great premeditation, and infuse so great lasciviousness into the minds of the Hearers and Spectators, that all may seem even with one consent to extirpate all modesty out of their minds, to disgrace the female nature, and to satiate their lusts wi●h pernicious pleasure. For all things that are done there are absolutely most obscene, the words, the apparel, the tonsure, the pace, the speeches, the songs, the ditties, the turnings and glances of the eyes, the pipes, the flutes, and the very argument of the Plays, all things (I say) are full of filthy wantonness. Say therefore, when wilt thou withdraw thyself from so great an unclean desire of fornication which the Devil hath infused into thee, and repent. 
i Those therefore that would have their wives, their daughters, their husbands, ●heir children chaste, let them keep them from the Playhouse.  For we are not ignorant how many whoredoms are there committed, how many marriages are there defiled with adulteries; how many men are there most unnaturally abused; how many young men are there strangely effeminated; all things there are full of the highest iniquity, all full of prodigies, all full of impudence. For which things we ought not to sit laughing excessively, but rather to mourn and grieve even with tears. What therefore will you, mayst thou say; shall we shut up all the Playhouse doors, and obeying thee, overturn all things? 
k Lo here the lewd, the pernicious effects and fruits of Stageplays.  What hast thou said, shall we overturn? Are not all things now overturned? For whence dost thou believe that the unchaste attempters of marriages proceed? Come they not from these Playhouses? Whence are those who invade the marriage beds of others? Are they not from the Stage? Is it not from hence that many men become most troublesome to their wives, and that women are despised of their husbands? Are not very many adulterers from hence? Therefore he seems to me to overturn all things who runs to Playhouses, who brings in a most cruel tyranny? 
Objection.  Thou wilt say, no; to separate wives from their husbands, to ravish children, to overturn houses: all these are the acts of Tyrants who have seized upon th● Castle, and oppress the City by force: but the things we do are 
l So sa● our Player's 〈◊〉 Pl●y● 〈◊〉 ●ut 〈◊〉  approved by the laws, and these Stageplays have never giv●n occasion to adulteries. 
Answer.  Yea verily, who is not already made an adulterer? For if I could call all by name I would quickly show it thee. How many have harlots led away as captives from thence? How many have they either withdrawn from their wives, or have not at all permitted them to come to their lawful bed? 
Objection.  What therefore, 
Answer.  sayest thou, shall we overturn all the laws by which these things are established. 
m The best way therefore to suppress adultery, whoredom, sedition, tumults, & all the mischiefs of the Common wealth, is to suppress Playhouses and Stageplays.  Yea verily, these Stageplays being overturned, you shall overthrow, not the laws, but iniquity, and you shall quite extinguish all the plagues and mischiefs of the City. For from hence are seditions raised, from hence tumults do arise. For those who are nourished with these Plays, (who sell their voices for their bellies sake, who are most ready to speak, to do all things, and spend all their pains and industry in this,) these are most of all wont to inflame the people with rumours, and to raise tumults in Cities. For the idle youth educated in these evils, is more cruel than the very fiercest beast. Are not many evil doers made and confirmed by these Stageplays? For that they may instigate all the people to these things, that they may obtain their dancing pleasures, that they may corrupt mod●st women mixed with strumpets● they come to such a height of wickedness, that they do not so much as abstain from the bones of dead men. What shall I say, that many spend infinite sums of money at these Diabolical societies? What shall I say of lasciviousness? What of other evils? 
n Let our Play-Patrons and Playhaunters remember this. Objection. Answer.  Consider then that thou art he who dost overthrow the whole life of man, when as thou drawest others to these things; not I, who think, that all these Plays are to be given over. Thou wilt say; shall we then pull down all the Playhouses? Would to God they were now pulled down, albeit, that as far as it appertaeines to us, they long since lie desolate. Notwithstanding I command you to do none of these things; since the magnificence of the houses may stand, and the Plays and Dancing altogether cease; which will be more praise to you then if you should quite overturn all Take at least an example to yourselves from the Barbarians, who want the filthiness of all these Stageplays. 
o O let all Christians who resort to Stageplays remember this for fear Turks and other Infidels who want, who utterly reject all Stageplays should rise up in judgement against them at the last.  What excuse then can you bring for yourselves, if you who are now registered in Heaven, you who are the companions and coheirs of Angels and Arch-Angels, should be found far worse than the Barbarians in this thing? especially when as thou mayst else where procure to thyself many better comfort. For when thou wilt refresh thy mind, thou mayst go into Gardens, behold running Rivers, contemplate great Lakes, look upon pleasant Places, hear singing Grasshoppers, be conversant in the Temples of Martyrs; from whence thou shalt receive best health for thy body, and excellent profit may accrue unto thy soul, from whence thou mayst reap singular pleasure, because no less, no grief, no sorrow follows; thou hast a wife, thou dost not want children, thou aboundest in friends, all which are wont sometimes to afford honest delight and profit. For what is more sweet than children? What more pleasant than a chaste wife to a moderate and chaste Husband? Verily the Barbarians themselves, when as they had heard of these Stageplays, and the unseasonable delight of fables, are reported to have uttered words most worthy all the instructions of Philosophy. For they said, that the Romans, as if they had wanted wives and children, had devised such pleasures as these to themselves. In which words they did show, that nothing could be more sweet, more pleasant to him who would live honestly, than a modest wife and children? 
Objection.  But thou wilt say, I can show that these Plays h●ve done no hurt to many. 
Answer.  Yes verily they do very great hurt in that thou spendest thy time idly and to no purpose, and in that thou offerest a scandal unto others. 
p Let the best of our Playhaunters who think they receive no hurt at all from Stageplays, remember this.  For although thou by a certain fortitude of a sublime mind hast contracted no evil from thence, yet because thou hast made others who are weaker studious of Stage plays by thy example, how hast thou not contracted evil to thyself, who hast given occasion to others of committing evil? For those who are there corrupted, as well men as women, will all transfer the crimes and cause of their corruption upon thy head. For like as if there had not been spectators, there had not been any to have acted; so because both are the cause of the sins that are committed, they shall both suffer th● fire. Wherefore all be it by the modesty of thy mind thou hast effected, that no hurt should come unto thee thence, 
* Nota.  which I do not think can be: yet because others have committed many sins by reason of Plays, thou shalt undergo grievous punishments for this; albeit thou hadst been much more modest and temperate, if by no means thou hadst gone thither. Let us not therefore contend unprofitably, nor devise vain excuses, when as one excuse may suffice us, to fly far from this Babilonish Stews, to keep far off from this Egyptian Harlot, and if need be, to escape naked out of her hands: so shall we receive great pleasure, when as we are not at all pricked with the stings of conscience. So shall we both live soberly in this life, and obtain future good things, by the grace and mercy of our Lord jesus Christ. In his 74. Homily on Matthew, he hath this notable passage to our purpose. 
* Tom. 2. Col. 514.515.  Many come into the Church to behold more curiously the beauty of women, and the fairness of young men: 
* O that the Gallants of our times, who are deeply guilty of this sinae, would but consider this Father's words.  dost thou not theresore wonder that Thunderbolts are not sent forth on every side, and that all things are not utterly subverted? For these things are most worthy, not only of Thunderbolts, but also of the punishment of Hell. But God since he is long-suffring and merciful, doth in the mean time keep in his anger th●t he may lead thee to repentance. What dost thou O man, thou more diligently seekest after the beauty of women in the Church, and dost thou not tremble abusing the Temple of God with so great an indignity? For in the market place thou blushest, yea thou fearest left any one should see thee following a woman: but in the Church of God, when as God himself speaks unto thee, and deters th●e from these things, thou most of all practisest fornication and adultery in that very time, when as it is thundered out unto thee with a loud voice, that th●● shouldest fly from these things, neither dost thou tremble, nor sta●d amazed. 
* Verum haec ab impudicissimo Theatro didicistis, haec v●l illa contag●osa p●stis docuit: virus istud p●stiferum, inevitabilis negligentium laqueus, in●ontinentium voluptuosa p●rditio. Ibidem. Col. 515. A.  But these things thou hast learned (I pray observe it well) from the most unchaste Theatre; that most contagious plague, (so styles he the Playhouse) that pestiferous poison, that unevitable snare of idle careless persons, that voluptuous perdition of incontinent people, hath taught you these things. Such is the accursed fruit of Stageplays, not only to make the Playhouse, but even the very Church of God a kind of Brothel, as he there more largely proves. 
q Tom. 2. Col. 487.488, 489.  In his 69 Homily upon Matthew: I find this notable discourse. When you are in fear and troubles you call those ex animo happy, who live a single life in Mountains and Caves; as I am not ignorant that those have so styled th●se sometimes, who living in idleness spend both day and night in theatres and Playhouses. For albeit these may seem to abound with a thousand pleasures, albeit rivers of pleasure might be thought to be present with them, yet they lie for the most part pierced thorough with many most bitter darts from thence. For if any man shall be taken with the love of any 
* Nota.  Woman-dancer, verily he shall undergo a torment harder than any Warfare, more troublesome than any Pilgrimage, and he shall pas●e thorough more miserable days than any besieged City, etc. 
r Vbi nunc sunt, qui Diaboli choreis & perditis cantibus dediti in scaena quotidie sedent? Pudet me certè verba de illis facere, veruntamen ne●esse mihi ●st propter infirmitatem vestram, etc. Ibid.  Where now are those who sit daily in the Playhouse addicted to the Dances of the Devil, and to pernicious Songs? Verily I am altogether ashamed to speak of them, but yet I must needs do it by reason of your infirmity. For even Paul himself saith, 
s Rom. 6.  As you have heretofore given up your members to serve uncleanness, even so now give up your members as servants of righteousness unto holiness. Wherefore we will now also make diligent search into the lives of 
t These and no other are the most constant Playhaunters.  Harlots & corrupt young Men who sit together in the Playhouse, and we will compare them with the life of these blessed ones, as far as it concerns a pleasant life. 
u jucundè namque vivendi gratia negligentiores juvenes scenae laquijs capiuntur: tantam enim si pe●pendimus, differentiam inveniemus, quantum si quis canentes Angelos modulationem divinam audiret, & porcos stercore defossos ac grunnientes. o'er namque illorum Christus, istorum verò Diabolus loquitur, etc. Ibidem.  For the more negligent young Men, that they may live merrily, are taken with the snares of the Playhouse: yet if we consider well, we shall find as great a difference between the one and the other, as if a man should hear Angels singing an heavenly Song, and Swine buried in the dirt, grunting. For in their mo●th, Christ, but in these men's mouths, the Devil speaketh. The Pipes with puffed up cheeks and a deformed face send forth an uncertained and unarticulate voice to these: but by their mouths the Grace of the Holy Spirit, in stead of a Pipe, a Harp, and a Flute, soundeth so sweetly, that it is impossible for those who are fastened to clay and earthly things, to set so great pleasure before their eyes. Wherefore I wish that some one of those who are mad about these things, could be but brought to this Choir of Saints, and then I needed not to use any more words. And although we relate these things to earthly men, yet we will somewhat endeavour to pull them out of the filth and dregs. From these songs of Harlots a very fl●me of lust doth presently set the Auditors on fire, and as if the sight and face of a woman were not sufficient to inflame the mind, they have found out the plague of the voice too. B●t by the singing of our holy m●n, if any such disease doth vex th● mind, it is presently extinguished. And not only the voice and face of a woman, but the 
x The ill ●ruits of costly and gaudy apparel; especially in Play houses Which I wou●d our st●unting Gallantest would consider.  apparel doth much more trouble the Spectators; so that if any more rude or abject poor man beholds it, he may be too much grieved at it and ofttimes say thus unto himself, Verily a Whore and a Whoremaster, the children of Cooks and Tailors, and ofttimes of Servants, live in so great pleasures: but I a freeman, and borne of free Parents, who live by honest labour cannot truly so much as dreaming be delighted thus; and so he departs disquieted with grie●e. Which thing hapens not from the sight of Monks, yea the very contrary always useth to fall out. 
y The good that comes by wearing mean and plain apparel.  For if he shall behold the sons of rich men, and the Nephews of famous Ancestors to wear those mean garments, which those who are oppressed with extreme poverty would not vouchsafe to ●eare, and shall know that they rejoice in this very thing; consider with how great comfort he departs, if he be poor, being thus confirmed: and if ●e be rich, he is easily made more moderate and better by it. And verily in the 
* Nota.  Theatre when a most crafty Harlot walketh about with golden ornaments, the poor are wasted with grief, that their wives have no such thing: and the rich being troubled with this sight, when they shall see the habit, the countenance, the voice, the gesture, and other things full of lust, and shall return home to their houses burning with such dishonest fire, despise their wives as more deformed: 
z These are other fruit● of Play-haunting.  Hence chippings and brawls, hence discords and wars arise, hence death also ofttimes follows. For those who are taken with this kind of lust, a life with their wife and children seems bitter to them: thus all things in their houses are disturbed. No such thing is ever wrought by the choir of Monks, the wife may receive her husband returning mild from thence, and word of all absurd pleasure● so that he may seem more ●alme and quiet to her. 
a Ita thea●ralis hic chorus malorum omnium, ille vero mon●chorum, bonorum fons & origo est. Alter ex ovibus lupos facit, alter è lupis in agnos convertit, etc. Ibidem.  So that this Playhouse choir (pray mark it) is the Fountain, and original of all evils, but that of Monks of all good things. One of them maketh Wolves of Sheep; the other converteth Wolves into Lambs. But perchance we may seem as yet to have spoken nothing of pleasure. What therefore is more pleasant then to live in tranquillity of mind, lamenting nothing, grieving for nothing, and bewailing-nothing? Notwithstanding let us proceed on further, and let us search out the pleasure of both these harmonies and sights, and we shall find the one remaining only till the evening, so long as the Spectator sitteth in the Playhouse, but afterwards pricking him worse than any sting; but the other always flourishing in the minds of the Spectators, etc. A sufficient testimony of the accursed bitter sinful fruits of Stageplays. In his 89. Homily upon Matthew, he hath this short passage. 
b Tom. 2. Col. 601. B.  All those who ascend to Stageplays or to Harlot's houses, are spiritually lame: how then shall these be able to stand in battle, and not to be cast down with the crimes of incontinency? In his 2. Homily against the jews, he writes thus. 
c Operun. Tom. 1. Editione. Fronto. Ducaei. Parisij●. 621. Tom. 1. pag. 463. C. D.  If thou hast a servant● if a wife; thou mayst keep them at home with great authority. For if thou permittest them not to go into the Playhouse, how much more are they to be driven from the Synagogue of the jews? Here is greater wickedness than there. 
d Pray mark it well.  That which is done there, is sin; that which is done here, impiety. I speak not these things to this end that you should suffer them to go into the Playhouse; for even this is evil: but that driving them from Plays, you should even much more prohibit them from this. Go too, tell me what th●● runnest to see there? Whether men playing on the Trumpet? But thou oughtest ●itting at home, to pour out sighs and tears for them, in that they rebel against the command of God; and in that they have the Devil dancing in the midst of them. In his 
e Ibid. Tom. 1. p. 893.894. See Homil. De Sta. Phoca. Ibidem. p. 8●8. A. B. & Hom. in S. julianum. Ibidem. pag 613. A B. to the ●ame purpose.  Homily of Saint Barlaam. Do ye not (quoth he) see those who descend from Playhouses made more effeminate? this verily is the cause, that they diligently attend to the things ●here done. For when as they shall fix in their minds the invertions of the eyes, the wreathe of the hands, th● turnings of the feet, and the images of all those shapes which appear in the distortion of the circumagitated body, they depart from thence. Is it not therefore an unworthy and shameful thing, that these should take so much care in procuring the destruction of their souls, and keep a perpetual memory of the things that are there acted; and that we whom the imitation of these things shall make equal to Angels, should not bestow an indevor equal unto theirs, to preserve those things that are spoken? A good item unto all such Playhaunters, 
f Player's and Playhaunters then in Saint Chrysostom's judgement, are more diligent and careful to destroy their souls, than others are to save them.  and Christians, who can remember much of a Stage-play, but very little or nothing of a godly Sermon, which concerns their souls; of which there are now too many. In his 15. Homily to the people of Anti●ch; he rhetorizeth thus. 
g Op●rum. Parisijs. 1588. Tom. 5. Col. 118. C. 121.122.  How many Sermons have we bestowed, admonishing many stupid ones that they would utterly relinquish and abandon theatres, and the lascivious things proceeding from thence? and they did not abstain, but always even unto this day run to the unlawful spectacles of Plays and Dances, and set up a Diabolical assembly against the fullness of the Church of God, and their clamours brought from thence with much vehemency, did desturbe the singing of this place. But behold now we being silent, and speaking nothing of this, they have of their own accord stopped up the Playhouse, and the Circus is made unaccessible. And before this many of ours did run unto them: but now all have fled together from thence unto the Church, and praised our God. Seest thou how much gain is made out of fear? For from whence the Devil hoped to have overthrown our City, (to wit, by the abusing and overturning of Theodosius his Statue, the occasion of this and the ensuing 
h See Hom. 10. ad Pop. Antiochiae. to Homil. 25.  Homilies) from thence hath he restored and reform it, etc. Let us therefore acknowledge the snares, and depart far from them. Let us take notice of the precipices and not come near them. 
* Observe well this ensuing discourse.  This will be an occasion to you of greatest security, not to avoid sins only, but even those things also, which may seem to be but indifferent, but yet may drive us unto sins; as to laugh and to use jesting speeches, seemeth truly not to be an apparent sin, but yet it leads men into manifest sin: for ofttimes filthy words arise from laughter, and filthier actions from filthy speeches. Ofttimes from filthy speeches and laughter, railings and reproaches arise; from railing and reproaches, blows and wounds; and from strokes and wounds, murders and manslaughters. If therefore thou wilt consult well for thyself, thou wilt not only avoid dishonest words and deeds, and strokes and wounds, and manslaughters, but even unseasonable laughter itself, and scurrilous words, because such things are wont to be the root of these that ensue. 
i I●a Theatra rursum ascendere, & equorum cert. ●●ina spectara, & aleas tractare, non videtur multis peccatum esse mani●●stū, sed infinita vitae mal● solet infer. Etenim in Theatris immora●i● fornicationem, petulantiam & om●em incontinentiam peperit: & circensium spectatio pugnas, convitia, flagella, contumelias, iuges inimicities, adduxit: & circa aleas studium, blasphemias, jacturas, iras, convitia, infinitaque alia his graviora saepe produxit, etc. Ibidem. Col. 122●●.  Again, to ascend up into theatres, and to behold the combats of Horses, and to play at Dice, seem not to many to be an apparent sin, but yet they are wont to bring in infinite evils of life. 
* Lo here the fruits of Plays and Dicing.  For the abode in Playhouses hath brought forth fornication, wantonness, and all incontinency: (a full evidence of my Minors truth:) and the beholding of the sights of Cirque-playes, hath brought with it reproaches, blows, affronts, and perpetual enmities: and the study about Dice, hath produced blasphemies, losses, anger, revile, and infinite other things worse than these. Let us not therefore only avoid sins, but even those things that seem to be indifferent, but yet draw us by little and little into these sins. For as he that goes by a precipice, although he falls not, yet he trembles, and ofttimes he tumbles down being overturned by the very trembling: so he who avoids not sins a far off, but walks by them, lives with fear & ofttimes falls into them. For he who curiously beholds the beauties of others, although he commits not adultery, yet he hath lusted, and according to 
k Math. 5.  Christ's sentence, he is made an adulterer: and ofttimes from concupiscence itself, he is really carried into the very sin. Let us therefore withdraw ourselves far from sins. Wilt thou be modest? not only shun thou adultery, but even a wanton look. Wilt thou be far from filthy words? thou must not only avoid dishonest speeches, but even dissolute laughter and all concupiscence, etc. Much more than wanton Plays, and wicked Playhouses. In his 
l Ibid. Tom. 5. Col. 135. C.D. & 137. C. See Ibid. 136. ●. B. An excellent passage against Rome's supremacy● and of Antioches' primacy.  17. Homily to the people of Antioch, he thus discourseth. But do those things which the King hath done make thee sorrowful? Verily neither are those things grievous, but they have even brought much profit. For tell me what troublesome thing is done, that he hath stopped the Playhouse? that he hath made the Circus inaccessible? that he hath excluded and overturned those fountains of wickedness. Would to God it might not be granted, that these should be ever opened again. 
m O that our Magistrates would consider this! it would cause them then to suppress all Playhouses. as this good Emperor Theodosius did.  Hence the works of wickedness have budded forth in the City: hence are those who carry a crime in their very manners, selling their voices unto Dancers, betraying their own salvation for three farthings, and confounding all things, etc. But now our City seems to be like a beautiful, a fair and modest woman. Fear makes her more meek and honest, and hath freed her from those wicked ones, who have adventured to commit these horrible wickednesses. Let us not therefore lament with womanish sorrow, for I have heard many saying in the Market place. Woe unto thee Antioch; what is done unto thee? How art thou deprived of honour? And when I had heard it, I derided the childish mind of those who spoke such things. For we ought not to say these things now; but when thou shalt see Dancers, Players, Drinkers, Blaspemers, Swearers, Forswearers, Liars, then use these words. Woe unto thee City, what is done unto thee. It appears then by this excellent discourse, that Playhouses are the Seminaries of all vice and mischief; and that those Cities are truly miserable wherein they are but tolerated. To pass by his 
n Ibid. Tom. 5. Col. 145. D. 149. A.B.C.  19 Homily to the people of Antioch, where he commends the condition of the Country husbandmen, because they had no spectacles of iniquity, no Horse-combates, nor whorish women, etc. where he withal describes the pains which Tumblers, Players, and Dancers upon the Rope did take to make themselves expert in their professions; with half which labour men might overcome their customary sin of swearing. In his 
o Ibid. Tom ●. Col. 162. C.D. & 167. A.  21. Homily to the same people of Antioch: How absurd a thing is it (writes he) after that mystical voice brought down out of Heaven by a Cherubin; to defile the ears with whorish songs, and effeminate melodies? Yea how is it not worthy of extreme punishment to behold Harlots, and to practise adultery with the same eyes, with which thou beholdest the secret and dreadful mysteries? and to return again to those pomps of the Devil which thou hast renounced in thy baptism? Now these pomps of Satan which thou renouncest, are theatres, and Cirque-playes. And in his 
p Ibid. Tom. 5. Col. 183.184.  23. Homily to the Antiochians, he hath this excellent discourse worthy of most serious observation. Beloved, external dignities are fitly manifested by extrinsecall signs that are put about them, but ours oft to be known by the soul. For a Christian ought not to be seen only by his office, but likewise by his newness of life. It is fit a believer should shine forth, not only by those things which he hath received from God. but also by those things which he himself performs, and to be manifested on all hands by his gesture, by his countenance, by his habit, by his voice. Now I have spoken these things, not that we should dispose of ourselves to ostentation, but to the profit of the beholders. 
* And may we not truly put this question to many Christians of our times; to whom all the ensuing discourse may most fitly be applied.  But now from whence shall I know thee to be a Christ? I find thee on every side conspicuous by the contraries. For if I would learn who thou art, either from the place; I see thee abiding in C●rques, in theatres, and in iniquities: in the counsels of wicked ones, and in the conventicles of desperate hopeless men. Or from the form of thy countenance; I see thee always laughing excessively, and dissolute like a recluse Harlot, and vile withal: Or from thy clothes; I see thee no better apparelled, than those who are conversant in the Playhouse; Or from thy followers; thou leadest about Parasites and Flatterers: Or from thy words; I hear thee speaking nothing that is savoury, or necessary, or conferring to a Christian life: Or from thy table; hence a greater accusation will appear. From whence then I pray, shall I know thee to be a Christian, all thy words and deeds professing the contrary? 
* O that this elegant rhetorical strain of this zealous flexanimous Father were but a little considered of the vicious Christians of our times!  But why do I say a Christian? For thou art not so much as a man, if I can plainly discern. For when as tho● kickest like an Ass, and playest the wanton as a Bull, and neighest after Women like an Horse, and pamperest thy belly like a Bear, and fattest thy flesh as a Mule, and retainest evil in thy memory like a Camel, and moreover ravenest as a Wolf, and art angry as a Serpent, and smitest like a Scorpion, and art crafty like a Fox, and keepest the poison of wickedness as an Asp or Viper; and impugnest thy Brethren as that wicked Devil: How shall I be able to number thee among men, when I shall behold in thee the signs of such a nature? For seeking after the difference of a Catechumenish, and a Believer, I am afraid that I shall not find the difference no not of a man and a beast. For what shall I call thee? 
* Wicked men are far worse ●h●n beasts or ●evils.  A beast? but beasts are held only with one of these vices; but thou carrying about all of them together, proceedest on to a greater beastliness than they. Or shall I style thee a Devil? but the Devil serves not the tyranny of the belly, neither doth he love money. Since than thou hast greater imperf●ctions than Men and Devils; how shall we call thee a man? But and if it be not lawful to call thee a man, how I pray shall we salute thee as a Believer? And that which is worse, neither being so evilly disposed, dost thou think of the deformity of thy soul, nor yet consider its filthiness: but sitting in a Barber's shop, 
* And i● not ●his the vanity and practice of our effeminate ag●.  and triming thy hair; taking a glass, thou diligently examinest the composition of every hair, and advisest with those that stand by, and with the Barber himself, whether he hath ordered those hairs well that are about thy forehead. And when as thou art for the most part an old ma●, thou art not ashamed to wax ●ad with youthful vanities. But we behold not, not only the deformity of our souls; but we do not so much as any whit at all consider that beastly shape, that Sylla, or Chimaera, according to the Poet's Fables, which we have put on: By all which it is evident, that they who resort to Plays or Playhouses, have not so much as the least Symptoms of any Christianity in them; that they are worse than men, than beasts, than Devils: and careful only to adorn their hair, their bodies, but altogether careless to correct the gross deformities and pollutions of their souls. In his 
* Tom. 5. Col. 785. A.  Sermon, De Eleëmosyna & Hospitalitate; he acquaints us: That lascivious and gaudy apparel, which all godly Christians should leave to Danceresses, and lewd Singing-women; together with filthy and unseemly pleasure, are reputed comely in theatres and Stageplays. A sufficient evidence of their lewdness. In his 
q Tom. 3. Col. 611.612.  42. Homily on the Acts, and in his 
r Tom. 5. Col. 347.348.  62. Homily to the people of Antioch, he writes thus of Plays. But what? Wilt thou that we compare the Prison and the Playhouse together? That verily is a place of affliction, but this of pleasure. Go to therefore, let us see what things do happen unto both. There, is much Philosophy: For where there is sadness, there also is Philosophy. He who before did gape after riches, who was greatly puffed up, and would scarce suffer an ordinary man to speak unto him; he is then made humble, fear and sorrow being fallen upon his soul like a certain fire, and softening its hardness; then he is made sorrowful, than he feeleth a worldly change, than he is made strong to all things. 
s Playhouses ●herefo●e in S. Chrysostom's judgement are far worse than Prisons, and Playhaunters more miserable, more unhappy than P●isoners.  But in the Playhouse all things are contrary; laughter, wantonness, uncleanness, Diabolical pomp and pride, prodigality, expense of time, and unprofitable wasting of days, the preparation and induction of absurd and filthy lust, the meditation or plotting of adultery, th● School of fornication and intemperance, the exhortation of filthiness, the occasion and matter of laughter, the examples of lewdness. But it is not so in a prison, where is humility of mind, exhortation and excitation to Philosophy, the contempt of worldly things, all things trodden under foot and despised: Yea fear sits by as a Schoolmaster fitting him for all things that he ought to do. But if thou wilt we will again inquire into these places after another manner, I would have thee meet with one man coming from a Playhouse, and with another going out of a Prison: 
* Nota.  thou shouldest behold his soul loathsome, distempered, and truly fettered: but this mans loosed, prompt, and almost winged. For he returns from the Playhouse bound with the eyes of the women that are there, carrying bonds heavier than any iron; to wit, the places, words, and habits that are there. But he who goeth from the Prison being freed by all, will not now think that he suffers any grievous thing, comparing his case with other men's; he now gives thanks that he is not bound, he contemns human things, seeing many rich men in troubles, and great men there imprisoned for many and great things, yea he will suffer any unjust thing, so valiant is he. Moreover many examples of that place will lead him to think of the judgement to come, and he will dread those places seeing them there already. For as he who is there imprisoned, is meek to all; so he also before the judgement, before the day to come will be more favourable to his wife, his children, his servants. But men return not so from the Theatre; for the husband will behold the wife more unpleasantly, h● will be more cruel to his servants, he will be more sharp to his children. 
t If Magistrates, i● Statesmen did but well consider this, t●ey would never tolerate th●m in a Commonwealth.  Playhouses cause great evils in Ci●tios, great ones, and neither do we know by this, how grea●. In his 
u Tom. 4. Col. 356. C.D.  12. Homily upon the first Epistle to the Corinthians; he condemns the Heathen Lawgivers for countenancing and erecting Playhouses, in these ensuing words. They assemble company to theatres, bringing in thither 
* Meretricum choros, illic ind●centes & pueros p●thi●os qui injuria ipsam naturam afficiunt, etc. Such are our common Playhaunters.  Whole quires and troope● of Harlots, of lecherous Boys, or Ganymedes, who abuse even nature itself; and they make all the people to sit in a losti●r place. Thus they recreate the City: thus they crown great Kings whom they always admire for their Trophies and Victories. 
x O that Kings and Great Men would consider this! they would not then so highly esteem these base, and infamous Actors.  But what is more trifling th●n this honour? What is more unpleasant than this pleasure? Dost thou seek then applauders of thy actions out of these? and wilt thou, I pray tell me, be commended with Dancers, effeminate persons, Stage-players, and Whores? And how can this be but extreme madness? For 
y These are the fruits of Stageplays.  I would willingly demand of them; Is it an heinous and unseemly thing to overturn the laws of nature, and to introduce unlawful and wicked copulations? All will say it is a grievous and unworthy act: Yea they seem verily to punish likewise this heinous offence. Why then dost thou bring in those Cynaedi, & exolete persons? Neither dost thou only bring them in, but thou likewise honourest them with innumerable and unspeakable gifts; And where as thou punishest those who attempt such things in another place, yet here thou spendest money upon them, and maintainest them at the public charge, as men deserving well of the Commonwealth. 
Objection.  But, sayest thou, they are infamous. 
Answer.  Why then dost thou train them up? Why dost thou honour Kings by infamous persons? Why dost thou kill Cities? Yea why also dost thou bestow so much upon them? For if they are infamous, infamous persons ought to be banished. For why hast thou made them infamous? Whether as one ●hat prayedst them, or as one who condemnest them? Verily as one who condemn●st them. Moreover, thou makest them infamous as one who condemnest them: but yet thou runnest to see them, yea and admirest● laudest and applaudest them, as those who are of honest fame, and good repute. In his 
z Tom. 5. Col. 799. A. B. 802. C.  Oration of the Kalends, he writes thus. There is now a war proclaimed against us, not the A●aleki●es invading us, or other Barbarians making incursions upon u●, as than they did, but Devils leading their pomp in the Market place. For those Diabolical pernocta●ions which are this day practised, those scoffs and revile in Plays, those nocturnal Dances, and those Comedies which should be hissed out, do vanquish our City worse than any enemy: and therefore it is meet, that both those that thus offend, and those who offend not should be dejected, mourn, and be ashamed; these verily for the wickednesses they have committed; but those because they have seen their Brethren to have been immodest. For although you your s●lves do not these things (and O that our Christian Magistrates who connive at Stageplays would consider it) yet it is altogether unworthy of our religion, if you suffer even others for to do them, whether they be your servants, your friends, or your neighbours. Whom God doth hate, do not thou commend; but he hates every one who liveth in iniquity though he abound in wealth. It is lawful for thee to reprove and correct them for the glory of God. But how is it lawful to chide for God? 
a O that we had zeal and grace to do thus n●w, than sin, than sinners would not be so common, so audacious and shameless as they are.  If thou shalt see a drunkard, or a thief, or a servant, or a friend, or any other that is thy neighbour, either running into a Playhouse, or betraying his own soul, or swearing, for swearing, or lying, be angry with him, punish him, reclaim him, correct him; and thou hast done all this for God. In his 
b Tom 5. Col. 147●. B.  6. Oration. That all vices arise from sloth: he writes thus of Playhaunters. Before the last day, our speech to your charity was purposely and wholly of the Devil. At which time, some verily, when as we were discoursing of these things out of this place, did then idly behold the pomp of the Devil in Playhouses, and did then hear whorish songs; but you did give your minds to the most pleasant spiritual Doctrine. Who then hath made them thus to err? Who hath avocated them from the holy sheepfold? 
c Let Playhaunters than consider this.  Verily the Devil hath deceived them, but he hath not deceived you. Those therefore who run to Playhouses are deceived and led thither by the Devil, if this holy Father may be credited. And in his 
d Tom. 5. Col. 750.751.  8. Homily of Repentance, with which I will conclude: he hath this memorable passage against Stageplays and Playhouses, which should make all Players and Playhaunters for to tremble; which passage likewise fully proves the Minor of my former Syllogism. We may undergo the pains of a fast, and yet not obtain the fruit of a fast. But how? To wit, when we abstain from meat, but not from sin; when we fast the whole day in want, and then spend what we have saved in unchaste Playhouses. 
* Stageplays deprive men of the benefit of all their fasting and prayers.  Lo the pains of a fast, the fruit of a fast, (much more than of prayer, of hearing, reading, receiving the Sacrament, and all other holy duties, which I beseech all Playhaunters to consider) is wholly lost, when as we ascend the Playhouse of iniquity. My speech is not directed unto you, for I know that you are free from this accusation. But it is the custom of those who are laden with grief, when as those are not present who give the occasion of grief, to rush upon those who are present. For what gain is it to go up to the Playhouses of wickedness, to enter into the common shop of luxury, and the public School of incontinency; or to sit in the chair of pestilence? 
e Lo here an exact character & description of a Playhouse, how can you then but loath it, when you read this of it?  ●or if any one shall call the Playhouse, the chair of pestilence, the School of incontinence, the shop of luxury, and the Scaffold of all uncleanness, he should not offend: that most wicked place being a Babi●onish Brothel full of many diseases: when thou art driven unto a Playhouse, thou interest into a direct Stews. The Devil thus furnishing the City with infernal flames, doth not now put under stalks of hemp besmeared with Brimstone, nor Marl, nor Flax, nor Pitch, as that Barbarian did; but things far worse than these; lecherous sights, filthy words, anointed members, and songs full of all lewdness. That Whore-house then, barbarous hands have burned; but this Whore-house cogitations more foolish than Barbarians have kindled: this being worse than that, since the fire is worse, which doth not waste the nature of the body, but the good state and disposition of the mind. And that which is worse, neither those who are burned do perceive it. For if they did feel it, they would not now send forth such an ●ffuse laughter in Playhouses. 
f This is the present condition of Players and Playhaunters who are altogether senseless of their disease, their sin.  Therefore this is the very worst evil, when as one is weakened, and yet knoweth not this, that he is diseased: and burning miserably and loathsomely, doth not feel the burning. What profit, tell me, is there then of fasting, when as thou drivest thy body from lawful nutriment, but yet bringest in wicked nourishment to thy soul? when as thou spendest the day sitting in the Theatre beholding common nature deturpated, deformed, and unchaste women condemned to adultery, collecting there the evils of every house? For liberty is there given both to see fornications, and to hear blasphemies, whereby both by the eyes, and by the ear, a disease may proceed to the very soul itself: they imitate the calamities and mischances of others from whence the contagion of filthiness gets into ●ur selves. Tell me therefore, what profit there is of fasting, the soul being fed with such meats? With what eyes wilt thou behold thy wife from these theatres? with what eyes wilt thou look upon thy son, thy servant, thy friend? Verily it must needs be that be that speaketh there, or he that holds his peace, should be confounded with shame at the filthiness that is acted. But thou departest not so from hence: for it is 
g It was therefore the use of Christians in S. Chrysostom's time to repeat the Sermons they heard in the Church in their own Families at home, neither was it deemed an offence or conventicle as some profane ones would make it now. (See Caesarius ●re●at●nsis Home 20. Bibl. Patrun Tom. 5. p●rs 3. p. 766. F.G.H. an excellent place for repetition of Sermons.)  lawful for thee with much con●idence to 
g It was therefore the use of Christians in S. Chrysostom's time to repeat the Sermons they heard in the Church in their own Families at home, neither was it deemed an offence or conventicle as some profane ones would make it now. (See Caesarius ●re●at●nsis Home 20. Bibl. Patrun Tom. 5. p●rs 3. p. 766. F.G.H. an excellent place for repetition of Sermons.)  repeat all things at home, Prophetical speeches, Apostolical precepts, Divine laws; to furnish or set to every table of virtue, and to make thy wife more chaste, thy son more dut●full, thy servant more dear with the same repetitions; yea and thou shalt persuade thy very enemy to lay aside his hatred. Dost thou see how these precepts verily are every where wholesome, but those sound filthily in every place? What profit therefore of fasting, when as thou fastest with thy body, but committest adultery with thine eyes? Adultery is not only that conglutination of body to body, but even an unchaste look. What benefit is there then when as thou goest to the Playhouse from hence? 
h He therefore that resorts to Stageplays can never reap any benefit from the Ministry of God's word: O therefore that men would but consider this!  I correct, the Player corrupts: I administer salves to thy disease, he ministers the cause of the disease: I extinguish the flame of nature, he kindles the flame of lust. What profit is there, tell me? one edifying, and another pulling down, what have they profited themselves by their labour? Therefore let us not be occupied here in vain, but profitably, whereby we may fruitfully, whereby we may less in vain, whereby we may not unprofitably and to condemnation meet here, one building, and the other pulling down; le●● the multitude of builders be overcome with the easiness of the pulling down. 
* No●.  Truly it is a part of great uncleanness both for young men and old men to hasten to the Playhouse. But would to God the evil did extend no further. For this perchance seemeth intolerable to an ingenuous man, and worthy to be punished with the greatest loss, with reproof and shame: but verily this correction is not at all inflicted so far as to shame. But yet torments and punishments hang over Playhaunters heads: for it must needs be that those who sit there should swim in the sin of adultery, not because they are coupled to women, out because they behold them with unchaste eyes. For with these it must of necessity be, that every one is surprised in adultery. Neither will I speak my own word● to you whereby you may less regard it, but I will explicate the Divine Law, where there is no place for neglect. What therefore saith the Divine Law? 
i Mat. 5.27, 27  You have heard that it hath been said of old; 
k Exod. ●●. ●●.  Thou shalt not commit adultery: But I say unto you, that whosoever shall look upon a woman to lust after her, hath committed adultery with her already in his heart; Hast thou seen adultery committed? hast thou seen● sin finished● And that which is worst in adulteries, thou hast seen him that is taken in adultery to be guilty of adultery, not under any humane, but under a Divine Sentence; hence deadly punishments: For whosoever shall look upon a woman to lust after her, hath committed adultery already with her in his heart. He doth not only extirpate the disease, but likewise the root of the disease: for unchaste concupiscence i● the root of adultery, So likewise do Physicians: they look diligently not only to diseases, but likewise to the taking away of their causes: although they see the eye diseased, yet they repress the evil rheum that is above in the temples. Thus Christ also doth. Adultery is an evil blindness, it is a disease of the eyes, not of the body only, but first of the soul: Therefore he stops the re●me of uncleanness from thence by the fear of the law. Wherefore he not only punisheth adultery, but avengeth concupiscence likewise. He that looketh upon a woman to lust after her, hath already committed adultery with her in his heart. These bare words repeated are sufficient to purge away all the disease of sin. But pardon us, we cleanse wounds, and he who purgeth wounds must apply bitter medicines. But by how much the more they shall endure my words, by so much the more shall the poison be purged out. By all these faithfully recited passages of holy 
* Which in have thus quoted at large, because most men want his Works,  chrusostom, which I would Players and Playhaunters would seriously, would frequently read over; it is most apparent; that Stageplays are the immediate common occasions of much actual lewdness, adultery, and other gross uncleanness: which should cause all Christians to abominate them, and to keep their wives and children from them, as 
* C. Tacitus, De Moribus Germanorum. c. 6 Philippus Gluverius, Antiquae Germaniae. l. 1. cap. 20. pag. 181.182.  th● ancient Pagan Germans did, for fear they should corrupt their chastity and draw them on to public lewdness. To pass by the concurrent testimonies of Authors● quoted in the precedent Scene, who give punctual testimony of this truth, as their words there cited will sufficiently manifest; I shall confine myself only to four of our own English Authors for final confirmation of my Minors verity. The first of them is 
l Who flourished about the year of our Lord 1429. Balaeus Scriptorun Brittaniae Centuria. 7. p. 566. in the reign of King Henry the 6.  Alexander Fabritius, in his Destructorium Vitiorum. pars 4. cap. 23. De Ludio inhonestis, or dishonest Plays. The second kind (writes he) of unlawful Plays, is the Play of lascivious vanity; such as are Dancing, Interludes, and other Theatrical Plays; which are called Plays, from the Theatre or Playhouse which is a public place, where the people hath accustomed to meet together ●o Play; because after such Plays ended Whores are oft times prostituted in such Plays. 
m Et sic tales ludi fornicationis meritricij & adulterij multo●iens sunt in causa, & ideo in talibus ludis delectantur Daemons; & ut constat vir perfectus non debet interesse ludicris in quibus Daemones delectantur, etc. Ibid. See Pauli Wan. Sermo. 7. & 10. accordingly.  And so such Plays are very often the cause of fornication, whoredom and adultery; and therefore the Devil is delighted in such Plays: and as it appeareth, a perfect man ought not to give his mind to such sports with which the Devil is delighted. And therefore worthily says Saint Augustine: Let him wil●draw himself from the Spectacles of the world who will obtain the perfect gr●ce of remission. For Dyna the Daughter of jacob; of whom it is written in th● 34. of Genesis: when jocob came into the Land of Canaan, Dinah his Daughter 
* S. Paul, Titus 2.5. enjoins women to be chaste ke●pers at hom●● intimating, that such women that gad abroad, especially to Playhouses and such like places, can never be chased Solomon upbraiding an Harlot: Prov. 7 1●, 12. tells us That her feet abide not in her house● n●w sh●●i● without, now in the streets, and lieth in wait at every corner. Which Ovid, De Arte Amandi. l. ●. p. 203 doth second, Unds es● vo●●s f●●mosae c●ra puellae. Saep●. vagos ext●a limina ferre pedes, etc. So that g●dding women, an● who●●● women are reciprocally  walked abroad, to wit● to the spectacles of the world, that she might see the women of that Country; whom Sychim the Son of the King of that Country seeing, he was enamoured with her, took her and ravished her perforce. But as Saint Augustine s●ith, if she ●ad continued at home among her own she had not been defloar●d by a foreign ravisher. Therefore the soul ought by so much the more to beware and to restrain itself, because she is not once, but ofttimes ravished and deflowered; let her fear now having had experiment of that which she ●as ignorant of being yet a V●rgin. Add we to him the testimony of Master Philip Stubs in his 
* London 1595 pag. 105.106.  Anatomy of Abuses. Do not Plays (writes he) maintain Bawdry, insinuate foolery and renew the remembrance of hea●●en Idolatry? 
* The fruits of theatres and Plays.  Do they not in●●ce to whoredom and uncleanness? Nay, are they not rather plain devourers of Maidenly virginity and chastity? For proof whereof but mark the flocking and running to theatres and Curtains, daily and hourly, night and day, time and tide, to see Plays and Interludes, where such wa●ton gestures, such bawdy speeches, such laughing and ●●ee●ing, such kissing and bussing, such clipping and culling such w●●king and glancing of wanton eyes and the like is used, as is wonderful to behold. Then these goodly Pageants being ended, every mate sorts to his mate every one brings another homeward on the way very friendly, and in their secret conclaves (covertly) they play the Sodomites, or worse. And these be the fruits of Plays and Interludes for the most part. 
* The godly Examples of Plays and Interludes.  And whereas you say there are good examples to be learned in them: truly so there are: If you will learn to play the vice, 
* What things are to be learned at Plays.  to tear, swear, and blasp●ame bo●h Heaven and Earth: if you will learn to become a Bawd, to be unclean, to devirginate Maids, to deflower ●onest Wives, etc. If you will learn to sing and ta●ke of bawdy love and venery, etc. If you will learn to play the Whoremaster, the Glutton, Drunkard, or Incestuous person: and finally, of you will learn to contemn God and all his Laws, to care neither for Heaven nor Hell, and to commit all kind of sin and mischief) you need go to no other Schools; for all these good Example's you may see painted before your e●es in Interludes and Plays. Wherefore, that man who giveth money for the maintenance of them, must needs incur the inevitable sentence of eternal damnation, unless he repent. Thus he. Stephen Gosson a penitent reclaimed Play-poet (
* See his School of Abuse. Epistle to the Reader, accordingly.  Stage-playes● to which he was once addicted) writes much to this effect. 
* In his School of Abuse. Vid. Ibid. and his Plays Confuted: See here before, pag. 360.361, 362, 363.  I will show you (writes he) what I see, and inform you what I read of Plays. Ovid said, that Romulus built his Theatre as a Horse-fair for Whores, made Triumphs and set up Plays to gather the fair women together, that every one of his Soldiers might take where he liked a snatch for his share, etc. It should seem that the abuse of such places was so great, that for any chaste Liver to haunt them was a black Swan and a white Crow: Dion so straight forbiddeth the ancient Families of Rome and Gentlewomen that tender their name and honour to come to theatres, and rebukes them so sharply when he takes them napping, that if they be but once seen there, he judgeth it sufficient cause to speak ill of them, and think worse. The shadow of a knave hurts an honest man; the sent of a Stews an honest Matron, and the show of theatres a simple gazer, etc. Cook's do never show more craft in their junkets to vanquish the taste, nor Painters in shadows to allure the eye, than Poets in theatres to wound the conscience. There set they abroach strange consorts of melody to tickle the ear; costly apparel to flatter the sight; effeminate gesture, to ravish the sense; and wanton speech, to whet desire to inordinate lust. These by the privy entries of the ear slip down into the heart, and with gunshot of affection gaul the mind where reason and affection should rule the roast, Domitian suffered playing and dancing so long in theatres, that Paris led the shaking of the sheets with Domitia, and Monster the Trenchmoore with Messalina, etc. In Rome 
* De Arte Amandi. l. 1. & 2.  Ovid chargeth his Pilgrims to creep close to the Saints whom they serve, and show their double diligence to lift the Gentlewoman's robes from the ground, ●or soiling in the dust: to sweep moats from their kirtles, to keep their fingers in u●e, to lay their hands at their backs for an easy stay; to look upon those, whom they beheld; to praise that, which they commend; to like every thing that pleaseth them: to present them Pomegranates to pick as they sit; and when all is done to wait on them mannerly to their houses. 
* Lo here the Panderly practices of our Playhouses.  In our Assemblies at Plays in London, you shall see such heaving and shoving, such itching and shouldering, to sit by women: such care for their garments, that they be not trod on: such eyes to their laps that no chips light in them: such pillows to their backs, that they take no hurt: such making in their ears I know not what: such giving them Pippins to pass the time: such playing at foot Saunt without Cards: such ticking, such toying, such smiling, such winking, and such manning them home when the sports are ended, that it is a right Comedy, to mark their behaviour, to watch their conceits, as the Cat the Mouse, and 〈◊〉 good as a course at the Game itself, to dog them a little or follow aloof by the print of their feet, and so discover by slot where the Dear taketh ●oyle. If this were as well noted, as ill seen; or as openly punished, as secretly practised; I have no doubt but the cause would be ●eared to dry up the effect, and these pretty Rabbits very cunningly ferreted from their buro●we●. 
* Pray mark this well.  For they that lack customers all the week, either because their haunt is unknown, or the Constables and Officers of their Parish watch them so narrowly, that they dare not quea●ch● to celebrate the Sabbath flock to theatres and there keep a general Market of Bawdry. Not that any filthiness indeed is committed within the compass of that ground, as was done in Rome, but that every Wanton and his Paramour, every Man and his Mistress, every john and his joan, every K●av● and his Quean, are there first acquainted and 
* Playhouses than are the common Marts of Bawdry.  cheapen the merchandise in that place which they pay for elsewhere as they can agree. I intent not to show you all that I see, nor half that I hear of these abuses, lest you judge me more wilful to teach, then willing to forbid them. Thus far this penitent Play-poet from his own experience. The last of these witnesses with whom I will conclude, is the Anonymous Author of the Book entitled, 
n Printed by Authority. 1580.  The third Blast of Retreat from Plays and theatres; 
* Ibid. pag. 48.49, 50, 51, 52.  Penned by a Play-poet, and common Play-haunter, who had good experience of the lewd effects of Stageplays, which made him to abhor them, and to renounce his wicked profession, as being incompatible with Christian Religion or his own salvation, as himself professeth in that Treatise, where he writes thus as follows. 
p Ibid. p●g. 43.44, 45, 56, 57 O th●t our Magistrates and Statesmen would but consider this.  Such doubtless is mine opinion of common Plays, that in a Christian Commonweal they are not sufferable. My reason is, b●cause they are public enemies to nature and religion; allurements unto sin; corru●te●s of good manners; the cause of security and carelesnesse● mere Brothelhouses of Bawdry; and bring both the Gospel into slander, the Sabbath into contempt, men's souls into danger; and finally the whole Commonweal into disorder. Great and ha●nous spe●ches, no doubt, yet not so heinous, as the exercise of them is odious: biting words; yet not so bitter as the cause requireth. It were ill painting the Devil like an Angel; he must be portrayed as he is, that he may the better be known, Sin hath always a fair● cloak to cover his filthy body. And therefore he is to be turned out of his case into his naked skin, that his nasty filthy body, and stinking corruption being perceived; he might come into the hatred and horror of men. For as we are naturally of ourselves evil and corrupt; so are we naturally given to love ourselves, and to be blinded with our own aff●ctions● insomuch that what we know to be evil, we are not ashamed either openly to detend, or slily to cloak. The excuse of wickedness is but the increase of punishment, and an ill cause defended by authority, and maintained by learning brings Magistrates into slander, and learning into contempt. 
q Page 52.53, 54, 55, 56, 57  Therefore to the end that others should not be deceived with tha● wherewith myself was overtaken, I thought it my part to lay open to all men's eyes the horrible abuse as well of Plays, as of the Inactors, and the disorder of their auditory; that the ●b●se being perceived, every man might reform himself, and be weaned from their wickedness: or otherwise, that the Magistrates being informed might take such good waye●, that the intolerable exercise of Plays might be utterly put down. For I am verily persuaded, that if they may be permitted still to make sale of sin, we shall pull on ●ur h●ads God's vengeance, and to our Realm bring an ●tter confusion. What I shall speak of Plays of my own knowledge, I know ma● be affirmed by hundreds, to whom those m●tters are as well known as to myself. 
* Fruits of Plays for the Devils own mouth.  Some Citizen's Wives (and I would to God our married Citizens would well consider it because it concerns them nearly) upon whom the Lord for ensample to others hath l●yd his hands, have ev●n on their deathbeds with tears confessed, that they have received at these Spectacles such filthy injections, as have turned th●ir minds from chaste cogitations, and 
* O ●hat those husbands who either accompany, or send their wives, their daughters unto Stageplays, and yet desire for to keep them ●haste, would remember ●his.  made them of honest women light huswives: (which very thing is likewise testified by reverend Bishop Babingto●, in his Exposition on the 7. Commandment; and by Doctor Layton, in his Speculum belli Sacri. c●p 45. and therefore worthy credit under the hands of these three witnesses:) by them they have 
r 1 Cor. 6.19, 20.  dishonoured the V●ss●ls of Holiness, and have brought their Husbands in●o contempt, their Children into question, their bodies into sickness, and their souls into the assault of a dangerous state. Such is the nature and inclination of us a●l, that we run whether affection leads us, and are withdrawn by company. And therefore as David saithe 
s 2 Sam. 22. ver. 26.27 Psal. 18.25, 26.  With the godly thou wilt show thyself godly, with the upright: man thou wilt sh●w thyself upright, with the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. 
* He that toucheth Pitch will be d●filed●  The repair of them that are honest to those places of evil resort, make● their own good life to be doubted of● for that the place b●eeds suspicion as well of good as of bad. For who can see man or woman r●sor● to an house which is notoriously wickeds' but will judge them to be of the crew of ●he wicked and ungodly? 
* Avoid suspected places.  The most honest wi●e, is the soon assaulted, and hath such snares l●id to en●rap her, as, if God assist h●r not, she m●st●●eds be ●●ken. When I gave my s●lfe fi●st to 〈◊〉 the abuse o● common calies, ● found my heart so ● smitten with s●rr●w (
* The best soon t●mp●ed.  sin ●●d there so abound, 
* Horrible sins openly committed at theatres.  and was so openly committed, that I lo●ked wh●n God in justice would have presently in his wrath h●ve confounded the beholders.) 
* Mark this O ye favourers, frequenters, and upholders of Plays.  The Theatre I found to be an appointed place of Bawdery● mine own ears have heard honest women alured with abominable speeches. Sometime I have seen two knaves at once importunate upon one light huswife, whereby much quarrel hath grown to the disquieting of many. The servants as it is manifestly to be proved, have consented to rob their Maste●s to supply the want of their Harlots: there is the practising of married wi●es to train them from their husbands, and places appointed for meeting and conference. When 
* Who can favour Plays, when the Authors themselves condemn them?  I had taken notice of these abuses, and saw that the Theatre was become the Consultory-house of Satan, I concluded with myself, never to employ my pen to so vile a purpose, nor to be an instrument of gathering the wicked together. It may seem I am overlavish of speech, and that which I have publicly expressed of others by mine own knowledge might have been dissembled. But I have learned, that he who dissembles the evil that he knows in other men, is as guilty before God of the offence, as the offenders themselves. And the Lord hath expressly commanded in 
t Exod. 23. v. 2.  Exodus, that, we should not follow a multitude to do evil, neither agree in a controversy to decline after many, and overthrow the truth. I cannot therefore but resist such wickednesses, lest I might seem to maintain them. For he that dissembles ungodliness is a traitor to God. Since therefore that the cause is Gods, I dare pr●sse forth myself to be an Advocate against Satan unto the rooting ●ut of sin. 
u Pag● 64. Every member of man defiled at Plays.  Are not our eyes at Plays, carried away with the pride of vanity? our ●ar●s abused with amorous, that is, lecherous, abominable and filthy speech? Is not our tongue (which is given us only to glorify God withal) there employed to the blaspheming of God's holy Name, or the commendation of that is wicked? Are not our heart● through the pleasure of the fl●sh, the delight of the eye, and the fond motions of the mind withdrawn from the service of the Lord, and the meditation of his goodness? 
z Page 89.90. to 103.  No zealous heart but m●st needs bleed to see how many Christian souls are there swallowed up in the whirlpool of Devilish impudence. Whosoever shall visit the 
* theatres the Chapels of ●atan.  Chapel of Satan, I mean the Theatre, shall finds there no want of young Ruffians, not lack of Harlots utterly past all shame, who press to the forefront of the Scaffold, to the end to show their impudence, and to be as an object to all men's eyes. Yea, such is their open shameless behaviour, as every man may perceive by their wanton gestures whereunto they are given: yea they seem there to be like Brothels of the Stews. 
* The open wickedness of Harlots at Plays.  For often without respect of the place and company which behold them, they commit that filthiness openly, which is horrible to be done in secret, as if whatsoever they did were warranted: for neither reverence, justice, nor any thing beside can govern them. Alas that Youth should become so devilish and void of the fear of God. 
* An admonition to Magistrates.  Let Magistrates assure themselves, that without speedy redress all things will grow so far out of order, that they will be past remedy. shamefulness and modesty is quite banished from young men: they are utterly shameless, stubborns, and impudent. It was well said of Calvin, that a man settled in evil will make but a mock of Religion. He preacheth in vain that preacheth unto the deaf. Tell many of these men of the Scripture, they will scoff and turn it into a jest. Rebuke them for breaking the Sabbath day, they will say you are a man of the Sabbath, you are very precise, you will allow us nothing: you will have nothing but the Word of God; you will permit us no recreation, but have men like Asses, who never rest but when they are eating. Seek to withdraw these fellows from the Theatre unto a Sermon, they will say, By the Preacher they may be edified, but by the Player both edified and delighted. So that in them the saying of Saint Paul is ●●rified, where he saith, 
y Rom. 8. 7●  That the wisdom of the flesh is nothing but enmity against God. How small heed take they of themselves, which suffer their own wicked affections to withdraw them from God and his Word. We need not voluntarily seek● our own destruction. For he that is virtuously disposed shall find lewd persons enough to withdraw him from well-doing by the promise of pleasure and delightful pastime, whereunto we are naturally inclined unto the 
* theatres the Schools of Satan, and Chapels of ill counsel.  Schoole-house of Satan, and Chapel of ill counsel, where he shall see so much iniquity and looseness, and so gr●at outrage and scope of sin, that it is a wonder if he return not either wounded in conscience, or changed in life. 
* Counsel to Masters.  I would wish therefore all Masters not only to withdraw themselves, but their Servants also from such wicked assembl●●s● For it is always wisdom to shun the occasions of evil. Youth will be withdrawn by company, if they be not restrained of their liberty. They need not seek out for Schoolmasters, they can learn evil too fast of themselves, and are pregnant enough at home to learn unhappiness. 
* Quantum à proposito suo virgo deficit, quando pudica quae venerat, impudicior discedit? Cyprian, De Habitu Virginum. p. 241.  Many of nature honest and tractable, have been altered by these shows and spectacles, and become monstrous. Man's mind which of itself is pro●e unto vice, is not to be pricked forward unto vice, but bridled: if it be left unto itself, it hardly standeth; if it be driven forth, it runneth headlong. Flee far from Babylon, ye that carry the Lords Vessels. 
* Rom. 6.3.  Forsomuch as you are baptised into Christ, it standeth you upon to be holy both of body and mind, and to dedicate yourselves to his service, which ye shall never do, unless you withdraw yourselves from the enticements of vanity, and eschew the occasions of evil; which that ye may the better do, you are to fasten your eyes upon God, by whom ye are sanctified. 
* Ill examples to be shuned.  Let not the examples of the wicked be a precedent unto us, neither let us be drawn away to evil with the multitude. Custom shall but make us bold in sin, and the company of scorners make us more impudent of life. It is not enough for us to excuse ourselves by the doings of other men; it will not be taken for an excuse, although we could allege; that every man doth as we do. For it is no means to acquit us before God, to say that others be no better than ourselves. I would rather wish that the evil conversation of others might be an occasion to draw us back, lest perhaps we be wrapped in the vices that reign in all the wicked, and so be partakers of the punishment due to them. For we are not to walk as men that look only upon the creatures, but our part is, to se● God before our ●yes, whose presence we cannot possibly escape. 
* Motion of the body.  It is marvellous to consider how the gesturing of a Player, which Tully termeth, the eloquence of the body, is of force to move, and prepare a man to that which is ill. For such things are disclosed to the eye and to the ear, as might a great deal better be kept close. Whereby a double offence is committed; First, by these dissolute Players, which without regard of honesty are not ashamed to exhibit the filthiest matters they can devise to the sight of men: Secondly, by the beholders, which vouchsafe to hear and behold such filthy things, to the great loss both of themselves and the time. There cometh much evil in at the ears, but more at the eyes, by these two open windows death breaketh into the soul. Nothing entereth in more effectually into the memory, thin that which cometh by seeing: things heard do lightly pass away, but the tokens of that we have seen, saith Petrarch, sticks fast in us● whether we will or no. Many 
* Snares of Plays.  have been entangled with the webs of these Spiders, who would gladly have been at liberty when they could not. The webs are so subtly spun, that there is no man that is once within them, that can avoid them without danger. None can come within these snares that may escape untaken, be she Maid, Matron, or whatsoever● such source have their enchantments of pleasure to draw the affections of the mind. This inward fight (let married men consider it) hath vanquished the chastity of many women; 
* Lo these are the things, the lessons that men learn at Stageplays.  some by taking pity of the deceitful tears of the Stage-lover have been moved by their complaint to rue on their secret friends, whom they have thought to have tasted the like torment: some having noted the ensamples how Maidens restrained from the marriage of those whom their friends have misliked, have there learned a policy to prevent their parents, by stealing them away: some seeing by the ensample of the Stage-player one carried with two much liking of another man's wife, having noted by what practice she hath been assailed and overtaken, have not failed to put the like in effect in earnest, that was afore shown in jest. The wiliness and craft of the Stage is not yet so great, as is that without on the Scaffolds; for that they which are evil disposed no sooner hear any thing spoken that may serve their turn, but they apply it to themselves. Alas●say they to their familiar by them, Gentlewoman, is it not pity this passioned Lover should be so martyred? And if he find her inclined to foolish pity, as commonly such women are, then ●e applieth the matter to himself, and saith, that he is likewise carried away with the liking of her: craving that pity to be extended upon him, as she seemed to show toward the afflicted amorous Stager. These running headed Lovers are grown so perfect Scholars by long continuance at this School, that there is almost no word spoken, but they can make matter of it to serve their turn. They can so surely discover the conceits of the mind, and so cunningly handle themselves, and are grown so subtle in working their matters, that neither the jealousy of juno, who suspecteth all things; nor the 
b Quid faciet custos cum sint tot in urbe Theatra? Ovid De Arte Amandi. lib. 3. p. 208.  straight keeping of Danae's may debar; nor the watchfulness of Argos with his hundred eyes espy. Credit me, 
* Fly theatres you that would be honest.  there can be found no stronger engine to batter the honesty as well of wedded Wives, as the chastity of 
* Sic dum ornari cultius, dum liberius evagari virgines volunt, virgins esse desinunt. Cyprian, De Habitu Virginum. Tractatus. pag. 242.  unmarried Maids and Widows, then are the hearing of common Plays. There, wanton Wives Fables, and Pastoral songs of love, which they use in their Comical discourses (all which are taken out of the secret Amory of Venus, and practising bawdry,) turn all chastity upside down, and corrupt the good disposition and manners of youth, insomuch that it is a miracle, if there be found either any Woman or Maid which with these spectacles of strange lust, is not oftentimes inflamed even unto fury. The nature of their Comedies are, for the most part after one manner of nature, like the tragical Comedy of Calistus, where the Bawdresse Scelestina, inflamed the Maiden Melibeia with her Sorceries. Do we not use in these discourses to counterfeit Witchcraft, charmed drinks, and amorous potions, thereby to draw the affections of men, and to stir them up unto lust, to like even those whom of themselves they abhor? The ensamples whereof stir up the ignorant multitude to seek by such unlawful means the love and good will of others. I can tell you of a 
* A strange Example.  Story of like practice used of late by a jealous Wife to her Husband, whose heart being, as she thought estranged, otherwise then of custom, did practise with a Sorceress to have some powder, which might have force to renew her Husbands wont good will towards her: but it had such a virtue in the operation, that it well-nigh brought him his bane, for his memory thereby was gone, so that if God had not dealt miraculously with him by reveiling it, it had cost him his life. The like we read of Lucullus and Lucretius, who by drinking such amorous confections lost first their wits, and afterwards their lives. The device of carrying and recarrying letters by Laundresses, practising with Pedlars to transport their tokens by colourable means to sell their Merchandices, and other kind of policies to beguile Fathers of their Children, Husbands of their Wives, Guardians of their Wards, and Masters of their Servants, i● it not aptly taught in the 
* He meaneth Plays who are not unfitly so called.  School of abuse? But hush, no more. I am sorry this School is not plucked down, and the Schoolmasters banished this 
* London.  City. Thus much I will tell them, if they suffer these Brothelhouses to continue, or do in any wise allow them, the Lord will say unto them as the Psalmist saith. 
c Psal. 50.18, 21.  If thou sawest a Thief thou goest with him, and hadst thy part with adulterers: thou hast done these things, and because I held my peace, thou hast believed; wicked man, that I am like unto thee: but I will accuse thee, etc. Thus far our own Play-poet from his own experience. By these three several witnesses, to which I might accumulate 
* See Bishop Babing●on, Master Perkins, Master Dod, Master Elton, Master Brinsly, and most other Expositors on the 7. Commandment, accordingly.  infinite others, it is most apparent, that Stageplays are the ordinary occasions of much actual whoredom, adultery, and such like beastly lewdness; that they are the common Nurseries, Schools, and Seminaries of Adulterers, Adulteresses, Whoremasters, Whores, and such polluted creatures. This therefore should cause all chaste, all sober Christians to abominate them; all Protestant States and Churches to abandon them. 
f Balaeus Scriptorum. Brittaniae. Centturia. 8. pag. 624. Agrippa, De Vanitate Scientiarum. cap. 64. Espen●aeus, De Continentia. lib. 3. cap. 4● Bishop Morton, in his Protestants Appeal. lib. 1. cap. 2. sect. 36. & lib. 5. cap. 9 sect. 5. where many of their own Authors are brought in condemning them.  We all condemn Pope Sixtus the IV. with the unholy holy Church of Rome, for erecting and allowing public Stews, which yield above twenty thousand ducats of annual revenue to the Pope his filthiness, (for holiness in this respect I cannot style it,) which sum is cast up among the constant annual revenue of the Church; whereas God himself 
g Deut. 23.18. Mich. 1.7.  forbids the hire of an Whore to be cast into the Treasury of his Sanctuary. If then we all censure the Papists, and that deservedly, for tollerating, for erecting Stews, where their Priests, their Monks, and Friars, who have vowed perpetual chastity (such is their hypocritical holiness) may recreate themselves at pleasure without any breach of vow, their own Bishops enjoining every of them to pay an annual pension for their Concubines, whether they use or use them not, because they may use them if they will: 
h Sed & recentioribus temporibus Sixtus Pontifex maximus Romae nobile admodum lupanar extruxit. In Italia Romana scorta in singulas hebdomadas julium pendet Pontifici, qui census annuus nonnunquam viginti millia Ducatos excedit, adeoque Ecclesiae procerum id munus est, ut una cum Ecclesiarum proventibus etiam lenociniorum numerent mercedem. Sic enim ego illos supputantes aliquando audivi. Habet inquientes, ille duo beneficia, unum curan●um aureorum viginti, alterum prioratum ducatorum quadraginta, & tres putanas in Bordello, quae reddunt singulis hebdomadibus julios viginti. jam vero nihilominus lenones sunt Episcopi illi & officiales, qui censum pro Concubinatu à Sacerdoribus quotannis extorquent, idque tam palàm, ut apud plebem ipsam in proverbium abirer, illa ●orum Concubinaria exactio sive lenocinium quo dicunt: habeat vel non habeat, aureum solvet pro Concubina, & habeat si velit. Sed in regno avaritiae nihil turpitudini adscribitur quod lucrum pareat. Agrippa, De Vanitate Scientiarum. cap. ●4. Espenc●us in Titum. cap. 1. pag. 67.68. & De Continentia. lib. 3. cap. 4.  shall we ourselves erect or tolerate Playhouses, which are no other 
i Theatrum pudoris publici lupanarium. Cyprian, De Spectaculis. lib. Theatrum proprie Veneris domus & sacrarium. Tertullian, De Spectaculis. cap. 9.10. etc. Idem vero Theatrum, idem & prostibulum, eo quod post ludos exactos meretrices ibi prosternantur. Isi●d●r Hisp. Originum. lib. 18. cap. 42. Alexander Fabritius, Destructorium Vitiorum. pars 4. c. 23. See p. 390. Theatrum publicum incontinentiae gymnasium: Babilonica fornax, etc. Chrysost. De Paenitentia Homilia. 8. Tom. 5. Col. 750. C.  but a public Stews, a professed Brothel-house, as the recited Authors, and the Fathers style them? God forbid. Our Religion, our God enjoin us not to do it, in that they command us: 
k Exod. 20.14. Math. 5.27, 28.  not to commit adultery: 
l 1 Cor. 6.18.  to flee fornication, and uncleanness; yea, 
m Ephes. 5.3, 4.  not so much as once to name them (much less to act, to countenance, or propagate them) as becometh Saints. Our Stageplays therefore must certainly be sinful, and abominable even in this respect.   

SCENA QVINTA.  
THe fifth effect of Stageplays, is the general depravation of the minds, the manners, both of their Actors and Spectators; which administereth the 31. Argument against them. 
Argument 31.   
That which ordinarily corrupts the minds, and vitiates the manners, both of the Actors and Spectators, must doubtless be unlawful, yea abominable unto Christians, if not intolerable in any Christian wel-ordered Commonweal.  
But Stageplays 
n Scil●cet expectes ut r●adat matter hoter honestos, Aut alios mores quam quos habet? juvenal. satire 6. p. 50.  ordinarily corrupt the minds, and vitiate the manners, both of their Actors and Spectators.  
Therefore, they must doubtless be unlawful, yea abominable unto Christians, intolerable in any Christian wel-ordered Commonweal.  
The Major is most apparently evident: First, from the very principals of reason: 
* quicksands quid enim efficit tale, est magis tale. Aristot. Poster. lib. 1. cap. 2. sect. 14. Keckerman. System. Logic. lib. 1. cap. 19  For whatever vitiates another thing (especially men's minds and manners) must needs be corrupt itself, the depravation of the one, 
p Gal. 6.8. Ephes. 4.22, 29. 1 Tim. 6.5. 2 Pet. 1.4. Rev. 19.2.  arising m●erely from the pravity of the other: If Stageplays therefore corrupt the manners, the minds of others, they cannot but be ill themselves. Secondly, from the grounds of Theology: which as they enjoin men 
q 2 Pet. 1.4.  to avoid the corruptions that are in the world through lust: 
r 1 Thes. 5.22.  to eschew all occasions of evil, 
s Isay 52.11. ●. Cor. 6.14. to 18. Ephes. 4.29. cap. 5.3, 4, 11.  all scurrilous idle speeches, 
t 1 Cor. 5.9, 10, 11. Psal. 6.7. Prov. 5. 8, 9, 10, 11.  all wicked places, all lewd companions which may defile their souls, their manners; and 
u jam. 1.27.  to keep themselves unspotted of the world: So they condemn 
x 1 Thes. 5.22. Rev. 19.2. Mat. 6.13. c. 12.33, 35. c. 15.18, 19, 20.  all occasions of evil, all dishonest contaminating pleasures of sin which filthily distain men's souls. Thirdly● from the rudiments of civil policy. For as 
y Plin. Panegyr. Trajano dictus. Zenophon. De Instit. Cyri. Hist. l. 1.2 Osorius De Regum justit. lib. 1. Aristot. Polit. lib. 7. Chrysost. Hom. 17. Ad Populum Antiochiae. vid. Ibidem.  the happiness, honour, life and safety of every Commonweal consists ●n the ingenuity, temperance, and true virtuous disposition of the people's minds and manners; so the 
z Nulla pestis est ●ajor in Civitate quam morum licentia: nulla lues tetrior quam improbitas. Nam ut delicate viventium corpora laxatis & dissolutis nervis languida redduntur, discordi●que elementorum corrumpuntur; ita malis civium moribus inermes ●iunt Civitates, eorumque perfidia magna vastantur imperia. Case. Polit. l. 1. p. 1.  distemperature, malady, and confusion of it always issue, from the exorbitant obliquity, the uncontroled dissoluteness, and degeneracy of their vicious lives, 
a See Osorius, De Regum Instit. l. 8. f. 254.255.  which bring certain ruin. Whence the most prudent Princes, and Republics in all ages, have 
b See Zenophon. De Instit. Cyri Hist. l 1.2. Plato, De Repub. Dialog 4. & L●gum Dial. 7. Aristot. Polit. l. 7. c. 15.17. & l. 8. c. 1. to 5. Plutarchi. Laconica Instit. & De Educat. Puerorum. Bodinus, De Repub. l. 6. c. 1. Erasmus, De Educatione Puerorum. AEneas Silvius, De Liberorum Educatione. Maphaeus Vegius, De Educatione Puerorum. l. 1.2.  constantly suppressed all such pleasures, as might either empoison the younger people's manners, or pervert their minds. The Major therefore is irrefragable.  
The Minor, is an avowed truth, not only ratified by experience, but by the concurrent testimony of sundry States and Writers in● all ages, both Pagan and Christian. To begin with Pagan Authors, States, and Magistrates. The unparallelled Philosopher Plato, as his 
c De Repub. Dialog. 8. & 10. p. 696.697 Legum Dialog. 2. p. 580.581.  own Works, with 
d Cicero. Tuscul. Quaest l. 2. p. 449. Plutarchi Plato &. De Audiendis Poetis. August. De Civit. Dei. l. 2. c. 18. l. 8. c. 13.14,18,21. & Ludou. Vives Notae Ibidem. Franciscus Zephyrus. Epist. Nuncupat. in Apologet. Tertulliani. Agrippa, De Vanit. Scient. c. 4. Caelius Rhodig. Ant. Lect. l. 7. c. 2. Rodolphus Gualther. Hom. 11. in Nahum. M. Northbrooke● M. Stubs, D. Reinolds, Gosson, and others in their Treatises against Stageplays, etc.  sundry others testify, banished all Stage-players, Play-poets, and Play-poems out of his Commonweal, as being the chief instruments to effeminate the minds, to vitiate the manners of the people, (especially the younger sort) and to withdraw them from the study of vertue● to the love of vice. 
e Politic. lib. 7. cap. 17. & l. 8. cap. 3.5, 6, 7. See Act. 7. Sce●e 6. and here page 366.  Aristotle, the Oracle of all humane literature, excludes these Stageplays out of his Republic; debarring youths and children from them, as being apt to poison both their minds and manners, with their gross scurrility and lascivious shows. 
f Plutarchi Solon. p. 31. Diog● Laertij. l. 1. Solon. p. 46.  Solon, the wisest of the ancient Grecian Lawgivers, rejected Stageplays; not only as lying, but deceitful fictions; which would quickly teach men both to cheat, to steal, to play the hypocrites and dissemblers, and to circumvent men in their dealings, to the public prejudice: whence he deemed them unsufferable mischiefs in a City. 
g Tuscul. Quaest lib. 4. near the end. De Legibus. l. 1. near the end. & l. 2. near the midst.  Tully, declaims against all pleasurable effeminate amorous Plays and Poets, as the contagions of men's minds and manners, through their excessive delicacy: whence he adviseth the Romans to abandon them, lest they should effeminate and corrupt them as they had done the Grecians, and so subvert their Empire. 
h See Plutarch. De Gloria. Atheniensium. lib. Thucydides Hist. l. 5. p. 477 justin. Hist. l. 6.  Seneca informs us, 
i Nihil verò, tam damnosum bonis moribus, quam in aliquo spe●taculo desidere: Tunc enim per voluptatem facilius viti● surrepunt. Seneca Epist. 7.  that there is nothing so pernicious to good manners, as to sit idly at Stageplays: for then vices easily creep upon us through pleasure: And therefore 
k Epist. 90.122, 123 Nat. Quaest lib. 7. cap. 31.32. & Controvers. lib. 1. Proaemio. See August. De Civitate Dei. lib. 2. cap. 9.13.  he much bewails the frequent concourse of the Roman Youth to Plays and theatres, as an undoubted symptom of a degerated declining State, then near to ruin, 
l Plutarchi Solon. Laconica Instituta. De Gloria Atheniensium. De Audiendis Poetis. lib. & Symposi. lib. 7. Quaest 8.  Plutarch, an eminent Moralist and Historian, disapproves all Stageplays; not only as lascivious vanities, occasioning much prodigal vain expense to the republics damage; but as contagious evils● which blast the virtues, mar the ingenuous education, corrupt the lives and manners of all those who frequent them, and with all he reports of 
* De Audiendis Poetis. pag. 26.  Gorgias, that he reputed Tragedies and Stageplays, mere impostures. 
m Inter aliarum parva principia rerum, ludorum quoque prima origo ponenda visa est, ur apparere●. quam absano initio res in hanc opulentis regnis vix tolerabilem insaniam venerit, etc. Nec tamen ludorum primum initium procurandis religionibus datum aut religio●e animos, aut corpora morbis levavit, etc. I●aque cum piaculorum magis conquisitio animos quam corpora morbi afficerent, etc. Livy Hist. Rom. lib. 7. sect. 3.4. ●ran●●furti. 1609. pag. 255.256.  Livy the gravest Roman Historian, writes of Plays: That they are scarce a tolerable folly or madness in wealthy Kingdoms: affirming withall● that these Stageplays which were brought into Rome at first with an intent to assuage the Plague, and t● atone their en●aged Devil gods; did far more infect the minds of the Romans, than the Pestilo●ce did their bodies. 
n Theatra excogitata cultus Deorum, & hominum delectationis causa, non sin● aliquo pacis rubore voluptatem & religionem civili sanguine scenicorum portentorum gratia macularunt. l. 2 cap. 4. De Spectaculis. sect. 1. Raphelengij. 1612. pag. 56.  Valerius Maximus relating the manner and cause of introducing Stageplays among the Romans, records; that they were brought in, and devised only for the worship of their Devill-Idols and the delight of men; and that not without the blush or shame of peace; the Romans having stained both their pleasures and religion with civil blood, by means of scenical Prodigies. So that he reputed the tollerating of Plays, a blemish to the Roman State, which he there concludes, to be intolerable mischiefs in a Republic, and grand empoisoners of men's manners, from the Massilienses example, which he there applauds. 
* Plato. Socratis Apolog. p. 12 Diog. La●rtij. lib. 2. Socrates.  Socrates, the very wisest Grecian, by the express resolution of the Delphian Oracle, 
* Plato & Diogenes La●rt. Ibid & AElian. Variae Hist. lib. 2. cap. 13.  condemned all Comedies as pernicious, lascivious, scurrilous, and unseemly pastimes, to which he refused to resort; which caused Aristophanes, that carping Comedian, to traduce him on the Stage. 
* Oratio Ad Nicoclem. pag. 46 47. & De Pace Oratio p. 321. Edit. 1613.  Isocrates, that grave Grecian Orator, declaims against all Plays and Actors as pernicious scurrilous, fabulous, ridiculous, invective, and expensive, not tolerable in a City. That valiant Roman 
* Neque Histrionem ullum, neque pluris pretij coquum, quam villicum habeo, quae mihi lubet confiteri, etc. Apud Sallusti. Bellum jugurthinum. pag. 158.160. Coloniae. 1615.  Marius, in his Oration to the Roman Senate and people; produceth this as an argument both of his wisdom, temperance, valour and virtue, which some objected to him as a disparagement, that he kept never a Stage-player, nor costly Cook about him, as other voluptuous, effeminate dissolute Romans did, whom he styles, most filthy men. Caius Plinius Secundus in his 
o Idem ergo populus ille aliquando scenici imperatoris spectator & applausor, nu●c in Pantomimos quoque adversatur & dam●at ef●●eminatas arts, & indecora seculo studia. Ibidem. pag. 38. See pag. 45.  Pavegyricke to the Emperor Traian, styles Stageplays; effeminate arts and studies, altogether unbeseeming the world; whence he highly applauds this Emperor for banishing them the Roman Empire, whose honour they had blemished, whose virtues they had cankered, and in his 
p Epist. lib. 4. Epist. 22.  Epistles likewise, he declaims against them, as intolerable mischiefs in a Commonweal, for the precedent reasons. Cornelius Tacit●s, an Historian of no small repute, informs us, 
q Caeterum abolitos paulatim patrios mores, funditus ev●rti per accitam lasciviam, ut quod usquam corrumpi & corrumpere queat, in urbe visatur, degeneresque studijs externis iuventus, gymnasia & otia & turpes amores ex●rcendo, principe & Senatu auctoribus, qui non modo vi●ijs licentiam permiserint, sed vim adhibeant, etc. Annal. l. 14. c. 2.3. vid. Ibidem.  that the hereditary ancient manners of the Romans were ●y little and little corrupted and abolished, and their public discipline subverted by Stageplays; whence he de●laimes against them as the very plagues, and overthrew of the Roman State: 
r Annal. l. 14. c. 2.3. & lib. 16. cap. 1.2. vid. Ibidem.  inveighing much against that Monster Nero, who corrupted the Roman Nation, and drew them on to all kind of vice● of luxury and lewdness, by these accursed Stageplays, to the public ruin. And not only he, but likewise 
s Historize. l. 5. Edit. Basillae. 1557. p. 444.  Polybius, 
t Rom. Hist. l. 57 p. 798. & l. 59 p. 827.828.  Dion Cassius, 
* Historiae. l. 6. p. 79.  justin, 
x Suet. N●●o. sect. 11.12, 21, 22, 26. Tiberius. sect. 47. Caligula. sect. 18.21, 54, 55. Cl●ud●u. sect. 6.7, 21●34.  Suetonius, 
y De Gloria Atheniensum. lib.  Plutarch, 
z Historiae. l 1.  Herodian, 
* Ejusdem. Verus p 67.68, 69. & Maximinus & Balbinus. p. 301.  julius Capitolinus, 
b Ejusdem. Gallieni duo p. 305.306, 309, 310, 314 315, 319.  Trebellius Pollio, 
c Ejus Carinus. p. 447.449, 450.  Flavius Vopiscus, and 
d juvenal. Satyr. 8.  juvenal. (to pass by 
e Rerum Rom. l. 9 & 10. Tiberius, Caligula, Nero, H●liogabalus, etc.  E●tropius, 
f Histor. l. 7. c. 7.16. & 37.  Orosius, 
g Annal. Tom. 2. in the lives of Nero, Caligula, and these other Emperors.  Zonaras, 
h Imper●●ll History, in the lives of these Emperors.  Grimston, 
i Chronogr. in these Emperor's lives.  Opmeerus, with other Christian Historians) condemn and censure, 
k Su●dae Historic●. C●ligula & Ardaburius. joannis Sari●berien●is, De Nugis Curialium. l. 1. c. 7.8. See I.G. his refutation of the Apology for Actors. p 12.13.  Nero, Claudius, Tiberius, Commodus, Heliogabalus, Verus, Balbinus, Maximinus, Gallienus, Solonius, Carinus, 
l Carinus homo omnium contaminatissimus, adulter, si●quens corruptor inventutis, enormibus se vitijs & ingenti faeditate macula●it. Amicos optimos quosque religavit: pessimum quemque elegit aut tenuit. Mimis, meretricibus, pantomimis, cantoribus atque lenonibus, palatium implevit, etc. Flaum Vopisci Carinus. pag. 446.447.  and other dissolute Roman Emperors; for acting, countenancing and frequenting Plays; and harbouring Stage-players, (with whom they sometimes fraught their Courts) which did not only exhaust their treasures, and impoverish their subjects, but even corrupt their discipline, and strangely vitiate and deprave not only their own, but the very people's minds and manners, by drawing them on to all licentious dissoluteness, and excess of vice, to the very utter subversion of their States, 
m See August. De Civit. Dei. l. 1. c. 33. & lib. 2. cap. 2.  as these Authors jointly testify, whose walls could not secure them when as their virtues, their manners were gone quite to ruin. 
n See Serm. l. 1. Satyr. 10. p. 192 193, 195. Epist. l. 1. Epist 6 p. 246. Epist. 19● p. 274. Epist. l. 2 Ep. 1. p. 278. to 285. De Art Poetic. lib. pag. 298. 299, 302. to 306.  Horace and juvenal. in their several Satirical Poems, together with Gellius Noctium At●icarum. lib. 20. cap. 4. inveigh against these Stageplays, Players, and Stage-houses, as the occasions of much villainy and lewdness; the corrupters of youth; especially of the female sex, who were made Strumpets by them; and as the shames, the blemishes of the Cities where they were permitted. The wanton Poet Ovid; who was far enough, I am sure, from all Puritanical preciseness, as men now style it, is even a rank Puritan in this case of Stageplays, For after he had informed his bawdy lecherous companions; 
o Cuneis an habent spectacula totis Quod securus aims, quodque inde excerpere possis? juvenal. satire 6. p. 43.44. See p. 45.53, 54 55, 56, 58. Populi frons. durior hujus, Qui sedet & spectat triscurria Patriciorum. Res haud mira tamen citharaedo principe mimus Nobilis: haec ultra quid crit nisi ludu●; & illic dedecus urbis habes, etc. Ibidem. satire 8. pag. 82. See Satyr. 10. p. 94 99 Satyr. 11. p. 106. 110, 111. Satyr. 14. p. 193. Edit. Londini. 1615.  that Plays and Playhouses were the best places of Mart of unchaste bargains; the most commodious haunts for amorous Lovers, and Whoremasters; the most dangerous snares to entrap all beautiful persons, and the only places for Panders, Whoremasters, Whores and such like beastly Men-monsters to catch their desired prey; in these lascivious dis●ikes; which notably descry the intolerable mischiefs both of Plays and theatres: 

p Ovid, De Arte Amandi. lib. 1. pag. 160.161. Edit. Operum ●ius in 16. Raphelengij. 1611. pars 3.  Sed tu praecipu● curvis venare Theatris.  
Haec loca sunt votis fertiliora tuis.  
Illic iuvenies quod aims, quod ludere possis;  
Quodque semel tangas, quodque tenere velis.  
Vt redit itque frequens longum formica per agmen  
Granifero solitum dum vehit ore cibum, etc.  
Sic ruit ad celebres cultissima faemina ludos:  
Copia iudicium saepe morata meum est.  
Spectatum veniunt, veniunt spectentur ut ipsae:  
Ille locus casti damna pudoris habet.  
Primus sollicitos fecisti Romule ludos.  
Cum iuvit viduos rapta Sabina viros, etc.  
In gradibus sedit populus de cespite factis.  
Qualibet hirsutas fronde tegente comas.  
Respiciunt oculisque notant sibi quisque puellam,  
Quam velit: & tacito pectore multa movent  
Dumque rudem praebente modum tibicine Thusco,  
Lydius aequat am ter pede pulsat humum, etc.  
Protenus exiliunt, animum clamore fatentes,  
Virginibus cupidas inijciuntque manus, etc.  
Romule militibu scisti dare commoda solis,  
Haec mihi si dederi● commoda, miles er●.  
Scilicet ex illo solemnia more Theatra,  
Nunc quoque formosis insidiosa manent.   
When he had thus, I say, discovered the lewdness of these Stageplays, though to a lewd intent, and withal informed Lovers, that it was impossible for Parents, for Husbands, with all their care and industry to keep their Wives or Children chaste, as long as there are so many Playhouses suffered in the City, in these four verses: 

q De Arte Amandi● lib. 3. pag. 208.  Quid faciet ●ustos? cum sint tot in urbe Theatra:  
Cum spectet iunctos illa libenter equos:  
Cum sedeat Phariae sacris operata iuvencae:  
Quoque sui comites ire vetantur eat.  (A good caveat for Husbands, for Parents, to keep their Wives, their Daughters from all Plays and Play-houses●) In his Book De Remedio Amoris: he adviseth all those who would live chastely, and keep under their unchaste desires; to withdraw themselves from Stageplays: to cast away all Playbooks, Plays, and amorous Poems, especially Tibullus, and his own wanton Verses; in these ensuing lines.  

r De Remedio Amoris. lib. 2. pag. 230.  At tanti tibi sit non indulgere Theatris,  
Dum bene de vacuo pectore cedat amor:  
Enervant animos cytharae, cantusque lyraeque:  
Et vox & numeris brachia m●ta suis,  
Illic assidue ficti saltan●ur amantes.  
Quid caveas, actor, quid iuvet arte docet.  
Eloquar invitus: teneros ne tange Poëtas:  
Summoneo dotes impias esse mea●.  
Callimachum fugito; non est inimisus amori:  
Et cum Callimacho tu quoabque; ●●e noces.  
Carmina quis potnit tutò legisse Tibulli?  
Vel tua cuius opus Cynthea sola fuit?  
Quis potuit lecto ●urus discedere Gallo?  
Et mea nescio quid carmina tale sonant, etc.  
And to show his utter detestation of Plays and Playhouses, 
s Quid fi scripsissem mimos obscena iocantes? Qui semper iuncti crimen amoris habent. In quibus assiduè cultus procedit adulter, Verbaque dat stulto callida nupta viro. Nec satis incestis temerari vocibus aures. Assuescunt oculi multa puden●a pati. Cumque fefellit amans aliqua novitate maritum, Plauditur & magno palma favore datur. Haec tu sp●ctasti, spectandaque saepe dedisti; Scenica vidisti laetus adulteria. Tristium. l. 2. p. 160.  whose amorous lewdness he at large deciphers: he informs Augustus, that they are the Seminaries of all wickedness: the frequent occasions of much sin, much lewdness and adultery unto very many; the places of many adulterous meetings, and whorish contracts: whereupon he persuades Augustus, utterly to demolish all Playhouses and theatres; to danme up all the portals and passages to them; and to suppress all Stageplays; that so these their pernicious fruits might be prevented. All which he thus elegantly expresseth.  

t Tristium. l. 2. pag. 155.  Vt tamen ho● fateor: ludi quoque semina praebent  
Neq●itiae; tolli tota Theatra iube  
Peccandi causam quam multis saepè dederun●:  
Ma●tia cum durum sternit arena solum?  
Tolla●ur Circu●, no● tuta licentia Circi est:  
Hîc sedet ignoto iunct● puella viro.  
Cum quaedam spati●ntur in hac ut amator eodem  
Conveniat: quare porticus ulla patet?  
Omnia perversas p●ssunt corrumpere mentes.  
What could any Puritan (as our profane Playhaunters style them) have said more against Plays then this? and what can any Christian speak le●se against ●hem, when as a profane lascivious Heathen Poet hath written so much? If therefore we are loath to pass a censure upon Stageplays, or to abandon Playhouses for fear we should be as good a● Puritan; y●t l●t us now at ●ast renounce them, out of ●hame, lest we prove far worse than Pagan's, lest Horace, lest juvenal, and these forenamed Heathen Authors: lest wanton Ovid: or obscene Porpertius (who thus cries out of theatres: 

g Elegiarum. l. 2. Eleg. 22. Raphelengij. 1613. p. 148.  O nimis exit●o nata Theatra meo!)  should be more gracious, holy and precise than we; whose holiness 
h Mat. 5.20. 1 Pet. 1.14, 15, 16.  should exceed even that of Scribes and Pharisees, 
i Ephes. 2.2, 3. c. 4.17. to 32. 1 Pet. 4.1, 2, 3, 4.  much more than this of wanton Pagan Poets, 
k See before, p. 97.98. Gerardi Vossijs Disputat. 35. De Virtutibus Gentilium. Dr. Prideaux Lectura. 8. De Salute Ethnicorum. & Beda. See BB. Ushers Gorteschalci Historia. p. 4. Mark 16.16. john 3.18, 36. Rom. 14.23. Rev. 20.6, 15. c. 21.27. cap. 22.14, 15.  which carried them no farther then to Hell; what ever some old, some new Pelagians have dreamt to the contrary. To pass from Pagan Authors, to Heathen Magistrates, States and Emperors. The 
l Plutarchi Laconica Instituta. Platonis Laches. p. 390. Dionysius Hallicarnas. Antiq. Rom. l. 7. c. 9 p. 709.  ancient Lacedæmonians, excluded all Stageplays out of Sparta, permitting neither Comidies nor Tragedies to be acted in it, lest their youth should be corrupted, their Laws derided and brought into contempt. And when as an Ambassador of Rhodes demanded o● a Lacedaemonian, what was the occasion of their laws against Players and jesters, since they showed pleasure to the people, and the people lost nothing by it, but laughed at their folly. 
* Plutarchi Apothegmata. Dial of Princes. l. 3● c. 44. & I. G. his Refutation of the Apology for Actors. p. 30.  The Lacedaemonian replied, that Lycurgus saw, he●rd or read of some great damage that Player's and jester's might do● in the Commonweal, since he had established so straight a Law against them. But this I know, that we greeks are better weeping with our Sages, than the Romans laughing at their Fools. The Athenians, though 
m Platonis Laches. p 390. AEmilij Probi Praefatio. August. De Civit. D●i. l. 2. c. 10.11, 12, 13, 14. & l. 4. c. 28.  they much honoured Actors, Players, and Play-poets at the first; yet growing wiser by dear-bought experience at the last, 
n Plutarch De Gloria Atheniensium. lib. Thucydides Histor. l. 5. p. 477. justin. Histor. l. 6. p 69.  when ●hey had effeminated their minds, exhausted their treasure, the sins of their Wars, and brought upon them sundry mischiefs; they abandoned all comical Stageplays as pernicious evils, 
o Plutarchy De Gloria Atheniensium. lib. Vol●teranus. Comm●n●. l 29. pag. 323.  enacting this public law against them, that no man should from thence forth presume to pen or act ● Comedy; and 
p Chrysostom. Hom. 13● in 1 Cor. ●. Tom. 4. Col. 356.  making common Actors thenceforth infamous. The very Heathens 
q Valerius Maximus. l. 2 c. 4. sect. 7. Alexander ab Alexand. Genalium Dierum l. 6. c. 20. Agrippa, De Vani●. Scient. c. 20. Gualther. Hom. 11. in Nahum. Thomas Gualesius. Lect. 77. in Proverb. Salomonis.  Massilienses, were so Puritanically rigid in this case, that they would upon no terms, no entreaties whatsoever, permit any Stageplays to be acted within their City or Territories; for this very reason; lest the beholding of them should corrupt the minds and manners of their Youth; and draw them on to commit those vices in earnest, which were acted before them but in jest. The ancient Pagan Romans, as they reputed all common Actors infamous (as the 
* Livy, Rom. Hist. l. 7. sect. 2.3. Valerius Maximus. l. 2. c. 4. sect. 4. AEmilij Probi Praefatio. Plato Legum Dialog. 7. Cicero Oratio pro Publio Quinctio. Gellius Noctium Attic. l. 20. c. 4. Macrobius Saturnal. l. 2 c. 7. Tacitus Annal. l. 14. cap. 2.3. August. De Civit. Dei. l. 2. c. 10. to 1529. & l. 4. c. 28. with sundry others forequoted. p. 133.134. Summa Angelica. Tit. Infamia. Photij Nomocanonis. Tit. 13. c. 21.22. Theod. Balsomon. Comment. Ibid. Gratian. Distinctio. 33.48, 86. & Causa. 4. Quaest 6. Tostatus. Tom. 3. in Matth. 6. Quaest 38. & 67. fol. 40. E. joannis De Burgo Pupilla Oculi. pars ●. c. 5.4. Alvarus Pelagius, De Planctu Ecclesiae. l. 1. Artic. 49. A. & l. 2. Artic. 28. Digestorum. l. 3. Tit. 2. De his qui notantur infamia. Corpus juris Civilis. Tom. 1. p. 342. & Budaeus & Gothofredus Ibidem. See p. 133. before● & Bu●engerus De Theatro. l. 1. c. 51. De Infamia Theatri.  Civilians and our own 
t 14. Eliz. c. 5.39. Eliz. c. 4.  Statutes now esteem them,) disfranchising them their tribe as unworthy persons; and disabling them to inherit lands, to give any public testimony between man and man, or to bear any honour, office or dignity in the Commonweal, (
u Quanta confessio est malae rei cujus auctores cum acceptissimi sint sine nota non sunt? Tertul. De Spectac. c. 22.  a very great evidence and acknowledgement of the evilness of Stageplays, as Tertullian and others descant on it; since Players were thus branded with the note of infamy, even then when Plays themselves were in their first and best request;) even so 
x Priscae Romanorum leges Theatrae stuprandis moribus orientia statim destruebant. Tertul. Apologia Advers. Gentes. cap. 6. Tom. 2. pag. 589. upon which Franciscus Zephyrus thus paraphraseth. Prisci Romani lasciviam Theatralem ex lege maxima cura comprimebant, gnari quantùm moribus civium obesset publica illa spectaculorum immodesta licentia. Ibidem. pag. 591. Guevara, his Dial of Princes. lib. 3. cap. 44. Augustinus De Civitate Dei. lib. 1. cap. 31.32, 33. & lib. 2. cap. 12.13. & Suetonijs Octavius. sect. ●5.  they demolished all their theatres, together with the Galleries built about them by a public edict, lest the minds and manner's of the people should be effeminated and deflowered by them, to the public prejudice. 
y joannes Antonius Campanus, De Gerendo Magistratu. lib. Bibl. Patrum Tom. 15. pag. 819. joan. S●risberiensis, De Nugis Curialium. lib. 1. cap. 8. Ibidem. pag. 345. & Plutarchi Themistocles.  Themistocles the famous Athenian General, enacted a Law, that no Magistrates should resort to Stageplays, le●t the Commonwealth itself should seem to loiter and play in them, (Et utinam audiretur à nostris (writes 
* De Nugis Curialium. l. 1. c. 4. p. 345. G.  john Sarisbury) ut saltem in provectiori aetate nugis suis republicae seria anteferrent:) and even before this law of his, it was an ancient custom in Athens, which was long observed, that not the leas● admittance into the Theatre should be given unto any but such who should sing and utter honest things; lest the Magistrates and people there present should be made spectators of dishonest ●asti●es, which might draw them on to vice. Not to speak of the Goths and other 
* Chyrsostom. Homil. 38. in Matth. Tom. 2. Col. 299.300. Salvian, De Gubernat. Dei● lib. 6. pag. 195.  Barbarians, who censured and condemned Stageplays as effeminate and ridiculous superfluities. 
z Antiqu. Germaniae. l. 1. c. 20 Lugduni Bat. 1616. pag. 181.182.  Philippus Gl●verius informs us out of Tacitus, (who writes thus of the Germane women. 
* De Moribus Germanorum. sect. 6.7. See 8.  Ergo sep●â pudicitiâ agunt, nullis spectaculorum illecebris, corrupta:) that the ancient Pagan Germans knowing with what things the chastity of women was most corrupted among other Nations, did wholly abandon Stageplays, with which they were unacquainted: of the corruption of which spectacles Seneca hath spoken most truly, That there is nothing so prejudicial to good manners as to sit idly at a Play● for then vice● creep more easily upon us through pleasure. 
b O vocem fatidicam atque Divinam, tantoque sapien●ī ad doctore dignissimam. Ho● ille homo Gentilis divino●um praeceptorum quae per Moysen olim aliosque Propheras Deus aeternus populo suo tradidit, planè iudis. Nos igitur nunc, qui Christianae disciplinae militiae que dedimus nomina, quâ fronte ludorum spectacula, non solum excusamus, sed laudamus etiam atque ultrò instituimus, quae san● eò ●inus erant toleranda quo magis veteris illius gentilisque modestiae modum excedunt, etc. Ibidem.  O Prophetical and Divine speech most worthy so great a Teacher of Wisdom! This verily writes this Heathen man, who was altogether ignorant of those divine Precepts which God by Moses and other Prophets hath delivered to his people. We therefore who have now given up our names to Christ's discipline and warfare, with what face do we now not only excuse our Stageplays, but likewise applaud, and voluntarily institute them? which verily are so much the less to be tolerated, by how much the more they exceed the measure of that old Heathenish modesty. For now vices do not only steal upon us through the pleasure of beholding: but they are as it were by force thrust into sincere and pur● minds, by examples, by voice, by hand and action: so that I verily believe, there were never any inventors and Actors of Plays more corruptly licentious than ours now. But these things are rather foreign, than our own, for even now the Germans wives are less solicited with Stageplays then the wives of other Nations. The ancient and modern Germans then, by this Author's testimony, abandoned Stageplays, as the very Seminaries of lewdness, the occasion of adultery, and the grand empoisoners, especially of all women's manners; which I would wish all husbands to observe. Scipio Nasica, that unparallelled Roman General, as 
* Livy, Rom. Hist. Epit. l. 48. Augustin. De Civit. Dei. l. 1. c. 31.32, 33. & l. 2. c. 12.13, 27. Cicero De Repub. l 4. Valerius Maximus. l. 2. c. 4. Velleius Paterculus. Hist. l. 1. p. 16. Appianus. Hist. lib. 1. Eutropius Rerum Romanorum. Hist. l. 4. fol. 43. Polychronicon. l. 3. c. 34. fol. 131. Genebrandi Chronicon. l. 2. p 302. Bulengerus De Theatro. l. 1. c. 13. M. Stubs, his Anatomy of Abus●s. p. 103. Tertullian, De Spectaculis. cap. 10. & Apologia Advers. Gentes. cap. 6. cum multis aliis, who write against Stageplays.  sundry Authors testify, did by a public decree of the whole Senate demolish the Roman theatres, and interdict their Stageplays, as the very bane and ruin of the Romans manners, virtues, valour, and the like: as the Seminaries of all lewdness, effeminacy, idleness, vice and wickedness; and the very overtures of the Commonweal: whose welfare was altogether inconsistent with lascivious Plays. Which worthy act of his, is much applauded by Livy, Tully, S. Augustine, and others here quoted in the margin. 
d Pliny, Epist. lib. 4. Epist. 22. vid. Argumentum Epistolae praefixum.  Trebonius Rufinus, banished all justs and Stageplays out of Vienna, over which he was Governor, as infectious to their manners: for which when as he was accused before the Roman Senate by some dissolute Malcontents, because he did it of his own head, without any direction from the Senate; junius Mauricus, a grave Roman Senator t●●ke part with him, and justified this act of his, which he not only much applauded, but wished openly withal, that 
e Placuit agona tolli qui mores Viennensium infecerat, ut noster hic omnium. Nam Viennen●●um vitia inter ipsos residunt, nostra late vagantur. Vtque in corporibus sic in imperio, gravissimus est morbus qui à capite diffunditur. Ibidem.  all Stageplays were likewise expelled out of Rome, as well as out of Vienna; For the vices of the Viennians (saith he) reside only among themselves, but the Romans wander far abroad; and as in bodies, so in Empires, that disease is most grievous which is diffused from the head to the inferior members. 
f Marcus Autelius. cap. 14. & Guevara. l. 3 cap. 44.  Octavius the Nephew of julius Caesar, as Marcus Aurelius informs us, drove away all Stage-players and jesters out of Rome, as insufferable mischiefs in the State. I read indeed in 
a Suetonijs Octaviu●. sect. 43.44, 45.  Suetonius, and 
b Rom. Hist. l. 51. pag. 606.607. & Grim●ton. pag. 37.  Dion Cassius, that Octavius (whom we usually call Augu●tus Caesar) was at first very much delighted with Stageplays, (the means perchance of making him an 
c Suetonijs Octavius. sect. 69. See Scene 3. & 4. before.  adulterer) in the beholding of which he spent much time, and now and then whole days together. I read likewise, 
d Coercionem in Histriones. Magistratibus in omni tempore & loco lege vetere permissam, ademit, praeterquam ludos & scenam. Suctonijs Octavius. sect. 45.  that he took away the power of punishing and suppressing Stage-players permitted to the Roman Magistrates at all times and places by the ancient law, (an infallible evidence that the ancient Roman laws condemned Stageplays and Actors;) yet so, as that he reserved the power of punishing Players, and reforming Stageplays to himself; by virtue of which power; he first of all 
e Dion Cassius. Rom. Hist. lib. 54. p. 682● See Act 7. Scene 6.  inhibited all Roman Knights, Gentlemen, and Gentlewomen from acting or dancing on the Stage, prohibited likewise by a former law: Secondly, he commanded one Stephanio, (some call him Epiphanius,) an excellent Player and jester (who upon a Holiday to show this Emperor some pleasure, and hoping to receive a good reward, went thrice unto his Palace: one time in the attire of a Page, and another time in the habit of a Roman Matron, and so truly counterfeited every thing, that it seemed not to be him, but the selfsame person he represented;) t● be whipped publicly three several times one after another about the Theatre, and then to be banished for this fact of his. And when he complained that the Emperor commanded Vagabonds to be whipped but once, and he thrice: 
f Suetonijs Octavius sect. 4● Guevara, his Dial of Princes. lib. 3. cap. 44. pag. 512. I.G. his Re●utation of the Apology ●or Actors. p. 36. 3●  Augustus replied: Once they shall whip thee for the injury thou didst to the Roman Matron whom thou representedst: The s●cond time they shall whip thee for the presumption thou hadst, to act it in my presence. The third, for the time thou hast made diverse lose for beholding and hearing thee. For Jesters and Players deserve not so much punishment for their jests and Plays, as for the time which they lose, and cause others to lose. Thirdly, 
f Suetonijs Octavius. s●ct. ●●.  he commanded Hylas an eminent Stage-player, upon a complaint of the Pret●r against him, to be publicly whipped in the Court of his Palace. Fourthly, 
h 〈◊〉, Ibid. Guev●ra, his Dial of Princes. lib. 3. c. 44. pag. 512. I.G. his Refutation of the Apology for Actors. pag. 36.37.  he banished Pylades (some write him Pilas) another Actor out of Rome and Italy, after he had tasted of the Whipping-post, for pointing at a Spectator with his finger, who had hissed at him; and so had made him notorious. Which Pilas, being very popular, and making many friends to Augustus, that he might not be exiled, Augustus notwithstanding gave sentence of banishment against him, saying: That Rome hath been mighty and puissant enough to make her enemies stoop, and now she is not able to banish jesters and Fools; and that which is worst of all, they have presumption to vex us, and we have not courage to repr●ve them. Lastly, he 
i Marcus Aurelius. cap. 14. Guevara, Di●l of Princes. l. 3. cap. 44. p. 512. Suetonius. sect. 45.  banished all the Players and jesters out of Rome for those intolerable mischiefs they did occasion. And when as the people earnestly besought him to recall Pilas from his exile: 
k Dial of Princes. Ibid. See Dion. Cassius. Rom. Hist. l. 54 pag. 696. & Xiphilinus, in Vita Augusti.  he condescended to their request with much ado, upon this condition; that they should give a Master and Tutor to Pilas, that should chastise and correct him as a Fool: saying, That since Sages take Fools to be their Masters, that Fools also should have Sages ●or their Masters. All which is a sufficient evidence, that Augustus deemed Plays and Players, whom he thus whipped and exiled, intolerable mischiefs in a State. 
* Tacitus Annal. l. 1. c. 14. & lib. 4. c. 3. Dion Cassius. Rom. Hist. l. 57 pag. 798. Marcus Aurelius. c. 14. Pliny Panegyr. Trajano dictus p. 38. Alex. ab Alexandro. l. 3 c. 9 Genebrardi Chronicon. pag 212.  Tiberius, none of the best Emperors, though he much delighted in Plays at first; yet at last by reason of those grea● mischiefs, outrages, misdemeanours, tumults, quarrels, murders, seditions, that Plays and Players did occasion, after many joint complaints preferred against them both by the Senate and the Common-people; he was enforced to condemn all Players to the Whipping-post, (a punishment suitable to such unruly Rogues) and then, to banish them and their Stageplays out of Italy, as insufferable evils in a Kingdom. Nero that vicious Roman Emperor, 
h Suetonijs Nero. sect. 23.24, 25. Eutropius Rerum. Rom. lib. 9 Nero. Grimstons' Nero. and others.  who was so much besotted with Stageplays, as sometimes to play the Actor, to his eternal infamy: 
i Suetonijs Nero. sect. 16. Marcus Aurelius. c. 14. Plinius Secundus Panegyr. Traj●no dictus. pag. 38. Alexander ab Alexandro. lib. 3. cap. 9  was at last enforced to expel all Stage-players out of Rome and Italy● together with their Theatrical Interludes, for those many unsufferable villainies and uproars that they did produce. 
* Alexand. ab Alexandro. lib. 3. cap. 9  Domitian also did the like upon the same occasion. Yea julian himself, that Atheistical Antichristian Apostate, as impious as he was, had thus much goodness in him, as to prohibit Stageplays: and 
k Sozomen, Eccles. Hi●tor. l. 5. c. 17. Nicephorus Calistus. Eccles. Historiae. l. 10. cap. 22. p. 581. Eutrop●us Rerum Romanorum. Hist. l. 11. Iulian●s Aposta●a. p. 150. Centuriae Magd. Tun. 4. Col. 458. Baronius & Spondanus. Annal. Eccles. Anno 362. ●ect. 60.  therefore in an Epistle to Arsatius, the Pagan High priest of Galatia, he commands him to exhort all the Idol-priests under his jurisdiction, that they should not be seen in Playhouses, nor resort to Theatres; endeavouring to draw the Pagans to imitate the very discipline and manners of the Christians; 
l See Act 7. Scene 2.3, 4. & Act 4. Scene 2. justinian. Codicis. l. 1. Tit. 3● De Episcopis & Clericis. Lex. 17.18. Corpus Iu●is Civilis. Tom. 4. Col. 77. & Tit. 4. De Episcopali Audientia. Lex. 40.41. Ibidem. Col. 156.157.  who inhibited both Ministers and people to resort to Plays; though now both Ministers and people flock unto them, as if they were worse then Pagans. And if these very worst and dissolutest Heathen Roman Emperors exiled Plays and Players, as intolerable mischiefs and corruptions, what think ye did their better Pagan Successors do? You shall hear a true relation what they did. The Roman Princes that were good (as 
* Dial of Princes. lib. 3. cap 43. to 48. & I. G. Refutation of the Apology for Actors. pag. 36, 37.  Guevara, and others witness;) did always cast out Plays and Stage-players, and those only that were evil called them in. So that one of the tokens to know a virtuous or vicious Prince in Rome, write Gu●vara and I. G. (how much more than to know a religious virtuous Christian Prince and Magistrate?) was to see, whether he maintained Players, jesters, and jugglers among the people, yea or no; which did so effeminate, vitiate and deboist both Magistrates, Prince and people too, as to precipitate them into all kinds of lewdness, sin and wickedness, and to prepare them both for invasions and destruction, as Ammianus Marcellinus. lib. 28. c. 9.10. Augustin. De Civitate Dei. lib. 1. c. 31.32, 33. lib. 2. c. 3. to 17. Guevera, Dial of Princes. lib. 3. c. 43.44, 45, 46, 47. & Carolus Sigonius, De Occidentali Imperio. lib. 1. pag. 32. most plentifully testify. Hence that worthy Emperor 
m Plinius Secundus Panegyr. Trajano dictus. p. 38.45. M●rcus Aurelius. c. 14. Alex. ab Alexandro. l. 3. c. 9  Traian, though a Pagan, (who 
* Dio in Vita Trajani. Guevara. l. 3. c. 44. p. 552. I.G. his Refutation of the Apology for Actors. pag. 45.  when he was entreated by his Courtiers to hear an active Player, made this most worthy reply, worthy all Christian Princes imitation: It is not for the Majesty of a grave and virtuous Prince that in his presence any such vain thing should be showed; for in such a case himself should be no less noted of lightness, than the other of folly; and that before Princes no man should be so hardy as to utter dishonest words, or to act any light representations, and that those who move Princes to behold such. Interludes deserve as great a punishment as those that act them, since none ought to present before Prince's things that may move them to vice, but such things as might move them to amendment:) partly out of his own voluntary● disposition, and partly upon the people's own request, abandoned all Stageplays out of Rome, as effeminate arts, and unbeseeming exercises, which did much dishonour and corrupt the Roman State: which memorable act of his is thus emblazoned by C. Plinius Secundus, being then the Roman Consul, in his elegant panegyrical Oration to him in the Senate House, in the name of all the Senators. 
n Ibid. pag. 38. Edit. Coloniae All obr. 1610.  Perge modo Caesar, & vim effectumque censurae tuum propositum, tui actus obtineb●●nt, etc. Et quis terror valuisset efficere quod reverentia tua effecit? Obtinuit aliquis ut spectaculum Pantomimorum populi Romani tolli pateretur; sed non obtinuit ut vellet: rogatus es tu quod rogebat alius, caepitque esse beneficium quod necessitas suerat. Neque enim à te minore concentu ut tolleres Pantomimos, quam à patre tuo, ut restitueret, exactum est. Vtrumque rectè: nàm & restitui oportebat, quod sustulerat malus princeps, & tolli restitutos. In his enim qu● à malis benefiunt, hic tenendus est modus, ut apareat, autorem displicuisse, non factum. Idem ergo populus ille aliquando 
* He means Nero. See p. 44.45. Qui ad postremum tanto se dedecore prostituit, ut omnia paene Italiae ac Greciae Theatra perlustrans assumpto etiam varij vesti●us dedecore, cantaret, saltaret in scena citharae dico habitu vel tragae dico. Eutropius. Rerun Rom. l. 9 p. 104. Or if not him, Caligula, of whom Dion Cassius. Rom. Hist. l. 59 p. 829. writes thus. Caius ab aurigis gladiatoribusque regebatur; servus histrionum & scenicorum hominum, etc. Principio ipse Spectatorem tantum se ac auditorem tantum praebuit: procedente tempore multos imitatus est varijs in rebus, cum multis certavit: nam & aurigavit, & pugnavit & saltavit, & Tragedian egit, semper haec tractans. Semel noctu primoribus patrum quasi ad necessariam deliberationem vocatis, coràm faltavit, etc.  scenici Imperatoris Spectator & applauser, nunc in Pantomimis quoque adversatur, & damnat effaeminata● arts, & indecora seculo studia. Ex quo manifestum est, principum disciplinam capere etiam v●lgus; quum rem, si ab uno fiat, severissimam fecerint omnes. Macte hac gravitatis gloria Caesar, qua consecutus e●, ut quod antea vis & Imperium, nunc mores vocarentur. Castigaverunt vitia sua ipsi qui castigari merebantur, ijdemque emendatores qui emendandi fuerunt. And a little after. 
o P●●e 45.  Et quis iàm locus miserae adulationis manebat (speaking of Nero his times) quùm laudes Imperatorum ludis etiam & commessationibus celebrarentur saltarenturque, atque in omne ludibrium effaeminatis vocibus, modis, gestibus frangerentur? Sed illud indignum, quod ●odem tempore in senatu & in scena ab histrione & à Consule la●dabantur: 
* Nota.  tu procul à tui cultu ludicras artes removisti. Seria ergo te carmina honorque aetern●● annalium, non haec brevis & pudenda praedicatio colit: quinetiam tanto maiore consensu in venerationem tui 
* He means such theatres where Orations were made, and the Senators and people met in Council, not such where Plays were acted. See Bulengerus, De Theatro, lib. 1. cap. 32. & here, Act 8. Scene 1.  Theater ipsa consurgent, quanto magis de te scenae silebunt. A pregnant evidence how much this Emperor and the whole Roman Senate distasted Plays and Actors, as the very bane and ruin of the Commonweal. These Stageplays creeping into Rome again after this good Emperor's decease, in the reign of Antoninus Pius, qui amavit his●rionum arts, as 
p In his Antoninus Pius. pag. 37.38.  julius Capitolinus writes; 
q julij Capitolini. M. Anton. Philosophus. pag. 57.59.  Marcus Aurelius Antoninus, who succeeded him; that he might reduce the people to Philosophy and civility, took away the Gladiators and Players with him into the Wars, inhibiting all public Plays and meetings under a severe edict both at Rome and Antioch: Which Edict of his taking no such good success as he expected: he 
r Marcus Aurelius. cap. 14. & Epistle 12. to Lambert. Guevara, his Dial of Princes, lib. 3. cap. 44● 45, 46, 47.  thereupon banished all Stage-players, Tumblers and jesters out of Italy, and sent three Ships lading of them to Lambert Governor of Hellespont; commanding him in his Letter directed to him, to keep these lazy Loiterers hard at work, that they might no longer mind or practise their foolish Sports: certifying him withal in this his Letter; that the cause he had banished these Truants and loitering Players from Rome, was not for the blood they had shed (for they had 
s Marcus Aurelius. cap. 14.  occasioned diverse tumults in which many were slain;) but for the hearts they had perverted: not for the occasion of any who were dead, but because they were Masters of ●ollies to the living. For without comparision (writes he to Lambert) it is a 
* Artificum enim scenicorum amoremque inhonestum & probrosum esse Taurus Philosophus docet. A. Gellius Noctium. Attic. l. 20. c. 4. vid. Ibid.  greater offence to the gods, and more damage to the Commonweal for these Truants to take away the wits from the wise folk, then for Murderers to take away men's lives. Yea there is nothing that our Forefathers did, which displeaseth me so much as the sufferance of these unthrifty Truants. In the year 264. of the foundation of Rome, in a time of an horrible pestilence in Italy, to rejoice the people was first found out the invention of theatres by the advice of these Truants. It is a shameful thing to hear, that the pestilence dured but two years, and the rage and folly of these ●nthrifts dureth four hundred years. Would to the immortal gods that the plague had ended these few which remain, before this cursed generation had brought such abominable customs into Rome; for much better had it been for our Mother Rome that she had wanted Inhabitants, than such Rascals should have come and dwelled therein. These Master-fooles have been so wily to teach folly, and the Roman youth so apt to learn, 
* Lo here the spreading leprosy of contaminating Stageplays.  that though they be put in Barks, their disciples would lad 3000. Carrackts. Rome was never overcome by those who were valiant and virtuous, yet that day we saw it overgone & trodden under foo● by those ●ooles: the walls of Rome, that were never touched by the Paenians had that day their lowpes full of armed Truants. Rome that triumphed over all Realms, was triumphed upon that day with Players and jugglers. I am so abashed in this case, that I know not what to say or write. Yet one thing comforteth me, that scythe Rome and Romans unjustly do rejoice with these fools, ●he and the famous Wisemen justly shall be chastised for their fools. And in this the gods shall not be dispeased; that scythe Rome laughed at these Trewands and mockeries, one day she shall weep with these Tumblers and jugglers, etc. Thus far this Heathen Emperor, who bot● by his deeds and words, exterminated Plays and Players out of the Roman Territories, as the greatest contagions and corruptions of his Empire. 
t Quip erant qui Gn. quoque Pompe●um incusatum à senioribus ferunt, quod mansur● Theatri sedem posuisset. Nam antea subitarijs gradibus & scenâ in tempus structâ, ludos edi solitos● vel si ve●ustiora repetas, stantem populum spectavisse● si consideret Theatro dies totos ignaviâ continuaret, etc. Caeterum abolitos paulatim patrios mores, funditus evert● per accitam lasciviam, etc. Annalium. l. 14. c. 3. vid. Ibidem. See The Dial of Princes. lib. 3. c. 4●3. 4●, 47.  Cornelius' Taci●us records: That when as Pompey erected his standing Theatre at Rome, he was accused and blamed for it by the Senators; because it would be a means to make the people sit wh●l● days together idle in the Theatre beholding Plays; and utterly overthrow their hereditary manners and discipline by new acquired lasciviousnesse● So that the whole Roman Senate then reputed Stageplays pernicious to their State and manners. And for a conclusion of this tragic Scene, 
u Martianus, Heraclianus, & Claudius, Gallienum hujusmodi insidijs appetend●● esse dixerunt, ut labem improbissimam malis fessa Republica, à gubernaculis humani generis dimoverent: ne diutius Theatro & Circo addicta Republica per voluptatum deperirer illecebras. Trebel. Pollio●i● Gallieni D●●. p. 310.  Trebellius Pollio relates: that Martianus, Heraclianus, and Claudius, three worthy Romans, conspired together to murder Gallienus the Emperor, (a 
x Idem Ibid. p. 309.310, 315, 316.  man much besotted and taken up with plays, to which he likewise drew the Magistrates and people by his lewd example,) as 
* Tacitus. Annal. l. ●5. sect. 9.10.  Flavius and others conspired Nero his murder too for the selfsame cause, lest the Commonweal being longer addicted to the Cirque and Theatre, should utterly perish through the allurements of pleasures: which murder they accomplished. All these recited Authorities of Pagan Writers, Emperors, States and Magistrates, together with 
* Hist. l. 28. c. 10.  Ammianus Marcellinus, a famous Heathen Historian; who reckons up the unworthy approbation of Cirque-playes, and Stageplays, in which the people spent their lives and time, as the very greatest corruption of the Roman State, and the chiefest character of their depraved manners: against which Plays, and their Spectators, he hath much inveighed: (which me thinks should for ever shame and silence all such graceless Christians, who dare to plead for Stageplays, giving out, that none but some few foolish Puritans did ever yet condemn them:) infallibly evidence unto all men's consciences; that Stageplays desperately vitiate and deprave men's minds and manners, precipitating them into all vice, all wickedness and lewdness whatsoever; and that they are unsufferable contaminating pernicious plagues in any Well-ordered State; which caused these very Pagan Emperors, States and Magistrates thus solemnly to exile them; and these their Authors to declaim against them.  
To pass from these to Christians; we shall find both Christian Princes, republics, Authors, of ancient and modern times, concurring with these former Pagans in these their dooms of Plays and Actors. It is storied by 
x Antiq. judaeorum. l. 15. c. 11 pag. 415.416.  josephus; that when as King Herod would have brought Stageplays, Cirque-playes, and other Spectacles into Jerusalem, where he had erected a beautiful Theather, and Amphitheatre, adorned with Caesar's Titles and Inscriptions; 
y Haec peregrinis quidem spectatoribus plurimum admirationis simul atq. delectationis afferebant, indigenis verò pror●us ad dissolutionem patriae disciplinae tendere videbantur, etc. Itaque veriti ne ex hac mutatione sequeretur magnum aliquod reipublicae detrimen●um; putaverunt su● officij labanti disciplinae publicae vel capitis periculo succurrere, nec pati Herodem quicquam contra receptos mores inducere, & pro rege hostem agere, etc. Ibidem.  the whole Nation of the Jews, (though Foreign Spectators much admired and delighted in his spectacles) perceiving that these Plays did wholly tend to the dissolution of their ancient received Country discipline; and fearing that some great inconvenienc● to their Commonwealth would follow upon this alteration; thought it their duty to maintain their public discipline which was now declining, though it were with the hazard of their lives; and not to suffer Herod to proceed with these his Spectacles, shutting up their City Gates against them. Which when Herod perceived, he began to pacific and persuade them with good words, to admit of these his Plays; which prevailing nothing with many, he endeavoured to introduce these Plays among them perforce: whereupon ten of the jews conspired together to murder him whiles he was sitting in the Theatre beholding these his Interludes; which they had certainly effected, had not this their conspiracy been casually detected: Of which Herod taking advantage, accomplished his desire, and so brought these his Theatrical Interludes into Jerusalem: by means whereof, saith josephus (pray mark the dangerous consequence) 
z Quo factum est ut magis & magis discederet à patrijs ritibus, & peregrinis studijs veterûm instituta corrumperet inviolabilia: quorum tempore permagna facta est bonorum morum in deterius inclinatio, labante disciplina qua ant● hac populus solebar contineri in officio, etc. Ibidem.  the jews departed more and more from their Country rites, and corrupted the inviolable Institutions of their Ancestors with foreign inventions and delights; so that there was a very great declining and degenerating of their good manners into worse: the discipline decaying whereby the people were won● before this time to be kept in order. Such vigorous venom was there in these Stageplays, both to subvert their State, and discipline, and corrupt their manners; the whole Nation of the jews being thus both real witnesses and examples to confirm my Minors truth, whom I have here ranked among Christians, as being then opposite unto Pagans: I now come to real Christians. It is storied of Constantine the Great, that 
* Sulpitius Severus. Sacrae Historiae. lib. ●. Bibl. Patrum. Tom. 5. pars 1. p. 305. H. Berengosus Abbas, De Inventione & laud S. Crucis. l. 2. c. 11. Bibl. Patrun Tun 7. p. 288. B.  very first and most famous Christian Roman Emperor, (whose name we English men have special cause to honour, he being 
a See joannis Sarisberiensis Prologus. in l. De Nugis Curialium. Bibl. Patrum. Tom. 5. pag. 341. D. Liberavit ille Brittannias servitute, tu etiam nobiles illi● oriendo fecisti. Pan●gyr. Constantino dictus. p. 86. See Eutropius. Rerum Rom. l. 11. p. 135. Centuriae Magdeburg. Tom. 4. Col 61. Baronius & Spondanus. Annal. Eccl. Anno 306. sect. 5.7. john Bale Centuria 1. Script. Brit. c. 36. p. 32. Matthew West. Anno 307. p. 130. Polychronicon. l. 4. c. 25.26. Galfredus Monumetensis. Hist. Regum B●it. l. 5. c. 6.8. Ponticus Verunnius. Hist. Brit. l. 5. p. 108. Beda Eccles. Hist. l. 1. c. 8. Speeds Chronicle. lib. 6. cap. 46● p. 153. Socrates, Eccles. Hist lib. 1. cap● 2. Caxtons Chron. Chronicon Chronicorū● Anno 344. fol. 145.  bor●e, bred, and first crowned King and Emperor here in England, his Mother Helena being a British woman to:) 
* Zosimus Historiae. lib. 2. Baronius & Spondanus● Anno 303. sect. 3.  That he wholly withdrew himself from the Secular Stageplays of the Gentiles made in the third year of his Consulship, ●o drive away plagues and diseases: contemning and rejecting these their Interludes; at which these Pagan Gentiles grieved much: After which being established in his Empire, he did by public Edicts 
c Eusebius, De Vita Constantini. lib. 3. cap. 52.56. & lib. 4● cap. 23.24, 25. Sozomen. Historiae Eccles. lib. 1. cap. 8. Nicephorus Calist. Historiae Eccles. lib. 7. cap. 46. Eutropius Rerum Romanorum. lib. 11. pag. 142. Centuriae Magd. Tom. 4. Col. 76● Baronius & Spondanus. Anno 32●. sect. 5●. Socrates Historiae Eccles. lib. 1. c. 14. Codicis Theodosijs. lib. 15. Tit. 5. to 12. De Gladiatoribus. Bulengerus De Circo, etc. pag. 87.88.  abolish all the ceremonies, rites, lascivious customs and obscenities of the Gentiles, and interdicted all gladiatory Plays and Interludes, as intolerable pernicious evils. Not to speak of 
d Zonara's Annal. Tom. 2. fol. 101. à, Nerva●  Nerva, 
e Baronius & Spondanus. Anno 357. sect. 23. lib. 15. Codic. Theodosijs Tit. De Gladiatoribus.  Constantius, 
f Lib. 8. Codic. Theodosijs. Tit. De Paen. Baronius & Spondanus. Anno 365. sect. 5.  Valentinian, 
g Eutropius Rerum Rom. l. 13. p. 174● Baronius & Spondanus. Anno 404. sect. 174.  Honorius, 
h Eutropius Rerum Rom. l. 13. pag. 174.  Arcadius, and 
i See Centur. Magdeburg. Tom. 4. Col. 1528.1530. & Codex. Theodosijs lib. 15. Tit. De Gladiatoribus.  playes● against which 
k See before, p. 74.75. Cassiodor. Variarum. l. 5. c. 42.  diverse Fathers did declaim as barbarous and unchristian Spectacles, not tolerable in any civil State● with which our tumultuous bloody Tragedies have too near affinity; I find Theodosius the Great, (who 
l Theodosius rescriptum dedit adversus psaltrias & fidicenas mulieres Civitatum pests. Eutropius Rerum Rom. Hist. l. 13. pag. 173. Baronius & Spondanus. Anno 385. sects 9 See justiniani Codex. l. 1. Tit. 7. Lex. 5. Bulengerus De Circo, etc. pag● 87.88.  banished all Womendancers, Players, and Singers by a public Edic●, as the plagues of those places and Cities where they were tolerated:) not only suppressing and inhibiting all Stageplays and Cirque-playes a● Antioch, and stopping up all Cirques and theatres, as the fountains of all wickedness, and the Nurseries of all those mischiefs that sprung up in Cities, as 
m Sed à Rege profecta contristant? Sed nec illa profecto gravia, verum & ipsa multum attulerunt emolumenti. Quid enim molesti (dic mihi) factum est, quod orchestram obstruxit, quod Circum inaccessibilem fecit, quod nequitiae fon●es exclusit & subvertit? utinam nec daretur unquam hos aperiri. Hinc nequitiae radices in Civitate germinaverunt, hinc sunt qui moribus ipsis crimen afferunt, etc. Propterea tristaris ch●rissime? Imò & propterea gaudere & laetari oporteat & gratias regi agere, etc. Homil 17. Ad Populum Antiochiae. Tom● 5. Col. 135. C. D. Bulengerus De Circo. pag. 81.82. See here, pag. 422.423, 424.  chrusostom at large relates: and I likewise find both him, Valentinian and Gratian, together with Valens the Emperor, enacting these public laws against Stageplays and common Actors, well worthy observation: 
o Codex Theodosijs. lib. 15. Tit. 5. De Spectaculis. Lex. 2.4. pag. 471.472. & Tit● 7. De Scenicis. Lex. 1. pag. 473. Spondanus Epit. Baronij Anno. 371. sect. 10.  That no Stageplays should be acted on the Lordsday; that Stage-players and Women-actors should be quite debarred from the Sacraments as long as they continued in their playing, and that the Sacrament should not be administered to them in their extremity, when as they lay upon their deathbeds, though they desired it, unless the● did first renounce their wicked lewd profession, and protest solemnly that they would not return unto it again in case they should recover. Such was their detestation against common Actors, and so by consequence against Plays themselves, which made their Actors so base, so execrable, to these Christian Emperors. 
p See here Act 7. Scene 3. pag. 647.648. justiniani Cod. lib. 1. Tit. 6. De Epis●. & Clericis. Lex. 17.18, 33, 34. Corpus juris Civilis. Tom. 4. Col. 161. Ipsi praedicant ut abrenuncient adversarij Daemonis cultui, & omnibus pompis ejus, quarum non minima pars, talia spectacula ●iunt. Ibidem. Lex. 34. pag. 42. to 61.  justinian the Emperor, promulgated this pious Edict; That all sorts of Clergy men, together with all other Christians, should refrain, not only from Di●e play, and Dicers company, but likewise from the very acting and beholding of Stage plays and Theatrical Spectacles, because they are not the least part of those pomps of the Devil which Christians solemnly renounce when they are baptised. Leo and Anthemius, two worthy Christian Emperors, made this most pious Edict. 
r Dies festos Majestati a●tissimae dicatos nullis volumus voluptatibus occupari, nec ullis exactionum vexationibus profanari. Dominicum itaque●i●m ita semper honorab●lē decernimus & venerandum, ut à cunctis executionibus excusetur, nulla quemquam urgeat admonitio, nulla fidejussionis flagitetur exactio, ●aceat apparitio, advocatio delitescat, sit ille dies à cognitionibus alienus, praeconis horri●a vox sil●scat, resp●●ent à controversijs litigantes, & habeant saederis intervallum, ad sese simul veniant adversarij non timentes, subeat animos vicaria paenitudo, pacta conferant, transactiones loquantur. Nec hujus tamen religiosi diei ocia relaxantes ob caenis quenquam patimur voluptatibus detineri. Nihil eodem die sibi vendicet scena Theatralis, aut Circense certamen, aut ferarum lachrymosa spectacula: e●si in nostrum ortum aut natalem celebranda sole●nitas inciderit, di●●eratur. Amissionem militiae, proscriptionem patrimonij sustinebit, si quis unquam hoc die festo spectaculis interest, vel cujuscunque judicis apparitor praetextu negocij publici, seu priva●i, haec, quae hac lege ●●atuta sunt, crediderit temeranda. Datum. Idibus Decemb. Constantinop. Zenone & Martiano Cos. justinian, Codicis. lib. 3. Tit. 12. De Ferijs. Lex. 10. Edit. Parisijs 1537. pag. 124.  All Fea●t-dayes, or Holy days dedicated to the most high God, shall not be taken up or solemnised with any pastimes or excursions. We therefore decree the Lordsday to be always so honourable and venerable, that it shall be exempted from all Executions, Admonitions, bail, Appearances, Arrests, Law-suites, and Controversies, which shall all th●n cease; Let all Advocates and Criers than be silent, let there be then a kind of tr●ce for a space, that so Adversaries may safely meet together upon it, without fear, and reconcile themselves one to the other, etc. Neither releasing the employments of this religious Day do we permit any one to be occupied in obscene pleasures. Let not the Theatrical Scene, nor the Cirque Combat, or the dol●full Spectacles of wild Beasts, claim any liberty to themselves on this day: and if any solemnity to be celebrated, either in respect of our coronation or nativity, shall chance to happen upon it, let it be put off to some other time. If any person shall ever hereafter presume to be present at Stageplays on 
* Viz. on the Lordsday.  this Holiday; or if the Apparitor of any judge under pretext of any public or private business shall violate those things which are decreed by this law, he shall undergo the loss of his office, and the sequestration of his Patrimony. O that this godly Law were now in force with Christians! then Plays and Pastimes on Lordsday evenings, would not be so frequent; then those who had served God at Prayers, and Sermons in the day time, would not so seriously serve the world, the flesh, the Devil, in Dancing, Dicing, Masques, and Stageplays in the night, beginning perchance the Lordsday (like the 
s Gal. 3.1, 3.  foolish Galathians) in the spirit, but ending it in the flesh, as alas too many carnal Christians do. Theodoricus, a Christian King of Italy, (whose praises 
t In his Panegyricus Theadorico dictus. Bibl. Patrum. Tom. 6. pars 1. pag. 243.  E●nodius Ticinensis, hath proclaimed to the world) in his Epistle to Faustus, transmitted to posterity, by 
u Variarum. l. 3. Epist. 51.  Marcus Aurelius Cassiodorus, hath-passed this Censure upon Stageplays, and Cirque-playes: 
* Spectaculum expellens gravissimos mores, invitans levissimas contentiones, evacuator honestatis, fons irriguus iurgiorum: quod vetustas quidem habuit sacrum, sed contensiosa posteritas fecit esse ludibrium. Ibidem.  that they expel the gravest manners, invite the most trivial contentions; that they are the exhausters of honesty, the ever-running fountain of brawls and quarrels; which antiquity verily reputed sacred, but contentious posterity hath made them a mere ludibrium. Which passage he thus seconds in his Epistle to Speciosius. 
y Mores autem graves in spectaculis quis requirat? In Circum nesciunt convenire Catones. Quicquid illic gaudenti populo dicitur injuria non putatur. Locus est qui defendit excessum. Cassiodorus Variarum. lib. 1. Epist. 27.  Who can expect grave manners in Stageplays? Cato's know not how to meet together at Playhouses. Whatsoever is there spoken to the rejoicing people is not deemed an injury. It is a place which defends excess. In another Epistle of his to the Roman Senate, he thus informs them, what great mischiefs these Stageplays had procured to the people, who were brought into extreme dangers by th●m. 
z Variarum. l. 1. Epist. 30.  Animum nostrum, Patres Conscripti, Reipub. curis calentem, pulsavit saepius querela populorum, orta quidem ex causis levibus, sed graves eructavit excessus. Deplorat enim pro spectaculorum voluptate ad discrimina se ultima pervenisse, etc. And in his 
a Cassiodorus. Variarum. l. 5. Epist. 42.  Epistle to Maximus, of the diverse sorts of Spectacles, which the Consuls exhibited to the people out of a preposterous custom, to their great expense; (against 
b Sed hic apt iungendumest, quoth ait de Inferis Mantuanus; Quis scelerum comprendere formas possit, & c? Ibid.  the several wickednesses of which Interludes he there much declaims) he closeth up that Epistle with this pathetical Epilogue. Heu mundi error ●olendus: si esset ullus aequitatis intuitus, tantae divitiae pro vita mortalium deberent dari, quantae in mortes hominum videntur effundi. Such was his Royal Censure of these pestiferous Stageplays, which bred so many mischiefs and discords in the world. It it 
c Rodolphus Gualther. Hom. 11. in Nahum. fol. 214.215. Theodo●u● Zuinger. Theatrum Vitae Humanae. Vol. 12. l. 5. p. 1834.1835. Chronicon Chronicorum● Augusta. 1497. AEtas 6. fol. 21 ●. a.  registered of Henry, the third Emperor of that name, whom they styled black and godly; that when as a great company of Stage-players and Actors flocked together to Ingelheim to his marriage, about the year 1044. he thrust them all out of the Court and City; and comm●nded that the money which should have been spent in maintaining, rewarding, and adorning them, should be distributed among the poor: An example (writes Master Gualther, who relates it) truly worthy of eternal praise; which if Princess and Magistrates of Commonweals would this day imitate, there would be less place left to filthy and slothful idleness, than which there is nothing more powerful to corrupt men's manners: yea wise and prudent men would be then in greater request, and the poor would be better provided for, who now wander about in every corner to the great scandal of Christianity: It is storied of 
d The General History of France. London 1624. pag. 114.123. Bodinus De Repub lib. 6. cap. 1.  Philip Augustus, the 42. King of France; that he being an enemy to public dissolutions, and a friend to good order and justice, enacted public laws against Players, jugglers, Plays, and D●cing-houses, which he wholly suppressed, as pornicious to his Kingdom; banishing all Stage-players out of France by a public Edict: the true grounds of which worthy act of his Vincentius in his 
e Lib. 29. c. 41. Edit. Coloniae. Agrip. 1494. Olaus Magnus Historiae. l. 15. cap. 31.32.  Speculum Historiale, doth thus express. Cum antem in Curijs regum vel principu● frequens histrionum turba convenire solebat, ut ab eis aurum & argentum, & equos seu vestes, quas saepe principes mutare solent verba ioculatoria varij● adulationibus plena proferendo ab eis extorqueant: vide●s Rex Philippus haec esse vana, & animae saluti contraria, ment promptissima Deo promisit; quod omnes vestes suas quamdiu viveret intuitu Dei pauperibus erogaret; malens nudum Christum in pauperibus vestire; quam adulatoribus vestes dando peccatum incurrere; 
* See here, p. 324. juonis Decreta. pars 11. c. 84. Olaus Magnus. Hist. l. 15. c. 31.32. joan. Bertochinus. Repertorium. pars● 2. p. 664. Histrio. Guillermus Altissiodorensis Summa Aurea. in l. 3. Sentent. Tract. 7. Quaest 3. f. 163. & Stephanus Cost● de Ludo sect. 2. numb. 7. Tractat. Tractatuum. Tom. 1. p. 157.158. accordingly.  quoniam histrionibus dare (and I would those who spend their money at Playhouses would well consider it) est Daemonibus imolare. Hoc si quotidie principes attenderent, nequaquam tot leccatores per mundum discurrerent. Vidimus autem principes quosdam vestes diu excogitatas, & varijs florum picturationibus artificiosissime elaboratas vix evolutis septem di●bus, proh dolour, histrionibus, scilicet, Diaboli ministris (so he styles them) ad primam vocem dedisse, pro quibus forsan .20. aut 30. vel 40. marcas argenti impenderent, de quo nimirum preci● totidem pauperes per totum annum victus necessaria percipere potuissent. By all these several Acts and Testimonies of these worthy Christian Princes, it is most apparent; that Stageplays insufferably corrupt men's minds and manners, and that they are no ways tolerable in a Christian State. The selfsame verity we shall find confirmed by the Fathers. Hence 
f Nec inconcinnè stadia & Theatra pestilentiae Cathedram quis vocaverit, etc. Paedagogi. l. 3. c. 11. See Gentianus Harvetus. Ibidem.  Clemens Alexandrinus, styles Plays and Playhouses; the very Chair of Pestilence, which corrupts men's minds. Hence Tertullian records; 
g Censores saepius renascentia cum maxim Thatra destruebant, moribus consulentes, quorum periculum ing●ns de lascivia praevidebant, etc. De Spectaculis. lib. cap. 10.  that the Roman Censors ofttimes demolish their reerected theatres to prevent the corruption of the people's manners, which they foresaw would be much endangered and corrupted by the lasciviousness of Stageplays; the lewd effects of which he at large discovers, styling the Stage, the very Chair of Pestilence, and the Gallery of the enemies of Christ. Hence 
* De Spectaculis. lib. cap. 16.27. See here, pag. 154. in the margin.  Cyprian phraseth Stageplays; 
h Magister & Doctor non erudiendorum, sed perdendorum liberorum, etc. Ep●st. lib. 1. Epist. 10. Eucratio.  the Masters not of teaching but of corrupting, of destroying Yo●●h: and Playhouses, the very Brothels of public chastity; where all vices ar●●oth taught and learned; all modesty exiled, all contin●●●y wrecked, men's souls and manners most incurably corrupted to God's dishonour a●d th● Church●s shame. 
i Pudoris publici lupana●iū, etc. De Spectac. l●b & Epist. lib. 2 Epist. 2. Donato. See Scene 3. & 4. where his words are quote● at large. p. 331. to 334.  Hence 
k De Vero Cultu. l. 6. c. 20. Divinarum Instit. Epist. c. 5. See Scene 3. & 4. before. pag. 334.335, 336.  Lactantius informs us; that the v●ry hearing and beholding of Stageplays exceedingly corrupt all Youth; by depraving their manners, enraging their unruly lusts, and teaching them to commit adulteri●●, whiles they behold them acted: Whereupon he peremptorily concludes; that all Stageplays are wholly to be abandoned, that so not only no vices might harbour in our breasts, but that the customs of no pleasure might ever overcome us, and so turn us away from God and from good works. Hence Gregory Nazianzen avers; 
l Spect●culum illud nihil aliud putari debet, quam pestis atque morbus animorum. N●m urbes distrahit, &c Quapropter mani●●stòpater, illud spectaculum meruma●imorum ess● perniciem. Ad S●lu●um De Recta Educat. p. 1063.1064. vid. Ibidem.  th●t Stageplays ought to be reputed nothing else but the very plague and sickness of men's minds; the several ill effects of which he there reckons up at large, and thereupon he thus concludes; Wherefore it evidently appears, that these Stageplays are nought else but th● very destruction of men's souls: which Censure of his is fully ratified by the concurrent suffrages of 
* See ●h●ir words quoted before, S●ene 3. & 4.  Tatianus, Oratio Advers. Graecoes. Bibl. Patrum, Tom. 2. pag. 180.181. Of Theophilus Antiochenus, Ad Autolichum. lib. 3. Ibidem. pag. 170. G. H. Of Minucius Felix. Octavius. pag. 101.121. Of Arnobius Advers. Gentes. lib. 4. pag. 149.150, 151. & lib. 7. pag. 230. to 242. Of Basil. H●xaëmeron. Hom. 4. Tom. 1. pag. 45. & De Legendis Libris Gentilium. Oratio. pag. 308.312. Of S. Asterius, in Festum Kalendarum. Hom. Bibl. Patrum. Tom. 4 pag. 706. Of Gaudentius Brixiae. Episcopus, De Lectione Evangelij. Sermo 8. Ibidem. p. 812. G. Of S. Hierom. Comment. in Ezechiel. lib. 6. cap 20. Tom. 4. pag. 389. A. Of Eusebius & Damascen, Paralellorum. lib. 3. cap. 47. with ●undry others hereafter quoted, who all pass the very selfsame doom upon them. Saint chrusostom is exceeding copious in this Theme, as is evident by all his transcribed passages in the preceding Scene. (See here, page 401. 402.404● 405.406.415.416.424.431. whence he styles the 
m Theatru Cathedra Pestilentiae, incontinentiae gymnasium; officina luxuriae, impudicitiae orchestra; pessi●us locus, plurimorumque morborum plena Babilonica fornax, quae non corporis naturam, sed bonam animae depopulatur habitudinem, etc. Hom. 8. De Paenitentia. ●om. 5. Col 750. C.D. vid. Ibidem.  Playhouse; the Cairo of Pestilence; the Shop of Luxury the Scaffold of Incontinency; the public School of Lewdness: a Babilonish Brothel full of many filthy noisome diseases, which depraves, depopulates, not the nature of the body, but the good habitude of the soul, 
n Ibid. & Hom. 38. in Matth. Tom. 2. Col. 299. A. B.  which overturnes all laws, all modesty, virtue, discipline, 
o Magna Civitatibus mala ferunt Theatra magna, nec hoc videmus quam magna. Hom. 15. & 62. Ad. Pop. Antioch. Tom. 5. Col. 347.  and brings many great mischiefs unto Cities: Whereupon he thus concludes; 
p His Theatralibus ludis eversis, non leges sed iniquitatem evertetis, & omnem Civitatis pestem extinguetis. Homil. 38. in Matth. Tom. 2. Col. 299. B. & Homil. 69.  that Magistrates by overthrowing Playhouses shall overturn all iniquity, and utterly extinguish all the plagues, the mischiefs of the State and City. Saint Augustine, as he informs us in express terms: 
q Si tantummodo boni & honesti homines in Civitate essent, nec in rebus humanis ludi s●enici esse debuissent. De Civitate Dei. lib. 4. cap. 1.  That if there had been none but good and honest men in the City of Rome, that they would never have admitted Stageplays to have any existence among humane things, much less in Divine affairs: so 
r De Civitate Dei. lib. 2. cap. 31.32, 33. lib. 2. c. 2. to 15.22, 27. l. 5. c. 12. l. 8. c. 13.14. & Epist. 202.  ●e proves at large out of Heathen Authors, that Stageplays are most unsufferable cont●gions and mischiefs in a State, vitiating the minds, subverting the manners, th● discipline of those places where they are but tolerated. Among other passages to this purpose, he affirms: 
s Illas Theatricas artes diu virtus Romana non noverat: quae etsi ad oblectamentum voluptatis humanae quaererentur, & vitio morum irreperent humanorum, di●●●amen ●as sibi exhiberi petiverunt. De Civit. Dei. l. 2. c. 13. See Ibid. c. 5. to 12.  That the Roman virtue was altogether unacquainted with these Theatrical arts almost 400. years: which albeit they were sought after to delight the voluptuousness of men's lusts, and crept in only by reason of the corruption of men's manners, yet the Idol Heathen gods desired that they might be dedicated unto them. And then speaking of the first occasion of bringing Stageplays into Rome, to assuage the pestilence which afflicted their bodies, they brought in (saith he) another far more grievous and perpetual pestilence of their minds, which he thus elegantly expresseth. 
t De Civ. Dei l. 1. c. 32.33. See Polychronicon. l. 3. c. 34. ●. 131. & Thomas Brad●wardin, De Causa. Dei. lib. 1. pag. 14.  Dij propter sedandam corporis pestilentiam ludos sibi scenicos exhiberi iubebant, pontifex autem vester (Scipio) propter animorum cavendam pestilentiam, ipsam scenam construi prohi●ebat. Si aliqu● lu●e mentis animum corpori praeponitis, eligere qu●m ●olatis? Neque enim & illa corporum pestilentia ideo conquievit, quia populo bellico●●, & solis antea ludis Circensibus assueto, luderum scenicorum delicata subi●travit insania: sed astutia spirituum nefandorum praevidens illam pestilentiam iàm ●●ne de●ito cessat●ram, aliam longè graviorem, qua plurimum gaudet, ex hac occasione, non corporibus, sed moribus curav●● immittere: quae animos miserorum tantis occaecavit tenebris, ta●ta deformitate faedavit, ut etiam modò quod incredibile for●itan erit, si à nostris posteris audietur, Romana urbe vasta●a, quos pestilentia ista possedit, atque inde fugientes, Carthaginem pervenire potuerunt, in Theatris quo●idie certatim pro histrionibus insanirent. A mertes, amentes, quis est hic tant●●, non error, sed f●ror, ut exitium vestrum plangentibus Orientalibus populis, & maximis Civitatibus in remotissimis terris● publicum luctum maeroremque ducentibus, vos Theatra quareretis, intraretis, i●pleretis, & multò insaniora quam fuerant antea faceretis. 
* In Theatri● labes morum, discere turpia, audire inhonesta, videre perniciosa. August. De Symbolo ad Catechumenos. l. 2. c. 2. Tom. 9 pars 1. p. 1394.  Hanc animarum labem ac pestem, hanc probitatis & honestatis eversionem (so he truly styles the Theatre) Scipio ille metuebat, quandò consirui Theatra prohibebat, etc. neque enim censebat ille faelicem esse rempub. stantibus maenibus, ruentibus moribus: sed in vobis plus valuit quod impij Daemones seduxerunt, quam quod homines providi praecaverunt, etc. It is evident then by Saint Augustine's resolution: that Stageplays incurably vitiate and desperately corrupt, if not subvert men's manners; and so bring ruin to that State that suffers them, 
u Secundisque rebus (& spectaculis) ea mala oriantur in moribus, qùae saevientibus pejora sin● hostibus. De Civit. Dei. l. 1 c. 30. vid. Ibid.  the evils which they ingenerate in the people's manners, being far worse than the cruelest enemies. Hence he informs us● 
x Romam quippe curâ partam veterum auctamque laboribus, faediorem stant●m fecerant qu●m ru●ntem: quandoquidem in ruina ejus, la●ides & ligna, in istorum autem vita omnia, non murorum, sed morum menumenta are; ornamenta ceciderunt, cum funestioribus eorum corda cupiditatibus, quam ignibus tecta ●●●lius urbis arderent. De Civitate Dei. lib. 2. cap. 2. vid. cap. 5. to 15.  that Stageplays had made Rome, which was gotten with the care, and augmented by the industry of their Ancestors, more filthy whiles it was standing, then when it was falling unto ruin: since in its ruin, only the stones and timber, but in the lives of Playhaunters, all the monuments and ornaments not of walls, but of manners were fallen to the ground; since their hearts burned with more lamentable polluting lusts, than the houses of the City did with flames. Yea hence he 
y De Civ. Dei. l. 1. c. 30. to 34. l. ●. throughout. l. 3. c. 18. lib. 4. c. 1.10, 26, 27, ●8, 31. l. 6. c. 1. ● 6, 7, 8, 9, 10, ●6 27, 33. l. ●. ●. 5. 13, 14, 18, 20, 21, 26, ●7. & Epist. 202. this being the very end and drift of all these places.  concludes and proves, the Pagan Deities of the Romans to be no gods, but beastly Devils, and unclean infernal spirits; who were no friends, no advancers, no protectors of the Romans or of their Commonweal, but professed enemy's, plagues, and traitors to them both, because they invented, exacted, countenanced, and delighted in those obscene, lascivious, vitious● Stageplays, which defiled the minds, corrupted the lives, ruinated the manners, and eternally destroyed the souls of men, by precipitating them into all vice and lewdness whatsoever: which Plays both Plato, Scipio, Cicero, and the ancient Romans quite abandoned, as the very Pests, the Cankers, ban● and overthrow of the Commonweal. Such they, such he reputed them● and from thence he 
z Qui sunt ergo illi qui ludos scenicos amant, eosque divinis rebus adjungi, & suis honoribus efflagitant exhiberi, quorum vis non eos indicat nullos, sed iste affectus nimirum indicat malos? August. De Civitate Dei lib. 8. c. 13. vid. Ibidem.  persuades the Romans to discard them, together with all their Devill-Idols who took such pleasure in them. Paulus Orosius, Saint Augus●ines entire friend and Coetanean, in his excellent History (dedicated to this learned Father,) relating the original introduction of Stageplays among the Romans, to assuage the plague; thus discants on that passage. 
a Historiae, lib. 3. cap. 4. Edit. Coloniae. 1532. pag. 120.  A●tores sua●●re pontifices, ut ludi scenicidijs expetentibus adere●●ur: & ita pro depellenda temporali peste corporum, accersitus est perpetuus morbus animarum: these Stageplays being no other in his opinion, but a perpetual sickness of men's souls, far worse than any pestilence that could ●ff●●ct their bodies: What State, what person then would foment such fatal plagues? 
b De Gubernation Dei. lib. 6. throughout, w●ll worth the reading, to which I shall refer you.  Salvian, Bishop of Massilia in France, most elegantly inveigheth against the horrid obscenity of Stageplays, informing the ancient Romans and others, 
c S●e Scene 3. & 4. before, where most of his words are transcribed. & Sc●ne 12. & 19  that Stageplays were those insufferable impurities which polluted their souls, depraved their manners, provoked the Majesty of their God to wrath, offended their blessed Saviour, dishonoured their Christian profession, and drew down God's judgements on their State, which was then miserable wasted by the Goathes and Vandals: and thereupon he adviseth them, eternally to abandon Plays and theatres (according to their vow in baptism) as the most pernicious evils, which would bring their souls, their bodies, their Church and State to utter ruin. Isiodor Pelus●ota, who flourished about the year of our Lord 440. in his Epistle to Hi●r●, who then swayed the Commonwealth under Theodosius the Younger, writes thus of 
d Scenicis, vir optime, summum hoc studium est, non ut per ipsorum cavillas multi meliores reddantur; (quemadmodum ipse dixisti, teipsu● & eos, qui te ●udiunt, decipiens;) verum ut multi peccent. Etenim in spect●torum improbi●ate faelicitatem s●am constitutam habent. Ita ●●t, ut, si illi meli●res effician●ur, sua his ars p●r●tura sit. Qu●m● brem, nec unquam eos qui delinquunt corrig●re in 〈◊〉 induxer●●t, nec si vel●●t, 〈◊〉 ●oss●nt. Mimica enim eor●● ars n●tura t●●tummodò ad nocendum comp●ra●a est. Epist. l. 3 Epist. 336. Bibl Pa●rum. Tom. 5. pars 2● 613 A.  Stage-players; that this is their chief end and study, not that many should be made better by their scoffs, (as some have said, deceiving both themselves, and those that hear them,) but that many might be drawn to sin. For their felicity is wholly placed in the lewdness of their Spectators. For so it is, that if their Spectators should be made better, their very occupation would go to wrack: wherefore they never so much as think of reforming any who o●fend, neither if they willed it, could they effect it. For their mimical art of its own nature is only ●itted for to hurt men. A passage, which not only answers that vain 
e See this Objection formerly an●wered● p ●02. to 106.  Objection of Play-patrons (which you see was ancient) that Stageplays reform men by reprehending vice: but likewise manifests them to be intolerable mischiefs in any Christian State, since their very end and nature is only to corrupt and make men worse. 
f Quam vis art●● l●●ricae honestis moribus ●int● r●motae & Histrionum vita vaga, videatur effe●ri p●sse lic●● i●, tame●●oderat●ix 〈◊〉 vidi●●●tiquit●s, ut in totum non ●●●●uerent, cum & i●sae ju●●cem sust●●●●●●. Ad●inistra●●●● enim ●●t sub quad●m disciplina exhibitio vol●●● 〈◊〉. Tenant 〈…〉 ●us, vel umbra●ilis ordo judicij. Temperentur & haec legum qualit●te ●●g●ci●, quasi hon●st●s imparet inhonestis, & quibusdam regulis vivant, qui vian rectae conversationis ignorant. Student enim illi non tantum jucunditati suae, quantum alienae le●itiae: & conditione perversa cum dominatum suis corporibus tradunt, servire potius animas compulerunt. Dignun fuit ergo moderatorem suscipere, qui se nesciunt juridica moderatione tractare. Locus quippe tuus his gregibus hominum veluti quidam tutor est positus. Nam sicut illi aetates teneras adhibita cautela custodiunt, sic ● te voluptates fervidae impensa maturitate frenandae sunt. Age bon●● institutis quod nimia prudentia constat invenisse Majores. Leave desiderium, e●si ve●ecundia non cohibet, districtio praedicta modificet, etc. Variarum. l. 7. c. 10.  Aurelius Cassiodo●us, describ●n● the office of the Roman Censor, or Surveyer of sports, records; that the dissolute lives, and light arts of Stage-players are remote from honest manners; and that therefore antiquity becoming a Moderator, did take care to suppress their insolences by appointing Censors to correct and punish them, that so they might not wholly lash out, when as they should undergo the censure of a judge. For the very exhibition of pleasures is to be administered under a certain discipline. If not a true, yet at leastwise let a shadowed order of justice keep Stageplays with in compass. Let even these businesses be tempered with the qualification of laws, that so honesty may rule over dishonest persons, and they may live under certain rules, who know not the way of a right conversation: For these Players seek not so much their own pleasure as other men's mirth, and by a perverse condition, when as they deliver the dominion to their bodies, they have compelled their souls to serve. It is fit therefore that those should receive a Moderator, who know not to carry themselves with a legal moderation. For the office of a Censor is set up as a Tutor over these herds of men. For as Tutors keep children of tender years with diligent care, so vehement pleasures are to be kerbed by the Censor, with great gravity, etc. Which passage, as it proves Stageplays, intolerable mischiefs; and Players, disorderly dissolute wicked person, whose excesses need to be suppressed, even by the opinion of the ancient Pagan Romans, 
* See Bulengerus De Theatro. l. 1. c. 53.  who appointed Censors of purpose to correct their gross abuses, 
* See here, p. 37.38, 39, 40, 41.  which yet could never be redressed: so it condemns the excessive lewdness of our modern Plays and Actors which have no such Surveyors to curb, to censure their abuses; & withal acquaints us, how pernicious Stageplays are, both to men's manners & the public weal: and what reason Christians have for ever to abandon them; since the very worst of Pagans, 
g See August. De Civit. Dei. l. 1. c. 31.32, 33. l. 2. c. 13.22, 27. l. 3. c. 18 l. 4. c. 1.10, 26, 27, 28. l. 6. c. 5.6, 7, 9, 10, 26, 27, 33. l. 8. c. 5.13, 14, 18, 20, 21, 26, 27. Bodinus De Repub. l. 6● c. 1. Polychronicon. l. 1. c. 34. fol. 171. accordingly.  had long since wholly discarded them, for their unsufferable corruptions and abuses, but to please their Idols, to whom they wer● devoted; which reason holds not with us Christians, but engageth us most against them. To pass by 
h De Nugis Curialium. l. 1. c. 7.8. & lib. 8. cap. 6.7.  john Saresbury, 
i Destructorium Vitiorum. pars 4. c. 23. & pars 3. cap. 10.  Alexander Fabritius, 
k Lectio. 172. in lib Sapientiae.  Holkot, 
l Serm. 5. & 7. De Custodia 5. Sensuum & Auditus.  ●aulus Wan, 
m De Educat. Liberorum, l. 1. c. 14. & l. 3. c. 7.12. Bibl. Patrun. Tom. 15. p. 837 M. 838. A. 847. F. 848. C. D 864 E.F. 865. A.  Mapheus Vegius, 
* De Novis Celebritatibus non Instituendis. p. 143. to 150.  Nicolaus De Clemangis, 
o De Causa Dei. l. 1. c. 1. Corol. 20. p. 14.15.  Thomas Bradwardine, 
p De Remedio Vtriusque Fortu. l. 1. Dialog. 30.  Petrarcha, and 
q See Act 7. Scene 5.  other more ancient Writers, who censure Stageplays; as the intolerable depravers of men's minds and manners; the Seminaries of all wickedness, vice, and lewdness; the corrupters of Youth, the subverters of all good discipline; the enemies of all virtuous education; and insufferable mischiefs in a State, which thorough the eyes and ears usher eternal death into men's souls: To whom I might accumulate; 
r De Causis Corruptionis Artium. l. 2. p. 81.82, 83. & Comment. in August. De Civit. Dei. l. 1. c. 31.32, 33. & l. 2. c. 2. to 16.  Ludovicus Vives, 
s De Casibus. l. 2. Tit. 53. & l. 4. Tit. 17. sect. 4.  Astexanus, 
t De Vanit. Scientiarum. c. 20.59, 64, 71.  Cornelius Agrippa, 
* French Achademy. c. 20. p. 205.  Peter Primauday, 
* Ethicae Christianae. l. 2. c. 8. p. 107.  Danaeus, 
y Locorum Communium Classis. l. 2. c. 11. sect. 62.66. c. 12. sect. 15.19. & Comment. on judges. c. 21.  Peter Martyr, 
z De Vita & Honestate Ecclesiasticorum. l. 2. c. 20.21.  joannes Langhecrucius, 
a Decreta Ecclesiae Gal. l. 6. Tit. 19 c. 11, etc.  Bochellus, 
b De Spectaculis. lib.  joannes Mariana, 
c De Spectaculis. lib.  Barnabas Brissonius, 
d De Theatro. l. 1. c. 50.51, 52.  Caesar Bulengerus, 
* Annal. Eccles. Anno 404. sect. 1.2, 3. Anno 206. s●ct. 2. Anno 399. sect. 5. Anno 469. sect. 2  Baronius, 
f Epit. Baronij Annis eisdem.  Spondanus, 
g Centuriae Magd Tom. 3. Col. 141.142. Tom. 4. Col. 458. Tom. 5. Col. 721. Tom. 6. Col. 159.  The Centuriators, with 
h See Act 7. Scene 5.  sundry other Foreign Authors hereafter quoted; who fully suffragate to this their Censure. I shall only recite the words of 4● other modern Outlandish Authors against the intolerable abuses of Stageplays, and then pass unto our English Writers: The first of these, is Master Ralph Gualther, a reverend orthodox Divine, whose laborious learned Works all Protestant Churches highly honour: who acquaints us: 
i Sunt ejusmodi homines non parva rerum publ. pestis. Nam libidinum ministri sunt, & bonos mores corrumpunt, etc. Gualther Homil. 11. in Nabum. fol. 214.215.  That Stage-players, the artificers, the ministers of unlawful pleasures, who are wont to frequent the Courts of great Princes, and the eminentest richest Cities where there is most hope of gain propounded to them, are not a small plague of Commonweals: for they are the servitors of lust, they corrupt good manners, they bring all religion into contempt: they greatly exhaust both the public and m●ns private treasure, and that which ought to be distributed for the poors relief, they by their arts have almost intercepted. These the Prophet compares to Locusts, not only for their multitude● but rather for 
* See Gu●vara, his Dial of Princes. l. 3. c. 43. to 47.  their idle slothfulness, and because being borne only for to eat and drink, they do nothing in the mean time that is honest, or which may any way advance the public good. Wherefore grave men in all ages have thought fit to exclude this sort of men from the Commonwealth. This 
k See here pag.  Plato a man of most acute judgement perceived when as he banished all Poets out of his Commonwealth, because he knew they would both corrupt men's manners, and bring the god, into contempt. Neither undeservedly is the old discipline of the 
l See here pag. 455.456. & Valerius Maximus. lib. 2. c. 6. sect. 7.  Massilienses applaude●, who would admit no Stage-players into their City, ●or any person● but such who were skilful in some art or other, whereby they might honestly maintain themselves To which this also may be added, that the ancient Divines most sharply condemn both Stageplays and Spectacles: having a respect to that of the Apostle, 
m Ephes. 5.3, 4.  who would not have fornication, filthy discourse, scurrility or any uncleanness, so much as to be once named among Christians: commanding all the followers of Christ, not to abstain from evil only, but likewise 
n 1 Thes. 5.22.  from all appearance of it. It is therefore a great sign of corrupt and perverted discipline, that th●se effeminate persons and furtherers of most dishonest pleasures, are in great esteem both in the Courts of Princes & in rich Cities, whiles grave men who excel in council and experience are in the mean time excluded and contemned, and the poor neglected, etc. Then he recites the examples of 
p See Eutropius Rerum Romanoru●. l. 11. p. 140. & Caelius Rhodig. Antiqu. Lect. l. 14. cap. 19  Licinius, and 
q See here pag. 471.  Henry the 3. Emperor of that name, who cast all Stage-players out of their Courts and Cities, as the very Rats and Moths of the Court and Commonweal. Examples (writes he) worthy of eternal praise, which if Princess and Magistrates of the Commonweal would imitate at this day, there would be less room left for filthy slothful idleness, than which there is nothing more powerful to corrupt men's manners: yea wise and prudent men would be in more esteem, and the poor would be better provided for, who now wander up and down in every corner, to the great scandal of Christianity. But because all here neglect their duty, God himself will at one time or other find out a means whereby he will cast out these plagues (so styles he Plays and Players) not without some public calamity, as the Prophet here threatens to the Ninivites. Thus he. The second is 
r Opus Chronagraphicum, Orbis Vniversi. Antwerpia●. 1611. pag. 186.187.  Petrus Opm●●rus, a grave Historian, who writes thus of Plays. The ancient Romans did waste too much upon Pleasures and Spectacles, of which they had four sorts: Stageplays which served to delight their ears: Cirque-playes, Gladiators, and Hunt, which served for their eyes: From the first of these, they learned filthiness and lewdness: from the latter, cruelty and inhumanity. Neither did any one bring back those manners from these Spectacles that he brought thither; for a certain rust and canker did spread itself over them at unawares. Neither do vices more easily or speedily corrupt men's minds then by these pleasures. The third is 
* In tertiam parten divi Thomae Salamancae. 1589. pag. 545.546.  Didacus' de Tapia, a famous Spanish Hermit; who discussing this question; Whether the Sacrament might be given to Stage-players? writes thus. 
* Tam acriter Patres antiqui in perniciosum hoc hominum genus invehuntur, & ●ain fevere sacri Canon's in illos animadvertunt censuris Ecclesiasticis, vehementer ut suspicor, turpiora esse quae olim in Theatris agebantur, quam quae his temporibus. Quicquid vero de hoc sit, lasciva sunt quae modo aguntur, turpia & obscaena, atque religioni christianae valde perniciosa● Ac proinde quicunque aliquid sapit in Domino eos tenetur arbitrari publicos pec●catores, reique publicae pestem tanto graviorem, quantò gravius est animae v●lnu● quam corporis, etc. Ibidem.  The ancient Fathers inveigh so bitterly against this pernicious kind of men, and the holy Canons punish them so severely by Ecclesiastical censures, that I suspect that those things which were acted in theatres heretofore, were filthier than those things that are acted now. But let this be as it will, yet the things that are played now are lascivious, filthy, and obscene, and very pernicious to Christian Religion. And therefore whosoever ●asts any sweetness in the Lord, or is any whit wise towards God, is bound to repute them public sinners, and so much the more grivous plague of the Commonweal, by how much the wound of the soul is greater than that of the body. The Council of Carthage, Saint Cyprian, chrusostom, and Augustine (whose words he there recites at large) excommunicate them both from the Society of the Faithful, and the Sacraments, as the very infamy, plagues, and blemish of the Church, which could not tolerate them without much infamy and dishonour; since the very Pagan Roman●s disfranchised them their tribes, and made them infamous. 
* Quod si homines scenici apud Ethnicos habentur infames, & omni honore privabantur, ut verissi●e affirmat div●s Augustinus, quid nos tandem Christianos facere oportet? Certè fugere ac damnare debemus in judo ac joco, qu●cquid profusum, quicquid immodestum, quicquid illiberase, quicquid petulans, quicquid flagitiosum: quae omnia in Officijs Tullius ipse damnabat. Inveniuntur autem haec in Theatris. Quod si homines scenici facetijs & acumine dictorum, & cantus suavitate delectant, & sententijs gravioribus admonent & erudiunt, & repraesentatione antiquarum rerum atque affectibus recreant, utinam nunquam ista bona Comaedijs miscuissent. Hoc enim ideò accidit, quod malum tam per se sit debile ac miserum, ut seipsum tueri non possit nisi juvetur a bono. Malum enim ●i perfectum fuerit destruit seipsum, ut ait Aristotelis; ac proinde occultatur sub specie boni, ut detineat ac fallat homines incautos: Sumus enim natura vehementer propensi ad honestatem. Quamvis autem aliqua bona misceantur in his ludis, deberemus autem prae oculis semper habere illa praeclara verba Hi●ronomi ad Letam. Nemo ad lupanar mittit virginem suam quamvis q●aedam ibi reperiri possi●t de turpi corruptione lugentes: nemo haeredem suum latronum turbae committit, ut discat audatiam: nemo in perforatam intrat cymbam ut disc●t vitare naufragium. Nemo ergo ad Theatri locum impurum & infamem, & contrarium religioni, & modestiae & sobrietati Christianae (locus scilicet ille Daemonibus familiaris, invisus Deo) debet procedere, ut discat aut gustet quae ibi dicuntur, sunt enim mixta veneno. Ibidem.  And if these Stage-players are reputed infamous among Heathens, and deprived of all honour, as Saint Augustine most truly affirmeth. De Civitate Dei. lib. 1. cap. 31. what ought we Christians now to do? Verily we ought to eschew and condemn both in Plays and sports, what ever is profuse, what ever is immodest, what ever is unseemly, what ever is wanton, what ever is wicked; all which even Tully himself condemned ●n his Offices. But all these things are found in Playhouses: But if that Stage-players delight men with their pleasures, jests, and wily speeches, and with the sweetness of their songs, and music; or if they adorn and instruct men with their grave Sentences, and please them with the representation of ancient things, or with their passions; (A common objection in the behalf of Stageplays;) would to God they had never mixed these good things with their Comedies: For this only happens because evil is so weak and miserable by itself, that it cannot defend and help itself, unless it be holpen and assisted by good: For evil, if it be perfect, destroyeth itself, as Aristotle saith; and therefore it is hid under the show of good, that it may detain and deceive incautelous men: for by nature we are vehemently prone to honesty. But albeit some good things are mingled in these Plays, yet we always ought to have these excellent words of Hierom before our eyes, in his Epistle to Laeta. No Man (saith he) sendeth his Daughter to the Stews, although some Women may there be found bewailing their filthy corruption: no man commits his Heir to a company of Thiefs, that he may learn audacity; no man enters into a Boat that is full of holes, that he may learn to avoid shipwreck. 
* Nota bene.  No man therefore aught to go to the impure and infamous place of the Theatre which is contrary to religion, to modesty and sobriety, (a place so familiar to Devils, and so od●ous to God,) that he may learn or taste the things there acted: for they are intermixed with poison. Such is the venom, the contagion of Players and Playhaunters, in this Popish Hermit's judgement, whose words of Papist (and I presume no Protestant) dares to question. The fourth is john Bodine, an eminent Politician, and renowned Statesman, who hath passed this verdict upon Stageplays. 
t Bodine his Commonwealth. London 1606. Book 6. chap. 1. pag. 645.646.  I will (writes he) pass over in silence the abuses which are committed in suffering of Comedies and Interludes, the which (pray mark it) is a most pernicious plague to a Commonweal: for there is nothing doth more corrupt the Citizens good manners, simplicity and natural bounty than 
* Spectacula enim dulcissima sunt irritamenta omnis, non tàm libidinis quam inhumanitatis. Mapheus V●gi●●, De Educatione Puerorum. lib. 1. cap. 14. Bibl. Patrum. Tom. 15. pag. 8●8. D●  Stageplays: the which have the more power and effect, for that their words, accents, gesture, motions and actions, governed with all the art that may be, and of a most filthy and dishonest subject, leaves a lively impression in their souls who apply thereunto even all their senses. To conclude, we may well say, that the Comedians Stage is an apprenticeship of all impudence, looseness, whoredom, cozening, deceit and wickedness. And therefore 
* Politicorum. lib. 7. cap. 17.  Aristotle doth not with out cause say, That they must have a care lest the subjects went to Comedies: 
* O that our Magistrates would consider it.  he had said better, that they should have pulled down their theatres, and shut the Comedians out of the City ga●es. For saith 
x Epistola 7.  Seneca. there is nothing more contrary to good manners, then to haunt Plays. And therefore 
y See the General History of France. pag. 114. accordingly.  Philip Augustus King of France, did by a public Edict, banish all Players out of his Realm. If any one will say, that both greeks and Romans did allow of Plays: I answer, that it was for a superstition they had unto their gods: but the wisest have always blamed them. For although a Tragedy hath something in it more stately and heroic, and which doth make the hearts of men less effeminate: yet 
z Plutarchi Solon.  Solon having seen the Tragedy of Thespis played, did much mislike it; and whereas Thespis excusing himself, said, it was but a Play: No (replied Solon) but this Play turns to earnest. Much more had he blamed Comedies, which were then unknown: and now always they put at the end of every Tragedy (as poison into meat) a Comedy or jig. And although that Comedies were more tolerable among those that dwell in the Southern parts, being more heavy and melancholy by nature, and for their natural constancy less subject to change, yet should they be utterly denied to those that live toward the North, being of a sanguine complexion, light and inconstant; having in a manner all the force of their soul in the common and brutal sense: But there is 
a Nullam habet spe●● salutis aeger, quem ad intemperantiam medicus hortatur. Seneca Epist. 129.  no hope to se● Plays forbidden by the Magistrates, for commonly they are the first at them. Thus far these Foreigners. To pass by 
* Cantores autem & scenicos artisi●es tanto in pretio habuerunt ut ejusmodi acrooma●● atque ocij liberalis oblectamenta pluris quam doctos atque disertos homines facerent. Ex plebe autem alij in tabernis vinarijs pernoctabant, nonnulli velabris umbraculorum Theatralium seabdebant,, quidem aleis pugnanter contendebant, omnes ferme totos dies in Theatris ac Circis ludis muneribusque dediti traducebant, otium ipsum Imperatori solertia comperatum ad voluptatem, non ad virtutem incitamenta praebentes. Atque hi quidem mores licet posteriores aliquot Imperatores emendare conati sunt, tamen in dies corruptiores deterinoresque effecti sunt quousque tota Italia, quae marcescente ac diuturno prope languore torpente, barbari Imperium ex omni parte debile invaserunt, & sevissime distraxerunt. D● Occidentali Imperio. lib. 1. fol. 32.  Carolus Sigonius, who enumerates the frequenting, tolerating, and countenancing of Stageplays both by Prince and people, as the inevitable forerunner, and chief occasion both of th● destruction and overthrow of the Roman Empire, by the Goths and Vandals: and 
* Who is very copious to our present purpose.  ●uevara, his Dial of Princes. l. 3. c. 43. to 48. I come now to our own domestic Plays, to see what our Writers, our Divines, in their daily Sermons; what our Universities, Magistrates, and our whole State have determined of them, in confirmation of my Minors truth.  
For our Writers. To pass by those of more ancient times, as Beda, Anselm, Alexander Fabritius, H●lkot, Bradwardi●, joannis de Burgo, Alexander de Alice, Edmundus Cantuariensis, joannis Saresberiensis, Petrus Blesensis Math●w Paris, Polychronicon, Ludovicus Vives, Thomas Waldensis, and 
* Act 7. Scene 5.  others hereafter quoted, who all condemn these Stageplays as intolerable corruptions. Master Northbro●ke, an eminent learned Divine, in his excellent Treatise against Vain Plays and Interludes, Imprinted by Authority, London 1579● writes thus of Stageplays. 
* Fol. 28. vid. Ibidem.  To speak my mind and conscience plainly and in the fear of God, I say, that Players and Plays are not tolerable nor sufferable in any Commonweal, especially where ●he Gospel is preached; (which he there proves at large by sundry testimonies of Fathers, Counsels, modern Divines, and others; and by many arguments,) because they are the occasions of much sin and wickedness, corrupting both the minds and manners of their Actors and Spectators. The Author of the third Blast of Retreat from Plays and theatres, (once 
c The 3. Blast of Retreat from Plays and theatres. pag. 49.50, 51.  a Playerly Play-poet himself, till being pricked in conscience for it, he renounced his profession) delivers his experimental resolution of Stageplays in these very terms. 
d Ibidem. pag● 43.44.  Such doubtless is mine opinion of common Plays, that in a Commonweal they are not sufferable. My reason is, because they are public enemies to virtue and religion, allurements to sin, corrupters of good manners, mere Brothel houses of Bawdry, and bring both the Gospel into slander, the Sabbath into contempt, men's souls into da●ger, and finally the whole Commonweal into disorder: all which particulars he there confirms at large. The title of which Book is very observable: viz. A second and third Blast of Retreat from Plays and theatres: the one whereof was sounded by a reverend Bishop, dead long since; the other by a worshipful and zealous Gentleman now alive: one showing the filthiness of Plays in times past; the other the abomination of theatres in the time present: both expressly proving, that that Commonweal is nigh unto the curse of God, wherein either Players be made of or theatres maintained: Set forth and allowed by Authority. Anno 1580. A pregnant Authorized evidence of my Minors truth. Master Stephen Gosson, another great Play-poet before his conversion, (for 
e See his School of Abuse, the Epistle to the Reader, accordingly.  which he afterwards shed many a bitter tear;) in his 
* This is the Title of the Book.  School of Abuse; containing a pleasant invective against Poets, Pipers, Players, jesters, and such like Caterpillars of a Commonwealth, setting up a ●lagge of Defiance against their mischievous exercise, and overthrowing their Bulwarks by Profane Writers, Natural Reason, and Common Experience; printed by Allowance, and Dedicated to Sir Philip Sidney. Anno 1578. And in his Plays Confuted, Dedicated to Sir Francis Walsingham; which Book is thus entitled: Plays Confuted in five Actions: Proving that they are not to be suffered in a Christian Commonweal, etc. Imprinted at London, about the year 1581. doth positively affirm, and copiously demonstrate upon unanswerable grounds; That Stageplays and common Actors are no ways tolerable in any Christian, or Well-governed Commonweal; because they occasion much wickedness, lewdness, and disorder, and exceedingly corrupt the minds, the manners both of their Auditors and Spectators: as the Perusers of these Tractates shall more at large discern. The selfsame Assertion and Conclusion we shall find, in Master 
g Edition 4. London 1595. p. 101. to 107.  Stubs, his Anatom● of Abuses: in reverend 
h In his Works. 1622. London. pars 3. p. 60.  B B. Babington, his Exposition upon the 7. Commandment; in Master john Field, his Declaration of God's judgement at Paris Garden; published by Authority. Anno 1583. In a Book entitled, The Church of evil m●n and women, etc. printed by Richard Pinson. Anno 1580. In Matthew Parker Archbishop of Canterbury, De Antiqu. Ecclesiae Brittanicae. Lo●dini 1572. fol. ult. In M. George Whetston, his Mirror for Magistrates of Cities. London 1586. fol. 24. In Holling shed, his Chronicle. Anno 1549. pag. 1028. Numb. 25.30. Col. 2. Anno 1559. Col. 1184. Anno 1576. Col. 1209. In Doctor john Case, Ethicorum. lib. 4. cap. 8. pag. 307.308. & Politicorum. lib. 5. cap. 8. pag. 474.475, 476. where he condemns all Popular, though he allows of Academical Stageplays, as Doctor Gager, and Doctor Gentiles likewise do. In reverend B B. Halls Epistles, Decad. 6. Epist. 6. In the Rich Cabinet. London 1616. pag. 116.117, 118. In Master Samuel Purchas, his Pilgrim. cap. 51. pag. 490. In M. Doctor 
i See the Epistle to the 2. and 3. Blast of Retreat to Plays and theatres.  Sparkes, his Rehearsal Sermon at Paul's Cross, the 29. of April. Anno 1579. In the Anonymous Treatise of Dances. London 1581. showing, that they are dependants or things annexed unto whoredom; wherein it is also proved by the way, that Plays are joined and knit together in a rank with them. In incomparable Doctor Reinolds, his Overthrow of Stageplays, printed 1597. and reprinted at Oxford, 1629. and in his Preface to the University of Oxford before his 6. Theses. pag. 45.46. London 1612. In Doctor john White, his Sermon at Paul's Cross, March 24. 1615. sect. 11. In Dr. Bond of the Sabbath. London 1595. p. 134.135.136.137.138. In I. G. his Refutation of the Apology for Actors. London 1615. pag 13. & 48. to 60. In Master Iohn Brinsly● his 3. part of the True Watch chapter 11. Abomination 30. pag. 302. In Master Osmund Lake, his Probe Theological upon the Commandments. London 1612. pag 167. to 272. In Master William Perkins, his Exposition upon the 7. Commandment, in his Works. vol. 1. p. 60. D. In his Treatise of Conscience. cap. 3. Tom. 1. pag. 538. In his Cases of Conscience. Book 3. chap. 4. sect. 4. Question 2. vol. 2. pag. 140.141. and in his Commentary on Galathians 3. vol. 2. pag. 239. In I. P. his Covenant between God and man: Exposition on the 7. Commandment. In B B. Baily, his Preface to the Practice of Piety. In Master Dod, Master Cleav●r, M. El●on. and B B. Andrew's, on the 7. Commandment. In Master Thomas Gatiker, of the Lawful use of Lots. pag. 216. In Doctor Layton, his Speculum Be●●i Sacri. cap. 45. In Master john Downh●m, his Sum of Divinity. Book 1. chap. 11. pag. 203. and in his Guide to Godliness. lib. 3. chap. 21. sect. 5. In Master Rebert Bolton, his Discourse of True Happiness. pag. ●3. 34. In a Short Treatise against Stageplays Dedicated to the Parliament. Anno 1625. In Richard Rawlidge, his Monster lately found out, etc. London 1628. pag. 2.3.4. In Doctor Ames, De jure Conscientiae. lib. 5. ●●p. 34. pag. 271. In Master Richard Brathwait, his English Gentlewoman. London 1631. pag. 53.54. In Doctor Thomas Beard, his Theatre of God's judgements. Edition 2. London 1631. Book 2. chap. 36. pag. 435.436. who in these their several Writings, unanimously condemn all Stageplays, as unsufferable pernicious abominations and corruptious in a Christian State, which desperately deprave men's minds and manners, by drawing them on to idleness, wantonness, profaneness, whoredom, dissoluteness, effeminacy, and all kinke of vice and wickedness whatsoever; as these their Writings, with 
* See D. Featlies' Handmaid of Devotion. Edit. 2. pag. 408. Mr. Samuel Ward, his Balm from Gilead. pag. 82. My Perpetuity, etc. p. 586.587. My Censure of M. Cousins, his Cozening Devotions. pag. 90. Lame Giles, his Halting. p. 1. & The Historical Narration, annexed to it. pag. 14.  sundry others will more largely testify; which fully suffragate to my present Assumption.  
That our godly Divines in their zealous daily Sermons, have likewise declaimed against Stageplays, both in former and latter times, as these our Writers do, it is evident, not only by our own daily experience; (there being not one godly faithful Minister where these Playhouses, Plays and Players are admitted, but hath oft cyred out against them in the Pulpit, as the 
* See the Preface to the 2. and 3. Blast of Retreat from Plays and theatres.  very Schools, the Tutors of Bawdry and Abuse; The nests of the Devil; the chair of pestilence, the sinks of all sin, the pomps and sovereign places of Satan; the poison of men's souls and manners, the plagues and overtures of the Commonwealth, etc.) but by the testimony of the Prefacer to the 2. and 3. Blast of Retreat from Plays and theatres. Anno 1580. who informs us; that in his time many godly Preachers day by day, in all places of greatest resort, did denounce the vengeance of God to those, be th●y high or low, that favoured Plays, theatres, or Players. That in all age's th● most excellent men for learning have condemned them by th● force of eloquence and power of God's Word: and that many in the principal places of this Land have, and daily, yea openly do speak against Plays, Players, and theatres; as neither warranted by God's Word, nor liked of Christians, but disallowed utterly, 
* See here A●● 7. throughout.  by Scripture, by reason, by Doctors, by Bishops, by their very Authors themselves, yea and by all other good men, as the enemies to godliness, the corruption of the well-disposed: and so consequently a spe●iall engine to subvert all religion, and to overthrow the good State of that Commonweal wherein they are tolerated. By the suffrage of Master 
k Plays Confuted. Action 4. at the close of it.  Stephen Gosso●. Anno 1581. who acquaints us● That it is a shame to frequent Plays, impudence to defend them: it is sin in the Gentiles to set o●t Plays, in Christians it is a presumptuous sin; because we see better ways and yet take the worse: we know their corruptions and allow them. All this hath been sufficiently proved by ancient Writers, and daily revealed by learned Preachers; yet will n●t my Countrymen leave their Plays, because Plays are the nourishers of delight. By the express averment of M. 
l In his Mirror for Magistrates. fol. 2●.  George Whetston. An. 1586. who records: That godly Divines, in public Sermons, and others in printed Books, have (of late) very sharply invayed against Stage-playes● (unproperly called Tragedies, Comedies and Morals) as the springs of many vices, and the stumbling-blockes of godliness and virtue. Truly, the use of them on the Sabbath day, and the abuse of them at all times, with scurrility and unchaste conveyance, ministers matter sufficient for them to blame, and the Magistrate to reform. To which I might add D. Rainolds, Overthrow of Stageplays. Epistle to the Reader, & pag. 93.94. I. G. his Apology for Actors, with sundry others who concur in this.  
That our two famous 
* Our Universities condemn Stageplays.  Universities have passed the self same doom of condemnation against Stageplays; is most apparent; both by the testimony of M. Stephen Gosso●. Anno 1581. who upon his own knowledge affirms: 
m Plays Confuted. Action 5. at the beginning.  That many famous men in his time in both our Universities, had made open out-cries of the inconveniences bred by Plays; and that they held this opinion; That Plays are not to be suffered in a Christian Commonweal: but (saith he) they do not thoroughly prosecute the same, by printing any full discovery against them, because that ●inding the ears of the hearers stopped with the deaf Adder, they begin to shak● the dust of their shoes against them; and follow the Counsel of God himself; 
n Math. 7.6.  Which biddeth them, throw no Pearls to Swine. By the testimony of learned D. 
o Overthrow of Stageplays p. 151.152, 153.  Rainolds, who affirms; that the best and gravest Divines in the University of Oxford, 
p Cited by Dr. Rainolds, in his Overthrow of Stageplays. pag. 151.152.  condemned Stageplays by an express Statute made in a full Convocation of the whole University, in the year of our Lord 1584. whereby the use of all common Plays was expressly prohibited in the University, lest the 
q Pejora enim ●uvenes facile praecepta audiunt. Seneca Thyestes. Act. 2. fol. 36 Parebit pravi docilis Roman● juventus. Horat. Serm. l. 2. satire 2. pag. 201. Ind trahunt juvenilia pectora pestem Mortiferam fiuntque ipsae sine fronte puellae. Mant. Fast. l. 2. & Dr. Rainolds Epistle Dedicatory to his 6. Theses. p. 45.56.  younger sort (who are prone to imitate all kind● of vice) being spectators of so many lewd & evil sports as in them are practised, should be corrupted by them: answerable to which the University of Cambridge (as I have been credibly informed) enacted a public Statute; that no common Actors should be suffered to play within the Precincts of the Universities jurisdiction, for fear they should deprave the Scholar's manners. Which Statutes though perchance they are not always so strictly observed as they ought, yet they are ofttimes put in execution, by such Vice-chancelers, and Proctors as are most conscionably vigilant and careful in their places. All which being put together, sufficiently discovers our Universities judgement of common Players and Actors, what unsufferable mischiefs and corruptions they are. If any here Object; That our Universities approve of private Stageplays acted by Scholars in private Colleges: therefore these Plays are not so intolerably evil in their opinions. I answer; 
r See D. Rainolds Overthrow of Stageplays. p. 151.152, 153.  that our Universities though they tolerate and connive at, yet they give no public approbation to these private Interludes, which are not generally received into all Colleges, but only practised in some private houses, (perchance once in three or four years;) and that by the particular Statutes of those houses made in times of Popery, which require some Latin Comedies, for learning-sake only, to be acted now and then: Which Plays, as they are composed 
s I.G. his Refutation of the Apology for Actors. pag. 17● whose words I here recite.  for the most part by idle brains, who affect not better studies; and acted (as I. G.) informs us, by Gentle-bloods, and lusty Swashbucklers, who prefer an ounce of vainglory, ostentation and strutting on the Stage, before a pound of learning; 
t See BB. Hall● Epistles. Decad. 6. Epist. 6. and his Qu● Vadis sect. 3. 4● 10, 11.  or by such who are sent to the University, not so much to obtain knowledge, as to keep them from the common riot of Gentlemen in these days; like little Children whom their Parents send to School, the rather to keep them from under feet in the streets, which careful Mothers greatly fear: their spectators for the most part being such as both Poets and Actors are; even such as reckon no more of their studies, then spendall Gentlemen of their cast-suites: 
u D. Rainolds Overthrow of Stageplays, p. 151.152, 153, 154. See Langbecrucius, De Vita & Honestate Ecclesiasticorum. l. 2. c. 2●. 22. accordingly.  So the graver, better, and more studious sort (especially Divines, who by sundry 
* See here, p●g. 149.150. and Act 7. Scene 3. throughout.  Counsels are prohibited from acting or beholding any public or private Stageplays, and therefore dare not to a approach them) condemn them, censure them, come not a● them, (especially when they transgress the rules of modesty and decency as ought times they do:) Neither are these Plays so frequent now as they have been in former times, by reason of those mischiefs, 
x D. Ra●nolds Overthrow of Stageplays. pag. 24.25.  those expenses of time and money which they occasion, and that affinity they have with common Stageplays, which all ages, all Christian, all profane Authors of note, and these our Universities have solemnly condemned. Descend we from our Universities to our Magistrates. The Magistrates of the City of London, as 
y His Declaration of God's judgement at Paris Garden.  M. john Field records, obtained from Queen Elizabeth, of famous memory, about the year 1580. that all Heathenish Plays and Interludes should be banished upon Sabbath days: and not long after 
z Richard Rawlidge, in his Monster lately found out and discovered, or the Scourging of Tiplers. London 162●. pag. 2.3, 4. where this is verbatim related.  many godly Citizens, and well-disposed Gentlemen of London, considering that Playhouses and 
a See M. George Whetston, his Mirror for Magistrates of Cities throughout, to this purpose.  Dicing-houses, were traps for young Gentlemen and others; and perceiving the many inconveniences, and great damage that would ensue upon the long suffering of the same, not only to particular persons, but to the whole City; and that it would also be a great disparagement unto the Governors, and a dishonour to the government of this honourable City, if they should any longer continue; acquainted some pious Magistrates therewith, desiring them to take some speedy course for the suppression of common Playhouses and Dicing-houses within the City of London and Liberties thereof. Who thereupon made humble suit to Queen Elizabeth and her Privy Council, and obtained leave from her Majesty to thrust the Players out of the City, and to pull down all Playhouses and Dicing-houses within their Liberties: which accordingly was effected: and the Playhouses in Gracious-street, Bishopsgatestreet, that ni●h Paul's, that on Ludgate-hill, and the White-friar's, were quite put down and suppressed by the care of these religious Senators. And surely (writes my Author) had all their Successors followed their worthy steps, sin would not at this day have been so powerful and reigning as it is. This memorable Act of suppressing Playhouses by our London Magistrates, by Authority from our virtuous Queen Elizabeth, and her most Sage Privy Counsel, as intolerable grievances and annoyances to our chief Christian Metropolis, is an infallible argument, that they 
* Neque enim censebant isti faelicem esse rempublicam stantibus maenibus, ruentibus moribus. Ea enim mala quae oriuntur in mor●bus, saevientibus pejora sunt hostibus. August. De Civit Dei. lib. 1. cap. 30.33.  all reputed them, unsufferable corruptions in a Christian State. Now as these pious Magistrates demolished Playhouses, and thrust out all Players from within their Liberties, which now have taken sanctuary in some privileged places, without their jurisdiction; so diverse sage and pious justices of Peace, and Magistrates in sundry Cities and Counties of our Realm, have from time to time, punished all wand'ring Stage-players 
b By Virtue of the Statutes of 14. Eliz. c. 5. & 39 Eliz. cap. 4. & 1. jac. cap. 7.  as Rogues, notwithstanding the Master of the Revels, or other men's allowance, who have no 
c For 14. Eliz. c. 5.39. Eliz. c. 4 & 1. jacob. c. 7. give them no authority at all to licence any, and this their licence is void, by the express words of 1. Iaco●i. cap. 7.  legal authority to licence vagrant Players: and in cases where they have had Commissions to act, they have oft denied them liberty so to do, within their jurisdictions, lest their lascivious, profane, and filthy Plays, should corrupt the people, and draw them on to vice. All which sufficiently demonstrates what our Magistrates think of Players and Stageplays, which our whole State and Kingdom have condemned, as I shall now make evident, by some Acts of Parliament. In 
d 4. Henry 4. cap. 27.  4. of Henry the IV. cap. 27. I find this Act of Parliament made. Item, to eschew many diseases and mischiefs, which hath happened before this time in the Land of Wales, by many Wasters, Rimours, Minstrels, and other Vacabonds; It is ordained and established, that no Master-rimour, Minstrel nor vagabond be in any wise sustained in the Land of Wales to make commo●thes nor gathering upon the people there. Lo here an ancient Statute banishing all Players, Rimours, and Minstrels out of Wales, as the Authors of many commotions, disorders, and mischiefs. 
* 3. Henry 8. cap. 9  In 3. Henry 8. cap. 9 there was this Law enacted against Mummers. For as much as lately within this Realm, diverse persons have disguised and apparelled themselves, and covered their faces with Visours or other things, in such manner as they should not be known: and diverse of them in a company together, naming themselves Mummers, have come to the dwelling place of diverse men of honour, and substantial persons, and so departed unknown; whereupon murders, felony, rape, and other great hurts and inconveniences have afore-time grown, and hereafter be like to come by the colour thereof, if the said disorder should continue not reform. Wherefore be it enacted by the King our Sovereign Lord, etc. that if any persons hereafter disguise or apparel them with Visours or otherwise upon their faces, and so disguised or apparelled as Mummers or persons unknown, by reason of their apparel, associate or accompany them together or apart, and attempt to enter into the house of any person or persons, or assault or affrays make upon any person or persons in the King's highway, or any other place in form afore disguised, that then the said Mummers, or disguised persons, and every of them shall be arrested by any of the King's liege people as suspects or Vacabonds, and be committed to the King's Gaol, there to be imprisoned by the space of 3. months without bail or mainprize, and then to make fine to the King by the discretion of the justices, by whom they shall be delivered out of prison. And also it is ordained and enacted by the said Authority, that if any person or persons sell or keep any Visours or Visor in his house, or in any other place within this Realm af●er the feast of Easter next coming, and after this Act proclaimed, that the said person (that keepeth the said Visor or Visours) shall forfeit to the King our Sovereign Lord for every Visor 22. s. And further shall suffer imprisonment, and make fine after the discretion of the justices afore whom he is thereof convicted by examination or by inquisition, after the course of the Common-law. Upon the consideration of which Statute, 
f una omnium regionum Anglia ejusmodi personatas belluas hactenus non vidit, necquidem vult videre; quando apud Anglos, in re hac prae aliis sapientiores, lex est, ut capitale sit, si quis personas induerit. De Inventor. rerum. ●. 5 cap. 2. p. 388.  Polydore Virgil writing of Stageplays and Mummers, records: That only England of all other Countries did not as yet behold these personated beasts: neither truly will she see them: since among the English, who in this thing are far wiser than others; there is this law, that it shall be capital for any person to put on a Visor or Player's habit: Which Statute, as may be collected from Polydore, (who 
g This Book of his was published, Anno 1499. as appears by the Epistle Dedicatory.  wrote about some 10. years after it) extends as well to Players as Mumme●s. In 
h 2. & 3. Philip and Mary. c. 19  2. & 3. of Philip and Mary. cap. 9 entitled; An Act to avoid diverse licenses of houses wherein unlawful games be used: upon the humble Petition of the Commons to the Queen in Parliament, it was enacted; That whereas by reason of sundry Licences heretofore granted to diverse persons, as well within the City of London and the Suburbs of the same, as also in diverse other places of the Realm, for the having, maintaining, and keeping of Houses, Gardens, & places for Bowling, Tennis, and Dicing (a game prohibited as unlawful by sundry other of our Statutes: viz. By 12. Richard 2. c. 6.11. Henry 4. cap. 4. 17. Edward 4. cap. 3.11. Henry 7. cap. 2.19. Henry 7. cap. 12. & 33. Henry 8. cap. 9 where Diceplay is styled an unlawful, unprofitable, ungracious, and incommendable game, whereby diverse are utterly undone and impoverished of their goods, and by means whereof diverse and many murders, robberies, and other heinous felonies were oftentimes committed in diverse parts of the Realm. See 17. Edw. 4. c. 3. and thereupon it is severely condemned under great mulcts and punishments; the Dice-players being to forfeit ten pound a piece, and to suffer two years' imprisonment, and such as keep any Dicing-houses to forfeit twenty pound a piece, and to suffer 3. years' imprisonment, etc.) for white and black, making and marring, and other unlawful games prohibited by the Laws and Statutes of this Realm, diverse and many unlawful assemblies, conventicles, seditions and conspiracies had been daily and secretly practised by idle and misruly persons repairing to such places, of the which robberies and diverse misdemeanours had ensued; that for remedy thereof, all Licences, placards or grants made to any person or persons for the keeping of any Bowling-allies, Dicing-houses, or other unlawful games (in the which number Stageplays were included) should be utterly void, and of none effect. By the 
i 34. & 35. Henry 8. cap. 1. 2. & 3. Edward 6. cap. 1.1. Eliz. cap. 2. & 3. jacobi. cap. 21.  Statutes of 34. & 35. Henry 8. cap. 1. of 2. & 3. Edward 6. cap. 1.1. Eliz. cap. 2. and of 3. jacobi. cap. 21. we have several mulcts and penalties inflicted upon such, who should recite or interpret Scripture, or revile the Sacrament or Book of Common Prayer, or any part thereof; or jestingly and profanely speak or use the Name of God the Faether, or of Christ jesus, or of the holy Ghost, or of the Trinity, in any Interludes, Stageplays, Rhymes or Pageants. And lest any one should hence infer, that these Statutes (which are principally intended in private Plays and Interludes, since they condemn and suppress all public,) seem to allow of popular Stageplays, because they suppress not Plays themselves, but only these their abuses; the 
k 14. Eliz. c. 5.39 Eliz. cap. 4.1. jacobi. cap. 7. & 1. Caroli. c. 1.  Statutes of 14. Eliz. cap. 5.39. Eliz. cap. 4.1. jacobi. cap. 7. & 1. Caroli. cap. 1/ do in express words, condemn all Stageplays, and common Interludes, as unlawful exercises and pastimes; occasioning many great inconveniences, quarrels, bloodsheds, and disorders, to God's dishonour, and the public prejudice: For the better suppression of which, the 
l 14. Eliz. c. 5. & 39 Eliz. c. 4.  Statutes of 14. Eliz. cap. 5. & 39 Eliz. cap. 4. have branded, have adjudged all common Players of Interludes, all idle persons using any unlawful games, all Players and wand'ring Minstrels, for Rogues, for Vacabonds and Sturdy Beggars; subiecting them to such pains and punishments as other wand'ring Rogues and Vacabonds are to undergo; unless they should belong to some Baron or other honourable person of greater degree, and be authorized by them to play under their hand and Seal of Arms: which licence of theirs exempted them only from the punishment, not from the infamy, or style of Rogues and Vacabonds: which Statutes, not so effectually suppressing these Plays and Interludes as was expected, by reason of the liberty that Barons and other Noblemen had to licence Players of Interludes belonging to them to act their Plays, the 
m 1. jacobi. c. 7.  Statute of 1. jacobi. c. 7. to remedy this mischief, hath declared and enacted: that from thenceforth no authority given or to be given or made by any Baron of this Realm, or any other honourable Personage of greater degree unto any Interlude Players, Minstrels, jugglers, Bearward, or any other idle person or persons whatsoever, using any unlawful games or Plays, to play or act, should be available to free or discharge the said persons or any of them, from the pains and punishments of Rogues, of Vacabonds and Sturdy-beggers in the said Statutes (viz. 14. Eliz. cap. 5. & 39 Eliz. cap. 4.) mentioned; but that they shall be taken within the offence and punishments of the same Statutes, and of this Statute of 1. jacobi. cap. 7. So that now at this day, by these several Acts of Parliament yet in force, (resolved and concluded upon after long mature deliberation by our whole State and Kingdom,) all common Stageplays, are solemnly adjudged to be unlawful and pernicious Exercises, not sufferable in our State: and all common Stage-players, by whomsoever licenced; to be but Vacabonds, Rogues, and Sturdy-beggers; who ought to suffer 
n Viz. They may be sent to the house of Correction; imprisoned, set in Stocks and whipped, etc. and if they still persist in Playing after these corrections; they may be burned with an hot burning Iron of the breadth of an English shilling, with a great Roman R. in the left shoulder, which letter shall there remain as a perpetual mark of a Rogue, etc. as these several Statutes more largely show: and if this will not reform them; they may be banished, and after that if they return again and persist incorrigible, be executed as Felons.  such pains and punishments in every degree, as are appointed to be inflicted upon all other Vacabonds, Rogues, and Sturdy-beggers, by the forenamed Statutes. So that all Magistrates may now justly punish them as Rogues and Vacabonds, wherever they go, (yea they ought both in law and conscience for to do it, since these several Statutes thus enforce them to it) notwithstanding any Licence which they can procure, since the express words of the Statute of 1. jacobi. cap. 7. hath made all Licenses unavaylable to free them from such punishments. It is most apparently evident then by all these promises; that not only Pagan Writers, Emperors, States, and Magistrates; together with the Primitive Christians, Fathers, and Christian Writers of Foreign parts; but even our own domestic Writers, Preachers, Universities, Magistrates, and our whole State itself in open Parliament, both in ancient, modern, and present times, have abandoned, censured, condemned Stageplays and common Actors, as the 
n Spectacula quoniam maxima sunt irritamenta vitiorum, & ad corrumpendos animos potentissimè valent, tollenda sunt nobis, etc. Lactantius De Vero Cultu● cap. 20.  very pests, the corruptions of men's minds and manners; the Seminaries of all vice, all lewdness, wickedness, and disorder: and intolerable mischiefs in any civil or well-disciplined Commonweal: therefore my Minors truth is passed all doubt, we cannot but readily subscribe unto it; and so by consequence to the conclusion too, without any more dispute. How then can we tolerate, or connive at, much less applaud, frequent, or justify these pernicious depraving Interludes, which we have all thus condemned as intolerable evils? Our own Writers, Preachers, Universities, Magistrates; yea, our whole Realm and State in Parliament (to whose 
p Chescun home est party all Act de Parliament. 39 Edward 3.7. Br. Parliament. 26.4. Henry 7.10. b. 21. Henry 7, 1. b. 3. Edward 4.2 a. 21. Edw. 4.45. Plowdon. f. 59 a. & 396. b. cum pluribus aliis.  Acts we all are parties, as our Law-bookes teach us) have thus publicly branded, censuraed them, as extremely evilly how can, how dare we then foment them, plead for them● or resort unto them, as exceeding good? Let us, O let us not be worse than these Heathen, nor wiser than these Christian forerecited foreign, and domestic Authors, Fathers, Ministers, Magistrates, Princes, Emperors, States and Kingdoms, who have thus abandoned, suppressed Plays and Players for the forenamed mischiefs which they did occasion: but as we cannot but approve, applaud their censure in our judgements, so let us submit unto them in our practice; renouncing, abominating all filthy Stageplays from henceforth and for ever, as the very poison, the corruption of our minds and manners, which they will strangely vitiate, as all these conclude, and the examples both of the ancient greeks and Romans witness. And no wonder is it, that Stageplays should thus deprave the Actors, the Spectators minds and manners● 
h Pejora juvenes facile praecepta audiunt. Senec●. Thyestes. Act 2. fol. 36. a Citò flores periunt; citò viol●s & ●ilium & crocum pestilens aura corrumpit. Hierom Epist 7. c. 5. Imberbis invenis tandem custode remo●o, Gaudet equis, canibusque, & aprici gramine campi; Cereus in vitium flecti, monitoribus asper; Vtilium tardus provisor, prodigus aeris: Sublimis, cupidusque, & amata relinquere pernix Horace De Ar●e Poet. p. 301.  especially those of the younger sort, who in regard both of their tender years, their wa●t of judgement, of experience; the strength, the vigour of their lusts, and their natural inclination unto evil, are more easily corrupted. For if 
i 1 Cor. 15.33. Scab animus laborat, plenusque est malorum succorum ex pravis colloquijs. justin Martyr, ad Zenam & Screnum Epistola. Verba enim ad opera viam praebent. Theophylact & chrusostom in Ephes. 5.3, 4.  evil words corrupt good manners, as the Apostle teacheth: there is plenty of these in all our Stageplays, 
* See Act 3. Scene 1. accordingly.  which are little better than mere bawdry and scurrility: If sinful, lewd companions: if the society of Adulterers, Adulteresses, Whoremasters, Whores, Ruffian's, Panders, Bawds or such like leprous creatures, can deprave men, 
k See Act 4. Scene 1.2. accordingly.  as all profess they will; 
l Atque horu vitiorum spectator●s sedeat homines impij atque mali. Nazianzen ad Seluchum. p. 1063. B. & here Act 4. Scene 1.2. accordingly.  what others shall we meet at theatres, but such lewd filthy persons? If pestilent, wicked, vicious 
m Loca non contaminant pierce, sed quae in locis ●iunt, a quibus loca ipsa co●taminari altercati sumus. Tertul. D● Spectac. lib. cap 8.  places will infect men's minds or manners; What place so dangerous, so leprous, so contagious, as the Playhouse? which the Father's style, 
n Thea●rum P●st●le●●●ae Cathedral Clemens Alexand. Paedagogi. lib. 3. cap. 11. Chrysost. Hom. 8. De Paenitentia. Tom. 5. S●l. 750. C. D. See here, pag, 67.68.  a Chair of Pestilence. If adulterous, lascivious Spectacles ●re apt to poison, to contaminate the eyes, the souls, the l●ve●, the manners of the Spectator's, 
o job 31.1, 7● Prov. 23.33. Isay 33.15. See Act 3● Scene 1. Act 6. Scene ●. 4. accordingly.  as they are: what Shows, what Spectacles so lewd, so obscene, as those that are daily represented on the Stage? If any, if every of these will severally corrupt men, in company, in places where there is little danger, as too oft they do; much more will they deprave men 
p Et si non prosint singula, juncta juvant.  when they are all combined, as they are in Stageplays; 
q Habent scelerum quicquid possedimus omnes. Claudia● in Rufinum. l. 1. pag. 414. See here, p. 67● 68, 69. accordingly.  where all the several scattered corruptions that usually adulterate men's minds and manners of themselves alone, unite their forces; their contagious into one. But what need I press any further reasons to prove this cursed effect of Stageplays, when as our own visible experience abundantly confirms it? For alas, whence is all that prodigious desperate dissoluteness, profaneness, wickedness, drunkenness, impudence, lewdness, and disorders that gross uncleanness, that exorbitant obliquity, that stupendious degeneracy in life, apparel, speech, gesture, 
* See my Unloveliness of Lovelockes. & Act. 5. Scene 6.  hair, compliments, and the entire man? Whence all those several armies of corruptions, of vices, which infect our Nation? Whence all those several beastly, diabolical, audacious, crying, daring sins of our 
r Nunc eò gloriantur & qui patrant, & qui patiuntur muliebria, effae minati corpore juxtà atque animo, ne scintillam quidem retinent generis masculini, protinus plectentes cincinnos ornantesque, & cerussa fucoque oblinentes faciem pingentesque, unguentis quoque fragrantes exquisitissimis, Nam & hac utuntur illecebra, exercitati omnibus formae lenocinijs, nec pudet eos marem data opera mutare in faeminam. His parcendum non est, si audimus legem, quae jubet androginum & sexum suum adultera●tem impun● occ●di die ipsa ac hora qu● deprae henditur, cum sit probrosus, patriaeque suae & familiae dedecus, atque adeo totius humanae generis. Philo Iud●us, De Specialibu● Legibus. pag. 1059.1060.  femalized goatish males, or 
* Quem praestare potest mulier galeata (de●onsa) pud'orem Quae ●ugit à sexu? vires amat● haec tamen ipsa vir nollet fieri: nam quantula nostra voluptas, & c● Iuv●nal Satyr 6. pag. 50.51. See 56.  mannish females, who outstare the very Laws of God, of Man, of Nature, and send up daily challenges for vengeance to the God of Heaven; Whence all those common Adulterers, Adulteresses, Whoremasters, Whores, Bawds, Panders, Ruffian's, Roarers, Swearers, Duellers, Cheaters, Fashion-mongers, Fantastics, Libertines, Scoffers, 
t Rom. 1.30.  haters of God, of grace, of holiness; 
u 2 Tim. 3.3.  Despisers and slanderers of all religious men; the Enemies of all modesty and common civility; with such other lawless, godless persons, who now swarm so thick of late in the streets of our Metropolis; professing themselves openly to be the very 
* Thus Polycarpus said to Martion the Heretic. Agnosco te primogenitum Satanae. Eusebius Eccles. Hist. lib. 4. cap. ●4. Irenaeus Contra Haereses. l. 3. c. 3. p. 254.  firstborn of Satan, the very factors, and heirs apparent of Hell; in that 
y Isay 3.9.  they proclaim their sin as Sodom in the open view of all men, without the smallest blush, and glory in those infernal filthy practices which should even 
z Psal 119.28. Nahum. 2.10.  melt their souls with sorrow, and 
* Isay 1.29. c. 31.19. Psal. 44.15. jer. 3.25. c. 31.19. Ezech. 16.54, 63. c. 36.32. Dan. 9.7, 8.  confound their Faces with the deepest shame; 
b See Chrysostom. Ho●il. 38. in Matth. accordingly.  Are not they all original from Plays? From Playhouses? have they not all their birth, their growth, their aliment, their compliment, their intention, their support from these? Are not these the Nurseries, the Fountains whence they spring? the food by which they live, they grow, and multiply? the means by which they root and spread themselves? Certainly he is stark blind that cannot; he most perversely wilful that will not see it; so apparent is it to the eyes, the consciences of all men who pri● into the cau●es of these gross disorders. Since therefore the dangerous leprosy, the 
* See August. De Ci●it. Dei. lib. 1. cap. 32.33. & lib. 2. cap. 4. to 14. & cap. 27.29.  pestiferous contagion of mind-corrupting, manner-depraving Stageplays is so irrefragably confirmed by reason's by experience, by all the forequoted Authorities, both Pagan and Christian● foreign and domestic; I may safely, I may confidently conclude on all the premises, (and I hope ere long, to see 
* Animum nostrum, Patres conscripti, Reipub. curis calentem, pulsavit saepius querela populorum, orta qui●em ●x causis levibus, sed graves eructavit excessus. Deplorat enim pro spectacul●●um voluptate ad discriminis se ultima pervenisse: ut legum ratione calcata, desp●r●te p●rs●quere●ur inno●ios servilis furor armatus: & quodillis humanitas ●ostra le●●●ae ca●sa pr●stitit, in tristitiam audacia nec plectenda convertit. Quod nos clementiae nostrae solita provisione compriminus, ne paulatim ●inendo graviorem vi●dicar● coga●ur offensam. Benigni quip principis est, non tam delicta vel●e punire quam tol●ere: ne ●ut acriter vindicando aestimetur nimius, at leviter agendo putetu● improvidus. Theodoricus Rex. apud Casstodorum Variarum. lib. 1. Epist. 30.  our Gracious Sovereign, or Church, our State, our Parliament, our Counsel; yea all our Magistrates● Ministers, People, even really concurring with me in this right Christian Assertion;) That Stageplays deprave the minds, adulterate the manners both of their Actors and Spectators; and that therefore they are altogether unlawful, abominable unto Christians; 
d Semper enim scelera dum non resecantur, increscunt, & in augmentum facinorum prosilitur, quoties secur● impunitate peccatur. Chrysostom. De Absalon persequente Patr●m David Sermo. Tom. 1.  not tolerable in any Christian well-ordered Commonweal: Which should cause us all in general, each of us in particular, as we either tender the public or our own private welfare, for ever to abandon, suppress, renounce all Stageplays. 
e Hierom. Epist. 4. cap. 3.  Crudelitas ista, p●etas est: This cruelty will be at least our piety, if not our safety, in these dangerous wicked times, that cry for nought but wrath and vengeance, which are likely 
f 1 Thes. 2.16.  for to come upon us to the uttermost, (as they did of old upon the 
* See Scene 19  jews, the greeks and Romans,) for our resort to Stageplays and our other sins, unless our speedy repentance, & Gods great mercy ward them off.   

SCENA SEXTA.  
THe sixth pestiferous effect of Stageplays, is sloth and idleness: 
* Vitanda est improba Syren Desidia. Horace Sermon l. ●. Satyr. 3. pag. 204.  two dangerous enchanting Sirens: From whence this 32. Argument will arise.  
That which is the constant cause● the common spring and nursery of much sloth and idlenesse● must needs be sinful and pernicious unto Christians intolerable in any Commonweal. See 1. Edward 6 cap. ●. 3. Edw. 6. cap. 16.5. Edw. 6. c. 2. and all our Statutes against R●gues and Vacabonds, accordingly.  
But Stage plays are the constant occasions, the common springs and nurseries of much sloth and idleness; witness the 
* Torpent eccè ingenia desidiosae iuventutis, nec in ullius rei honestae labore vigi●atur. Somnas l●nguo●que, ●c somno & l●nguo●e turpi●r, mala●um rerum industria, inu●sit animos. Cantandi saltandique obscaena studia nunc e●f●eminaros tenent; & capillum fr●ngere, & ad muliebres bl●nd●●as vocem extenuate, mollitie corporis certatecum faeminis, & immundissimis se excolere munditijs, nostrorū●dolescentiū●pecimen est. Quisaequalium v●strorum● quid dicam, satis ingeniosus, satis studiosus, immo quis satis vi● est? S●ne●● Cont. l. ● ●●oaemio. p. 967.  present condi●ion of our English Youth, who flock to theatres, whom Seneca hath long since discyphered in the Romans.  
Therefore they must needs be sinful and pernicious unto Christians, intolerable in any Commonweal.  
The Major verily must be granted to me: First, because sloth and idleness are sins against the 
g Gen● 3.19. Exod. 20.9 c. 23.12. Deut. 5.13. Psal. 128.2. Prov. 10.16. c. 19.15. c. 31.27. Eccles. 10.18. Exech. 16.49. Prov. 21.25. 2. Thes. 3.8. to 13. Mat. 20.3, 6. 1 Tim. 5.13.  express command of God. Secondly, because 
h Mollit viros otium & rubiginem obducit. Seneca Controvers. l. 2. Contr. 2. p. 1032. Naturae bonitatem socordia corrumpit. Plutarch De Liberorum Instit. p. 3. Vita in otio deposita non corpora modo sed & animos labefacit; ac ut aquae latentes sub umbra a● non fluentes putrescunt: it● in vita motuum expertes facultates hominibus insitae consenescunt & p●reunt. Plutarch De Occulte Vivendo Tom. 2. p. 117.118. Vt enim ferrum usu ac exercitatione splendescit, diuturno autem si●usqualet & rubigine paulatim exeditur atque conficitur: similiter humana mens officijs viro dignis acuitur, otio autem hebescit, & quasi squalore obducto corrumpitur. Est enim otium, ●entitudo & inertia tacitum quoddam venenum quo paulatim omnes virtutes infectae languescunt, laudes intereunt, & arts omnes praeclarae in oblivionem adducuntur. Osorius De Regum Instit. fol. 11. & 110. Add quod ingenium longo rubigine laesum Torpe●, & est multo quam fuit ante minus. Fertilis assiduo si non renovetur aratro, Nil nisi cum spinis gramen habebit ager. Cernis ut ignavum corrumpunt otia corpus? Vt capiant vitium ni moveantur aquae? Ovid Tristium. l. 5. El●g. 12. p. 212. & De Ponto. l. 1. Eleg. 6. ●ag. 227.  they are the very rust and canker of men's midst, men's parts, men's bodies, men● souls. Thirdly, because 
i Otium continet omnium flagitiorum seminarium. Mentem enim hebetat, animum corrumpit, hominis praestantiam labefactat, rationem de st●tu deijcit, & libidinem in animi dominatu constituit. Otio & securitate frang●●tur vires, languescit industria, hebescit ingenium, vitia crescunt, scelera prorumpunt, animi status opprimitur, flagitiorum omnium bellum inexpiabile concilatur. Osorius, De Regum Instit. fol. 213.232.  they are the occasion, the fountain of most other sins; as 
k Fac monitis fugias otia prima meis. Haec, ut aims, faciunt: haec, ut fecêre tuentur: haec sunt iucundi causa cibusque mali. Otia si toslas periêre Cupidinis arcus, Contemptaeque jacent & sine luce faces. Quam platanus ●ivo gaudet, quám populus un●a. Et quam limosa canna palustris humo. Tam Venus otia amat: qui finem quaeris amoris, Cedit amor rebus: res age, tutus eris. Languor & immodici sub nullo vindice somni, Aleaque & multo tempora quassa mero, Eripiant omnes animo sine vulnere vires. Aff●uit incau●is desidiosus amor. Desidiam puer ille sequi solet; odit agentes, D● vacuae menti, quo teneatur, opus. Quaeritur AEgistus quare sit factus adulter; In promptu causa est; desidiosus erat. Ovid. De Remedio Amoris. lib. 1. p. 215.216. Est enim meretric us animus instabilis semper ac fluctuat multumque ocio diffluit, unde major existit ad voluptates propensio. Cyrillus Alexandrinus in Hesaiam. lib. 1. cap. 9 Tom. 1. pag. 134. C.  adultery, whoredom, drunkenness, theft, voluptuousness, pride in apparel, lasciviousness, vain discourse, and a world of other sins which would never be committed; to which the 
l In delitijs est omnis otiosus. Facito aliquid operis ut semper te Diabolus inveniat occupatum Operis labor suscipiatur, non tam propter victus necessitatem, quam propter animae salutem. Hierom. Epist. 4. cap. 3.  Devil could not tempt men, were they employed in their lawful callings. Fourthly, because the 
m Ezech. 16.49, 50.  very curse and wrath of God; togetherwith 
n Prov. 10.4. c. 19.15. c. 20.13. Eccles. 10.18.  penury, vanity, misery, and destruction attend these sins. Fiftly, because these sins 
o See Euphormi● Satyricon. p. 308.309.310 Osorius De Regum Instit. fol. 11. 15●100, 167, 168, 213, 234, 236, 248. Aristot. Polit. l. 8. c. 3. p 508.509. Zenophon, De Instit. Cyri Historia p 30. Plutarch. De Occulte Vivendo. lib. accordingly  are most dangerous, most pernicious, prejudicial and destructive to a State, of all others; both because they indispose men too, and keep them off from their honest callings, from all public employments and services for the public good: because they occasion dearth and poverty, robbing the Commonwealth of the benefit of men's industry, and painful labour's and likewise because they are the Seminaries, Nurseries, and fuel of all other vices and corruptions, that either weaken, trouble, disorder, or 
p Ot●●m simul artes beatas & reges perdidit. C●tullus. p. 25 Galli olim in b●llis floruerunt, mox s●gniti● cum otio intrans virtutem pariter ac liber●atem amiserunt. Cor. Tacitus ●u●ij Agric. Vita sect. 4. p. 637. Nihil est quod facilius posset rempubli●●m ever e●e qu●● nob●l●um 〈…〉 Persaru● imperium armis p●rtum long● 〈…〉 delevi● Romanum impe●ium quo nullum unquam in terris majus exti●it, 〈…〉 securitas ●verti●. Regnum Hispaniae florentissimu● o●●um olim ●or● 〈◊〉 & dissipate. Os●rius, De Regum Ins●it lib. 7. c. 8. p. 234.248  subvert a Republic, (as idleness and luxury have subverted many,) as all Politicians do affirm: who censure and exclude all idle persons, as the 
q Negligens ac 〈…〉 delicijs vi●●●●u●●s ign●vis maximè similis est. Plato Legum Dialog. 10. pap 9 6. ●pes fucos ar●ent quod neque ceras ●aciunt nec cellas extrudunt● nec melle compl●nt, sed ipsum mell apium labour & sedulit●te collectum intemperanter ●bsumunt. Sic omnes desides & ignavi, qui tanquam fuci nullam ●eipub. operam navant om●es tamen re●pub. opes liguriunt, è regni f●nibus eliminandi sunt. Osorius De Regum Instit. l 6● fol 167.168.  very Caterpillars, Drones, and Cankerworms of the Commonweals wherein they live; enacting sundry Laws against them, as the laws of 
r Osorius, De Regum Instit. l 7. fol. 233.  Draco, (who made idleness a capital crime:) together with the laws of the 
s Osorius. Ibid.  Egyptians, of 
t Plutarchi & Diogenis La●rtij, Solon. p. 43.  Solon, 
u AElian Variae Hist. l. 4. c. 1.  of Sardoa, and 
* AElian. lib. 9 cap. 25.  Pesistratus do abundantly testify. The causes therefore of such pernicious State-subverting sins as these, which have brought destruction to sundry great republics, as they 
y Ezech. 16.49, 50.  long since drew down fire and brimstone from Heaven upon Sodom; must needs be as dangerous, as intolerable as these sins themselves: and so my Major (if either Divinity or Policy may be credited) must be entirely condescended to.  
For the Minor; That Stageplays are the constant occasions, the common Seminaries and Nurseries of much laziness, and idleness; (as our reverend Archbishop 
* Ludio mimis ac jocis quibus molliores animi à rebus gerendis abducuntur ne juvenis quidem se recrea●i permisit. De Antiquitate Ecclesiae Brittanicae. fol. 445.  Matthew Parker witnesseth,) it is most apparent. First, by their ordinary Actors and Frequenters; 
z Chrysostom. Homil. 38. in Matth. Clemens Alexandrinus. Paedag. lib. 3. cap. 11. Tertullian, & Cyprian, De Spectaculis. libri. Gualther. Hom. 11. in Nahum. M. Northbrooke, M. Gosson, Master Stubs, and the third Blast of Retreat from Plays and theatres, accordingly.  who are commonly such idle Drones, as live either altogether without any honest calling; their whole life being but an Apprenticeship of idleness, or a continued Play; (as if they were borne for no other purpose 
a Nos numerus sumus, & fruges consumere nati Horace. Epist. lib. 1. Epist. 2. pag. 240.  but to eat, to drink, to sleep, to play, and waste their time:) or else such who are altogether negligent, slothful, indiligent in their callings: 
b BB. Hall. Epist. Decad. 6. Epist. 6.  such who make Paul's their Westminster; a Playhouse, an ordinary or Dancing-school, their Study: ● Playbook their Littleton, their Bible: and loitering, 
* Ludio mimis ac jocis quibus molliores animi à rebus gerendis abducuntur ne juvenis quidem se recrea●i permisit. De Antiquitate Ecclesiae Brittanicae. fol. 445.  if not the courting of some Whore or Mistress, the greatest part of their profession; as too too many do in this voluptuous age: wherein diverse of our male, more of our female sex, 
c BB. Hall Ibidem. Tibi plectra moventur: Te tenet in tepido mollis amica sinu. Et si quis quaerat, quare pugnare recusas; Pugna nocet; citharae, noxque, venusque juvant. Tutius est jacuisse toro, tenuisse puellam; Theiciam digitis increpuisse lyram. Quam manibus clypeos & acutae cuspidis hastam, Er gaseam pressa sustinuiss● coma● Ovid. Epist. 3. pag. 12.  rep●te it a blemish to their honour, a disparagement to their gentility to be honesty employed in any lawful vocation that might either benefit themselves or others, or advance the public good. Secondly, by the very end and use of Stageplays, to which men seldom resort, but to pass away their idle hours, which they know not how to spend for want of other employments. Alas say our idle Drones one to another, (as if they had no God to serve, no Bibles to read, no Sermons to hear, no Churches, no Studies, no Closets to resort to, no graces to purchase, no lusts to conquer, 
d Vbicumque fueris intra te●metipsum ora: si longè fueris ab oratorio, noli quaerere locum, quoniam tu ipse locus es. Si fueris in lecto aut in alio loco, ora, & ibi est templum. Frequenter orandum, & flexo corpore mens est erigenda ad Deum. Sicut enim nullum est momentum quo homo non utatur vel f●uatur Dei bonitate & misericordia: sic nullum debet esse momentum, quo eum praesentem non habeat in memoria. Om●e tempus in quo de Deo non●cogitas hoc te computes perdidisse. Be●nardi Meditationes c. 6. Col. 1056.  no Prayers to make, no spiritual instructions to learn, no holy duties to perform, no works of grace to finish, no degrees of grace to acquire, no friends to admonish, no families to instruct, no sick to visit, no dejected spirits to comfort, no graceless persons to reprove, no heavenly mysteries to contemplate, no spiritual doubts to satisfy, no callings to follow, no Heaven to desire, no Hell to fear,) we know not how to spend or pass away these afternoons, we have nothing at all to do; come therefore let us go to such or such a Playhouse, 
* jocosi fermè ac ridiculi sunt plaerique omnes mortalium, neque illis est cordi studiosum vitae genus intensaeque gravitatis, sed fluxum potius ac remissium. Ex quo fit ut perquam facile●dominetur eis malignissimus Daemon. Theodoret. De Sacrificijs l. 7. Tom. 2. p. 382. vid. Ibid.  and there we will merrily pass the time, feeding our eyes, our ears with those Stage-delights which shall there present themselves unto us. Stageplays serve for nothing else, but either to draw men on by degrees to idleness, or to foster, to foment them in it: Wherefore they are rightly called Plays, from playing; because they teach men only to play away their time withdrawing them from their Studies, their Vocations, unto idleness, and a kind of lazy life. Thirdly, by daily experience: For what persons are there more slothful, idle, unprofitable, unserviceable to themselves or others; less studious, less diligent and laborious in their lawful callings, then common Actors and 
* Atque duas tantum res anxius optat, Panem & Circenses. juvenal. satire 10. pag. 94●  Playhaunters? who have many of them no other employment at all, but only this, to Act, or see a Stage-play; or to dice, to carded, to dance, to adorn and paint themselves, ofttimes 
f Ornamentorum insignia & lenocinia fucorum, ●on nisi prostitutis & impudicis faeminis congruit, & nullarum faere praeciosior cultus est, quam quarum pudo● vilis est. Cyprian, De Habitu Virginum. Non est mulieris sed meretricis illud nimium sui ornandi studium● Clemens Alexandrinus. Paedagogi. lib. 3. cap. 2.  for public if not for private sale. Stageplays either 
g Cyprian, De Spectaculis. lib. See S●ene 3.4. & 5. before.  find or make men idle: they either occasion, or foment their sloth: they either cause people to live without callings; or at least withdraw them from them, to give their afternoon's attendance on themselves. Hence is it, 
h Ab omnibus ad Spectaculum convenitur. Propter unum nescio q●em, vel virum, vel faeminam commovetur tota Civitas, ut desal●entur fabulosae antiquita●um libidines. Cyprian, De Spe●taculis. lib. See Basil. Hexaem. Hom. 4. Tom 1. p. 45. Chrysost. Homil. 38 in Matth. Tom. 2. Col. 297. ●ertul. De Spectac. c. 21.22. Lactantius, De Vero Cultu. c. 20. Salvian, De Gubernat. Dei. l. 6. Nazianzen De Recta Educatione ad Selucum. p. 1063.1064. The 3. Bl●st of Retreat from Plays and theatres. pag. 56.76.77. M. Gosson, M. Stubs, M. Northbro●ke, in their Books against Stageplays, accordingly.  that the Scholar is oft withdrawn from his School, the Student from his Study; the Mechanic from his Trade; the Master from his Family; the Lady and Gentlewoman from her Closet or Needle; the Mistress from her house; the Husband from his Wife; the Wife from her Husband; the Servant from his Master's business; the Apprentice from his Shop; the Courtier from his attendance: the Officer from his Office; Yea sometime, the very 
i See here Act 4. Scene 2. & p. 484.  Magistrate from his Government, the Minister from his Pulpit; 
k See here Act 6. Scene 12.  the Parishioner from his Church, his Lecture; the whole City from their callings, to a Playhouse, to act, to see or hear a lewd lascivious Interlude; the very best part whereof, 
l Aver●e oculos meos ne videant vanitatem. Rogat propheta ne oculis vagatur per Theatra nimirum & chorearum spectacula, quae quidem vanitatem redolent, ac fructu & utilitate carent. Chrysostom Hom. 11. in Psal. 118. Tom. 1. Col. 998. A.  is pure vanity, if not sinful folly. 
m Satyr. 11. p. 111.  Totam ●odie Romaem Circus capit; was the Poet juvenal's complaint of old; and I fear it might be ours now: Such prevalency is there in these bewitching Stageplays to draw men on to sloth, to idleness; 
n Humanus animus otio languescens facillime corrumpitur. Clerk De Au●ito. lib 4● p. 227. Ignavia magnorum saepe ingeniorum pestis. Vt lignum occulta teredo consumit, sic animum paulatim delinit & ex●dit ignavus hic affectus. Lipsius. Epist. C●nturia. 2. Epist. 34. pag. 152.  the very bane, the poison, and destruction of men's peerless souls: which the very 
o Philip. Lonicerus. Historiae Turcicae. l. 2. c. 20. p. 54.  Turks enumerate among the number of their seven deadly sins. Lastly, my Minors truth, as it is evident by experience, so likewise is it ratified by the concurrent suffrage of sundry Fathers and modern Authors, and by our 
* See 14. Eliz. cap. 5.39. Eliz. cap. 4.1. jacobi. cap. 7. & 1. Caroli. cap. 1.  own Acts of Parliament, who for this very cause among sundry other condemn, reject and censure Stageplays as unlawful pastimes, because they are the occasions, the fomentations of much sloth and idleness. Hence Philo judaeus, De Vita Moses. pag 932. & De Agricultura. lib. pag. 271. Clemens Romanus. Apost. Co●stit. lib. 2. cap. 65 66. Clemens Alexandrinus Paedag. lib. 3. cap. 11. Tertullian & Cyprian, in their several Books, De Spectaculis. Arnobius Adversus Gentes. lib. 5. p. 149.150. lib. 6. & 7. p 230. to 242. Lactantius. lib. 6. De Vero Cultu. cap. 20. Tatiani Assyrij Contra Grae●os Oratio. Bibl. Patrum. Tom. 2. pag. 180. Basil. Hexaëmeron. 
p Sunt civi●●tes nonnullae, quae multis varijsque praestigiatorum spectaculis, inde à primo diluculo ad ipsum usque caelum advesperascens, suos pascunt aspectus, fractosque quosdam omnino & corruptos cantus● frequentissimè audientes non satiantur: at● tal●s populos complures beatos esse di●unt, prop●●rea quod foro● mer●●●ura, a●tibus, ca●t●risque n●go●●js comparandi victus causa subeundis, neglectis atque posthabitis, summo cum ocio voluptateque vitae tempus institutum sibi perducunt, etc. Ibidem.  Hom. 4. Tom. 1. pag. 45. Gregory Nazianzen, De Recta Educatione ad Seleucum. pag. 1063.1064. S. Asterij Homilia in Pestum Kalendarum. Bibl. Patr●m. Tom. 4. pag. 706. Chrysost. Hom. ●. De Davide & Saul. Hom. 6.7.38. & 69. in Matth. & Hom. 8. De Paenitentia. Augustin. De Civitate Dei. l. 1. c. 31.32. lib. 2. cap. 4. to 15. Salvianus. l. 6. De Gubernation Dei. Damascen. Paralellorum. lib. 3. cap. 47. Cassiodorus Variarum. lib. 1. Epist. 27. & 30. joannes Saresberi●nsis, 
q Nostra aet●s prolapsa ad fabulas & quaevis inania, non modo cor et aures prostit●it vanitati, s●d oculorum & aurium voluptate, suam mulcet desidiam, luxuriam accendit, conquirens undique fomenta vitiorum, etc. Vitanda est, inquit, Ethnicus, improbe Syr●● desidia. At eam nostris prorogant histriones. Ibidem.  De Nugis Curiahum. lib. 1. cap. 8. Petrarcha De Remedio Vtriusque Fortunae. lib. 1. Dialog. 30. Rodolphus Gualther. Homil. 11. in Nahum. Bodin his Commonwealth. l● 6. cap. 1. joannes Mariana, & Barnabas Brissonius, in their Books, De Spectaculis. Bulengerus, De Circo. cap. 47. De Theatro. lib. 1. cap. 50.51. The 3. Blast of Retreat from Plays and theatres. pag. 56.76. & 77. Master Gosson, in his School of Abuses, and in his Plays Confuted. Master Stubs, in his Anatomy of Abuses. pag. 104. to 107. Master Northbro●ke, in his Treatise against Vain Plays and Interludes. f. 28. to 38. D. Rae●iolds, in his Overthrow of Stageplays. Master Robert Bolton, in his Discourse of True Happiness. pag. 73.74. I. G. in his Refutation of Haywoods' Apology for Actors: (to omit all other Christian and 
r Ovid, De Arte Amandi. lib. 1. pag. 160.161. & De Remedio Amoris. lib. 1. pag. 215.216. Non tamen otium tale quaerendum est, quale in lusionibus consumitur, sic enim vitae nostrae ludus finis esset necessario, quod falsum & absurdum est, etc. Aristot. Poli●. lib. 8. cap. 3. pag. 508. See lib. 7. cap. 17. and Marcus Aureli●●. Epistle 12. to Lambert, who are very copious in this point. Seneca. Controvers. lib. 1. Proaemio. pag. 967. Tacitus Annalium. l. 14. c. 2.3. & l. 16. c. 1. Valerius Maximus. l. 2. c● 6. s. 7. Bulengerus De Circo Romano. Ludisque Circensibus. cap. 44.  Heathen Authors, which I might here enumerate:) do all concur in censuring Stageplays in regard of this effect. Since therefore the Major, and Minor are thus apparently true, the Conclusion from them must be granted, by all who either regard the public, or their own private good.   

SCENA SEPTIMA.  
THe 7. consequent or effect of Stageplays, is luxury, drunkenness, and excess: From whence this 33, Argument may be raised. 
Argument 33.   
That which is an immediate occasion of, an ordinary temptation unto luxury, drunkenness, and excess, is utterly unlawful unto Christians: intolerable in any Commonweal.  
But such are Stageplays: as 
* Quis enim non luxuriosum ac nequam putet eum, qui scenicas artes domi habeat? Atqui nihil refert, utrumne luxuriam solus domi, an cum populo exerceas in Theatro. Lactan●ius, De Vero Cultu. cap. 21. pag. 508.  Lactantius, 
s Hinc enim erat, & ex hac providentissima patriae charitate veniebat, quod idem ipse vester Pontifex Maximus Nasica, à Senatu temporis illius quod saepe dicendum est electus, sine ulla Sententiarum discrepantia vir optimus, caveam Theatri Senatum construere molientem, ab hac dispositione & cupiditate compescuit: persuasitque oratione gravissima ne Graecam luxuriam viribus patriae moribus paterentur obrepere, & ad virtutem labefactandam, enervandanque Roma●am peregrinae consentire nequitiae: tantumque authoritate valuit, ut ejus verbis commota senatoria providen●ia etiam subsellia quibus, ad horam congestis in ludorum spectaculo jam uti Civitas caeperat, deinceps pro●ibere● apponi. August. D● Civit. Dei. lib. 1. ●. 31. See c. 32.33.  Augustine, Scipio Nasica, and the ensuing Authors testify.  
Therefore they are utterly unlawful unto Christians, intolerable in any Commonweal.  
The Major is evident by the 1 Pet. 4.3.4. which informs us, That the time passed of our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries; wherein they think it strange that you run not with th●m into the same excess of riot, speaking evil of you: who shall give an account to him who is ready to judge both quick and dead. By Titus 2.11.12. The grace of God which bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. By Ephes. 5.18. And be not drunk with wine wherein is excess. By Luke 21.34. Take heed to yourselves lest at any time your hearts be overcharged with surfeiting a●d drunkenness, and cares of this world, and that day come upon you at unawares: by sundry such like Scriptures to this purpose which I have formerly quoted in 
* Health's Sickness.  another Treatise: And likewise by the 
t Nihil est tam mortiferum ingenij● quam luxuria: Luxuriosus adolescens peccat, luxuriosus senex insanit. Seneca. Controvers. l● 1. Pro●●●. p. 967. & lib. 2. Con●r. 4. p. 1054.  dangerous quality of these effeminating soule-destroying sins, 
u Saevior armis Luxuria incumbit victumque ulciscitur orbem. juvenal. satire 6. p. 52.  which are more pernicious to a Commonweal, than pestilence or war itself; 
* Luxuries perdulce malum quae dedita semper C●rporis arbitrijs hebetat caligin● sensus, Membraque Circaeis effaeminat acrius herbis. Blanda quidem vultu, sed qua non tetrior ulla Interius; fucata genas & amicta dolosis Illecebris, torvos auro circumlinit Hydros. Illa voluptatum multos innexuit hamis. Claudian De Laudable Stiliconis. lib. 2● pag. 185. here pag. 167.  more fatal to men's souls and bodies, than any Circean charm.  
The Minor is most apparent: First, from the original invention, and dedication of Stageplays; which were first of all devised by a company of drunken Grecians in honour of their Devil-Idoll Bacchus (the God of wine, of drunkenness, and all excess;) to whom Plays, and Playhouses were consecrated at the first; as 
y Athenaeus Dipnosoph. lib. 2. cap. 1. Plutarchi Romanae Quaest Quaest 107. Tertullian De Spectaculis. cap. 10. Cyprian De Spectaculis Lactantius De Vero Cultu. l. 6. c. ●0. Eusebius, De Praep. Evang. l. 2. c. 11. Polydore Virgil. De Inventoribus Rerum. l. 1. c. 10. AEneae Silvij Historia. De Asia Minori. c. 7●. p. 371● See Buleng●rus De Theatro. l. 1. c● 1.  Historians and Fathers certify us: Whence Tertullian styles the Theatre, 
z Itaque Theatru● Veneris, Liberi quoque domus e●t. Name & alios lu●os scen●cos Liberali● proprie voc●bant, praeter qu●● Libero devotos, quod sunt Dionysia penes Graecoes, etiàm à Libero institutos. Nihil jam de ●●usa vocabuli: quum rei causa idololatria sit. Name & cum promiscuè Ludi Liberalia vocarentur honorem Liberi patris manifestè sonabant. Libero enim à rusticis primò ●iebant ob beneficium quod ei adscribunt pro demonstrata gratia vini. Et est plane in artibus scenicis Lib●ri & Veneris patrocinium, quae privata & propria sunt scenae. De gestu & corporis flexu, mollitiem Veneri & Libero immolant: illi per sexum, illi per fluxum, disolutis. Tertul. De Spectac c. 5. to 11. Isiodorus Originum lib. 1 cap 51. vid. Ibidem.  the house or temple of Bacchus; because Stageplays (which were formerly styled Liberalia) were as 
* Nonnulli prae●ere● Satyros Baccho a●jungunt, qui in saltationibus, & ludis tragicis risus, jocique oblectamenta Deo. creant. D●nique ut Musae liberalis disciplinae bonis illum juvant & demulcent, ita Satyri ●udicris, & ad risum compositis gestibus & actionibus, vitam Dionysio beatam Gratijsque delibutam reddant● Quin thymelicos etiam ludos hic instituit, Theatra exhibuit, & Musicorum acroamatum Scholas instituit. Diodorus Siculus. Bibl Hist. l. 4. sect. 5. pag. 203.204. Isiodor Hisp. Orig. l. 18. c. 51.  Diodorus Siculus, Isiodor Hispalensis, and others record, instituted by, & consecrated unto Bacchus, the Idol, the author of all intemperance. If therefore their very inception were thus from drunkenness, and excess; their progress questionless must be such. Secondly, it is evident from the testimony, the experience of former ages; who not only 
* Livy Rome Hist. l. 7. sect. 3.4. Valerius M●ximus. l. 2. c. 4. Plutarch. De Gloria Atheniensium lib. Cicero De Republica. l. 4. Corn●lius Tacitus. Annal. l. 14. c. 2.3. Marcus Aurelius. Epist. 12. to Lambert. Elij Lamprid●j Heliogobalus. Tertul. & Cyprian. De Spectac. l. Clem. Alex. Paedag. l. 3. c. 11. Arnobius Advers. Gentes. l. 7. p. 230. to 242. Lactantius De Vero Cultu. c. 20. Basil. Hexaëm. l. 4. Nazianzen. ad Seleucum. p. 1063.1064. Chrysost. Hom. 6.7. & 38. in Matth. Hom. 62. ad Pop. Antioch. August. De Civit. Dei. ● 1. c. 32.33. l. 2. c. 3. to 30. Salvian. l. 6. De Guber. Dei. S. Asterij. Homilia in Fest. Kalendaru●. Bibl. Patrum. Tom. 4 p. 706. joannes Saresberiensis. De Nugis Curialium. l. 1. c. 7.8. D Hackwell, in his Apology. l. 4. c. 8. sect. 2.3, 4.  enumerate Stageplays among the exc●sses, the luxury both of the Greckes and Romans, as the Fathers and Authors in the margin testifie● but likewise make them the chief occasions of it. Hence 
b Hom. 62. ad Pop. Antioch. & Hom. 42. in Acta.  chrusostom and 
c Ad Seleucum De Recta Educat. p. 1063.1064.  Nazianzen style the Playhouse; The School of intemperance, deboistness, luxury, and excess. Hence 
d De Guber. Dei. l. 6.  Salvian joins the Stageplays, epicurism and drunkenness of the Romans, and those of Trevers, both together; making one the effect, the companion of the other. It is noted by 
e Suetonijs Caligula & Nero Lampridij Heliogabalus. Trebellij Polionis Gallieni Duo Tacitus Annal. l. 14. c. 3. Dion Cassius. Rom. Hist. l. 59 Herodian Hist. l. 1. See here Scene 5. & Act 7. Scene 6. & Zonaras, Eutropius, and the Imperial History in these Emperor's lives.  Historians, that Caligula, Heliogobalus, Nero, Commodus, Gallienus, and other Roman Emperors who delighted most in Stageplays, were the most deboist, luxurious, dissolute, ebrious, of all others: an infallible demonstration; that Stageplays are the occasion, fuel, and attendants of these sins. 
f Plutarch. De Gloria Atheniensium. lib. & Sympos. l. 7. Quaest 8. Basil De Ebrietate & Luxu Sermo.  It was the custom of the Pagan greeks and Romans, in all their drunken riotous Feasts, (as it is now the usage of too many Christians) to exhilerate themselves with Stageplays, of purpose to draw men on to drunkenness, luxury, and more gross intemperance: Whence the 
g B●nius Concil. Tom. 1. pars 1. p. 232. Surius Concil. Tom 1. p. 458. & Gratiau Distinct. 5.  Council of Laodicea. Can. 53.54. and the Council of Aquisgrane under jews the godly, prohibited Stageplays at Christians marriage-Feasts; and enjoined all Ministers not to be present at them, but to arise and depart from such feasts before the Players entered; that so they might prevent that riot, that excess which these theatrical Interludes might occasion. All which, together with that of Plutarch, who relates, 
* Scenici artisices● B●ccho Sacri. Romanae Quaest Quaest 107. p. 600.  that all Stage-players were consecrated unto Bacchus as well as these their Stageplays, is a plenary ratification of my Minors truth, to which our own experience must subscribe. 
h See ●he third Blast of Retreat from Plays and theatres, accordingly.  For who more luxurious, ebrious, riotous or deboist, than our assiduous Actors and Playhaunters? Who greater Tavern, Alehouse, Tobacco-shop, Hot-water house haunters, & c? who greater, stouter drinkers, health-quaffers, Epicures, or good-fellows, than they? What walk more usual then from a Playhouse to a Tavern, to an Alehouse, a Tobacco-shop, or Hot-water Brothel-house; or from these unto a Playhouse? where the Pot, the Can, the Tobacco-pipe are always walking till the Play be ended; from whence they return to these their former haunts. Many are the 
* These are the vulgar, these the sublimer meetings of the more gentile rank.  Alehouse, more the Bacchanalian Taverne-meetings that are appointed, concluded at the Playhouse, from which much drunkenness, and excess arise: yea the Playhouse is the common Randevouze where most such riotous Tavern conventicles are either motioned, plotted, or resolved on, as our Playhaunters themselves confess. And is there not reason, why it should be so? Are not drunkenness, ioviality, epicurism, luxury, and profuseness, most rhetorically applauded, most elegantly adorned in our Stageplays with the sublimest Encomiums, the most insinuating Panegyrickes, the most amiable Titles that either art or eloquence can invent? and doth not this add spurs and fuel to many Youngsters lusts? who to purchase the empty title. 
i Haec tame● illi Omnia cum faciant hilares nitidique vocantur. Iuv●n●l. satire. 11. Habebitur aliquando ebrie●ati honos & plurimum vini cepisse, virtus erit. Senec● De Beneficijs. l. 1. cap. 10.  of brave, generous, liberal, and right jovial Sparks, whom Players most applaud, do prodigally 
* Divitiarum & pecuniae fructu● non alium puta●t quam profusionem. Sordido's & deparcos ipsi putant quibus ratio impensarum constaret. Suetonijs Nero. sect. 30.  consume their Patrimonies, their Pensions, their time in Taverns, Ordinaries, Tobacco-shops, etc. in ebrious luxurious meetings, to their own undoing, their friends and Parents grief. Alas, the pitiful complaints of sundry parents, together with the testimony of our own grave English 
k BB. Hall Epist. Decad. 6. Epist. 6. Master Bolton in his Discourse of True Happiness. p. 73.74. The 3. Blast of Retreat from Plays and theatres. I.G. in his Refutation of the Apology for Actors. pag. 39 & D. R●inold● Overthrow of Stageplays.  Authors, prove this to be too true: Therefore we must needs abominate and reject all popular Stageplays, in respect of these their cursed fruits.   

SCENA OCTAVA.  
THe eight effect of Stageplays, is impudence, immodesty, and shamelessness, yea even in sinful things: Whence this 34. Argument may be deduced. 
Argument 34.   
That which banisheth all modesty, all shamefacenesse, and makes both Actors & Spectators impudently shameless in committing sin, is questionless abominable and unlawful unto Christians.  
But this do Stageplays, and 
* Ille locus casti damna pudoris h●bet. Ovid, De Art● Amandi. lib. 1. pag 160.  Playhouses.  
Therefore they are questionless abominable and unlawful unto Christians.  
My Major is irrefragable: First, because 
* See Lockma●●. Sermo. 56. Z.  modesty and shamefastness are such graces, such virtues, 
* 1 Tim. 2.9, 15 c. 3.2. 1 Pet. 3.4, 5. 2 Thes. 3.14. 1 Pet. 3.10. Psal. 44.15. Psal. 69.7. Ezra 7.6.  as God himself requires of us in his Word; and which the very 
m Platonis Protagoras. p. 438. Epist. lib. pag. 990. Lacedaemonij verecundiam esse Deum quendam volunt. Zenophontis Convivium. p. 898. D. Modestiae fama neque summis mortalium spernenda ●st, & à dijs aestimatur. Tacitus Annal. l. 15. c. 1. p. 301.  Heathen much extol. They are the 
n Pudor est quasi vitij purpurcus splendour & colour virtutis. Case. Polit. l. 5. c. 9 p. 710.  chiefest ornaments, virtues, guides, supports, and stay of Youth; the Mothers, 
o Modestia reliquarum virtutum par●ns est & ipsa proles: radix & altrix virtutis est, & verae famae. Lipsius. Epist. Cent 3. Epist. 10. Cent 1. ad Belgas. Epist. 4. Cent. Miscel. Epist. 17.  the conservers of all other Christian, or moral virtues; the 
p Pudor & justitia ornamenta & vincula Civitatum. Platonis Protagoras pag. 438. Pudor satis validum vinculum legis. Livy. Rom. Hist. lib. 25.  only curbs that restrain men from all sin, all lewdness and dishonesty whatsoever: where these are once removed, 
q Amisso pudore totum dignitatis studium & honestatis extinguitur. Osorius, De Regum Instit lib. 4. fol. 111.  the whole practice of honesty and virtue will be quite extinguished. He who hath lost these virtues, 
r Ego illum perijsse puto cui perijt pudo●. Putean. De Laconismo. Diatriba. p. 423.  is no better than a castaway: He who is past all shame, is certainly past all grace, past all recovery, all amendment. That therefore which banisheth these two 
s Chrysost. Hom. 33. in Haebraeos. Tom. 4. Col. 1676. C. Pudor bonus magister officij. Qui metuit, reprimitur, non emendatur: quem pudet facere in naturam vertit Ambros. Com. lib. 7. in Evang Lucae c. 17. Tom. 3. p. 84. D.  restraining, vice-suppressing virtues, in which not only 
t Magna sanctis cura est verecundiae. Ambros. Com. l. 2. in Luc. Tom. 3. p. 8. D.  Christianity, but even 
u Vbi non est pudor, nec cu●a juris, ●anctitas, pietas, fides, instabile regnum est. Senecae Thyestes. Act 2. fol. 34.  all common honesty, civility, and the public safety do subsist, must needs be abominable. Secondly, because impudence and shamelessness, especially in committing sin, is almost 
x jer. 3.3. cap. 6.15. cap. 8.12. Prov. 7.13. Ezech. 2.4. cap. 3.7. jer. ●. 12. & cap. 5.3.  the very highest degree of sin; yea they provoke God more to anger, and draw a deeper guilt, a more multiplied condemnation upon men, than the sin itself which they thus perpetrate. They are infallible symptoms of a cauterised conscience, an obdurate heart, 
y Impudentia & frontositas cum obdurverit, ut non pa●eat, non horr●at, non contremiscat, ea ●am demum desperatio est. B●rnardi Declamationes. Col. 1002. D.  a reprobate sense; of a man given wholly over unto sin and Satan: yea they are very dangerous presages of a man bound over to eternal destruction. My Major therefore must be granted.  
The Minor is as evident as the morning Sun. First, by the concurrent testimony of sundry Fathers, and modern Christian Authors. 
z De Spectaculis. lib. cap. 17.  Tertullian reputes Stageplays, the banishers, the murderers of all modesty and shamefastness: S. Cyprian informs us; 
a Theatra sunt faediora quo convenis: Verecundia illic omnis exuitur: simul cum amictu vestis honor corporis ac pudor ponitur. De Habitu Virginum. pag. 242.  that all modesty is put off at theatres; which he styles, 
b Pudoris publici lupanarium, De Spectac. lib.  the very Brothel of public modesty: in which the most shameful representations of lust are acted; ut in ipsis deposita verecundia, audaciores fiant ad crimina. 
c ●iunt per imaginem quae non sunt, ut fiant sine pudore quae vera sunt. Divinarum Instit. Epit● c. 6.  Lactantius records; that those things are acted in Stageplays by representation which are not; that so the very things themselves may be committed by the Spectators without any shame. 
d Quid juvenenes aut virgines faciant quum haec & fieri sine pudore, & spectari libenter ab omnibus cernunt? De Vero Cultu. c. 20.  What (saith he) will Youths and Virgins do when they shall see these things acted, and willingly beheld of all without any blush? doubtless they will grow exceeding impudent and shameless in committing the very sins there acted. 
e De Recta Educat. ad Seleucum. p. 1063.  Gregory Nazianzen and 
f Homil. 38. in Matth. Tom. 2. Col. 298. C. D  chrusostom, write, That all Stage-players are impudent shameless persons; who as they repute nothing vile but modesty; so they utterly extirpate all shamefastness, all modesty out of the minds and foreheads of the Spectators. S. Augustin, in his Book 
g See lib. 1. c. 31.33. l. 2. cap. 6. to 10. c. 25. to 29.  De Civitate Dei, affirms the very selfsame thing; whence he styles these Stageplays: 
h Animorum labes ac pestis: probitatis & honestatis eversio. De Civitate Dei. lib. 1. cap. 33.  The very pestilence and contagion of men's minds; the overthrow of virtue and honesty: 
i Verè Fugalia, sed pudoris & honestatis. De Civitate Dei. lib. 2. cap. 6.  the true Fugalia of shamefastness and modesty: Damascen in his Parallels informs us out of Nazianzen; 
* Fluxam atque caducam formae venustatem ●is relinquebat quae Theatra & trivia consectantur, quibus pudori & probro est ●rubescere. Parallel. lib. 2. cap. 65. pag. 145.  that Playhaunters, and women who resort to theatres, account it a repr●ach unto them, to blush: so impudently brawny arae their faces. The same do other Fathers; together with 
l De Remedy Vtriusque Fortunae. l. 1. Dial. 30.  Petrarcha, 
m Fastorum. lib. 2. cap. De Carnispriu, &c  Mant●a●, 
n De Vanitate Scient. cap. 20.59, 64, 71.  Agrippa, 
o Comment. in August. De Civit. Dei. l. 1. c. 31. 3●, 33. & l. 2. c. 4. to 29.  Lodovicus Vives, 
p School of Abuse, and Plays Confuted.  M. Gosson, 
q Against vain Plays and Interludes. Anatomy of Abuses.  M. Northbrooke, ʳ M. Stubs; The 3. Blast of Retreat from Plays and theatres, 
t Praefatio ad 6. Theses.  D. Rainolds, with sundry others affirm: therefore we need not doubt its verity. Secondly, our own present experience will evidently manifest the Minors truth. For who are there more impudently audacious; more shamelessly wicked; more ready to hear, to see, to speak, to act, to execute the most execrable obscenities, the most gross impieties without any blush, 
u Apud hos tota impudicitia vocatur urbanitas: libidinoso ore in gu●nibus inhaerescunt: homines malae linguae etiamsi tacerent; quos prius taedescit impudicitiae suae, quam pudescit. Pro nefas, id in se pessimi facinoris admittunt quod nec aetas potest pati mollior, nec cogi servius durior. Haec & hujusmodi propudia nobis non licet nec audire: etiam pluribus turpe defendere est. Ea enim de castis fingitis & pudi●is quae fieri non crederimus, nisi de vobis probatetis Minut. Felix. Octavi●s. pag. 94.95.  than our common Actors and Playhaunters? What Spectacles, what places do more steel the faces, or crust the foreheads both of men and women, then Plays and Playhouses? Those who at first, could neither see, nor hear, (much less utter or act) any obscene or vicious thing without some shame of face, or check of conscience, before their resort to Plays and theatres; become so strangely impudent, so brazenfaced in a very little space by frequenting Stageplays, that they cannot only confidently behold and hear, but likewise utter and commit any filthiness, or wickedness whatsoever, in the very open view of men, without any blush at all; even as 
x Pelulantiam, libidin●m, luxuriam sensim quidem primò & occulte, velut inve●ili errore exercuit: sed ut tunc quoque dubium nemini foret; naturae illa vitia non aetatis esse. Su●t●nij Nero. sect. 26.  Nero did. The stupendious whorish unparallelled impudence of our present age; Of our effeminate 
y Cujus manantia sle●u Orà puellares faciunt incerta capilli. juvenal. satire 15. pag. 140.  overgrown Youngsters, and blasphemous Ruffians, 
z See Master adam's, his White Devil, and Black Saint.  who breath out nothing but oaths, obscenities, and desperate execrations against the God of Heaven, rending the very flesh and bones, piercing the very heart and soul, blaspheming the very Name and Blood of our Lord jesus Christ, at every word they utter: Of our impudent, brazenfaced 
a See Hic Mulier, and My Unloveliness of Love locks.  Man-woman Monsters, who have banished all shows of modesty, of shamefastness from their sex; carrying the very characters of impudence, not only in their blushless looks; but likewise in their lascivious gestures, their audacious deportment, their obscene discourses, their whorish attires, their immodest fashions and compliments, their painted faces; their 
* Non sunt delicta sed monstra. Tertul. De Pudicitia. lib. p. 471.  prodigious shorn, frizzled locks and foretops, which outstare the very 
b 1 Cor. 11.5. to 16. 1 Tim. 2.9. 1 P●t. 3.4, 5.  Laws of God, of Man, of Nature, (so unnaturely, and more than 
c Prov. 7.13. Ier 3.3. c. 6.15. Impudentia efficit meretrices. Chrysostom. Homilia 15. in Hebraos'. Tom. 4. Col. 1592. C.  whorishly impudent, are many of our females lately grown;) Whence is it, comes it but from Plays and theatres? which have diffused this cursed disease of shameless impudence, well-nigh throughout the Kingdom: 
d Nam quis peccandi finem posuit sibi, quando recepit Ejectum semel attrita de fronte ruborem? juvenal. satire 13. pag. 124.  And hence is it, that we are all lately grown so immoderately excessive in committing sin, because Plays and Playhaunters have screwed us up to such a pitch of impudence, that we are quite past all shame. Neither is it strange, that Plays and Playhouses should make the modestest and most ingenious Spectators shameless, if not senseless of any sin. For first the 
e Tertullian De Spectac. cap. 17. Cyprian, De Specta●. lib. & Epist. lib. 2. Epist. 2. Donato. chrusostom Homilia 38. in Matth. & Nazianzen, De Recta Educatione ad Seleucum. pag. 1063. accordingly.  Actors of them ●re certainly past all shame, if not all grace. Secondly, 
f See Act 4. Scene 1. ●. accordingly. See juvenal Satyr. 6. pag. 54. jamque eadem fummis pariter minimisque libido est, etc. & Satyra 11. pag. 110.  the greater part of common Playhaunters are audacious Panders, Whores, Adulterers, Whoremasters, and the like, who are as blushless as Friar Bacon's Brazenhead, or as he who acts the Devil in the Play. Thirdly, the very words, the parts, the speeches, gestures, compliments, and representions in Stageplays, 
g See Act 3. Scene 1. & 3.  are so obscene, lascivious, lewd, and beastly, that the very hearing and beholding of them were enough to banish all modesty out of the hearts and countenances of the most ingenious Spectators, or at least to drive them from the Playhouse: For as Aristotle well observes; 
* Pudet non solum eorum quae dicta sunt pud●ndorum, sed etiam signo●um: & non solum cum in re venerea versantur, sed etiam cum adsunt signa ejus rei, & non solum cum faciunt ●urpia, sed etiam cum dicunt. Aristot. Rhetor. lib. 2 cap. 6 pag 137.  Men are not only ashamed of those shameful things that are so called, but likewise of the signs of them: not only when they are conversant in any lecherous thing, but likewise when the representations of that thing are present: and not only when as they do filthy things, but likewise when they speak them: So that modesty and shamefacenesse do not only restrain men from speaking and doing; but likewise from hearing and beholding any scurrilous or immodest thing. 
i Al●ae● Carmina apud Pindarum. pag. 405. Aristot. Rhetor. lib. 1. cap. 9 pag. 60.  Alc●us a modest Heathen, being about to utter some obscenity, was so overcome of modesty, that he broke out into these memorable words 
* Volo aliquid dicere sed me prohibet pudor.  I would have spoken some thing, but modesty prohibits me. 
k AElian Variae Historiae. lib. 14. cap. 18.  It is storied of Archy●as 
* And shall not these two Pagans rise up in judgement against scurrilous Christians and condemn them?  another Pagan, that ●is modesty was such, as ●e would not so much as utter a scurrilous word; and being upon an occasion necessitated to speak some unbeseeming thing, he could not be induced to relate it upon any terms, but wrote it on the wall, and then pointed to others to read it. Yea 
l Natural. Hist. l. 8. c. 5.  Pliny records, that the bashfulness and modesty of brute Elephants is such: Vt pudore nunquam nisi in abdito co●unt: that they never couple but in some secret place not obvious to m●ns view. Certainly, if modesty had such prevalency in these bruits and Pagans, to deter them both from obscene discourses, and venereous actions, especially in public: our Stageplays which are fraught with many ribaldrous passages, many witty obscenities, many filthy gestures, many feigned, 
m Heliogabalus mimicis histrionibus ea quae solent simulate fieri effici ad verum jussit. Lampridij Heliogabalus. pag. 202.  if not real representations of Incests, Rapes, Adulteries, and the like, must either utterly abolish all modesty out of the Actors and Spectators eyes and ears; or else quite chase them from the Playhouse; whose lewdness and unchastity is such, 
n See Tertullian De Spectaculis. cap. 17. Cyprian De Spe●taculis. lib. and the 3. Blast of Retreat from Plays and Interludes.  that it is capable of none but shameless and immodest Customers. So that I may well conclude with Tacitus; 
o Annalium. lib. 14. cap. 2.  That shamefastness, chastity, or any other honest quality, which are hardly retained in honest arts, can never possibly be preserved amids so many confluences and combats of vices as accompany Plays and theatres. 
* Suetonius De Claris Rhetoribus. lib. Cicero De Oratore. lib. 3. & Genebrardi Chron. lib. 2. pag. 314.  And hereupon L. Crassus, and Cn. Domitius prohibited Plays and Playhouses, by a public Edict, quoth his corroboraretur impudentia, because they made their Spectators more impudent. The propositions therefore being thus infallibly confirmed by the premises, the Conclusion from them must be granted,   

SCENA NONA.  
THe 9 consequent or fruit of Stageplays, is cozenage, fraud, and theft: which are ofttimes occasioned and taught by Stageplays. Playhouses are the Schools, Plays the Lectures which 
d Docent dum fingunt, & simulatis erudiunt ad vera. Lactan●. D● Vero Cultu. cap. 20.  teach men how to cheat, to steal; to plot and execute any villainy: how to conceal it, to evade it being executed; men learning, yea practising that in earnest, which they act or see acted but in sport. 
* De Instit. Cyri. Histor. lib. 1. pag. 34. & Master G●sson, in his Plays confuted. Act 2.  Zenophon makes mention of a Persian Schoolmaster, who instructed his Scholars both to do● justice and injustice; not to lie, and to lie: not to deceive and to deceive: not to caluminate and calumniate, not to forestall any benefit that might accrue to others, and to forestall it: He did likewise distinguish which of these aught to be practised upon enemies, which upon friends: And then proceeding further, he taught that it was just to deceive their friends if it were for their good; and to steal the goods of their friends if it were for their good: This Schoolmaster likewise exercised his Scholars to practise these instructions in jest among themselves: by which means it came to pass, that some of his Scholars who had a natural ingenuity wittily to deceive, to cheat and steal from others; began at last not only to cozen and steal from strangers, but likewise to cheat and r●b their friends. Whereupon the Persians were enforced to make a law to prevent this mischief (which law is yet in use) that Children should ever after be taught plainly, and to speak and deal truly, as men teach their Servants: and not to steal, to lie, or use deceits. As it fared with this Persian Schoolmaster, and his Scholars; so it fares with Players and their lewd Spectators: those cheats, those fallacies, thefts and robberies, those rapes of Wards, of Virgins from their Guardians, their Parents, which they act in sport upon the Stage, the Spectators ofttimes practise in earnest upon others off the Theatre. 
f Cyrian De Sectaculis. lib.  Discunt facere dum assuescunt videre. This Solon knew full well, 
g Plutarchi & Diogenis Laertij Solon. See Bodine De Republ. lib. 6. cap. 1.  who when he beheld Thespis acting a Tragedy, wherein there were many lies and cheats: he demanded of him after the Tragedy ended; whether he were not ashamed to lie and cheat so egregiously before so great a multitude? To which Thespis replied; that there was no hurt in it, for all he had uttered or acted was but a Play, it was all in sport, nothing in earnest: which answer Solon hearing, struck his staff upon the ground with indignation, making this reply: If we commend or approve this Play of yours, we shall shortly find it in our bargains: intimating that this his lying and cozenage which he acted in jest, would quickly turn to earnest: so prone, so docible are men to learn any evil that Player's act. Saint Augustine had a hint of this: whence he styles Stageplays, 
h Probitatis & honestatis eversio. De Civ. Dei. l. 2 cap. 33. See lib. 2. c. 6.  the very overthrow of honesty and upright dealing. For the theft that Plays occasion, I shall give but two or three instances. It is storied by Suetonius in the life of 
i Sect. 16.  Nero; that he put down Chariot-playes and Stageplays, in which men by an inveterate liberty did use to cheat and steal in jest, because this jesting turned to earnest at the last. 
k Tacitus. Annal. l. 4. cap. 3. Marcus Aurelius. c. 14. Dion Cassius. Rom. Hist. l. 57 & Alexander ab Alexandro. Genialium Dierum. l. 3. c. 9  Tiberius did the like, banishing all Players out of Italy upon the self same ground. Upon this very reason was our own Statute of 3. Henry 8. cap. 9 against Mummers, made; because those thefts and robberies which they acted in sport, proved robberies and felonies in good earnest at the last, and were the occasions of much mischief. The Author of the 3. Blast of Retreat from Plays and theatres informs us. 
l Pag. 56.97, 102.  That many servants have learned at Stageplays (as it may be manifestly proved) to rob and cheat their Masters, to supply the wants of their Harlots. That many have there learned a policy to prevent Parents of the not marrying of their Daughters to such whom they have disliked, by stealing them away. And that men are taught policies in this School of Abuse, how to beguile Parents of their Children, Husbands of their Wives, Guardians of their Wards, and Masters of their Servants: To which 
m School of Abuses, and Plays Confuted. Action 2.  Master Gosson and 
n Master Stubs, Master Northbrooke, Doctor Rainolds, and I. G. in their Books against Stageplays.  others do subscribe. Wherefore from all these premises I may now safely frame this 35. Argument against Stageplays, with which I shall conclude this Scene.  
That which occasions much theft, much treachery, cozenage and deceit, must needs be unlawful unto Christians, unsufferable in a Commonweal. Witness Ephes. 4.25.28. 1 Thes. 4.6. & Case Ethicorum. lib. 4. cap. 7.  
But all these do Stageplays occasion, as is evident by the premises. See Act 3.4.5.  
Therefore they must needs be unlawful unto Christians, unsufferable in a Commonweal.   

SCENA DECIMA.  
THe 10. effect or product of Stageplays, is cruelty, fier●nesse, brawls, seditions, 
* Theatris convenit tumultu●. Chrysos●om. Hom. 3●. ad Pop. An●ioch. Tom. 5. Col. 245. B.  tumults, murders, and the like; as is evident by sundry testimonies and examples. Hence was it, 
o Ignoscent nobis Tragici poetae, ignoscent, etiam illis qui propemodum ut nos rempublicam gerunt, quod ipsos in rempub. non admittimus, utpotè tyrannidis laudatores Alias namque Civitates circumvagantes & turbas colligentes, & pulchras & magnas, & veresimiles voces mercede conducentes, respublicas ad tyrannides & populares principatus trahent. De Republ. Dial. 8. pag. 672.673.  that Plato banished all Tragedies out of his Commonweal, because they would draw men on to tyranny and cruelty, by acting, by applauding them, and breed quarrels and commotions among the people. Hence 
p Epist. 7. ad Lucilium.  Seneca and 
q Sympos. l. 7. Quaest 8.  Plutarch, dislike of Stageplays, because they enrage the minds of the Spectators, breeding ofttimes many tumuls, quarrels and contentions among them. Hence Horace writes expressly: 
r Ludus enim genuit trepidum certamen & iram: Ira truces inimicitias, & funebre bellum. Epist. l. 1. Ep. 19 p. 275.  that Plays engender contention and anger; anger cruel enmity and doleful war. Hence we find it recorded of 
s AElian Variae Historiae. l. 13. c. 18.  Dionysius, 
t Suetonijs & Eutropii Claudius, & Caligula. Dion Cassius. Rom. Hist. l. 57 & 59 Tacitus Annal. l. 14. c. 2.3.  Nero, Caligula, and other bloody tyrants; that they delighted much in Tragedies and Stageplays; as being suitable to their tyrannical dispositions. Hence 
t Tragaediae & Comaediae scelerum & libidinum auctrices, cruentae & lascivae, impiae & prodigae. De Spectac. c. 17.18.  Tertullian; 
u De Spectac. lib. & Epist. l. 2. Epist. 2.  Cyprian and 
x Paedagogi. l. 3. c. 11.  Clemens Alexandrinus; declaim against Tragedies and Comedies as the augmentors of wickedness and lust; as bloody wanton, impious and prodigal pastimes which occasion sundry tumults and seditions. Gregory Nazianzen informs us: 
y Spectaculum illud urbes distrahit, plebem ad seditiones concitat; pugnas docet, linguam maledicam acuit, amorem civium dissecat, familias inter se committit, in furorem adigit juvenes, inimicitias accendit, etc. Quot enim familias subito prostravit? Quot urbes prius summa inter se benevolentia conjunctas, funditus evertit? Nimirun seditio quasi pubescens plebis manus potentum caedibus inqui●avit, gladio viduavit urbes, extinctis viris, ign● ferroque Civitates absumpsit, caedibus caedes coercens atque puniens, & mactationes m●ctationibus. Quis igitur haec intueri sustineat si sapiat? cum mera sit heic praestigiarum concertatio, seditio caedem pariens, & Civitatum morbus. De Recta Educatione ad Selucum. pag. 1063.1064.  That Plays and Interludes disturb Cities, raise up sedition among the people, teach men how to quarrel, sharpen ill-speaking tongues, cut asunder the love of the Citizens, set families at variance between themselves, drive young men into fury, kindle quarrels and contentions, etc. Whence he styles them; A sedition producing murder, and a disease of Cities. 
z Hom. 3.6, 7. & 8. in Matth. Hom. 3. de Davide & Saul. Hom. 42. in Acta. Hom. 62. ad Pop. Antioch. & Oratio 7. See here, p. 415.416, 396, 397, & 421.  Saint chrusostom records from his own experience. That Players and Playhaunters were the only men who did fill the City with contentions, quarrels, seditions, tumults: that Plays did breed debate between man and wife; and that Players and Playhaunters by acting and seeing Plays became more barbarous than the most savage beasts, insomuch that they spared not the bones of the dead. Theodoricus King of Italy, styles Stageplays, 
a Invitatio contentionum, & fons irriguus iurgiorum. Cassiod●rus Variarun. l. 3. Epist. 51.  The invitation of contentions, the perennious fountain of brawls and quarrels, 
* Variarum. l. ●. Epist. 32.  and the frequent occasion of seditions and tumults. Such Authors of misrule, quarrels, seditions and contentions were Plays in ancient times, of which there are diverse pregnant examples. We all know, 
b Plutarchi Romulus. Livy Rom. Hist. l. 1. sect. 9, l. 2. sect. 37. and the Authors formerly quoted in pag. 30. r.  that the rape of the Sabine Virgins was occasioned by a Play; which produced a long and bloody war between the Romans and Sabines. 
c Livy Rom. Hist. lib. 2. sect. 37.38, 39  The fierce and cruel war between the Volsci and the Romans was likewise occasioned by a Play; the Consuls upon the speech of Attius Tullus, excluding the Volsci from their Plays, and commanding them to depart their City, for fear of some sudden tumult that might arise between the Romans and them, or some unexpected surprisal of their City whiles th● whole City were bu●ied about their Plays. 
d Tacitus Annal. lib. 1. c. 14. lib. 4● cap. 3.  In Tiberius his Reign, there were so many tumuls, murders, uproars, quarrels, and open insolences committed at Playhouses, occasioned by Plays, and Actors; (One Centurion, with diverse Soldiers and common people being slain; and a Captain of the Pretorean band with sundry others being likewise wounded at a Play) that Tiberius was enforced to banish all Stage-players out of Italy: In the time of 
e Suetonijs Nero. sect. 16. & 26.  Nero, there were so many seditions, quarrels, commotions, and misdemeanours in the Roman Theatre, that Nero himself (who had oft an hand in them) suppressed all Plays, all Stage players by a solemn Edict, though he much delighted in them. In the Reign of 
f Marcus Aurelius. cap. 14. & Epistle 12. to Lambert.  Marcus Aurelius, there was a very great tumult and sedition occasioned by Stageplays, in which much blood was shed, there being many slain and wounded: upon which occasion this Heathen Emperor, banished all Stage-players for ever from Rome, and sent them into Hellispo●t to Lambert the Governor, with a command to compel them to labour, to chastise them if they were idle, and not to suffer them to use their accustomed toys. 
* De Circo Romano. & Ludio Circensibus. cap. 47. De Factionibus.  Caesar Bulengerus informs us; that under Hypatius and Bellisarius, there were at least 35. thousand men slain in a commotion and tumult raised at a Cirque-play. In the time of 
g Cassiodorus Variarum. l. 1. Epist. 20. & 30. l. 3. Epist. 51. & l. 7. Epist. 10.  Theodoricus King of Italy, there were so many tumults, quarrels, and commotions raised at Stageplays; that he was enforced upon the complaint of the people, to write to the Senate, and other of his Officers, to suppress their insolences, and to punish the mutinies, the commotions caused by them: At last being not able to reform their disorders, he gave order wholly to suppress them. And from these several disorders and quarrels came these common phrases; 
* See Philo judaeus, De Agricultura. lib. p. 271. Suetonijs Nero. sect. 16. & 26. josephus' Antiq. judaeorum. l. 19 c● 3. Cassiodorus Variarum. l. 3. Epist. 51. Bulengerus De Circo, etc. cap. 47. & De Theatro. l. 1. c. 33. & Lipsius De Amphitheatro. cap. 3.4.  Seditiones & factiones Pantomimorum, & seditiones theatri, bella Theatricorum, etc. which we read of in sundry Authors; and in Saint Augustine, De Catechizandis Rudibus. lib. Tom. 4. pars 2. pag. 340.341. & HRabanus Maurus, De Sacris Ordinibus. lib. 1. Tom. 6. pag. 63. A. B. where the sundry tumults, quarrels, and other mischiefs that Stageplays and Cirque-playes occasion, are pithily described. But these are all ancient foreign testimonies and examples, may some say: are there any such modern domestic precedents to be found? Yes v●rily. Witness the Statute of 
* 4. Henry 4. cap. 27. in the Statutes at large, and rastal Wales. sect. 30.  4. Henry 4. cap. 27. which recites; that diverse diseases and mischiefs (to wit commotions, murders, and rebellions) had happened before this time in the Land of Wales, by many Wasters, 
h Who were then the Players and Actors that wandered about the Country.  Rimours, Minstrels, and other Vacabonds: for the eschewing of which; it was ordained and established by this Statute; That no Master Rimour, Minstrel, nor vagabond, should be in any wise sustained in the Land of Wales, to make commo●thes or gathering upon the people there. Witness the 
* 3. Henry 8. cap. 9  Statute of 3. Henry 8. cap. 9 against Mummers, (all one with Stage-players:) which recites. That lately within this Realm, diverse persons had disguised and apparelled them, and covered their faces with Visours or other things in such manner as they should not be known, and that diverse of them in a company together, naming themselves Mummers had come in to the dwelling place of diverse men of honour, and other substantial persons, and so departed unknown, whereupon murders, felonies, rapes, and other great hurts and inconveniences had aforetime grown, and hereafter were like to come by the colour thereof, if the said disorder should continue not reform; for the prevention of which mischief, it was enacted; that all Mummers or persons, that should hereafter thus apparel or disguise themselves, or wear, or sell, or keep any visor in their houses should be imprisoned for 3. months space, without bail or mainprize, and make a fine and ransom to the King. Yea witness the great rebellion of Robert Ket, in 3. of Edward the 6. which as 
* Alexander Nevil his History of Kets stirs. Holinshed. p. 1028. Numb. ●0. & 30. b. See john Stow, his Survey of London. cap. 16. where there is mention of sundry tumults occasioned by Plays & such like pastimes. & Centuriae Magdeburg. Cent. 13. Col. 772● where you shall see diverse tumults raised, and much blood shed, by reason of Plays and Dances.  Holinshed with others record; was plotted and contrived at, and partly occasioned by a meeting at a Stage-play, at Wimonham, to which the Country people resorting, they were by the instigation of one john Flowerdew, first encouraged to pull down the Enclosures, and then to rebel. The Statutes of 14. Eliz. cap. 5. of 39 Eliz. c. 4. & 1. jacobi. cap. 7. which make common Players of Interludes, Rogues and Vacabonds, subiecting them to a severe punishment for their laud manner of life; do likewise recite: 
k 14. Eliz. c. 5.  That by means of these common Interlude Players, and such other Rogues, Vacabonds, and Sturdy-beggers, there daily happened in the Realm of England and Wales, many horrible murders, thefts, and other great outrages, to the high displeasure of Almighty God, and to the great annoy of the Commonweal: which these Statutes endeavour to suppress. Not to mention either Petrarch. De Remedio Vtriusque Fortunae. lib. 1. Dialog. 30. or the Author of the 3. Blast of Retreat from Plays and theatres, who informs us; 
l Pag. 57  That he hath sometimes seen two Knaves at once importunate upon one light Huswife, whereby much quarrel hath grown to the disquieting of many: Nor yet to recite the late Statute of 1. Caroli. cap. 1. which informs us: that many quarrels, bloodsheds, and other great inconveniences have grown by the resort and concourse of people going out of their own parishes to Bear-baiting, Bull-bayting, Interludes, Common-playes, and such disordered and unlawful exercises and pastimes: (a sufficient confirmation of my Minors truth.) Our own experience can sufficiently inform us; that Plays and Playhouses are the frequent causes of many murders, duels, quarrels, debates, occasioned, sometimes by reason of some difference about a box, a seat, or place upon the Stage: sometimes, by intruding to boldly into some females company: sometimes, by reason of some amorous, scurrilous or disgraceful words that are uttered of, or to some female Spectators; sometimes, by reason of some speeches or passages of the Play particularly applied to some persons present or absent: sometimes, by reason of some Husbands, Whoremasters, or corrivals 
* Caecus est ignis stimulatus ●ra, nec regi curate, patiturve fraenos, haud timet mortem, cupit in ipsos ire obvios enses. Seneca Medea. Act. 3. Chorus. fol. 152. ●.  jealousy, or affront, whose Wife, whose Whore, or Mistress being there in person, is perchance solicited, abused, or jeered at in his presence: sometimes by reason of the Apprentices resort to Playhouses, especially on Shrove-tuesday; sometimes by means of other accidents and occasions. Many have been the murders, more the quarrels, the duels that have grown from our Stageplays, whose large encomiums of rash valour, duels, fortitude, generosity, impatiency, homicides, tyranny and revenge, do so exasperate men's raging passions, and make them so impatient of the very smallest injury, that nothing can satisfy, can expiate it but the offender's blood. Hence is it that some Players, some Playhaunters now living, not satified with the murder of one, have embrued their barbarous unchristian hands 
n Madet orbis mutuo sanguine, & homicidium cum admittunt singuli, crimen est, virtus vocatur ●●m publice geritur. Impunitatem sceleribus acquirit non innocentiae ratio, sed saevitiae magnitudo. Vt quis potest occidere peritia est, ars est, usus est. Scelus non tantum geritur, sed docetur. Quid potest inhumanius, quid acerbius dici? disciplina est, ut perimere quis possit; & gloria est, quod peremit. Cyprian. Epist. l. 2. Epist. 2. Donato. See Onus Ecclesiae. c. 28. sect. 7.8. which we may well apply to our ●imes.  in the blood of two, of three, if not of four several men; and so far are they from ruing the odiousness of these their bloody deeds, that they glory in the number of their murders as the very trophies of their valour. Pity is it, that such savage homicides who rest not with the first man's death, 
o Quid putas futuram animam homicidae? aliquod credo pecus lanienae & macello destinatum, ut perinde juguletur, quia & ipsa jugulaverit; Tanta est apud homines homicidij vindicta, quanta ipsa quae vindicatur natura: Quis non praeferat saeculi junstitian, quam & Apostolus non frustra gladio armatam contestatur, quae pro homine saeviendo religiosa est. Tertul. De Anima. advers. Py●hag. cap. pag. 350.  should ever live to slay a second, much less a third: Yea pity is it that such Plays, such Spectacles should be suffered, whih thus animate men on to quarrels, duels, contentions, injuries, impatiency, bloodshed, and most unchristian revenge. As therefore 
p See here, Act 3. Scene 2. pag. 74.75. where the Fathers & Authors to this purpose are quoted, to which I may add Prudentius. Contra Symmachum. lib. 1. Bibl. Patrum. Tom. 4. p. 612. B.C. & l. 2. p. 923. F. G & Hymnus 6. p. 880. Cassiodorus Variarum. l. 5. Epist. 42. Seneca. De Breu. Vitae. c. 13.14. Isiodor Hisp. Originum. l. 18. c. 27.41. Op●●cerus. Chronog. p. 186. Baronius & Spondanus. Annal. Ecclesiast. Anno 59 sect. 8. Anno 325. sect. 52. Anno 365. sect. 5. & Anno 404. sect. 2. Gotfridus Viterbiensis. Chron. pars 16. Anno Dom. 390. See Bulengerus De Circo. lib.  the Fathers, Christians, with some Pagan Authors, did generally condemn; and good Christian Emperors utterly take away all bloody Sword-playes, Cirque-playes, Chariot-playes, and such like barbarous inhuman Spectacles; by reason of the murders, bloodshed, quarrels, contentions, tumults, debates, and such like savage unchristian effects which they occasioned; so likewise may we now suppress, condemn, and quite abolish Stageplays upon the selfsame grounds, as the forequoted Authors and Pagan Emperors have done before us. Wherefore I shall briefly close up this Scene with this 36. Play-confounding Argument.  
That which is an ordinary occasion of much cruelty, quarrelsomeness, impatiency, fierceness, implacableness, and revenge: of many tumults, seditions, quarrels, murders, injuries, brawls, and such like barbarous unchristian effects, 
q See Act. 3. Sce●e 2. p. 72.73, 74. where this proposition is fully proved.  must needs be sinful and unlawful unto Christians, (who should be men of peace, of meekness, willing to suffer, to pass by, if not to pardon wrongs:) intolerable in any Christian or peaceable Commonweal.  
But such are Stageplays, as is manifest by the premises.  
Therefore they must needs be sinful, unlawful unto Christians; intolerable in any Christian or peaceable Commonweal.   

SCENA VNDECIMA.  
THe 11. fruit of popular Stageplays, is this; that they fill men's mouths with idle, frothy, scurrilous, lewd, profane discourses, compliments, Histories, Songs, jests, 
r Ephes. 4.29. cap. 5.3.4. Psal. 45.2.  which are odious unto God, yea execrable to all chaste, all modest Christians. Stageplays 
s See Act 3. Scene 1. & Act 7. Scene 3.4.  are the Lectures, the Marts, the common treasuries of all ribaldry, scurrility, profaneness; which furnish their Actors, their Auditors with such plentiful variety of corrupt, irreligious, atheistical, unchristian and graceless discourses, which they communicate to others upon all occasions, that they scarce ever speak of holy things. This Ovid himself confesseth; informing us; 
t Illic & canrant quicquid dedicêre theatris. Ind joci veteres obscaenaque verba canuntur. Nec res hac Veneri gratior ulla fuit. Ovid Fastorum. l. 3 p 51.55  that men sing those ribaldrous songs, and utter those amorous verses, discourses at home, which they have learned at the Playhouse. What Seneca writes of the words of flatterers and lewd companions, I may well apply to Actors. 
u Horun sermo multum nocet. Nam etiam si non statim ofsicit, semina in animo relinquit, sequiturque nos etiam cum ab illis discesserimus, resurrecturum postea malum. Quemadmodum qui audierunt symphoniam ferunt secum in auribus modulationem, ac dulcedinem cantus, quae cogitationes impedit, nec ad seria patitur intendi: sed adulatorum & prava laudantium sermo diutius haeret quam auditur: nec facile est, ●nimo dul●em sonum excutere, prosequitur & durat, & ex interuallo recurrit. Ideo claudendae sunt aures malis vocibus, & quidem primis; nam cum initium secerunt, admissaeque sunt, plus audent. Seneca Epist. 123.  Their speeches do much hurt. For if they do men no present harm, yet they leave the seeds of evil in their minds, and an evil afterwards to arise, follows them even then when as they are departed from them. For as those who hear some pleasant consort carry away with them the sweetness of the song in their ears, which hinders their thoughts, and suffers them not to be intent upon serious things: so the obscenities of Stage-players (
x Discit enim citius, meminitque libentius illud Quod quis deridet, quam quod probat & veneretur. Horace. Epist. l. 2. Ep. 1. p. 286. See here, pag. 424.  which men are aptest to remember, as most agreeable to their lusts, where as they are extraordinary forgetful of all the good they hear) stick longer by men then whiles they hear them. Neither is it an easy matter to shake their pleasant sound out of their minds: for it follows them, it stays with them, and recoils back again into their minds and tongues after some little space. Therefore the ears are to be kept shut against such evil speeches, and that verily against the very first: for when they have made a beginning and gotten entrance, they will make a further attempt. 
y De Vero Cultu. c. 20.21.  Lactantius, 
z Homil. De David. & Saul Tom. 1. Col. 510. D. See here p. 424.  chrusostom, 
a Paedagogi. lib 3. cap. 11.  Clemens Alexandrinus, and 
b Exposition on the 7. Commandment. pag. 67.  BB. Babington inform us; That Playhaunters carry away with them the Idaeaes' and similitudes of the lewd representations they behold in Stageplays, which sink deep into their minds; that they suck in the venom of Stageplays with great delight, & practise the speeches, the conveyances of love, which there they see and learn: And having once polluted their speech with the language of the Theatre; (for I will never, writes BB. Babington, call it polishing,) they are never better than when they have company to bestow their tales, and Stage-greetings upon: And for this reason among others, they dislike of Stageplays. As these recited Authors, so our own experience can suffragate to the truth of this effect: For who so vain, so frothy, so profane, so atheistical, blasphemous, lascivious, scurrilous; who less holy, gracious, or edifying in their ordinary discourses, than Players and Playhaunters? 
* See The 3. Blast of Retreat from Plays & theatres; and Master Gosson, his School of Abuses, & Plays Confuted: to this purpose.  whose tongues are tipped with oaths, execrations, ribaldry, lascivious tales, amorous songs, wanton histories, unseemly jests, adulterous insinuations, invective taunts and scoffs against holiness, sobriety, chastity, modesty, grace, and goodness; with the very language of the Stews, of Atheists, of Pagans, not of Christians. Seldom shall you hear from such men's mouths any religious discourses, any conference of God, of Christ, of the Scriptures, of grace, of glory, of practical divinity, of sin, of faith, of repentance, of the means or signs of grace and salvation, any praising or blessing of God for his mercy to us in his Son; any bewailing of their own sinful conditions, or of thei● slavery under sin: any exhortation unto goodness; any dissuations from any sin; or the like; 
c Deut. 6.6, 7, 8, 9 Psal. 71.24 Psal. 77.11, 12. Psal. 105.1, 2. Psal. 119.13, 16.27. Psal. 145.10, 11, 12. Psal. 9.11. Psal. 22.22, 31. Psal. 66.16, 17. Psal. 2●. 7.  the principal things that Christians should confer off: Their tongues are so accustomed to the themes, the flattering Eloquence, and phrases of the Theatre; so taken up with the relations of the things they hear or see at Stageplays; that they cannot relish the 
d Isay 19.18.  language of Canaan, the dialect of Heaven, 
* Assueti enim dulcibus & politis, sieve orationibus, sive carminibus divinarum litterarum simplicem communemque sermonem pro sordido, aspernantur. Id enim quaerunt quod sensum demulceat. Lactantius De Vero Cultu. cap. 21. Itaque, miser ego lecturus Tullium, jejunabam, post noctium crebras vigilias, post l●chrymas, quas mihi praeteritorum recordatio peccatorum ex imis visceribus eruebat; Plautus sumebatur in manus, si quando in memetipsum reversus, Prophetas legere caepissem, sermo horrebat incultus. Hi●rom. Epist. 22. cap. 13.  nor brook the Scripture phrase, (whose plainness they deride and scorn:) much less can they spare any vacant time to habituate their unholy lips, to season their 
f jer. 9.25, 26.  uncircumcised hearts and ears, with holy conference. It is Gods own command to Christians: 
g Ephes. 4.29, 31.  That they should put away all vain, all evil speaking: that no corrupt communication should proceed out of their mouths, but that which is good to the use of edifying, that it may administer grace to the hearers: 
h Ephes. 5.3, 4.  That fornication and all uncleanness should not be so much as once named among them, as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. 
i Col. 4.6.  That their speech should be always gracious seasoned with salt: 
k Deut. 6.6, 7, 8, 9 c. 11.18, 19.20.  And that his Words and his Commandments should be always in their hearts; to teach them diligently unto their Children: to talk of them (not of Playhouse passages, or such vain fruitless trifles) when they sit in their houses, and when they walk by the way, and when they lie down, and when they rise up: that they should bind them for a sign upon their hands, and that they should be as frontlets between their eyes: and that they should write them upon the posts of their house, and upon their gates; that so they might 
l Psal. 1.1, ●.  meditate and discourse of them day and night upon all occasions. But alas our Stageplays incorporate themselves so firmly, 
m Persuadet enim quicquid suave e●t, & animo penitus dum delectat, infidet. Lactantius, De Vero Cultu. cap. 21.  and sink so deep into our Actors and Play-h●●nters minds, that they quite invert these sacred precepts; suppressing those heavenly Christian conferences which they command; reviving and advancing those vain lascivious discourses which they prohibit. This the forequoted Authors; this present experience testify. Wherefore I shall end this Scene with this short Syllogism, being a 37. Argument against Stageplays. 
Argument 37.   
Those things which banish all holy conferences, all pious discourses out of their Actors and Spectators mouths, and furnish them with all variety of idle, vain, unprofitable, lascivious, scurrilous, profane, atheistical, irreligious phrases, Playhouse conferences, and Stage-discourses, must questionless be unlawful, yea abominable unto Christians: as the alleged Scriptures testify.  
But this do Stageplays; as the premises and experience manifest.  
Therefore they must questionless be unlawful, yea abominable unto Christians.   

SCENA DVODECIMA.  
THe twelfe effect of Stageplays is this: That they wholly indispose their Actors and Spectators to all religious duties: that they withdraw and keep them from God's service: that they bring the 
* See Molanus Hist. S. Imagi●um. l. 4. c. 18.  Word, the worship, yea all the ordinances of God into contempt; making them vain and ineffectual to their souls.  
First, I say, that Stageplays indispose men to the acceptable performance of every religious duty; be it prayer, 
* Dum enim auditum ad indebitos sermons effundun●● aures intenta● non porrigun● ad divina. Concil. Lateranens● sub. Innocentio 3. cap. 17.  hearing, and reading of God's Word, receiving the Sacraments, and the like. This sundry Fathers fully testify: and I would to God all Christians would well weigh their words which much concern their souls in the very main of Christianity, to wit, God's worship, and their vow in baptism. Tertullian informs us; 
n De Spectac●lis. c. 17. & pag. 396.397, 398.  That Stageplays defile the eyes, the ●ares, the soule● of the Spectators, and make them to appear polluted in God's sight. That none of the things deputed unto Stageplays are pleasing unto God, or beseeming the servants of God, because they were all instituted for the D●vill, and furnished out of the Devil's treasury● for every thing that is not of God, or displeasing unto God is of the Devil: 
o Quot adhuc modis perorabimus, nihil ex his quae spectaculis deputantur, placitum Deo esse aut congruens Dei servis, quod Domino placitum non sit, ●i omnia propter Diabolum instituta, & ex Diaboli rebus instructa monstrabimus: nihil enim no● Diaboli est, quicquid Dei non est vel Deo displicet: hoc erit pompa Diaboli adversus quam in signaculo fidei ejeramus. Quod autem ejeramus neque facto, neque dicto, neque visu, neque aspectu participare debe●us. Caeterum nonne ejeramus & rescindimus signac●lū, rescindendo testationem ejus? Nunquid ergo superest u● ab ipsis Ethnicis respo●sum flagitemus, an liceat Christianis spectaculo uti? Atquin hinc vel maximè intelligunt factum Christianum, de repudio spectaculorum● Itaque negat manifestè qui per quod agnoscitur, tollit. Quid autem sp●i superest in hujusmodi homine? nemo in castra hostium transit, nisi projectis armis suis, nisi destitutis signis & Sacramentis principis sui, ni●i pactus simul perire? Ibid. c. 24.  Stageplays they are the pomp of the Devil, against which we have protested in the seal of our faith: That therefore which we renounce, we ought not to participate of neither in deed, nor word, nor sight, now view. And do we not then reno●nce and tear off the seal again, in cutting off the testimonial of it? Shall we then desire an answer from the very Heathens themselves? Shall they resolve us, whether it be lawful for Christians to use Stageplays? But verily they most of all discern a man to be a Christian, even from this renouncing of Stageplays: he therefore doth manifestly deny himself to be a Christian, who takes away this badge by which he should be known to be a Christian. Now what hope is there remaining in such a one? No man hath revolted unto the enemy's Tents, unless he first cast away his arms, unless he hath first forsaken the colours and allegiance of his Prince, unless he hath covenanted to perish together with them. 
p An ille recogitabit eo tempore de Deo, positus illic ubi nihil est de Deo? pudicitiam ediscet, attonitus in mimos? Sed tragaed o vociferante, ex●lamationes ille alicujus prophetae retracta●it? Inter effaeminationis modos psalmum secum comminiscetur? & cum athletae agent, ille dicturus est, repercutiendum non efse? poterit & de misericordia moveri defixus in morsus ursorum & spongias retiatiorum? Av●rtat Deus à suis tantam voluptatis exitiosae cupiditatem. Ibidem. cap. 25.  Will ●e think earnestly of God at that time, who is placed where there is nothing at all of God? will he thoroughly learn chastity who admires Stageplays? will he call to mind the exclamations● of some prophet, whiles the Tragedians are crying out? will he meditate of a Psalm, who ●its amidest effeminating measures? or can he be moved with compassion, who is wholly intent upon the biting of Bears, and the sponges of retiaries? God turn away from all his so great a desire of pernicious pleasure. 
q Quale est enim de ecclesia Dei ad Diaboli Ecclesiam tendere? de caelo (quod aiunt) in caenum? illas manus quas ad dominum extuleris, postmodum laudando histrionem fatigare? ex ore quo Amen in sanctum protuleris, gladiatori testimonium reddere? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alij omnino dicere nisi Deo Christo? Cur igitur non ejusmodi etiam Daemonijs penetrabiles fiant? Nemo enim potest duobus dominis servire. Quid luci cum tenebris? quid vitae & morti? Ibidem. cap. 26.  For what a desperate wicked thing is it, for a man to go out of the Church of God, into the Chapel of the Devil? out of Heaven (as they say) into the mire and clay? those hands which thou hast lifted up unto the Lord in prayer, to weary afterwards in applauding a Stage-player? out out of the same mouth with which thou hast uttered Amen, to the holy one, to give testimony to a Swordplayer? or to say, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) for ever and ever, to any one but to God Christ? Why then may not such become liable to the possession of D●vils, & c? For no man can serve two Masters. What hath light to do with darkness? What relation hath life to death? 
r Odisse debemus istos conventus & caetus Ethnico●um, vel quod illic nomen Dei blasph●matur, inde tentationes emittantur. Quid facies in illo suffragiorum impiorum aestuario depraehensus, non quasi aliquid illic pati possis ab hominibus, nemo te cognoscit Chri●tianum, sed recogita quid de te fiat in caelo. Dubitas enim illo momento quo in Diaboli ecclesia ●ueris, omnes Angelos prospicere d● caelo, & singulos devotare, quis blasphemiam dixe●it, quis audierit, quis linguam, quis aures Diabolo adversus Deum administraverit? Non ergo sugies sedilia hosti●m Christi, illam cathedram pe●tilentiariam, ipsum que aërem qui desuper incubat, scelestis vocibus con●tupra●um? Ibidem. cap. 27.  we aught to hate these assemblies of Pagans, even because the Name of God is there blasphemed, and because diverse temptations are sent out from thence. How wilt thou do being deprehended at unawares in that overflowing of impious suffrages; not as though thou shouldest there suffer any thing from men; for no man knoweth thee to be a Christian; but consider seriously, what may be done concerning thee in Heaven. For do●t thou doubt but that in the very moment when as thou art in the church of the Devil, all the Angels look down from Heaven, and take special notice of every one there present; observing who he is that speaks blasphemy, who that hears i●, who it is that lends his tongue, his ears to the Devil, against God? Wilt thou not therefore fly these seats o● the enemies of Chri●t, this pestilential chair, and that very air which hangs over it, adulterated with wicked words and sounds, & c? Thus he: whose words sufficiently testify, that Stageplays indispose men to all religious duties; because they defile their eyes, their ears, their hands, their souls, they being the 
* See here, pag. 42. to 61. & 561. to 567.  pomps, the inventions of the Devil which are incompatible with Christianity: because they tear of the very seal and cognisance of their Christianity: and wholly enthral them to the Devil's vassalage. Saint Cyprian writes thus of Stageplays to the selfsame purpose. 
s Quid Scriptura interdixit? Prohibuit enim spectari, quod prohibet geri. Omnia inquam, ista spectaculorum genera damnavit, quandò idololatriam sustulit ludorum omnium matrem; unde haec vanitatis & levitatis mon●●ra venerunt. Quod enim spectaculum sinc idolo? quis ludus sine sacrificio? quod certamen non consecratum mortuo? Quid inter haec Christianus fidelis facit? si idololatriam fugit, quid loq●itur? Qui jam sanctus sit, de rebus criminosis voluptatem capit? Quid contra Deum superstitiones probat, quas amat, dum spectat? Caeterum sciat haec omnia daemoniorum inventa esse, non Dei. Cyprian De Specta●ulis. lib. Edit. Pamelij. pag. 243.244.  What hath the Scripture interdicted? V●rily it hath prohibited that to be behold, which it inhibiteth to be acted. I say, it hath condemned all these kinds of spectacles when as it hath taken away Idolatry the mother of all Plays, from whence these Monsters of vanity and le●ity have proceeded. For what spectacle is there without an Idol? what Play without a sacrifice, & c? What doth a faithful Christian make among these? if he flieth Idolatry, why doth he speak it? he who is now holy, can he r●●p● pleasure from criminous things? Why approves he superstitions against God, which he affecteth while that he beholds them? But let him know, that all these are the inventions of Devils, not of God. 
t Impudenter in Ecclesia Daemonia exorcizat, quorum voluptates in spectaculis laudat: & cum semel illi renunciando, recisa sit res omnis in Baptismate, dum post Christum ad Diaboli spectaculum vadit, Christo tanquam Diabolo●renunciat. Idololatria, ut jam dixi, ludorum omnium matter est; quae ut ad se Christianos' fideles veniant, blanditur illis per oculorum & aurium voluptatem, etc. Ibidem.  He impudently exorcizeth Devils in the Church, whose pleasures ●e applauds in Stageplays: and when as by renouncing him once, every thing of his was pared off in Baptism; whiles that after Christ (I pray observe it all you Christians who resort to Stageplays) he resorteth to the spectacles of the Devil, he renounceth Christ as if he were a Devil. Idolatry, as I have already said, is the Mother of all Plays, which that it may allure faithful Christians to it, flatters them with the pleasure of the eyes and ears. Romulus did first of all consecreate Cirque-playes to Consus, as to the God of Counsel, for the Sabines that were to be ravished. But other Stageplays were procured at the entreaty of the people, when as a famine and pestilence had seized upon the City, and these were afterwards dedicated to Ceres, to Bacchus, and to other Idols and dead men. Th●se Grecian combats, either in songs, in musical Instruments, in voices, or in strength, 
u Praesides suos habent varia Daemonia. Et quicquid est aliud quod spectantium aut oculos movet, aut delinit aures; si cum origine sua, & institione quaeratur, causam praefert aut Idolum, aut Daemonium, aut mortuum. Ita Diabolus artifex, quia Idololatriam per se nudam sciebat horreri, spectaculis miscuit, ut per voluptatem posset amari. Ibidem.  have diverse Devils for their Precedents: and what ever else there is, which either affects the eyes, or pleaseth the ears of the beholders, if its original or instituters be sought after, hath either a● Idol, a Devil, or a dead man for the Father of it. Thus the c●nning Devil, b●cause he knew that naked Idolatry by itself would be abhorred, hath mixed it with Stageplays and spectacles, that so thorough pleasure it might be beloved. What need I prosecute this any further? 
* Parts Christiani si perroges, nesbit; aut infaelicior si scit: quem si rursum perrogem, quo ad illud spectaculum itinere pervenerit; confitebitur per lupanarium, per prostitutar●m nuda corpora, per publicam libidinem, per p●blicum dedecus; per vulgarem lasciviam, per communem omnium contumeliam. Cui ut non obijciam quod fortasse commisit, vidit tamen quod committendum non fuit, & oculos ad Idololatriae spectaculum per libidinem duxit: ausus secum Spiritum sanctum in lupanarium ducere si potuisset: qui festinans ad spectaculum, dimissus, & adhuc gerens secum ut assolet, Eucharistiam, inter corpora obscaena meretricum tulit, plus damnationis meritus de spectaculi voluptate. Fugienda sunt ista Christianis fidelibus, ut jàm frequenter diximus, tam vana, tam perniciosa, tam sacrilega spectacula: & oculi nostri sunt & aures custodiendae, etc. Ibid.  If thou ask a Play-haunter, what are the parts of a Christian, he knoweth not, or else he is so much the more unhappy, that he knoweth: If I should again demand of him, by what way he came to that spectacle; he will confess through the Brothel-house, through the naked bodies of prostituted Harlot's, 
* For Playhouses anciently were common Brothels, or else they had the Stews adjoining to them. See here pag. 390.  through the common Stews, through public shame, through vulgar lasciviousness, through the commo● reproach of all. To whom that I may not object, that which perchance he hath committed, yet he hath seen that which was not to be committed, and hath led his eyes tho●gh lust to the spectacles of Idolatry: daring, if he had bee●e able, to carry the Holy Ghost along with him into a Brothel-house; who hastening to a Stage-play, as soon as he is dismissed the Church, and whiles he carrieth the Eucharist about him, as he hath wont to do●; hath brought it among the obscene bodies of Whores; deserving more damnation from the pleasure of the spectacle. These so vain, so pernicious, so sacrilegious Plays and spectacles are to be avoided of all Christians, as we have already ofttimes said; and both our eyes and ears are to be kept from them, etc. If then the Scripture prohibits the acting, the seeing of Stageplays; as being the invention of the Devil; the parts, the issues of Idolatry: If those who resort to Plays renounce Christ jesus himself, as if he were a Devil; if they do as much as in them lies, even carry the holy Ghost himself; and the very Sacrament of Christ's Body and Blood into a Playhouse; and so profane them in the highest manner, as this Father testifies: no wonder is it, if Plays unqualify men for holy duties. Isiodor Hi●palensis, and HRabanus Maurus, discoursing of Cirques, of theatres, of Cirque-playes, and Stageplays, write thus of them: 
y Vnde animadvertere debes Christiane, quod Circum numina immunda possideant. Quapropter alienus erit ●ibi locus quem plurimi Sathanae spiritus occupaverunt. Totum enim illius Diabolus & angeli ejus replent. Isiodor Hisp. Originum lib. 18. c. 41.  that unclean Deities possess them. Therefore O Christian, let this be a strange place to thee, which many spirits of Satan have taken possession of. For the Devil and his Angels have filled it all up. 
z Haec quippè spectacula crudelitatis & inspectio vanitatum, non solum hominu● vitijs, sed Daemonu● jussis instituta sunt. Proindè nihil esse debet Christiano cum Circensi insania, cum impudicitia Theatri, cum atrocitate arenae, cum luxuria ludi. Deum enim negar, qui talia praesumit; fidei Christianae praevaricator effectus, qui id denuò appetit quod in lavachro jampridem renunciavit, id est Diabolo, pompis, & operibus ejus. Ibid. c. 59 &. HRabanus Maurus● De Vniverso. lib. 20. cap. 38. Operum. Tom. 1. pag. 251. A.  For the spectacles of cruelty, and the inspection of vanity were not ordained only by the vices of men, but likewise by the commands of Devils. Therefore ● Christian ought to have nothing to do with the madness of the Circus, with the uncleanness of the Theatre, with the cruelty of the Amphitheatre, with the barbarousness of the Arena, with the luxury of the Play. For he denieth God (a terrible sentence worthy all Players, all Playhaunters saddest considerations) who presumeth to act or see such things: being made a Prevaricator of the Christian faith, who again desires that which he hath long since renounced in his baptism; tha● is, the Devil, his pomps, and works. And is such a desperate Play-haunter, think you, fit or able to serve, to please the Lord, or to perform any holy duty to him in a holy manner? Olympiodorus in his Enarration upon the 4. of Ecclesiastes, Keep thy feet when as thou interest into the house of God, is pregnant to our purpose. Keep thy fleet, etc. That is, saith he; 
a Ne instrumentis eisdem quibus in bono utimur, abutamur in malo: quasi dicat: Ne quaeso pedibus eisdem quibus templum Dei frequentas, theatrales adito ●udos, & obscaena spectacula. De aliis quoque humani corporis membris idem intellige faciendum. Et profectò qui impolluto pede subcunt Ecclesiam Dei, debent ab impijs ●ocis & profanis se penitus, ut Deo contrar●js, continere. Olympi●dorus, Enar. in Eccles. cap. 4. Bibl. Patrum. Tom. 11. pag. 405. E.  Let us not abuse to evil, those very instruments which we use in good: as if he should say; Do not, I beseech thee, go to Stageplays and obscene Spectacles with the same feet wherewith thou frequentest the Temple of God. Understand that the same likewise is to be done of the other members of the body. And truly those who will go to the Church of God with an undefiled foot, ought altogether to withhold themselves from wicked and profane places, as being contrary unto God. Therefore those who frequent Playhouses can never serve God as they ought if this Father may be credited. S. Augustine writing against Stageplays, and those Devill-Idols that were both honoured and delighted with them, informs us: that Christians in his time, had utterly abandoned all Stageplays; 
b Nihil enim eis turpe ac flagitiosum spectandum imitandumque proponitur, ubi veri Dei aut praecepta insinuantur, a●t miracula narrantur, aut do●a lauda●tur, aut b●neficia postulantur. De Civi●●●● D●i. lib. 2. cap. 28.  and that no filthy, no wicked thing was propounded to be s●ene or imitated, where either the precepts of the true God were insinuated, or his miracles declared, or his gifts praised, or his benefits craved. 
c Nisi fortè hinc sint tempora mala qui● per omnes penè Civitates cadunt Theatra, caveae turpitudinum, & publicae professiones ●lagitiosorū. Vnde enim cadunt nisi inopia rerum, quarum lascivo & sacrilego usu constructa sunt. Nonn● Cicero ●orum cum Roscium quendam laudaret histrionem ita peritum dixit, ut solus esset dignus qui in scenam deberet intrare: ita virum bonum, ut solus esset dignus, qui eò non deberet accedere? quid aliud apertis●●mè ●stendens● nisi●illam s●enam esse tam turpem, ut ta●to minus ibi esse homo debeat, quantò fuerit majus vir bonus: & tamen dij eorum tali dedecore placab●ntur, quale à viris bonis removendum esse censebat. Augustin. De Consensu Evangelistarum lib. 1. cap. 33. Tom. 4. 530●531.  That when Christianity cam● up, the Playhouses almost thorough all Cities fell down; they being the very dens of filthiness, and the public professions of wicked persons: whereupon the Pagans complained, that the Christian times were evil times: And whence is it, (writes he) that the Playhouses fall down, but through want o● those things by whose lascivious and sacrilegious use they are supported? Did not their Cicero when as he commended one Roscius a Stage-player, say, that he was so skilful, that he only was worthy to come upon the Stage: that he was so good a man, that he only was worthy not to come upon it? showing most plainly nothing else; but that the Stage is so filthy, that by so much the less a man ought to be there, by how much the more he is a good man: and yet their gods were attoned with such dishonesty● as he thought aught fit to be removed from good ●en. But most punctual is that in his lib. 4. De Symbolo ad Catechumenos. cap. 1. Tom. 9 pars 1. pag. 1427.1428. where he writes thus. 
d See here, pag. 49.50. in the margin.  Thou art deprehended and detected O Christian when as thou dost one thing, and pro●essest another: being faithful in name, and showing the contrary in deed; not keeping the faith of thy promise: one whiles entering into the Church to pour out prayers, and a very little while after coming into a Playhouse to cry out dishonestly with Staye-players. What hast thou to do with the pomps of the Devil which thou hast renounced? Why do you halt with both ●oof●s? If God be God, follow him: if the world be God, follow it. If God be chosen, let him be served according to his will: if the world be chosen, to what end is the heart feigned, as it were fitted for God? 
e Quid tibi cum pompis Diaboli amator Christi? Noli te ●allere, vidit enim tales Deus, nec inter suos deputat professores● quos cernit viae suae desertores. Ibidem.  What ●ast thou to do with the pomps of the Devil, who professest thyself a lover of Christ? Do not deceive thyself, for God hates such persons, neither doth he repute those among his professors, whom he seeth to be the forsakers of his way. All which is a sufficient evidence, that Stageplays wholly indispose men to the true worship of God. Salvian Bishop of Marselles, is very copious in this theme. 
f De Gubernation Dei. l. 6. Edit. Parifijs. 1598. pag 187, etc. his words are very emphatical in Latin; which because the Book itself is common, I will forbear to transcribe.  We say (writes he) God hath forsaken us, when in very deed we forsake God. For, suppose we, that the Lord will respect us, not deserving his favour? let us see if he can. Lo infinite thousands of Christians daily abide at the shows of unseemly things. Can God then favour such kind of persons? Can God cast his gracious countenance upon such as rage in Cirques, and commit adultery in theatres? Or is this our meaning, or d●e we think it meet, that for as much as God seeth us in Cirques and theatres, that what things we see he beholdeth; and what filthiness we behold, he seeth it also for company? For one of these must needs be: for if he vouchsafe to look upon us, it follows, that he must behold all these things where we are: or if, which is most true, he turn away his eyes from these things, 
* O that our Playhaunters would consider this.  he must likewise turn away his countenance from us who are there. And the case standing thus, yet nevertheless, we do these things which I have said, and that without c●a●ing. Or think we that God hath his theatres and Cirques, as had the gods of the Gentiles. For thus did they in old teme, because they were persuaded that their Idols delighted in them: but how is it that we do so, who are 
* And if our God detest them, why ●hould we th●n affect them, who profess ourselves to be his Children?  certain that our God detesteth them? Or verily if we know that these abominations do please God, I will not gainsay but we may resort unto them continually. But if it be in our conscience, that God abhorreth, that he detesteth; that God is offended as the Devil is fed by theatres; 
* Mark this O Pl●y-haunters.  how say we that we worship God in the Church, who always serve the Devil in the obscenity of Plays, and that wittingly and willingly, out of deliberation and set purpose? And what hope I pray you, shall we have with God, who not ignorantly, or at unawares offend him; but after the example of those Giants heretofore, whom we read to have attempted Heaven with their mad endeavours, and as it were to have marched forwards against the clouds? So we through the injuries which all the world over we continually commit, do as it were appugne Heaven with a common consent. 
* Let those then who celebrate Christ's Nativity, Resurrection or Ascension with Stageplays, & such like Interludes remember this, and confess their Error.  To Christ therefore, O monstrous madness! even to Christ do we offer Cirques and Stageplays; yea and even then especially when as we receive any goodness from his hands, when any prosperity is bestowed upon us by him, or when as God hath given us any victory over our enemies? And what else by this do we show ourselves to do, but even to be like the man who is injurious to the person who hath done him good; who rails upon him that speaks him fair, or strikes him over the face with a sword that kisseth him. For I ask the great and rich men of this world, of what offence is that servant guilty which wisheth ill to a good and gracious Master; which raileth on him that deserveth well, and rendereth espiteful words for his good received? without controversy all men will judge him a most heinous offender, who rendereth evil for good to him, to whom indeed he might not render evil for evil. 
* O let us then remember this, and be both grieved at it and ashamed of it.  Thus verily do even we who are called Christians, we stir up a merciful God against us by our uncleanness; we offend a gracious God by our filthiness, and we wound a loving God by our wickedness. To Christ therefore, O monstrous madness! even to Christ do we offer Cirquers and Stage-players; to Christ do we render for his benefits the filthiness of Theatres; even to Christ do we sacrifice the oblation of most base sports. As though our Saviour, who for us became man, had taught us thus to do: As though he had preached this either by himself, or by his Apostles: As though that for this end he had taken upon him the shame of man's nativity, and the contumelious beginnings of an earthly generation: As though for this end he had lain in a manger, at what time notwithstanding the very Angels ministered unto him: As if for this purpose he would be swaddled in rags of cloth, who did govern Heaven in his clouts: As though for this end he had hung upon the Cross, at whose hanging the whole world was astonished: 
g 2 Cor. ●. 9.  Who for your sakes (saith the Apostle) when he was rich, became poor, that ye through his poverty might be made rich. 
h Phil. 2.6.  And being (saith he) in the form of God he humbled himself to the death, even the death of the Crosse. Even this did Christ teach us when he suffered these things for our sakes. Well do we requite his passion, who receiving through his death redemption, lead a most filthy life. 
i Tit. 2.11, 12, 13, 14.  For the grace of God that bringeth salvation hath appeared unto all men, saith blessed Paul, and teacheth us, that we should deny ungodliness, and worldly lusts, and that we should live soberly, righteously, and godly in this present world, looking for the blessed hope and appearing of the mighty God and of our Saviour jesus Christ; who gave himself for us that he might redeem us from all iniquity, and purify us a peculiar people to himself zealous of good works. Where be they who do these things, for which the Apostle saith, that Christ came? where be they who fly desires of this world? where be they which live godly and righteously, that look for this blessed hope by well doing; and leading a pure life; showing thereby that they look and long for the Kingdom of God: where be such? 
k Tit. 2.14.  Our Lord jesus Christ came (saith he) that he might purify us a pecular people to himself, zealous of good works. Where is that pure people? that peculiar people; that good people; that people of holiness? 
l 1 Pet. 2.21.  Christ (saith the Scripture) suffered for us, leaving us an ensample, that we should follow his steps: And we follow the steps of our Saviour in Cirques, and in theatres; as if our Saviour had left us such an example, whom we read to have wept, but that he laughed we never read. And both these for our sakes: because weeping is a pricking of the heart, laughter a corruption of manners. Therefore saith he; 
m L●k. 6.25, 21.  Woe to you that laugh, for ye shall wail and weep. And, blessed are ye that weep now, for ye shall laugh. 
* Let our jovial Roarers, Epicures and Christmas-keepers consider this.  But it is not enough for us to laugh and be merry, unless we rejoice with sin and madness, unless our laughter be tempered with filthiness, and mixed with impiety. What error I say is this, or what folly? Cannot we daily be merry and laugh, unless we make our laughter and mirth to be wickedness? Or else think we simple mirth to be nothing worth? and can we not laugh except we sin? What a mischief is this, or what fury? Let us laugh I pray you and be merry so we sin not. What foolishness, nay madness is it, to think mirth and joy nothing worth, unless God be injured thereby? yea injured, and that most heinously. 
* O that all Players and Playhaunters would consider this.  For in Stageplays there is a certain Apostasy from the faith, and a deadly declining from our belief and the heavenly Sacraments, etc. as in pag. 51.52. before. And what else is it but to fall into destruction, to forego the beginning of life? For where the foundation of the Creed is overthrown, life itself is destroyed. Then again we must needs return unto that which we have often said: What such thing is there among the 
n Barbarians and Turks delight not in these accursed Stageplays, why then should. Chritians do it?  Barbarians? Where be any Stages or theatres among them? where is the wickedness of divers impurities, to wit, the destruction of our hope and salvation? Which Plays notwithstanding if they being Pagans did use, they should err with less offence to God: because albeit such doing were a defiling of the sight, yet were it not a violation of the Sacrament. But now what can we say for ourselves? we hold the Creed, and yet overturn it: we confess the duty of salvation, and yet deny it too. And therefore where is our Christianity? who as it seemeth have received the Sacrament of salvation to no other purpose, but that afterwards we might more heinously offend. We prefer pastimes before the Church: we despise the Lords Table and honour theatres: in a word, we love all things, reverence all things, God alone seemeth vile unto us in comparison of all other things, etc. By which large discourse of this pious Father, it is most apparent: That Stageplays overturn men's faith and religion; annihilate their baptism; estrange their hearts and affections from God's service, and wholly indispose them to his worship. Gregory Nyssen informs us: 
o De Oratione. lib. pag 9  That God neither hears nor regards the prayers of those qui in Theatris faustas acclamationes affectant, etc. who affect applauses● in theatres, and delight in Stageplays. Gregory Nazianzen, demanding this question, 
p Ad quos entem de divinis rebus agendum fit? nimirumad ●os, quibus res cordi est, & qui came non nugatoriè velut● quiddam de multis, voluptis & corum quae infra ventrem sunt occupationes, tractant. Oratio. 1. ad Eunomianos pag. 6.  unto what manner of persons he should discourse of divine things? makes this reply; that it must be to those who would lay them seriously to heart; and not to such who handle them slightly, as one thing only of many for pleasure and contentment s●ke, after ●irque-pla●es, after Stageplays, after songs, a●ter gluttony and carnal copulation: Intimating unto us; that those who delight in Stageplays and such like Spectacles are altogether unfit to hear God's Word, or seriously to perform any holy duty; their minds being so preposessed with Plays and thoughts of vanity, after their return from Playhouses, that they can never bend them to pious exercises in that diligent manner as they ought. And therefore he records of the Citizens of Constantinople, who delighted much in Stageplays: 
q ●dq●e in ea Civitate, quam vix etiam multa virtutis exempla servare possint: ut quae sicut ci●cos & Theatra, ita divina quoque mysteria pro ludo habeat. Oratio. 31. in Laudem Athena●ij pag. 525.  That as they reputed Cirques and Stageplays, so they likewise esteemed the divine mysteries themselves, to be but a pastime. Saint chrusostom in his forequoted 
r Hom. 3. De Davide & Saul. Tom. 1. Col. 511.512. Hom. in Psal. 118. D. 150.151. Ibid. Tom. 1. Col. 1030.1031. Hom. 1. De Verbis Isaiae. Vide dominum sedentem, etc. Ibidem. Col. 1281.1283, 1284. Hom. 38. in Matth. Tom. 297.298.  Homilies, is exceeding copious in this theme; where he informs us; that Stageplays so pollute the eyes, the ears, the hearts of the Actors and Spectators, that they make them altogether unfit to approach into God's holy presence, or to tread within the porch, the doors of his holy Temple, much more unfit to participate of his most sacred Body and Blood, (which must not be lodged in a polluted soul) or to hear his pure Word; which ears defiled, or rather putrified and stopped up with filthy Stageplays, can never seriously attend too. His 
s See here, Scene 4.  fore-alleadged words to this purpose, are so emphatical and flexanimous, that they might even move an heart of Adamant, and cause the most obdurate Stage-haunters for to tremble. If we add to this, 
t See here, Act 4. Scene 1. pag. 134. & Act 7. Scene 2.3. where I have quoted several Counsels and Fathers to prove it. See Gratian De Consecratione. Distinct. 2. near the end.  the constant practice of the Primitive Church, who excommunicated all Stage-players and Playhaunters both from the Word, the Sacraments and all Christian society as altogether unworthy to participate of either; refusing to admit of any Actors or others into the Church till they quite abandoned, not only the acting, but the very sight and hearing of Stageplays, and openly promised and professed, never to return unto them more: Or if we again consider; 
u See Apostolorum Canon's. Can. 17.18. Gratian. Distinctio. 33.34, 48. joannes De Burgo Pupilla Oculi● pars 7. c. 5. D. Alvarus Pelagius. De Planctu Ecclesiae. l. 2. Artic. 28. H. fol. 134. Ans●lmus in 1. Tim. c. 3. Tom. 2. p. 356. C.D.  that Stage-players, with those who married Woman-actors were utterly ●ncapable of any Ecclesiastical Orders, and perpetually disabled to administer either the Word or Sacraments to God's people, by reason of that inexpiable stain which the very acting of Stageplays had engrained on them: We must needs acknowledge, that the acting and beholding of Stageplays indispose men to God's service, and unfit them for his holy ordinances: else why should the Church excommunicate or exclude these persons, or thus disable them in so strict a manner? Moreover those 
x See here, Act 4. Scene 2. pag. 150. & Act 7. Scene 3. throughout.  sundry Counsels and Authors, 
y See here, Scene 17.18. & 1.2, 3, 4, 5. Nihil turpius aut deformius anima vitijs obnoxia. Chrysost. Hom. 22 ad Pop. A●tioch. Tom. 5. Col. 108. C.  which debar all Clergy men from the acting and beholding of Stageplays, either in public or private, lest their eyes, their ears and hearts, set apart, and consecrated to God's holy mysteries, should be defiled by them, and so indispose them to discharge their ministerial function; are a most pregnant evidence of this irrefragable truth; that Stageplays disable men from the right performance of all holy duties. And no wonder. For first they distain the soul with the f●●●h, and involve it in the guilt of diverse sins; which makes it odious in the eyes of God; 
z Hab 1.13.  Who as he can endure no iniquity; so he 
a Psal 66.18. john 9.31. Isay 1.4. to 26.  regards no worship, no duties of piety, no prayers that proceed from polluted hearts. God will be worshipped only in the 
b Psal. 96.9.  beauties of holiness; with 
c 1 Tim. 2.8. Heb. 10.22.  clean hands and pure hearts: Whence he commands all his, 
d 2 Cor. 7.1.  to cleanse themselves from all pollution of flesh and spirit, perfecting holiness in his fear: 
e jer. 4.14 Isay 1.16.  to wash their heart from wickedness that they may be saved: 
f Isay 52.11. 2 Cor. 6.17.  and not so much as to touch any unclean thing, that so he may receive them. God will be 
g Levit. 10.3.  sanctified of all those that come near him; he will have them 
h 1 Pet. 1.15, 16. Levit● 11.44.  to be holy in all manner of conversation, even as he is holy, that so they 
i 1 Pet. 2.5, 9  may be a holy Priesthood, to offer up spiritual sacrifices of prayer and praise, acceptable unto him through jesus Christ; whose 
k 1 joh. 1.7.9. Rev. 1.5, 6. Heb. 9.14.  blood doth cleanse them from all their sins, 
l Ephes. 5.26.27. Col. 1.14, 21, 22.  presenting them pure and holy in his Father's sight without spot or bleemish. Now Stageplays, 
m See Scene 3.4. throughout. Act 3. Scene 1.2, 3. & Act 7. Scene 2.3.  as I have formerly proved, 
n See Salvian, De Gubernat. Dei lib. 6. here, Scene 3.4. Chrysostom. Hom. 3. De Davide & Saul. & Hom. 38. & 69. in Matth.  universally defile the very bodies and souls of men, overspredding them with a leprosy of sundry sins, (which they either ingenerate or infuse into their souls, (which 
o Isay 59.2, 3. Lam. 3.43, 44.  eclipse God's grace and favour from them, 
p Isay 1.15. Prov. 1.28. jer. 14.12.  stopping up his ears against all their prayers, and 
q Isay 1.11, 12, 13. Prov. 15.8. c. 21.27. c. 28.9.  sending up an unsavoury stink into his sacred nostrils: therefore they must of necessity disable them to all holy duties. Secondly, it is impossible for 
r Matth. 6.24. I●m. 1.4. 1 joh. 2.15, 16. Rom. 8.5, 6, 7, 8.  any man to serve two different Masters both together, to serve God and Mammon, Christ and the Devil: God in the Church, the Devil in the Playhouse: Christ in the morning, the Devil in the evening. He who serves Satan all the week in the Stage or Playhouse, can never worship Christ upon the Lord's day in the Temple. Alas, there was never yet such 
d 2 Cor. 6.14, 15, 16. O seculum nequam, quod solos tuos sic soles bear amicos ut Dei facias inimicos. Bernard● Epist. 107.  fellowship between Christ and Beliall, between the renounced pomps and vanities of Satan, and the humility of our supercelestial Saviour, that men might serve and follow them both together. Now 
e See Act 2. Chorus. pag. 42. to 60. here, fol. 522.523. & Act 7. Scene 2.  Stageplays are the very Devils own peculiar pomps, Playhouses his Synagogues; Players, his professed Masspriests and Choristers; Playhaunters his devoted servants, as 
f Tertullian De Spectac. cap. 24.25. See here, pag. 10.11.  himself professeth, and 
g Nam de iis quid dicamus, qui cum gentilium turbis ad spectacula maturant, & conspectus suos a●que auditus impudicis & verbis & actibus faedant: non est nostrum pronunciare de talibus. Ipsi enim sentire & videre possunt quam sibi delegerint partem. Hom. 11. Super. Levit. Tom. 1. fol. 83. B. Et revera si vincamur & post haec verba peccamus, si post Ecclesiam rursum in Circum, & ad equorum cursus, & ad conventus Gentilium eamus, quid aliud fit, quam superatos nos possider. Idem. Hom. 8. In Isaiam. Tom. 2. fol. 108. H.  Origen, with others, largely prove: Those therefore who thus serve the Devil in Plays and Playhouses; its impossible for them to serve the Lord sincerely in prayers and Churches. Thirdly, 
h 1 Cor. 10.21  No man can drink the Cup of the Lord, and the cup of Devils; nor yet partake of the Lords Table, and of the table of Devils: But Stageplays, 
i See Act 1.2. accordingly.  are the cup and table of Devils; the very Devils meat; his drink; 
* Et haec fercula apellabantur quasi celebraretur convivium, quo velut suis epulis immunda Daemonia pascerentur. August. De Civ. Dei. lib. 2. cap. 4. See here, pag. 46.47 & Theophylact● in Act. c. 17 p. 804  those dishes and repasts wherewith he was solemnly feasted by his idolatrous worshippers, in his own Idoll-temples. It is not possible therefore for any Christian to feed his eyes, his ears with these diabolical banqvets, and yet worthily to participate of Christ's Body and Blood, the spiritual Sweetmeats of a Christian soul. Fourthly, the very acting and beholding of Stageplays draws down a selfe-condemning guiltiness, and so by consequent 
* Chrysostom. Home in Psal. 118. & Hom. 1. De Verbis Isaiae. vidi Dominum sedentem, etc. here, Scene 4.  a certain secret terror of appearing in God's presence on men's souls. There is scarce a man of any grace or ingenuity, but would even blush and fear to be deprehended by any good man at a Playhouse: Yea the very 
l Plutarchi Cato. Seneca. Epist. 97. Valerius Maximus. l. 2. c. 10. sect. 2. Ludou. Vives Notae. in August. De Civit. Dei. l 2. c. 8.  Heathen Romans stood so much in awe of Cato his vice-condemning presence: that they durst not call for their ●loralian Interludes whiles he was near the Theatre. And will not the consideration of God's allseeing presence, think ye, strike much more fear into the 
m See Tertul. De Spectaculis c. ●7. & here, fol. 524. b.  hearts and consciences of such who are deprehended by him at lewd lascivious Stageplays, than any Christians, any Cato's eye or face, could strike into these Heathen Romans; which have no such soule-confounding Majesty in them as is in the very smallest frown of God? If therefore those who resort to Stageplays by reason of their selfe-convincing consciences, 
n Heb. 4.16.  can never approach with boldness to God's Throne of Grace; its certain they cannot serve or worship him as they ought. Fiftly, he who perjures himself in the highest degree, breaking that very origall covenant which he made to God at fir●t in Baptism, and afterward ratified at every receiving of the Sacrament, can 
o See Act 2. Chorus● p. 42. to 61. & Act 7. Scene 2.  never questionless serve the Lord in any acceptable pious manner: the performance of this vow and covenant (at leastwise in the desire the endeavour of his soul) being that alone which makes him a Christian; and so a man capable of serving God. 
p See Ibid. pag. 42. to 61. & Act 7. Scene 2. pag. 561, etc.  But he who acts or resorts to Stageplays, violates that very original covenant which he made to God at first in baptism, and afterwards reconfirmed at every receiving of the Sacrament; as I have elsewhere largely proved: therefore he can never serve the Lord in any acceptable or gracious manner, according to his will. And alas what Christian is there, who would frequent or harbour any such sinful pleasures, as will quite disable him to serve his God, to please his blessed Saviour, 
q 1 Pet. 1.18, 19 Christi sanguis terrarum orbis est praetium; Christus emit ecclesiam, hoc eam omnem adornavit. Chrysostom Hom. 60. ad Pop. Antioch. Tom. 5. Col. 341. D.  who hath bought him even at the dearest rate? What contentment can a man take in any thing; in all the riches, honours, pleasures, contentments of this world, whiles 
* Quicquid nobis adest praeter Deum nostrum non est dulce. Nolumus omnia quae dedit, si non dat seipsum qui omnia dedit. August. in Psal. 85. pag. 66.  his soul can draw no comfort, no heavenly refreshment from his God? Better can the inferior world subsist without the light and influence of the Sun, or the body of a man without the heart, than the soul of any Christian without the satisfactory 
* Animae vita, Dei cultus, ac vita eo cultu digna. Chrysost. De Orando Deo. lib. 1. Tom. 5. Col. 592. A.  soule-inlivening presence of his God, his Saviour, which is never found but in 
r Isay 57.15. Non enim temerè in ster●ore Deus habitat, sed in caenaculo scopis mundato. Chrysost Hom. 22. ad Pop. An●●och. Tom. 5. Col. 170. C.  those broken humble spirits, who se●ve him in sincerity, and tremble at his Word. As therefore we ever desire to please, to serve our blessed God according to his will; or to enjoy the heart-ravishing consolations of his most blissful presence; let us presently abandon Stageplays; which as they hinder us in the service, so they utterly deprive us of the face and favour of our God, which are 
s Psal. 4.6, 7. Psal. 65.4. Psal. 6●. 3, 4.  able to make us more than happy in the midst of all our deepest miseries. The pleasures, the refreshments that men reap from Stageplays, as they shut out better contents, so they 
t Heb. 11.25.  abide no longer than the Plays are acting, (and sometimes scarce so long) and then they ofttimes leave a sting behind them, which gauls and pricks the soul for ever after. If then that love of Christ which 
u 2 Cor. 5.14, 15. Tit. 3.3, 4, 5.  constrained holy Paul, to bid adieu to all carnal pleasures, will not enforce us to say thus to Stageplays: as David sometimes did to his lewd companions; 
x Psal. 6.8. & Psal. 119.115.  Depart from me ye wicked, ye workers (ye producers) of iniquity, for I will keep the Commandments of my God; yet let the comfort that God's service will bring unto our souls, and this consideration joined with it; that we 
y Anima nisi prius dedicerit terrena contemnere, caelestia mirari non poterit: & eco●tra, donec re●rena miratur necess●riò caelestia spernit ac despicit. Chrys. De Compunctione Cordis. lib. 2. Col. 501. B.  cannot serve God with any sincerity of heart, as long as we delight in cursed Stageplays, now at last enforce us to bid this farewell to them, that so we may be enabled to please that holy blessed God, who created, redeemed us at first, and hath evermore preserved us since, 
z Luk. 1.74, 75. Rom. 14.7, 8. 1 Cor. 6.19, 20. 2 Cor. 5.15.  that we might do him service.  
Secondly, as Stageplays indispose men to, so they likewise withdraw and keep them from God's service, 
a See Nicholaus De Clemangijs. De Novis Celebritatibus non Instituendis. l. p. 143. to 160. & joannis Lang. hecrucius De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 11.12.  especially on lords-days, Holidays, and solemn Festivals; which should be wholly and only consecrated to his more special worship; and spent in duties of devotion, in lawding and blessing him for his more special favours. And doth not our own experience bear witness to this truth? Are not our Playhouses ofttimes more crowded, more coached and frequented then many of our Churches? and are they not full ofttimes, when our Churches are but empty? Are there not many hundreds serving the Devil daily in our theatres, even then when as they should be serving God in his Temples? Do not more commonly resort to Plays, than Lectures, which is ill? yea do not too too many neglect to come to Sermons, that they may run to Stageplays, which is worse? 
* See 5. & 6. Edward 6. c. 3.  Indeed our 
b See the Exhortation in the Book of Common-prayer, as the end of public and private baptism. See Canon 45. which enjoineth every beneficed Minister that is a Preacher to preach once a Sunday at least, either in his own or some other adjoining parish.  Church of England (out of the great respect it yields to Preaching, and the absolute necessity of it to salvation) enjoins Godfathers and Godmothers, to call upon their God-childrens, to hear Sermons; (which some profane ones now begin to loath and speak against, as if we had too much preaching:) that so they may the better forsake the Devil and all his works, mortify all their unholy corrupt affections, and daily proceed in all virtue and godliness of living. Yea the Saints of God in ancient times, were quickening and calling upon one another in this manner: 
* ●al. 95.1, 2, 6.  O co●e let us sing unto the Lord, let us make a joyful noise unto the Rock● of our Salvation. Let us come b●fore his presence with Thanksgiving, and make a joyful noise unto him with Psalms, etc. O come let us worship and fall down and kneel before the Lord our maker? 
d Psal. 96.1, 2, 3, 8, 9 See Psal. 97.1. Psal 99.9. Psal. 100.1, 2.  O sing unto the Lord a new Song, sing unto the Lord all the earth. Sing unto the Lord; bless his Name; show forth his salvation from day to day. Declare his goodness among the Heathen, his wonders among all people. Give unto the Lord (O ye Kindred's of the people;) give unto the Lord glory and strength. Give unto the Lord the glory due unto his Name; bring an Offering and come into his Courts. O worship the Lord in the beauty of holiness, fear before him all the earth: 
e Isay 2.3, 5. Psal. 122.1.  Come ye, and let us go up to the Mountain of the Lord, and to the house of the God of jacob, and he will teach us of his ways, and we will walk in his paths, etc. But now alas in stead of calling upon one another to hear Sermons, and of these encouragements to go up to the house of the Lord to bless and praise his Name (which is now no better than a brand of Puriranisme) we hear nought else among many who profess themselves Christians; but, come let us go and see a Stage-play: let us hear such or such an Actor; or resort ●o such and such a Playhouse: (and I would I might not say unto such a Whore or Whore-house;) where we will laugh and be merry, and pass away the afternoon: As for any resort to such or such a Lecture, Church, or pious Preacher; it's a thing they seldom think, much l●sse discourse of. Alas, that any who profess themselves Christians should be thus strangely, (that I say not atheistically) infatuated, as to forsake the most sacred Oracles, the soule-saving Word, the most blessed Sacraments, house and presence of their God; to run to Plays and Playhouses, the abominable 
f See Act 1.2. & p. 10.52, 67, 68  Spectacles, Lectures, Pompes, and Synagogues of the Devil: as thus 
g Prov. 2.13, 14.  to leave the pather of uprightness, to walk in the ways of darkness; rejoicing to do evil, and delighting in the frowardness of the wicked; even then when as they should solace their very souls in God. Yet this is the most desperate deplorable condition of many hundred profane ones in this age of light; who admire who respect the very basest Stage-players, more than the devoutest gravest Preachers; and would rather hear the most lascivious Comedy, than the best soul-searching Sermon: their very practice proclaiming as much unto the world (if not their words;) they being oftener weekly in the Playhouse then in the Church; reading over three Playbooks at the least, for every Sermon, for every Book or Chapter in the Bible. O that the execrable sinfulness of this prodigious profaneness would now at last awake us! then those who think a Stage-play once a day (at leastwise three aweeke) too little, a Sermon once or twice a week, a month, too much; would change their tune for shame; thinking one Play a year to much, 
* See Reformatio Legum Ecclesiasticarum ex authoritate Regis. Henrici 8. & Edwardi 6. Londini 1571. Tit. De Divinis Officijs c. 4●6, 9, 10, 12. fol. 43.44, 45. which appoints two Sermons a day in Cities on Lords●dayes & Holidays. See Canons 1604. Canon 45. which enjoins all licenced Preachers to preach one Sermon every Sunday at the least.  one Sermon a week, a month to little for Christians, concluding in the words of that blessed Martyr of our Church, john Hooper Bishop of Gloucester (who constantly 
h Master Fox, Book of Martyrs. Edit. 1610. pag. 1366. Col. 11. Line 77.78.  preached in his 
* O that our Bishops and Ministers would do thus now.  Dioceses most times twice, or at leastwise once every day throughout the week without fail) in the 
i Imprinted by john Day Anno 1550.  Confession and protestation of his Faith, Dedicated to King Edward the sixth, and the whole House of Parliament, in the year of our Lord, 1550. where we writes thus. What Realm soever will avoid the evil of Sedition and contempt of Godly Laws, let them provide the Word of God, to be diligently and truly preached● and taught unto the Subjects and Members thereof. 
k Let such now who cry down preaching, Lectures and Lecturers, as the cause of Sedition, consider ●his.  The lack of it is the cause of sedition and trouble, as Solomon saith; 
l Prov. 29.18.  Where Prophecy wanteth, the people are dissipated. Wherefore I cannot a little wonder at the opinion and doctrine of such, as say, a Sermon 
* Let ●asie Ministers, & careless Christians, who cry down Lecture, and cry up Stageplays, note this well.  ONCE IN A WEEK, IN A MONTH, OR IN A QVARTER OF A YEAR, is sufficient for the people. Truly it is injuriously and evil spoken against the glory of God and the salvation of the people. But se●●ng they will not be in the whole as good unto God as before they have been unto the Devil, neither so glad to remove false doctrine from the people, and to continue them in the true; where as they did before occupy the most part of the forenoon, the most part of the afternoon, yea and a great part of the night, to keep the estimation and continuance of dangerous and vain superstitions, were it much now to occupy ONE HOUR IN THE MORNING, AND AN OTHER HOUR TOWARDS NIGHT, to occupy the people with true and earnest prayer unto God in Christ's Blood, and in preaching the true Doctrine of Christ, that they might know and continue in the true Religion, and faithful confidence of Christ jesus? Fifteen Masses in a Church daily were not too many for the Priests of Baal; and SHOULD ONE SERMON EVERY DAY BE 
m Let all our Prelates and Ministers consider well of this.  TOO MUCH FOR A GODLY BISHOP, AND EVANGELICALL PREACHER? I wonder how it can be too much opened unto the people? If any man say, labour is lost, and men's business lieth undone by that means. Surely it is ungodly spoken: for those that bear the people in hand of such a thing, knoweth right well, that there was neither labours, cares, needs, necessity, nor any things else, that heretofore could keep them from hearing of Mass, though it had been said at 4. a clock in the morning. Therefore as far as I see, people were content to lose more labour, and spent more time then to go to the Devil, than now to come to God: (as our common Players and Playhaunters do.) But my faith is, that both Master and Servant shall fin● gain thereby at the years end; THOUGH THEY HEAR MORNING SERMON, AND MORNING PRAYERS EVERY DAY OF THE WEEK. Thus far this reverend Bishop, whose words and practice I would the 
n See the Historical Narration, etc. printed. An. 1631. The Copy of an answer to a Letter, etc. Imprinted by stealth in the beginning of Queen Elizabeth's Reign: without any Authors or Printers name unto it; was answered verbatim by Robert Crowly, and printed by Authority. Anno 1566. which shows the shamelessness of him who durst now lately in his new Narration to publish it as the received Opinion of the Church of England: it being penned by one Champ●eis, who if john Veron may be credited, in his Apology in Defence of his Treatise of Predestination, was both a Papist and a Pelagian too.  gross and shameless perverters of his doctrine in the points now controverted, (he being a professed Anti-Arminian, and Anti-Pelagian, and that in terminis, as his 
o See his Confession and Protestation of the Christian Faith, Dedicated to Edward the 6. & the whole Parliament. Anno 1550. His Comfortable Exposition upon certain Psalms. London 1580. fol. 22.23, 24, 29, 46, 55, 56● 57, 60, 63, 64, 65, 78 105. and his Articles upon the Creed. London 1581. Article 3. to 15, 17, 20, 21, 25, 29, 30, 33, 36, 38, 39, 40, 42. to 52, 55, 62, 67, 78, 91, 93, 94, 97, 98. where he concludes pointblank against the Arminian Tenets which some men cast upon him.  printed Works most positively demonstrate, however some pervert them:) together with our constant Playhaunters would now seriously consider: especially in these our days; wherein Stageplays almost cry down Sermons, and Playbooks find so quick a sale, that (if Stationers do not misinform me) there are at least a dozen Playbooks vented for one printed Sermon: so that I may safely affirm, that Stageplays exceedingly withdraw and keep men from God's service: especially on lords-days, Holidays, and solemn Festivals, 
* Hanc ob rem maximus ille Moses aequum c●nsuit ut omnes ascripti ejus Civitati, jus naturae sequentes celebrarent hunc diem (Sabbatum) otio festisque hilaritatibus, intermissis laboribus & opificijs quaestu●rijs nego●i●sque victum paranubus ablegata etiam tantisper ceu per inducias solicitudine anxia, ut vacarent non ludicris (sicut quidam) ridendisque spectaculis mimorum saltatoruque, quae insanum vulgus amat perdite, etc. sed soli philosophiae verae, & c● Philo judaeus. l. 3. De Vita Mos●s p. 932.  set apart for better purposes: which experimental truth is so visible to the eyes, the consciences of all men, that it needs no further proof. If any man be so uncredulous as not to believe experience, let him then attend to sundry Counsels, Fathers, and other modern Authors, who affirm: that Stageplays withdraw men from the Church, and keep them from God's service, especially on lords-days, Holidays, and solemn Festivals which were set apart for pious exercises. For Counsels, See the 4. Council of Carthage, Canon 88 with sundry others here recited. Act 7. Scene 3. For Fathers, Clemens Romanus, in the 2. Book of Apostolical Constitutions. cap. 64.65. complains; 
u Tu verò relicto fidelium caetu, Dei Ecclesia ac legibus ad Graecorum ludos curris, & ad Theatra properas; expetens unus ex venientibus eò numerari, & parti●eps fieri audi●ionum turpium, ne dicam abominabilium: nec audisti Hieremiam dicentem. Domine, non sedi in concilio ludentium, sed timui a conspectu manus tuae ●neque job, dicentem● similia. Ibid. Surius Concil. Tom. 1. pag. 68  That many leaving the Congregation of the Faithful, with the Church and Laws of God, did run to the Plays of the Grecians, and hasten unto theatres, desiring to be numbered among those who resorted thither and to be made partakers of filthy, that I say not abominable words and spectacles: neither do they hear the Prophet jeremy, saying: 
* Ier 15.17.  Lord I have not sat in the assembly of Players or Mockers, but I was afraid at the sight of thy hand: nor 
y job 31.1, 5, 7. an excellent place.  job, who speaks the like words, etc. Clemens Alexandrinus, in his 3. Book of the Paedag●ge. cap. 11. fol. 52.53. complains; That diverse after they are departed from the Church, laying aside that divine inspiration which was in it, assimilate themselves to the company in which they are; or rather laying aside the false and counterfeit visor of gravity, they are found to be such, as they were before unknown to be: and when as they have reverenced that Word which was spoken of God, they leave it where they heard it, running unto Playhouses, the chair of pestilence; and delighting themselves abroad with wicked measures and amorous songs; being filled with the noise of pipes, with clapping of hands, with drunkenness, with all kind of filth and dirt. 
z Hoc autem dum cantant & recantantij qui immortalitatem anteà celebrabant, tandem perniciosissimam mali malè canunt p●linodiam; Comedamus, & bibamus, cras enim morimur. Two autem, non cras verè, sed jam Deo mortui sunt, sepelientes suos mortuos, hoc est, seipsos in mortem infodientes, etc. Ibidem.  But whiles they chant and rechaunt this; those who before did celebrate and extol immortality, do at last wickedly sing, that most pernicious palinody; Let us eat and drindke, for to morrow we shall die. But they not to morrow, but even now already are truly dead to God, burying their dead, that is, interring themselves in death, etc. A dreadful speech, which I would our Dancers, Playhaunters, and voluptuous persons would lay near their hearts. Saint Augustine informs us; 
a Loqu●mur tamen & ad illos, quos frequenter ab Ecclesiae conventu spectacula voluptuosa subducunt, etc. August. Hom. 21. Tom. 10. p. 592. See Enar. in Psal. 80. Tom. 8. pars 2. p. 3.4, 8, 13, 18.  That voluptuous Plays and Spectacles ofttimes withdraw men from the Assemblies of the Church: and 
b Hanc, inquam, pudendam, veraeque religioni adversandam & detestandam talium numinum placationem, has fabulas in Deos illecebrosas atque criminosas, haec ignominiosa Deorum facta sceleratè turpiterque conficta, sed sceleratius turpiusque commissa oculis & ●uribus publicis Civitas tota disce●at, etc. De Civitate Dei. l. 2. c. 27.  that the whole City of Rome did with public eyes and ears, learn● those alluring criminous fables, and those ignominious deeds which were wickedly and filthily feigned of their Idol-gods, and more filthily, more wickedly committed by them, neglecting in the mean time better things. Saint chrusostom in 
c Hom. 3. De Davide & Saul. Tom. 1. Col. 511.512. Hom. De Verbis Isaiae. Vidi Dominum sedentem, etc. Tom. 1. Col. 1281. to 1284. Hom. in Psal. 118. v. 151.152. Tom. 1. Col. 1030.1931. & Hom. 7. in Matth. Tom. 2. Col. 58.59. & Home 15. & 21. Ad Pop. Antioch.  sundry of his Homilies complains: That men did ofttime leave the Church and run to Plays; preferring Stage-play-meetings before the Church Assemblies, and choosing rather to see an Harlot or Player in the Theatre, than the Body and Blood of Christ himself in the Church. Pope Leo the first laments. 
d Majorem obtinent insana spectacula frequentiam, quam bea●a martyria. Sermo in Octav● Petri & Pa●li. cap. 5. fol. 165.  That Stageplays, and unruly Spectacles were more frequented than the blessed solemnities of the Martyrs. Saint Asterius, in his Homily against the Feast of the Kalends, complains: 
e Bibl. Patrum. Tom. 4. p. 705. D. E.  That many preferring their vain Stageplays, pleasures, and employments, absented themselves from the Church, and holy Sermons on Festivals and Holidays, and on the Feast of Kalends. 
f Sed proh dolour, quamplurimi inter Christianos hanc Iudaeorum amentiam & improbitatem imitantur, qui diebus festis, aut ludis illiberalibus, crapula, choreis, aut aliis mundi vanitatibus dediti, quum Deo diligentius obsequium exhibere, quum templa Dei frequentare, orationibus insistere, atque Ecclesiastico interesse officio deberent, tunc maxime Deum suis dissolutissimis moribus irritant. Idnè est o Christiani, celebrare diem festum, indulgere ventri, & inconcessis voluptatibus habenas laxare? Si prohibetur die festo opus, quod manu exerceatur ad vitae necessitatem, ut integrius divinis rebus vacare possitis, nun potiori jure prohibita sunt ea, quae non nisi cum peccato committi po●●unt, & gravi offensione Dei? Diebus ad exercenda opera servilia concessis, unusquisque suo intentus est operi, & abstinet à crapula, ludis & vanitatibus. Diebus autem festis passim currunt ad cauponan, ●d ludos spectacula & choreas, in irrisionem divini nominis, & diei praevaricationem: quum tamen eo gravius sit peccatum, quo sanctiori tempore committatur: Resipiscant igitur● & id zi●anium, quod inimicus homo superseminavit in agro Domini prorsus extirpare● & a se evellere laborent. Cyril. Alex. in joan. Evang. l. ●. c. 5 p. 595.  Alas for grief (writes Cyril Archbishop of Alexandria) very many among us Christians imitate this madness and dishonesty of the jews: who upon Holidays and solemn Festivals giving themselves over to dishonest Plays, to drunkenness, to dancing, or other vanities of the world; when as they ought to serve God more diligently, to frequent the Churches of God more earnestly, to be instant in prayers, and to be present at Ecclesiastical duties, do then most of all provoke God with their most dissolute manners. Is this O Christians to celebrate an holy day, to pamper the belly, and to let lose the reins to unlawful pleasures? If work be prohibited on Holi-days, which must be used for the necessary sustenance of life; that so you may the more entirely devote yourselves to heavenly things; are not those things then much more forbidden which cannot be committed without sin and great offen●e to God? On days that are allowed for servile work, every one is intent upon his own business; and he abstaines from drunkenness, pastimes, and vanities. But on Holidays (lo here the true genius picture of our present age) men every where run to the Alehouse, to Plays, to Interludes, and dances, to the very derision of God's Name, and the prevarication of the day: where as in truth the sin is so much the more heinous, by how much the more holy the time is in which it is committed. Let them therefore repent, and labour utterly to extirpate and pull up this tore, which the envious man hath sown in the Field of the Lord. john Damascen out of Eusebius informs us. 
g Qui Domini metu praediti sun●, dominicum diem expectant, u● Deo praeces adhibeant, ●c co●pore & sanguine Domini fruantur. Inertes autem & socordes Dominicum diem expectant, ut ab opere feriati, vitijs operandent. Quod autem non mentiar, res ip●ae fidem faciant. Alio die in medium prodi & neminem invenies. Die Dominico egredere, atque alios cithara canentes, alios applaudentes & ●altantes, alios sedentes, ac proximos maledictis insectantes, alios denique luctantes reperies. Praeco ad Ecclesiam vocat? & omnes segnitie torpent, ac moras nectunt. Cithara aut tuba personuit? & omnes tanquam alis instru●ti currunt. Damascen. Parallelorum. l. 3. c. 47 p. 208.  That those who are endued with the fear of God, long for the Lords day, that so they may pray unto God, and be made partakers of the Body and Blood of the Lord. But sluggish lazy persons look for the Lords day, for no other end but that being loosed from their work, they may give themselves over to their vices. Now that I lie not, the very things themselves do make it credulous. Walk forth upon any other day, and thou shalt find no man idle or playing. Go forth upon the Lord's day, and thou mai●t find, some playing upon and singing to the Harp: others shouting and dancing; others sitting, and reviling their neighbours, others wrestling. Doth the Preacher call to the Church? all of them grow lazy, and make delays. Do the Harp or Trumpet sound? all of them presently run as if they were winged. 
* Ecclesiae spectacula cernimus, Dominum Christum in mens● recumbentem prospicimus, Seraphinos te● sanctum Hymnum canentes, Evangelicas' voces, Spiri●us sancti praesentiam, Prophetas resonantes, Angelorum Hymnum, Alleluia, omnia spiritual●a omnia salute digna, omnia caeleste regnum conciliantia. Quid autem cernit qui a●●heatra currit? Diabolicos cantus, mulier●●las saltitantes, vel, ut rectius loquar, Daemonis intemperijs agitat●s. Quid enim saltatriae facit? Caput, quod Paulus perpetuò tegi jussi●, impudenter aperit: collum invertit: comam huc atque illuc expandit. Haec porrò etiàm ab ea ●iunt, quam Daemon obsessam tenet. Citharaedus auten tanquam● Daemon, cum ligno conflictatur. Tale nimirum Herodis quoque convivium erat. Herodiadis filia ingressa, tripudiavit, ac Ioannis Baptistae caput amputavit, & subterranea inferni loca haereditatis loco consecuta est. Quocirca qui choreas & saltationes amant, cum ea portionem habent. Vae his qui Dominico di● cythara ludunt, aut operantur. Ad mercenariorum & servorum requietem hic dies concessus est. Haec enim Dies, inquit ille, quam fecit Dominus: exultemus & laetemur in ea, etc. Idem. Ibidem.  We behold the Spectacles of the Church; we see the Lord Christ lying on the Table, the Ceraphyns singing a thrice holy song, the words of the Gospel; the presence of the holy Ghost, the Prophets echoing, the Angels singing, Alleluia, all things spiritual, all things worthy salvation, all things procuring the Kingdom of Heaven. These things hears he that enters into the Church. But what seeth he who runs to Playhouses? Diabolical songs, dancing Wenches, or that I may speak more truly, Girls tossed up and down with the furies of the Devil: (A good description of our dancing females.) For what doth this Dancer●sse? She most impudently uncovers her head, which Paul hath commanded to be always covered: She turns about her neck the wrong way; She througheth about her hair hither and thither; Even these things verily are done by her whom the Devil hath possessed. But the Fiddler, like a Devil, conflicteth with wooden instruments. Such verily was the feast of Herod. The Daughter of Herodias entered in and danced, and cut of the head of john Baptist, and obtained the subterraneous places of Hell for her inheritance. Therefore those who love Charantoes and Dances, have their portion with her. Woe unto those who play upon the Harp on the Lord's day, or do any servile work. This day was allotted for the rest of servants and hirelings: For this saith he, is the day of the Lord, let us rejoice and be glad therein, etc. Salvian is yet more punctual to our purpose: hear but his words for all the other Fathers, 
i Nos Ecclesijs Dei ludi●ra anteponimus; nos Altaria spernimus, & Theatra honoramus. Omnia denique amamus, omnia colimus, solus nobis in comparatione omnium Deus vilis est● Denique praeteralia quaeid probant, indicat hoc etiam haec res ipsa quam dico. Si quando enim venerit, quod scilicet saepè evenit, ●t eodem die, & festivitas ecclesiastica, & ludi publici agantur, quaero ●b omnium conscientia, quis locus majores Christianorum virorum copias habet? caveanè ludi publici, an Atrium Dei? & Templum magis omnes sectentur, an Theatrum? Dicta Evangeliorum magis di●igant, an thymelico●um: verba vitae, an verba mortis? Verba Christi, an verba mimi? Non ●st dubium quin illud n●gis amemus, quod anteponimus. Omni onim ferarium ludicrorum die, si quae libet Ecclesiae festa fuerint, non solum ad Ecclesiam non veniunt, qui Christianos se esse dicunt: ●ed si qui nescij fortè venerint, dum in ipsa Ecclesiasunt, si ludos agi audiunt, Ecclesiam ●erelinquunt. Spernitur Dei templum ut concurratur ad Theatrum; Ecclesia vacuatur, Circ●s impletur. Christum in Altario demittimus, ut adulterantes vi●u impurissimo oculos ludicrorum turpium fornicatione pascamus Salvian De● Guber. Dei. l. 6. p. 195.196.  We prefer (saith he) pastimes before the Curch of God: We despise the Lords Table, and honour theatres. Finally, besides other things which prove the same, this which I now say manifests it to be true. For if it fall out (as often it doth,) that at one and the same time an Holiday be kept, and common Plays proclaimed; I demand of every man's conscience, which place hath greater troops of Christians? whether the Yard of the public Playhouse, or the Court of God's house; and whether men flock to most; to the Temple, or to the Theatre? Whether do they most affect, the sayings of the Evangelists, or of Stage-players? the words of life, or the words of death? the words of Christ, or the words of a fool in a Play? Doubtless we love that most which we prefer. For if the Church keep any feast on that day when there are solemn Plays; those, who say they are Christians, do not only not come to the Church, but if any not thinking of the Plays come casually thither, if they hear whiles they are in the very Church, that there are Plays acting abroad, they leave the Church, and repair to them. The Temple of God is despised to run unto theatres: the Church is emptied, the Playhouse filled: We leave Christ upon the Table, to feed our adulterous eyes with the impure and unchaste sight of most filthy Interludes. 
k Denique cujus●ibet civitatis incolae Ravennam aut Romam venerint, pars sunt Romanae plebis in Circo, pars sunt Ravennatis in Theatro. Ac per hoc nemo se loco aut absentia excusatum putet. Omnes turpitudine rerum unum sunt, qui sibi rerum turpium voluntate sociantur. Et blandimur tamen nobis de probitate morum, blandimur nobis de turpitudinum raritate. Ibid. p. 201.  What stranger soever either cometh to Ravenna, or to Rome; shall find a part of the Romans at Stageplays, and a part of the Ravenians at Theatres. And although any be either absent or distant by place, yet is he not excused thereby: for as many as are joined together in likeness of affection, are guilty alike of the same wickedness that either doth commit. Yet for all this, we flatter ourselves of our good behaviour, and of the rareness of our impurity, etc. Thus far these Father's 
l De Inventoribus Rerum. lib. 5. cap. 2. pag. 384.385.  Polydor Virgil complains. That in his time holy days were most acceptable to youth for no other reason, but that they had then leisure to lead about dances; especially among the Italians, who after the custom of the ancient Pagans, did usually exhibit Spectacles and Plays unto the people; reciting Comedies, and personating the lives and martyrdoms of the Saints in Churches; in which that all might receive equal delight, they acted them in their Mother-tongue. Thus was it heretofore among the ancient Romans, who on their solemn Festivals recited the Poems of Poets in open theatres, and made diverse Spectacles of beasts and Sword-players in Amphitheatres; with sundry other Plays throughout the City, with which the people were delighted. 
m De Vanitate Scientiarum. c. 59 De Festis.  Agrippa complains, and so likewise doth 
n In his Sermons. fol. 1●.  BB. Latimer our renowned Martyr, and 
o Onus Ecclesiae. c. 28. sect. 6. In festis pro divino cultu institutis visitamus taberna & choreas seu tripudia, spectacula & aliter circa illicita occupamur, exercitia spiritualia penitus detestantes, etc. Ibidem. See cap. 27. sect. 7. & 17.  Episcopus Chemnensis: That that waster of equity, that subverter of all order and decency, that author of all evil things, the Devil, endeavouring daily to pull down what ever the holy Ghost doth build up, hath always quite demolished this fortification: The greatest part of Christian people so spending the holy rest of Holidays, not in meeting together to pray, or hear God's Word, nor yet to perform those other duties for which they were first ordained; but wasting it in all kind of corruptions of good manners, and of Christian doctrine, in Dances, in Comedies, in Stageplays, in ribaldrous Songs, in sports, in drunken meetings, in spectacles, in all kind of worldly and carnal works contrary to the Spirit and holiness: And as Tertullian saith of the solemnity of the Caesars or Roman Emperors; they are wont then to perform a notable piece of service, to make Bonfires and Dances in the streets, to feast from house to house, to turn the whole City into the form of a Tavern, to force wine down their throats, to run earnestly to misdemeanours, to impudencies, to irritations, and enticements of lust: thus is the public joy expressed by a public shame: so may it be said of our Festivals. Are we not therefore worthily to be condemned who thus celebrate the solemnities of Christ and of his Saints? Not to remember the Statute of 17 Edward 4. cap. 3. which informs us, that the Holidays and Sundays were spent in Diceplay, Kayles, Bowls, and such other unlawful ungracious and incommendable Games. Nor to recite the words of the authorized 
* Part. 2. Book of Homilies. pag. 126.  Homily of the time and place of Prayer: which complains: That it too evidently appears that God is more dishonoured, and the Devil better served on the Sunday, then upon all the days of the week beside. Nor yet to recite the lamentable complaint of 
q De Vita & Honest●te Ecclesiasticorum lib. 2. cap. 11. throughout.  joannis Langhecrucius: That lords-days and Holidays in his time were for the most part spent in drunkenness, dancing, wantonness, Stageplays, and the like: in so much that the very Singingmen and Choristers of the Church (such was their blindness and madness) did spend and honour the sacred feast-day of the Virgin Martyr Caecilia, not in sackcloth and fastings; but in gluttony, in drunkenness, in dancing, in lascivious and unchaste songs; being then more prone to all lascivious wickedness, then to the reformation of their lusts, or to fasting and prayer: 
r Atque hunc ferè in modum omnes artifices ac opifices aliquem sanctorum in patronum sibi deligerunt colendum. Ita ut hujusmodi cultu ac ritu ad ethnicismun seu atheismum relabi videamur. Ibidem. p. 252.  And that almost all Artificers and Tradesmen had chosen some one Saint or other to be a Patron to them, which Saints they worshipped in a deboist Bacchanalian manner: so that by this kind of worship and custom, men seemed to have relapsed to Heathennisme or Atheism. I shall truly transcribe a notable passage out of Nicholaus de Clemangis to the like effect; in his Treatise: 
s In his Works. Lugduni Bat. 1613. p. 143. to 150.  De Novis celebritatibus non instituendis: where he writes thus: Every one may perceive with what devotion Christian people do at this day celebrate their Festivals and Holidays. They seldom come to Church, they most seldom hear the Mass, and that for the most part but by piecemeal, etc. Yea they leave the Church, and run away. One goeth to a Farm, another to his worldly affairs: a great company resorts to fairs, which now are never kept in a public and solemn manner but on the most eminent Festivals: 
t Quosdam histrio delectat, nonnullos Theatra occupan●, plurimos pila tenet, permultos alea, etc. Ibidem. pag. 143.  the Stage-player delighteth some, Playhouses take up others; Tennis-courts many, Dice very many. Festivals are celebrated by the richer sort with great gaudiness of apparel; and provision of banquets: but between rich clothes and pompous feasts, the conscience lies unadorned in uncleanness. The outward house is cleansed with beasoms, the floors are swept, green boughs are placed at the door, the ground is strewed with herbs and flowers, 
u Omnia nitent exteriora, sed miser interior homo illius minime particeps exultationis, in suis interim spurcitijs contabescit, quantoque inter vana gaudia effusior est laetitía, tanto ingentioribus urgetur aerumnis, majoribusque peccatorum sanciatur aculeis. Ibidem.  all outward things are clean and trim: but the miserable inward man not partaking of this exultation, pines away in the mean time in his filthinesses, and by how much more excessive the laughter is in the midst of vain delights, by so much the more is it afflicted with greater sorrows, and wounded with sharper pricks of sins. But to omit these: let us see what the profane vulgar doth in the mean time, and the youth in our times corrupted with luxury. I have fitly said, the profane vulgar, according to the thing which is done; because then doubtless they are far from the Temple; and as they ar● far from the Temple, so likewise far from home 
x And are not our Holidays spent thus too?  For Holidays are not celebrated by them in the Temple, nor in their houses; all the solemnities of their celebration are in Taverns and Alehouses, They resort thither almost at Sunrising, and ofttimes they abide there until midnight; they swear, forswear, blaspheme God, and curse all his Saints, they roar, they wrestle, they wrangle: they sing, they rage, they shrecke, they make a tumult, and seem to be as mad as Bedlams. They strive who shall overcome one another in drinking: they drink merrily one to other; they earnestly provoke and stir up one another to drink: And when as they have glutted themselves, and are drunk, than they rise up to play, etc. What shall I relate the vanities of public Plays and spectacles upon Holidays: The cross-ways sound again with dances? the Villages and streets, yea the whole City rebound with the voices of Singers, the shouts, the clamours of Dancers, the confused sound of the Harp, the Tabre●, the Psaltery, and all other musical Harmonies. There mind●● being moved with the flatteries of laughter, the thumping of the feet, the glances of the eye, the gropings of the hands, and with the alluring sweetness of Verses and Harps, 
y These are the fruits of Plays and dancing.  Wax effeminate, become vain, and grow hot to luxury and incontinency. There the consultations of whoredoms and adulteries are handled; opportunities are taken, places, times, and conditions are appointed. And because the day is not sufficient for their lewdness, Girls and espoused Women are there ofttimes voluntarily or against their wills ravished in the darkness of the night. I know places, yea famous Cities, in which on Holidays and Lords-days it is lawful for Maids in a public manner to run abroad to their Lovers, yea to their Panders, which promised liberty they diligently study to preserve without control, and speedily as soon as ever the hour of dinner is past, they earnestly call themselves together, and march in troops to their corrupters with incredible wantonness and malapartness. We see in Wakes or Festivities of Country Villages, 
z Lo here the effects of Revels, Wakes, Morrices, Whitsonales, & Maypoles, which some so much approve and plead for.  how Harlots come from all quarters out of the neighbour Towns and Cities, and Country Youths flocking thither by troops, who perhaps were free from such uncleanness all the year, casting away the bridle of modesty in the solemnity of their Patron (the Saint to whose honour their Church is dedicated) publicly commit adultery. There Youth hath first cast off its Chastity; there young men are polluted, there Children are corrupted, and they learn the experiment of a most impure contagion. There they continually provoke and invite one another to that most filthy pleasure, and he that will not follow the rest to destruction is accounted a 
* But we style such a one a Puritan.  wretch, a sluggard, an unprofitable person, good for nothing. 
a And would they not think so of our Bacchanalian riotous Grand-Christmasses too? to which all these passages may be well applied.  What Heathen skilful of sacrilegious Feastivals (if he should happen to be present) would not rather believe that the Floralia of Venus, or the feasts of Bacchus were kept, than the solemnities of any Saint; when as he should there behold such uncleanesses as were wont to be acted in the Festivals of those Idols. Neither doth the filthy obscenity only of Bacchus and Venus seem to be exercised there, but likewise of Mars and Bellona too. For it is ●●w a common fame, that it is an unseemly Holiday which is not sprinkled with fight and effusion of blood. Neither is it strange if that Mars be made a companion of Bacchus and Venus. For minds provoked with wine and lust are wont to be easily provoked to fight; Whence Venus Martia was feigned by the Poets to be coupled with a cunning and insoluble knot. 
b And may we not apply this to our disorderly Christmasses?  What, is the Patron of the Village to be worshipped by the Inhabitants on his birthday in such a manner, that so he might be propitious to them all the year? What Noble or great man would not be displeased that his birthday should be defiled with such a pollution? Who may not see, how much honester, how much better it were to observe no Holidays, then to keep them in this manner? Whose heart is so estranged from reason, so devious from the truth through perverse error, that he may not understand it to be less evil to go to plow, or to dig, to sow, or do other Country works on the solemnities of the Saints, than not to honour, but to profane their solemn Festivals with such horrible obscenities? And yet if any one oppressed with never so great penury of necessaries for his family be found to have done any thing in his Field or Vineyard, he is cited, severely punished, reprehended, condemned as guilty of violating an Holiday. But he who shall commit these worse things condemned by the Laws and Commandments of God, shall want both punishment, and an accuser. And why is this, but because there is no man who will take revenge on those who transgress the Precepts of the Lord? They have their Officials (whose office 
c Officialis Episcopi, ministerium damnatissimae villicationis. Credo huiusmodi Officiales non ab officio, nomine, sed ab officio verbo, mutasse vocabulum: nam genus hoc hominum, quod dicunt offici perdi. Tota Officialis intentio est, ut ad opus Episcopi suae jurisdictioni commissas miserimas oves quasi vice illius tondeat, emungat, excoriet. Isti enim sunt Episcoporum sanguisugae evomentes alienum sanguinem quam biberunt. Quia testimonio Scripturae, divitias quas congregavit impius evomet: & de faucibus illius extrahet eas Deus. Isti sunt quasi s●ongia in manu prementis, quasi quae dam colatoria divitias suis dominis influentes, & execrandis acquisitionibus nihil sibi praeter peccati sordem & faeculentiam retinentes, Quod enim aggregant per oppressionem pauperum, Episcopis quidem ad delicias cedit, Officialibus ad tormentum. Sic vos non vobis, mellisi●atis apes. Sic vos non vobis accumulatis opes. I●ti sunt secretiora illa ostiola, per quae ministri Belis sacrificia quae super mensam ponebantur à Rege, clanculum asportabant. Sic Episcopus quasi longa manu bona aliena deripit, & notam criminis à se removens, suis Officialibus culpae & infamiae discrimen impingit. Ideo quasi sub umbra Episcopi, & obtentu justitiae palliatae subditos exprimunt, Ecclesias gravant redditus alienos violenter invadunt, oculos habent ad munera, pupillae & viduae non intendunt, etc. Officium Officialium, hodie est, jura confundere, suscitare lights, transactiones rescindere, innectere dilationes, supprimere veritatem, fovere mendacium, quaestum sequi, aequitatem vendere, inh●are exactionibus, versutias concinnare. Isti sunt, qui hospites suos gravant superflua evectione, & multitudine clientelae. Q●aerunt d●licatos & superfluos cibos● cum scriptum sit, comedentes & bibentes quae apud illos sunt. De alieno enim prodigi, de proprio sunt avari, verborum insidiatores & aucupes syllabarum tendunt laqueos & pedicas in capturam pecuniae, jura int●rpraetantur ad libitum, & ea pro voluntate sua, nunc abdicunt, nunc admittunt: bene dicta depravant, prudenter allegata pervertunt, rumpunt faedera, nutriunt dissimulationes, fornicationes dissimulant, matrimonia distrahunt, adulteria fovent, penetrant domus, & mulieres oneratas peccatis captivas ducunt; diffamant innoxios, & nocen●es absoluunt. Et ut multa sub verborum paucitate concludam, dum omnia venaliter agunt filij avaritiae, servi mammonae, se Diabolo venales exponunt. Si mihi credis, imò si credis in Deum, relinque maturius Officialis officium, ministerium damna●ionis, rotam malorum, & spiritum vertiginis, qui te ad inania circumvoluit. Miserere animae tuae placens Deo, cui placere non potes cum isto perditionis officio● Petrus Blesensis. Epist. 25. ad Offi●ialem Episcopi Ca●notensis. Bibl. Patrum. Tom. 12. pars 2. pag. 724.725, vid. Ibidem.  Petrus Blesensis hath excellently characterized) they have Archdeacon's, they have Promoters, they have Apparitors, who enforce their Episcopal Edicts to be kept with most grievous penalties. They run thorough the Diocese, they craftily examine and inquire, if any Vine-dresser or Husbandman hath wrought or carried any thing upon an Holiday: an● if it shall appear that he hath done any such thing, he is accused and punished, not so often according to the quality of the offence, as at the will of the judge. But yet Christ hath none or very few Proctors who cause his Commandments to be kept, etc. 
d Enarratio in Psal. 3●.  Saint Augustine saith; that he would rather go to Blow on the Lordsday, than Dance: not that it is lawful then to go to Blow, or that he that goeth to Blow should be pardoned, but because he who danceth offends more grievously: because dancing itself is ofttimes a sin, and ofttimes enforceth men to occasions of worse sins. Consider what he would have said of those other things, which now are commonly done upon our Holidays. And yet notwithstanding, if any one goeth to Blow on the Lordsday, he is not only most severely punished, but he is well-nigh reputed an Infidel: but he who danceth excellently, not only hath no reproof, but he is likewise plausibly received with applause and gratulation even by the Censors themselves, etc. Now what a thing is it for men to entangle themselves in greater villainies, on those days that are appointed for reconciliation and remission of sins, and on which men wholly cease from terrene actions, that they may give themselves to the contemplation of Heavenly things with a pure heart? What confidence can such have of the suffrage of the Saints, who defile their Holidays with most foolish vanities, most impure pollutions● most wicked debacchations, and sacrilegious execrations? Verily they deserve to have them, not most pious furtherers, but most deadly accusers. 
* O that Christians would consider this, especially those who abuse the Feast of our Saviour's Nativity.  For what greater injury can be done to a Saint, then to dishonour his birthday, wherein he was carried into Heaven and Paradise, with such uncleanesses? and with every such sacrilegious custom wherewith Devils were wont to be attoned by their superstitious worshippers? What do we think the ancient holy Fathers would say, who appointed the solemnities of the Saints to be observed in the Church for the foresaid ends, if they were now alive, and should see those vanities and counterfeit fooleries that are done upon them? I doubt not but they would take care of the souls that are like to perish, neither would they suffer such things on the holy days of the Saints as were not permitted to be done in the Bacchanalia themselves. Either therefore, they would recall the people by the censure of discipline from such most unworthy obscenities, or would compel them to celebrate Festivals with due honesty; or if they could not break the force of pernicious custom, they would rather abolish the feasts themselves, lest they should be an occasion of so great wickednesses; which as it seems to agree with the safety of souls, according to the variety of manners and times, are either to be discharged from observance, or else more strictly to be tied to an honest observance, lest they should do far more hurt by being ill observed, then well omitted, etc. By all which discourse of this learned Author, (who hath much more to the selfsame purpose, which suits punctually with the practice of our present times) we may easily discern, how Stageplays and dancing avocate and withhold men from God's worship, especially on lords-days, and the most solemn Christian Festivals, which of all other times are most abused, to the eternal ruin of many thousand Christians souls. To pass by Bucer in Psal. 92. Master Gualther. Hom. 88 in Acta Apostolorum. cap. 13. Master john Calvin, on Deut. 5. Sermo. 34. Doctor Bownde, of th' Sabbath. London 1595. p. 135.136, 283, 284. Master Beacon, Hooper, Babington, Brinsly, Perkins, Dod, Lake, Downham, Andrew's, Williams, Ames, and most other Writers upon the 4. Commandment, and the Sabbath: who make the selfsame complaint, that the Lordsday, and Holidays are profaned and ofttimes spent in Stageplays, Dancing, Drinking, Masques, and Pastimes. Which complaint I find likewise seconded by learned 
f De Praeceptis Decalogi. c 7. Operum Parisijs. 1606. pars 2. Col. 264. & Sermo. Domin. 3. Adventus. pars 4. Col 332.333, 334.  john Gerson, 
g Speculun Morale. lib. 3. Distinct. 6. pars 9 fol. 251.252.  Vincentius Bellovecensis, and 
h Concio. 6. De Dominic●. 3. Adventus & Concio. 19 De Dominica. 1. Quinquages. Operum. Coloniae Agrip. 1617. Tom. 6. Col. 60.61, 204, 205.  Cardinal Bellarmine himself; who as they condemn all Stageplays, Interludes, Masques, with all mixed lascivious amorous dancing, (against which Vincentius and Bellarmine have largely written) at all times, so especially on lords-days, Holidays, and solemn Festivals, on which they are most execrable. The Author of the 3. Blast of Retreat from Plays and theatres is very copious in this point. 
i Pag. 62. to 78.  God (writes he) hath given us an express 
k Exod. 20.8, 9, 10, 11. Works which God requireth on the Sabbath.  Commandment, that we should not violate the Sabbath day, and prescribed an order how it should be sanctified, namely in holiness, by calling into mind the spiritual rest, hearing the Word of God, and ceasing from worldly business. Whereupon Isaiah the Prophet, showing how the Sabbath should be observed, saith, 
l Isay 58.13, 14. Dominico die à labour terreno cessandum est, atque omnimodo orationibus insistendum, ut si quid negligentiae per sex dies agi●ur, per diem resurrectionis Dominicae praecibus expie●●r. Greg. Magnu●. Epist. lib. 11. Indict. 6. cap. 3. fol. 452● F.  If thou turn away thy foot from the Sabbath, from doing thy will on mine Holiday, and call the Sabbath a delight, to consecrate it as glorious to the Lord: and shalt honour him● not doing thing own ways, not seeking thine own will, nor speaking a vain word; then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth, and feed thee with the heritage of jacob thy Father, for the mouth of the Lord hath spo●en it. 
* How the Sabbath day it consumed.  Here we see how the Lord requireth that this day should be observed, and what rest he looketh for at our hands. But, alas, how do we follow the order which the Lord hath set down? 
* See here, pag. 242.  Is not the Sabbath of all other days most abused? which of us on that day is not carried whether his affections leads him, unto all dissoluteness of life? How often do we use on that day unreverend speech? which of us hath his heart occupied in the fear of God? who is not led away to the beholding of those Spectacles, the sight whereof can bring but con●usion to our bodies and souls? Are not our eyes (
* At Playe● every member of man is defiled.  there) carried away with the pride of vanity? our ears abused with amorous, that is, lecherous, filthy, and abominable speech? Is not our tongue which was given us only to glorify God with all, there employed to the blas●eming of God's holy Name, or the commendation of that is wicked? Are not our hearts through the pleasure of the flesh, the delight of the eye, and the fond motions of the mind, withdrawn from the service of the Lord, and meditation of his goodness? So that albeit it is a shame to say it, yet doubtless whosoever will mark with what multitudes these idle places are replenished, and how empty the Lord's Sanctuary is of his people, may well perceive what devotion we have. We may well s●y we are the servants of the Lord, but the slender service we do him, and the small regard we have of his Commandments, declares our want of love towards him. 
r john 14. ●5.  For if ye love me (saith Christ) keep my Commandments. We may well be Hirelings, but we are none of his Household Wherefore abuse not the Sabbath day, my Brethren: leave not the Temple of the Lord: sit not still in the quagmire of your own lusts: but put to your strength to help yourselves before your own weight sink you down to Hell. 
s Ephes. 5.16.  Redeem the time for the days are evil. Alas what folly is it in you, to purchase with a penny damnation to yourselves? why seek you after sin as after a banquet? 
* None delight in common Spectacles but such as would be Spectacles.  None delight in those Spectacles, but such as would be made Spectacles. Account not of their dross: their treasures are too base to be laid up in the rich coffers of your mind. Repentance is farthest from you when you are nearest to such May-games. All of you for the most part do lose your time, or rather wilfully cast the same away, contemning that as nothing which is so precious as your lives cannot redeem. 
* Time would not be lost.  I would to God you would bestow the time you consume in these vanities, in seeking after virtue and glory. For to speak truly, whatsoever is not converted to the use wherefore it was ordained, may be said to be lost. 
* End of man's creation.  For to this end was man borne, and had the benefit of time given him, that he might honour, serve, and love his Creator, and think upon his goodness. For whatsoever is done without this, is doubtless cast away. Oh, how can you then excuse yourselves for the loss of time! do you imagine that your careless life shall never be brought into question? Think ye the words of Saint Paul the Apostle were spoken in vain, when he saith, 
t 2 Cor. 5.10.  We must all appear before the judgement Seat of Christ, that every man may receive the things which are done in his body, whether it be good or evil. When that account shall be taken, I fear me your reckoning will be to seek, &c, 
* Pag. 76.77, 78●  By such infamous persons as Players much time is lost, and many days of honest travel are turned into vain exercises; Youth corrupted, the Sabbath profaned, etc. 
* Why the Emperor Traian ordained but 22. Holi days throughout the year.  It was ordained in Rome by the Emperor Trajan, that the Romans should observe but 22 Holidays throughout the whole year. For he thought without doubt, that the gods were more served on such days as the Romans did labour, then on such days as they rested; because the vices were more than which they did commit, than the sacrifices they did offer. 
* God worst served on the Sabbath days.  And trust me I am of that opinion, that the Lord is never so ill served as on the Holidays. For than Hell breaks loose. Then we permit Youth to have their swinge; and when they are out of the sight of their Masters, such government have they of themselves, that what by ill company they meet withal, and ill examples they learn at Plays, I fear me, I fear me their hearts are more alienated from virtue in two hours, than again may well be amended in a whole year. Thus he; yea and thus M. 
x In his School of Abuses: and Plays Confuted.  Gosson, M. 
y Treatise against Vain Plays and Interludes.  Northbrooke, M. 
z Anatomy of Abuses. p. 101. to 107.  Stubs, M. 
a Third part of the True Watch. cap. 11. Abomination. 30. p. 302.  Brinsly, and others too tedious to transcribe, together with the express words of the Statute of 1. Caroli. cap. 1. which informs us; That the holy keeping of the Lordsday in very many places of this Realm hath been and now is profaned and neglected, by a disorderly sort of people, in exercising and frequenting Bear-baiting, Bul-bayting, Interludes, common Plays, and other unlawful exercises and pastimes, neglecting Divine Service both in their own Parishes, and elsewhere. All which concurrent testimonies are a sufficient confirmation of this experimental truth; that Stageplays avocate, withhold, and keep men from God's worship, house & ordinances, especially on Festivals, Holidays, and those solemn times which should be more peculiarly devoted to his service. And no wonder that it should be so: First, because the vulgar people, (who are commonly enamoured with childish pleasures, and pompous vanities,) are exceedingly delighted with Interludes and Stageplays; as 
b Populus ac vulgus imperitorum ludis magnopere delectantur; sunt enim populi ac multitudinis comitia. Populo ludorum magnificentia voluptati est, Ludio delectamur & capimur. Lex haec quae ad ludos pertinet est omnium gratissima. Delectant homines mihi crede ludi. Id autem spectaculi genus erat, quod omni frequentia, atque omni genere hominum celebratur; quo multitudo maximè delectatur. Oratio pro Muraena. p. 463. B.C. & Oratio pro ●. Sextio. p. 561. A.  Tully, 
c Vt primum positis nugari Graecia bellis Caepit, & in vitium fortuna labier aequa, Nunc athletarum studijs mire arsit aequorum. Nunc tibicinibus, nunc est gavisa tragaedis, Sub nutrice puella velut si luderet infans. Epist. lib. 2. Epist. 1. pag. 280. His nam plebecula gaudet. Verum equitis quoque jam migravit ab aure voluptas Omnis ad incertos oculos & gaudia vana, etc. Nam quae pervincere voces Evaluere sonum referunt quem nostra Theatra? Garganum mugire putes nemus, aut mare Tuscum, Tanto cum strepitu ludi spectantur. Ibidem. pag. 283.284.  Horace, 
d Nam qui dabat olim Imperium, fasces, ●egiones, omnia, nunc se Contin●t, atque duas tantum res anxius opta●, Panem, & Circenses. juvenal. satire 10 p. 94. Maestit●a est, carvisse anno Circensibus uno. Satyr. 11. pag. 106. Ac mihi pace Immensae nimiaeque licet si dicere plebis, Totam hodie Rom●m Circus capit, & fragor au●em Porcutit. Ibidem. pag● 111.  juvenal, 
e P●pulo votum est talia convenire. Cassiodorus Variarum. lib. 1. Epist. 51.  Theodoricus, 
f De Arte Amandi. lib. 1.  Ovid, with 
g Terentij Eunuchus. Marcus Aurelius. Epistle 12. to Lambert August. De Ci●. Dei. l. 1. c. 31.32. l. 2. c. 4. to 29. M. Northbrooke, and M. Stubs, qua supra.  sundry others testify: they are, as the Apostle speaks; 
i 2 Tim. 3.4.  Lovers of pleasures more than lovers of God: God's presence, Sacraments, Temple, Word, and service are not so grateful, so delightful to them, as these: No wonder therefore if they neglect the one, (which are but a 
k Mat. 11.29.30.  yoke, a 
l Mal. 1.13.  wearisomeness, a 
m 1 joh. 5.3.  pain, a burden to them,) to enjoy the sinful pleasures of the other, which are suitable to their vain voluptuous humour. Secondly, because these Stage-play pleasures are the very chiefest baits, the strongest, the most prevailing Engines which the Devil hath, to withdraw men's hearts from God: They were so in former ages, as 
n De Spectac. lib.  Tertullian, 
o De Spectac lib.  Cyprian, 
p Hom. 6. & 7. in Matth.  chrusostom, 
q De Vero Cultu. c. 20.21.  Lactantius, 
r De Civit. Dei. l. ●● c. 32. l. 2. c. 3. to 19 De Symbolo ad Catechumenos l. 2. c. 1.  Augustine, and 
s De Gubernat. Dei. lib. 6.  Salvian teach us; no wonder therefore if they be so now.  
Thirdly, as Stageplays thus withdraw men from Gods-service; so they bring the Word, the ordinances, the worship, Ministers, and sincere service of God into contempt and scorn. Witness Saint chrusostom, who expressly avers it. 
t Nulla res enim aequè eloquia Dei in contemptum adducit, ut spectaculorum quae in Theatris proponuntur, admiratio. H●mil. De Verbis Isaiae. Vidi Dominum. Tom. 1. Col. 1283. C. vid. Ibidem. & Oratio. 7. Tom. 5. Col. 1484. B.  That nothing brings the Oracles and Ordinances of God into so great contempt, as the admiration and beholding of Stageplays. Hence 
u De Vero Cultu. c. 21.  Lactantius, and 
x Epist. 22. c. 3. See Scene 3. & 11.  Hierom inform us; That those who are accustomed to rhetorical Stageplays, to sweet polished Orations and Poems, despise the plain common phrase and humble style of the Scriptures, as base and sordid; seeking after that which may delight their senses. Hence Gregory Nazianzen informs us; 
* Oratio. 39 p. 605. Quoniam autem sermone Theatrum repurgavimus, etc.  That Stageplays make men unfit to hear God's Word, and cause them to contemn it. And 
y Sicut Circos & Theatra, ita divina quoque mysteria pro ludo habent. Oratio. 31. I● Laudem Athanasijs. pag. 525.  that the Inhabitants of Constantinople who delighted much in Stageplays; accounted the Divine Mysteries and Oracles of God, but a mere sport, as they reputed their Stageplays and Cirque-playes: implying thereby that Playhaunters for the most part, contemn God's Word, his ordinances, and all spiritual things; as mere toys and trifles. This truth is likewise confirmed, by 
z Confessioni●. lib. 3. cap. 1.2.  Saint Augustine, 
a De Gubernation Dei. l. 6. qua Supra.  Salvian, with other Fathers and Counsels, in the two precedent clauses: by Rodolphus Gualther, one of the eminentest Divines that the reformed Churches have bred, who records: 
b Omnem religionem in contemptum adducunt. Homilia 11. in N●hum.  That Stageplays, and common Actors bring all Religion into contempt; and that Plato banished them out of his Commonweal for this reason among others; because they would breed a contempt of the Gods. By the Author of the 3. Blast of Retreat from Plays and theatres; by M. Gosson, Master Northbrooke, and M. Stubs, in their Treatises against Plays; by Master Brinsly, in the third part of his True Watch. cap. 11. Abomination 30 pag. 302. and 
c D. john White, in his Sermon at Paul's Cross 1615. sect. 11.  by sundry others too tedious to recite. And doth not our own experience suffragate to this truth? Alas who more vilify God's ordinances; or more slight his Word, his Ministers, his Servants, 
d See Act 4. Scene 1●2.  than Players and Playhaunters? who so atheistically irreligious, so graceless, so godless, so negligent of all holy duties, so little acquainted or enamoured with God's Word, his worship, his service; as they? Whence is it, that men and women are lately grown so cold, so heartless in religion; so remiss, so careless in all religious duties; so regardless of God's Word, his Sacraments, his service: so lukewarm, yea so frozen in their love to God, his Saints, his Ordinances? it is not from their late extraordinary resort to Plays and Playhouses, which is now more frequent than in former times? For my own part I can impute it originally to nought else but it. Sure I am that religion is no where more scorned and jested at, that religious men are never more traduced, then on the 
* ●am etiam ad scenam usque pro dijmus, quod propemodū●●chrymis refero, & cum perditissimis obscaenissunisque ridemur, nec ullum tam j●cundum est spectacu●um, quam Christianus comicis cavillis suggillatus. Nazianzen Oration 21. p. 412.  Stage: that there are no such Seminaries of 
* See M. Brinsl● his true Watch. part 3. chap. 11. Abomination 30. pag. 302.  atheism, irreligiousness, blasphemy, idolatry, Heathenism and profaneness, as Plays and Playhouses: This the Authors in the 
e See Act 3. Scene 3. & 5. accordingly.  precedent Acts do fully testify: It is more than probable therefore, that they are the primary fundamental causes of this most desperate lewd effect.  
Lastly, Stageplays make all the means of grace and salvation, all the ordinances of God ineffectual to men's souls. Men hear, men read, pray, receive the Sacraments, and come to Church in vain, as long as they continue Actors or Spectators of Stageplays. This all the Fathers, Counsels, modern Christian Authors, with the several reasons alleged in the three precedent particulars, abundantly evidence; revolve them, and you shall find it true. Saint chrusostom is punctual to this purpose: 
f Ecce jejunij labour & jejunij fructus nusquam est, cum iniquitatis Theatra conscendimus, etc. Quae utilitas cum illuc hinc abis? ego corrigo, ille corrumpit: ego medicinas morbo adhibeo, ille cau●am morbi ministrat: ego naturae flamam extinguo, ille libidinis flammam accendit. Quae utilitas, dic mihi? unus aedificans, & unus destruens quid sibi labore proficer●nt? De Paenitentia. Hom. 8. Tom. 5. Col. 750.751.  We lose (saith he) all the labour, all the fruit of our fasting whiles we resort to Stageplays: yea we reap no benefit at all from the Word of God. What profit reap you whiles you go from hence to the Theatre? I reprove you; the Player corrupts you: I apply medicines to your disease; he ministers the fuel and occasion of the disease● I extinguish the fire of nature; he kindles a flame of lust: I build up, and he pulls down: Yea he plainly informs us, 
g Hom. 3 De Davide & Saul Hom. De Verbis Isaiae. Vidi Dominum, etc. & Hom. 38. in Matth.  that neither the Sacrament, nor any other of God's ordinances will do men any good, so long as they resort to Stageplays. Saint Augustine informs us of himself: 
h Confessionum. l. 3. c. 1.2.  That as long as he delighted in Stageplays (which did nourish irritate and foment his lusts) 
i Talis vita mea, nunquid vita ●rat Deus meus? Ibid.  God was not then his life, and that his life was not a life, but a death. 
k Nam quare quotidie muscipulam spectaculorum, insaniam stadiorum ac turpium voluptatum proponit, nisi ut his delectationibus capiat, quos amiserat, ac laetetur denuò se invenisse quod perdiderat? Fugite dilectissimi spectacula, fugite caveas turpissimas Diaboli, ne vos vincula teneant maligni. August De Symbolo ad Catechum. lib. 2. cap. 1. Tom. 9 pars 1. pag. 1393.1394. vid. Ibidem.  For Stageplays (writes he) are the very baits, the snares, the dens, and chains of the Devil, wherewith he takes and reintraps the souls of those whom he hath formerly left. Fly therefore Stageplays, O beloved, the filthiest dens of the Devil, lest the bands of that malignant one hold you captive. 
l Cohibeat se à spectaculis mundi qui perfectam vult consequi gratiam remissionis. De Vera & falsa Paenitentia. lib. c. 25.  Whosoever he be that will obtain perfect remission of his sins, let him keep and withdraw himself from these spectacles of the world: which l●st sentence of his is approved both by 
m Secunda secundae. Quaest 108. Artic. 2. & 3.  Aquinas himself, and by 
n Destructorium Vitiorum. pars 4. c. 23. sect. 2.  Alexander Fabricius, for good Divinity: If then Players and Playhaunters be thus spiritually dead; if they are in the very chains of the Devil; and uncapable of the full remission of their sins, as long as they delight in Stageplays, or resort unto them, as this Father writes; needs must Gods holy Ordinances be altogether unprofitable to their souls whiles they resort to Plays. A plaster never heals, as long as there is an Arrows head, or poison in the wound: Stageplays are an Arrows head, 
o See p. 39 y. accordingly.  a venomous poison to the souls of men; they are cankers to their graces, 
p See Act 3. Scene 1. throughout. & Act 7. Scene ●. 4.  mere fire and fuel to their lusts: no wonder then if God's Ordinances never cure their souls, whiles they resort to Stageplays. It was the 
q Theodoret Contra Graecos Infideles. De Martyribus lib. 8. Tom. 2. p. 390. Concil. Arelatense 1. Can. 4.5. & Arelatense 2. Can. 20. Elibertinum. Can. 62. Constantinopol. 6. Can. 62. Primasius. Comment. in Romanos. f. 53. Antonini Chronicon. pars 2. Tit. 15. c. 10. sect. 13. fol. ●32.  use of Players and Play-haunting Pagans in the Primitive Church, as soon as ever they were converted to the Christian Faith; to renounce and utterly abandon Stageplays; as altogether incompatible with their Christian profession; and making all the means of grace ineffectual to their souls. Doubtless the very selfsame course must be taken now. He that would thrive in grace and holiness; he that would have the Word, the Sacraments, fasting, prayer, or any other of God's ordinances effectual to his soul, must bid an eternal farewell unto Stageplays. Thus did 
* M. Stephen ●osson, & the Author of the 3. Blast of Retreat from Plays and theatres.  two eminent Play-poets and Playhaunters of our own; upon their very first conversion unto God, as 
r Master Gosson, in his School of Abuses, and in his Plays Confuted: The Epistles to it, and Action 1. The 3. Blast of Retreat from Plays and theatres. pag. 49. to 54.  themselves record; they abandoned Plays and Playmaking, as inconsistent with salvation, with Christianity, with the grace, the service, the ordinances of God: resolving never to return unto them more; but to their powers to oppugn them, as formerly they had admired, composed & frequented them, which they did accordingly in 
s The School of Abuse. Plays Confuted in 5. Actions. The 3. Blast of Retreat from Plays and theatres.  several printed Books: Wherefore from all these several premises thus confirmed by reason, by authority, I may safely frame this 38. Syllogism against Stageplays.  
That which unfits and indisposeth men to the acceptable holy performance of all religious duties: that which either withdraws, or keeps men from God's service at times of greatest holiness and devotion, and brings the Word, the worship, with all the ordinances of God into contempt; making them vain and ineffectual to men's souls; must needs be sinful, and utterly unlawful unto Christians. See Hebr. 12.1. jam. 1.21. 1 Pet. 2.1, 2. accordingly.  
But 
* Neque enim offerri poterit. Deo oculus scortationi serviens, nec pedes Theatra visitantes, etc. Chrysostom. Hom. 20. in Rom. 12. v. 1. Tom. 4. Col. 195. C. Heri in amphitheatro, hodie in Ecclesia: Vespere in Circo, mane in altario; dudum fautor histrionum, nunc virginum consecrator. Hierom. Epist. 83. Oc●ano. c. 4. p. 208.  this do Stageplays, as is evident by the premises.  
Therefore they must needs be sinful and utterly unlawful unto Christians.   

SCENA DECIMATERTIA.  
THe 13. effect of Stageplays is, that they breed in the hearts of their Actors and Spectators an inward disesteem, a violent antipathy, an inplacable enmity against the practical power of grace and holiness; against all pious and religious men. This 
t De Vero Cultu. c. 20. & 21.  Lactantius, this 
u Hom. 38. in Matth. & Hom. De Verbis Is●iae. Vidi Dominum, etc.  chrusostom, 
x De Civ. Dei. lib. 2. cap. 20.  Augustine, 
y De Gubernation Dei. lib. 6. pag. 195.196.  Salvian, 
z Homilia 11. in Nahum.  M. Gualther, The 
a Ibidem.  Author of the 3. Blast of Retreat from Plays and theatres, 
b Treatise against Vain Plays and Interludes.  M. Northbrooke, 
c Anatomy of Abuses. p. 101. to 107.  M. Stubs, with sundry 
d M. Gosson, his School of Abuses, & Plays Confuted. A Mirror for Magistrates of Cities. See here, Act 3. Scene 6. throughout accordingly.  others expressly testify. Yea this our own experience must subscribe too. For who more bitter, more virulent, more implacable adversaries to the power of godliness, to those who excel in grace, in piety: who such deriders, haters, 
e Vt improbos metuunt quos optimos sentire potuerunt. Minucius Felix. Octau. p. 39  slanderers, despisers of purity, of sincerity, of devout and holy Christians, as 
* Nam tibicinae, mimi, praestigiatores, balatrones jocis tantum placent scurrilibus ad exhilerandos animos. Philo judaeus, D● Vita Contempl. p. 1209.  Players and Playhaunters? None abhor, revile, traduce, deride or scorn them more than they. And no wonder: for Saint Paul foretold it long ago; 
f 2 Tim. 3.3, 4, 5.  That such who are lovers of pleasures more than lovers of God (as Players and Play-patrons for the most part are) are always despisers of those that are good, having only a form of godliness, but denying the power thereof. Lactantius hath given the true reason of it. 
g Veritas ideò semper invisa est, quòd is qui peccat, vult habere liberum peccandi locum, nec aliter se putat malefactorum voluptate securius persrui posse, quam si nemo sit cui delicta non placeant. Ergò tanquam scelerum & malitiae suae testes extirpare funditus nituntur ac tollere, gravesque sibi putant, tanquam vita eorum coarguatur. Cur enim sunt aliqui intempestive boni, qui corruptis moribus publicis convicium benè vivendo faciant? Cur non omnes sunt aequè mali, rapaces, impudici, adulteri, periuri, cupidi, fraudulenti? quin potius auferantur, quibus coram malè vivere pudet, qui peccantinm frontem, etsi non verbis, quia tacent, tamen ipso vitae genere dissimili feriunt & verberant. Castigate enim videtur quicunque dissentit. Lactantius. De justitia. lib. 5. cap. 9 pag. 382.  Everyone (saith he) that sins desire elbow room, he would have free liberty to sin without control; neither can he take any full delight in evil, unless there be none to disapprove his wicked courses. Therefore he desires to root out all good men, who are offensive and displeasing to him, because they are not only witnesses of his evil deeds, but likewise reprove and shame them by their different holy lives, though they never speak of them with their tongues Their very holy lives are a reproach, a scandal to their dissolute manners: therefore they slander and abhor them. S. Augustine ofttimes informs us; 
h Non a●dias degeneres tuos Christo Christianisque detrahentes, & accusantes velut tempora mala; cum quaerant tempora in quibus non sit quieta vita, sed secura nequitia. August. De Civit. Dei. l. 2. c. 29. De Consensu● Evangelist l. 1. c. 33.  That the degenerous voluptuous Pagans, did detract from Christ and Christians, accusing, yea declaiming against the Christian times, as evil; because they sought not after such times in which their lives might be quiet, but rather in which their wickedness might be secure; in which they might securely enjoy their wicked Stageplays, their sinful lusts, and worldly pleasures, without any reprehension or restraint. This do our Paganizing Actors and Playhaunters now; they hate, revile and slander, all zealous, practical Christians, under 
i Sincerum cupimus vas incrustare. Probus quis nobiscum vivit? multum est dimissus homo; Illi tardo cognomen pinguis damus. Hic fugit omnes insidias, nullique malo latus obdit apertum? (Quum genus hoc inter vitae versetur ubi acris Invi. dia atque vigent ubi crimina) pro bene sano, Ac non incauto, fictum astutumque vocamus. Simplicior si quis, ut forte legentem, Aut tacitum impellat, quovis sermone molestus: Communi sensu planè caret, inquimus, etc. Horace. Sermo. lib. 1. Satyr. 3. pag. 169.170.  the Terms of Puritans, Prescitians, Novellers, Factionists, 
* Hebr. 3.2.  Holy-breathren, Men of the Spirit, Bible-beares, Sermon-haunters, Hypocrites, Holy-sisters, and a world of such like ignominious, disgraceful terms, (though some of them in themselves are honourable, having the holy Ghost himself for their Author, how ever profane Atheistical persons turn them into very mottoes of disgrace:) They abhor the very appearances of all grace and holiness, as diametrally opposite to their ungodly courses, to their profane, lascivious, ribaldrous Interludes, which all the Saints of God have evermore condemned. 
k 1 Pet. 4.3, 4.  They think it strange that holy men run not with them into the same excess of riot, into the selfsame pleasures and delights of sin, in which they plunge themselves: therefore speak they evil of them; 
l Expedit enim vobis neminem videri bonum, quasi aliena virtus exprobratio delictorum vestrorum sit. Inviti splendida cum sordibus vestris confertis, nec intelligitis quanto id vestro detrimento audeatis. Nam si illi qui virtutem sequuntur, amari, libidinosi, ambitiosique sunt; quid vos estis, quibus ipsum ●omen virtutis odio est, & c? Sen●ca De Vita B●ata. cap. 19  therefore they reproach, traduce, contemn, detest, oppugn them with the very height of spleen, of malice; as being an eyesore, yea a life-sore to them, as present experience can inform us. Hence therefore I argue in the 39 place. 
Argument 39   
That which engenders in the hearts of its Actors and Spectators, an inward hatred, an undervaluing disesteem, a violent antipathy, a virulent enmity, against the practical power of grace and holiness; against all holy, gracious, godly Christians; must needs be sinful and abominable unto Christians. Witness the 1 john 3.10. to 20. Phil. 4.8, 9 and infinite other Scriptures.  
But this do 
* See Philo judaeus in Flaccum. lib. p. 1305 1306. Quasi in Theatro exsibilabamur, subsannabamur, & irridebamur supra modum. Philo De ●egatione ad Caiu● pag. 1399. See here, pag. 541.  Stageplays, as is evident by the premises, by experience, and by Act 8. Scene 7.  
Therefore they must needs be sinful and abominable unto Christians.   

SCENA DECIMAQVARTA.  
THe 14. fruit of Stageplays is this: That they inamor men with the love of sin and vanity, which is ill: yea harden them in their sin and indispose them to repentance, which is far worse. The more a man resorts to Stageplays, 
u Voluptas enim insatiabilis est, & utentibus majorem famen create. Hi●rom. Comm●nt. lib. 1. in Osee.  the more he delights in sin, in vanity, scurrility, lewdness; in Pagan Rites and Ceremonies; the more is he obdurated and confirmed in his vicious wicked courses; the more is he indisposed to repentance: Plays are the 
x Gluten est delictorum, & viscus toxicatum quo Diabolus aucupatur. Cyprian De Singularitate Clericorun. Tom. 2. p. 209.  Birdlime, the enchanting 
y 2 Tim. 2.26.  snares of Satan, with which he 
z Voluptas esca malorum, quia homines ea tanquam pisces hamo-capiuntur: Rationi inimica est, p●rstringit mentis oculos, nec ullum habet cum virtute commercium. Cic●ro De Senectute. lib. pag. 652.  captivates and entangles souls through pleasure and delight: they are his chiefest instruments to expel all godly sorrow from men's hearts, to stupefy, to cauterise their consciences; to banish the very fear and thoughts of sin out of their minds; to remove the sense, the sting of conscience & iniquity far from their souls: to lull their hearts asleep in deep security; 
a See Isay 5.11.12. Ezech. 12.27. Amo● 6.1. to 9  to chase away far from them all thoughts of Hell, of death, of damnation, of the day of judgement; to forestall all helps, all preparatives, all means, all motives to repentance, and to withhold men from it. Alas, how can he loath sin in the street, 
b Nisi oderimus malum bonum amare non possumus. Hierom. Epist. 4. cap. 6.  who delights in it in the Playhouse? How can he mourn for it in his Closet; who sports himself with it in the Theatre? How can he weep for it in secret, 
* See Ch●ysostome Hom. 6. in Matth. excellently to this purpose. Here, pag. 402.403, 404.  who thus laughs at it in public? How can he look upon it with detestation in himself, who makes it his recreation when it is acted by others? How can he renounce, abhor, condemn it at home; who thus applauds, affects, admires it abroad? Certainly, he can never make sin his greatest grief, who makes the representations of it his chiefest mirth: He can never make ribaldry, adultery, whoredom, incest, and the like, the everlasting objects of his hatred, who makes the hearing, the seeing, the acting, the lively representations and pictures of them, the daily objects of his chief delight. Every true penitent must be sensible of sin; 
c Psal. 38.3, 4, 5. Matth. 11. ●9, 31. jer. 2 19 Rom. 7.21, 23, 24.  he m●●● feel the sting, the venom of it, 
d job 40.4. c. 42 6. Isay 6.5. cap. 64.6.  see the filth of it, 
* Ezra. 9 ●, 7. c. 10.1. Psal. 38.18. Ezech. 7 16. Rom. 7.24.  bewail the guilt of it, 
* 1 Thes. 5. 2●. jude 23.  hate the very appearances and resemblances of it; fly 
g Matth. 6.13. Prov. 5.7, 8, 9  all the occasions of it, all the allurements to it, yea 
h job. 31.1, 7. Isay 33.15. 2 Pet. 2.8.  utterly abhor the very sight and hearing of it, as a most execrable, horrid, and accursed thing. And can Players, can Playhaunters then, 
i job 21.11, 12, 13. jam. 5.5.  who spend their days in mirth, in carnal jollity, in laughing, in rejoicing, in ribaldrous songs, in scurrilous jests, in amorous Poems, in wanton Comedies; in lewd discourses, in adulterous representations, wallowing in the very mire of sensuality, voluptuousness, and such like beastly sins, without the least remorse, be near to true repentance, or to the ways, the preparatives that lead and bring men to it? O no! A penitent heart, an humbled soul, a circumcised ear, an eye that weeps in truth for sin, 
k Isay 33.15. 2 Pet. 2.8. Psal. 101.3. Psal. 15.4. Videas quod nec aspicere possit fronspudica. Cyprian. Epist. l. 2. Epist. 2. Donato.  is altogether impatient of such objects, such Interludes, and delights as these. Witness the pactise of the Pagan converts in the Primitive times, 
l Theodoret. Contra Graecoes Infideles. De Martyribus l. 8. Tom. 2. p. 390. Concil. Ar●latense. 1. Can. 4.5. & 2. Can. 20. Elibertinum. Can. 62. & Constant. 6. Can. 62.  who immediately upon their baptism, and sincere repentance did utterly renounce all Stageplays as accursed Pleasures, not daring to return unto them again: Witness all Christian converts of latter times, who have done the like. Thus did Saint Augustine heretofore, as 
m Confessionun. l. 3. c. 1.2. & l. 4. c. 1. & 14.  himself confesseth; thus did 
n Anatomy of Abuses, and Plays Confu●ed: accordingly.  M. Gosson and the 
o Ib●dem. pag. 49. to 54.  Author of the 3. Blast of Retreat from Stageplays of late; as themselves record: before their repentance and conversion they composed, they admired Stageplays; immediately upon their repentance and reformation they utterly abandoned them, and wrote against them: Thus likewise did 
p Confessionun. lib. 6. cap. 7●8.  Alipius, Saint Augustine's convert, as himself relates: 
q See Ch●ysostom. Hom. 38. in Matth. Tertullian, De Spectaculis. c. 24. See here, Act 8. Scene 2.3, 4. accordingly.  thus all that heartily and sincerely turn to God have ever done: their repentance drew them first from Plays & Playhouses, and then bend their hearts, their judgements, their tongues, if not their pens against them: Thus was it with the wanton Poet Ovid; 
r Toll● Theatra jube, non tuta licentia Circi est, etc. Tristium. lib. 2. compared with his 1. Book, De Arte Amandi.  his very moral Heathenish repentance, made him to detest and write against those Plays and Playhouses, which formerly he commended: And will not then true Christian Evangelicall repentance much more reclaim men from, embitter their hearts, their tongues, and pens against these Heathenish, Hellish, and polluted pleasures? undoubtedly it will, as appears by all the Play● contemning Counsels, Fathers, and other Christian Authors here recited, and 
s See Act. 7. Scene 2.3, 4. & 5.  by the concurrent suffrage of the devoutest Christians in all ages, who have constantly condemned and declaimed against Stageplays, as the very 
t See Act 6. Scene 5. throughout.  greatest corruptions that can befall a Church or Christian State. The farther men are from Plays and Playhouses, the nearer are they (saith an 
u The 3. Blast of Retreat from Plays and theatres. pag. 66.  Author) to true repentance: the nearer to them, the further are they from this soule-saving grace. Hereupon some Fathers well observe, 
* Et necesse erat primum ut domus in celebri esset urbis loco, ad quem facile conveniretur: deinde ab omni importunitate vacua esset, ac ampla, quae plurimos caperet aud●entiū; nec proxima spectaculorum locis, ne turpi vicina detestabilis Anse●me in Epist. ad P●ilemonem. verse. 22. Tom 2. p. 396. B. Et quia ubicunque Apostol●serat multitudo ad ●um confluebat, necesse erat ut magnam domum haberet, & quae remota esset à Circo, à Theater, & à Spectaculo, ubi lascivi discurrentes, turpia quaeque sectabantur. Haymo Exegesis ad Philemonem & Remigij Episcopi Rhemensis Explanatio in Epist. ad Philemonem. Bibl. Patrum. Tom. 5. pars 3. p. 992. C.  that Saint Paul writing to Philemon to provide an house or lodging for him, (Philemon, vers. 22.) would have such an house as was not near the Theatre or place of public Interludes, whither lascivious persons running did follow all filthy things, lest its filthy vicinage should make it detestable. Certainly if it were not meet for an eminent Apostle to dwell near to Plays or Playhouses, for fear their lewd vicinity should make his habitation detestable to Christian Auditors who resorted to it: much more unseemly is it for a penitent Christian (who must abstain not only from evil itself, 
y 1 Thes. 5.22.  but likewise from all the appearancies of it) to resort to Plays and Playhouses themselves, which are far more noxious, more contagious than the houses near adjacent to them. As he therefore, who would obtain the perfect grace of remission, must withdraw himself from the Spectacles and Interludes of the world; if Saint 
z De Vera & falsa Paenitentia. lib. cap. 15.  Augustine, 
a Secunda secundae. Quaest 108. Artic. 2.3.  Aquinas, or our own Countryman 
b Destructorium Vitiorum. pars 4 c. 23. sect. 2.  Alexander Fabricius write true Doctrine; so he that would attain the grace of true repentance must wholly 
c See Isay 52.11. 2 Cor. 6.17.  sequester himself from Plays and Playhouses, which are altogether incompatible with true repentance, and both hindering men from it, and indisposing them to it, to the eternal loss, the irrecoverable perdition of their dearest souls. Wherefore I shall epitomise this Scene into this 39 Play-refuting Argument. 
Argument 39   
That which inamors men with sin and vanity; which hardens them in their sins, detains them in their wicked courses, and indisposeth them to true repentance; must needs be utterly unlawful, and execrable unto Christians: Witness, Psal. 101.3. Psal. 119.37. Rom. 24.5.  
But this do Stageplays, as the premises demonstrate.  
Therefore they must needs be utterly unlawful, and execrable unto Christians.   

SCENA DECIMAQVINTA.  
THe 15. consequent or effect of Stageplays is; that they effeminate their Actors and Spectators; making them mimical, histrionical, lascivious, apish, amorous, and unmanly, both in their habits, gestures, speeches, compliments, and their whole deportment: 
d Cantus & carmina Poetarum, & comaedorum, mimorumque urbanitates & strophae per aures introientes, virilitatem mentis effaeminant. Hierom. Advers. jovinianum. lib. 2. cap. 7. Carmina Poetarum, Comaediarum & Tragaediarum actus, mimorum urbanitates & strophas & quicquid hujusmodi per aurem incedit, virilitatem mentis effaeminant. joannis Salisburiensis. De Nugis Curialium. lib. 8. cap. 6. Bibl. Patrum. Tom. 15. pag. 463. D.  enervating and resolving the virility and vigour of their minds, to their own private and the public prejudice. This Plato De Republica Dialog. 3. pag. 597. Clemens Alexandrinus Paedagogi. lib, 2. cap. 4. lib. 3. cap. 11. Tertullian De Spectaculis. cap. 17. Cyprian De Spectaculis. lib. & Epist. lib. 2. Epist. 2. Donato. Lactantius, De Vero Cultu cap. 20. & Divinarum Instit. Epist. cap. 6. Hierom. Adversus jovinianum. lib. 2. cap. 7. Nazianzen. De Recta Educatione ad Selucum. pag. 1063. 
* See Scene 4. before.  chrusostom Homil. 6. & 38. in Matth. & Oratio 7. formerly quoted. Augustine De Civitate Dei. lib. 1. cap. 32.33. Salvian. De Gubernation Dei. lib. 6. joannes Salisburiensis, De Nugis Curialium. lib. 1. cap. 8. & lib. 8. cap. 6. Saxo-Grammaticus. Danicae Hist. lib. 6. pag. 103. The 3. Blast of Retreat from Plays and Interludes. M. Gualther. Hom. 11. in Nahum. Bodinus De Republica. lib. 6. c. 1, Ludovicus Vives, De Causis Corruptionis Artium. l. 2. c. 81.82, 83. M. Robert Boulton, in his Discourse of True Happiness. pag. 73.74. with sundry Authors formerly quoted in the 5. Scene of this preseent Act: & Act 5. Scene 3.6. expressly testify. 
* See Ammianus Marcellinus. Hi●t. l. 28. cap. 9.10. Sigonius. De Occidentali Imperio. lib. 1. pag. 32. & Act 6. Scene 5. throughout.  These effeminated the Grecians, the Romans heretofore, resolving their valour into sloth and laziness, and so making them a booty to their enemies, which made the Massilienses and Scipio Africanus to suppress them. And if this evidence is not sufficient, our own experience can sufficiently manifest this truth. For whence is it that many of our Gentry are lately 
e Converterant in muliebrem tol●ran●iam viri, non usum tantum atque naturam, sed etiam vultum, incessum, habitum, & totum penitus quicquid aut in ●exu est; aut in usu viri: adeò versa sunt in diversum omnia, ut cum viris nihil magis pudori esse oporteat, quam si muliebre aliquid in se habere videantur, nunc nihil turpius viris quibusdam videtur, quam si in aliquo viri viderentur. Salvi●n. De Gubernation Dei. lib. 7. pag. 263.264.  degenerated into a more than Sardanapalian effeminacy; that they are now so fantastic in their apparel, so womanish in their frizzled Periwigs, Love-locks, and long effeminate powdered pounced hair; so mimical in their gestures; so effeminate in their lives; so Playerlike in their deportment; so amorous in their speeches; so lascivious in their embracements; so unmanly, degenerous and un-English (if I may so speak) in their whole conversation; is it not principally from their resort to Plays, to Masques, and such like antique, apish Pastimes, the very Schools to train them up in all effeminacy, and fantastic folly? undoubtedly it is. Wherefore I shall briefly conclude this Scene with this 40. Play-oppugning Syllogism.  
That which effeminates men's minds, men's manners, and makes them womanish both in their minds, their bodies, speeches, habits, and their whole deportment: must needs be abominable unto Christians, intolerable in a Commonweal. Witness Act 5. Scene 3. & Act 7. Scene 5. before.  
But this do 
* Nun illos qui à Theatris descendunt, videtis molliores effectos? id vero in causa est, quòd i●s, quae ibi fiunt studiosè attendant. Chrysostom. Hom. De S. Barlaam. Tom. 1. Edit. Paris●●s. ●621. pag. 893. D.  Stageplays; as is evident by the premises; and by Act 5. Scene 3. & Act 6. Scene 5.  
Therefore they must needs be abominable unto Christians, intolerable in a Commonweal.   

SCENA DECIMASEXTA.  
THe 16. pernicious fruit of Stageplays is, the incorporating of men into lewd, deboist, ungodly company, 
g Grex totus in agris Vnius scabie ●adi●, etc. juvenal. satire. 2. N●l tam noce● homini quam m●●a societas. Eusebius, De Mart Hieron. ad Damasum ●pistola. This Mahomet himself knew: Therefore in his Koran, Azoara. 21. p. 76. he writes thus: Nolite vos male geremibus associare, & ●.  which ofttimes proves the utter ruin of their souls, their bodies, credits and estates. How many Gentlemen are there now living, who by frequenting Stageplays, have got such intimate 
h See Act 4. Scene 1.2.  acquaintance with Adulterers, Whoremasters, Adulteresses, Panders, Whores, Bawds, Parasites, Rooks, Cheaters, Drunkards, Ruffians, Roarers, Duellers, Quarrellers, Fantastics, Idle-bees, Fashionmungers, Stage-players, Pursers, and the like pernicious creatures, that they have never been able to shake them off again, till they have been plunged over head and ears in sin and villainy, till they have wasted their bodies, their estates, their credits, and lost themselves past all recovery? How many are there now in England that even in this respect have cause 
i Quis te r●pit impetus? ut ad horam gaudeas unde semper doleas; ut videas semel, quod vidisse millies paenit●at. Petrarch. De Remedio Vtriusque Fortunae. lib. 1. Dial. 30.  to rue the day that ever they beheld a Stage-play? How many tender careful Parents are there who may with watery eyes and bleeding hearts cry out, that Stageplays have been the utter overthrow of their beloved Children, by ensnaring them in the bonds of dissolute, graceless, prodigal, unchaste companions, the chiefest instruments to make men wicked; and irrecoverably deboist? 
k Quaeritur quidem quae res malos principes facit. jam primum nimia licentia, deinde rerum copia; amici prae●erea improbi, satellites detestandi, eunuchi avarissimi, aulici vel stulti vel detestabiles, & (quod negari non poorest) ●erum publicarum ignorantia. Nihil est difficilius quam benè imperare. Colligunt enim se quatuor vel quinque atque unum consilium ad decipiendum imperatorem capiunt; dicunt quid probandum sit. Imperator qui domi clausus est, vera non novit; cogitur hoc tantum scire quod illi loquuntur; facit judices quos fieri non oportet, amovet à republica quos debeat obtinere. Quid multa? ut Diocletianus ipse dicebat, Bonus, cautus, optimus venditur: Imperator. Vopiscus. Ibidem. pag. 392.  Flavius Vopiscus, in the life of Divus Aurelianus, enquiring into the several causes that make Princes evil; reckons wicked friends, and detestable or foolish Courtiers and companions as the chief of all the rest: intimating, that nothing is more contagious, more pernicious than evil company: of whom we may truly say as Seneca doth of an over-indulgent friend. 
l De Beneficijs. lib. 2. c. 14.  Ille amando me occidit; that they kill men whiles they love them. It is storied of 
m Carinus homo omnium contaminatissimus; amicos optimos quosque religavit; pessimum quemque elegit aut tenuit. Mimis, meretricibus, pantomimis, cantoribus, atque lenonibus, palatium implevit. Hominibus improbis plurimum detulit, ●osque ad convivium semper vocavit. Flavij Vopisci Carinus. pag. 446.447.  Carinus the most defiled of men; that when he came to the Empire he abandoned all his best friends, retaining and choosing none but the very worst of all for his companions: Whereupon he filled his Court with Stage-players, Harlots, jesters, Singers, Bawds; and committed most of his affairs to wickedmen, whom he always invited to his Feasts. This and no other do our common Playhaunters; they abandon all religious, modest, sober, chaste, and studious acquaintance: they fill their houses, their chambers with Poets, Stage-players, Whoremasters, Panders, jesters, Drunkards, Whores, Bawds, Rooks, Sycophants, who hang like Burrs, like 
n Dum juvat & vultu ridet fortuna sereno, Indelibatas cuncta sequuntur ●pes: At simul intonuit fugiunt, nec noscitur ulli Agminibus comitum qui modo tectus erat. Ovid. Tristium. lib. 1. Eleg. 4. pag. 140.  Horsleeches upon them, till th●y have sucked them dry, and then they vanish. These are their only counsellors, companions, guests, and bosom friends, who prove at last their deadliest enemies. This therefore should lesson all good Christians to refrain from Stageplays, for fear they incorporate them into evil company, who will draw them by degrees to any wickedness. 
o Confessionun. lib. 6. cap. 8. Se● cap. 7.  S. Augustine relates a memorable Story of one Alipius, a dear friend and convert of his, whom he himself had dissuaded from frequenting theatres and Cirque-playes; who. 
* Cum enim aversaretur, & detestaretur talia; quidam ejus amici & condiscipuli, cum fortè de prandio redeuntibus obvius esset, recusantem vehementer & resistentem familiari violentia duxerunt in Amphitheatrum crudelium & funestorum ludorum di●bus, haec dicentem: Si corpus meum in illum locum trahitis, nunquid & animum & oculos meos in illa spectacula potestis intendere? Adero itaque ut absens, ac sic, & vos & illa superabo. Quibus auditis, illi nihilo secius eum adduxerunt secum id ipsum fortè explora●e cu●ientes, utrum posset efficere. Quo ubi ventum est, & sedibus quibus po●uerunt, locati sunt, servebant omnia immanissimis voluptatibus. Ille clausis foribus oculorum, interdixit animo ne in tanta mala procederet atque utinam & aures obturavis●et. Ibidem  being solicited by his friends and fellow Scholars, who met him as they returned from dinner, to go along with them to a Sword-play, did at first earnestly refuse and withstand them; and being at last drawn along by them to the Amphitheatre with a familiar violence, he told them by the way, that though they should drag his body to that place, and set it there, yet they should never seriously fix his mind or eyes upon these Spectacles; I therefore (said he) will be absent whiles I am present, and so I will overcome both you and them. Notwithstanding these words they drew him along with them to the Amphitheatre, perchance to try him, whether he could do as he hath said. Where when they were come, and every man had placed himself in such a seat as he could get, all things growing hot with most cruel pleasures; Alipius shutting his eyelids, forbade his mind, that it should not proceed on into so great evils: and I would to God (writes Saint Augustine) he had likewise stopped his ears. For when as a great shout of all the people, occasioned by some 
p Nam quodam pugnae casu, cum clamo● ingens totius populi vehementer cum pulsasset, curiositate victus, & quasi paratus, quicquid illud esset, etiam visum contemnere & vincere, aperuit oculos, & p●rc●ssus est graviori vulnere in a●ima, quam ille in corpore, quem cern●re concupivit, ceciditque miserabilius quam ille, quo cadente factus est clamour; qui per ejus aures in●ravit, & reseravit ejus lumina ut esset qua feriretur & deij●eretur, a●dax adhuc potius, quam fortis animus, & eò infirmior quo de se praesumpserat, qui debuit de ●e● Ibidem.  accident of the fight had vehemently beaten his ears, being overcome with curiosity, and withal being as it were prepared to contemn and overcome the sight whatever it were, he opened his eyes; and forthwith he was smitten with a more grievous wound in his soul, than he whom he desired to see was in his body, and he fell more miserably than he, whose fall occasioned the shout, which entered thorough his ears, and opened his eyes, that so there might be some thing whereby his bold, rather than as yet valiant mind (and so much the more weak, by how much he had the more presumed of himself, who ought to have relied on God,) might be smitten and cast down. 
q Vt enim vidit illum sanguinem, imm●nitatem simul ebibit, & non se avertit, sed fixit asp●ctum, & hauriebat furias, & nesciebat, & delectabatur s●ele●e certaminis & cruenta voluptate inebriebatur. Et non erat jam ille qui venerat, sed unus de turba ad quam venerat, & ver●s eorum socius à quibus adductus era●. Quid plura? Spectavit, clamavit, exarsit, abstulit inde secum insaniam, qua stimularetur redire, non tantum cum illis à quibus prius abstractus est, sed etiam prae illis, & alios trahens. Et inde tamen manu validissima & misericordissima eruisti eum tu, & docuisti non sui habere, sed tui fiduciam, sed longe postea. Ibidem.  For as soon as he saw that blood, he drank in cruelty together with it, and did not turn away himself, but fixed his eyes, and drew in fury; he knew not the danger, and yet was delighted with the wickedness of the combat, and was drunken with the bloody pleasure. And now he was not the same man that he came thither, but one of the company to which he was come, and a true companion of the●rs by whom he was brought thither. What shall I say more? He beheld, he shouted, he grew outrageous, he carried away madness with him from thence, whereby he was excited to return thither again, not only with those by whom he was first drawn away, but likewise before them, and drawing along others with him. And yet thou O Lord hast plucked him ●hence with a most powerful and merciful hand, and hast taught him not to have any confidence in himself, but in thee; but this a long time after. From this experimental Story thus related by S. Augustine, which comes punctually to our purpose, we may learn many good instructions: First, that lewd companions are very importunate solicitors to draw others to Plays, and Playhouses, (as Panders, Whoremasters, and Youngsters now are, to draw young Gentlewomen and others whom they would make their prey) that so they may corrupt and lead them on to greater evils with more facility. Secondly, that the best remedy to avoid their importunate solicitations, 
r Facilius est initia illorum prohibere quam impetum regere. Sene●a. Epist. 85. vid. Ibidem.  is peremptorily to withstand them, and not to yield one inch unto them. Thirdly, that it is 
s Quis unqua● mortalium juxta viperam securos somnos capit? quae etsi non percutiat, certè sollicitar. Securius est perire non posse, quam juxta periculum non perisse. Hierom. Epist. 47. cap. 1.2.  exceeding dangerous for good Christians, especially for new converted Novices, to be drawn by any importunities or persuasions of friends or lewd companions, to a Playhouse, though it be against their wills and judgements, though they go thither with a prejudicated opinion against Plays, & with a peremptory resolution not to mind them, much less to be overcome or tempted by them, as this Alipius did. Fourthly, that the beholding of one lascivious Stage-play, though with prejudice, disaffection, and an absolute resolution against it, is able to corrupt and vitiate the very best spectators that resort unto it: how much more than will it deprave those lewd Playhaunters who flock unto it with delight, and are almost daily in the Playhouse? Fiftly, that the sight of one only Stage-play, though with a prepossessed opinion against it, 
t Quip ex volunta●e perversa facta est libido, & dum servitur libidini facta est consuetudo, & dum consuetud●ni non resistitur facta est necessitas. Augustin. Confes. l. 8. c. 5.  will draw men onto frequent, applaud, and admire others. Sixtly, that those who are once corrupted by seeing Stageplays, 
u I●ti igitur posteaquam simplicitatem substantiae suae onusti & immersi vitijs perdiderunt, ad solatium calamitatis suae, non desinunt perditi jam perdere, & depravati errorem pravitatis intundere. Minucius Felix. Octavius. p. 85.  are industrious to seduce, and draw others to them; 
x Quanto autem non nasci melius ●uit, quam numerari inter publico malo natos? Seneca De Cl●menti●. lib. 1. cap. 18.  whereas it were far better for such men not to have been borne, then to be thus enroled among the number of those, who are borne for the public hurt of others. Seventhly, that those who are misled by Stageplays, though they be civil, or religious men, 
y Facilis descensus averni, Sed revocare gradum superasque evadere ad auras, Hoc opus, hic labor est. Virgil. lib. 6. AE●●idos. pag. 222.  are seldom speedily reclaimed from them; and that only by the strong arm and powerful hand of God, not by any strength or goodness of their own. Lastly, 
* Master Brinsly, in his True Watched part. 3. cap. 11. Abomination 30. pag. 302. accordingly.  that God commonly withdraws his preventing and perfecting grace, from such who run to Stageplays, so that sin and Satan may easily surprise them. All which are naturally deduced from this History of Alipius; and should teach young Gentlemen and others, as they tender their own safety, and the eternal welfare of their own and others souls; 
z Moses● seniori ●opulo porcis vesci prohibuit; significans, non oportere eos qui Deum invocant, cum impuris versari hominibus, qui porcorum instar corporalibus voluptatibus, obscaenisque cibis, & impudicis titillationibus prurientes, damnosa Veneris voluptate perfunduntur. Clemens Alexandrinus. Paedagogi. lib. 3. cap. 11.  to avoid the company o● Playhaunters, yea peremptorily to withstand the very temptations and allurements unto Stageplays, and never to come near a Playhouse, though it be with strongest prejudice, vigilancy & resolution against the corruptions, vices, abominations that attend it. How dangerous ill company are, especially a● Playhouses where the most are such; how apt they are to insinuate into others by this vice of Stageplays, I have at large declared in a former Scene, (viz. Act. 4. Scene 1.2. I shall therefore close this Scene with this 41. Play●encountring Argument.  
That which entangles men in, incorporates them into the company, the acquaintance, of dissolute, lecherous, deboist, profane, ungodly, vicious persons, who lead them to destruction, 
a Malus enim pessimum prae omnibus malis homo. Vnaquae que bestia habet proprium malum; homo autem in se malus, omnia habet in se mala: sic pejor est Diabolo. Chrysostom. Homil. 43. in Matth. & A●exand●r Fabritius. Destructorium Vitiorum. pars 5. cap. 19  must needs be sinful, unlawful, abominable unto Christians, intolerable in any Christian State. Witness, Act. 4. Scene. 2.  
But this do Stageplays; as the premises, S. chrusostom. Hom. 7.17. & 38. in Matth. & Act. 4. Scene 1.2. do largely testify.  
Therefore they must needs be sinful, unlawful, abominable unto Christians, intolerable in any Christian State.   

SCENA DECIMA-SEPTIMA.  
THe 17. effect of Stageplays is, that they draw men on to 
a See here, pag. 27. & Act 3. Scene 3. p. 75. to 84.  Atheism, Heathenism, and gross Idolatry and profaneness. This is evident by Clemens Romanus. Constit. Apostol. lib. 2. cap. 65.66. By Tertullian De Spectaculis●●ap. 22. where he affirms, That many by communicating with the Devil in Stageplays, hav● fall'n quite away from God. Lactantius, De Vero Cultu. cap. 20. & 21. & Cyprian & Tertullian. De Spectaculis. lib. By Augustine De Civitate Dei. lib. 2. cap. 6. to 29. De Rectitudine Catholicae Conversationis. Tract. Tom● 9 pars 1. pag. 1447.1448. By Minucius Felix. Octavius. pag. 70. By Chrysost. Hom. 6.7. & 38. in Matth. Salvian. De Gubernation Dei. lib. 6. By Master Brinsly, in his True Watch. cap. 11. Abomination 30. pag. 302. where he writes; that Stageplays sow the seeds of Atheism in men's hearts: and that Stage-players are the Trumpeters of Satan, who call men from God and his House unto the theatres, from his heavenly Majesty, to his sworn enemy, and by sundry others, who expressly testify; that Stageplays, (which 
b See here, Act. 3. Scene 3. accordingly.  are commonly stuffed with the names, the histories, persons, fables, rites, ceremonies, villainies, incests, rapes, applauses, oaths, imprecations, and invocations of Pagan Idols; 
c See here, Act. 3. Scene.  with atheistically blasphemous, profane, and wicked scoffs and jests; with abuses of Scripture phrases, and bitter invectives against piety, and religion; that matter to engender atheism, Idolatry, and Heathenism both in the Actors, Auditors, and Spectators of them) are a ready way to draw men on to Atheism, Paganism, Idolatry, and all profaneness, which are there acted and applauded. Yea 
d Diabolus enim est ille, qui etiam in artem jocos ludosque digessit, ut per haec ad se traheret milites Christi virtutisque●orum nervos fa●eret molliores, etc. Hom. 6. in Matth Tom. 2. Col. 51. D.  chrusostom, 
e Diabolus artifex quia idololatriam per se nudam sci●bat horreri, spectaculis miscuit ut per voluptatem posset amari, etc. De Spectaculis. lib.  Cyprian, Lactan●ius, Tertullian, and Augustine, in their forequoted places affirm: That the Devil himself invented Stageplays for this very end, that he might withdraw men from God unto Idolatry: and by these pleasures writes 
f ●ocosi ferme ac ridiculi sunt plaerique mortalium, neque illis est● cord● studiosum vitae genus, sed fluxum po●●us ac remissum. Ex quo ●it, ut perquam facile illis dominetur malignissimus Daemon, neque enim eos horta●atur ad rectam illam viam augustamque capessendam, salebrosam, difficilem & acclivem; sed ad alteram quae prona, inclinata, levis atque expedita est; haud enim illis● unquam temperantiae, justitiaeque ullam habere rationem praecepit, sed confidenter atque impun● cunctis flagitijs libidinibusque incumbere, omne demum scelus impudenter audere permisit. Hinc haud difficulter quam plurimos in servitutem adduxit, fugientes enim laboriosam virtutem, legisque divinae difficultatem evitantes● ad eum scilicet transfugerunt, qui factu facilia eademque jucundissima imperavit, etc. De Sacrificijs. l. 7. Tom. 2. p. 382. C.  Theodoret, which suit well with the pleasurable, slothful, and voluptuous disposition of men, who are most of them addicted to pastimes, to a remiss and idle life, the most malignant Devil very easily domineers over men, and hath drawn very many into bondage; who flying laborious virtue, and avoiding the difficulty of God's Law, have revolted unto him, who hath commanded things easy and most pleasant to be done. Stageplays and Play-poems as the 
g See here, p. 80. l. & August. De Civit. Dei. l. 1.2, 3, 4 & 6. throughout.  Fathers jointly testify; were the chief occasioners, propagators and fomenters of Atheism, Heathenism, Idolatry, and all dissolute profaneness heretofore: 
h See Act 2. throughout, with the several Authors there recorded● & Cicero De Aruspicum Responsis Oratio. p. 524. to 528. In Catilinam. Oratio 3● p. 452. accordingly.  they being wholly consecrated to Idols, and celebrated to their honour in their solemn Festivals, and anniversary commemorations, as the very principal part of their irreligious worship, and idolatrous adoration. And do they not produce the selfsame dangerous effects and issues still? Alas whence is all that practical 
i Sunt qui fortunae jam casibus omnia ponunt, Et nullo credunt mundum rectore moveri, Natura voluente vicis & lucis, & anni. Atque ideo intrepido quaecunque altaria tangant. Tam facile & pronum est superos contendere testes, Si mortalis idem nemo sciat● juvenal. satire 11. p. 119.  Atheism, Paganism, and profaneness; whence all those Heathenish vanities, customs, ceremonies, habits, speeches, blasphemies, 
k Per solis radios, Tarpeiaque fulmina juvat, Et Martis framian, & Cirrhae● spicula vatis. Per calamos venatricis ●h●retramque● puellae, Perque tuum pater AEgaei Neptune tridentem: Addit & Hercul●os arcus, hastamque Minervae, Quicquid habent telorum armamentaria coeli. Iuv●nal. Ibidem.  execrations, Idolatries, superstitions, and the like; whence that open 
l Mal. 1.6, 7. Solus Deus in comparatione omnium nobis vilis est. Salvian De Guber. Dei. lib. 6. pag. 195.  neglect and contempt, that 
m Titus 1.16. 2 Pet. 2.1.  denying of God in works, in actions; that ordinary 
n Ephes. 2.12.  living without God in the world; those secret whisperings in many Players, and Playhaunters 
o Psal. 10.4. Psal. 14.1. Psal. 53.7.  hearts, that there is no God at all, at lest 
p Psal. 73.11.  no God to take notice, or vengeance of their sins; whence all the real atheism and profaneness that we see in Players and Playhaunters lives: is it not principally from Plays and Interludes; wherein, not only 
p Nunquid Priapo mimi, non etiam Sacerdotes enormia pudenda fecerunt? An aliter stat adorandus in locis sacris, quam procedit ridendus in Theatris? Num Saturnus senex, Apollo ephe●us, ita persona sunt histrionum, ut non sint statuae delubrorum, & c? A●gust. De Civita●e D●i. lib. ●. cap. 7. See lib. 2. cap. 3. to 29. lib. 4. cap. ●7. 28.  the Pagan Deities, but likewise the very God of Heaven and Earth, together with his Word, his Saints, his service are 
* See Act 3. Scene 5. & I. ●. his Refutation of the Apology for Actors. pag. 28.54, 55.  derided? Undoubtedly it is. Never is there greater Atheism, or more open desperate profaneness, more notorious contempt of God, his Word, his worship, his fear, his service, then in such places, such times, wherein Stageplays most abound. In Stageplays (as Master Brinsly well observes) there is a continual sowing of all Atheism in the hearts of poor sim●le souls; they are the very Nurseries of Atheism, of Paganism, of Idolatry and profaneness, as the experience of all ages testifies: Wherefore I shall conclude against them which this 42. Syllogism.  
That which engenders Atheism, Paganism, Idolatry, and all profaneness in Actors and Spectators, must of necessity be altogether abominable and unlawful unto Christians.  
But this do Stageplays; witness the premises, and premised Authors.  
Therefore they must of necessity be altogether abominable and unlawful unto Christians. 
q True Watch 3. part. cap. 11. Abomination 30. pag. 392.    

SCENA DECIMA-OCTAVA.  
THe 18. effect of Stageplays is this; that they cause an apparent breach of all God's Commandments: Of the first Commandment, 
r See here, Act 2. & Act. 3. Scene 3. throughout, accordingly. & Augustine Epist. 202.  in honouring, applauding, invocating, naming, representing, adjuring, and extolling Pagan Idol-gods, and Goddesses, by the name of God, and in reviving their infernal ceremonies, rites and worship: and in propagating Atheism and Idolatry. Of the second Commandment, 
s See here, Act 1. Scene 1. Act 2. & Act 3. Scene 3. josephus judaeorun Antiqu. l. 15. c. 11. Philo judaeus, Decalogo. lib. Cyprian & Tertullian De Spectaculis. Augustin. De Civit. Dei. l. 2. c. 4 to 13. l. 6. c. 7. Bullingerus De Circo. lib. cap. 38 p. 153. accordingly  in making the Images, pictures, shapes and statues; in representing the persons, vices, ceremonies and customs of those Pagan Deities: and in relating their histories, pedigrees, acts and monuments. Of the third Commandment, 
t See 3. ●acobi. cap. 21 & Act 3. Scene 5. accordingly.  in profaning and blaspheming the Name of God by cursed oaths and horrid execrations, which are frequent in our Interludes; by traducing and profaning the holy Name and Word of God, by inserting them into Stageplays, and making them no better than a sport or May-game: 
* See Act 3. Scene 3. p. 77. to 87.  by swearing by the names of Idol-gods● whereas 
* Eusebius Eccles. Hist. l. 4. c. 15. Nicephorus Epist. Eccl●s. Hist. l. 3. c. 35.  Polycarpus would not so much as swear by the fortune of Caesar, though by doing it he might have saved his life; by deriding the sincere worship and service of God, and by taking all God's Names, his attributes, his Ordinances in vain. Of the fourth Commandment, 
u See 1. Caroli. cap. 1. The 3. Blast of Retreat from Plays and theatres. M. Brinsl●, 3. part of the True Watch. c. 11. Abomination 30. pag. 392. & Act 7. Scene 12. accordingly.  in profaning the Lordsday in a notorious manner, 
x See Act 7. Scene 1.5. & 6● accordingly.  and in drawing men on to idleness on those other days in which God commands them for to labour. Of the fifth Commandment, 
y Act 3. Scene accordingly.  In dishonouring, reproaching, controlling and traducing Princes, Magistrates, judges, Ministers, and others, who are the Fathers, the Mothers of Church and Commonweal. Of the sixth Commandment, 
z Act 7. Scene 10. Act 3. Scene 2. etc. accordingly.  in occasioning and commending murders, quarrels, duels; tyranny, cruelty: in murdering the good names of other men; in teaching plots to poison, murder, betray, and ruin others: and in murdering infinite souls of men and women whom Stageplays cause to perish. Of the seventh Commandment: 
a See Act 3. Scene 7. Act 7. Scene 3.4. & Act 5. Scene accordingly.  in engendering, fomenting, exciting unchaste affections in the Actors and Spectators, in drawing them on to fornication, whoredom, adultery, and all other actual uncleanness which Christians should abhor to name or think of: and in making them ribaldrous, effeminate, wanton, lascivious in apparel, speech, gesture, hair, etc. and fit for any filthiness or lewdness whatsoever. Of the eight Commandment, 
b Act 7. Scene 9 accordingly.  in teaching men how to cheat and cozen others: how to steal away Wards from their Guardians, and Daughters from their Parents: In picking other men's purses, by receiving money for the exercise of these unlawful, these ungodly Plays, which God never authorized as a means to procure gain withal; the taking of which money is plain theft, as 
c Augustinus. Tract. 100 in Io●n. Gratian. Distinct. 86. Tostatus in 4. R●gum. Tom. 7. pag. 100 C.D. B B. Babington, M. Dod, and others on the 8. Commandment. Alvarez Pelagius De Planctu Ecclesiae. l. 2. Artic. 40. A.B.C. 150.  Divines expressly teach: 
d Act 7. Scene 2. accordingly. & josephus Antique judaeorum. l. 16. c. 9  and in occasioning much prodigal and vain expense. Of the ninth Commandment, 
e Act 3. Scene accordingly.  in slandering, misreporting, and personally traducing particular persons and professions on the Stage; and in laying false aspersions, with terms of ignominy and scorn upon the Saints and service of God. Of the tenth Commandment; In causing Children and young Prodigals to desire the death of their more rigid Parents, that so they might enjoy, and prodigally waste their Patrimonies, and Portions, on their lusts and pleasures: and in causing men to cove● the Pomp, the State, the po●sessions, 
f Act 3. Scene 1. & Act 7. Scene 3. 4● accordingly.  the wives, the servants, the goods of other men, as Players, Whores, and others who resort to Stageplays learn to do. Stageplays in these and sundry other regards forementioned by S. chrusostom, and others in the precedent Scene occasion the breach of all the ten Commandments, and so plunge their Composers, Actors, Spectators over head and ears in sin, involving them in the guilt of all the evils that are occasioned and produced by them. This 
g D. L. Speculum Belli Sacri cap. 45. The Mirror for Magistrates of Cities. The 3. Blast of Retreat from Plays and theatres. See here, pag. 231.232.  Authors, this the premises and experience testify: Wherefore I shall hence deduce this 43. invincible Argument against Stageplays.  
That which commonly occasions an apparent violation of all the ten Commandments, 
h Deut. 6.1. to 20. c. 27.1.26. Matth 5.18. to 42. joh. 14.15, 21. jam. 2.9, 10, 11.  must needs be sinful and utterly unlawful unto Christians, intolerable in any wel-ordered Commonweal: No Christian can deny it.  
But this do Stageplays: witness the premises. See pag. 231.232. before.  
Therefore they must needs be sinful and utterly unlawful unto Christians● intolerable in any wel-ordered Commonweal.   

SCENA DECIMA-NONA.  
THe 19 fruit of Stageplays is this; that they draw down Gods fearful judgements both upon their Composers, Actors, Spectators, and those republics that tolerate or approve them● as these ensuing examples evidence. It is storied of 
a Pliny. Nat. Hist. lib. 10. cap. 3. Opm●●rus Chronogr. pag. 121. Calepini AEschylus.  AEschylus, (the first inventor of Tragedies, as 
b Post hunc personae pallaeque repertor honestae AEschylus, & modicis instravit pulpita tignis Et docui● magnumque loqui, nitique cothurno. De Arte Poetica. p. 305.306  Horace, 
c Instit. Orator. lib. 1. cap. 1.  Quintilian, Tertullian, and 
d Opmeeri Chronogr. pag. 131.  others write:) that his brains were dashed out with the fall of a Torteis, which an Eagle soaring over him let fall upon his baldpate, while he was sitting meditating on his Plays in the open air; a sudden unparallelled & right tragical judgement, upon the very first inventor of tragic Interludes. 
e Gellius Noctium Attic. l. 15. cap. 20. Suidae Euripides. Opmeeri Chronogr. p. 125. Calepine &. Holioke. Euripides.  Euripides, the famous Greek Tragedian, as he was returning in the night time from Archelaus his Palace, where he supped, to his own lodging, was torn in pieces by Dogs, (some write, by women) set on, as was supposed, by Arridaeus a Poet, who maligned him: A fearful death: 
f Pausanias' in Attic. l. 1. Tertullian De Anim●. l. 1. Opmeeri Chronogr. pag. 125. Chronicon Chron. AEtas 5. fol. 78.  Sophocles, the very Prince of tragic Poets, being pronounced victor by one casting voice in a poetical combat between him and others; died suddenly on the Stage of overmuch joy; his victory proving no other but his own fatal Tragedy: the like we read of 
g Gellius. Noct. Artic. l. 3. cap. 15.  Philippides another famous Greek Comedian, who died suddenly in the selfsame manner, upon the same occasion. 
h josephus Antiqu. judaeorun. l. 12. c. 2. Aristeas. Hist. 70. Scripturae sacrae Interpretum. Bibl. Patrum. Tom. 1. p. 12. Eusebius De Praeparatione Evang. l. 8. c. 1. M. Northbrocke against Vain Plays and Interludes. f. 32. & M. Stubs, his Anatomy of Abuses. p. 102. Coc. Sabellicus. AEnead. 4.5.8 p 641. George Alley, his Poor Man's Library. part 1.  Theodectes a Play-poet, was smitten of God with blindness for inserting some passages of the Old Testament into one of his Tragedies. Menander, an ancient Greek Comedian, 
i Suidae Menander.  & insanus mulierum amator, as Suidas styles him, 
k Opmeeri Chronogr. p. 133.  was suddenly drowned, whiles he was swimming in the Pyraeean Haven. 
l Opmeeri Chronogr. p. 145.  Terence the eminentest Latin Comedian, was drowned and swallowed up of the Sea, about the 35. year of his age, as he was returning out of Greece with 108. of Menand●rs Comedies which he had translated. 
m Chronicon Chronicorum. AEtas. 5. fol. 93.  Plautus, an elegant comical Latin Poet, when as he had scraped together a great mass of money by his Stageplays, lost all of it by merchandise; and then returned back to Rome, he was enforced to grind at a Baker's Mill to get his living, and so died miserably. 
n Suidae Antiphanes.  Antiphanes the composer of 355. Comedies, died suddenly, being casually struck with a Pear. 
o Plutarchi Alcibiades. Horace. Epist. lib. 3. Epist. 1. Ludovicus Vives. Notae in l. 2. c. 8. August. De Civit. Dei. See here, pag. 121.  Eupolis the Poet, for inveighing against A●cibiades in his Comedy, called Baptis, was apprehended by him, and then drowned in the Sea: Such were the sudden and untimely ends of all these ancient Play-poets, which should serve as a caveat to our modern (of which some have likewise come to desperate ends) to deter them from their ungodly profession. But I pass from these to Stageplays: And here I find 
p Ecclesiast. Hist. l. 2. c. 27. See D. Rainolds Conference with Hart. c. 8. Divis. 4. p. 515.  Theodoret relating a notable Story of a common Actor; who coming to play a part upon the Theatre, in a vestment of cloth of gold, given by Constantine the Emperor to Macarius' Bishop of Jerusalem, to wear at times of baptism, (which vestment this Player had purchased of Cyril who succeeded Macarius;) he fell down suddenly on the Stage as he was acting in it, and died. 
* Witness Shirley, slain suddenly by Sir Edward Bishop, whiles he was drunk; as most report.  I read likewise in 
q Natur. Hist. lib. 7. cap. 33.  Pliny, of one M. Ofilius Hilarus, an eminent Actor of Comedies, that after he had acted his part with great applause upon his birthday, and was vaunting and discoursing of this his acting at supper, he fell down suddenly dead at the table, whiles he was thus boasting and looking on that vizard and person which he had then sustained. 
r De Gestis Regum Anglorum. l. ●. p. 67.  William of Malmesbury a grave English Historian, upon the concurrent testimonies of Pope Leo, Petrus Damianus, and Aquitanicus, relates this memorable History; That a certain Stage-player who got his living by acting, lodging about the year of our Lord. 1012. in the house of two old women who were Witches, situated by the highway near to Rome, was by their Sorceries metamorphosed into the shape of an Ass; and being thus transformed, he became so tractable that (like another Banks his dancing Horse, or the 
* Sybaritae in tantum delitiarum studium devenerunt ut equos etiam ad ●ib●am in symposijs tripudiare a●●ne●ecerint. Sic Cardiani equos in Symposijs ad tibias saltare docuerunt, etc. Athe●●us Dipnos. lib. 12. cap. 6. vid. Ibidem.  dancing Horses of the Sybarites and Cardians) he would readily turn and move which way soever these Witches commanded him; which being bruited abroad he became very gainful to these his Hoastesses, the people flocking by troops from all places near adjoining, to behold the rare feats of this mimical Ass, who struck the Spectators with great admiration of his strange gestures. The fame of this Asses rare qualities being thus bruited abroad, induced a rich man who dwelled nigh to purchase this Ass at a great price of these two Witches; who informed their Chapman, that if he would have his Ass to practise his histrionical tricks at all times, he must be sure to keep him from water; which he did for a long space, exhilarating both himself and his guests with this playing Ass: who after a while being not so strictly looked to as at first● broke lose at last, and running to a pond of water that was next, bathed and tumbled himself therein for a while, till at length he came to his humane shape. The Asse-keeper in the mean time missing the Ass, runs forth to seek him, and meeting him in his humane form, inquires of him whether he saw the Ass? to which he replied, that he was the Ass, and with all related to him the whole Story of this his metamorphosis: the Asse-keeper wondering at it reports it to his Master; and he declares it to Pope Leo; true● which I here submit to the Readers faith. If this be but an Ovid's Metamorphosis, or an Apuleius his Golden Ass; we may laugh at the conceit, and so pass it by: but if it be a truth, as the Historian confidently affirms it, we may deem it a just judgement of God upon this Actor, who for his acting of other men's parts in jest, was thus enforced to play the Ass' part in earnest. 
s Notae in August. De Civit. De●. lib. 12. cap. 25. C.  Ludovicus Vives reports from men of credit, that in a certain City of Brabant, where they used to make annual Plays to their Saints, upon the day that their great Church was founded, as they do in other places of that Country; some taking then upon them the vizars and persons of Saints, others of Devils for to act these Plays; o●e of these Actors who played the Devils part being enamoured with a Girl which he espied at the Play, went dancing to his house, and there taking his wife as he was in his Player's robes and vizard, he cast her upon a bed, saying, that he would beget a Devil of her; and so he lay with her: his wife upon this conceived, and the infant which she brought forth, as soon as ever it was borne, began to dance up and down, being shaped as men use to paint the Devil. Lo the justice of God upon this person, that he who acted the Devil's part should thus beget a Devil.  
Of God's judgements upon Playhaunters, we have sundry precedents, worthy our most serious observation; some of particular persons only, others of whole multitudes together. For God's judgements on particular persons only. We read of 
t Diodorus Siculus. Bibl. Hist. l. 16. sect. 93.94, 95. pag. 806. to 810. Supplementum Qu. Curtius. l 1. p. 17. justin. Hist. l 9 p. 99 O●osius. Hist. l. 3. c. 14. Vincentius Spec. Hist. l. 3. c. 18.19. Antonini Chron. Tit. 4. c. p. 2. sect. 2.3. cum multis aliis, & Sir Walter Rawleighes History of the World. lib. 4. pars 1. sect. 8. p. 138.  Philip King of Macedonia, Father to Alexander the Great; that as he delighted much in Stageplays, so he was slain by Pausanias as he was sitting in the Theatre at a Play; The like we find 
u josephus Antiqu. judaeorun. l. 19 c. 1. Suet●nij Caligula. 〈◊〉. ●8. Suidae Historica. Caius Caligula. Zonara's Annalium. Tom. 2. fol. 96. Dion Cassius. Rom. Hist. lib. 59 pag. 854.  recorded of Caius Caligula; who being much devoted to Stageplays, (which he would sometimes act himself in woman's apparel to his inexpiable shame) was murdered by Cherea, whiles he was beholding the Nobleman's Children which he sent for out of Asia, acting a Play upon the Stage. A just judgement of God upon these two dissolute Princes, who made these wicked Plays their chief delight. It is storied of 
* josephus' Antiquitatum I●daeorum. lib. 19 cap. 7. Eusebius Ecclesiast. Hist. lib. 1. cap. 9 but 10. in the English. Nicephorus Ecclesiasticae Historiae. lib. 2. cap. 13. Op●eerus Chronogr. pag. 209. Baronius & Spondanus. Anno 46. sect. 2. & Acts ●●. 20. to 24.  Herod Agrippa, that in the third year of his Lieutenantship he went to Caesarea Stratonis where he published Spectacles and Stageplays in the honour of Caesar, and ordained a solemn Feast-day for his prosperous affairs, unto which all the chief men of worth and great Officers of that Province resorted: on the second day of these Plays and Spectacles, he came to the Theatre in a silver robe wonderfully wrought, which by the reflection of the Sunbeams ye●lded so gorgeous a glistering to the eye, that the shining thereof seemed terrible and intolerable to the beholders; whereupon some flatterers (it is likeliest that some Players or Play-poets were the chief of them) deifying him as a God, and he rebuking them not; a little after looking about him, he beheld an 
* josephus writes it was an Owl.  Angel, hanging over his head, who smote him with an extreme pain in his bowels whiles he was thus sitting in the Theatre, so that he was carried desperately sick to his Palace, where being tormented for the space of five days with bitter gnawing of his bowels, he ended his life most miserably, being eaten up of worms. Which divine judgement, though it miraculously seized on him for his ambition, in that he rebuked not these flatterer's, and gave not God the glory; yet since this Tyrant, (
* Chronicon Chron. AEtas. 6. fol. 107. Agrippa Magnus●  who had built a Theatre and Amphitheatre in Jerusalem after the Roman manner, to advance Idolatry and Paganism, and suppress Religion;) was thus smitten by God's Angel in the Theatre itself, where he sat beholding these Plays and Spectacles which he had then provided for Caesar's honour, and the people's recreation, whose deifying acclamations were the cause of this his fearful death; and since these Stageplays were the chief occasion of drawing both himself and the people into the Theatre; we may justly behold him as a ●ad fatal Spectacle of God's avenging judgement, as well for his instituting and beholding Stageplays, and erecting public theatres, as for his proud ambition. Not to speak of 
y josephus An●●qu. judaeorun. lib. 15. cap. 11. here, p. 466.  Herod the great, whom the jews conspired to murder in the Theatre which he had built at Jerusalem whiles he was beholding Stageplays, for that he had brought in Stageplays into Jerusalem contrary to Moses Law and the discipline of the jewish Nation. Nor yet to mention the Emperor Nero, whose acting and beholding of Plays was one chief occasion that stirred up 
z Qui interroga●us à Nerone, quibus causis ad oblivionem sacramenti processis●et: Oderamte, inquit, nec quisqu●m tibi militum fidelior fuit dum amari meruisti, odisse caepi post quam parricida matris & uxoris, auriga, histrio & incendiarius extitisti. Tacitus. Annal● lib. 15. sect. 10. pag. 360.  Subrius Flavius, with others, to conspire his death. 
a Historiae. lib. 1. pag. 31. & 51. to 67.  Herodian informs us, that Commodus his excessive delight in Actors, Gladiators, Plays and Interludes, and his unworthy coming on the Stage in person to play the Actor and Gladiator before the people, (from which base shameful act his friends, together with Martia his best beloved Concubine, did earnestly dissuade him, ne Romanum Imperium contumelia a●ticeret, etc.) was the original ground of his untimely death; he being poisoned by his Martia, whom he resolved to murder, for this her good advice: and 
b See his Gallieni duo. pag. 316. & here, pag. 485.  Trebellius Pollicarpus records, that Gallienus the Emperor, was murdered by Martianus, Heraclianus, and Claudius, for this very cause, lest by his lewd example in frequenting Stageplays, and favouring Stage-players, with which he had filled his Palace, he should bring both himself and the Republic unto utter ruin: These several Kings and Emperor's Stage-delights being thus the just oecasions of their untimely deaths. A sufficient Item for all Christian Princes for ever to abandon Plays and Actors as fatal and pernicious evils both to their own persons, and their subjects too. To pass from Kings and Emperors to some of meaner quality, 
* De Spectaculis. lib. cap. 26.  Tertullian, a Father of good credit among Scholars, informs us; That a certain Christian woman in his time going to a Playhouse to see a Stage-play, returned thence possessed with a Devil (as too too many now a days do; at leastwise in a spiritual sense,) justly in meo enim eam inveni, for I have found her in my own jurisdiction. If therefore you will neither believe the 
y Act 1. Scene 1. & Act 2. Chorus.  forequoted Fathers and Authors, that the Playhouse is the Devil's Chapel; yet now believe the very Devil himself who claims it for his own, together with all such persons who frequent it. The same 
z De Spectaculis. lib. cap. 26.  Father relates; that another Christian woman who went to see a Tragedy, had the very same night a linen sheet presented to her in a dream; the Tragedian himself being likewise named to her, with an exprobration for this act of hers; after which she lived not above five days: To which two examples (writes he) 
a Quo utique & ali● documenta cesserunt do his, qui cum Diabolo apud Spectacula communicando à Domino exciderunt. Ibid.  I might add some fearful precedents of others, who by communicating with the Devil at Stageplays, have fallen quite away from God. A dreadful Apostasy and judgement indeed. To these two former precedents, I shall annex the parallel example of a 
b See M. Brathwait, his English Gentlewoman. London 1631 pag. 53.54. this Author being then present at her departure.  late English Gentlewoman of good rank; who daily bestowing the expense of her best hours upon the Stage, and at last falling into a dangerous sickness of which she died, her friends in her extremity sent for a Minister to comfort, counsel, and prepare her for her end, who coming to instruct her, and advising her to repent, and call upon God for mercy, she made him no reply at all; but cried out Hieronimo, Hieronimo; O let me see Hieronimo acted; (calling out for a Play, in stead of crying unto God for mercy,) and 
c Percussus quisque ante rapitur, quam ad lamenta paenitentiae convertatur. Pensate ergo, qualis ad conspectum districti judicis perveni●, ●●i non vacat flere quod ●ecit. Greg. Mag. Epist. l●b. 11 cap. 3. ●ol. 452. b.  so closed her dying eyes. O tragical, O fearful death! answerable to her former wicked life? Not to relate the various tragical ends of many, who in my remembrance at London, have been slain in Playhouses, or upon quarrels there commenced: Nor yet to recite the sudden fearful burning even to the ground, both of the Globe and Fortune Playhouses, no man perceiving how these fires came: together with the visible apparition of th● Devil on the Stage at the Belsavage Playhouse, in Queen Elizabeth's days, (to the great amazement both of the Actors and Spectators) whiles they were there profanely playing the History of Faustus (the truth of which I have heard from many now alive, who well remember it,) there being some distracted with that fearful sight; I shall confine myself only to such printed examples of God's judgements upon many Players and Playhaunters together, which I find scattered here and there in sundry Authors. To begin first at home. I read in 
d Anno 8. Eliz. 1567. pag. 1209. b.  Holinshed, that in the eighth year of Queen Elizabeth's Reign, there were three Scholars at Oxford slain outright, and diverse others hurt and maimed, with the unexpected fall of a wall, whiles ●hey were beholding a Stage-play: 
e M. Stubs, his Anatomy of Abuses. p. 135. I.G. his Refutation of the Apology for Actors. pag. 43.44.  About the year 1582. many people being assembled together at the theatres in London to see the bawdy Interludes and other fooleries there practised, God caused the earth on a sudden mightily to shake and tremble, as though all would have fallen to the ground: where at the people sore amazed, many of them leapt down from the top of the Turrets, Pinnacles and Towers, where they stood, to the ground, whereby some had their legs broken, some their arms, some their backs, some were hurt one where● some another where, and many sore crushed and bruised; but not any but they went away sore afraid, & wounded in conscience. And yet (writes my Author) can neither the one nor the other, fray men from these devilish exercises, until the Lord consume them all in his wrath: The Lord of his mercy open the eyes of the Magistrates to pluck down these places of abuse that God may be honoured, and their consciences discharged. 
f M. Ioh● Field, his Declaration of God's judgement at Paris Garden● London 1583. Henry Cave, his Narration of the fall of Paris Garden. London 1588. M. Stubs, his Anatomy of Abuses. p. 134.135. D. Beard, his Theatre of God's judgements. Edit. 3. London 1631. l. 1. c. 35. p. 212. & the Preface to the Practice of Pi●ty. I. G. his Refutation of the Apology for Actors. pag● 43.  Upon the 13. of january, Anno 1583. being the Lordsday, an infinite number of people, men, women, and children, resorted unto Paris Garden to see Bear-baiting, Plays, and other pastimes, and being altogether mounted aloft upon their Scaffolds and Galleries, and in the midst of all their jollity and pastime, all the whole building (not one stick so much as standing) fell down miraculously to the ground with much horror and confusion: In the fall of it five men and two women were slain outright, and above one hundred and fifty persons more, sore wounded & bruised, whereof many died shortly after; some of them having their brains dashed out, some their heads all to quashed, some their legs broken, some their arms, some their backs, some one hurt, some another; there being nothing heard there but woeful shrieks and cries which did even pierce the skies; children bewailing there the death and hurts of their Parents, Parents of their Children; Wives of their Husbands, and Husbands of their Wives; so that every way from four of the clock in the afternoon till nine at night, especially over London-bridge, many were carried in chairs, and led betwixt their friends, and so brought home to their houses with sorrowful heavy hearts, like lame Cripples. A just, though terrible judgement of God upon these Playhaunters and prophaners of his holy day: the 
g M. Iohn Field● in his Declaration of God's judgement at Paris Garden.  original relator of which, doth thus conclude: And therefore for a conclusion, I beseech all Magistrates by the mercies of God in jesus Christ, that by this occasion and example, they take good heed to look to the people committed to their charge, that they take order, especially on the Sabbath days, that no Citizen or Citizen's servants have liberty to repair to any of those abused places, and that they keep their straggling wantoness in, that they may be better occupied. And as they have with good commendation so far prevailed, that upon Sabbath days these Heathenish Interludes and Plays are banished, so it will please them to follow the matter still, that they may be utterly rid and taken away, For surely it is to be feared, besides the destruction of body and soul that many are brought unto by frequenting the Theatre and Curtain that one day these places will likewise be cast down by God himself, and draw with them an huge heap of such contemners and profane persons to be killed and spoilt in their bodies. Neither was he a false prophet altogether. 
h D. Beard, his Theatre of God's judgements. l. ●. cap. 35. pag. 212.  For in the year of our Lord, 1607. at a Town in Bedford-shire called Risley, the floor of a chamber wherein many were gathered together to see a Stage-play on the Sabbath day, fell down; by means whereof diverse were sore hurt, and some killed. If these domestic examples, together with that of 
* Diogenes Laertius. lib. 1. pag. 33.  Thales the Philosopher, who was smothered and pressed to death at a Play will not move us; let us cast our eyes upon some foreign Tragedies of this nature. I read in 
* Lib. 3. c. 4.44. pag. 889.  Munster his Cosmography, that about the year of our Lord, 1380. Lodovicke a Marquis of Nisina, a man not very religious, was made Archbishop of Magdeburge; who thereupon invited many Gentlemen, and others, together with their Wives and Daughters into a Town called Calven, to feast and make merry with him; who came accordingly: The Bishop for their better entertainment provided the Townehall for them to dance in (they being much addicted to dancing and singing) and to act other vanities: and whiles they were busily turning, dancing, and playing, and every one danced merrily at the hands of their Ladies, the house being oppressed with the great weight, began to sink, giving a great crack before. The Archbishop taking the Lady who stood next him by the hand, hastened to go down the stairs with the first: and as soon as he begun to go down, the stony stairs being loose before fell down, and miserably crushed to death the Archbishop and his consort, with diverse others. It is storied by 
i Book 4. chap. 192.193. fol. 243.244, See the General History of France. p. 231. and D. Beard, his Theatre of God's judgements. lib. 2. c. 37. pag. 435.436. accordingly.  Froyssart in his Chronicle, and by some others since, that in the Reign of Charles the sixth, in the year of our Lord; 1392. at a marriage made in the King's Court at the hostile of Saint Paul's in Paris, between Sir Yvan of Foiz, Bastard Son to the Earl of Foiz, and one of the Queen of Erance her Gentlewomen, the Tuesday before Candlemas day: A Squire of Normandy called Hogrymen of Gensay, provided for a Play or Mummery against night● for which purpose he had devised 6. Coats made of Linen cloth covered with Pitch, and thereon cloth and flax like hair, and had them ready in a Chamber: The King himself put on one of these Coats; the Earl of jovy, a young lusty Knight, another; Sir Charles' of Poytiers, the third; Sir Yvan of Foiz another; the Son of the Lord Lanthorillet had on the fifth, and the Squire himself put on the sixth. Being thus apparelled and sowed fast on these Coats, which made them soon like wild wode-houses; the King upon the advice of Sir Yvan of Foiz, commanded an Usher of his Chamber to enjoin all the Torchbearers in the Hall where the Ladies were dancing to stand close to the wall, and not to come near the wode-houses for fear of setting them on fire, which he did accordingly. Soon after the Duke of Orleans, who knew nothing of the Mummery or the King's command, entered into the Hall with four Knights and six Torches, to behold the dancing, and begun himself to dance. Therewith the King and the five other Masquers came in, in these their disguises, five of them being fastened one to the other, the King only being loose, who went before and led the device. When they entered the Hall, every one took so great heed to them that they forgot the Torches. The King departing from his company went to the Ladies to sport with them, as youth required, and came to the Duchess of Berry who took hold of him to know what he was, but he would not show his name. The Duke of Orleans running to the other five to discover who they were, put one of the Torches his servants held so near the flax, that he set one of the Coats on fire, and so each of them set fire on the other, so that they were all in a bright flame; the fire taking hold of the living Coats & their shirts began to scorch their bodies so that they began to brens and to cry out for help. The fire was so great that none durst come near them, and those that did, brent their hands by reason of the heat of the pitch. One of them called Manthorillet fled into the Botry and cast himself into a vessel of water where they rynsed pots, and so saved his life by quenching the fire, but yet he was sore hurt. The Countess o● Berry with her long loose Gown covered the King and so saved him from the fire: two of the other were burnt to death in the place: the Bastard of Foiz and the Earl of jovy were carried to their lodgings, and there died within two days after in great pain and misery. Thus was this Comedy turned into a doleful Tragedy. 
k The French History. p. 231●  The King though he escaped was much distracted in mind (and his servants distressed with grief) at this unhappy accident, so that he could not sleep quiet that night. 
l Froyssarts Chronicle. Book 4. chap. 192.193. fol. 244.  The next day these news being spread abroad in the City, and every man marveling at it: some said, how God had sent that token for an ensample, and that it was wisdom for the King to regard it, and to withdraw himself from such young idle wantonnesse● which he had used overmuch being a King. All Lords and Ladies thorough the Realm of France and elsewhere, that heard of this chance had great marvel thereof. Pope Boniface being at Rome with his Cardinals rejoiced at it, and said, that it was a token sent from God to to the Realm of France, which had taken part against him. Sure I am it was a just judgement of God, to teach Kings and great men, and not to be Actors or Spectators of vanity, but wholly to lay aside such foolish Masques and Interludes. 
m I.G. his Refutation of the Apology for Actors. pag. 38. A short Treatise against Stageplays, printed, 1625. and Dedicated to the Parliament. pag. 28.  At Lions in France, in the month of August, in the year 1607. while the Jesuits were acting a profane Play of Christ's coming to judgement at the last day, to the disgrace of true Religion, the Lord from Heaven continued thunder and lightnings for two hours' space together, slew twelve of the Actors and Spectators presently, and amazed all the rest with great terror and fear. To pass from France to Rome, Suetonius records, that in julius Caesar his time, there resorted such a multitude of people to Rome to behold his Stageplays and Spectacles, that most of the strangers were forced to lodge in the Villages adjoining in Tents: there was ofttimes very many people trod and crushed to death at these Plays by reason of the multitude, and among them two Senators: so tragical and fatal were these Interludes. 
n Rom. Histor. lib. 37. p. 101.  Dion Cassius records; that in Pompey his time. a Theatre in Rome built for the acting of Syrian Interludes was overturned with a sudden tempest, to the death and destruction of many persons. To pass by the memorable example of God's avenging justice upon the 
* See judg. 16.23. to 31. & Arias Montanus. Comment. in lib. judicum. c. 16. Antwerpia 1592. p. 568. to 580. See Lyra, Tostatus, Peter Martyr. Ibidem.  Philistines and their Lords, many thousands of them being crushed to death with the fall of their Dagons' Temple, which Samson pulled down upon their heads whiles they were there feasting, dancing, and acting Plays before their Idol Dagon, and beholding Samson playing, dancing, and making sport before them like a Clown in a Play, they call him out of the prison to that purpose. From whence 
* Ibidem. pag. 570.571, 572.  Arias Montanus well observes, that it was the custom of the Philistines and other Idolaters, to court their Idols with dances and Stageplays on their sol●mne Festivals; their temples being built in such a manner, that people might conveniently behold the dances and Stageplays that were acted in them: and thereupon he justly taxeth 
* Vulgo ut gratificentur principes varia ac plerumque humanitati dissentanea, vel ed●nt ipsi, vel edenda permittunt spectacula. Hinc olim Theatra caedibus ac sanguine plena; hinc nostro tempore nostrisque moribus impura, & ab omni arte semota, scenarum & comaediarum licentia, & gladiatorum caede funestiora crudelioraque taurorum ac belluarum munera quae dat retinentibus ac detestatis superorum animis dicata consecrataque versantur. vid. Ibid.  Christian Princes, for exhibiting Plays and such like impure, unchristian spectacles to the people, and tolerating them in their Kingdoms, they being unsuitable and pernicious unto Christian manners, and altogether unlawful unto Christians as originally consecrated unto Idols; the very acting and beholding of them being odious unto God, as this his judgement on the Philistines proves. 
o Annalium. l. 4. c. 10. p. 165.166.  Cornelius Tacitus, and 
p Historiae. lib. 7. cap. 4.  Paulus Orosius, (and out of them 
q Eutropius R●rum Rom. l. 7. Tiberius. Petrarch. De Remed. Vtriusque Fortunae. l. 1. Dialog. 30. Bodinus Methodo Historiae. c. 7. The 3. Blast of Retreat from Plays, etc. pag. 124. D. Hackwels' Apology l. 4. c. 4. sect. 9 Edit. 1. p. 320. A short Treatise against Stage-playes● pag. 26. with sundry others. Coc. Sabellicus. Ennead. 7. lib. 1. pag. 191.  sundry others) relate; that about the eighth year of Tiberius his Reign, there were by the just judgement of God, at least 
* Sonorites Tacitus, others only above 20000. which may both stand well together, since 50000. is above 20000.  fifty thousand persons slain and pressed to death at once, with the fall of a Theatre at Fidena in Italy, (which Theatre was built by one Atilius, ) whiles they were there beholding Sword-playes, and such like Theatrical Interludes; the dolefulness of which bloody Tragedy and judgement (seconded with a devouring fire, which almost burnt up that City) is at large described by Tacitus. joannes Aventinus in his excellent Annals, hath registered two memorable Examples for our present purpose. 
r Aventinus Annalium Bojorum. lib. 7. pag. 530.  The first of them happened at Pisonium, a City of Bavaria; about the year of our Lord, 1200. where diverse people assembling together from all quarters to behold Interludes and Cirque-playes, above three hundred of them were there slame outright with thunder and hail from Heaven: The latter of them 
s Idem Annal. Bojorum. lib. 7. pag. 668. & 581. Romae quintadecimo Cal. Octobris pons Tiberinus corruit aquis, obru●i interire quingenti sexaginta homines, qui eò secularibus ludis, quos Nicolaus contra decrete Constantiensis S●natus aperuerat, confluxerant.  fell out in Rome itself upon the 15. day of October, in the year of our Lord 1450 when Pope Nicholas the first, solemnised his famous jubily with secular Plays: at which time, five hundred and fifty persons coming to Rome to see these secular Interludes, which this Pope brought in contrary to the decrees of the Council of Constance, were drowned & washed to death in the River Tiber, the Bridge upon which they were being overturned with the waters, To these I shall add one Tragical Story more which 
t In Vita Beati Gregorij. pag. 312.313. Edit. Basil●ae. 1571.  Gregory Nyssen, in the life of Gregory the worker of miracles, hath registered to posterity. The Citizens of Caesarea, and well might all the people of that Province accustomed to meet together at Caesarea once a year, upon a public solemn Festival which they dedicated to a certain Devill-Idol, which that Country worshipped; at which feast they 
* See Act 1. Scene 1.2. & Act 2● Est enim ludus turpis & inhonestus qui in se deformitatem importat, & tales fecerunt Gentiles coram dijs suis in Theatris & templis: & illa est simpliciter inhibitus Christianis. Holkot. Lectio. 173. in lib. Sapientiae. fol. 133.  always celebrated some public Stageplays to the honour of this their Idol, and to delight the people: It fortuned that the whole Country and City assembled thus together after their wont manner, when Saint Gregory was newly made Minister of that City: and being thus assembled they presently flocked to the Theatre; 
* Eorum qui concurrerant Theatrum plenum ●rat, & eorum qui postremo affluxerant multitudo subsel●ijs undique superf●ndebatur, atque omnibus ad spectacula atque acroamata orchestram intueri cupientibus: plena ●cena tumul●us & trepidationis, irrita praestigiatoribus, mirabil●umque spectaculorum artificibus oste●●atio erat, tumultu sese mutuo constipantium non modo oblectationem sunsicae impediente, sed ne circulatoribus quidem & praestigiatoribus suas artes ostentanti tempus erat, etc. Greg. Nyssen. Ibidem.  which being filled with those who first hasted thither, those who came after climbed up by troops upon the Scaffolds that were built about it. At last the crowd of the people; who were very desirous to behold these Interludes, grew so great, that they left no room at all upon the Stage, either for the Players or Musicians to act their parts; whereupon the whole multitude cried out to that Devil whose festival they then solemnised, with one united voice; O jupiter make us room; Which Saint Gregory overhearing, he presently sends one who stood by to the Theatre, to tell the people that that they should forthwith have more room and ease than they desired. 
* Hac autem ab eo voce tanquam tristi quadam sententia prolata pestilen●ia frequentem ferias agentium, & ludos celebrantium conventum excipit, ac sta●im tripudiantium choris lamentatio miscebatur adeo ut in luctus & calamitates eye voluptates converterentur, quum pro plausibus & cantu tibiarum, aliae super alias naeniae cantusque lugubres urbem passim invasissent, etc. Ibidem.  No sooner was this message delivered to them, l●ke a doleful sentence passed against them, but a devouring pestilence suddenly seized upon that great assembly, which were there sporting and beholding Plays, and presently a lamentation was mingled with their dancing, in so much that their pleasures were turned into sorrows and calamities; and funeral doleful Elegies one upon another were heard throughout the City in stead of acclamations and music: 
y Cum enim semel morbus homines invasisset, opinion citius propagabatur atque serp●bat, ignis in modum domos depascens, adeo ut aedes quidem sacrae, quae spe sanationis atque remed●j confugiebant, iis, qui morbo peribant repletae: fontes verò, aquae ductus, s●aturiginesque ac pu●e●●orū, quos atr●citate morbi sitis● exurebat, referti essent, etc. multi item ultrò transirent ad sepulchra eò quod superstites s●p●l●●ndis mor●uis non amplius suffice●ent. Ibidem.  For as soon this pestilent disease had seized upon men, opinion and conceit did propagate it the faster, it consuming whole houses at once, like a fire: in so much that flying from their houses to their Temples for succour and recovery, their very temples were even filled up with the carcases of such who there fell down dead of this disease: whose extremity was such, that all the Cisterns, Fountains and pits of water near the City were covered with the dead corpse of such who resorted to them for to quench their thirst; in so much that many went voluntarily to their graves to die there, because the living were not sufficient to bury the dead. Neither did this pestilence surprise men suddenly, but a certain Ghost or Spirit came first unto these houses over which destruction hovered, and then certain perdition followed after. At last when the people came to know the cause of this their sickness, they renounced their former Idolatrous sacrifices, rites and Interludes, and resorting with their whole families to Saint Gregory, they entreated him both to instruct them and to pray unto God for them, that so they might escape this pestilence. By which means they all abandoning their Idolworship were drawn to the profession of Christ's Name: part of them being led as it were by the hand unto the truth by the disease that was then upon them; others of them embracing the faith of Christ, as a defensative to secure them from the plague; 
z Adeò illis hominibus sanitate morbus● validior erat. Qui enim in sanitate ad approbationem mysterij rationibus infirmi essent, corporali● morbo ad fidem convaluerunt. Ibidem.  their sickness being more effectual to convert them then their health. For those who were so weak in their health that they could not be won by reasons to approve the truth, were made whole in faith, by this their corporal disease. Lo here a man-eating pestilence sent by God from Heaven upon these Pagan Playhaunters; Answerable to which I find another Story in Plutarch, who relates; 
* Pestis Roma grassata omnes ad unum scenae administros extinxit. Plutarchi. Question●s Romanae. Quaest 107. pag. 600.  that in the Consulship of Caius Sulpitius, and Licinius Solon, the great plague then reigning in Rome, devoured not only sundry Playhaunters, but even all the Stage-players then in Rome, so that there was not so much as one of them left alive: A just judgement of God upon these pestiferous miscreants. And may we not then suspect, that their toleration of, and our great resort to Stageplays, hath been a great occasion of those devouring Plagues, which formerly and now of late have seized, not only upon London and her Suburbs, (where diverse public standing Playhouses are every day frequented,) but on other Towns and Cities too, where straggling wand'ring Players (though 
a 14 Eliz. c. 5.39. Eliz. cap 4.  Rogues by Statute) do ofttimes act their parts? Sure I am that Saint 
b De Civ. Dei. lib. 1. cap. 32.  Augustine, 
c Historiae. lib. 3. cap 4.  Orosius, and 
d Gualther. Hom. 11. in Nahum. and others forequoted. at p. 67.68. & Act 6. Scene 5. Hermannus Schedell. Chronicon Chronicorum. AEtas 5. fol. 83.  others truly style Stageplays; the very plague and pestilence of men's minds and manners; and that 
* Paedagogi. lib 3. cap. 11.  Clemens Alexandrinus, 
f De Spectaculis. lib. c. 27.  Tertullian, and S. 
g Hom. 8. de Paenitentia. & Hom. 6.7. & 38. in Matth. See before p. 67.68. & Act 6. Scene 5.  chrusostom, call the Playhouse; the ●ery sea●e and chair of pestilence; no wonder therefore if they produce a plague in those Kingdoms, & the Cities which permit them. Indeed the 
h See before, p. 17.18.  ancient Pagan Romans when as Rome was exceedingly pestered with the plague; sent into Tuscany for Stage-players, to assuage its rage: but both 
i Nec tamen ludorum primum initium procurandis religionibus datum, aut religione animos, aut corpora morbis levavit, etc. Livy. Hist. l. 7. sect. 2.3.  Livy, 
k Dij propter sedandam corporum pestilentia●● ludos sibi scenicos exhiberi jubebant. Pontife● autem vester Scipio propter onimorum cavendam pestilentiam, ipsam scenam constr●i prohibebat. Neque enim & illa corporum pestilentia ideo conquievit, quia pop●lo bellicoso, & s●lis anteà ludis Circensibus assueto, ludorum scenicorum delicata subintravit insania, sed astutia spirituum nefandorum praevidens illam pestilen●iam jàm ●ine debito cessaturam, aliam longè graviorem qua plurimum gaude●, ex hac occasione, non corpori●us sed moribus curavit immittere: quae animos miserorum tantis occae ●avit tenebris, ●anta deformitate faedavit, ut etiam modo, quod incredible forsitan erit, si a nostris posteris audietur, Romana urbe vastata quos pestilentia ista possedit, a●que inde fugientes, Carthaginem pervenire potuerunt, in Theatris quotidie pro histrionibus insani●●nt. De Civit. Dei. lib. 1. cap. 33.  Augustine, and 
* Histor. lib. 3. cap● 4. Se● here, Act 6. Scene 5.  Orosius assure us; that they were so far from mitigating this plague which ●eised on men's bodies, which they did rather aggravate; that in stead of it, they brought in among them, a far more pernicious and perpetual pestilence of their souls and manners (to wit, their wicked pestiferous Stageplays) which they could not shake off. In the first year of Queen Elizabeth's Reign, 
m Hollinshead Anno 1559. p. 1184. n. 50.  all Stage-plages were prohibited by public proclamation from the 7. of April till Allhallontide, of purpose to cease that plague which was then begun; and so in all great sicknesses since that time, all public Interludes have been suppressed for the selfsame reason. If then the inhibiting of public Stageplays hath been such a common antidote to assuage those fearful Plagues, which God in justice hath inflicted on us; we may then conclude from the rule of contraries, that our resort to ribaldry Stageplays (which God without all question, as appears by all the new recited judgements, 
n See Salvian De Gubernat. Dei. lib. 6. accordingly. & Chrysostom. Hom. 3. De Davide & Saul. & Hom. 6. & 38. in Matth.  cannot but abhor,) is a grand occasion both of the engendering and propagating these late, these present plagues which yet we feel, and suffer. As therefore we would fly and fear this dreadful fatal sickness, which hath a long time hovered over our heads, and hath almost quite depopulated some particular places of this Kingdom (and God knoweth how soon, how fast it may increase to sweep us all away) let us henceforth cast out these our lewd pestiferous Interludes, and raze down these our Leprous Playhouses, which may involve us in the selfsame miseries, that these Caesarians here sustained, to our utter ruin. But if all these former examples will not deter us from these Spectacles, let us consider what general national judgements they have oft procured. To pass by God's judgements upon 
* Theatra, Et Circum cum plebe sua madidasque popinas. Quicquid agunt homines Sodomorum, incendia justis Ignibus involuunt & Christo judice damnant. Haec fugisse semel satis est, non respicit ultra● Lot noster, etc. Prudentius. Hamertigenia. Bibl. Patrum. Tom. 4. pag. 907. D.  Sodom for her Cirques and theatres, as Prudentius poetically expresseth it; who affirms with all that Christians after their conversion, return back no more to Plays and theatres. The excessive expenses of the Athenians on their Stageplays (if 
o De Gloria Atheniensium. lib. & justin. Hist. lib. 6. pag. 79.  Plutarch or justin may be credited,) was the very overthrow and destruction of their State, and the occasion of their bondage to the Macedonians. 
p Necsatis haec culpa est, ●tiam mimis & scurrilibus● ludicris sanctissimorum personae interponuntur Deorum. Et ut spectatoribus vacuis risus possit atque hilaritas excitari, joculatoribus feriuntur cavillationibus numina, conclamant & assurgunt. Theatra, caveae omnes concrepant fragoribus atque plausibus, etc. Et audetis post ista mirari, unde oriantur haec mala, quibus inundatur & premitur sine ulla intermissione mortalitas? Advers. Gentes. l. 4. p. 150. vid. Ibid.  Arnobius informs the Gentiles, against whom he wrote; that all the evils, the miseries with which mortality was overwhelmed and oppressed from day to day, without intermission, originally sprang from Stageplays, with which these Heathen Gentiles were besotted. Saint Augustine 
q De Civit. Dei. l. 1. c. 31.32.33. & l. 2. c. 4. to the end of that Book.  at large demonstrates; that the bringing in, and tolerating of Stageplays, which vitiates the minds and manners of the Romans, was the principal cause of the very ruin of their Commonweal and of all those fat all miseries which befell them. Whereupon he breaks out into this pathetical exclamation. 
r Amentes, amentes, quis est hic tantus non error, s●d furor, ut exitium vestrum, sicut audivimus, plangentibus Orientalibus populis, & maximis Civitatibus in remotissimis terris, publicum ●●ctum maeroremque ducentibus, vo● Theatra quaereretis, intraretis, impleretis, & multò insaniora quam fuerant anteà faceretis? hanc animorum labem ac pestem, hanc probitatis & honestatis eversionem vobis Scipio ille metuebat, quando constitui Theatra prohibebat, etc. neque enim censebat ille faelicem esse rem pub. stantibus, maenibus, ruentibus moribus: Sed in vobis v●luit quod Daemones impij seduxerunt quam quod homines providi praecaverunt. Hinc est, quod mala quae facitis, vobis imputari non vultis; mala verò quae patimini, Christianis temporibus imputatis. Neque enim in vestra securitate pacatam rempub. sed luxuriam quaeritis impunitam; qui depravati rebus prosperis, nec corrigi potuistis adversis. De Civit. Dei. lib. 1. cap. 33.  O fools! O mad men! what is this your extreme I say not error, but frenzy, that when as all the Eastern Nations, as we have heard, and the very greatest Cities in the remotest Countries do publicly grieve and sorrow for your destruction; that you should run after Theaters● enter into them, fill them, and make them much more unruly and outrageous then before? This plague and pestilence of men's minds; this overthrow of honesty and goodness did worthy Scipio fear would befall you, when he prohibited theatres to be erected; when he discerned that you might be easily corrupted and overturned with prosperity; when as he would not have you secure from fear of enemies: neither did he think the Commonweal could be happy, when as the walls of it only stood, but the manners fell to ruin. But in you that hath more prevailed which wicked Devils have seducingly suggested, then that which provident men have laboured to prevent. Hence is it, that the evils, which you do, you will not have them to be imputed to you; and the evils, which you suffer, you impute only to the Christian times. Neither in your security do you seek for a peaceable Commonwealth, but an unpunished luxury, who being depraved with prosperity, cannot yet be amended by adversity. Saint chrusostom, as he records; 
s Magna Civita●ibus mala ferunt Theatra magna. Hom. 62. ad Pop. Antioch. Tom. 5. Col. 347. B.  that Stageplays had brought great mischiefs upon Cities, both in respect of sin and punishment; so he with all relates: 
t Vel ipsa signa agnoscite, quia aereum factum est caelum, & terra ferrea. Iracundiam Dei ipsa elementa loquuntur. Fil● hominum quousque graves cord? ut quid deligitis vanitatem in spectaculis, & quaeritis mendacium in histrionibus. H●milia ult. in Psal. 118. Tom. 1. Col. 1031. A.  That the very Heavens were made. Brass, and the earth Iron; that the very elements themselves did proclaim God's wrath against men for their Stageplays. How long therefore O sons of men will ye be slow of heart? Why (writes he) do ye love vanity in Interludes, and seek after lies in Stage-players? Holy Salvian writes expressly; That the very sacking of Rome, the destruction of all Italy, the spoiling of Ravenna, Trevers, Marseilles, Agrippina, Moguntia, and a great part of France and Spain by the Goathes and Vandals, was but a just judgement of God inflicted on them for their frequenting and maintaining Plays and theatres; whose execrable filthiness, whose inconsistency with Christianity, and whose odiousness in God's eyesight, he most eligantly discyphers. If we observe all the passages of the Roman History, 
u De Gubernation Dei. lib. 6. & 7. throughout.  we shall easily discover that the Roman Commonweal had never so bad Emperors and Magistrates, and the greatest plagues that can befall a people, that it was never so ill governed, never so much disordered and corrupted: and that the 
x See for this purpose: Arnobius Contra Gentes. l 4. & 7. August. De Civit. Dei. lib. 1.2. & 4. Salvian, De Gub. Dei. l. 6.7. Orosius. Hist. l. 7. c. 5.6, 7, 8. Tacitus Annal. lib. 14. c. 1.2, 3. Herodian Historia. l. 1. Suetonijs. Tiberius, Caligula, Claudius, & Nero. AElij Lampridij H●li●gabasus & Commodus. Flavij Vopisci Carinus. Eutropius Rerum Rom. lib. 8.9. Dion Cassius. Rom. Hist. lib. 57.59, 60. Grimstons' Imperial History. Tiberius, Caligula, Claudius, Nero, Heliogabalus, Comodus, & Carinus. Zonara's Annalium. Tom. 2. with sundry others●  Romans themselves and their Allies were never so strangely oppressed, afflicted, dissipated and consumed, with all kind of plagues and judgements; with pestilences, civil dissensions, tyranny, foreign invasions, exactions, mundations, earthquakes, fires, and the like, as in the reigns of Tiberius, Caligula, Claudius, Nero, Heliogabalus, Commodus, Carinus, and these other flagitious Histrionical Emperors in whose reigns both Plays and Players were in most request, as well with Prince as people, whose sins were nourished and intended by them; and so by consequence God's judgements on them too. When ever their Plays and theatres went up, their manners, virtues, prosperity and Commonwealth went down, and all God's judgements fell upon them, as their Historians declare at large. When 
x See josephus Antiq. judaeorum. l. 15. c. 11.12, 13. & l. 16. c. 9  Herod brought in Plays among the jews, than went their manners, their State, their whole Nation unto wreck, and 
* See 2. Maccabees. c. 4. v. 9.10.18.  Gods judgements seized on them more fatally than before. To come nearer to our times: 
y De Remed. Vtriusque Fortunae. l. 1. Dial. 30.  Franciscus Petrarcha, 
z Against Vain Plays and Euterludes. fol. 32.36.  M. Northbrooke, 
a Anatomy of Abuses. p. 102.106, 107●  M. Stubs, and 
b Master Gosson, his School of Abuses. I. G● his Refutation of the Apology for Actors. A short Treatise against Stageplays. pag. 26.27, 28. with sundry others. Gualther● Hom. 11. in Nahum.  others certify us: That Stageplays draw down God's vengeance not only on their Actors and Spectators (for which they recite some precedents;) but likewise on those States and Cities which allow them. Master Brinsly, a reverend Divine, informs us: 
c The True Watch. part 3. chap. 11. Abomination 30. pag. 302●  That such who frequent Playhouses, must needs bring faggots and firebrands to set in the gates of our Jerusalem. The very Title of the second and third Blast of Retreat from Plays and theatres, published by Authority in the year of our Lord, 1●80.) instructs us; That that Commonweal is nigh unto the curse of God, wherein either Players be made of, or theatres maintained: And the Author of the third of these Blasts, being once a Play-poet, writes; 
d Ibidem. pag. 55.56.  That sin did so abound at Stageplays, and was there so openly committed, that when he gave himself first to observe the abuse of common Plays, he looked, whe● God in justice should presently in his wrath have confounded the beholders. 
e Ibidem. p. 53. So writes Master Gualther too, in his 11. Homily upon Nahum.  And I am verily persuaded (saith he) that if Players may be still permitted to make sale of sin, we shall pull on our heads Gods vengeance, and to our Realm bring an utter confusion. And no wonder that it should be so: For 
i Deus etsi quaedam longanimiter tolerat, quaedam tam●n etiam in hac vita flagellat: & hic nonnunquam ferire inchoat, quos aeterna damnatione consummate. Gregor. Magnus. Moral. lib. 36. cap. 18.  where ever sin goes before, God's wrath and vengeance will certainly follow after; where all wickedness and profaneness superabound, 
k 2 Chron. 36.15, 16. jer. 7.20. Ezech. 21.30.31, 32.  God's judgements cannot but abound at last. Now Plays and Playhouses, (as the precedent Scenes do manifest,) are the fruitful nurseries, and fomenters of all wickedness, all lewdness whatsoever: they likewise 
l Hebr. 3.13. See Act 7. Scene 14.  harden men's hearts thorough the deceitfulness of sin, and undispose them to repentance; they so ripen and prepare men for God's judgements, 
m Sopor quippe insunditur ut perditio subsequatur. Cum enim completis iniquitatibus suis quis meretur ut pereat, providentia ab eo tollitur ne periturus evadat. Salvian, De Gubernation Dei. lib. 6. pag. 234.  that they have neither providence to foresee, nor any spiritual wisdom to prevent them: no wonder therefore if God's judgements seize upon them to their just destruction, 
n Matth. 24.38, 39, 49, 50, 51. 1 These 5.2, 3, 4. Luke 12.19, 20. Dan. 5.3, 4, 5, 6. Amos 6.1. to 9  even in the ruff of all their carnal jollity and fearless security. You have now seen a short survey of God's tragical judgements upon Play-poets, Players, Playhaunters, and those States and Cities wherein they are tolerated and approved, together with the reason of it, which must needs stand firm, as long as God is just to punish sin. These few examples therefore of God's judgements (which 
o 1 Cor. 10.5, to 12. Praebentur cunctis exempla cum fuerint quibusdam irrogata supplicia. Cyprian De Sing. Cl●ricorum Tom. 2. pag. 202.  should be warnings unto all) should lesson all Play-poets, to give over their composing; all common Actors, to renounce the acting; all voluptuous Playhaunters, to abandon the sight and hearing, of all Theatrical Interludes; all Christian Princes, Cities, States and Magistrates (
p Potestas quippe maxima & potentissima quae inhibere maximum scelus potest, quasi probat debere fieri, si sciens patitur perpetrari: In cujus enim manu est ut prohibeat, juber agi si non prohibe● admitti. Salvian. De gubernation Dei. l. 7. p. 266. Facientis culpam proculdubio habet, qui quod potest corrigere, negligitemenda●e: Et negligere cum possis per●urbare perversos, nihil est aliud quam fovere. Gratian. Distinctio 86.  whose connivency at any evils that they might suppress, doth make them deeply guilty of them) for ever to exile all Plays, and demolish all Playhouses whatsoever; for fear they pull Gods judgements down upon them, as they have done on others. Alas, why should any Christian Play-poet, Player, or Spectator; any Christian State or City where Plays have public countenance, be so desperately secure, as to conceit; that though Plays have brought God's judgements upon others, 
q Vt sit magna, tamen certe lenta ira Deorum est. Si curant igitur cunctos punire nocentes, Quando ad me venient? sed & exorabile numen Fortasse experior, solet his ignos●ere: multi Committunt eadem diverso crimina fato. Ille crucem pretium sceleris tulit, Hic diadema. Sic animum dirae trepidum formidine culpae Confirmant. juvinal. satire 13. p. 120.  yet they shall scape unpunished, his wrath shall never seize on them: what ground, what warrant is there for any such unchristian surmise? Is not God's avenging justice towards sin and sinners, still the same? and are not Stageplays, Play-poets, Actors, Playhaunters, and those places where they are tolerated, as execrably vicious, as sinful, as odious now to God as ever? Is 
r Oportet ut una paena teneat obnoxios quos similis error invenerit implicatos. Concil. Tol●tanum. 4. Ca●● 74.  not the selfsame punishment always due unto the selfsame sins and sinners? and is not the selfsame sin as sinful, as peccable; 
s Criminosior enim culpa est ubi honestior status: si honorosior est persona peccantis, peccati quoque major invidia. Itaque nos qui Christiani catholici esse dicimur, si simile aliquid Barbarorum impunitatibus facimus gravius erramus. Atrocius enim sub sancti nominis professione peccamus: ubi sublimior est praerogativa major est culpa. Salvian. De Guber. Dei. l. 4. p. 125.126, 130.  yea more execrable, more damnable in Christians, then in Pagans? God hath most severely punished Pagan, yea and Christian Play-poets, Stage-players, Playhaunters, and such States as tolerated them, for Stageplays heretofore, as the forequoted examples testify; and shall he not much more avenge himself on such like Christians for their Stageplays now? And yet alas, 
t Haec semper est incredulitas humanae duritiae, ut non solum audiendo sed etiam videndo non credat alteros interijsse, nisi & seipsam viderit interire: nec sociorum mortibus quatitur, dum illos immeritos aut invalidos opinatur, etc. Cyprian. D● Singular. Clericorun. Tom. 2. p. 202.  such is the infidelity such the security of men's obdurate hearts, that not only when they hear, but likewise when they visibly behold God's vengeance seizing upon others, for composing, acting, frequenting, countenancing these vain delights of sin; yet they really believe not, either that these have perished, or that themselves shall perish for the selfsame things, unless they likewise see themselves destroyed too: neither are they any whit affected with the sudden fearful deaths of others, till such a death hath seized on themselves. O therefore now at last (as we tender our own private or the public safety,) 
u Aliorum vulnus nostra sit cautio. Hierom. Epist. 10. cap 4.  let other men's wounds be our cautions; let these men's deaths, prove our life; let their judgements be our medicines. 
x Metuite quantum po●estis ejusmodi casus exi●●●; & in ista subversione labentium vos experimenta perterreant. Nimium praeceps est qui transire contendit, ubi alium conspexerit cecidisse: & vehementer infrenis est, cui non incutitur timor alio pereunte. Amator ver● est salutis suae, qui evita● alienae mortis incursum: Et ipse est providus, qui solicitus fit cladib●s caeterorum: sicut Solomon approbat, dicens; Astutus videns malum puniri, vehementer erudietur: Et ●terum: Cadentibus impijs justi vehementer terrebuntur. Cyprian. De Singularitate Clericorum. Tom. 2. pag. 199.  He (saith Saint Cyprian) is too audacious, who strives to pass over there, where he hath seen another to have fallen: he is outrageously unruly who is not struck with fear when he sees another perish in that course which he is running. He only is a lover of his own safety, who takes warning by another's death: And he only is a provident man, who is made solicitous by the ruins of other men: which Solomon approveth, saying, The prudent seeing the evil man punished, is greatly instructed: And again, When wicked men fall, the just will be much affrighted. 
y Adversa est confidentia, quae periculis vitam suam, pro certo commendat. Et lubrica spes est quae inter fomenta peccati salvari se spetat. Incerta victoria est, inter hostilia arma pugnare. Et impossib●lis liberatio est, flammis circundari, nec ardere, etc. Cyprian. Ibid.  It is an adverse hurtful confidence, which certainly commits its life to dangers, as to a certain things And that is but a slippery hope, which presumes it shall be safe amids the fomentations of sin. It is an uncertain victory to fight amidest the enemy's weapons; and it is an impossible deliverance to be compassed about with flames, and not to burn. Wherefore let not a peradventure, that we may escape God's judgements, though we still resort to Stageplays; overpoyse, a peradventure, that they may seize upon us, as they have done on others. Neither let Gods long-suffring towards Play-poets, Players, Playhaunters, and such republics as approve them, (
z Rom. 2.4.  which in truth should lead them to repentance;) make all or any of them or us secure against the fear of his avenging hand. 
a Divina severitas ●ò ●niquū acrius punit, quo diutius pertulit. Gr●g. Magnus. Moral. lib. 25. cap. 1. Non contemnas, quod j●m non ●odie in opera peccantium vindicat Christus. Quamta enim p●tientia sust●net, tanta severit●te restituet. Chrys●stom. De Militia Christiana H●●●l. Tom. 5. Col. 633. C.  For the longer Gods judgements are delayed, the greater will they be at last. 
b Mayor 〈◊〉 enim paena dilata qu●m subita: molestius supplicium quod praemisso terrore differtur: gravior paen●, quae ad hoc t●rdat, ut diutius feriat. Subita enim citò percutiunt, dilata faenera●am paenam restituunt. Chrysost. ex Varijs in Matth. locis. Hom. 24. Tom 2. Col. 1040. C.  That punishment is most troublesome, which is deferred with a foregoing terror: that torment is more grievous, more intolerable which is delayed for this only purpose, that it may strike the longer, the deeper: For sudden evils quickly strike us thorough; whereas delayed judgements bring a multiplied, and usurious punishment with them. Wherefore the 
c Quantò tardaverit Dominus, tantò sit solicitior servus. Quantò diutius supervenit Christus, tanto sit paratior Christianus. Non est providus servus, quem imparatum invenerit Dominus. Chrysost. Ibid.  longer the Lord hath deferred to punish, by so much the more solicitous let the servant be: by how much the longer Christ is ere he come, the more prepared let a Christian be. He is no provident servant, whom his Lord when he comes shall find unprepared. God hath a long time spared many Play-poets, Players, Playhaunters, States and Cities where Plays are harboured, though some of these have smarted for them: he hath mercifully forborn many such of us at home; and though he hath a long time 
d Hebr. 12.5. to 12.  chastised us as a Father, yet he hath not as yet wholly consumed us, as an avenging judge; but how soon he is likely to do it, if we repent not speedily, we may all conjecture: O therefore let not the long suffering of our gracious God, 
e Eccles. 8.11, 12, 13.  harden any of us in the love, the exercise or approbation of these ungodly Interludes, or of any other 
f Hebr. 11.25. Deliciae temporariam habent voluptatem, paenam autem sempiternam. Chrysostom. Hom. 54. ad Pop. Antioch.  pleasures of sin which are but for a season: But let these judgements of God, which Plays have brought on Pagans, on Christians heretofore, and for aught 
* Par paena perditionis constringat, quo● in pernitie prava societas copulat. Concilium Toletanum. 4. Can. 74. Surius. Tom. 2. Can. 737.  we know upon ourselves, be now at last a warning-peale to us, with speed, with care and conscience to abandon them: and thus to syllogise against them in the 44. place, 
Argument 44.  with which I shall close up this Scene.  
That which draws down God's judgements, wrath and vengeance, both upon the Composers, Actors, and Spectators of it; and likewise upon those Magistrates, States, and Cities, which foster and approve it: must needs be sinful, (
g Isay 1.2. to 9 cap. 3.1. to 12. cap. 5.24. to 30. cap. 9.18, 19 jer. 2.13. to 20. cap. 4.17, 18. Isay 50.1. Psal. 107.17. Lam. 3.33, 34, 39  since God never inflicts his judgements but for sin) yea altogether to be avoided of all good Christians, and not tolerable in any Christian Commonweal.  
But this do Stageplays; as the premises demonstrate.  
Therefore they must needs be sinful, yea altogether to be avoided of all good Christians; and intolerable in any Christian Commonweal.   

SCENA VICESSIMA.  
THe last effect of Stageplays, which ariseth as a necessary consequent from all the former, is this; That without sincere repentance 
* Quomodo enim cum Christo & Angelis ejus regnabunt in caelis, qui cum Diabolo & ministris ejus societatem habent in terris? Quomodo gaudebunt in convivio perenni sanctorum, qui non respuunt convivia nefanda Paganorum? Aut quomodo in luce perpetua possunt laudes Deo dicere cum Angelis, qui hic Diabolo exhibent funestos ludos in idolis? HRabanus Maurus. Homil. Contra Paganicos Errores. Tom. 5.  they eternally damn men's souls. A fruit, a consequent with a witness, which should cause all Players, all Play-poets, all Playhaunters to look about them. And this must needs be so: 
h Rom. 6.23.  For, if the wages of sin be death; 
i Hebr. 2.2. Eccles. 12.14. Matth. 12.36, 37.  and if every unrepented, unlamented, idle, vain, or sinful action, word and thought, shall receive a just recompense of reward: If 
k 1 Cor. 6.9, 10. Gal 5.19, 20, 21. Ephes. 5.4, 5, 6.  the unrighteous, the adulterous and unchaste, shall not inherit the Kingdom of God and of Christ: If 
l Psal. 9.17.  the wicked shall be turned into Hell and all the people that forget God, then certainly the wages of Stageplays, (which 
m See Act 3. throughout.  abound with many idle sinful speeches, actions, and representations, directly sinful in sundry different respects, as I have manifested by the premises; and therefore cannot but exclude their unrighteous, adulterous, unchaste Actors and Spectators out of Heaven, and tumble them headlong into Hell for all eternity, unl●sse they prevent this danger by sincere repentance) must be eternal death. Stageplays, (as not only the best, 
n Ovid. Tristium. l. 1. and the Pagan Emperors, States & Authors quoted here, in Act 6. Scene 3.4, 5, & 6.  but even the worst of men confess,) are the 
o See here, Act 3. Scene 1. & Act 6. Scene 5. accordingly.  very sinks, the seminaries, food, and treasures of all wickedness and lewdness whatsoever: they are the very 
p Chrysostom. Hom. 6. & 7. in Matth. See here, Act. 1.2. & Chorus: & Act 6. Scene 12. accordingly.  baits, the snares, the engines, the sweet Syrenean enchantments of the Devil, with which he sweetly allures men to destruction; by which he insinuates all kind of viceousnesse into their souls; and steals away their hearts from God and heavenly things: 
q See Act 6. Scene 3, 4, 5, 6, 12. & 19 accordingly.  they are the principal instruments to entice, to enthrall men unto sin, to enamor men with sin; to detain men under the commanding power of sin; and to keep ●●em off from all true contrition for sin: Needs therefore must they drown their Actors, their Composers and Spectators in everlasting perdition both of soul and body, if they repent not of, and utterly renounce them as they have vowed in their baptism. Hence is that memorable passage of Hippolytus an ancient Martyr, in his 
* Bibliotheca Patrum Tom. 3. pag. 16.17.  Oration, De Consummatione mundi & Antichristo, about the year of our Lord, 220. where he informs us; that Christ shall say thus to Playhaunters and wicked men, at the last day: Depart from me ye workers of iniquity, I know you not: you are become the workmen of another Master, that is, of the Devil. Possess with him darkness and fire, which is not put out, and the worm that sleepeth not, and gnashing of teeth, etc. 
* Aures vestras condidi ut audiretis Scrip●uras; at vos parastis eas a● cantica Daemonum, cytharas & ridicula. Oculos vestros creavi, ut prospiceretis lumen praeceptorum meorum, eaque exequeremini: at vos exercistuis stupra & impudicitias, & ad reliquam immundiciam istos aperuistis. Os vestrum composui ad glorificandum & laudandum Deum, & Psalmos cantionesque spiritales pronunciandas lectionisque continuam meditationem, etc. Pedes vestros ordinavi ut ambularetis in praeparatione Evangelij pacis, tum in Ecclesijs, tum in domibus sanctorum meor●m●at vos docuist●s currere ad adulteria, stupra, spectacula, saltationes● in sublime jactationes. jam solutus conventus publi●us, spectaculum desijt mundi hujus, praeterij● species & deceptio illius. Discedite a me, etc. Ibidem.  For I have made your ears that you should hear the Scriptures; but you have prepared them for the songs of Devils, for harps and ridiculous things. I have created your eyes that you might behold the light of my precepts and thoroughly perform th●m; but you have called for whoredoms and uncleanesses, and have opened them to all other filthiness: I have made your mouths to glorify and praise the Lord, to sing Psalms and spiritual Songs, and to utter the continual meditation of what you read: but you have applied it to railing, to swearing, to blasphemies, whiles you did sit and backbite your neighbours. I have form your hands that you should stretch them out to prayers and supplications; but you have reached them forth to rapines, murders, and mutual slaughters. I have ordained your feet, that you should walk in the preparation of the Gospel of peace, both in Churches and in the houses of my Saints; but you have taught them to run to adulteries, whoredoms, Stageplays, dances, vaulting. Now the public assembly is dissolved; the spectacle of this world is ended; the fashion and deceit of it is passed away, etc. Depart therefore into everlasting fire prepared for the Devil and his Angels. And then alas poor wretches, what will become of them● when as Christ sha●l thus upbraid and charge them with their resort to Plays and Playhouses, and their employing both of their eyes, their ears, their hands, their feet, their minds and times about them, at the last? Perish they must, and that irrecoverably, for all eternity. This sundry Fathers testify. 
r Professio judorum, altera via est mundi, quae ducit ad Diabolum, generalem viam perditionis. Chrysost●m Home 41. in Matth. Tom. 2. Col. 882 B.  The profession and following of Stageplays (writes Chrysostom) is a way of the world which leads unto the Devil, the general way of perdition: Therefore he exhorts his 
s Hom. 7. in Matth. Tom. 2. Col. 60. B. See here, pag● 46. H.  Auditors, to avoid the pestiferous Fishpond of the Theatre; for this is that, which drowns its Spectators in the fiery Sea of Hell, and kindles the very bottom of its fire. 
t Hom. 27. pag. 212. See here, pag. 45. Z.  Macarius AEgyptius writes expressly: that those who are delighted with Spectacles and Stageplays, shall never enter into Heaven without repentance, pain, and fight, because the way to Heaven is narrow and full of affliction. Saint Cyprian, and Tertullian in their Books, De Spectaculis. Lactantius De Vero Cultu. c. 20. Clemens Romanus Constit. Apostol. lib. 2. cap. 66. Augustine De Civitate Dei. lib. 2. cap. 29. & 
u Pl●ce●ne tandem vitam aeternam peti aut sperari à dijs poeticis, Theatricis, ludicris, scenicis? Absit; imò avertat Deus verus tam immanem sacrilegamque demétiam. Nunquid ab iis Dijs quibus haec placent, & quos haec placant, cum eorum illic crimina frequentantur vita aeterna poscenda est? Nemo, ut arbitror, usque ad tantum praecipitium furio●ssimae impietatis insanit. Nec fabulosa igitur nec civili theologia sempiternam unquam adipiscitur vitam: Illa enim de dijs turpia ●●nge●do festinat, haec favendo metit, etc. Ambae turpes, ambaeque damnabiles. Hin●cinè vita aeterna sperabitur unde ista brevis temporalisque polsuitur? An vero vitam polluit consortium nefariorum hominum si se inserunt affectionibus & assentionibus nostris, & vitam non polluit s●cietas Daemonum qui coluntur criminibus suis? Si veris, quam mala● si falsis, quam male. Ibidem.  lib. 6. cap. 6. De Symbolo ad Catechumenos. lib. 2. cap. 1.2. & l. 4. cap. 1. Confessionum. lib. 3. cap. 1.2. & lib. 6. cap. 7.8. Salvian. De Gubernation Dei. lib. 6. write as much: Yea 
* Se● Act 7. Scene 2●  all those Fathers and Counsels which excommunicated Players and Playhaunters from the Church, till they had repent, renounced the acting, the beholding of all Theatrical Interludes, affirm the same, since those can never be deemed worthy the society of the Saints in Heaven, who are not fit to communicate with the Saints on earth. Certainly 
y Matth 16.19. joh. 20.23.  that which the Church doth lawfully bind on earth is bound in Heaven; those therefore who are justly excluded out of, condemned by the militant Church, 
z See Act 7. Scene 2.  as Players and Playhaunters ought to be, are excluded likewise out of Heaven, are condemned in Heaven, unless they do repent. This all the modern Christian Authors, together with 
a M. Gosson, and the Author of the 3. Blast of Retreat from Plays.  two penitent relenting Play-poets of our own who have 
a See here, Act 7. Scene 5.  written against Stageplays, do likewise jointly testify: And indeed they should all have written in vain against these Interludes, did they not bring perdition to men's souls. There are but three things that have moved all the Fathers, Counsels, and Christian Authors which I shall here recite, to write against Stageplays so frequently, so abundantly as they have done. 
c See Act 1.2. & Chorus. Act 3. Scene. Act 6. Scene 3.4, 5, 12, 14, 17, 18.  The first is the dishonour, the injury that Stageplays do to God: 
d See Act 6. Scene 5.6.  The second the prejudices, mischiefs, and inconveniences they bring upon the Church and State: 
e See Act 6. Scene 3.4, 17, 18, 19  The third, the guilt, the sins, the damnation they procure to men's souls: the last of which is a necessary consequence from the former, which are merely false, if this be not true. Since therefore it is evident by the Confession of all these Fathers, Counsels and Christian Writers, who have censured Stageplays: 
f See Act 6. Scene 12. & Act 7. Scene 2.  by excommunicating Players and Playhaunters in the Primitive Church till their sincere repentance; by all the foregoing Acts and Scenes; and by the practice of Players, Play-poets, Playhaunters of ancient, of modern times, (
g Act 6. Scene 12. & 14. accordingly.  who always upon their true conversion and repentance have utterly discarded, and renounced Plays and Playhouses) that Stageplays without sincere repentance damn men's souls: Let this 
* Act 7. Scene 2.  teach all Players, Play-poets, and Playhaunters whatsoever, as they tender the eternal welfare of their souls and bodies; as they desire to avoid 
h Isay 33.14. Psal. 16. Psal. 90.11. Isay 2.20, 21. joel 2.11. Mal. 3.2.  the unsupportable wrath of God, the 
* Habet nunc consilium omnis iniquus praesentia appetere, aeterna deserere, injusta agere, justa deridere: sed cum judex justorum injustorumque venerit, suo unusquisque impius consilio praecipitatur, quia per hoc quod hic appetere pravis cogitation●bus elegit, in aeterni supplic●j tenebras mergitur. Greg. ●agnus. Moral. lib. 4. cap. 4.  everlasting torments of Hell; and to participate of the eternal joys of Heaven, even seriously to 
* Vnusquisque ergo nostrum ad paenitentiae lamenta confugiat, dum f●ere ante p●rcussionem vacat● Revo●●mus ante oculos mentis quicquid errando ●ommisimus, & quod nequiter ●gimus, ●●en●o puniamus, Greg Mag. Epistolarum. lib. 11. cap. 2. fol. 452. B.  bewail, and cordially to repent their former penning, acting, and beholding of all forepast Stage plays and for ever to abandon all such Interludes for time to come, as the certain contrivers, the infallible consummators of their just damnation, unless they seriously repent. Yea let this lesson all them when ever they are tempted to Plays or Playhouses by any lewd companions, by Satan, or by they own sinful lusts, to answer these temptations, with this 45. Play-confounding Argument, 
Argument 45.  from which there is no evasion.  
Those things which without sincere repentance bring eternal destruction and damnation on men's souls and bodies, must needs be sinful, abominable, and eternally execrable unto Christians.  
But this do Stageplays; as all the premises testify.  
Therefore they must needs be sinful, abominable, and eternally execrable unto Christians.  
Damnation, 
i Rom. 6.23. john 3 18. Mark 16.16. 2 Thes. 2.12. Matth. 25.41, 42, 43.  as it is a fru●t of sin, so it is that which every man should labour to avoid, though it were with the loss of his very dearest members, much more of his unprofitable and sinful pleasures, 
k jam. 5.1, 5. Rev. 18.6, 7. Prov. 14.12, 13. Luke 6.25. Qui nunc malè se in voluptatibus dilatat, eum post in supplicijs paena co●ngust●t. Qui hic in volup●ate laetatus est, illic perpetua ulti●ne laet●tur. Gregor. Magnus. Mo●al. lib. 14. cap. 4  which always end in grief. Our Saviour Christ himself hath given us this advice, 
l Matth. 5.29, 30. cap. 18.8. Mark. 9.47.48 See Chrysost. Hom. 17. in Matth. & Opus imperfectum in M●tth. Homil. 12.  that if our right hand, or our right eye offend us, we should cut off the one, and pluck out the other: for it is profitable for us, that one of our members should perish, rathe● then that our whole bodies and souls should be cast into Hell; where the worm dyeth not, and the fire is not quenched: If a man to avoid damnation must thus offer 
* Mortem morte dissolvere, occisione occisionem dispargere, tormentis tormenta distutere, supplicijs supplicia evaporare, vitam auferendo confer; carnem saedendo juvare, animam eripiendo servare; perversitas quam putas ratio est, quod saevitiam existimas gratia est. Errorem operis fructus excusat. Tertul. Adversus Gnosticos. Tom. 2. pag. 425.426.  violence to, and even with indignation cut off, pull out, and cast away, his right hand, his right eye, the usefullest, the profitablest, the dearest, best-beloved of all his other members; should he not much more abandon, abominate these unprofitable, expensive, and pernicious Stageplays, that so he might escape it? Alas, who would be so desperately prodigal of his own salvation; who would so vilify, so undervalue Heaven, or his own immortal Soul, (
m Matth. 16.26. See Chrysostom. Hom. 55. in Matth.  the loss of which cannot be recompensed with the gain of all the world,) as to set to hazard, to forfeit them for a Stage-play? and yet how many thousands daily do it? O that such men would consider but a while, 
* See Gregor. Mag. Moral. li● 15. cap. 14 M●tth. 25.41.  what damnation, what eternal, eternal damnation, accompanied 
o Dn. 12.2. Matth. 18.8. cap. 25.41, 46. Ma●k. 9.48. joh. 3.36. c. 5.29. Isay 66.24.  with the everlasting wrath and vengeance of an Almighty provoked 
p Isay 13.11. Exod. 3.4.7. Nahum. 1.3.  sinne-revenging God, is! this certainly would cau●e them, as it ●hould cause us all, for ever to detest these sugared sops of Satan, which without sincere repentance prove nought else but eternal 
q Prov 5 4. jer. 2.19. 2 Sam 2.26. Dulcia se in bilem ver●unt, &c  bitterness both to soul and body. 
r Mark. 16 16. john 3.18, 36. Propterea de gehenna jugiter audiamus, ut ex huius minis & tumore multum emolumenti capiamus Nam si Deus peccantes in eam dejecturas hujus min●s non praemisisset, in eam multi cecidis●●nt. Si nunc enim timore animas nostras concutiente sunt aliqui tam facile peccantes, ta●quam nec ips● sit: si nihil horum dictum fuisset, neque intentatum quid mali non fecissemus? sprucest. Ad Pop. Antioch. Hom. 55. Tom. 5 Col. 318. A  Damnation is in truth the only argument to rouse voluptuous and secure persons, who lie rotting in the dregges of sinful pleasures: O that the terror, and alarm of it would now at last awaken those miserable graceless Play-poets, Actors, Play-haunt●rs, who lie sleeping in the very brink of Hell, without any suspicion or fear of danger; that so it might cause them with care a●d conscience perpetually to divorce themselves from Stageplays; which as 
s See Act 1. 2. & Chorus.  they had their original beginning, growth, and progress from the Devil; so they 
t job ●1. 11, 1●, 13. Isay 5.11, 12, 13. jam 5.1, 5. Rev. 18.7. Chrysost. Hom. 6. & 7. in Matth.  always have their end in Hell, damnation, and eternal torments with the Devil, unless Gods infinite mercy, and men's true repentance interpose. A sufficient motive to withdraw all men, all Christians from them: and with that holy Father Saint Augustine in his most pious Confessions (where he 
* Confessionum. lib. 3. c. 1.2. & 14. l. 4. c. 1.2. l. 6. c. 7.8.  oft bewails with tears his running unto Stageplays before his true conversion) for ever to renounce them.  

CHORUS.  
YOu have seen now Christian Readers, the several bitter fruits, and pernicious effects of Stageplays, most copiously anatomised in the precedent Act: and certainly 
u Matth 7.16.17, 18, 19, 20.  if ever any tree were discovered to be evil by its evil fruits, than Stageplays, (whose variety of evil products surmounts all others) must be as bad, if not far worse, than any. The fruits of Stageplays (as is evident by the premises) are bad in respect of God, whom they sundry ways dishonour: bad, in regard of Church and State, whom they exceedingly prejudice and corrupt; 
* See Act 6. throughout.  bad in regard of the Composers. Actors, Spectators, and upholders of them, whose sins they multiply, whose manners they corrupt, whose time they wast, whose minds they effeminate and deprave, whose hearts they harden, whose souls they contaminate, whose repentance they anticipate or defer, whose lusts they foster, whose damnation they hasten, whose everlasting torments they accumulate, and without repentance really procure. As therefore we tender the honour, love, and worship of our gracious God; the happiness, the welfare of our Church and State, the purity, tranqnility, salvation of our own poor souls, of the souls of our brethren, our posterity which succeed us: Let us henceforth pass in irrepealable sentence of condemnation against all popular Stageplays, and bid an everlasting farewell to them; 
* Citius ad precem judex flectitur, si à pravitate sua petitor corrigatur. Imminente ergo t●ntae animadversionis gladio nos importunis flectibus insi●tamus. Qui simul omnes peccavimus, simul omnes mala quae fecimus, deploremus; ut districtus judex dum culpas nostras nos punire considerate, ipse à sententiae propositae damnationis parcat. Greg. Magnus. Epist ex Registro. lib. 11. cap. 3. Indict. 6. fol. 252. C.D.  that so we may avoid these several cursed fruits, and dangerous consequences which they always constantly produce, together with all these imminent plagues and judgements which now without your speedy repentance they are likely to pull down on us, both to our temporal and eternal ruin.     

ACTUS 7.  

SCENA PRIMA.  
HAving thus at large related the various grounds and reasons of the unlawfulness of Stageplays in such a perspicuous manner, 
The Canonical and Apocryphal Scripture condemns Stageplays.  as I hope will satisfy the judgement, the conscience of every impartial Reader; I come now to a particular summary enumeration of those Authorities, that concur together with me in condemning Plays and Interludes, which I shall marshal into seven distinct Squadrons.  
The first Squadron consists of such texts of holy Scripture, as are produced by the Fathers and latter Writers against Stageplays: some of them oppugning them in one kind, some in another. If we survey the original Authors, Patriots, Frequenters, Actors; together with the primary use of these theatrical Interludes; 
(a) See Act. 1, 2 and 3. Act. 6. Scene 3, 4, 5. & Act. 4. Scene 1, 2.  which were at first invented, acted, fostered, frequented by Divel-Idols, Pagans, Idolaters, lascivious dissolute graceless persons; and devoted wholly to Idolatry, Idols, Devils, and the lusts of carnal wicked worldly men: we shall find these several Scriptures that oppugn them, condemn them: 
(b) See Act. 1, 2, 3. Where these Scriptures are quoted and applied at large.  viz. Levit: 18.30. Deutr: 7.2.3, 4, 16, 25, 26. c: 12.3, 29, 30. c: 20.16, 17, 18. Iosh: 7.12. c: 11.12. judges 2.2. Numb: 33.52. Psal: 16.4. jer: 10 1, 2, 3. Acts 15.20.29. Rome 12.2. c: 13.12, 13, 14. 1 Cor: 8.1. to 11. c: 10.7, 20, 21. 2 Cor: 6.14, 15, 16. Ephes: 2.2, 3. c: 4.17. to 25. c: 5.3, 4, 11. Col: 2, 8, 20, 21, 22. Titus 2.13, 14. c: 3.3. 1 Pet: 4.2, 3. & 1.14, 15, 18. Iam: 1.21, 26, 27. c: 4.7, 8 9, 10. c: 5.1, 5. 2 Pet: 2.7, 8, 10, 13, 14, 19, 20, 22. 1 Ioh: 2.15, 16. c: 3.8. c: 5.21. jude 4.7, 8, 12, 13, 16, 18, 23. Rev: 2.20. c: 21.8, 27, c: 22.11.15. All which, though they condemn not Stageplays in precise terms, 
(c) Plane nusquam invenimus ita aperte prohibitum in sacris Scriptures; none in Circum ibis, non in Theatrum● quemadmodum non occides, non maechaberis, attamen occulte prohibentur: in Ps: 1. v. 1, &c nam specialiter quaedam prolata generaliter sapiunt. Tertul: De Spectaculi● lib: cap: 3, 4: Vide ibidem.  (which no Canonical Scripture doth:) yet they positively prohibit and censure them under the names, of Idolatry: things consecrated unto Idols: the Cup and Table of Devils: the monuments, relics, ceremonies, customs, rites, delights, of Idols and Idolaters: the way and fashion of the Heathen: the will of the Gentiles: the things, the course, and custom of the world: carnal worldly lusts and pleasures: the lusts of our former ignorance, and our vain conversation received by tradition from our Fathers: revel, banquet, and abominable idolatries: the rudiments, traditions, ordinances, sports and customs of the world, of worldly sensual men: the works, the will, the lusts of the Devil, etc. 
(d) See Tertul. de Spectac c 3. to 25. Cyprian de Spectaculis ●ib. Chrysost. H 6, 7, 38, & 69, in Matth. With the modern Writers, Act. 1, 2, 3. & Act. 6. Scene 5.  under which these Stageplays are as really, as absolutely comprised as any part is under the whole, or any Species under its proper Genus. Hence Saint Cyprian peremptorily concludes, 
(e) Scriptura, inquam, omnia ista spectaculorum genera damnavit, quando idololatriam sustulit ludorum omnium matrem● unde haec vanitatis et levitatis monstra venerunt. Cyprian. De Spectacu●is lib: Edit, Pamelij Coloni● Agrip. 1617., p. 243, 244. Vide Ibid.  That the Scripture hath everlastingly condemned all sorts of Spectacles and Stageplays, even then when it took away Idolatry the Mother of all plays, from whence all these monsters of vanity, of lewdness have proceeded. Which assertion of his is seconded by 
(f) De Spectaculis lib. c. 3. to 1.2. De Corona militis lib. & de Idololatria lib.  Tertullian, 
(g) De Vero Cultu l. 6, c 20.  Lactantius, 
(h) Catechesis My●tagogica 1.  Cyrill of jerusalem, 
(i) Hom. 6, 7, 38, & 69 in Matth. Hom. 15, 21, & 62, ad Pop: Antiochiae; & Hom. 8● de Poenitentia.  chrusostom, 
(k) De Civit. Dei, l. 2, c. 3● to ●5, 28, 29. De Symbolo ad Catechumenos, l. 2, c. 1, 2. & l. 4, c. 1.  Augustine, 
(l) De Gubernation Dei lib. 6.  Salvian, with 
(m) See Act. 1, 2, 3, & Chorus.  others of ancient and modern times, who doom all Stageplays from these very Scriptures. If we consider the nature, the materials, the circumstances, the concomitants, the effects, the fruits and ends of Stageplays; together with the manner, the circumstances of their Action; the quality of the persons that act, or else frequent them: all which I have at large displayed in the 
(n) See Act. 1, 2, 3, 4, 5, 6, throughout.  foregoing Acts: (where 
(o) See Act. 3, 5, and 6.  their obscenity, vanity, effeminacy, lasciviousness, prodigality● and lewd pernicious consequences are laid open to the full:) we shall soon discover, that not only the seventh commandment, (as 
(p) Bp. Babington, Perkins, Dod, Elton, Downham, Brinsly, Lake, Williams, Bp. Andrew's, and others, quoted Act, 6, Scene 3● 4 & 5.  most modern Expositors of it witness;) but even, Exod. 32.6.19. c. 23.13. Deutr. 22.5. josh. 23.7. job 21.11, 12, 13. Numb. 15.39. Psal. 16.4. Psal. 101.3. to the end. Psal. 1.1. Psal. 24.3, 4. Isay 3.16, 17. cap. 5.12. cap. 33.15, 16. cap. 55.2, 7. cap. 58.3. Hosea 2.17. Ecclesiastes 2.2. cap. 7.4, 5, 6. c. 11.9. Prov. 12.11. c. 14.9 c. 21.17. Amos 6.1. to 11. Zech. 13.2. Matth. 12.36, 37. Rom. 13.12, 13, 14. 1 Cor. 5.7. to 12. c. 6.8, 9 Gal. 5.16. to 26. Ephes. 2.2, 3, 4. c. 4.29, 31. c. 5.1. to 18. Luke 1.74, 75. 2 Cor. 12.21. Phil. 3.17, 18, 19, 20. Col. 3.1. to 11. c. 4.5, 6. 1 Thes. 5.15. to 24. 2 Thes. 3.6, 11, 14. 1 Tim. 4.7. c. 5.6. 2 Tim. 3.4. Hebr. 11.25. 1 Pet. 1.13, 14, 18. c. 2.11, 12. Gal. 6.8.14. 1 joh. 2.5, 15, 16, 17: with infinite other Scriptures, condemn all Stageplays in regard of their subject matter, circumstances, fruits and manner of Action, etc. as I have more particularly demonstrated in the precedent Scenes. Hence Tertullian positively informs us, 
(q) Similiter impudicitiam omnem amoliri iubemur: hoc etiam modo a Theatro seperamur, quod est privatum consistorium impudicitiae, etc. Habes igitur et Theatri interdictionem de interdictione impudicitiae. De Spectac. lib. cap. 17.  That the Scripture hath interdicted all Plays and Interludes under the prohibitions of lewdness and lasciviousness: and that 
(r) De Spectaculis lib. cap. 3● 4, 14.17, & 23.  those texts of Scripture which condemn all worldly concupiscence, all idle words, all scurrility, all foolish filthy talking and jecting: all standing in the way of sinners, and sitting in the seat of the scornful: 
(t) See here, Act. 5, Scene 1, p. 160.  together with hypocrisy and dissimulation; the making of any Idols image or likeness, and 
(v) See Act. 5, Scene 6, p. 187.  the putting on of women's apparel by men: do expressly inhibit and condemn both Plays themselves, resort to Playhouses, and the very acting and beholding of all theatrical Interludes. If we peruse 
(x) In their Enarrations and Commentaries on Psal. 118. Octona's 5, v. 37, & Cyrillus Hierusol. Catechesis Mystagogica 1. See Act 3, Scene 7, p. 128, 129.  St. Hilary, St. Ambrose, chrusostom, Cyril of jerusalem, St Augustine, and others, we shall find them encountering Stageplays with that of Psalm 119. v. ●7. Turn away mine eyes from beholding vanity, and quicken me in thy word. If we reflect on 
(y) See Act 6, Scene 3, 4, 5● where their words are quoted: & Act 7, Scene 4, ●.  Clemens Alexandrinus, Lactantius, Nazianzen, Basil, Hierom, Salvian, 
z Lectio. 77. in Proverb. Salomonis.  Thomas Gualesius, Gualther, Petrarcha, 
a Lectio 172. in Lib. Sapientiae.  Holkot, Bishop Babington, Mr. Northbrooke, Dr. Reinolds, Mr. Stubs, and all the rest which I have formerly quoted in the 1, 2, 3, 4 and 5 Scenes of the foregoing Act; we shall see them battering down Plays and Playhouses, with the seventh commandment: Ephes. 5.3, 4. Deutr. 22.5. Prov. 14.9. c. 21.17. Eccles. 2.2. c. 7● 3, 4, 5. Rom. 13.13, 14, 15. 1 Thes. 5.22. 1 joh. 2.14, 15: and all the forequoted Scriptures: which (if all their judgements may be credited) do either directly, or by way of consequence, conclude all Stageplays to be sinful, yea utterly unlawful unto Christians. If we add Apocryphal Scriptures unto these Canonical, we shall find such express authority against Stageplays, as must needs put all their Patriots, their Actors and Spectators to eternal silence: For in the 
b See Rabanus Maurus & Lyra on this chapter; and josephus Antiqu. judaeorum l. 12. c. 6.  first Book of the Maccabees, c. 1. v. 11, 12, 13, 14: we read thus: That in the days of Antiochus Epiphanes there went out of Israel wicked men, who persuaded many, saying; Let us go and make a covenant with the Heathen that are round about us, for 
c See jer. 44.17.25.  since we departed from them we have had much sorrow: so this device pleased them well. Then certain of the people were so forward therein, that they went to the King, who gave them licence to do after the 
* Which was prohibited expressly, by Deut. 12.30, 31, 32. & condemned, by 2 Kings 17.15. to 20. 2 Chron. 32.2. & 36.14. Psal. 106.35. jer. 10.2. Ezek. 11.12. c. 23.30, 31. c. 25.8.  ordinances of the Heathen: Whereupon they built a place of exercise at jerusalem, according to the customs of the Heathen, and made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the Heathen, and were sold to do mischief. Which story is thus further 
* See likewise the 2. of Maccabees, c. 6. v. 7, 8, ●.  amplified, and more particularly related in the 2. of the Maccabees. cap. 4. v. 7. to 18. Where we read; That Iesus● who styled himself jason, and symoniacally purchased the High-priesthood of Antiochus Epiphanes, promised to assign this wicked King 150 talents of silver, if he might have licence to set him up a place of Exercise, 
d Antiq. judae. orum l. 11. c. 6.  josephus styles it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin translations render it Gymnasium, which as 
e In their Dictionaries, Gymnasium, & Gymnica ars.  Calepine, Holioke, and before them both, 
f Originum l. 18. c. 16. to 25. & l. 15. cap. 2.  Isiodor Hilpalensis, witness; signifieth, a public place, where vaulting, wrestling, running, dancing, throwing of the stone, and all kind of 
g See Clemens Constit. Apost. l. 2. c. 65, 66. Cyprian de Specta●ulis lib. Chrysost. Hom. 6, 7, 38, & 69. in Matth. & Hom. 15, 17, 18, 19, 21, 62. ad Pop. Antiochiae accordingly.  Plays and Interludes were practised:) for the training up of the jewish youth in the fashions of the Heathen, Which when the King had granted, and he had gotten into his hand the rule, he forthwith brought his own Nation to the Greekish fashion: and putting down the governments that were according to the Law, he brought up new customs against the Law: For he built gladly a place of Exercise (in 
h See e, and f, before.  nature of a Theatre, where Plays and sports were acted) under the Tower itself; and brought the young men under his subjection. Now such was the height of Greek fashions and increase of heathenish manners through the exceeding profaneness of jesus, that ungodly wretch; that the Priests had no more courage to serve any more at the Altar, but despising the Temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of Exercise, after the game of Discus called them forth: 
i See Isiodor. Hilpalensis Originum, l. 18. cap. 16. to 25. Caelius Rhodiginus Antiq. Lectionum l. 13. c. 17. Alexander ab Alexandro lib. 3. c. 21. Adrianus Turnebus Adversariorum l. 7. c. 9  (which one kind of Exercise is put for all the Grecian Plays and Pastimes) not setting up the honours of their Fathers, but liking the glory of the Grecians (who 
* See Plutarch De Gloria Atheniensium. Cyprian de Spectaculis. Tatianus Oratio adversus Graecoes. August. De Civit. Dei lib. 2. cap. 10, 11, 13, 14. & lib. 4. cap. 28.  were much devoted unto Stageplays) best of all. By reason whereof sore calamity came upon them; for they had them to be their enemies and avengers, whose customs they followed so earnestly, and unto whom they desired to be like in all things: for it is not a light thing to do wickedly against the Law of God: Which Apocryphal passage, 
k Sixtus Senensis Bibl. Sanct. l. 1. p. 22. to 34. Andradius de Libris Canonicis lib. 3.  the Papists allowing to be Canonical Scripture, and 
l Dr. Reinolds, Whitaker, Danaeus, Willet and others, De Libris Apochryphis et Canone Script. Controversiae. Bp. Mortons' Protestant's Appeal lib. 3. cap. 2. Dr. Field Of the Church, Book 4. cap. 22, 23, 24.  Protestants approving to be an undoubted story, though not canonical Text, infallibly assures us; 
m See Act. 1. Scene 2. p. 17. Horace de Arte Poetica. Dionysius Hallicarn. Antiqu. Rom. l. 7. sect. 9 & 2 Mac. 6●7, 8, 9  First, that these Plays and Interludes had their original from the Idolatrous dissolute Pagan greeks; and that they were the exercises, ordinances and customs of the Heathen. Secondly, that they were never in use among the jews till this wicked jasons' time, 
n See josephus Antiqu. judaeorum lib. 12. cap. 6.  who is the first we read of that erected a Theatre or place of exercise for these and such like pastimes in jerusalem, about 174 years before our Saviour's Nativity; where 
o josephus Antiqu. judaeorum l. 15. c. 11. See cap. 13. & lib. 16. cap. 9  Herod likewise set up a Theatre and Amphitheatre for stageplayss, sword-playes, cirque-playes, and such other Roman sports, about some 25 years before our Saviour's birth; till which times the jews were utterly unacquainted with these heathenish spectacles. Thirdly, that those who brought in these Plays among the jews, were 
f 1 Mac. 1.11, 15.  desperate wicked men, who made themselves uncircumcised, forsook the holy covenant, and joined themselves to the Heathen, being sold to do mischief. Fourthly, that the 
g 2 Mac. 4.8.10. to 16.  bringing in of these Plays withdrew the jews from God, and from his Law, to open, yea, professed Paganism and Idolatry: Fifthly, that these Plays are 
h 1 Mac. 1.15. & 2 Mac. 4.11, 14, 17.  directly against the holy covenant, and good Law of God, and that those who practice or approve them do wickedly against Gods Law. Lastly, that 
i 2 Mac. 4.15, 16, 17. & 1 Mac. 1, 2, 20, to 64.  the introducing of Stageplays was the cause of Gods bringing in of sore calamity upon the jews, and of those sundry judgements and afflictions which they suffered. If we add to this the apocryphal 
k Constit. Apostol. l. 2. c. 65, 66 & l. 8. c. 38.  Constitutions of the Apostles, recorded by Clemens Romanus; we shall find them expressly condemning and prohibiting Stageplays, with all those Grecian Interludes which jason introduced; commanding all Christians to withdraw themselves from them yea wholly to renounce them as the very inventions and pomps of the Devil: nay we shall see 
l Clemens Romanus Constitutionum Apostolicarum lib. 8. cap. 38. apud Surium Concil. Tom. ●. p. 120. the Title of which 38 chapter is this; Canon's Varij Pauli Apostoli. See Scene 3. towards the end.  St. Paul himself, expressly excommunicating and casting out of the Church, all Stage-players, and Playhaunters, whether male or female, till they shall utterly renounce their profession, and take their everlasting farewell of Stageplays. It is evident then by all these Canonical and Apocryphal Scriptures, & by the Apostles constitutions; that Stageplays are directly contrary to, and condemned by the very sacred ●aw and word of God; which administers unto us this 46. Play-condemning argument, against which there can be no averment, from which there can be no evasion.  
That which is fully and really condemned by sundry sacred texts both of canonical and apocryphal Scripture, 
m Deut. 27.26 2 Kings 17.15. Deutr. 12.30, 31, 32. Rom● 14● 23.  must certainly be sinful, and altogether unlawful unto Christians, who 
n Exod. 15.26. Gen. 39.9. Levit. 18.5. Deutr. ●. 6.4● c. 5.1. c. 6.2. c. 7.12. Dan. 3.12. to 19 josh. 24.15.  must never allow, or practise that which the very word of God condemns.  
But Stageplays are fully and really condemned by sundry sacred texts both of canonical and apocryphal Scripture; as is undeniably evident by the premises.  
Therefore they must certainly be sinful, and altogether unlawful unto Christians:  
Who if for no other reason, yet for this alone, should now at last 
* De quibus apertissime divina Scriptura sanxit, non differenda sententia est, sed potius exequenda. Concil. Aquisgra●ense sub ●udo vico Pi● Can. 61.  without more delays, renounce, suppress all Stageplays, which the sacred Scripture (the very 
p Rom. 10.8.17. Luke 24.25.  ground and object of our faith, the 
q Psal. 119.9. Gal. 6.16.  very rule, the square both of our lives and thoughts) hath thus condemned.   

SCENA SECUNDA.  
THe second Squadron of Play-oppugning Authorities, is the venerable hoary resolution of the whole primitive Church both under (if not before) the Law and Gospel; which hath passed such an irrepealable sentence of condemnation against all Stageplays, 
The whole primitive Church both before and under the Law and Gospel condemned Stageplays.  Players, and Playhaunters, as no true member of the holy Catholic Church shall be ever able to gainsay. That the whole Church of God under the Law (consisting 
(r) Deut: 14.2. c. 16.18. Psal: 147.19, 20. Rom. 3● 1.2.  only of jews and jewish Proselytes) abominated and rejected Stageplays, it is most apparent by these ensuing reasons. First, because we find no mention at all of any such Plays or Interludes in any canonical Scripture, or ancient jewish Authors, nor any intimation that the jews approved them. Secondly, because Stageplays (as 
(s) Antiq. judaeorum l. 12, c. 6, l. 15, c. 11, 13, & l. 16, c. 9  josephus, and the 
(t) 1 Mac. 1. v. 12, 13, 14. 2 Mac. 4. v. 7. to 18.  Books of Maccabees inform us; were most directly opposite both to the jewish laws, their government, manners, rites and customs: For first the jews (and so all Christians) were expressly enjoined by God's Law, 
(v) Exod. 20. ●. Levit. 26.1. Deut. 4.15. to 26. c. 5.8. c. 16.22. Psal. ●7. 7. 1 joh. 5.21. See the Homilies against the peril of Idolatry.  to make no image, likeness or representation of any Idol, nor 
(x) Exod. 2●. 13. See Act. 3. Scene 3. p. 77, 78.  yet to make mention of any Idols name. 
(y) See Tertullian and Cyprian de Spectaculis. Diodorus Siculus Bibl. Hist. l. 16. s. 93. josephus Antiqu. judaeorum l. 15. c. 11. & Bulengerus de Circo, etc. cap. ●8.  Now Stageplays were always fraught with the pictures, images, representations, and names of Pagan idols, which the 
(z) See Exod. 23.24. c. 34. ●. Levit. 26.30. Deut. 7.5. 2 Kings 10.26, 27. c. 11.18. c. 18.4. c. 23.14, 24. 2 Chron. ●●. 1. c. 33.22. c. 34.3. to 8.  jews could never brook: and thereupon they 
(a) josephus Antiqu. ●udaeorum l. 15. c 11.  withstood Herod when he would have brought his Stageplays into jerusalem, because of the images, visours and pictures that attended them. Secondly, the 
(b) See Act. 1. Scene 1, 2. jer. 10.1, 2, 3. & the Scriptures quoted pag. 18, 19  jews were commanded to abandon all monuments, rites and relics of Idols and Idolatry: all customs, fashions, vanities, exercises and pastimes of the Heathen round about them; whose ways and customs they were not for to learn, much less to practise. Now 
(c) See Act. 1, 2.  Stageplays were the very monuments, rites and relics of Idolatry, of Pagan Divell-Idols: the customs, fashions, vanities, exercises, ways and pastimes of the Heathen greeks and Romans, who bordered on them, and subdued them; as 
d Antiq. judaeorum l. 12. c. 6. & l. 15. c. 11. 13.  josephus, 
e De Agricultura lib.  Philo Iudaeus● the 
f 2 Mac. 4. v. 7. to 16.  Books of Maccabees, and others witness: therefore the jewish Church must of necessity condemn them, never practise them. Thirdly, because the Author of the 
g See 1 Mac. 1. & 2 Mac. c. 4. & 6.  Books of Macabees informs us; that wicked jason, and his profane confederates were the first that brought in these Plays and Grecian Exercises among the jews, who never practised them before; which Plays though diverse of the Priests and people embraced, apostatising wholly from their religion and God's worship; yet the jewish Church, with all those jews who clavae close to their religion did utterly abandon and condemn them, as directly contrary to the holy covenant and Law of God. Fourthly, josephus, that famous jewish Historian, as 
h Antiqu. judaeorum l. 12. cap. 6.  he condemneth jason for this fact of his: so he informs us likewise, 
i Antiqu. judaeorum l. 15. c. ●1. See Act. 6. S●●ne 5.  that when as Herod would have introduced Stageplays, Sword-playes and such like Roman Spectacles into jerusalem, where he had built a stately Theatre and Amphitheatre for the exercise of those theatrical Interludes; of purpose (as it seemed) to draw the jews to Paganism, and overturn their ancient discipline; to which end he likewise erected another Theatre at 
k Antiqu. Iudaeo●um l. 15. c. 13. & l. 16. cap. 9  Caesarea Stratonis: the whole jewish Nation, and the gravest wisest men among them, were much offended with it; and thereupon withstood these Plays of his, as 
l See Antiqu. judaeorum l. 15. c. 11.  being contrary to their laws, their received discipline and customs; pernicious to their manners, prejudicial to their Republic, opposite to their Religion, and offensive to thei● God: Which Plays when Herod resolved to bring in by force whether the jews would or no, there were cer●aine● jews' confederated together to murder him in the Theatre itself, out of the detestation which they bure to Plays, of purpose to prevent those mischievous consequ●ncies which these Stageplays would occasion both to their religion, discipline, state, and Country manners, which they were bound in honour, yea in conscience to maintain, though it were with the hazard of their lives. Fifthly, Philo, a very learned jew, who flourished in the Apostles times, under Caius the Emperor, (a man whom 
m Antiq. judae. orum lib. 18. cap. 18.  josephus, 
n Ecclesiasticae Hist. l. 2. c. 4, 5.  Eusebius, 
o De Scriptoribus. Ecclesiasticis lib. Philo.  Hierom, 
p Contra Faustum Manichaeum l. 12. c. 2.  Augustine, and 
q Trithemius, Possevine, & others.  others highly magnify:) as he expressly 
r De Agricultura lib. Opera. Basileae 1558. Tom. 1. p. 271, 272. & de judice lib. Tom. 2 p. 976. See Act. 6. Scene 1. & 3  condemns Stageplays, as voluptuous, petulant, nugatory, vain and hurtful Pastimes, in which many thousands of wretched people did miserably spend their time nay waste their lives, neglecting in the mean while both the public and their own private affairs: So he records withal, 
s Hanc ob rem ille maximus Moses equum censuit, ut omnes ascripti eius civitati ius naturae sequentes, celebrarent hunc diem mundi natalem, otio, festisque hilarita tibus, intermissis laboribus et opificiis quaestuariis, negotiisque victum comparantibus, ablegata etiam tantisper, seu per inducias solitudine anxia; ut vacarent, non ludicris (sicut quidam) ridendisque spectaculis mimorum, saltatorumque, quae insanus vulgus amat perdite, et per praecipuos sensus, visum auditumque captivat animam suapte ingenio liberam ac dominamised soli verae philosophiae, quae constat ex his tribus, consiliis, dictis, factisque in unam speciem coaptatis, ut quaesita fruantur faelicitate. De Vitae Mosis Enarratio. lib. 3. Tom. 2● p. 932.  That Moses thought it meet, that all his Citizens, following the law of nature, should celebrate the seventh day (being the birthday of the, world) in rest, and festival recreations; laying aside all works, all gainful callings and secular employments, that so they might wholly apply themselves, not to sports and pleasures, (as some do) nor yet t● the ridiculous sights of Stageplays and dances, which the unruly vulgar loves excessively, captivating their very soul by the two chiefest senses, sight and hearing which of itself is free and sovereign: but that they might solely addict themselves to true philosophy, and to God's worship and service. And withal he certifieth us, 
t De Vita Contemplativa lib. Tom. 2. pag. 1208. to 1226.  That the jews in their solemn feasts and meetings abandoned all drunkenness, voluptuousness, effeminacy and excess; together with all Stage-players, Fidlers● Tumblers, jesters, (which the Grecians used in their festivals:) who did only exhilerate men's minds with scurrilous sports and jests: using no other mirth or music, but Psalms, and Hymns, and spiritual songs, wherein they sounded out God's praises. All which sufficiently manifests, that the whole Church of the jews condemned Stageplays. Sixthly, St. chrusostom in his 56. Homily upon Genesis, discoursing of the marriage of jacob to Laban's daughter, (even being before the Law was given) informs us: 
v Vidisti cum quanta olim honestate nuptias egerint? Audite qui Satanicas pompas admiramini, et statim ab initio nuptiarum honestatem dedecore afficitis. Num tunc tibiae? num tunc cymbala? num tunc choreae diabolicae? Quare enim (dic mihi) tantum statim ab initio damnum inducis in domum tuam, et eos qui in scenis et orchestris operam locant, vocas, ut cum intempestivo sumptu virginis laedas continentiam, et iuvenem impudentiorem facias, etc. Tom. 1. Col. 367. B. Vid. Ibid.  That the Saints of God in those times had no Musicians, no diabolical dancing at their marriages; that they sent for no Players from the Playhouse to their houses, to corrupt the chastity of the married Virgin with their unseasonable expense, and to make her more impudent and incontinent ever after: a custom too frequent in his and our times, which this godly Father much condemns. Seventhly, Origen, (who 
x Homil. 11. in Levit. Hom. 8. in Isaiam, & Hom. 2. in Hieremiam. See Act. 6. Seen 3. Siquidem Moyses illa universa sustulerit, quae hominum generi nihil conducerent: Susceperit vero duntaxat et foverit, quae utilia sorent et omnibus profitura; ita ut nec certamina essent apud judaeos hos instituta qualia apud Gentiles, in quibus nudi homines decertarent, vel ex equis contenderent, prostituerenturque omnium libidinibus faeminae, ut per impudicitiam naturae illuderetur. Sed illud profecto erat apud judaeos praecipuum, ut vel a teneris unguibus excedere naturam omnem, et superare sensibilem discertat, et nulla eius in parte residere Deum existimare, ut quem in supernis et extra corpora conquirebant, etc. Origin c●ntra Celsum ●. 5. Tom. 1. sol. 67. C. Vid. Ibid.  much inveighes against Plays, against Players and Playhaunters, as the very brood and bondslaves of the Devil, who have no part at all in Christ or in his Church) records: That Mo●es took away all such things as conduced not to the benefit of mankind; embracing and cherishing those things only which might be useful and profitable unto all men: whence he permitted and instituted no such Plays and gymnicall Exercises as the Gentiles used, in which naked men wrestled together, or contended with one another on horseback, or in which women were prostituted to the lusts of all men, that so they might delude nature by their lewdness. But this verily was principally intended among the jews, that from their very cradles they might learn to transcend all nature, to overcome what ever was sensible, and to believe, that God resided not in any part of sensible nature, whom they did seek only in things above, and without all bodies. Lastly, Petrus Blesensis Archdeacon of bath, about the year of our Lord, 1160. speaking of that holy man job; informs us: 
y Porro beatus ille Iob plenissime nomen et officium liberalitatis implebat, qui nihil indulgens ebrietati et crapulae, nec sequens huius vitae vanitates et insanias falsas, se totum pauperum necessitatibus impendeb●t. Non alebat leones, ursos, aut simias; non confluebant ad e●m histriones, dulcorarii, fabularum aut nugarum inanium concentores, sed ex pura liberalitatis cons●ientia, dicebat; humerus meus a iunctura sua cadat, et brachium meum cum ossibus avellatur, si negavi pauperibus quod volebant, si oculos viduae expectare feci, etc. O quam melioret per omnia commendabiliorest, maesta, honesta et sobria haec liberalitas, quae ad vitam aeternam fructificat, quam illa quae subvertit animam, rationem hebetat, corpus destruit, & aedificatad gehennam. Petrus Blesensit Epist. 85. Bibl. Patr. Tom. 12. pars 2. p. 769.  That he nourished no lions, bears or apes; that no Stage-players, no singers of fables and vain idle toys resorted to him; that he gave not himself to the pleasures and vanities of this life, upon which many spend their estates; but that he bestowed his revenues in the charitable relieving of the poor. All which being laid together, is an undeniable proof; that the whole primitive Church and Saints of God both before and under the Law, did utterly abandon and condemn all Stageplays, Players, and such other Spectacles as sinful and pernicious; not giving the least allowance to them. And shall we Christians under the Gospel, be worse than these were under the Law, and so make our 
z Hebr. 2.2, 3. etc. 10.28, 29.  condemnation far more terrible, our sin more out of measure sinful? God forbid.  
That the whole primitive Church under the Gospel hath reprobated, abandoned and condemned Stageplays, is more than evident. First, by the express testimony of Epiphanius, Bishop of Constans, in Cyprus, a learned ancient Father: who in his Compendiary Sum of the faith and doctrine of the Catholic and Apostolic Church, informs us, in positive terms: 
a Haec sancta Catholica et Apostolica Ecclesia reprobat omnes scortationes, et adulteria, et petulantiam. et idololatriam, et caedem, et omnem iniquitatem, etc. Prohibet theatra et ludos equestres, venationem, musicos item, etc. Contra H●reses l. 3. Tom. 2. near the end. Edi●. Luteri●e Paris. 1612. Col. 922, 923.  That the Catholic and Apostolical Church doth reprobate and forbid all Theatres, Stageplays, Cirque-playes, and such like heathenish spectacles: An evidence so full, so pregnant, that we need no other. Secondly, by the suffrage of Tertullian● who in his Apology for the Christians against the Gentiles; writes thus in the name and person of all the primitive Christians of his age: 
b AEque Spectaculis vestris in tantum renunciamus in quantum originibus corum, quas scimus de superstitione conceptas. Nihil nobis dictu, visu, auditu cum in●●nia Circi, cum impudicitia theatri, cum Xysti vanitate; Spectaculis non convenimus. Apologia Advers. Gentes c. 38. & 42. Operum. Tom. 2. Parisiis 1566. p. 690, 704  We renounce your Spectacles and Stageplays, as far forth as we reject their originals; which we know to have had their conception from superstition. We have nothing at all to do with the fury of the Circus: with the dishonesty or lewdness of the Theatre, with the cruelty of the Arena: with the vanity of the Xystus or Wrestling place, we come not at all unto your Plays. Lo here a professed public Protestation of all the primitive Christians, against these Plays and Spectacles which we so much admire; whose detestation of Plays was so notoriously known to the Pagans, that Tertullian in his Book, De Spectaculis, affirms: 
c Numquid ergo superest ut ab ipsis ethnicis responsum flagitemus? Illi iam nobis renuncient, an liceat Christianis spectaculo uti? Atquin hinc vel maxime intelligunt factum Christianum, de repudio spectaculorum. Itaque negat manifeste qui per quod cognoscitur tollit. De Spectac. cap: 24. Tom. 2. p. 400.  That the Heathen Gentiles did most of all discern men to be Christians by this, that they abandoned and renounced Stageplays. And shall this which was the eminentest badge of a Christian, heretofore, be nothing else but the ignominious brand of a Puritan, now? Certainly its a strong argument, that those whom the world now brands for Puritans, are in truth no other but the sincerest Christians; and that those who style them so (especially for condemning or renouncing Stageplays) are little better, (I had almost said as bad, nay worse) than Pagans: since he manifestly denies himself to be a Christian, who takes away this special mark by which he is known to be a Christian; as the same Tertullian there infers. Thirdly, this truth is evident by Theophilus' Patriarch of Antiochia about the year of our Lord 170: Who in the person of all the Christians of that age, writes thus unto Autolycus: 
d Monomachias nobis spectare interdictum est, ne videlicet participes huiusmodi caedium reddamur. Nec caetera spectacula spectare audemus, ne oculi nostri inquinentur, et aures nostrae hauriant profana, quae ibi decantantur carmina. Neque dum Thyestis tragica facinora commemorat etc. Nec fas nobis est audire adulteria Deorum hominumque, quae suavi verborum modulantur mercede, etc. Theophilus Antiochenu● ad Autolicum l. 3. Bibl. Patr. Tom. 2. p. 170. G.H.  We are all prohibited to behold sword-playes, lest we should be made partakers of such murders. Neither dare we behold those other Plays and Spectacles, lest our eyes should be defiled, and our ears should draw in those profane verses that are there uttered: neither dare we so much as to hear Thyestis whiles he commemorates tragical villainies, etc. Neither is it lawful for us to hear the adulteries of the Gods and men, which they modulate with a sweet strain of words, being alured unto it by rewards. far be it, far be it, I say, from Christians, with whom temperance and modesty flourish, and chastity bears sway, that we should so much as think, much less behold or act such villainies as these. What fuller, what plainer declaration against Stageplays can we desire than this? Fourthly, Athenagoras, the famous Christian Philosopher, in his Apology or Embassy for the Christians, to M. Aurelius Antoninus, and Aurelius Commodus, two Roman Emperors, about the year of our Lord 180; writes thus in the behalf of the Christians of that age: 
e Alieno ab his Spectaculis animo sumus. At●enag●ras, pro Ch●●stianis Legatio. Bibl. Pa●rum. Tom. 2. p. 170. G. H.  We utterly disaffect and condemn your gladiatory Spectacles, Plays and Interludes. Fifthly, Minutius Felix, that famous Christian Lawyer, who flourished about 200 years after Christ, in his incomparable Dialogue, styled Ostavius, in the defence of the Christians; brings in 
f Vos vero suspensi interim ac solliciti honestis voluptatibus abstinetis, non Spectacula ●isitis, non pompis interestis. Minucius Felix Octavius Oxoniae 1627. p. 34.  Caelicius a Pagan, taxing the Christians, for that they resorted not to Stageplays, neither were they present at public shows: to which Octavius, in the behalf of all the Christians gives this reply: 
g Nos igitur qui moribus et pudor● censemur, merito malis volup atibus vestris et pompis vestris et spectaculis abstinemus, quorum et de sacris originem novimu●, et noxia bland●menta damnamus. I●i●em. ●. 123. Vid. Ibid.  We therefore who are valued by our manners and chastity, deservedly withdraw ourselves from your evil pleasures, Plays and spectacles, whose original we know to have proceeded from idolatry, and which we condemn as pernicious allurements unto sin. Sixthly, St. Cyprian, that godly Martyr, Bishop of Carthage, about the year of our Lord 250. informs 
h Epis●olarum lib. 1. Epist. 10: Edit. Erasmi Antwerpiae 1541. Tom. 1. pag. 56, 57 See Act. 5. Scene 3. pag. 168, 169. Wher● his words are quoted at large.  Gucratius, in an Epistle purposely written to him to this end; that it would not stand with the Majesty of God, nor the discipline of the Gospel, that the chastity and honour of the Church should be contaminated with so filthy a contagion, as to permit a Stage-player, either to act his Plays, or to train up others for the Stage, though he had given over acting himself. A pregnant evidence, in what terms of opposition the primitive Church and Christians stood wi●h Stage-players, and their filthy Interludes, which they could upon no terms brook. Seventhly, 
i Hoc etiam placuit, ut filii Episcoporum vel Ciericorum, spectacula secularia non exhibeant, sed nec spectent, quandoquid●m ab spectaculo et omnes Laici prohibeantur. Sem●er enim Ch●●stianis omnibus hoc interd●ctum est, ut ubi blasphemi sunt● non accedant. Council. Carthag. 3. Can. 11● ●pud Suri●●● Concil. Tom. 1. p. 504. Cintur. Magd. Tom. 4. cap. 6. Col. 458.  the 3. Council of Carthage, about the year of our Lord 394. Can. 11. which prohibits the sons of Bishops and Clergy men from exhibiting and beholding Stageplays; informs us; that all Christians had been always inhibited from resorting to such places where Players and blasphemers came. If all Christians than have always been prohibited from resorting unto Stageplays, as this ancient Council affirms; it is certain, the primitive Church and Christians did evermore condemn them: and can we yet approve, applaud, frequent them now? Eighthly, St. chrusostom, about 400 years after Christ, in his 15. Homely to the people of Antioch; and in his 38. Homely upon Matthew, writeth: 
k Sed nunc tac●ntibus nobis, et nihil de hoc dicentibus, sponte Orchestram obstruxerunt, et Circu● inaccessibil●s factus est. Et ante hac nostrorum multi ad il●os currebant: nunc autem illinc omnes ad Ecclesiam confugerunt, et nostrum laudant Deum. Homil. 15● a● P●●. A●tioch. Tom. 5. Col. 118. C.  That all the Christians of Antioch in the time of their fear and danger, had of their own accord shut up the Playhouse doors, and stopped up all passages to the Circus running hastily with zeal and earnestness to the Church to praise the Lord, in stead of resorting to the theatres; 
l Diruemus ig●tur omnium loca ludorum ● inqui●s, utinam iam diruta essent, quamvis quantum ad nos attinet, iampridem desolata iacent. Chrysostom. Homil. 38. in Matt●. Tom. 2. Col. 299. C.  which as to us, and all good Christians, (in whose person he speaks) lie desolate and ruinated long ago. Ninthly, Saint Augustine about the year of our Lord 410. records: That when the 
m Deinde quod de faelicitatis rerum humanarum d●minutione● per Christiana tempora conqueruntur, si libro● Philosophorum legant, ea reprehendentium quae nunc eis etiam recusantibus et murmurantibus subtrahuntur, tum vero magnam laudem reperient temporum Christianorum. Quid enim eis minuitur faelicitatis, nisi quod pessime luxurioseque abutebanturin magnam Creatoris iniuriam? Nisi forte hinc sint tempora, mala, quia per omnes paen● Civitates cadunt theatra, caucae ●●rp●tudinum et publicae professiones flagitioso●ū &c De Consenl● Evangelist●ris l. 1● c. ●3● To● pars. 1. p● 530.  Gospel was spread abroad in the world, Stageplays and Playhouses, the very caves of filthiness, and professions of wicked persons, went to ruin almost in every City, as inconsistent with it; whence the Gentiles complained of the times of Christianity, as evil and unhappy seasons. An apparent demonstration, that the truth and power of Religion, the true Church and servants of Christ were as opposite to Stageplays, to Theatres in the primitive times, as the 
n 1. Sam. 5.2, 3●4.  Ark to Dagon, 
o 2 Cor. 6. 15●  Christ to B●lial: and shall we now yoke them both together? Lastly, St. Bernard, about the year of our Lord 1130. instructs us: 
p Milites Christi scacos era●eas detestan●ur, abhorrent venationem. nec ludricra illa avium rapina (ut assol●t) delectantur. Mimos et Magos, et fahula●ores, scurrilesque canunlenas, aut ludorum spectacula, tanquam vani●ales et i●sani as fal●as respuunt et abominantur. Capil●o●●ondent, scientes ●uxta Apostolum, ig●●miniam esse viro si comam nutrie●t. Ber●ard. ad Mi●●●es Temple Sermo. ●ap. 4. Opera An●wer●● 616. Co● 832. L●M.  That all the faithful soldiers of jesus Christ abominate and reject all dicing, all stage-players, soothsayers, tellers of fables, all scurrilous songs and stageplayss, as vanities, and false frenzies. Neither delight they in the ravenous sport of hawking. They cut their hair and wear it short, knowing according to the Apostle, that it is a shame for a man to nourish his hair. All which concurring testimonies infallibly clear this undoubted truth: That the whole primitive Church and all godly Christians that lived in it, have unanimously, constantly and professedly with greatest detestation, abominated, renounced and condemned Stageplays. For the further manifestation of which; I shall desire you to consider but these particulars more. First, that the Scriptures both Canonical and Apocryphal, together with the Apostles, the Whole Nation of the jews, the Sain●s and Church of God both before and under the Law, rejected and abandoned Stageplays, as I have largely proved in the precedent Scene: therefore the primitive Church and Christians under the Gospel, could not but censure and oppugn them too. Secondly, the most, the chiefest Fathers and Counsels in the primitive Church have abundantly, unanimously, professedly condemned Stageplays, in the highest strain of opposition; as the premises, and two next ensuing Scenes will manifest: the primitive Church and Christians therefore did undoubtedly condemn, reject them; whose judgement remains upon record to all posterity in the laborious writings of these Fathers, and in the Canons of these most famous Counsels. Thirdly, the primitive Church under the Gospel, as sundry 
q Concilium Eliberinum Can. 62. Arelatense 1. Can. 4. and 5. Arelatense 2. Can. 20. Constantinop. 6. Ca●. 62. Carthaginense 4. Can. 88  Counsels, 
r Clemens Romanus Consti●. Apostolic. l. 8. c. 38. Tertul. De Pudicitia cap. 7. Cyprian. Epist. l. 1. Epist. 10. Eucratio: Chrysost: Hom. 3. De David. et Saul  Fathers, and 
s joannis Sarisberiensis De Nugis Curialium l. 1. c. 8. Gratian. Distinctio 33. & 48. & de Consecratione Distinctio ●. Alexander De Hales Summa Theologiae, pars 4. Quaest 17. Artic. 2. sect. 4. p 394. Aluarus Pelagius, de Planctu Eccles. lib. 1. Artic. 49. Astexanus' d● Casibus l. 4. Tit. 7. Artic. 4. joannis de Burgo Pupilla Oculi pars 4. c. 8. I. Phocius Monocanonis Tit. 1●. c. 11, 22. Summa Angelica Histrio. Tostatusin Matth. Tom. 3. fol. 40. E. Centur. Magd. Tom. ●. Col. 142. Baronius & Spondanus Anno Christi 206. sect. 2. & 371. sect. 10. Dr. Reinolds, Mr. Northbrook, & Mr. Gosson in their Treatises against Stageplays. Bul●ngerus de Theatro l. 1. c. 51. The 3. Blast of Retreat from Plays and Theatres p. 116. with sundry others. Se● Act. 4. Scen. 1. p. 133, 134.  others testify, excommunicated all Stage-players, all Playhaunters; thrusting them out both from the Church, the Sacraments, and all Christians society, as ●oysome, putrid, contagious, unworthy graceless persons, till they had utterly abjured Stageplays, and solemnly protested to return unto them no more: this therefore is infallible, that they rejected Stageplays. Fourthly, If any Pagan who was a professed Stage-player or Play-haunter, desired to turn Christian, he was first to renounce his art of Stage-playing, and to abandon all resort to Plays, before he could be baptised or admitted into the Church, as the 
t Concile Eliberinum Can. 62. Theodoret Contra G●aeco● Infideles lib. 8. De Martyribus Tom. 2. p. 390. Primasius Comment● in Epist. ad Rom. c. 10. fol. 53. Antomni Chronicon. pars 2. Tit. 15. c. 10. sect. 13. fol. 132. Baronius & Spondanus Anno Christi 371. sect. 10. Codex Theodo●●i l. 15. Tit. 7. Lex. ●. See here Act. 6. Scene 12. & 14.  marginal authorities fully evidence: This therefore is an unfallible evidence, that the primitive Church and Christians abominated Stageplays. Lastly, every Christian that was baptised in the primitive Church, did solemnly renounce 
v See Baronius & Spondanus Annal. Eccles. Anno Christi 206. sect. 2.4.  all Stageplays, dancing, with such like sports and spectacles, as the very works and pomps of the Devil, under which all Stageplays, Spectacles and dancing are included, as Clemens Romanus, Tertullian, Cyrill of Jerusalem, St. Augustine, chrusostom, Salvian, Isiodor Hilpalensis, HRabanus Maurus, and other Fathers expressly testify, in their 
x Act. 2. Chorus: page 49. to 57 & Act. 6. Scene 12.  forequoted places: to which I shall here annex some other testimonies to make the point more plain; that Stageplays, and dancing are those very pomps of the Devil, which Christians in the primitive Church, (and We now as well as they) renounce in baptism, however we most perjuriously reassume them, against our sacred vows. St. Cyprian in his Book De Spectaculis, is most punctual to this purpose; where thus he writes: 
y Impudenter in Ecclesia daemonia exorcizat, quorum voluptates in Spectaculis laudat: et cum ●emel illi renuncians, recisa sit res omnis in baptismate; dum post Christum ad Diaboli Spectaculum vadit, Christo tanquam diabolo renunciat. De Spectaculis lib. Edit. Pamelij Coloniae Agrip. 1617. p. 244.  He impudently exorciseth the Devil in the Church, whose pleasures he commends in Stageplays; and when as by renouncing him once in baptism, all his pomp and furniture is lopped off; whiles that after this profession of Christ he goeth to the spectacles of the Devil, he renounceth even Christ himself as a Devil. Which dreadful sentence, together with that of 
z Originum l. 18. c. 41. See Act. 6. Scene 12  Isiodor Hispalensis formerly quoted: (That he who after baptism agreeth either to act or see a Stage-play, denieth God, and becomes a praevaricator of the Christian faith; since he again desires that which he had long since renounced in his baptism; to wit, the Devil, his Pompes and Works: which is likewise seconded by HRabanus Maurus de Vniverso l. 20. c. 38) me thinks should shake the very heart and reins of every Play-haunter, and make his very soul to weep even tears of blood. justinian, that godly Christian Emperor, 
a Episcopi et Clerici vel hi qui modo recens initiati sunt et adorandis mysteriis dignati, praedicant, ut renuncient adversarii daemonis cultui et omnibus pompis eius, quarum non minima pars Spectacula sunt: Corpus juris Civilis. Lugduni 1604. Tom. 4. fol. 162. Vid. Ibidem.  Codicis lib. 1. Tit. 4. De Episcopali Audientia, Lex 35. expressly informs us: That Stageplays, Cirque-playes, Dicing, and such like Spectacles are not the least part of that worship, of those pomps of the Devil which Christians renounce in baptism, when they are first initiated and admitted to the sacred Mysteries: whence he prohibits all Christians, especially all Clergy men, either to act, or behold such Interludes and Spectacles as these, or 
b Polluere etiam suas manus, et oculos, et aures sic damnatis et proh●biti● ludi● &c Ibidem.  to pollute their hands, their eyes and ears with such damned and prohibited Plays. St. chrusostom, as in sundry places before quoted; so in his 21. Homely to the people of Antioch, and his 69. Homely upon Matthew, he styles stageplayss, cirque-playes, and dancing, the Devil's Pompes and Lectures: his words in the first of these places are remarkable. 
c Vocis illius recorderis, quam dum sacris initiareris, emisisti● Abrenuncio tibi Satanae, & Pompae tu●e, & cultui-tuo: Circa Margari, tarum enim cultum insania, est Pompa Satanica. A●rum enim c●pisti, non ut corpus vincias, s●d ut pauperes solvas, etenutrias. Dic igitur continue, Abrenuncio tibi Satana. Nihil hac tutius voce, si ipsam per opera exhibeamus. Haec enim vox confaederatio cum Domino est. Et sicut nos servos ementes, ipsos qui venduntur, primo in●errogamus, an nobis servire velint: ita facit et Christus. quando debet te in servitutem capere, prius interrogat an velis illum crudelem tyrannum dimittere, et immitem, et ad foedera suscipit: non enim coactum est ipsius imperium, etc. Homil. 21. ad Populum Antioch. Tom. 5. Col. 166. C. D.  Remember (saith he) this speech which thou hast uttered when as thou wast baptised, I renounce thee Satan, thy Pompes, and thy service: say always, I renounce thee Satan. Nothing will be safer than this speech, if we express it by our works. For this speech is a confederation with the Lord. And as we when we buy servants, demand of them first, whether they will serve us yea or no: even so doth Christ, when as he ought to receive thy service, he first demands of thee, whether thou wilt first forsake that merciless and cruel tyrant, and then he receives thee into covenant: for his dominion is not forced. And though he hath redeemed us wretched and ungrateful servants with such a price, the greatness whereof the reason and mind of man is not able to comprehend; even with his own most precious blood: 
d Et post haec omnia, non testes a nobis, non chirographa exigit, sed sola contentus est voce: et si dicas ex cord, Abrenuncio tibi Satana, et pompae tuae, totum recepit. Hoc igitur dicamus, Abrenuncio tibi Satana, tanquam in illa die huius vocis rationem reddituri, et ipsam custodiamus, ut salvum tunc reddamus depositum. Pompa vero Satanica sunt, theatra, circenses, et omne peccatum, et dierum observatio, et praesagia, et omina etc. Ibidem Col. 167.  yet after all this he exacts no witnesses nor writings from us, but is contended with a word alone: and if thou sayest from thy heart; I renounce thee Satan, and thy pomp, he hath received all he doth require. Let us say this, I renounce thee Satan: and let us keep this promise, as those who are to give an account of it at the last day, that we may then restore the pledge safe. Now the Devil's pomp, are theaters, stageplayss, cirque-playes, costly and gorgeous apparel, praesages, omens, and every sin. To preserve thee therefore from these pomps, and every other sin: 
e Sine verbo hoc nunquam in forum prodeas, sed cum es ianuae vestibula transgressurus, hoc prius loquere verbum, Abrenuncio tibi Satana, et coniungor tibi Christ. Ne unquam absque hac voce exeas; haec erit tibi bacculus, haec arm●tura, haec turris inexpugnabilis; sic ut non tantum homo occurrens, verum nec ipse Diabolus te quicquam laedere poterit, cum his te cernens armis ubique apparentem. Ibidem Col. 167 D. 168. A.  when thou art going out of thy door, utter this speech first; I renounce thee Satan, and I am united to thee o Christ: Never go thou abroad without this speech: this will be a staff, this will be armour and an impregnable tower to thee, so that neither man nor Devil shall be able to hurt thee, when they shall see thee appearing every where furnished with these weapons. St. Augustine, as in his 
f Act. 2. Chorus p. ●9, 50.  forealleged place, so in his second Book De Symbolo ad Catechumenos, cap. 1● & 2. He informs us: 
g Si te pompa illa, figura ea● equorum, compositio ornatus et aurigae superstantis, equos regentis, vincere cupientis etc. Si haec te, ut dixi, pompa delectat, nec hanc tibi denegavit, qui pompis Diaboli renuncia●e praecepit; habemus et nos spiritualem nostiam aurigam etc. Fugite dilectissimi Spectacula, fugite caveas ●urpissimas Diaboli ne vos vincula teneant m●ligni. Ibid. Tom. 9 pars 1. p. 139, 1394.  That stageplayss, cirque-playes, and such like spectacles, are the pomps of the Devil, which God hath enjoined us to renounce: Fly stageplayss therefore (saith he) o my beloved, avoid these most filthy dens of the Devil, lest the snares of the wicked one hold you captive. Alchuvinus, a famous English Divine, flourishing about the year of our Lord 790. in his Epistle, De Caeremonijs Baptismi, writing of that renouncing which we make in baptism; wherein we renounce the Devil with all his workest and all his pomps; informs us: 
h Novissime, et omnibus pompis e●us. Quae sunt, inanis iactantia, canora musica, in quibus saepe solvitur et mollitur Christianus vigour, spectacula turpia, vel super●●ua et reliqua. Ibidem, Opera Lu●●tia. Paris. 1617. Col. 1558.  That these pomps of the Devil, are vain boasting, loud-sounding Music, in which Christian vigour is ofttimes remitted and effeminated, filthy Stageplays, with all superfluous things. 
i De Sacramentalibus praecibus et Ritibus Baptismi, Tit. 5. cap. 49. sect. 7. Operum. Tom. 3. Venetiis 1571. fol. 94. vid. ibid. sect. 2, 3, 4, 5, 6.  Thomas Waldensis, a famous Popish English Writer, assures us: that the pomps of the Devil which we renounce in baptism, before we are united to the fabric of the Church, are unlawful desires, which defile, but not adorn the soul; as the lusts of the flesh, the lusts of the eye, with the ambition or ostentation of the world, belonging to the lust of the eyes; as vain Stageplays, foolish pride, and the pleasures of this evil world. To these I might add 
k Quoted by Alexander Fabritius Destruct. vitiorum pars 3. c. 10.  Gulielmus Parisiensis, 
l Destruct. vitiorum pars 3. c. 10. See Act. 5. Scene 8. p. 256, 257.  Alexander Fabritius, the 
m History of the Waldenses, p. 2. cap. 9 p. 25. See Act. 5. Scene 8. p. 230.  Waldenses, 
n Pompis Diaboli renunciant, quae sunt spectacula, ludi, choreae, ornatus vestium vel aliarum rerum, et quaeque superflua. De Antiquo Ritu Missarum l. 3 c. 58. Bibl. Patr. Tom. 2. pars 3. p. 1069. E.  Honorius Augustodunensis, with 
* See Act. 6. Scene 12.  sundry other modern Authors, who make Stageplays, dancing, and such other spectacles, to be the chiefest pomps of the Devil which we renounce in baptism: but I shall conclude with that of Baronius and Spondanus his Epitomiser, who inform us: 
q Quin etiam in solenni illo tempore baptismi solita ab omnibus fie●● renunciatione, Spectaculis quoque abrenunciare fideles moris fuisse in Ecclesia Gallicana, Salvianus testatur; et alibi sub Pompis Diaboli quibus renunciari mos est, inclusa censita fuisse Spectacula, Cyrillus docet, et OMNES ALII interpraetantur. Baronius & Spondanus: Annal. Ec●les. Anno Christi 206. ●ect. 2. & 4.  That among the primitive Christians in the solemn time of baptism, when as they all made public renunciations; it was the custom of the French Church, for Christians particularly to renounce all stageplays, as Salvian testifieth: and under the pomps of the Devil, which it was then (and now) the custom for Christians at their baptism to renounce; St. Cyrill teacheth us in another place, that all Stageplays were esteemed to be comprised, and so ALL OTHERS DO INTERPRET. So that by the resolution both of the primitive Church & Fathers, and of ALL OTHER INTERPRETERS SINCE, if Baronius or Spondanus may be credited: Stageplays are the very Pompes of the Devil which we most solemnly abjure and protest against in our baptism, upon our very first admittance into the Church of Christ. And certainly they must needs be so. For if Pompa, in its genuine interpretation, signify nought else (as 
r In their Dictionaries, in the Word, Pompa.  Calepine, Eliot, Holioke, and other Distionaries teach us) but Spectaculum, to wit, a Spectacle, Stage-play, or glorious gaudy show; in which sense this word is oft times used, both by 
s Paedagog. l. 2. c. 10. & l. 3. c. 11  Clemens Alexandrinus, 
t De Spectaculib.  Cyprian, 
v Advers. Gentes lib. 7.  Arnobius, 
x De Corona Militis c. 3. & 11. & de Spectaculis lib.  Lactantius, 
y De Recta Educatione ad Seleucum.  M●nucius Felix, 
x De Corona Militis c. 3. & 11. & de Spectaculis lib.  Tertullian, 
y De Recta Educatione ad Seleucum.  Nazienzen, 
z Hom. 3. de Davide et Saul. Hom. 7.38, & 69. in Matth. Hom. 42. in Acta Hom. 15.21. ad Pop. Antioch. & Oratio 6. Tom. 5. Col. 1471. B.  chrusostom, 
a De Symbolo ad. Catechumenos, l. 2. c. 2. & l. 4. c. 1.  Augustine, 
b De Gubernat. Dei. l. 6.  Salvian, 
c De Aureo Asino l. 10. p. 282.  Apuleius, 
d Contra Symmachun l. 1. & 2.  Prudentius, and 
e Isiodor. Hisp. Originum l. 18. c. 41. Minutius Felix Octavius p. 34. 123.  other ancient Christian Writers; and likewise by 
f De re Equestri lib.  Zenophon, 
g Epist. In Verrem l. 3. Ad Atticum l. 13. Ep. 28. 43.  Cicero, 
h Controvers. l. 1. Praefatio.  Seneca, 
i Hist. Rom. l. 22. 30.  Livy, 
k Antiqu. Rom. l. ●. & l. 7. sect. 9  Dionysius Hallicarnasseus, 
l Fastorum l. 4. p. 64. & Amorum l. 3. Eleg. 2.  Ovid, 
m De Gloria Atheniensium lib.  Plutarch, 
n julius' s. 37  Suetonius, 
o Miles Gloriosus et Mostellaria.  Plautus, 
p Dipnosoph. l. 5. c. 4. & 11.  Athenaeus, 
q Bibl. Hist l. 16.  Diodorus Siculus, 
r Saturnalium l. 1. c. 6.  Macrobius, 
s Historiae l. 1. & 3.  Herodian, with diverse other 
t Lucan Pharsal. lib. 1.  Heathen Authors, to which many 
v See Bulengerus De Triumphis lib. c. 24, 25, 26. De Ludio Circensibus, cap. 39 G●dwins Roman Antiquities, l. 2. sect. 3. ●ap 2. p. 85. See josephus Antiqu judaeorum l. 7. c. 16. & here page 89. Concilium Eliberinum Can. 57  modern Writers might be added: who comprehend all Plays and Spectacles, under the name of Pompes: And if Stageplays were originally invented by, and consecrated unto Devils, on whose festivals they were always solemnly acted in greatest pomp and state; as all these Authors, and the 
x Act. 1● 2. & Chorus Ibidem.  premises largely testify: then questionless the very Pompes of the Devil which we renounce in baptism, can be no other but Stageplays, with such other Spectacles, Shows and Pastimes, which the idolatrous Pagans used in the solemnities and worship of their Devil Gods: and so the primitive Church and Christians always took them. If then the primitive Church, and Saints of God, (who to show their greater detestation to Stageplays, 
y Apostolorum Canon's, Can. 17. Surius Concil. Tom. 1. p. ●3. Gratian Distinctio. 34. See here Scene 3. towards the end.  disabled all those who did but marry women-Actors or Playhaunters, from taking holy Orders, or any Ecclesiastical preferments whatsoever) thus solemnly abominated and renounced Stageplays in their Baptism, as the 
* Saltantium virorum choris Diabolus adest in medio; adest enim a meretriciis cantilenis, a verbis obscaenis, a diabolica pompa vocatus. At tu omni huiusmodi pompae nuntium remisisti, teque Christi cultui mancipasti die illo quo sacris mysteriis dignus habitus es. Recordare itaque verborum illorum pacti conventi, et ne illud viols, cave. Chrysost. Hom. in S. julianum, Tom 1. Edit. Front●. Ducai, Parisii● 1621. p. 613.  very Pompes and pastimes of the Devil; it is most undeniably certain, that they reprobated and condemned Stageplays in the very highest degree. And to put this out of all further question; we have the 
z Centuriae Magd. Cent. 3. cap. 6. De Disciplina et moribus, Col. 141, 142. Cent. 4. cap. 6. Col. 458. & cap. 9 Col. 837. Cent. 5. c. 6. Col. 721. & Cent. 6. c. 6. Col. 359.  Century-Writers, in the behalf of Protestants, and 
a Annal. Ecclesiast. Anno Christi 206. sect. 2.4. Anno 399. sect. 5. Anno 469. sect. 2. & Anno 371. sect. 10.  Cardinal Baronius and Spondanus, in the behoof of the Papists, upon the serious perusal of all the several records, and Writers of the primitive Church, proclaiming this as an indubitable truth; That all the Christians, Fathers and Counsels in the primitive Church, have wholly abandoned, yea utterly condemned Stageplays, as diabolical, heathenish. unchristian Spectacles; excommunicating all Players, all Playhaunters both from the Church, the Sacraments, and the society of Christians, till they had abjured, renounced these lewd accursed Interludes, which they did most detest. And shall we then who 
b A Christo Christiani sunt cognominati. Non se autem glorietur Christianum, quin nomen habet, et facta non habet. Vbi autem nomen secutum fuerit opus, certis●ime ille est Christianus, quia se factis ostendit Christianum, ambulans sicut et ipse ambulavit, a quo et nomen traxit. Isiodor Hispal. Originum l. 7. c. 14.  profess ourselves the undoubted progeny, followers, successors of the primitive Churches, Saints and Christians, so far degenerate from their piety, purity, zeal and Christian discipline; as not only to tolerate, but even patronise, admire, honour Players, Play-Poets, theatres, Stage-playes● which they so severely censured, so diligently suppressed? and which is worse, to hate, abominate, revile, condemn, and ignominiously traduce all such for 
c See the 3. Epistle to my Perpetuity, The Epistle to the Reader before Health's Sickness; and Healths Sickness, Edit. 2. p. 79, 80.  Puritans, Praecisians, Humorists, cynics, Novellers, Factionists, & I know not what besides; 
d Nihil nisi grande aliquod bonum a Nerone damnatum est. Et argumentum recti est malis displicere. Seneca, De Vi●a beata, cap. 24.  (an apparent argument of their grace and goodness when such vicious persons thus revile them) who either write or speak against them, or out of piety and conscience resort not daily to them? Alas, where is our Christianity, our piety, our godly discipline; where is our claim, our title, our conformity to the primitive Church: where our affinity, our cognation to the primitive Christians, whose children, successors and disciples we profess ourselves, whiles that we thus tolerate, harbour, justify these Diabolical Pompes and Spectacles, which they so seriously renounced as extremely opposite to, as inconsisted with the very practice and profession of a Christian, and thus 
e Nonnulli pessime loquuntur de optime meritis. Seneca De Be●●fi●ijs lib. 2. cap. 24.  causelessly revile all those who speak or write against them? When we shall all appear before the dreadful tribunal of our most holy Saviour, as 
f 2 Cor. 5.10. jam. 5.8, 9 jude 14, 15.  we shall do ●re long: and when we shall there behold those blessed patriarchs, Apostles, Fathers, Bishops, Saints and holy Martyrs in the primitive Church, who have so zealously anathematised, renounced Stageplays, as the very Pompes of the Devil, which they and we have solemnly abjured in our baptism; passing an eternal doom of condemnation on us for our perfidious resort unto them, against our sacred vow; alas, 
g See Hippolytus De Consummatione mundi Oratio. Bibl. Patrum Tom. 3. f. 17. A. D.  what can we plead to justify, to extenuate this our fact, or to entitle ourselves to the triumphant Church in heaven, whose discipline we thus reject on earth? Can we allege for ourselves, that we are pious Christians, when as our daily Play-house-haunting 
h Christiani esse dicuntur, et non sunt, qui per flagitia et turpitudines suas no men religionis infamant, qui, ut scriptum est, ore fatentur se nosse D●um, factis autem neg●nt; per quos, ut legimus, via veritatis blasphetur, et sacrosanctum Domini Dei nomen sacrilegorum hominum maledictione violatur. Et ideo hoc ipso Christiani deteriores sunt, qui meliores esse deberent. Non enim probant quod fatentur, et impugnant professionem suam moribus suis; magis enim damnabilis est malitia, quam titulus bonitatis accusat; et rea●us est impii pium nomen. Salvian De Gubern. Dei, lib. 3. p. 139, 140, 142.  proclaims us worse than Pagans? or can we plead we are members of the holy Catholic Church of Christ, when as our frequent presence at Plays, at Playhouses, and the diametral contrariety of our lives, our actions to all the primitive Christians, proves us the very limbs, the bondslaves of the Devil? Certainly we must needs stand silenced, amazed, confounded, condemned then, for justifying, for frequenting Stageplays now, against the unanimous execration, vote and sentence of the whole primitive Church and Saints of God, both under the Law and Gospel: who as they 
i Cor. 6.2, 3. jude 14.15.  shall judge and doom us at the last, so they must needs abominate and condemn us now. O therefore let no Christian now be so impiously shameless, so peevishly absurd, as to apologise for Plays or Players, (by pen, by tongue or practise,) as tolerable, as useful among Christians; or ignorantly, much less 
k Malitia ita infecit corda multorum, ut cum superatos damnatosque se esse sentiant, tamen venen● mentium non amittant, et quod solum possunt nos oderint, per quos putant se libertatem haereseos docendi perdidisse. Hierom. Epist. 79.  maliciously (out of an implacable detestation to all grace, all goodness) to condemn all such for 
l At nos virtutes ipsas invertimus atque sincerum cupimus ●as incrustare: Probus quis nobiscum vivit? multum est dimissus homo, etc. Horace Serm. l. 1. satire. ●. p. 169, 170.  Puritans, Novellers, or factious Malcontents; the common voice and clamour of our dissolute graceless times, wherein many turn professed Atheists, or incarnate Devils, to avoid the jealousy of 
m Expedit vobis neminem videri bonum● quasi ali●na virtus exprobatio delictorum vestrorum sit. I●viti splendida cum sordibus vestris confer●is, nec intelligitis quanto id vestro detrimento audeatis. Nam ●i illi qui virtutem sequuntur, avari, libidinosi, ambitiosique sunt, quid vos estis, quibu● ipsum nome● virtutis odio est? Seneca De Vita bea●a cap. 24.  being reputed Puritans: But since the whole Catholic Church both before and under the Law and Gospel, with all the primitive Christians, Fathers, Counsels, of all Nations, all places, have thus unanimously proclaimed an everlasting professed hostility, and passed such a final doom and execration against Players and Stageplays; let this eternally convince our conscience, close up our mouths, alter our resolutions, reform our Play-haunting lives, & cause us readily to subscribe to this 47. Play-confounding Argument, against which there can be no resistance, with which I shall conclude this Scene.  
That which the whole Church of God, both before and under the Law and Gospel, together with all the jews and faithful Saints before, and primitive Christians in & since our Saviour's time, have professedly abominated, rejected, condemned in the very highest degree, even as the very works and Pomps of the Devil, must undoubtedly be extremely sinful and utterly unlawful unto Christians: as is evident by 1 Cor. 10.32. Phil. 4.8. ●om. 12.16, 17. 1 Cor. 1.10. cap. 14.23, 24, 25, 32: with sundry other Scriptures.  
But the whole primitive 
n Ea Ecclesijs displicent, quae omnibus bonis non placent. Hierom. Epist. ●. cap. 2.  Church of God, both before and under the Law and Gospel, together with all the jews and faithful Saints before, and primitive Christians in and since our Saviour's time, have professedly abominated, rejected, condemned Stageplays in the very highest degree, even as the very works and pomps of the Devil; as is evident by the premises.  
Therefore they must undoubtedly be extremely sinful and utterly unlawful unto Christians.  
Let us therefore henceforth 
* Prov. 2.20. Hebr. 6.12.  walk in the way of these good men, and keep the paths of the righteous: becoming followers of these blessed primitive Christians, as well in renouncing Stageplays as in points of faith.   

SCENA TERTIA.  
THe third Squadron of Authorities, is made up of 54 ancient and modern, 
54 Counsels & Synods, together with sundry Canonical Constitutions against Players, Play●haun●ters and Stage-playes●  general, national, provincial Counsels and Synods, both of the West and Eastern Churches: of diverse Ecclesiastical and imperial Constitutions, which either expressly or by way of necessary consequence prohibit Stageplays; excommunicating and censuring all Stage-players, all Playhaunters; and inhibiting all manner of Christians, (especially Clergy men) to act any theatrical Interludes, or to be present at them, under severe penalties. To begin with Counsels and Synods; I shall here enumerate them in their Order, according to their several antiquities, without any variation from their Latin names, which I shall still retain for greater certainty, since I find them variously englished: setting down their several Canons both in Latin & English for the Readers better satisfaction; inserting likewise here and there some other Canons not altogether impertinent to this Discourse.  
The first Council against Stageplays, Players and Playhaunters, is, Concilium Eliberinum in Spain, about the year of our Lord 305, consisting of 19 Bishop's: Where I find these three subsequent Canons most pertinent to our purpose: vice Canon: 57.62.67.  


o Apud Laurentium Surium. Concil. Tom. 1. Coloniae Agrip. 1567. p. 366, 367. Binius Concil. Tom. 1. N●colinus Concil. Tom 1. Petrus Crab. Concil. Tom. 1. Coloniae Agrip. 1551. p. 285. & C●rranza Summa Concil. Paris●is 1624. fol. 37, 38. Centuriae Mag. Ce●t. 4. cap. 9 Col. 700.  Canon: 57 Matronae, vel earum mariti, vestimenta sua ad ornandam seculariter pompam non dent. Et si fecerint, triennij tempore abstineant.  
Canon: 62. Si Augur aut Pantomimi credere voluerunt, placuit, ut prius artibus suis renuncient, et tunc demum suscipiantur, ita ut ulterius non revertantur. Quod si facere contra interdictum tentaverint, projiciantur ab Ecclesia.  
Canon: 67. Prohibendum, ne qua ●idelis vel catechumena, aut Comicos, aut viros scenicos habeat; quaecumque haec fecerit, à communione a●ceatur.   

Can: 57 Matrons, or their husbands may not give (or lend) their garments, to adorn any secular Plays or shows: If they do, let them be excommunicated for 3 years.  
Can: 62. If any Soothsayer or Stage-player will believe, we ordain, that they first renounce their Arts, & then after a while they may be received, so that they return unto them no more. But if they shall attempt to do contrary to this injunction, let them be cast out by the Church.  
Can: 67. We prohibit, that no believing woman or catechumenist entertain or marry any Comedians or stage-players; who ever shall do it, let her be excommunicated.   
A sufficient evidence, how execrably detestable all Stage-players and Play-patrons, together with their Stageplays were unto the primitive Church and Christians, who would neither admit them into the Church, nor permit them to continue in the Church being admitted, till they had utterly renounced Stageplays; the very lending of clo●hes to act Stageplays in, and the very marrying with, or harbouring of a Stage-player incurring three years excommunication both from the Church, the Sacraments, and the very society of Christians.  
The second Council, is Concilium Arelatense 1. held under Constantine the Great, in the City of Narbo in France, about the year of Christ 314, consisting of 600 Bishops, as 
p Eodemque tempore et illud sacratissimum Concilium apud Areleten, sexcentorum Episcoporum colligitur. Adonis Chronicon. AEtas. 6. Bibl. Pa●r. Tom. 9 pars 2. p. 280. G. See Baronius & Spondanus Ann● C●risti 314. sect. 5.  Ado Viennensis informs us: where I find this Canon against Stage-players, entitled De his qui conveniunt in Theatris: and so by consequence against Stageplays too.  


q Surius Concil. Tom. 1. p. 368. Crab. Tom. 1. p. 28.1 C●rranza fol. 39 Centur. Magd. 4 Col. 70●.  Canon: 5. De Thea tricis, et ipsos placuit, qu●mdiu agunt, a communione separari.   

Can: 5. Concerning stage-players, we have thought meet to excommunicate them, as long as they continue to act.   
The third, is, Concilium Arelatense 2. about the year of our Lord 325. at which there were present some 
r See Surius ●●. 1. p. 375, 376.  38 Bishops, and some 50 Elders and Deacons: where this Canon was promulgated.  


s Surius Tom. 1 p. 375, 377. Crab. Tom. 1. p. ●94. Ca●●anza. fol. 44. Cent. M●gd. 4. Col. 705. Biniu● Concil. Tom. ●. pars 1. p. 565.  Canon: 20. De agitatoribus sive theatricis, qui fideles sunt, placuit, eos, quàmdiu agu●t, a communione separari.   

Can: 20. Concerning Actors or Stage-players, who are Christians, we decree them to be excommunicated as long as they persevere to Play.   
The fourth, is, Concilium Laodicenum, in Phrygia Pacatiana, about the year of our 
t See Centur. Magd. Tom. 4. Col. 933. Baronius & Spondanus Anno Christi 314. sect. 12, 13.  Lord 364. as some affirm, others placing it sooner, others later; at which most of the Bishops in Asia were present: where I meet with these two Canons, against Dancing and Stageplays.  


v Surius Tom. 1. p. 458. Crab. Tom. 1. p. 380 Binius Tom. 1. pars 1. p. 247. Carranza. fol. 5●● Centur. Magd. 4. Col. 8●7. Gratian. De Cons●●ratione Distinctio 5.  Can: 53. Non oportet Christianos ad nuptias euntes vel balare vel saltare; sed castè cae●are vel prandere, sicut competit Christianis.   

Can: 53. Christian's going to weddings ought neither wantonly to sing, nor yet to dance; but to sup or dine soberly as becometh Christians.   
Which Canon extending principally to dancing, is ratified and revived by 
* Suriu● Concil. Tom. ●. p. 358.  Concilium Ilerdense Can. ult: which hath this title: Vt in Christianorum nuptijs non saltetur.  

Canon: 54. Non oportet Ministros Altaris, vel quoslibet Clericos spectaculis aliquibus quae aut in nuptijs, aut in scenis exhibentur, interest: sed antequam thylemici ingrediantur, surgere eos, et de convivio abire.   

Can: 54. Ministers of the Altar, or any other Clergy men, ought not to be present at any stageplayss that are acted either at marriages or in playhouses: but before the Players or Fiddlers enter, they ought to arise, and depart from the feast.   
Which latter Canon though it extends only to Clergy men in words, yet the equity of it reacheth indifferently to all Christians, as the former Canon doth in positive terms.  
The fifth, is, Concilium Hipponense, Anno 393. wherethere were diverse Bishops: in which there were 
x See Surius Tom. 1. p. 510. & Centuri●● Magd. 4. Col. 871, 872.  two Canons made against Stageplays and Actors; to wit, Canon: 13. & 35. being the very same with the 11. & 35. Canons of the 3. Council of Carthage next ensuing, to which I shall refer you: wherein all the Canons of this Council of Hippo were abbreviated and confirmed.  
The sixth is, Concilium Carthaginense in Africa, about the year of our 
y Centuriae Magd. 4. Col. 866. Baronius et Spondanus Anno Christi 397. sect. 14, 15. Prosperi Chronicon Anno 399.  Lord 397, or 399: consisting of 44 Bishops, of which St. Augustine, than Bishop of Hippo, was one: where these two Canons were composed out of the 13. and 35. Canons of the forementioned Council of Hippo.  


z Su●ius Tom. 1. p. 504, 505. Crab. Tom. 1. p. 428, 429. Binius Tom. 1. pars 1. p. 575. Carranza. fol. 66. Centut. Magd. 4. Col. 867, 869. Gratian. De Consecrat. Distinct. 2.  Canon● 11. Vt filij Episcoporum vel Clericorum, spectacula secularia non exhibeant, sed nec spectent, quando quidem ab spectaculo et omnes Laici prohihibeantur. Semper enim Christianis omnibus hoc interdictum est, ut ubi blasphemi sunt, non accedant.  

* See Codex Theodosiil. 15. Tit. 7. Lex. 1.  Canon: 35. Vt scenicis atque histrionibus, caeterisque huiusmodi personis vel apostaticis, conversis vel reversis ad Dominum gratia vel reconciliatio non negetur.   

Can: 11. That the sons of Bishops and Clergy men shall neither exhibit, nor yet so much as behold any secular Interludes, since that even all Laymen are prohibited from stageplayss. For this hath always been straight forbidden all Christians, that they come not where blasphemers are.  
Can: 35. That grace or reconciliation shall not be denied to Stage-players and Actors, and such like persons, or to apostates, who shall convert, and return again to the Lord.   
Which Canon admits Stage-players into the Church upon their conversion and renouncing of their ungodly profession, but not before.  
The seventh, is, Concilium Carthaginense 4. 
a Centur. M●g. ●● Col. 873.  Anno Christi 4●1● at which 214 Bishops were present: Which as it makes all flattering, all scurrilous Clergy men, who delight in filthy jests, or sing or dance publicly at any feasts, liable to a final degradation: (See Can: 56.60 62,); So it provides thus against Plays, and Play-haunting.  


b Surius Tom. 1. p. ●15. Petr. Crab. Tom. 1. p. 44. Carranza fol. 73. Gratian. De Consecrat. Dist. 5. & De Consecrat. Dist. 1. Centur Magd. 4. Col. 878.  Canon: 86. Neophyti à ●autioribus epulis et spectaculis abstineant.  
Canon: 88 Qui die solenni, praetermisso ●olenni Ecclesiae conventu, ad spectacula vadit, excommunicetur.   

Can: 86. Those who are newly baptised or converted to the faith ought to abstain from costlier feasts and stage-plays.  
Can: 88 He who upon any solemn feast-day, omitting the solemn assembly of the Church, resorts to stageplayss, let him be excommunicated.   
Stageplays then in this Counsels judgement are no meet pastimes for any solemn Christian festivals.  
The eighth, is, Concilium Africanum, Anno Christi 408: to which 238 
c Surius Tom. 1 p. 587, 588.  Bishops subscribed their names, St. Augustine being one of that great number: where I find these several Canons to our purpose.  


d Surius Tom. 1. p. 574, 577, 587. Gratian. De Consecrat. Dist. 2. Crab. Tom. 1. p. 503, 506, 507.  Can: 12. Vt Scenicis atque Histrionibus (id est conversis vel ●eversis ad Dominum) caeterisque hujusmodi personis, reconciliatio non-negetur.  
Canon: 27. ●llud etiam petendum, ut quae contra praecepta divina convivia multis in locis exercentur quae ab errore gentili attracta sunt, vetari talia jubeant, et de civitatibus, et de possessionibus, imposita paena, prohiberi: maximè, cum etiam in natalibus beatissimorum martyrum per nonnullas civitates, et in ipsis locis sacris talia committere non reformident. Quibus diebus etiam (quod pudoris est dicere) saltationes sceleratissimas per vicos atque plateas exercent, ut matronalis honor et in●●merabilium faeminatum pudor, devotè venientium ad sacratissimum diem, injurijs lascivie●tibus appetatur, ut etiàm ipsius sanctae religionis penè fugiatur accessus.  
Canon: 28. Necnon et illud petendum, ut spectacula theatrorum caeterorumque ludorum die Dominico, vel 
* Therefore they are no fit Christmas pastimes.  caeteris Christianae religionis diebus celeberrimis amoveantur; maximè quia sancti Paschae octavarum die, 
* Nota.  populi ad Circum magis quam ad Ecclesiam conveniunt; et debere transferri devotionis eorum dies si quandò occurrent: nec oportere etiam quenquam Christianorum, cogi ad haec spectacula: maximè, quia in his exercendis QVAE CONTRA PRAECEPTA DEI SUNT, nulla persecutionis necessitas à quoquam adhibenda est: sed (uti oportet) homo in libera voluntate subsistat sibi concessa. Cooperatorum enim maximè periculum considerandum est, QVI CONTRA PRAECEPTA DEI MAGNO TERRORE COGUNTUR AD HAEC SPECTACULA CONVENIRE.   

Can: 12. That reconciliatiation shall not be denied to Stage-players and common Actors, and such like persons; in case they repent and abandon their former professions.  
Can: 27. That also is to be desired, that those feasts which are used in many places contrary to God's precepts, which were drawn from the error of the Gentiles, should be prohihited by command, and excluded out of cities and villages: especially, since in some city's men fear not to keep them even on the birthdays of the most blessed Martyrs, and that in the very Churches. On which days also (which is a shame to speak) they use most wicked dances through the villages and streets, so that the matronall honour, and the chastity, the modesty of innumerable women devoutly coming to the most holy day, is assaulted with lascivious injuries in such manner, that even th● very access to the holy exercises of religion is almost discontinued and chased away.  
Can: 28. And this also is to be requested, that Stageplays and such other Plays and Spectacles should be wholly abandoned and laid aside on the LORDS day, and other solemn Christian festivals, especially because on the Easter holy-days people run more to the Cirque or Theatre, than to the Church; laying aside all their holiday devotion, when these Spectacles come in their way: Neither ought any Christian to be compelled to these Interludes or Stageplays: chiefly, because in practising these things 
* Nota.  WHICH ARE AGAINST THE COMMANDMENTS OF GOD, no necessity of persecution or violence ought to be used by any man: but every man (as he ought) may abide in that freedom of will which is granted to him. For the danger of the coactours ought principally to be considered, WHO AGAINST THE PRECEPTS OF GOD ARE COMPELLED TO COME UNTO THESE STAGEPLAYS.   
Stageplays therefore by this whole Counsels resolution, are no fit sports for lords-days and holy-days: yea they, and the re●ort unto them, ●re directly contrary to the commandments of God, and exceeding dangerous to those men's souls, who allure or enforce any others to them.  

Canon: 30. Et de his etiam petendum, ut si quis ex qualibet ludicra arte ad Christianitatis gratiam venire voluerit, ac liber ab illa 
* Which manifests the lewdness of their profession.  macula permanere, 
* See Codex Theodos● l. 15. Tit. 7.  non eum liceat à quoquam iterum ad eadem exercenda reduci vel cogi.  
Canon: 96. Item placuit, ut omnes 
* Which shows the infamy and baseness of Stage-players.  infamiae maculis adspersi, id est, histriones ac turpitudinibus subjecti personae, ad accusationem non admittantur, nisi in propriis causis.   

Can: 30. And this also is to be desired, that if any man of any ludicrous are whatsoever will come and turn a Christian, and continue free from that pollution; that he ought not to be reduced or compelled by any man to practise the same arts again.  
Can: 96. Also, it is decreed, that all infamous persons, that is to say, Stage-players & persons enthralled to filthiness or lewdness, shall not be admitted to accuse any person, but in their proper causes.   
The ninth, is 
e Surius Concil. Tom. 1. p. 570. Grantian. Causa ●. Quaest 1. etc. 6. ●rab. Tom. 1. p. 499.  Concilium Carthaginense 7 of 38 Bishops, about the year of our Lord 419. Canon 2. whereby all Stage-players are declared to be infamous persons, and unable to bear any testimony. Which Canon is verbatim the same with the 96 Canon of the Council of Africa here recited, to which shall here refer you.  
The tenth, is, Concilium Agathense, in France, 
f Baronius & Spondanus Anno 506. sect. 1.  Anno Domini 506. there being 35 Bishops present at it: where this Canon was promulgated.  


g Surius Tom. 1. p. 713. Gratian. Distinct. 34. Centur. Magd. 5. Col. 929. Crab. Tom. 1. p. 617, 618.  Canon: 39 Presbyteri, Diacones, Subdiacones, etiam alienarum nuptiarum evitent convivia: Ne● his caetibus immisceantur ubi amatoria cantantur et turpia, aut obscaeni motus corporum choreis et saltationibus efferuntur, ne auditus et obtutus sacris mysterijs deputati, turpium spectaculorum atque verborum contagione polluantur.   

Can: 39 Presbyters, Deacons and Subdeacons', ought to avoid the marriage feasts of other persons: Neither may they be present in these assemblies where amorous and filthy things are sung, or where obscene motions of the body are expressed in rounds or dances: lest the hearing and sight deputed unto the holy mysteries should be defiled with the contagion of filthy Spectacles (or Stageplays,) and words.   
Which Councell● as it prohibits Clergy men from beholding Plays or dancing: so it also inhibits 
h See Can. 41.55.70.  them from drunkenness: from keeping either hawks or hounds: and from all scurrilous mirth or jesting, under pain of excommunication and suspension.  
The eleventh, is, Concilium Arelatense 3. in the year of our Saviour 524. subscribed by 15 Bishops; where Ludi funebres, or funeral Plays (which 
i Livy Rom. Hist. l. 21. sect. 21. Tertullian de Spectac. lib. Bulengerus de Venatione Gir●i lib. cap. 6. p. 401.  were frequent among the ancient Romans) are thus condemned; the reason of which condemnation trencheth upon Stageplays.  


k 〈◊〉 Tom. ●. p. 727. Crab. Tom. 1 p. 632.  Laici, qui excubias funeris observant, cum timore et tremore, et reverentia hoc faciant. 
* See Concil. Toletanum 3. Canon 22. Surius Tom. 2. p. 675. to the same purpose.  Nullus ibi diabolica carmina presumat cantare, nec joca, nec saltationes facere, quae Pagani docente Diabolo adinvenerunt. Quis enim nesciat diabolicum esse, et non solùm a Christiana religione alienum, sed etiam humanae naturae esse contrarium, ibi laetari, cantare, inebriari, et cachinnis ora dissolvi, et omni pietate et affectu charitatis postposito, quasi de fraterna morte exultare, ubi luctus et planctus slebilibus vocibus debuerat resonare, pro amissione chari fratris, etc. Ideo talis inepta laetitia, et pestifera cantica ex authoritate interdicta sunt. Si quis autem cantare desiderat, Kyrie eleison cantet: si autem aliter, omnino taceat. Si autem tacere non vult, in crastino à Presbytero taliter coërceatur, ut alij timeant.   

Lay men who observe funeral watches, let them do it with fear and trembling, and reverence. Let no man presume to sing there any diabolical songs, nor to make any Pastimes, Plays or dances, which the Pagans have invented by the Devil's tutorship. For who knoweth not that it is diabolical, and not only far from Christian religion, but even contrary to humane nature, to rejoice, to sing, to be drunk, and to laugh excessively there, and laying aside all piety, and affection of love, as it were to be glad of his brother's death, even there where as sorrow and mourning with doleful sounds ought to be heard for the loss of a dear brother, etc. Therefore such foolish mirth, and pestiferous songs ought to be prohibited by authority. And if any man desire to sing, let him sing, Lord have mercy upon me: but if he would sing otherwise, let him hold his peace. But if he will not be silent, let him the next day be so chastised by the Presbyter, that others may fear.   
The twelfth is, Concilium Veneticum, about the year of our Lord 526. consisting of 8 Bishops, 
l Crab. Tom. 1. p. 948. Su●ius Tom. 2. p. 277. Centur. Magd. 5. Col. 93●.  wherein the forementioned 39 Canon of Concilium Agathense, (see pag. 578.) is verbatim recited, and ratified, as the 11. Canon of this Council.  
The thirteenth, is, Concilium Toletanum 3. in Spain, Anno 617. subscribed by 72 Bishops, where I find this Canon registered, which though it principally aims at dancing and filthy ribaldry songs, yet it necessarily condemneth Stageplays too, which consist of scurrilous songs and dancing, as I have 
m See Act. 5. Scene 8, 9  largely proved in the premises.  


n Surius Tom. 2. p. 676. Centur. Magd. 6. Col● 604.  Canon: 23. Exterminanda omninò est irreligiosa consuetudo, quam vulgus per sa●ctorum solennitates agere consuevit. Populi, qui debent officia divina attendere, saltationibus et turpious invigilant can●icis, non solum sibi nocentes, sed et religiosorum ossicijs. Hoc etenim ut ab omni Hispania depellatur, sacerdotum et judicum à concilio sancto curae committitur.   

Can: 23. That irreligious custom is altogether to be abandoned, which the common people have used upon the festivals of the Saints: The people who ought to attend divine offices, addict themselves wholly to dancing and filthy songs, not only doing hurt to themselves, but to the offices of religious persons. That this custom may be driven out of all Spain, it is committed to the care of the Ministers and judges by this sacred Council.   
Which 
* Surius Tom. 2 p. 676. Centur. Magd. 6. Col. 604, 605.  Canon was ratified by the public Edict of King Reccaredus, who punished the breach of it in rich men, with the l●sse of the moiety of their estates; and the violation of it in the paorer sort, with perpetual exile.  
The fourteenth, is, Concilium Antisiodorense, in France, Anno 614. subscribed by 45 Bishops, Abbots and Presbyters: wherein there are these several Canons applicable to our present theme: the first of which expressly condemns the Pagan original of Plays; the second the acting of them in Churches, 
p See Polydore Virgil de Invent. Rerum l. 5 c. 2. & Act. 3. Scene 5. Bochellus Decreta Eccles. Gal. l. 4. Tit. 1. c. 45.  which the Papists used: the third, the acting or beholding of them by Clergy men.  


q Surius Tom. 2. p. 715, 716. Carranza. fol. 150, 151, 152.  Canon: 1. Non licet Kalendis januarij vecola aut 
* See Synodus Turonica 2. apud Bochellum vide August. de Homil. in Festum Decreta Eccles. Gal. l. 4. Tit. 7. c. 7. & 8.  cervolo facere, vel 
* Fortasse Cervula. De quo Tempore Serm. 215. & H. Spelmanni Glossarium Ceruula. See Asterii Kalen●arum. & Alchuvinus De Divinis Officiis l. ●. Here. p. 197, 198.  strenas diabolicas observare: sed in ipsa die sic omnia officia tribuantur, sicut et reliquis diebus.  
Canon: 9 Non licet in Ecclesia choros secularium vel puellarum cantica exercere, nec convivia praeparare; quia scriptum est, Domus mea domus orationis vocabitur.  

r Carranza makes it Canon 38.  Canon: 40. Non licet Presbytero inter epulas cantare vel saltare.   

Can: 1. It is not lawful in the Kalends of january to make any bonfires or filthy Plays; or to observe any diabolical New-year's gifts: but let all offices be so performed on this day, as they are upon other days.  
Can. 9 It is not lawful for Quires of secular men or girls, to sing songs, or provide banquets in the Church: for it is written, My house shall be called an house of prayer.  
Can. 40. It is not lawful for an Elder to sing or dance at feasts.   
The fifteenth, is, 
s Surius Tom. 2. p. 756, 757.  Capitula Graecarum Synodorum, collected by Martin Bishop of Bracara, Anno Dom: 610. in which we have these two Canons.  

Canon: 59 Non licet sacerdotibus vel clericis aliqua spectacula in nuptijs, vel in co●vivijs spectare, sed oporteat antequam ingrediuntur ipsa spectacula surgere et redire inde.  
Canon: 73. Non liceat iniquas observationes agere Kalendarum, et ocijs vacare gentilibus● neque 
t Atenim Christianus nec ianuam suam laureis infamabit si norit etiam quantos deos etiam ostiis diabolus affinxerit. janum a ianua etc. Tertul. de Corona m●litis l. ●11, 12. Tom. 1. p 759. Gratian Causa 26. Quaest 7. & August. De Rectit. Cathol. Tract. accordingly. & here Act. 8. Scene 3.  lauro aut viriditate arborum cingere domos: Omnis enim haec observatio Paganismi est.   

Can. 59 It is not lawful for Ministers or Clergy men to behold any Stageplays at marriages or feasts, but they ought to rise and return from thence before the Stageplays enter.  
Can. 73. It is not lawful to keep the wicked observations of Kalends, nor to observe the festivals of the Gentiles; nor yet to begird or adorn houses with laurel or green ●oughes: For all this practice savours of Paganism.   
Which latter Canon comes home to Stageplays, who had their original from Paganism, as I have 
v Act. 1. & 2.  largely proved, as well as this condemned custom.  
The sixteenth Play-condemning Council, is, the sixth Council of Constantinople, 
x Baronius & Spondanus Anno Christi 680. sect. 4.  Anno Domini 680. which Council consisting of 289 Bishops, is confessed both by 
y Centur. Mag. 7. Col. 414. Dr. Crakenthorp his Vigilius Dormitans. London 1631. cap. 19 sect. 19 p. 305.  Protestants, and 
z Baronius & Spondanus Anno Christi 680. sect. 1. See Surius, Binius, Crab, Niccolinus, Carranza, & Merlin accordingly in their Collections of Counsels.  Papists● to be ecumenical; and so the Canons of it (especially in point of discipline) oblige all Christians to renounce all Stageplays, all Stage-players, which they have much condemned, as these ensuing Canons witness.  


e Surius Tom. 2 p. 1044. Carranza fol. 191.  Canon: 24. Ne cui liceat eorum, qui in sacerdo●ali ordine enumerantur, vel monachorum, in equorum curriculis subsistere, vel scenicos ludos sustinere. Sed etsi quis Clericus ad nuptias vocetur, quando ad deceptionem comparata ludicra ingressa fuerint, surgat et discedat, Patrum nostrorum sic jubente doctrina. Si quis autem ejus rei convictus fuerit, vel cesset, vel deponatur.  

f Surius Tom. 4 p. 1048. Carranza fol. 194.  Can: 51. is most express in point. 
* Nota bene.  Omninò prohibet haec sancta, et universalis Synodus eos qui dicuntur Mimos et eorum spectacula: deinde venationum quoque spectationes, easque quae ●iunt in scena, saltationes perfici. Si quis autem praesentem Canonem contempserit, et se alicui eorum quae sunt vetita dederit; si sit quidem Clericus, deponatur; si verò Laicus, segregetu●.  

g Surius Tom. 4. p. 1049. Carranza. fol. 195.  Canon: 61. Eos quoque sexennij canoni subjici oportet, qui ursos, vel ejusmodi animalia ad ludum et simpliciorum noxum circumferunt; ac fortunam, ac fatum, et genealogiam, et quorundam ejusmodi verborum multitudinem ex fallaciae imposturaeque nugis proferunt; eosque qui impraecatores, remediorumque amuletorumque praebitores et vates appellantur. Eos autem qui in iis persistunt, et non ab ejusmodi perniciosis gentilibusque studijs aversantur et aufugiunt, Ecclesia omnino exturbandos decrevimus, sicut et ●acri Canones dicunt. 
h 2 Cor. 6.  Quae enim est luci cum tenebris communicatio, ut ait Apostolus? vel quae templ● Dei cum Idolis consentio? vel quae fideli cum infideli pars est? ●quae autem Christo cum Belial concordia et consentio?  

i Surius Tom. 2. p. 1049. Carranza fol. 195.  Canon: 62. Kalendas quae dicuntur, et vot● brumalia quae vocantur, et qui in primo Martij mensis die fitconventus, ex fidelium civitate omnino tolli volumus: sed et publicas mulierum saltationes, multam noxam, exitiumque afferentes: quin etiàm eas, quae nomine eorum qui falso apud Graecos dij nominati sunt, vel nomine virorum ac mulierum fiunt saltationes ac mysteria more antiquo et à vita Christianorum alieno, amandamus et expellimus: statuentes ut 
k Deut. 22.5. Se● here Act. 5. Scene 6. throughout. Hin●●harondas etiam legem posuit, contra signorum ordinumque in bellis desertores, aut arma pro patriae tutela om●ino de●●ectantes: ut id genus viri muliebri vestitu amicti triduum in foro desiderent: quae con●titutio cum leges alibi sancitas humanitate praestat, tum dissimulan●er probri magnitudine e●usmodi ingenio praeditos ab effaeminata mollitie deterret. Siquidem mortem expetere longe praestat, quam tantum ignominiae dedecus in patria experiri. Diod●ru●● Siculu● Bibl. Hist l. 12. sect. 15. p. 420. Which shows how execrably infamous men's wearing of women's apparel was among the very heathen, & shall it not be much more odious among Christians?  nullus deinceps mulieb●i veste ind●atur, vel mulier veste viro conveniente. Sed neque comicas, vel satyricas vel tragicas personas induat, neque execrandi Bacchi nomen, uvam in torcularibus exprimentes, invocent; neque vinum in dolijs effundentes, risum moveant, ignorantia vel vanitate ea quae à daemonis impostura procedunt exercentes. Eos ergo qui deinceps aliquid eorum, quae scripta sunt, aggredietur, uti ad horum cognitionem pervenerint, si sint quidem Clerici, deponi jubemus; si vero Laici, segregari.  

l Surius Tom. 2 p. 1049. See before p. 22. Carranza fol. 96.  Canon: 65. Qui in Nov●lunijs à quibusdam ante suas o●ficinas et domos accenduntur rogos, supra quos etiam antiqua quadam con●uetudine ●alire ineptè et delirè solent, jubemus deinceps cessare. Quisquis ergo tale quid fecerit; si sit Clericus, deponatur; sin autem Laicus, segregetur. In 
m 4 Kings 21.5, 6, etc. ●on●fires therefore had their original from this idolatrous custom as this general Council hath defined; therefore all Christians should avoid them.  quarto enim Libro Regum scriptum est, Et edificavit Manasses altare universae militiae caeli in duobus ●trijs domus Dei, et filios suos traduxit per ignem, etc. et ambulavit in eo ut faceret malum coram Domino, ut eum ad iram provoca●et.  
Canon: 66. A sancta Christi Dei nostri resurrectionis die usque ad novum Dominicum, tota septimana in Ecclesijs vaca●e fideles iugiter oportet psalmis et hymnis et spiritualibus canticis in Christo gaudentes, festumque celebrantes● 
n Lay men therefore ought to read the scriptures by this general Counsels resolution. See Canon 68.95. & Apostolorum Canones C●n. 84. Clemens Constit. Apostol. l. 1. c. 5, 6, 7, 8.2. c. 61. Concil. Laodicenum Can 10, 59 Carthag. ●. Can. 47 & 4. Can. 98, 99 Arausicanum 1. Can. 18. Tarraconense Can. 13. Valentinum Can. 1. Nicenun 2. Can. 2.10. Cabilonense ●. Can. 54 59, 66, 67. Aqui●granense Can. 123. Toletanun 3. Can. 7. & Leo Epist. Decret. Ep. 10. c. 1. accordingly.  et divinarum Scripturarum lectioni mentem adhibentes, et sanctis mysterijs jucundè et lautè fruentes. Sic enim cum Christo exaltabimur, et unà resurgemus. Nequaquam ergo praedictis diebus, equorum cursus, vel aliquod publicum fiat spectaculum. Which if this Council may be credited, are no fit sports for holy times.  
Canon: 71. Eos qui docentur leges civiles Graecis moribus uti non oportet; et neque in theatrum induci, nec eas quae dicuntur cylistras peragere etc. Si quis autem deinceps hoc facere ausus fuerit, segregetur.  

o Surius Tom. 2 p. ●053. Carranza fol. 196.  Canon: 100 
p Prov. 4.  Oculi tui recta aspiciant, et omni custodia serva cor tuum, jubet sapientia. Corporis enim sens●s sua facile in animam effundunt. 
q See Synodus Augustenfis Anno 1548. cap. 28. the 2. part of the homely against the Peril of Idolatry, p. 72, 73. Bernard. ad Gulielmum Abbatem Apologia. AElredus Speculum charita●is c. 52. Bibl. Patr. Tom 13. p. 84. & Speculum charitatis l. 2. c. 24. Ibid. p. 111. Mapheus Vegius De Educatione libe●orum lib. 1. c. 14.  Picturas ergo quae oculos praestringunt, et mentem corrumpunt, et ad turpium voluptatum movent incendia, nullo modo deinceps imprimi jubemus. Si quis autem hoc facere aggressus fuerit, deponatur.   

Can. 24. It shall not be lawful for any who are in the order of Priests or Monks, to be present at horseraces, or to act, or see a part in Stage-plays. But if any Clergy man be called to marriages, when these deceitful sports shall enter, let him arise and depart, the doctrine of our Fathers so commanding. If any be convicted of this thing, either let him give over, or let him be deposed. See pag. 575, 576, 578, 581, accordingly.  
Can. 51. is most punctual. This sacred and universal Synod doth utterly prohibit those who are called Stage-players and their Interludes; together with the Spectacles of hunt, and those dances that are made upon the Stage. And if any shall contemn this present Canon, and shall give himself to any of these things that are prohibited; if he be a Clergy man, let him be deposed; but if a Layman, let him be excommunicated.  
Can. 61. Those also ought to be subject to six years' excommunication, who carry about 
* See john Fields Declaration of God's judgement at Paris Garden: & Mr. Stubs his Anatomy of Abuses pag. 133, 134, 135. against Bearbaiting.  bears or such like creatures for sport, to the hurt of simple people; or tell fortunes or fates, and genealogies, and utter a multitude of such like words out of the toys of fallacy and imposture: and those also who are styled charmers, givers of remedies and amulets, and prophets. And those who persist in these things, and are not turned from such pernicious and heathenish practices, or do not shun them; we decree, that they shall wholly be thrust out of the Church, even as the holy Canons affirm. For what communion hath light with darkness, as the Apostle saith? or what agreement hath the temple of God with Idols? or what part hath a believer with an infidel? or what concord or agreement is there between Christ and Belial?  
Can. 62. Those things that are called Kalends, and those that are named winter wishes, and that meeting which is made upon the first day of March, we will shall be wholly taken away out of the City of the faithful: as also we wholly forbid and expel the public dancing of women bringing much hurt and destruction: and likewise those dances and mysteries that are made in the name of those, who are falsely named Gods among the Grecians, or in the name of men and women, after the ancient manner, far differing from the life of Christians: ordaining that no man shall henceforth be clothed in woman's apparel, nor no woman in man's array. Neither may any one put on comically satirical or tragical vizards in Interludes, neither may th●y invocate the name of execrable Bacchus, when as they press their grapes in winepresses; neither pouring out wine in tubs, may they provoke laughter, exercising those things through ignorance or vanity which proceed from the imposture of the Devil. Those therefore who hereafter shall attempt any of these things that are written, after they shall come to the knowledge of them; if they be Clergy men, we command them to be deposed; and if Lay men, to be excommunicated.  
Can. 65. Those bonfires that are kindled by certain people on New moons before their shops and houses, over which also they use ridiculously and foolishly to leap by a certain ancient custom, we command them from henceforth to cease. Whoever therefore shall do any such thing; if he be a Clergy man, let him be deposed● if a Lay man, let him be excommunicated. For in the fourth Book of the Kings, it is thus written, And Manasses built an altar to all the host of heaven, in the two courts of the Lords house, and made his children to pass through the fire, etc. and walked in it that he might do evil in the sight of the Lord to provoke him to wrath.  
Can● 66. From the holy day of Christ our God his resurrection to the new Lords day, the faithful (or Christians) ought to spend the whole week in their Churches, rejoicing without intermission in Christ, in celebrating that feast with psalms and hymns and spiritual songs (not with dancing, stageplayss, dice, tables, or such like revel-rout) addicting their minds to the 
n Lay men therefore ought to read the scriptures by this general Counsels resolution. See Canon 68.95. & Apostolorum Canon's C●n. 84. Clemens Constit. Apos●ol. l. 1. c. 5, 6, 7, 8.2. c. 61. Concil. Laodicenum Can 10, 59 Carthag. ●. Can. 47 & 4. Can. 98, 99 Arausicanum 1. Can. 18. Tarraconense Can. 13. Valentinum Can. 1. Nicenun 2. Can. 2.10. Cabilonese ●. Can. 54 59, 66, 67. Aqui●granense Can. 123. Toletanun 3. Can. 7. & Leo Epist. Decret. Ep. 10. c. 1. accordingly.  reading of the holy Scriptures, and cheerfully and richly enjoying the holy Sacraments. For thus we shall be exalted with Christ, and rise together with him. By no means therefore on the foresaid days let there be any horse-race, or any public show or stage-playe made.  
Can: 71. Those who are taught civil laws, ought not to use Greek manners or customs; neither ought they to be brought into the theatre, or to practise any plays called Cylistrae. If any man shall presume to do the contrary, let him be excommunicated.  
Can: 100 Let thine eyes behold right things, and keep thine heart with diligence, is the command of wisdom. For the senses of the body do easily infuse their objects into the soul. Therefore we command, that such pictures as dazzle the eyes, corrupt the mind, and stir up flames of filthy lusts, be not henceforth made or printed upon any terms. And if any shall attempt to do it, let him be deposed.   
Some of these recited Canons, as Canon 61, 65 & 100 condemn all Bearehards, Bearebaiting, Bonfires, and filthy pictures, (which 
r Talia etiam Spectacula et tabularum et fabularum prohibemus. Quare Magistratibus adhibenda cura est ut ne que signis neque tabulis obscaenitas ulla aut faeditas o●ten●atur. Polis. l. 7. ●. 17.  Aristotle himself condemns:) yet withal they oppugn Stageplays, ex obliquo, there being between them and Plays so great analogy, that the censure of one is the condemnation of the other. But the other Canons are so punctual, so express against them, that there can be no evasion from them.  
The seventeenth Synodical authority against Stageplays, is, Synodus Francica, under Pope Zachary Ann● Dom. 742. which runs thus.  


s Surius Tom. 3. p. 40. See joannis Sarisberienfis De Nugis Curialium lib. 1. cap. 4. against hunting and hawking. Ambrose Ser. 41. Tom. 5. p. 29. in Psal. 118. Octon. 8. Tom. 2. p. 446. a. b. Bonifacii Epist. 105. Bibl. Patr. Tom. 8. p. 111. Petrus Blesensis Epist. 56. & 61. Gratian. Distinctio 2. HRabanus Maurus Tom. 5. p. 605.  Illas venationes et silvaticas vagationes cum canibus omnibus servis Dei (speaking of Clergy men) interdicimus. Similiter ut accipitres vel falcones non habeant. Decrevimus quoque ut secundum Canones unusquisque Episcopus in sua parochia solicitudinem adhibeat, adjuvante Graphione, qui defensor Ecclesiae est, ut populus Dei 
* Carranza. fol. 204. b. Can. 5. reads it Paginas, but corruptly; which Synodus Su●ssionensis thus expounds; Populus Christianus Paganis●mum non faciat.  Paganias non faciat, sed ut omnes spurcitinas gentilitatis abjiciat et respuat, sive prophana sacrificia mortuorum, sive sortilegos vel divinos, etc. sive hostias immolatitias, quas stulti homines juxta Ecclesias ritu paganico faciunt, sub nomine sanctorum martyrum vel confessorum, Deum et suos sanctos ad iracundiam et vindictae gravitatem provocantes. Sive illos sacrilegos ignes quos Nedfri vocant, sive omnes quaecumque sunt Paganorum observationes, diligenter prohibeant.   

We prohibit those hunt and silvaticall wanderings abroad with bounds to all the servants of God, and likewise that they keep neither hawks nor falcons. We decree also that according to the Canons. every Bishop in his parish shall take care; the Graphio or Curate, who is defender of the Church, assisting him, that the people of God make no Pagan feasts or Interludes, but that they reject and abominate all the uncleannesses of gentilism, whether profane sacrifices of the dead, or fortune-tellers, or diviners, etc. or immolated sacrifices, which foolish men make near unto Churches, after the Pagan manner, provoking God and his Saints to wrath, and vengeance. And that they diligently inhibit those sacrilegious fires which they call Ne●fri (or bonfires) and all other observations of the Pagans whatsoever. Which Canon is likewise ratified in 
* Surius Tom. 3. p. 41.  Synodo Suessionensi, sub Childerico Rege, about the self same year wherein this Synod was held.   
The eighteenth Play-oppugning Council, is, Synodus Nicaena 2. Anno Dom. 785. or 787. in which there were 
t Surius Tom. 3 Concil. p. 48, 49. Baronius & Spondanus Anno Christ 787. sect. 1.  present 350. or 377. Bishops● as some record: which Council (commonly reputed the 7. ecumenical or universal Council) determines thus of Stageplays.  


v Surius Tom. 3. p. 196. Carranza. fol. 54. Can. 5.  Canon: 22. Deo quidem universum dedicare et non proprijs voluntatibus servire res magna est. 
x 1 Cor. 10.31.  Sive enim editis, sive bibitis, inquit divinus Apostolus, omnia in Dei gloriam facite etc. Cu●vis ergo homini necesse est comedere u● vivat, et quibus est vita quidem matrimonij, e● liberorum, et laici constitutionis, immixtim comedere viros et mulieres est ab omni reprehensione alienum, simodo ei qui dat nutrimentum gratias agunt; non cum scenicis quibusdam studijs, sive sata●icis canticis et citharaedicis ac meretricijs vocibus, quos prophetica execratio prosequitur sic dicens: 
y Esay 5.11, 12  Vae qui cum cythara et psalterio vinum bibunt, Domini autem oper● non respiciunt, et opera manui● ejus non consideran●. Et sicubi tales fuerint inter Christianos, corrigantur.   

Can: 22. Verily to dedicate all to God, and not to serve our own wills, is a great matter: For whether ye eat or drink (saith the divine Apostle) or whatsoever ye do, do all to the praise and glory of God, etc. It is necessary therefore for every man to eat that he may live; and those who live a married life, and have children, and are of a lay-condition, for them to eat men and women together is far from all reproof, if so be they give thanks to him who giveth food; not with Stageplays, or certain theatrical practices, or with satanical songs, or citheredicall and meretricious tunes which the prophetical execration pursueth in these words: Woe unto them who drink wine with the harp and viol, but they regard not the work of the Lord, & the operation of his hands they consider not. And if there be any such as these among Christians, let them be severely punished.   
Which Canon teacheth us, First, that Stageplays and ribaldry songs or music, are no fit pastimes for Christians to praise the Lord withal on festival and solemn seasons. Which condemns the atheistical, if not diabolical practice of those heathen Christians, who use them most at such times as these. Secondly, that they are directly contrary to the Scripture, and utterly unlawful, not only to Ministers, but to lay men too. Thirdly, that those Christians who frequent or use them, aught to be severely punished, by the express resolution of this whole general Council, in which all Christian Churches, were present by their Delegates.  
The nineteenth is, Synodus Turonensis 3. under Charles the Great, Anno Christi 813. which determines thus of Stage-players and their Interludes, that all Christians should avoid them, as the ensuing Canons testify.  


z Surius Tom. 3. p. 274. See Capit. Caroli Magni Apud Bochellum Decreta Eccles. Gal. l. 4. Tit. 1. c. 39 p. 549. & Tit. 10. c. 6. p. 593. where he prohibits all interludes, dancing, filthy and debolst songs, and diabolical Plays in the streets, in houses, or in any other places under pain of excommunication, because they were but relics of Paganism.  Canon: 7. Ab omnibus quaecūq: ad aurium et ad oculo●● pertinent illicebras, unde vigor animi emolliri posse credatur (quod de aliquibus generibus musicorum, aliisque nonnullis rebus sentiri potes●) Dei sacerdotes abstinere debent: quia per aurium oculorumque illicebras vitiorum turba ad animam ingred● solet. Histrionum quoque turpium, et obscaenorum insolentias jocorum, et ipsi omnino effugere, caeterisque effugienda praedicare debent.  
Canon: 8. 
* See Concil. Wormatiense, Anno 868. Can. 17. Surius Tom. 3. p. 523. accordingly. Where this penalty is added. Quod si quis harum personarum hac fue●it voluptate detentus, Episcopus tribus mensibus se a communione suspendat, presbyter duobus mensibus, diaconus uno mense ab omni officio et communione abstineat.  Sacerdotibus non expedit, secularibus et turpibus quibuslibet interesse jocis: venationes quoque ferarum vel avium minime sectentur.   

Can: 7. The Ministers of God ought to abstain from all allurements whatsoever, belonging either to the ears or eyes, from whence the vigour of the mind may be thought to be effeminated, (which may be conceived of certain kinds of music, and some other things:) because through the enticements of the eyes and ears, the troop of vices is wont to enter into the soul. They ought likewise wholly to eschew the insolences of filthy Stage-players, and of obscene jests, and also to preach to others, that they ought to be avoided.  
Can: 8. It is not expedient that Ministers should be present at any secular and dishonest Plays or sports; neither may they follow the hunting either of wild beasts or birds.   
The twentieth, is, Synodus Cabilonensis 2. under Charles the Great, Anno Christi 813. which defines thus of Players and Stageplays; that not only Clergy men, but even all manner of Christians ought wholly to abandon them: Witness this Canon which is almost the same with the last recited.  


a Surius Tom. 3. p. 279.  Can: 9 Ab omnibus oculorum auriumque illecebris sacerdotes abstinere debent, et 
* See Concil. Matisconense 2. Anno 588. Agathense Anno 420. Nanetense 1264. Andegauense 1265. Lingonense 1404. Carnotense 15●6. Senonense 1524. & Aquense 1585. Apud Bochellum Decret. Eccles. Gal. l. 6. Tit. 18. De Clerico Venatore p. 1024, 1025, accordingly.  canum, accipitrum, falconum, vel caeterarum hujusmodi rerum curam parvi pendere; et histrionum sive scurronum, et turpium, seu obscaenorum jocorum insolentiam, non solum ipsi respuant, verum etiàm fidelibus respuenda percenseant.   

Can: 9 Ministers ought to abstain from all wanton enticements of the eyes and ears, and to neglect or disregard the care of dogs, hawks, falcons, and such other things: and not only they themselves ought to contemn the insolency of Stage-players, jesters, and of filthy or obscene jests and pastimes, but likewise to believe and teach, that they ought to be rejected of all faithful Christians.   
The 21. is, Concilium Moguntiacum under the same Emperor Anno 813. where I find this Canon.  


b Surius Tom. 3. p. 287, 288.  Canon: 14. Ministri autem Altaris Domini, vel monachi, nobis placuit ut à negotijs secularibus omnino abstineant. Multa s●nt secularia negotia etc. videlicet, conductores aut procuratores esse secularium rerum: turpis verbi vel facti 
* Such are all the Fools or Clowns in Stageplays.  joculatorem esse, vel jocum seculare diligere, aleas amare, 
c See Concil. Coloniense Anno 1536. pars 1. cap. 26.  ornamentum inconveniens proposito suo quaerere, in delicijs vivere velle, gulam et ebrietatem sequi; canes et aves sequi ad venandum. Ecce talia et his similia (under which all Stage plays are included) ministris altaris Domini, et monachis omnino contradicimus, de quibus dicit Apostolus. Nemo militans Deo, implicat se negotijs secularibus.   

Can: 14. We decree that the Ministers of the Lords Altar & Monks shall altogether abstain from secular affairs. Now there are many secular businesses; as to be hirers or solicitors of secular affairs; to be a jester or actor of filthy words or deeds; or to love a secularjest; to affect dicing; to seek after such attire or ornaments which are inconvenient for his degree, to desire to live in pleasures, to follow hounds and hawks a hunting. Lo these and such like things (which include all Stageplays, dancing, and scurrilous songs and music) we altogether forbid the Ministers of the Lords Altar, and Monks: of whom the Apostle saith thus. 
d 2 Tim. 2. ●.  No man that warreth to the Lord entangleth himself in secular affairs.   
The 22. is Synodus Rhemensis, under the same Emperor Anno Christi 813. concurring with the former.  


e Surius Tom. 3 p. 292.  Canon: 17. Vt Episcopi et Abbates ante se joca turpia facere non permittant, sed 
f Luke 14.12, 13, 14, 21. 1 Cor. 13.3. job 29.12, 16. c. 31●16. to 20.  pauperes et indigentes ad mensam secum habeant● (which many of them now 
* jam. 2.2, 3, 5, 6.  disdain to speak to, much less to eat with, though Christ 
f Luke 14.12, 13, 14, 21. 1 Cor. 13.3. job 29.12, 16. c. 31●16. to 20.  commands it) et lectio divina ibi personet, et sumant cibum cum benedictione et laude Domini secundùm Apostolum; 
g 1 Cor. 10.31.  Sive manducatis, sive bibitis● omnia in laudem Dei facit●.   

Can: 17. We decree, that Bishops and Abbots permit no secular Plays or jests to be made before them; but let them have the poor and needy with them at their tables: (which some now scorn as a disparagement to their greatness:) let the reading of the Scripture sound forth there, and let them eat their meat blessing and lauding the Lord, according to the Apostles rule; Whether ye eat or drink, do all to the praise and glory of God.   
The 23. is, Concilium Aquisgranense, under Lewis the godly, Anno Christi 816. which concludes thus of Plays, and prohibits all Clergy men especially, from resorting to them.  


h Surius Tom. 3. p. 327.  Canon: 83. Quod non oporteat Sacerdotes aut Clericos quibuscunque spectaculis in scenis aut in nuptijs interest: sed antequam thylemici ingrediantur, exurgere eos convenit, aut inde discedere.  
Canon: 100 
i Isiodorus de Officiis l. 2. ●. 2. Surius Ibid. p. 333.  Clericis igitur lege patrum cavetur, ut à vulgari vita seclusi, à mundan●s voluptatibus sese abstineant. Non spectaculis, non pompis intersint.  

k Surius Tom. 3 p. 357.  Canon: 145. Clerici contubernia faeminarum nullatenus appetant; non vanis oculis, aut petulanti tumidoque gestu, ac dissolutis renibus incedant: non spectaculis, non pom●pis secularibus intersint: non aleae, non quibuslibet venationibus inserviant: 
l See Concil. Coloniense Anno 1536. pars 1. cap. 26. Concil. Mediolanense 1. apud Binium Tom. 4. Concil. p. 891, 892. & those other Counsels quoted in my Answer to Mr. Cousins his Cozening Devotions: p. 71, 72. against the excess and pride of Clergy men in their apparel. See Synodus Mogunt. c. 24.  nequaquam praeciosis delectentur vestibus etc. and yet few now so richly, so sprucely apparelled as these, who should be patterns of humility and sobriety to others.   

Can: 86. Ministers and Clergy men ought not to be present at any Spectacles or Stageplays either in Playhouses or at marriages: but before the Fiddlers or Players enter, they ought to rise up and depart thence.  
Can: 100 It is provided for Clergy men by the law of the Fathers, that being secluded from a vulgar life, they withdraw themselves from worldly pleasures. They may not be present at Stageplays or shows.  
Can: 145. Clergy men may by no means desire the company of women; they may not walk with vain eyes, or with a wanton or proud gesture, or dissolute reins: they may not be present at worldly Spectacles or Interludes: they may not give themselves to dice, or any kind of hunting: they ought not to delight in costly apparel etc. as now too many of them do, who are more like to Courtiers or Knights in their beavers, satins, silks or velvets, then to Ministers.   
The 24. is, Concilium Parisiense, under Lewis and Lothorius, Anno 829. to the like effect as the former.  


m Surius Tom. 3. p. 380.  Canon: 38. cum ab omnibus Christianis, juxta Apostoli documentum, 
n Ephes. 5.  stultiloquium et scurrilitas sit cavenda, multo magis à sacerdotibus Domini, qui aliis exemplum et condimentum salutis esse debent, caveri oportet. Haec quippe à sanctis viris penitus sunt propellenda, quibus magis convenit lugere, quam ad scurrilitates et stultiloquia, et histrionum obscaenas jocationes et caeteras vanitates, quae animam Christianam a rigore suae rectitudinis emollire solent, in cachinnos ora dissolvere. Neque enim decet aut fas est oculos sacerdotum Domini spectaculis faedari, aut mentem quibuslibet scurrilitatibus, aut turpiloquijs ad inania rapi. Ait quippe Dominus in Evangelio: Omne verbum ociosum, quod locuti fuerint homines, reddent de eo rationem in die judicij. Paulus ad Ephesos, 
q Ephes. 4.  Omnis, inquit, sermo malus ex ore vestro non procedat, sed si quis, bonus ad aedificationem fidei, ut det gratiam audientibus, et nolite contristare Spiritum sanctum, in quo signati estis in die redemptionis. Et non post multa, 
r Ephes. 5.  Fornicatio autem, inquit, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctis; aut turpitudo, aut stultiloquium, aut scurrilitas, quae ad rem non pertinent; sed magis gratiarum actio. Et Esaias: 
s Esay. 5.12.  Cy●hara et lyra, et tympanum, et tibia, et vinum in convivijs vestris, et opus Domini non respicitis, nec opera manuum ejus consideratis. Sunt et alia hujusce rei innumera exempla, quae prospecta et diligenter animadversa, non solum sacerdotibus, verum etiam caeteris fidelibus magno terrore sint necesse est; ne dum his contra fas se subdunt, animae suae salutem negligant. Proinde nobis omnibus in commune visum fuit, ut si qui sacerdotum hactenus his vanitatibus usi fuerint, ab his deinceps Domino adjuvante, prorsus se cavere debere meminerint.   

Can. 38. Since that foolish talking and scurrility, according to the Apostles instruction, aught to be avoided of all Christians, much more ought it to be eschewed by the Ministers of the Lord, who ought to be an example, and condiment of salvation unto others. For these things are utterly to be abandoned by holy men, whom it better becomes to mourn, than to laugh immoderately at scurrilities and foolish speeches, and at the obscene jests of Stage-players and other vanities, which are wont to soften a Christian soul from the rigour of its rectitude and uprightness. Neither is it seemly or lawful, that the eyes of the Lords Ministers should be defiled with Stageplays, or their minds carried away with any scurrilities or filthy speeches. For the Lord ●aith in the Gospel: 
o Matth. 12.  Every idle word that men shall speak, they shall give an account of it in the day of judgement. Paul to the Ephesians, saith: Let no corrupt communication proceed out of your mouth, but that which is good to the edification of faith, that it may administer grace to the hearers, and grieve not the holy Spirit by which ye are sealed to the day of redemption. And not much after, he saith: But fornication and all uncleanness, or covetousness, let it not be named among you, as becometh Saints; neither filthiness, nor foolish talking, or scurrility, which are not convenient; but rather giving of thanks. And Esay: The harp, and the viol, and the tabret and pipe, and wine are in their feasts, but they regard not the work of the Lord, nor consider the operation of his hands. There are other innumerable examples of this matter, which being seen and diligently considered, must needs bring great terror, not only to Ministers, but also to other Christians; lest whiles they subject themselves to these things against right, they neglect the salvation of their souls. Wherefore it hath seemed good to us all in common, that if any Ministers have hitherto used any of these vanities, that from henceforth they remember, that they ought wholly to abstain from these things.   
So that not only Clergy men, but even all Christians are prohibited from Stageplays, under peril of the loss and hazard of their souls, by this Council, which hath doomed Stageplays to be scurrilous, filthy and unlawful pleasures, contrary to God's word, which defile both the eyes, the ears and souls of the spectators.  
The 25. is Synodus Moguntina, sub Rabano Archiepiscopo, Anno 847. where I find this Canon against Clergy men's resort to Plays.  


t Surius Tom. 3 p. 425.  Canon: 13. Providendum necessariò est, ut Clerici à 
* See Linwood Prov. Constit. lib. 3. Tit. De Immunitate Ecclesiae, f. 194, 195. joannis de Aton. Othobonin Constitutiones Ne Clerici jurisdictionem exerceant; fol. 69, 70, 71.  secularibus negotijs omnino abstineant etc. Multa autem sunt secularia negotia: turpis verbi vel facti joculatorem esse, vel jocum seculare diligere, aleas amare etc. (as before in Concil: Mogunt: can. 21.) Quae omnia Ministris Altaris interdicimus; hortantes eos ante se joca secularia vel turpia fieri non permittere etc.   

Can: 13. It is necessarily to be provided, that Clergy men wholly abstain from secular affairs etc. But there are many secular businesses: as to be a jester or actor of any filthy word or deed (as is the Clown in Stageplays) to love a secular jest, to affect diceplay etc. All which we interdict to Ministers of the Altar; exhorting them not to suffer any worldly or filthy jests or plays to be made before them etc. as in Synodo Rhemensi before● Can. 22.   
The 26. is 
v Surius Tom. 3. p. 529. Baronius Anno 869 sect. 11.  Synodus Constantipolitana 8. Anno Christi 867, or 870 as others place it, consisting of 373 Bishops; which is commonly styled, the 8 general Council; wherein the personating of a Bishop (and so by consequence of other persons) is thus severely prohibited.  


x Surius Tom. 3. p. 5●6. See Concil. Basiliense here, num. 32.  Canon: 16. Colligere licet, solenne fuisse in aulis principum statis quibusdam diebus, componere aliquen laicum insignibus Episcopalibus, qui et tonsura et caeteris ornamentis 
y See Guagninus, Rerum Polonicarum, To●. 2. p. 263, 264.  personatum Episcopum ageret; et creâsse etiam ridiculum Patriarchan, quo se oblectarent. Quae omnia ut in dedecus Ecclesiae accersita, prohibentur sub gravibus censuris.   

Can: 16. We may collect, that it hath been a solemn custom in Princes Courts on some set daye●, to attire some Lay man in Episcopal robes, who both in tonsure and other ornaments should act a Bishop's part; and likewise to create a ridiculous Patriarch, with whom they might sport themselves. All which things as brought in to the disgrace of the Church, are prohibited under grievous censures.   
The 27. is Concilium Nanetense, about the year 890: where I find this Canon.  


z Gratian. Distinctio 44.  Nullus Presbyterorum quando ad anniversarium diem 30. aut 7. vel 3. alicujus defuncti● aut quacunque vocatione ad collectam convenerit se inebriare nullatenus presuma●; nec praecatus 
a That is, by the love of any Saint whose health was drunk at such feasts and meetings. See Aug. De Tempore Sermo 231, 232 joannis de Aton Constitutiones Concilii Oxoniensis Anno 1212. & Edmundi Cant. Archiepi●copi bound up at the end of Linwood, fol. 124, 143. joannes Langhecrucius De Vita & Honest●Eccle●iast. l. 2. c. 11. p. 250. joannes Fredericus de Ritu Bibendi ad S●nitatem. l. 1. c. 7. & my Health's Sickness, p. 32, 36, 37. See here Concil. 28. & 38.  amore sanctorum vel ipsius animae bibere, aut alios ad bibendum cogere, vel se aliena praecatione ingurgitare, nec plausus et risus inconditos et fabulas inanes ibi referre aut cantare praesumat; aut turpia joca vel urso, vel tornatricibus ante se fieri patiatur: nec larvas daemonum ante se fieri consentiat: quia hoc diabolicum est, et sacris Canonibus prohibitum.   

No Minister when he shall come to the 30. or 7. or 3. anniversary day of any dead person, or be invited to a gathering, may by no means presume to make himself drunk; neither may he presume being entreated by the love of the Saints, or of his own soul, to drink, or to cause others to drink, or to glut himself upon any others request, nor yet to use applauses or rude laughter. or there to relate or sing any vain fables; neither may he suffer foolish Plays or pastimes to be made before him with bears or tumblers: neither may he agree, that any vizards or shapes of Devils be carried before him: because this is diabolical, and prohibited by sacred Canons.   
The whole scope of which Canon, is only to inhibit Clergy men from drinking, pledging or enforcing Healths, upon any occasion or entreaty whatsoever; and to debar them from beholding Plays and Interludes, especially such where any Devils had their parts or representations.  
The 28. is Concilium Lateranense sub Innocentio 3. Anno Christi 1215. 
b Surius Tom. 3. p. 734. Carranza fol. 238.  consisting of 2 patriarchs, 70 Archbishops, 412 Bishops, 800 Abbots and Priors; where these ensuing Canons were promulgated, which I wish all Clergy men would remember.  


c Surius Tom. 3. p. 742 Carranza fol. 241. joannis de Burgo Pupilla Oculi pars 7. c. 10 C.D.  Canon: 15, 16. A crapula et ebrietate omnes Clerici diligenter abstineant, unde vinum sibi temperent, et se vino; nec ad bibendum quispiam incitetur, cum ebrietas et mentis inducat exilium, et libidinis provocet incentivum. Vnde illum abusum decrevimus penitus abolendum, quo in quibusdam partibus ad 
* This drinking of Healths' i● likewise condemned by St. Edmond Archbishop of Canterbury, Anno Dom. 1240. in these very very terms. See joannis de Aton Constitutiones Provinciales, bound up at the end of Lindwood fol. 143. accordingly. See Concil. Oxon. Anno 1212. cap. ne fiant scotteli si●e potationes communes. Ibid. f. 124. b. joannes Langhecrucius de Vita et Honest. Ecclesiast. l. 2. c. 11. p. 25 c. & My Health's Sickness; together with Concilium Coloniense 1536. pars 2. cap. 24. & pars 5. c. 6. Surius Tom. 4. p. 761, 771, accordingly.  potus aequales suo modo se obligant potatores, et ille judicio talium plus laudatur, qui plures inebriat et calices faecundiores exhaurit. Si quis autem super his culpabilem se exhibuerit, nisi à superiore commonitus satisfecerit competenter, à beneficio vel officio suspendatur. Venationem et aucupationem universis Clericis interdicimus, unde nec canes nec aves ad aucupandum habere praesumant. Clerici officia vel commercia secularia non exerceant, maximè in honesta. Mimis, joculatoribus, et histrionibus non intendant, et tabernas prorsus evitent, nisi fortè causa necessitatis in itinere constituti. Ad aleas vel taxillos non ludant, nec hujusmodi ludis intersint. This Council and Canon was received in England.   

Can: 15, 16. Let all Clergy men diligently abstain from surfeiting and drunkenness; to which end let them keep wine from themselves, and themselves from wine; neither let any one be provoked to drink, since drunkenness banisheth wit, and provokes lust: whence we decree that abuse to be utterly abolished. whereby drinkers in certain parts do bind one another to drink healths (or equal cups) after their manner, and he in the judgement of such is most applauded, who makes most drunk, and quaffs off most cups. And if any offend in these things, unless he shall give competent satisfaction being admonished by his superior, let him be suspended from his benefice or office. We prohibit hunting and hawking to all Clergy men, whence they may not presume to keep either dogs or hawks to hawk with. Clergy men may not manage secular offices or affairs, especially such as are dishonest. Let them not addict themselves to tumblers, jesters, & Stage-players, and let them wholly avoid taverns, unless perchance in case of necessity, when they are in a journey. Let them not play at dice or tables, nor yet be present at such Plays.   
The 29. is, Concilium apud Castrum Gonterij Anno 1231. which decreeth in this manner.  


d Bochellus Decreta Ecclesiae Gallicanae lib. 8. Tit. 70. c. 6. & Henrici Spelmanni Glossarium● Goliardus. See the same Canon in effect made by Willielmus Parisiensis, apud Bochellum Decreta Eccles. Gal. l. 6. Tit. 14. c. 22. & in Sexti Decretalia l. 3. Tit. De Vita et Honest Clericorum. joannis De Burgo Pupilla Oculi pars 7. c. 10 P.  Statuimus, quod Clerici ribaldi, maximè qui Goliardi vulgo dicuntur et nuncupantur, per Episcopos et alios Ecclesiae Praelatos praecipiantur tondi, vel etiam radi, ità quod non remaneat in eyes clericalis tonsura: ità tamen, quod ista sine scandalo et periculo fiant. A just censure upon such disorderly Clergy men, who were not ashamed to turn Rhymers, jesters and common Actors or Tumblers, as many of the Popish Clergy did.   

We decree, that scurrilous or rhyming Clergy men, especially those who are usually called Goliardi (that is jesters and Stage-players, as the marginal Authors expound it) may by Bishops and other Prelates of the Church, be commanded to be polled, and likewise shaved, so that their clericall tonsure may not remain upon them: provided notwithstanding, that these things be done without scandal or danger.   
To pass by Synodus Pictaviensis, Anno 1377. which 
e See Bochellus Decreta eccles. Gall. lib. 4. Tit. 1. cap. 49. p. 551  condemns the dancing of young men and maids together, as the occasion of much luxury, wantonness, fornication, lewdness, and sundry other misdemeanours: The 30. Council against the acting and beholding of Stageplays, is Synodus Lingonensis Anno 1404. Where I meet with this Canon.  


f Bochellus Decreta Ecclesiae Gall. l. 6. Tit. 19 c. 1. p. 1025.  Prohibemus clericis et viris ecclesiasticis, potissimè in sacris ordinibus constitutis, et maximè sacerdotibus et curatis, ne omnino ludant ad taxillos, ad aleas, neque ad chartas, neque ad stophum, neque ad luctam, neque ad jactum lapidis, ad saltum, ad choreas, neque ad clip●um, neque cum fistula, vel aliis musicalibus instrumentis, quibus cum ore seu bucha luditur. Non ludant etiam ad bolas, ad cursum vel currendum in campo pro lucro, vel pro vino, ad jaculandum, vel gladiandum, neque ludant ad quillas, vel torneamenta, seujostas. Summopere caveant, ne intersint neque ludant in ludo quod dicitur 
* A Play in nature of a Mummery Ma●que or Stage-play.  charevari, in quo utuntur larvis in figura daemonum, et horrenda ibidem committuntur: quem ludum non solum Clericis, sed generaliter omnibus subditis prohibemus sub excommunicationis paena, et decem librarum nobis applicandarum: neque etiam in ludis illis inhonestis quae solent fieri in aliquibus Ecclesijs in festo 
* Which we call Innocents' day.  Fatuorum, quod faciunt in 
g Our modern Christmas Plays and Pastimes sprung from these Popish Interludes and disorders.  festivitatibus Natalis Domini. Non ludant etiam ad ludum scatorū, nisi forsan rarò: quia quamvis sit ludus honestus, et proveniat ex subtilitate ingenij, tamen magnam et inutilem requirit occupationem, et prolixitatem temporis.   

We prohibit Clergy men and Ecclesiastical persons, especially those in holy orders, and most of all Priests and Curates, that they play not at all at tables, at dice, nor at cards, neither at whirling, nor at wrestling, nor at throwing of the stone, at leaping, at dancing, neither at the buckler, neither with a pipe or other musical instruments, which are played upon with the mouth or cheeks. Likewise they may not play at bowls, at running in the field for money or wine, at darting, or sword-playing, neither may they play at quintins, at torneys, or justs. Let them diligently beware, that they be not present at, nor yet play in the play that is called Chare●ari, in which they use vizards in the shape of devils, and horrible things are there committed: which Play we prohibit not only Clergy men, but generally all our subjects under pain of excommunication, and of ten pounds to be paid unto our use: nor yet in those dishonest Plays which are wont to be made in some Churches in the Feast of Innocents', which they make in the Festivals of our Saviour's Nativity. Moreover they may not play at Chess, unless it be very rarely: for albeit it be an honest play, and proceeds from the subtlety of wit, yet it requires great and unprofitable study, and much prolixity of time.   
Which Canon regulates the sports and pastimes of irregular Clergy men, prohibiting them from Stageplays, among other Plays.  
The 31. is, Synodus Trecensis, sub joanne Lesguisier Episcopo, Anno 1427.  


h Bochellus Decreta Eccles. Gall. l. 4. Tit. 1. cap. 122. p. 562.  Curati et Ecclesiarum rectores prohibeant suis parochiavis ex parte nostri, ne in suis Ecclesijs, vel earum cimiterijs, ludos publicos, choreas vel alia hujusmodi de caetero exerceant etc.   

Let Curates and rectours of Churches prohibit their Parishioners on our behalf, that they suffer no public Interludes, dances, or such like things, to be henceforth exercised or acted in their Churches or Churchyards.   
The 32. is, Concilium Basiliense, Anno 1431. Sessio 21. Cap. De Spectaculis in Ecclesia non faciendis: which decrees thus.  


i Surius Tom. 4. p. 62. Crab. Tom. 3. p. 63. Carranza fol. 255, 256.  Turpem illum abusum in quibusdam frequentatum Ecclesijs, quo 
k See Polydore Virgil. De Invent. rerum l. 5. c. 2. accordingly.  certis anni celebritatibus nonnulli cum mitra, baculo et vestibus pontificalibus, more Episcoporum benedicunt: alij ut reges, ac duces induti, quod festum fatuorum, vel innocentium seu puerorum in quibusdam regionibus nuncupatur: alij larvales vel theatrales jocos: alij choros et tripudia marum ac mulierum facientes, homines ad spectacula et cachinnationesmovent: haec sancta Synodus detestans, statuit ac jubet tàm ordinarijs, quam Ecclesiarum decanis et rectoribus, sub poena suspensionis omnium proventuum Ecclesiasticorum trium mensium spatio, ne haec et similia ludibria in Ecclesia, quae domus orationis esse debet, ac etiam in ca●miterio exerceri amplius permittant, transgresso resque per censuram Ecclesiasticam, aliaque juris remedia punire non negligant.   

This sacred Synod detesting that foul abuse frequent in certain Churches, in which on certain festivals of the year, certain persons with a mitre, staff, and pontifical robes, bless men after the manner of Bishops: others being clothed like Kings and Dukes, which is called the feast of fools, of innocents, or of children in certain Countries: others practising vizarded and theatrical sports; others making trains and dances of men and women, move men to spectacles and cachinnations: hath appointed and commanded as well ordinaries, as deans and rectors of Churches, under pain of suspension of all their Ecclesiastical revenues for three months space, that they suffer not these and such like Plays and pastimes to be any more exercised in the Church, which ought to be the house of prayer, nor yet in the Churchyard, and that they neglect not to punish the offenders by Ecclesiastical censures, and other remedies of law.   
And in the Appendix of the same Council I find this Constitution.  


l Surius Tom. 4. p. 223. & Crab. Tom. 3. p. 226, 227.  In via quilibet incedens pudicis oculis, cum modestia et gravitate, ad loca minus honesta non vadat, nec ad spectacula publica, choreas, ludos, hastiludia, torneamenta, et alia hujusmodi. Nemo ludat, aut familiares suos ad taxillos, vel alios ludos inhonestos ludere patiatur.   

Every one walking in the way with chaste eyes, with modesty and gravity may not go to dishonest places, nor yet to public spectacles, dances, Plays, tiltings, jests, and such like sports. Let none play, nor yet suffer his familiars to play at dice, or tables, or other dishonest games.   
The 33. is, Concilium Toletanum, sub Sixto quarto, Anno 1473. where I find these Constitutions.  


m Binius Concil. Tom. 4. p. 521, 522.  Quia tempore quo sacrorum Canonum decretis nuptiarum celebratio interdicitur et carnalis copula prohibetur; nonnullos laicos nubere et carnaliter commisceri, ac proinde convivia publica, strepitus, ac choreas facere; (a thing much in use among the Russians, who at their weddings spend almost the whole night in 
n Convivae utriusque sexus saltando et ludendo, clamando et ridendo bonam noctis obscurae partem consumunt etc. Vulgus interim ducendis choreis occupatur etc. In nuptiis et aliis solennitatibus persaepe ad manuum complosarum fragorem choreas du●unt. Guagninus Rerum Pollonicarum Tom. 2. ●. 400.408.  dancing, which practise the 
o See here p. 22, 38, 22.  Church of God hath always disallowed:) et cum histrionibus ac joculatoribus solenniter celebrare, et ad Ecclesias sic incedere plerunque contingit. Nos perniciosam hujusmodi consuetudinem divellere cupientes, sacro approbante Concilio, commixtiones hujusmodi, strepitus, choreas, joculationes etc. fieri de caetero prohibemus etc.  
Ab Ecclesia etc. turpitudo quaeque merito est abolenda. Quia verò quaedam tàm in Metropolitanis quam in Cathedralibus et aliis Ecclesijs nostrae provinciae consuetudo inolevit, ut videlicet in festis 
* Here we may see whence our disorderly Christmas keeping had its derivation.  Nativitatis Domini nostri jesu Christi, et sanctorum Stephani, joannis, Innocentium, alijsque certis diebus festivis, etiàm in solennitatibus Missarum novarum dum divina aguntur, ludi theatrales, larvae, monstra, spectacula, necnon quàmplurima inhonesta et diversa figmenta in Ecclesijs introducuntur, tumultuationes quoque et turpia carmina, et derisorij sermones dicuntur, adeo quod divinum officium impediunt, et populum reddunt indevotus. Nos hanc corruptelam sacro approbante Concilio, revocantes, hujusmodi larvas, ludos, monstra, spectacula, figmenta, et tumultuationes fieri; carmina quoque turpia et sermones illicitos dici tam in Metropolitaniss quam in Cathedralibus, caeterisque nostrae provinciae Ecclesijs, dum divina celebrantur, praesentium serie omnino prohibemus: ●tatuentes nihilominus ut Clerici qui praemissa ludibria, et inhonesta figmenta officijs divinis immiscuerint, aut immisceri permiserint, si in praefatis Metropolitanis seu Cathedralibus Ecclesijs beneficiati extiterint, eo ipso per mens●m por●ionibus suis mulctentur: si verò in parochialibus fuerint beneficiati, triginta; et si beneficiati non fuerint, quindecem regalium poenam incurrant, fabricis Ecclesiarum et testi Synodali aequaliter applicandam. Per hoc tamen honestas repraesentationes et devotas quae populum ad devotionem movent, tàm in praefatis diebus, quam in aliis non intendimus prohibere.   

Because in the time wherein by the Decrees of holy Canons, the solemnising of marriages and carnal copulation are prohibited; it falls out for the most part that some lay men marry, and use carnal copulation, and thereupon make public feasts, tumults, and dances; (prohibited at marriages by sundry forerecited Counsels:) and solemnly celebrate their nuptials with Stage-players, and so for the most part walk unto the Churches. We desiring to abolish this pernicious custom, the holy Council approving it, prohibit such commixtures, tumults, dances, Plays &c. to be hereafter made etc. So that Stage-plays, Masques, Mummeries and dances, are altogether unlawful at Marriages, by this Counsels verdict.  
All filthiness is worthily to be abandoned from the Church. But because as well in Metropolitan as in Cathedral and other Churches of our Diocese there hath a custom grown, that even in the feasts of our Lord jesus Christ's Nativity, and of St. Stephen, john, Innocents', and other certain holy days, yea in the solemnities of new Masses whiles divine things are doing, stageplays, mummeries, monsters, spectacles, as also very many dishonest and various fictions are brought into the Churches, as also tumults, and filthy songs, and scoffing speeches are uttered, so that they hinder divine service, and make the people undevout. We repealing this corruption by the approbation of this holy Council, do by the contents of these presents, utterly prohibit these disguised Plays, monsters, spectacles, fictions, and tumults to be made, and likewise all filthy verses and unlawful speeches to be uttered, as well in Metropolitan as in Cathedral and other Churches of our province, whiles divine things are celebrating: ordaining nevertheless that Clergy men who shall intermix the foresaid Plays and dishonest figments with divine offices, or suffer them to be intermixed, if they shall be beneficed in the said Metropolitan or Collegiate Churches, shall for this cause and this offence forfeit their pentions for a month: but if they are beneficed in Parish Churches, they shall incur the penalty of thirty; and if they are not beneficed, of fifteen royals, to be equally bestowed upon the fabrics of Churches and the Chapter house. But yet by this we intent not to prohibit honest and devout representations which stir up the people to devotion either on the foresaid days or others.   
Which last clause extends not to authorise any public or private Stageplays, either on the stage or else where, but only to those representations of our Saviour's passion, or the Legends and Martyrdoms of such Saints as the Priests did use to personate in their Churches on festival and solemn days: Which shows and representations were afterwards particularly prohibited, condemned by the Counsels of Milan, Mogunce, and others, before and after recorded, though the 
p See joannis Mo●anus Historia SS. Imaginum l. 4. c. 18 p. 424, 425. & Act. 3. Scene 5. p. 112. t● 11●. Polydor Vi●gil. De Invent. ●erum l. ●. c. ●. & Lud. Vives Notae in August. De Ci●i●. ●●il. 8. c. 27. d.  Papists still retain them, to their eternal infamy.  
The 34. is, Synodus Senonensis, Anno 1524. in which these Canons were enacted.  


q Boch●llus De● cr●ta ●c●l●s. Gall. l. 4. Tit. ●. cap. 41, 42. p. 584, 585.  Quoniam refrigescente nunc Christicolarum devotione, intelleximus ex nimia festorum multiplicatione populum ocio et vaniloquio illis diebus deditum, ebrietatibus, commessationibus ludis et lascivijs, mag●s quam rei divinae, orationibus et contemplationibus vacare etc. Moneant itaque Ecclesiarum rectores suos parochianos, ut illis diebus easdem Ecclesias fr●quentent, orationibus insistant, Deum et Sanctos quo●um solennia aguntur, pia ment et devoto affectu venerentur et colant: verbum Domini, seu 
* Nota.  praedicationes vigilanter et attentè audiant. Cessent his diebus, ludi, choreae, commessationes, ebrietates, vaniloquia, lasciviae, ab omni vitio abstineatur, etc. Which are no fit holiday exercises, and recreations, if this Council err not  

r Bochellus Decreta Ecclesiae Gall. l. 6. Tit. 29. c. 2. p. 1025.  Non solum omnem alearum, taxillorum et sortis ludum, aut interesse dictis, interdictum Clericis esse constitutionis Concilij generalis denunciamus, prout eisdem autoritate dicti Concilij interdicimus, sed et turpes plausus, cachinnos, risus inconditos, larvales et theatrales jocos, et tripudia, et his similia ludibria, nec non omnem alium ludum per quem Ecclesiae honestas inquinari potest praedictis Clericis prohibemus. Non immisceantur caetibus ubi amatoria cantantur et turpia; ubi ob●scaeni motus corporis choreis et saltibus efferuntur: ne Clerici qui sacris mysterijs deputati sunt, turpium spectaculorum atque verborum contagione polluantur.   

Because the devotion of Christians now waxing cold, we have understood through the multiplication of holidays, that the people given to idleness and vain discourse do in these days addict themselves more to drunkenness, surfeiting, Plays and wantonness, than to divine things, prayers, and contemplation's, etc. Therefore let the rectors of Churches admonish their Parishioners, that on those days they frequent their Churches, and be instant in prayers: that they reverence and worship God, and the Saints, whose solemnities are observed, with a pious mind, and devout affection: that they vigilantly and attentively hear the word of the Lord, and preaching. Let Plays, dances, surfeiting, drunkenness, idle discourses, lasciviousness cease on these days, and let there be an abstinence from all vice etc.  
We denounce not only all Plays of dice, tables, and lot, or to be present at them, to be inhibited Clergy men by the constitution of a general Council, as we forbid them by the authority of the said Council; but we likewise prohibit the aforesaid Clergy men all unseemly applauses, cachinnations, uncivil laughter, disguised and theatrical Plays, and dances, with all such ridiculous Interludes, and likewise all other Pastimes by which the honesty of the Church may be defiled. They may not mix themselves with such assemblies where amorous and filthy things are sung: where obscene motions of the body are expressed in dances and galliards: lest Clergy men who are devoted to holy mysteries, should be polluted with the contagion of filthy Spectacles and words.   
Which reason extends as well to the Laity as the Clergy: since filthy Spectacles and words are as apt to pollute the one as the other. And dare any Clergy men then after such express inhibitions resort to Playhouses, or behold or practise any of these interdicted games and sports?  
The 35. is Synodus Ratisponae Anno 1524. entitled, Reformatio Cleri Germaniae: where we read thus.  


s Surius Tom. 4 p. 713.  Canon: 4. Insuper tabernas publicas Cleri evitent, nisi eas peregrè proficiscentes ingredi oporteat, (which our English 
t Queene Eliliz. Iniunctions Iniunct. 7. Canons. 1603. Can. 75. See my Healths' Sickness, p. 33.  Canons have seconded:) et tàm in ibi, quam domo et alibi à crapula et ebrietate, omnique ludo à jure prohibito, blasphemijs, rixis ac aliis quibuscunque excessibus et offensionibus penitus abstineant. Choreas, Spectacula et convivia publica evitent, ne ob luxum petulantiamque eorum nomen Ecclesiasticum malè audiat.   

Can: 4. Moreover Clergy men must avoid all public taverns, (which too many of them now frequent) unless they are enforced to enter them when they travel: and as well there, as at home and elsewhere they ought wholly to abstain from surfeiting and drunkenness, and from every Play prohibited by law, from blasphemies, brawls, and all other excesses and offences whatsoever. Let them shun dances, Stageplays & public feasts, lest for their luxury and wantonness the Ecclesiastical name be ill reported of.   
The 36. is, Synodus Carnotensis, Anno 1526. Where these subsequent Constitutions were compiled.  


v Bochellus Decreta Eccles. Gall. l. 4 Tit. 7. c. 43, 44, 46. p. 586.  Ces●ent diebus festis, judicia, causarum cognitiones, venditiones, mercatus, commessationes, ebrietates, ludi, et nundinae. Contra facientes, citentur coram nobis aut Officiali nostro etc. In festo Sancti Nicholai, Catherinae, innocentium, aut alio quovis die prae●extu recreationis, ne Scholastici, Clerici, Sacerdotesve stultum aliquid aut ridiculum faciant in Ecclesia, aut ab aliis fieri permittant. Denique ab Ecclesia ejiciantur vestes fatuorum personas scenicas agentium.  

x Bochellus Decreta Eccles. Gal. l. 6. Tit. 10. cap. 6, 7. p. 975.  Quia solent in plerisque locis nostrae Diaecesis deferri baculi ipsarum confratriarum, praecedentibus mimis et lusoribus cum tympanis, quod maximè dedecet honorem Dei et Sanctorum: non enim debent ante eorum imagines baculis confratriarum infixas praecedere instrumenta illa musica ad choream et tripudia potius quam ad devotionem audientes excitantia. Idcirco prohibemus districtè, ne posthac tales baculi deferantur publicè per vicos histrionico ritu, et modulatione musica choreis accommodata etc.  
Quoniam in confratrijs primum recte constitutis, et postea in det●rius prolapsis, multa conspiciuntur committi, ab honestate et Christianae mentis religione penitus aliena; ut illis congruum adhibeamus remedium, imprimis ordinamus; Ne in ipsarum confrat●iarum congregationibus fiant dissoluta convivia, compotationes ad ebrietatem inducentes, choreae, tripudia, et caetera id genus, ad Bacchanalia magis quam ad Christianam religionem spectantia. Quod nota.  

y Bochellus Decret. Eccles. Gall. l. 6. Tit. 19 c. 3, 4, 20, 21.  Interdicimus, ne Clerici publice aut in privato exercea●t ludos turpes aut ludibriosos unde scandalum oriri, et ministerium ecclesiasticum vituperari possit, pro loco et tempore, cau●a et personis quibus, propter quam, et cum quibus hujusmodi ludos exerceri contingeret. A ludo autem alearum, taxillorum, et similium quae in sorte pendent sic abstineant, ut neque etiam aliis ludentibus fautores aut testes sint, intersint.  
Districtè prohibemus, ne sacerdotes choreis publicis, tr●pudiationibus, saltationibu●ve sese commisceant; ne turpes, amatorias● aut lascivas decantent cantilenas, aut cantantibus faveant aut intersint. 
z 1 Cor. 15.33.  Corrumpunt siquidem bonos mores colloquia prava. Denique non sint vagi oculis, non dicaces, non joculatores, non histriones; ea enim omnia indecora, iis praecipuè quibus animarum cura commissa est.  
Sacerdotes qui in diebus primarum Missarum novorum Presbyterorum, post festivas epulas et grandia convivia commessationesque 
* Such was the profanes and irregularity of the Roman Clergy.  exeunt in publicum ad exhibendas populo et plebeculae comaedias, maximè crassas et impudicas, et choreas in plateis, committunt sine dubio in legem Ecclesiae et Apostolorum dogma. Quare qui tales fuerunt, si perseveraverint, sciant se condignam punitionem et correctionem non evasuros. Item prohibemus sacerdotibus ne in festo Sancti Nicholai, Innocentium, aut alio quovis die stultum aliquod aut ridiculum in Ecclesijs aut alio quocunque loco publico faciant fierive permittant, larvati aut quocunque tempore, aut quovis in loco incedant.   

On holy days let matters of judicature, hearing of causes, sales, merchandise, luxury, drunkenness, Plays, and fairs cease. Those who do contrary, let them be cited before us or our official etc. In the feast of St Nicholas, Katherine, Innocents', or any other day, let not Scholars, Clergy me●, or Priests, under pretence of recreation, act any foolish or ridiculous thing in the Church, or permit others to do it. Finally let the clothes of those who act the scenical persons of Innocents' or fools, be cast out of the Church.  
Because the staves of the fraternities themselves are wont to be carried about in most places of our Diocese with Stage-players, Fiddlers and timbrels going before them, which doth most of all unbeseeme the honour of God and the Saints: for those musical instruments stirring up the auditors rather to Carantoes and dancing than to devotion, ought not to precede their images fastened in the staves of the fraternities. Therefore we strictly prohibit, that after this such staves be not carried about publicly through villages after an histrionical manner, or with musical melody fitted to dances etc.  
Because in fraternities rightly ordained at the first, and afterwards declining unto worse, many things are seen to be committed altogether different from honesty, and the religion of a Christian mind: that we may apply a fitting remedy to them, we first of all ordain; That in the assemblies of the fraternities themselves, no dissolute feasts be made, no compo●ations (or Healths) conducing to drunkenness, no dances, galliards● and other things of this nature, belonging rather to the feasts of Bacch●s, than to Christian religion.  
We prohibit, that Clergy men use no dishonest nor ludicrous Plays either in public or private whence scandal may arise, and the ecclesiastical ministry be disgraced, according to the place and time, the occasion and persons, in which, for which, and with which such Plays shall happen to be used. Let them so abstain from the play of dice, of tables, and the like which depend on chance, that they be not so much as present among the● that play, either as countenancers, or witnesses.  
We strictly forbid, that Ministers intermix not themselves in public morrices, dances or carantoes: that they sing no ribaldry, amorous or lascivious songs, nor yet favour, or keep company with those that sing them: For evil communications corrupt good manners. Finally, let them not be roving with their eyes, no talkers, no jesters, no stage-players, for all these things are unseemly especially to those to whom the cure of souls is committed.  
Priests who in the days of the first Masses of new Presbyters, after merry banquets and great feasts and entertainments go forth in public to exhibit most gross and unchaste Comaedies and dances in the streets to the common people, offend without doubt against the law of the Church, and the Apostolical decree. Wherefore those who have been such, if they shall persevere, let them know, that they shall not escape condign punishment and correction. Also we inhibit Ministers, that they neither act nor suffer to be acted any foolish or ridiculous thing, either on the feasts of St. Nicholas, Innocents', or on any other day, neither in Churches, nor in any other public place: and that they disguise not themselves at any time in any public or private place.   
The 37. is, Concilium Sen●nense, Anno 1528. where Inter Decreta morum, we have these two Canons.  


a Surius Concil. Tom. 4. p. 740, 742, 743. Crab. Tom. 3. p. 757, 760. Binius Tom. ●. p. 681, 683.  Canon: 16. Cum autem deceat domum Dei sanctitudo etc. Prohibemus idcirco, ne histriones aut mimi intrent Ecclesiam, ad pulsandum tympana, cythara, aut alio quovis instrumento musicali: neque in Ecclesia aut juxta Ecclesiam suis pul●ent instrumentis: prohibemus insuper, ne fiat deinceps festum fatuorum aut innocentium, neque erigatur decanatus patellae.  
Canon: 25. Clerici neque in publico ludant pylâ, aut aliis ludis, maximè cum laicis. A ludo al●arum aliisque qui à sorte pendent abstineant, neque ludentium fautores, spectatores aut testes existant. Non se admisceant choreis publicis, tripudiationibus aut saltationibus: non turpes amatorias aut lascivas deprom●nt cantilenas, seu cantantibus faveant aut adsint. Nec in scenam velut histriones prodeant, non comaedias vernaculas agant, non spectaculum corporis sui faciant in publico privatove loco. Quae omnia, cum omnibus sacerdotibus sunt indecora, et ordini clericali multum detrahentia, tùm illis praecipuè quibus animarum cura est commissa.   

Can: 16. And since holiness becometh the house of God: therefore we prohibit, that no stage-players or tumblers shall enter into the Church to strike up any tabret, harp or other musical instrument; neither shall they play upon their instruments in or near the Church: moreover we prohibit that the feast of fools or Innocents' be not from henceforth observed, neither may the deanery of the platter be erected.  
Can. 25. Clergy men may not play publicly at ball or other plays, especially with lay men: they shall abstain from diceplay, and all other games that depend on chance; neither may they be cherishers, witnesses or spectators of such as play: They shall not intermix themselves in public morrices, galliards and dances: they shall not sing any filthy amorous or lascivious songs, nor yet favour or b● present with those that sing them. They may not 
* Therefore they may not act academical Interludes in Colleges.  come forth upon th● stage as Actors, nor act Comaedies in their mother tongue: they shall make no spectacle of their body in any public or private place. All which, as they are unseemly to all Ministers, and much derogatory from the clerical order, so especially to those to whom the cure of souls is committed.   
The 38. is, Concilium Coloniense, Anno 1536. where we have these canonical Injunctions following.  


b Surius Tom. 4. p. 761. Crab. Tom. 3. p. 780.  Pars 2. cap. 25, 26. Vivere quidem de Altario sacerdoti licet, luxuriari non permittitur. A crapula itaque et ebrietate, à 
* See Concil. 27, & 28 before.  compotationibus illis ad haustus aequales, à luxu, ab alea, ab immoderatis sumptibus et commessationibus, Concilium generale Clericos revocat universos, secutum veteris testamenti institutum, quo 
d Levit. 10.9.  ministri templi vino et cicera prohibebantur, ne ebrietate gravarentur corda eorum, et ut sensus eorum semper vigeret et esset tenuis. Et Apostolus ait: 
e Ephes. 5. 1●.  Nolite inebriari vino in quo est luxuria, sed impleamini spiritu sancto. Et iterum: 
f Rom. 13.13.  Non in commes●ationibus et ebrietatibus etc. O●im tanta honestas desiderabatur in Clerico, ut ne 
g See Concil. 4; 5, 6, 10, 15● 16, before accordingly.  nuptialibus quidem convivijs ipsis interesse liceret, non immisceri spectaculis ac caetibus ubi amatoria cantantur, aut obscaeni motus corporis, choreis aut saltationibus efferuntur; ne auditus et intuitus sacris mysterijs deputatus, turpium spectaculorum atque verborum contagione pollueretur. Quid si videret Ecclesia illa prisca Clericos nostri temporis tabernarios● 
h Dolentes referimus quod non ●olum quidam minores Clerici, verum etiam aliqui ●cclesiarum Praelati, circa commessationes superfluas et confabulationes illicitas ut deinceps taceamus, fere medium noctis expendunt● et somno residuum relinquentes, vix ad divinum concentum avium excitantur, transcurrendo undique contin●ata syncopa matutinum etc. Concil. Lateran. sub Innocentio 3. cap. 17. Surius Tom. 3. p. 742.  tabernisque (quasi domos non haberent) noctu diuque alligatos? quam execraretur hoc facinus? Posthac ergo non solum nullus ex clero sordidissimum cauponem aut tabernarium agat, sed 
i See Concilium Laodicenun Can. 24. Aphricanum Can. 7. Agathense Can. ●1. Veneticum Can. 13. Turonense 1. Can. 2. Constantinop. 6. Can. 9 Turonicum 3. Can. 21.46. Cabilonense 2. Can. 10.44. Moguntinum Can. 46. Rhemense Can. 18.26. accordingly; beside others here quoted. See joannes Langhecrucius, De Vita et Honest. Clericorum l. 2. c. 6. to 20.  ne in tabernas quidem, nisi necessitatis causâ divertat: alioquin poenae canonicae imminent illi qui ordini suo hanc ignominiosam notam inurere tentaverit.  

k Crab. Tom. 3. p. 785. Surius Tom. 4. p. 786.  Pars 3. c. 26. which hath this title, Theatrales ludos non inferendos templis. Olim theatrales quoque ludi et larvarum ludibria inferebantur 
* See Concil. 31, 32, 33, 36, ●7 before.  templis, pessimo quidem exemplo, adeo ut provisione canonica, qua hic deterrimus abusus aboleretur, opus fuerit: quem ex nostris diaecesibus jam, ut speramus, ejectum gaudemus.  

l Surius Tom. 4. p. 771.  Pars 5. cap. 6. Denique procul absint parochi ab omni luxu: 
* 1 Tim. ●. 2, 3  Sobrium enim vult parochum Paulus, nec multo vino deditum, ac vino potius ad necessitatem, quam ad voluptatem utentem. Nesciat ergo parochi domus commessationes crapulosas; execretur 
* See Concil. 27, & 28 before.  compotationes illas, ad aequales haustus obligatorias, (which our own 
m Prohibitionem scotalliarum, seu scotallarum, eta. liarum potationum convivii pro salute animarum et corporum, introductam provida approbatio. ne prosequentes, rectoribus, vicariis et capellanis parochialibu● praecipimus sub obedientiae debito firmi●er iungendo, quod parochianis crebra ex●hortatione, diligenter indicant, ne prohibitionis huius temorarii violatores. Alioquin quos in hac parte culpabiles invenerint ab ingressu Ecclesiae et Sacramenti in communicatione ●amdiu su●pensos esse denuncient donec aliis cessantibus ad penitentiarium nostrum accesserint etc. Communes autem pota●iones declaramus, quoties virorum multitudo quae numerum denarium excesserit, eisd●m domiciliis● potationis gratia immoratur. Communes potationes quas scotallas mutato nomine charitatis appellant, detestantes huiusmodi potationum au●hores, et publice convenientes ad easdem e●cōmunicatos percipimus publice et solenniter denunciari, don●c super hoc sa●isfecerint competenter, et absolutionis beneficium meruerint obtinere. joannis de Aton Cons●it. Provinciales Con●i●● Oxoniensis A●no 1222● bound up at the end of Linwood, fol. 124. h.  English Councel at Oxford Anno 1222. doth solemnly censure and condemn, under pain of excommunication.) Turpissimum putet nisi causa necessitatis intrare tabernam, quasi domum non habeat ad ede●dum et bibendum. Breviter, vitet omnia quae pastoralem authoritatem aut dedecorant, aut imminuunt, etc.  

n Crab. Tom. 3. p. 806. Surius Tom. 4. p. 786.  Pars 9 c. 9, 10. Diligenter quoque populus admonendus est cur feriae, et potissimum dies Dominicus, qui à temporibus Apostolorum in Ecclesia semper celebris fuit, instituta sint: nempe, ut in unum omnes pariter convenirent, ad audiendum verbum Domini, ad audiendum quoque sacrum et communicandum. Breviter, ad vacandum Deo soli; ut dies illa tantùm orationibus, hymnis, psalmis, et canticis spiritualibus transigatur. Hoccine est sanctificare Sabbatum. Quamobrem cupimus hisce diebus prohiberi nundinas, claudi cauponas, vitari commessationes, ebrietates, lusus improbos, choreas plenas insanijs, colloquia prava, cantilenas turpes: breviter, omnem luxum. Nam hisce, et (quae haec ferè semper consequuntur) blasphemijs et perjurijs, nomen Domini profanatur, et sabbatum (quod nos admonet, ut quiescamus perversè agere, et benefacere discamus) contaminatur.   

Part. 2. cap. 25, 26. It is lawful for a Priest to live of the Altar, but to be riotous is not permitted. Therefore a general Council recalls all Clergy men from surfeiting and drunkenness, & from drinking of healths, from riot, from dice, from immoderate expenses and feasts, following the institution of the old Testament, wherein the Ministers of the temple were prohibited wine and strong drink, lest their hearts should be overcome with drunkenness, that so their sense might be always vigorous and thin. And the Apostle saith: Be ye not drunken with wine wherein is excess, but be ye filled with the holy Ghost. And again: Not in rioting and drunkenness etc. Heretofore so great honesty was required in the Clergy, that it was not lawful for them to be present at marriage-feasts, nor to intermix themselves in Stageplays and assemblies where amorous poems were sung, or obscene motions of the body expressed either in dances or galliards; lest the hearing and sight deputed to sacred mysteries should be polluted with the contagion of filthy spectacles and words. What if that ancient Church should behold the taverne-haunting Clergy men of our times; who (as if they had no houses) are tied to Taverns both night and day? how would she detest this wickedness? From henceforth therefore, let no Clergy man not only keep no tavern or base victualling house, but let him not so much as turn aside into tavernes● but in case of necessity: otherwise canonical punishments hang over his head who shall attempt to stamp such a brand of infamy upon his order.  
Part 3. c. 26. That Stageplays are not to be brought into the Church. Heretofore Stageplays and Mummeries were brought into Churches by a most lewd example, so that there needed a canonical provision, by which this most vile abuse might be abolished; which we rejoice, that now, as we hope, it is cast out of our diocese.  
Part 5. cap. 6. Finally let parish priests be far from all luxury: For Paul will have a parish priest to be sober, not given to much wine, and using wine rather for necessity than for pleasure. Let a Bishops or Ministers house therefore know no riotous feasts; let it abominate all drinking of Healths, binding men to pledge them by equal cups, (which healths an ancient English Council at Oxford, Anno 1222. hath long since solemnly condemned under pain of excommunication) Let him repute it a most dishonest thing to enter into a tavern, unless it be in case of necessity; as if he had no house to eat and drink in. Briefly, let him avoid all things which either disgrace or diminish his pastoral authority.  
Part 9 c. 9, 10. The people also is diligently to be admonished, why holy days, and especially the Lords day, which hath been always famous in the Church from the Apostles times, were instituted: to wit, that all might equally come together to hear the word of the Lord, and likewise to hear and receive the holy Sacrament. Briefly, that they might apply their minds to God alone; and th●t they might be spent only in prayers, hymns, psalms, and spiritual songs. For this is to sanctify the Sabbath. Wherefore we desire, that on these days all Plays should be prohibited, all victualling houses shut up, all riot, drunkenness, dishonest Plays, dances fraught with frenzies, wicked discourses, filthy songs: briefly, all luxury to be avoided. For by these things, and that (which for the most part follows them) by blasphemies and perjuries, the name of the Lord is profaned, and the Sabbath (which admonisheth us that we should cease to do ill, and learn to do good) is polluted.   
So that if we believe this Council, Stageplays, dancing, feasting, and drinking, are 
o See joannes Langhecrucius De Vita et Honest. Ecclesiasticorum l. 2. c. 11. & 12. accordingly.  no fit holiday or Lordsday exercises, which should be wholly consecrated to God's service.  
The 39 is, Synodus Heidelsheimensis, Anno 1539. which doth thus express its resolution in our case.  


p Crab. Concil. Tom. 3. p. 832.  Canon: 14. Item ut Clericorum, maximè beneficiatorum, vita sit exemplaris et accepta, universis Clericis beneficiatis in sacris, et nostra diaecesi constitutis, constitutione praesenti districtius inhibemus, ne ludis taxillorum aut aliis levitatibus, ac choreis, hastiludijs, torneamentis, et aliis spectaculis publicis et prohibitis intersint, aut talia exerceant prout poenas condignas in contra facientes facti exigente qualitate, authoritate nostra infligendas, voluerint evitare etc. Vid. Ibidem.   

Can: 14. Moreover that the life of Clergy men, especially of such who are beneficed, may be exemplary and acceptable: we strictly inhibit all beneficed Clergy men, which are in orders within our diocese, by this present Canon, that they be not present at any games at tables, or at any other vanities, dances, tiltings, torneys, or other public prohibited spectacles, and that they practise not any of these themselves, as they will avoid condign punishments against the offenders, the quality of the fact requiring it, to be inflicted by our authority.   
The 40. is, Concilium Treverense, Anno 1549. which in Cap: De Moderandis Ferijs, decrees as followeth.  


q Surius Tom. 4. p. 886. See Bochel●us Decre●a Ecclesiae Gallicanae l. 4. Tit. 7. & 11. throughout to the same purpose.  Et si quis sive Clericus, sive laicus in praenominatis celebribus festis, compotationibus, choreis, ludis, aut id genus lascivijs et levitatibus, temerè aut contumaciter sese dederit aut immiscuerit, ab Officialibus nostris arbitrariò pro modo delicti, etiam brachij secularis auxilio (si opus erit) invocato, puniri mandamus.   

And if any whether a Clerk or lay man in the forenamed eminent festivals shall rashly or contemptuously give himself to drunkenness, dances, Plays, or such like lasciviousness and lightness, or shall intermix himself with them, we command that he be punished by our Officials as they shall think fit, according to the measure of his offence, calling in likewise (if need be) the assistance of the secular power.   
Which shows how unseasonable Dancing, Stageplays, and such other sports and pastimes are, on lords-days, holy-days, and other Christian festivals, set apart only and wholly for God's worship and service, not for such vanities and Plays as these; as our own 
r 5. & 6. Ed. 6. cap. 3.27. H. 6. cap. 5. 1. Car. cap. 1. See her● p. 241, 242, 243.  Statutes, as well as these recited Counsels teach us.  
The 41. is Synodus Augustensis, Anno 1549. which excludes all Stage-players and Dice-players from the Sacrament.  


s Surius Tom. 4 p. 807.  Cap. 19 Item ne hoc praecellens Sacramentum aliqua afficiatur injuria et contemptu, ex sanctorum Patrum decreto et institutione etiam infames omnes ab ejus perceptione prohibendi sunt. Praestigiatores, incantatores, publicè rei, et scurrae, et qui ludis vacant jure pontificio prohibitis: itidemque scortae et ●enones, ij, inquam, omnes ab Altaris Sacramento removendi sunt, donec vita sua improba penitus abdicata irrogatam sibi poenitentiae mulctam persolverint. Item iis annumerandi sunt, qui alearum lusui perpetuo vacant, 
* See joannis Sarisberiensis De Nugis Curialium lib. 1. cap. 5. Gratian. Distinctio 35. Alexander Al●nsis pars 4. Quaest 11. Memb. 2. Artic. 2. sect. 4. p. 391, 392. Mr. Northbrooks' Treatise against Dice-play.  quibus non est porrigendum venerabile sacramentum, donec inde abstineant. Which accords well with 
t Surius Tom. 1. p. 367. Crab. Tom. 1. p. 286. Carranza fol. 39  Concilium Eliberinum, Canon 79. Si quis fidelis alea, id est, tabula luserit, placuit, eum abstinere: et si emendatus cessaverit, post annum poterit communione reconciliari. And with the 6. general, Council of Constantinople, 1 Can. 50. 
v Surius Tom. 2. p. 1048. Carra●za fol. 194.  Nullum omnium sive Clericum, sive, Laicum, ab hoc deinceps tempore alea ludere decrevimus. Si quis autem hoc deinceps facere ab hoc tempore aggressus fuerit, si sit quidem Clericus, deponatur, si Laicus, segregetur.   

Cap. 13. Also lest this most excellent Sacrament should suffer any injury or contempt, even by the decree and ordinance of the holy Fathers, all infamous persons are prohibited from receiving it. jugglers, enchanters, public offenders, jesters, and those who addict themselves to Plays prohibited by the Canon Law (as Stageplays are) as also whores and panders, all these are to be put from the Sacrament of the Altar, until their wicked life being wholly abandoned they shall have satisfied that mulct of penance that is imposed on them. To these also are those to be added who perpetually give themselves to Diceplay, to whom the venerable sacrament is not to be administered until they abstain from dicing. Which accords well with the Council of Eliberis: Canon 79. If any believer (or Christian) shall play at dice, or tables, we ordain, that he shall be excommunicated: and if being reform, he shall give it over, after a years space, he may be reconciled and admitted to the Sacrament. And with the 6. Council of Constantinople Can. 50. We decree, that none of all the Clergy or Laity; shall from this time forwards play at dice. And if any one from henceforth shall hereafter attempt to do it; if he be a Clergy man, let him be deposed; if a Lay man, let him be excommunicated.   
Which Counsels I would our common Dice-players and gamesters would seriously consider.  
The 42. is, Concilium Coloniense, Anno. 1549. where I find this notable Canon to our present purpose.  

cap. 17. Percepimus Comaediarum actores quosdam, non scena et theatris contentos transire etiam ad monasteria monialium, ubi gestibus prophanis, amatoribus et secularijs commoveant virginibus voluptatem. Quae spectacula, etiamsi de rebus sacris et pijs exhiberentur, parum tamen boni, mali vero plurimum relinquere in sanctimonialium mentibus possunt, gestus externos spectantibus et mirantibus, caeterum verba non intelligentibus. Ideo prohibemus et vetamus posthac, vel comaedias admitti in virginum monasteria, vel virgines comaedias spectare.   

Cap. 17. 
x Surius Tom. 4. p. 852. Binius Tom. 4. p. 765.  We have understood that certain Actors of Comedies not contented with the stage and theaters, have entered into nunneries, where they make the Nons merry with their profane, amorous and secular gestures. Which Stageplays, 
* Nota.  although they consisted of sacred and pious subjects, can yet notwithstanding leave little good, but much hurt in the minds of holy virgins who behold and admire the external gestures only, but understand not the words. Therefore we prohibit and forbid, that from henceforth no comaedies shall be admitted into the Monasteries of Nonnes, neither shall Virgins be spectators of comedies.   
An unanswerable evidence of the desperate venomous corruption of stageplays. For if comaedies even of religious and holy subjects, void of all scurrility, would with their very gestures and action contaminate the minds, and inflame the lusts of 
* So the Papists repute them, though many of them have been and yet are notorious strumpets. See Bales, Acts of English Votaries. Onus Ecclesiae, cap. 22. sect. 12. & the Anatomy of the English Nunnery at Lisbon, accordingly.  devoted mortified Nons themselves, and the most chaste virgin spectators, much more will amorous wanton Comedies corrupt all other actors and spectators, and kindle a very flame of noisome lusts within their breasts.  
The 43. is, Synodus Moguntina, Anno 1549. which decreeth thus against Stageplays, dancing, and the like.  


y Surius Tom. 4. p. 870, 874.  Cap. 60, 61. Dum à novitijs sacerdotibus hujus sacri primitiae celebrantur, serio mandamus, choreas et seculares pompas omittendas etc. Sed et sanctorum celebritates in diem dominicam incidentes censemus submovendas, et in feriam aliquam praecedentem vel subsequentem transferendas, quô sanctorum omnium Domino sua conservetur solennitas etc. Et quo Dei gloria in observatione divini cultus magis illustretur, et fidelium devotio minus impediatur; diebus dominicis et festivatatibus celebrioribus, mercimonia, tripudia, saltationes, quas damnat Concilium 
* See Concil. 13, 33, here.  Toletanum, et prophana spectacula, decernimus non permittenda: simul etiam ludicra quaedam à pietate aliena, et theatris, quam Templis aptiora, censemus in Ecclesijs non admittenda.  
Cap. 74. Clerici insuper tabernas publicas evitent nisi cas peregre proficiscentes ingredi oporteat et tàm inibi quam domi et alibi à crapula et ebrietatibus omnique ludo à jure prohibito, blasphemiis, rixis, et aliis quibuscunque excessibus et offensionibus, penitus abstineant. Choreas, spectaculaque et convivia publica vitent, ne ob luxùm petulantiamque eorum nomen Ecclesiasticum malè audiat.   

cap. 60, 61. We seriously command, that whiles the first fruits of this sacrifice are celebrated by new-ordained Priests, dances and all secular shows be wholly omitted etc. We likewise decree, that those solemnities of the Saints which happen upon the Lord's day, shall be removed and transferred to some precedent or subsequent holy day, whereby due solemnity may be preserved to the Lord of all Saints etc. And that the glory of God may be more illustrated in the observation of divine worship, and the devotion of the faithful may be less hindered; we decree that on lords-days & more eminent festivals, merchandises, dances, morrices and profane dances, which the Council of Toledo condemns, are not to be tolerated: and we likewise resolve, that certain Plays that are far from piety, & more fit for Theatres than Temples, are not to be admitted in Churches.  
Cap. 74. Moreover Clergy men must avoid all public taverns, unless it be upon occasion whiles they are travelling; and as well there as at home and elsewhere they must wholly abstain from surfeiting and drunkenness, and every Play prohibited by law (as all Stageplays are) from blasphemies, brawls, and all other excesses and offences whatsoever. They must shun dances, stageplayss, and public feasts, lest the Ecclesiastical name be ill reported of for their luxury & wantonness   
The former part of which Canon prohibits Clergy men from wearing costly apparel, silks and velvets, which sundry other 
z See Concil. Carthag. 4. Cancrone. 15.45. Aquisgranense Can. 45. Matisconense ●. Can. 5. & 2. Can. 13.15. Constantinop. 6. Can. 27. Foro●iuliense Can. 6, 7. Turonense 3. Can. 4, 5, 7, 8. Lateranense sub Innocentio 3. Can. 16, 17, 19 & sub Leone 10. S●ss. 9 De Cardinalibus. Lond●nense apud Matth. Paris. Hist. p. 457. Mediolanense 1. apud Binium, Tom. 4. p. 891, 892. Nicaenum 2. Can. 16. Valentinum Can. 13. Cabilonense 2. Can. 4. Tridentinum Sess. 22. Decretum De Reformatione cap. Concilii Basiliens. Appendix. Surius Tom. 4. p. 222, 223. See joannis Langhecrucius De Vita et Honestate Clericorum lib. 2. c. 2, 3,. & Bochellus Decretorum Ecclesiae Gallicanae lib. 6. Tit. 17. De Vestibus et Ornatu Clericorum p. 1016. etc. where sundry other Counsels are cited to this purpose.  Counsels have condemned in Bishops, Ministers, and all other Clergy men, who should be patterns of humility and frugality, not of luxury, pride, and worldly pomp to others, as many silken and satin Divines now are.  
The 44. is, Concilium Parisiense, Anno 1557. where I find these Constitutions.  


* Bochellus Decretorum Ecclesiae Gallicanae l. 4. Tit. 7. cap. 33, 36. p. 583. See HRabanus Maurus Homilia In Domi●ici● diebus, Operum Tom. 5. p. 604, 605, accordingly.  Caeteros dies festos Dominicis Ecclesia addidit, ut beneficiorum à Deo et sanctis ejus nobis collatorum memores essemus, sanctorum exempla sectaremur etc. orationi vacaremus, non autem ocio et ludis etc. Moneant autem Ecclesiarum Rectores subditos suos ut praedictis diebus festis in templum conveniant, illudque frequentent pièac religiose audituri quae in iis sacra aguntur. 
* Nota.  Conciones attentè audiant, Deum pia ment et religioso affectu venerentur et colant. His autem diebus, ut dictum est, cessent ludi, choreae, ebrietates, vaniloquia, et quaecunque divinam possunt offendere majestatem etc.  

b Bochellus Decretorum Ecclesiae Gallicanae l. 6. Tit. 10 c. ●. p. 974. See Concil. 36. before.  Fraternitates eas quae ad commessationes et ebrietates ut plu●imum fiunt, reprobamus. Insuper baculorum cum imaginibus conductum ad domos la●corum, cum turba sacerdotum, mulierum, et mimorum, districtè sub poena excommunicationis, et emendae arbitrariae inhibemus, et praecipuè clericis, ne talibus sese immisceant, aut asiensum quovis modo praestent.   

The Church hath added other holy-days to lords-days, that we might be mindful of the benefits bestowed upon us by God and his Saints, that we might follow the examples of the Saints, that we might devote ourselves to prayer, not to idleness and Plays. Therefore let Rectors of Churches admonish their Parishioners, that on the foresaid feast days they come together into the Church, and that they frequent it piously and religiously, to hear those holy things that are done in them. Let them attentively hear sermons, let them reverence and worship God with a pious mind and religious affection. And on these days, as it is said, let plays, dances, drunkenness, vain discourses, and what ever may offend God's majesty, cease etc.  
We reject those fraternities which are for the most part made for rioting and drunkenness. Moreover we strictly inhibit under pain of excommunication, and an arbitrary mulct, the carrying about of staves with images to the houses of lay men with a company of Priests, of women and Stage-players: and specially we prohibtt Clergy men, that they join not themselves with such assemblies, nor yet assent unto them by any means.   
The 45. is, Concilium Tridentinum, which the 
c See Surius, Binius, & Carranza, Andradius Defen●. Concilii Tridentini, & Bellarm. De Concil●is.  Papists boast to be ecumenical, though 
d See Bishop jewels Epistle concerning the Council of Trent, History of the Council of Trent, Edit. 2. p. 811. etc. Dr. Crakentho●p His Vigilius Dormitans, c. 19 sect. 32. to 40.  Protestants gainsay it. Which Council, Sessio 24. Anno Dom: 1563. Decretum de Reformatione Can. 12. decreeth as followeth.  


e Concilium Tridentinum Sessio 24. Su●ius Tom. ●. pag. 979.  Omnes vero Clerici per se, et non per substitutos compellantur obire o●ficia etc. Ab illicitisque venationibus, aucupijs, choreis, tabernis, lusibusque abstineant, atque ea, morum integritate polleant, ut merito Ecclesiae Senatus dici possint.   

Let all Clergy men be compelled to discharge their duties or cures by themselves, not by their substitutes. Let them abstain from hunting, ha●king, dances, taverns and Plays; and let them excel in that integrity of manners, that they may be deservedly called, the Senate of the Church.   
So much pretended goodness at least was there in this Trent Council, as to prohibit all Clergy men's resor● to taverns, dances, Plays, and such like sports: and to enjoin them even in proper person for to feed their flocks, and not by proxy; Nonresidence being such a● odious crime in those Bishops, Pastors and Ministers who have the cure of souls; that this very 
f See Sessio 6. De Reformatione Can. 1, 2. Sessi● 7. De Reformat. c. 2, 3. Sessio 14. De Reformat. Can. 8, 9 & Sessio 23. De Reformat. Can. 1. & 16.  Trent Council, together with some 
g Concilium Nicaenum 1. Can. 15, 16. Eliberinum Can. 19 Arelatense 1. Can. 2.22. & 2. Can. Can. 13. Antiochenum Can. 3, 17, 21, 22, Sardicense Can. 1, 2, 3, 15, 20. Constantipolitanum 1. Can. 2. & 6. Can. 8. Carthaginense 3. Can. 37, 38, & 4. Can. 14, 20, 27. & 5. Can. 5. &. 6. Can. 15, 16. Aphricanum Can. 38. Agatense Can. 64. Chalcedonense Can. 3, 10, 20, 23, 25. Surius Tom. 2. p. 198, 201, 204, 205. & Actio 10. p. 177. Veneticum Can. 14. Ibid. p. 277. Tarraconense Can. 7. Ibid. p. 291. Londinensesub Ottone, Matth. Paris. Hist. Angliae p. 436. Turonense 1. Can. 11. & 3. Can. 4. Toletanum 2. Can. 2. & 11. Can. 2. Aur●lianense 2. Can. 1●. & 3. Can. 11. Bracarense 3. Can. 8. Apud Palatium Vernis Can. ●●. Nicaenum 2. Can. 10, 15. Ar●latense 4. Can. 3, 10. Cabilonense 2. Can. 52, 54. Aquisgra●ense Anno 816. Can. 45, 50, 71, 87. & Sub Ludovico Pio Anno 833. Can. 11, 16. Parisiense l. 1. ●. 21, 36. Meldense Cap. 28, 29, 36, 50. Valentinun Cap. 14, 16. Capit. Graecarum Synodorum Cap. 1. Can. 5, 6, 11, 12, & 34. Surius Tom. 2. p. 753, 754, 756. Concilium Arim●ne●se Cap. 40. Surius Tom. 1. p. 437. a. Mediolanense apud Binium Tom. 4. p. 8●4. Synodus Heldesheimensis Anno 1539. apud Crab. Tom. 3. p. 833. Concil. Lingonen●e Anno 1404. Nanetense A●no 1264. Apud Salmurum 1278. Pictaviense 1387. Lingonense Anno 1431, & 1455, &. 1537. Andegavense 1269. Carnotense 1536. Pari●iense 1557. Ebroicense 1576. Burdigense 1582. Rhemense 1583. Turonense 1583. Aquense 1585. & Tholosanum 1590. Apud Bochellum Decret. Ecclesiae Gall. lib. 5. Tit. 10. De Pastorum Residentia. Vid. Ibidem.  54 others, and sundry 
h Apostolorum Canon's Can. 13, 14, 15, 37, 57 Epist. Damasi Papae 1. Apud Surium Tom. 1. p. 466, 467. L●o Epist. Decretalium, Epist. ● 2. c. 8. Decreta Hilarij Papae, c. 2, 3, 5. Surius Tom. 2. p. 283, 284. Decreta joannis 3. cap. 3. Ibid. p. 656, 657. Decreta Pelagii 2. Ibid. p. 663, 664.21. Capit. Adrianae Papae. Surius Tom. 3. p. 256. Decreta Eugenii-Papae cap. 11. Ibid. p. 358. Nicholai 1 Rescripta, Tit. 10. cap. 5, 6, 7. Linwood Constit. Provinc. l. 3. Tit. de Clericis Nonresidentibus, fol. 96, 97. Othoboni Constitutiones Apud joan. de Aton De Residentia Vicariorum, fol. 74. De Residentia Archiepis. et Episc. fol. 92. & de Institutionibus fol 98. to 113. Summa Angelica: Clericus: sect. 7. Summa Rosella Tit. Residentia. joannis de Burgo Pupilla Oculi, pars 9 c. 4. cum infinitis aliis  Canonical Constitutions, have solemnly condemned it, as our own Canons and Writers do.  
The 46. is, Concilium Mediolanense 1. Anno 1560. where I find these following Constitutions.  


i Binius Tom. 4 p. 883. Langhe●rucius de Vita ●t Honestate Clericorum l. 2. c. 22. p. 322, 323.  Et quoniam piè introducta consuetudo repraesentandi populo venerandam Christi Domini passioném, et gloriosa martyrum certamina, aliorumque sanctorum res gestas, hominum perversitate eo deducta est, ut multis offensioni, multis etiam risui et despectui sit; ideo statuimus, ut deinceps Salvatoris passio nec in sacro, nec in prophano loco agatur, sed doctè et graviter eatenus à concionatoribus exponatur, ut qui sunt uberes concionum fructus, pietatem et lachrymas commoveant auditoribus, quod adjuvabit proposita crucifixi Salvatoris imago, caeterique pij actus externi quos Ecclesiae probatos esse Episcopus judicabit. Item sanctorum martyria et actiones, ne ne agantur, sed ità piè narrentur, ut auditores ad eorum imitationem, venerationem et invocationem excitentur.  

k Binius Tom. 4. p. 884.  Cap. De Festorum dierum cultu. iis etiam diebus studebunt Episcopi, ne personati homines incedant; ne ludi equestres, certamina, aut alia ludicra aut inania spectacula adhibeantur. Choreae, saltationes in urbibus, suburbijs, opidis, vicis, aut usquam omnino ne patiantur.  

l Binius Ibid. p. 893.  Cap. De armis, ludis, spectaculis, et ejusmodi à Clerico vitandis. Clerici personati non incedant: choreas publicas vel privatas non agant. A venatione abstinebunt, fabulis, comaediis, hastiludijs● alijsque prophanis et inanibus spectaculis non intererunt; ne aures et oculi sacris officijs addicti, ludicris et impuris actionibus sermombusque distracti polluantur. Clericalis ordinis hominibus omni genere saltationis et ludi praesertim ve●ò aleae ●t tesserarum ac talorum interdicimus. Nec solum ludere vetamus, sed eos ludorum spectatores esse noluimus, aut quenquam ludentem in aedibus suis permittere.  

m Binius Ibid. p. 906, 907.  Cap De Histrionibus et Aleatoribus. De his etiam Principes et Magistratus commonendos esse duximus, ut histriones et mimos, caeterosque circulatores et ejus generis perditos homines è suis finibus ejiciant, et in caupones et alios quicunque eos receperint acriter animadvertant. Et quoniam usu compertum est, ex aleae ludo saepe furta, rapinae, fraudes, blasphemias, aliaque id generis flagitia proficisci, prohibeant taxilis aut alea ludi, et graviter in publicos aleatores, et in eos qui hujusmodi ludis intersint, quive domum ad recipiendos ●udentes expo●itam habent animadvertant. Maximè vero efficiant, ut bonis artibus instituendis vel renovandis, otia, quantum fieri poterit, è civitatibus tollantur.   

And because the piously introduced custom of representing to the people the venerable passion of Christ the Lord, and the glorious combats of martyrs and acts of other Saints, is brought to such a pass by the perverseness of men, that it is an offence to many, and likewise a matter of much 
* No●.  derision and contempt to many: we therefore decree, that from henceforth the passion of our Saviour be no more acted neither in any sacred or profane place, but that it be learnedly and gravely declared by the preachers in such sort, as that they may stir up piety and tears in the auditors, (which are the most profitable fruits of sermons) which the picture of our crucified Saviour set before them, and other external pious actions which the Bishop shall judge to be approved by the Church, will help to further. Likewise let not the martyrdoms & actions of the Saints be played, but so piously related, that the auditors may be excited to their imitation, veneration, and invocation.  
Cap. Of the observation of holy-days. On these days the Bishops shall endeavour, that no man go disguised; that no Cirque-playes, combats, or other pastimes or vain spectacles be exhibited. Let no morrice-dances be suffered in Cities, suburbs, towns, villages, or in any other place whatsoever.  
Cap. Of weapons, plays, spectacles, and such like to be shunned by Clergy men. Clergy men may not disguise themselves, or put on a vizard; they may not lead any public or private dances. They shall abstain from hunting, table's, comaedies, and tiltings, neither shall they be present at other profane or ridiculous spectacles; lest the eyes and ears devoted to sacred offices being distracted, should be polluted with impure actions and speeches. We prohibit Clergy men all kind of dancing, and of play, but especially of dice and tables. Neither do we only forbid them to play, but we will not so much as have them spectators of plays, or to admit any one to play in their houses.  
And were not these rank Puritan think ye?  
Chapter. Of Stage-players and Dicers. Of these also we have thought good to admonish Princes and Magistrates, that they banish out o● their territories all Stage-players, tumblers, jugglers, jesters, and other castaways of this kind, and that they severely punish victuallers and all others whatsoever who shall receive them. And because it is found by experience, that 
n See St. Cyprian de Ludo Aleae, Paris de Puteo de Ludo. Baptista Caccilialupus de Ludo. Stephanus Costa de Ludo in Tractat. Tractatuum. Lugduni Anno 1543. p. 157. to 170. joannis Sarisberiensis De Nugis Curialium l. 1. c. 5. Lyrae Praeceptorium in octavo Praecepto. Alexander Fabricius Destructorium Vitiorum pars 4. c. 23 Alvarus Pelagius De Planctu Ecclesiae lib. 2. Artic. 28. fol. 133. B. Danaeus De Ludo Aleae, lib. Alexander Alensis Summa Theologiae pars 4. Quaest 11. Memb. 2. sect. 4. p. 39●, 392. Mapheus Vegius de Educatione Liberorum l. 3. c. 7. Bibl. Patrum. Tom. 15. p. 864. F.G. & l. 1. c. 14. p. 848. C. Roger Hutchinson his Image of God and man. Epistle Dedicatory. Sir Thomas Eliot: Governor. l. 1. c. 26. Agrippa de Vanitate Sci●ntiarum, Cap. 14. Mr. George Whetston his Enemy of Unthriftiness or mirror for all Magistrates, fol. 23. to 30. Media Villa pars 4. In Sentent. Distinctio 15. Artic. 57 Quaest 8. fol. 225, 226. M●. Stubs his Anatomy of Abuses, pag. 129. to 134. Mr. Northbrooke his Treatise against diceplay. Mr. Samuel Byrd his Treatise of the pleasures of this present life. Epistle to the Reader. & cap. 1, 2, 3. Richard Rice his destruction of small Vices● joannis Langhecrucius de Vita et Honestate Ecclesiasticorum l. 2. c. 19 & l. 3. c. ●. Summa Angelica, & Summa Rosella. Tit. Ludus et Alea. Bp. Babington, Beacon, Perkins, Lake, Dod, Elton, Downham, Williams, Ames, and others upon the 8. Commandment Dr Humphrey of Nobili●y lib. 3. Mr. Thomas Gataker of the Right u●e of Lots, and his defence of that Treatise, ●. Rawlidge his scourging of typlers, p. 1. to 6. Tostatus Tom. 10. in part 3. Ma●th 6. Quaest 51. to 57 and 67. Olaus Magnu● H●●toriae l. ●. c. 12, 1●. p 572, 573. Marianus Socinus Senensis super part. ●. lib. 5. Decretalium de Excessibus Praelatorum cap 11. ●. 73. to 80. Lessius de Ius●itia et ●urel. 2 c. 26. p. 313. to 318. with infinite others who have written against diceplay. Vincentius Speculum doctrinale l● 11. c. 97.  robberies, thefts, frauds, blasphemies, and other wickednesses of this kind, do oft proceed from diceplay, 
* See Constitutiones Carolinae Rubr. 30, 31. Andrea's Fricius de Republica Emendenda. l. 1. c. 17. p. 62, 63, accordingly.  let them forbid all playing at tables and dice, and severely punish all common dicers, and those who are present at such games, or keep houses to receive such gamesters. But let them chiefly endeavour to effect, that idleness may as much as may be quite banished out of Cities by instituting or renewing good arts.   
If therefore all Stage-players, tumblers, and common dicers are thus to be banished and cast out of the common wealth, and all those to be severely punished who entertain or harbour them, their Plays must certainly be execrable, intolerable, which make their persons such.  
The 47. is Synodus Ebroicensis Anno 1576. where I find these following Canons.  


b Bochellus decre●orum Ecclesiae Gallicanae l. ●. Tit. 7. c. 52. p. 587, 588.  Dies festos secundum Scripturas instituit Deus in monumentum ac memoriam svorum beneficiorum, ut ea homo agnosceret, et de ipsis gratias ageret, etc. quoni●m festa à creatione mundi fuerunt introducta, ut animus cum corpore cessaret à saeculo, et avocaretur à solicitudinibus et laboribus hujus mundi, occuparetur vero in Dei obsequio, recognoscendis ejus beneficijs et gratijs referendis. Arbi●ramur vero nu●lo secu●o gravius nec frequentius peccari contra festorum sanctam et legitimam observationem quam in nostro; quandoquidem plures ipsa insumunt voluptatibus huju● seculi sectandis, in tabernis, ganeis, lusibus illiciris, ac aliis vanis atque etiam viciosis actionibus etc. 
p Bochellus ibid. Tit. 1. cap ●4. p. 545.  Ecclesiae hostiarij ergo diebus festis observent et notent, qui de presbyteris et parochia●is abfuerint ab Ecclesijs; et inquirant, qua de causa defecerint; an interea cauponis et ●●sibus tempus insumant etc.   

God according to the Scriptures hath appointed holy-days for a monument and remembrance of his benefits, that men might acknowledge them, and give thanks for them, etc. because feasts were introduced from the beginning of the world, that the mind with the body might cease from the world, and might be avocated from the cares and labours of this world, but yet occupied in the service of God, in recognising his benefits, and rendering thanks. But we think verily, that in no age men offended more grievously and frequently against the holy and lawful observation of festivals, than in ours; since many consume them in following the pleasures of this world, in taverns, in brothels, in unlawful Plays, and in other vain, yea, and vicious actions, etc. Let therefore the doorkeepers of the Church upon holy-days observe and note which of the Presbyters and Parishioners shall be absent from the Church's Offices, and inquire for what cause they were absent; whether they spend the time in Alehouses or in Plays etc.   
The 48. is, Synodus Rothomagi, Anno 1581. which decreeth thus as followeth.  


q Bochellus Decret. Eccles. Gall. l. 4. Tit. 1. cap. 6. p. 544.  Curatis Ecclesia●um praecipimus, ne sinant in Caemeterijs choreas duci, aut alios lusus et infanias fieri, sed potius ea quae luctus et mortis memoriam inducunt.  

r Bochellus Ibid. Tit. 7. cap. 26, 27, 30. p. 581, 582.  Novimus et experimur a●tutias Diaboli ad derogandum cultui Dei, et ad suum substituendum in illius locum. In nostris enim diaecesibus per omnia festa solennia Apostolorum et aliorum sanctorum, ad augendum sacrilegium, impudica atque obscaena ludicra in his admiscet, ut totum homin●m perdat in sabbatho ●ibique subjiciat. Dies vero Dominicos videbatur à nundinis eximere, sed eos non dissimili ratione foedavit ac prophanavit, etc. Eleemosynam enim vertit in crapulas, orationem in choreas, et concionem in scurrilitatem. Ad has festorum prophanationes mundandas etc. praecipimus Curatis ut paratum habeant concionatoré, qui verbum Dei praedicet bis in die (pray mark it) ●i fieri possit, ut contineatur populus in pi●tate, mane scilicet et à prandio. Commessationes, ebrietates, sumptus, lites, lusus improbos et inhonestos, choreas plenas insanijs, cantilenas turpes; breviter omnem luxum et lascivian atque omnem festorum prophanationem damnamus et reprobamus.   

We command the Curates of Churches, that they suffer no dances, or other Plays or fooleries to be made in Church yards, but those things rather which may put men in mind of sorrow and death.  
We have known and tried the subtleties of the Devil to derogate from God's worship, and to substitute his own in its room. For in our Diocese through all solemn feasts of the Apostles and other Saints, to augment sacrilege, he admixeth unchaste and obscene Plays in these, that he may destroy the whole man upon the Sabbath, and subject him to himself. But he thought good to exempt lords-days from fairs, yet he hath defiled and profaned them with a like sacrilege: for he turneth alms into riot, prayer into dances, and Sermons into scurrility. To cleanse these profanations of holy days etc. we command Curates that they provide a Preacher, which may preach the word of God 
* If then Papists thus provide for two Sermons every Lord's day and holiday to keep the people from Plays and sinful Pastimes: shall Protestants think one sermon every Lordsday enough? Certainly Mr. Bucer was of another minde● for, saith he, Dominicis di●bus in singulis parochi●● ad minimum duae, si non tres habentur conciones. Bucer in Mat●h. 12.8.11. & Dr. B●nd of the Sabbath p. ●68. See Bp. Hooper● passage to this purpose, Act. 6. Scene 12.  twice in a day (pray mark it) if it be possible, that the people may be kept exercised in piety both morning and evening, even from dinner. We condemn and reprobate rioting, drunkenness, prodigality, contentions, wicked and dishonest plays, dances fraught with fooleries, filthy songs; briefly all luxury, lasciviousness, and all profanation of holy-days, under pain of excommunication. Vide Ibidem.   
So abominable, so unlawful are dances, Plays and amorous Pastorals on lords-days, holy-days and all solemn festivals devoted to God's service.  
The 49. is, Concilium Burdigense, Anno 1582. Which as it complains that lords-days and holy-days were much profaned with Plays, Pastimes, drunkenness and other villainies in these words.  


s Bochellus Decretorum Ecclesiae Gal●licanae l. 4. Tit. 7. c. 21. p. 580, 581.  Tamersi Dominici festique dies ad hoc unum instituti sunt, ut fideles Christiani ab 
* Dominicus dies ideo Dominicus appellatur, ut in eo a terrenis operibus, vel mundi illicebris ab●stinentes, tantum divinis cultibus serviamus. Alchuvinu● de Divinis Officijs cap. 27. Col. 1072.  externis operibus abstinentes, liberius et majori cum pietate divino cultui vacarent etc. Nihilominus nostris temporibus praeposterè fieri solet, ut tàm solennes et religiosi dies non solum in illicitis et secularibus negotijs procurandis, verum etiam in luxu, lascivia, jocis et ludis vetitis, compotationibus caeterisque flagitijs exercendis toti transigantur. Which abuses it enjoins Magistrates & Officials to suppress: So it decreeth thus. 
t Bochellus Decretoram Ecclesiae G●llicanae l. 6. Tit. 19 c. 7. p. 1026.  Clerici nunquam personati incedant, neque comaedias, fabulas, choreas, vel aliquid aliud ludicrum ex iis quae ab histrionibus exhibentur, agant vel spectent, ne visus et obtutus sacris mysterijs dicati turpium spectaculorum contagione polluantur. Ab alea, tesseris, chartis, et quovis alio vetito et indecoro ludo cum privatim, tum publicè penitus abstineant. Commessationibus et minus honestis convivijs nunquam intersint. Forum, mer●catus andronas fug a'̄t; nec tabernas et diversoria nisi longioris itineris necessitate unquam ingrediantur etc.   

Although lords-days and holy-days were instituted for this only purpose, that faithful Christians abstaining from external works, might more freely and with greater piety addict themselves to God's worship etc. Notwithstanding it is preposterously usual in our times, that even religious days are wholly spent not only in following unlawful and secular affairs, but even in riot, lasciviousness, prohibited sports and plays, compotations and other execrable wickednesses. Which abuses it enjoins Magistrates and Officials to censure and prohibit: So it decrees thus. Clergy men may never put on vizards or go disguized, neither may they act or behold comedies, fables, dances, or any other of those Plays that are exhibited by Stage-players, lest the sight and hearing dedicated to sacred mysteries should be polluted with the contagion of filthy spectacles. Let them wholly abstain as well in private as in public from dice, tables, cards, or every other prohibited and unseemly play. Let them be never present at riotous and dishonest feasts: let them avoid places of judicature, markets, and places of resort; neither let them ever enter into taverns and inns, but being necessitated by some long journey.   
The 50. is, Concilium Rhemense, Anno 1583. Which condemns the use of Stageplays and dancing, especially on Lord-dayes, holy-days, and the Christmas season, when they are most in use, under pain of excommunication.  


v Bochellus Decret. Eccles. Gall. l. 4. Tit. 7. c. 28, 29. p. 582.  Diebus Dominicis et Festis in suas Paraeseas populus conveniat, et Missae, concioni, et vesperijs intersit. Ijsdem diebus nemo lusibus aut choreis det operam, maximè dum divinum celebratur officium, monebiturque ab Ordinario vel paraeco Magistratus ut id nequaquam fieri permittat. Ludos theatrales etiam praetextu consuetudinis exhiberi solitos, et puerilia caeteraque ludicra, quibus Ecclesiae inquinatur hone●tas et sanctitas in 
* Our Christmas Interludes and Pastimes than had their original from these Popish Interludes.  Christi et Sanctorum festivitatibus omnino prohibemus; contra nitentes autem poenis coerceri volumus à superioribus.   

Let the people meet together in their parish Churches on Lords days and holy days, and let them be present at Mass, at Sermon and Vespers. Let no man give himself on these days to Plays or dances, especially whiles divine service is celebrating, and the Magistrate shall be admonished by the Ordinary or Parish Priest, that he by no means suffer these things to be done. We utterly prohibit Stageplays and other childish pastimes accustomed to be presented under pretext of custom, with which the honesty and sanctity of the Church is defiled in the festivals of Christ, and of the Saints: those that do contrary, we will shall be punished by their superiors.   
The 51. is, Synodus Turonensis, Anno 1583. which is somewhat observable.  


x Bochellus Decretorum Ecclesiae Gallicanae l. 4. Tit. 7. c. 40. p. 548.  cum juxta divi Pauli praeceptum, qui Christi funt sobrietatem semper sectari debeant, diebus Dominicis praesertim et aliis festis, commessationes, convivia publica, tripudia, saltationes, strepitus et choreas fieri, vaenatu et aucupatu tempus terere, in hospitijs seu cauponis aliis quam peregrinis cibaria et vinum ministrari, ludos palmarios et alios (maximè dum sacra conficiantur, laudesque Deo decantantur) aperiri: comaedias, ludos scenicos vel theatrales, et alia ejus generis irreligiosa spectacula agi, sub anathematis poena prohibet haec Synodus: praecipitqu● omnibus et singulis Paraeciarum rectoribus eos apud Episcopum deferre, qui huic decreto non pa●uerint, ut illius ordinatione nominatim excommunicati denuncientur et publicentur: * valdè etenim est absurdum fideles, iis diebus qui propitiando Deo sunt destinati, fallacibus illis Sathanae blanditijs illectos à divinis officijs, religiosis supplicationibus concionibusque sacris abduci.   

Since according to the precept of St. Paul, those who are Christ's ought always to follow sobriety, especially on Lords days and other festivals: this Synod prohibits under pain of excommunication (on the foresaid days especially) all r●oting, public feasts, galliards, dances, clamours and Morrices to be made, to spend time in hunting and hawking; to serve wine or victuals in Inns or victualling houses to any but to strangers; any prizes or other plays to be showed, (especially while divine things are performed, and praises sung to God:) any comedies, Stageplays, and other irreligious spectacles of this kind (so it styles them) to be acted: and it enjoineth all and singular Rectors of parishes to cite those before the Bishop who shall not obey this decree, that in his name they may be denounced and proclaimed excommunicated: for it is very absurd, that Christians, on those days that are destinated to appease God's anger, alured with those deceitful enticements of Satan, should be drawn away from divine Offices, religious supplications, and holy Sermons.   
So that by this Synods express resolution, Stageplays are irreligious spectacles, and the deceitful enticements of Satan, to withdraw men's hearts from God, and from his service; which should cause all Christians to abominate them.  
The 52. is, Concilium Bituriense, Anno 1584. where these constitutions were compiled.  


y Bochellus Decret. Eccles. Gall. l. 6. Tit. 10. c. 19 p. 977.  Pro●●betur populus prophana sodalitia et commessationes, choreas, tripudia, larvas et theatrales ludos diebus Dominicis et festis exercere; pompas instrumentorum musicorum et tympanorum in gestationibus imaginum per vias et compita exhibere; à caupona abstineant, et nihil nisi quod pietatem redoleat exerceant. Imitentur Christiani totis hisce diebus sanctos illos quorum memoriam colant per opera charitatis.  

z Bochellus Decret. Eccles. Gall. l. 6. Ti●. 19 c. 8. & 24 p● 1026, 1028.  Clerici nunquam personati sint: a comaedijs, Mimis, chorcis, et saltationibus agendis atque spectandis abstineant. Aleas, tesseras, chartas, omnes ludos vetitos, commessationes, ac inverecunda convivia, mercatus et nundinationes, tabernas ac diversoria praeterquam in itinere devitent etc. Hortatur etiam haec Synodus Christianos omnes ut pro Christiani nominis honore et dignitate se gerant, tripudia et saltationes, publicos ludos, mimos, larvas, et aleas, quantum fieri poterit, devitent.   

The people are prohibited to exercise profane assemblies, and riotous feasts, dances, morrices, disguises and Stageplays on Lords days and holy days: to exhibit shows or pomps of musical instruments and tabers in the processions of images through the streets and cross ways: let them abstain from the Alehouse, and practise nothing but that which may savour of piety. Let Christians all these days imitate by the works of charity, those Saints whose memory they observe.  
Let Clergy men never put on vizards: let them abstain from acting and beholding comaedies, Stageplays, morrices and dances. Let them shun dice, tables, cards, all prohibited Plays, riotous and immodest feasts, markets, fairs, taverns and Inns, but only when they travel. This Synod doth likewise exhort all Christians, that they carry themselves for the honour and credit of Christianity, and that they avoid and shun Masques and dances, public Plays, jesters, Stage-players, vizards and dice, as much as may be. Which stands not with the honour of Christianity.   
Which Council extending unto all Christians as well as to Clergy men, and exhorting them as much as may be, to abstain from all dancing, dicing, Stageplays, Mummeries, Stage-players and the like, even for the honour of religion, is an unanswerable evidence, that these sports, these Interludes are altogether unseemly and unlawful unto Christians.  
The 53. is, Synodus Aquensis, Anno 1585. which decreeth thus.  


a Bochellus Decretorum Ecclesiae Gallicanae l. 4. Tit. 7. c. 45. p. 586.  Cessent in die sanctorum Innocentium ludibria omnia et pueriles ac theatrales lusus.  

b Bochellus ibid. Tit. 1. c. 3. p. 563. See Codex Theodosii l. 15. Tit. 7.  Nullus etiam vestibus religiosorum hominum aut mulierum utatur ad larvas, vel scurrilia, sub poena excommunicationis ipso facto incurrenda.  

c Bochellus Decret. Eccl. Gall. l. 6. Tit. 19 cap 6. & 13. p. 1026, 1027.  Sacerdotes ne pagellis, aut alea, aliove hujusmodi ludo ludant, aut ●udentes spectent. Ne personati unquam incedant, neve comaediarum aut chorearum aut profani ullius spectaculi actores sint vel spectatores. Tabernas ne frequentent adeantve nisi itineris causa. A comessationibus aut minus honestis convivijs abstineant omninò: nec dicterijs aut mordacibus utantur salibus, neve sacrae Scripturae verbis ad profanos sermones abutantur.   

Let all pastimes, all childish and theatrical Interludes on the day of the holy Innocents', cease.  
Let none likewise use the garments of religious men or women for Masques and scurrilous Plays, under pain of excommunication to be ipso facto incurred.  
Ministers may not play at cards or dice, or any other such like play, or look upon those that play. They may not walk disguized, neither may they be actors or spectators of comaedies or dances, or of any profane Play. Let them not frequent or go to taverns, but by reason of travel. Let them wholly abstain from riotous and dishonest feasts: neither let them use scoffs or biting jests, nor yet abuse the words of holy Scripture to profane discourses. A good pious Canon, which I wish all Ministers would observe.   
The 54. and last printed Council with which I will conclude, is Concilium Tholosanum, Anno 1590. which concludes in this manner.  


d Bochellus Decret. Eccles. Gall. l. 4. Tit. 1● cap. 98. p. 560.  Ludio, spectaculis, histrionumque circulationibus, Ecclesiam caemiteriumque deinceps patere prohibemus.  

e Ibid. lib. 5. Tit. 1●. cap. 47. p. 812.  Et quoniam Sacerdotum vitia ut apparere maximè et primo conspectu occurrere, majori denique dedecore haberi, imò et quae in aliis levia, in illis gravissima censeri consueverunt, iis tripudia, ludos publicos, aliaque omnia, quibus reliquos homines damnoso aliquo scandalo offendere possent, omnino interdicimus et prohibemus.   

We prohibit the Church and Churchyard from henceforth to stand open to Plays, to Spectacles, and the jests of Stage-players.  
And because the vices of Ministers are wont most of all to appear & to come in ure at the first sight, and to be accounted more shameful, yea and those things that are reputed slight things in others, are deemed most heinous in them; we wholly interdict and prohibit them dances, public Plays, and all other things, by which they may offend any other men by any hurtful scandal.   
To these I shall add as a Corollary, the national Protestant Synod at Rochel, Anno Dom. 1571. Where these two Canons were unanimously composed by all the Protestants in France.  

f These Canons I have in a French Manuscript, entitled; Le Discipline Ecclesiastic Des Egglises reformees du Roi aume de France  All Congregations shall be admonished by their Ministers seriously to reprehend and suppress all Dances, Mummeries and Interludes. And it shall not be lawful for any Christians to act, or to be present at any Comedies, Tragedies, Plays, Interludes, or any other such sports, either in public, or in private chambers. Considering, THAT THEY HAVE ALWAYS BEEN OPPOSED, CONDEMNED AND SUPPRESSED IN AND BY THE CHURCH. AS BRINGING ALONG WITH THEM THE CORRUPTION OF GOOD MANNERS, especially when as the holy Scripture is profaned; which is not delivered to be acted or played, but only to be preached.  
Dancing-masters, or those who make any dancing-meetings, after they have been often admonished to desist, aught to be excommunicated for this their pertinacy and rebellion.  
By which it is most apparent; that Stageplays, Dan●es and Mummeries, have been evermore condemned in and by the Church of God, as the corruptions of men's manners, and unlawful Pastimes. Whence the 
g See Andreas Fric●us De Repub. Emendanda l. 1. c. 23. p. 90. Lydii Waldensis pars 2. p. 358. here p. 226, 228, to 233, accordingly.  French Protestants (as I am informed by those who have lived among them) do wholly abandon Stageplays and Dancing, as 
h Antea namque et Reginae in conviviis virorum saltabant, sicut filiam Herodiadis fecisse legimus, nunc vero vix famula dignatur hoc facere. Chrysost. Hom. de Spir●●● Tom. 3. ●●l. 7●7. A.  unchristian & sinful pastimes; neither will they suffer their sons or daughters to dance, or to resort unto a dancing-school, as the French Papists do, who delight and glory in nothing more than dancing, to which they are naturally addicted; whereas effeminate, amorous dancing either of men or women together, or of men in the presence of women, or of women in the sight of men, hath been always an allurement to lewdness, a grand occasion of much whoredom and uncleanness, a recreation fit for none but whores adulteresses, etc. as 
h Aspectibus meretriciis, & verborum l●nocinio, ●altationibus etiam ac lascivis gestibus, ●uvenum partem non contemnendam pell●ciunt, per●rahunque in stupri ●oci●tatem etc. De F●r●●●dine lib. p. 1006.  Philo judaeus, 
i Hom. 56. in Genesis● & Hom. 12. in 1 Cor. c. 4.  chrusostom, 
k Colour's vero parietibus relinquamus, i●sque mul●e●●uli● quae caeno suo ●uvenes in rabiemagunt. ●llae sane et impudenter saltent et rideant. Adver●us Mulie●es ●. 994.  Nazienzen, 
l De ●●rietate et luxu Sermo. See here p. 224, 225.  Basil, 
m Speculum Morale cap. 3. Disti●ctio 6. pars 9 p. 251, 252.  Vincentius, 
n In Matth. c. 14.  Hugo Cardinalis, and 
o Concio 6. & 19 Operum Tom. 6. Coloniae Agrippinae 1617. Col. 60, 61, 204, 205.  Bellarmine himself, with sundry other Fathers and Authors formerly quoted Act. 5. Scene 8. most plentifully testify.  
By all these 55 several Counsels and Synods, in diverse ages and Countries (3 or 4 of which are confessed to be 
f Viz. Concilium Constantipolitanum 6. Synodus Nicaena 2. Concil. Constantinop. 8. Concil. Lateranense sub Innocentio 3.  ecumenical and universal, to which all the Christian Churches in these known parts of the world subscribed by their selected Bishops and proxies,) it is most apparent, (to pass by dicing, carding, dancing, health-drinking, bonfires, New-year's gifts, scurrilous songs, and other recited particulars concerning Clergy men, which they have condemned:) First, that the profession of a Stage-player is altogether unchristian, abominable and unlawful: and that all common Actors and Stage-players ought to stand excommunicated ipso facto, both from the Church, the Sacraments and all Christian society, till they have utterly renounced, and quite given over their infamous, execrable lewd profession, which is no ways tolerable among Christians. And if the very profession of a Stage-player be so execrable by these Counsels resolution, much more abominably execrable must Stageplays be, which make it so. Secondly, that all Christian Princes and Magistrates ought to suppress all Stageplays, all common Actors, and to banish them their territories and dominions; severely punishing all such persons who dare to harbour or protect them. Thirdly, that Stageplays are diabolical, heathenish, unchristian polluted spectacles, which defile the eyes, the ears, the souls; corrupt the manners, inflame the lusts of those who act, who see or hear them acted, disabling them likewise to, 
* See Act. 6. Scene 12.  and withdrawing them from God's holy worship and service. Fourthly, that Stageplays even in private houses, at marriages or feasts, are unlawful, and misbeseeming Christians; as well as in public Theatres. Fifthly, that the acting of Stageplays whether public or private, by common Actors or others, especially in Churches and Churchyards, is altogether abominable and unlawful; though it be still permitted in some places, among the Papists in foreign parts. Sixthly, that the acting of our Saviour's passion, or of any other sacred history, either in the Church, or on the Stage, (a 
* See Act. 3. Scen. 5. & joannis Molanus Hist. SS. Imaginum l. 4. c. 18.  practice yet in use among the profane sacrilegious Papists and Jesuits,) is altogether to be abandoned, and condemned. Seventhly, that dancing, dicing, carding, and Stageplays, are unlawful and abominable, as at all other times, so chiefly upon Lords days, holy days, and solemn Christian festivals, (especially on Eastern Whitsuntide and Christtide, set apart and consecrated to God's peculiar and more special worship;) when they are now most in use.  
If any here demand of me, how the beginning and ending of Lords days and holy days (on which these Stageplays and Pastimes are more specially prohibited) should be accounted? I answer; that the Lords day (notwithstanding some 
h Wolphius Chronol. ●. 2. c. 1 Dr. Bond Of the Sabbath, ●. 2. p. 46. and others who have since followed their mistake.  late reverend opinions to the contrary) hath always anciently been reputed to begin at saturday evening, (not at midnight, or daybreaking, as some now teach,) and so to continue to the evening following. At the time of the creation, it is most apparent, that the day began at evening: For, the 
* Gen. 1.5, 8, 17 19, 23, 31. In Genesi nox non praecedentis di●i est, sed subsequentis; id est, principium futuri, non finis praeteriti. Hierom. in Ion●m c●p. 2. Tom. 5. p. 1●7. G.  evening and the morning were the first, second, third, fourth, fifth, sixth, (and so by consequent the seventh) day: in ratification of which original law of nature for the beginning and ending of days, the Lord himself above two thousand years after, commanded the Israelites to celebrate their Sabbath from evening to evening. Levit. 23.32. From even to even shall you celebrate your Sabbath. By virtue of which precept, the 
k See Exodus 16.2, 23, to 30. etc. 27.10, 11. josephus' Contra Appionem l. 1. p. 833. Chrysost. Hom. 4. in Genes. Tom. 1. Col. 26. B. & Hom. 82. in Matth. I●m. 2. Col. 559. B. Hierom Com. in jonam cap. 2 Tom. 5. p. 137● G. josephus Sca●●ger de Emendatio●e Temporum l. 2. De Anno ludaeorum novitio, p. 119. & l. 6. p. ●32, 533. Godwin his jewish Antiquities, l. 3. c. 3. p. 121. & Ainsworth hi● Annotations on Genesis c. 1. v. 5.  jews did always begin and keep their Sabbaths, and solemn festivals from evening to evening, till our Saviour's passion, and this present day. Neither did our Saviour's resurrection on the first day of the week, alter the beginning and end of that day, nor yet of the Sabbath, which we now keep upon it: For if the first day on which our Saviour rose again took its beginning only from the time of his resurrection (as some affirm;) then our Saviour could not possibly be 
l Mat●h. 12.40. c. 16.21. Luke 24.6. Acts 10.40. 1 Cor. 15.4. & our Creed.  three days in the grave, nor yet be truly said, to rise again the third day according to the Scriptures: the night in which our Saviour rose, being according to this computation, a part of the seventh day, and no part of the first, of which the 
m Hierom. Con in jonam c. 2. Tom. 5. p. 137. G. & Com. in Mat●h. 1●. v. 46. Augustin. Quaest Super Evangelia l. 1. Quaest 6. & 7. Gregory Nyssen De Resurrect. Christi Oratio 1. p. 145. Theophilus Antiochenus Com. in M●tth. l. 1. Bib●. Patrum Tom. 2. p. 152. Anastatius Sianita Quaest 152, 153. Bibl. Patrum Tom. 6. pars 1. p. 794, 795. Theophylact. Com. in Matth. c. 12. v. 40. See Marlorat Musculus, Lyra, Gorran, Calvin, Bucer, Arctius, and others in Matth. 12. v. 40 & 16. v. 21. accordingly.  Fathers and all other Expositors have always made it parcel, to justify the truth of our Saviour's resurrection on the third day. And whereas some object, that it is absurd, that our Christian sabbath should begin before the hour of our Saviour's resurrection, which is the ground of it; for th●s were to put the effect before the cause, and to make the sabbath precede Christ's resurrection, which was the cause of its commencement. I answer first; that Christ's resurrection did not sanctify only the first hour, but the first day on which he rose: therefore the antecedent part of the first day, (which was passed before his resurrection) as well as the subsequent: For as Christians celebrate the day of our Saviour's passion, even from the very morning, though our Saviour suffered not till towards evening: and as the Israelites by Gods own appointment, were to begin their Passeover, 
n Exod. 12.6.  the evening of the foureteenth day, not at midnight; though the Angel slew not the firstborn of Egypt, nor yet passed over the Israelites till 
* Exod. 12.29.  midnight: And as all Christians keep holy the mornings of those days wherein they receive any public deliverances, as well as the evening, though the deliverances perchance were not till noon, or after. And as if our Saviour should have risen at two of the clock in the afternoon, (about which 
p Luke 24.13, 29. etc. compared together.  time he first showed himself to his Disciples) yet no man would have argued; that therefore the sabbath must not begin before that hour, (& so be kept from noon to noon) because we observe not the hour, but the entire day: So our Christian sabbath by the selfsame reason, must be still kept from evening to evening, though our Saviour rose not till the morning; because we observe not the hour, the minute, but the entire day whereon he rose again, which then began at evening. Secondly, I would demand, on what day our Saviour rose? on the seventh, or on the first day of the week? If on the seventh, than he was not three days in the grave; and then we have no ground for sanctifying the first day: If on the first day of the week, than the day was begun before he rose: for if the day began not till he was risen; then he rose not on it, but before it. If he rose after the day began (as it is certain he did, 
q Matth. 16.21. compared with cap. 28.1.6. Mark 16.1, 2. john 20.1. Luke 24.1.6. Acts 10.49. 1 Cor. 15.4.  by several Scriptures,) than his resurrection did not change the beginning of the day, it being begun before: (else this day should have two beginnings, and so it was begun before it began, and after it began, which is a contradiction:) and if it altered not the beginning of the first day, then by what authority is it changed now? Neither can it be here replied, that the first day hath one beginning, and the Sabbath or Lords day another: for as it is said of the seventh day: 
r Exod. 16.25, 26. c. 20.8, 10, 12. Deut. 5.12, 14.  that the seventh day is the sabbath, and the sabbath the seventh day: so it may be truly said; that the 
s 1 Cor. 16.2 Rev. 1.6. compared with Matth. 28.1 Mark 16.1. Luke 24.1. joh. 20.1.  Lords day is the first day of the week, and the first day of the week the Lords day, they having both the selfsame limits. Thirdly, no Scripture informs us, that our Saviour's resurrection changed the beginning or end of the sabbath, that it should now begin at midnight, or morning, not at evening; therefore it k●epes the selfsame beginning and end it had before. Neither doth the objected reason, (viz: that the cause should precede the effect, warranted by no Scripture,) prove any thing at all. Indeed if any had celebrated the first day as a sabbath, before our Saviour had risen, the reason had been good: but since our Saviour was risen again before the first day was ever kept holy; and since his resurrection on it was the 
t See justin Martyr, Apologia 2. pro Christianis. Aug●stine de Tempore p. 251. Dr. Bond Of the Sabbath, and all Commentaries on the 4. Commandment, & others who have written of the Sabbath, accordingly.  cause why Christians subsequently observed the whole day, not the very minute or hour on which he rose, or that part only of the day which remained after he was risen; the reason is of no weight at all: For if our Saviour's resurrection should not extend to consecrate that part of the first day which preceded it, because the effect should not go before the cause: a man might by the selfsame reason argue; that our Saviour's passion did not relate à parte ante, to save those believers who died before, but only à part post, to redeem such only who departed after his incarnation: which were blasphemy for to think; since our Saviour was virtually and in destination (though not actually) 
v Rev. 13.8.  a lamb slain from the beginning of the world. Now that the Christian sabbath or Lords day begins at even, and so ought to be sanctified from even to even, not from morning to morning, or from midnight to midnight; (which ecclesiastical beginning of days we never find in Scripture, or in any Ecclesiastical Writers;) it is most apparent: First, because we read of no other beginning or end of the sabbath in Scripture but this: and to make it begin from the very hour or minute of our Saviour's resurrection, is to make it arbitrary and altogether uncertain, because the very hour and minute of his resurrection is not, neither can it certainly be known. Secondly, because the sabbath being nothing else in proper speech, but a day of rest, it is most natural and proper it should then begin when as God and man begin their rest; and leave off their labour; not when as they begin their work: 
x Gen. 2.1, 2, 3 Exod. 20.8. to 13.  but God began his rest at the end of the sixth day, not on the morning or midnight of the seventh day: and men begin their 
y Noctem enim ad quietem corporis datam esse cognoscimus, non ad muneris alicuius vel operis functionem, quae somno et oblivione transcurritur. Ambrosi● Hex●eni. l. 1. c. 10.  rest at evening, not at midnight or morning: Witness Psal. 104.22, 23. The Sun ariseth, and man goeth forth to his work and to his labour unto the evening: and john 9.4. I must work the works of him that sent me whiles it is called to day: the night cometh when no man can work: therefore it is most consonant to reason and nature that it should begin at evening. Thirdly, this beginning of the Lords day on saturday at even doth best prepare Christians for the sanctification and duties of the Lords day: For it makes them put a period to their labours in due time, it disburdens them the sooner of their weekday employments; it causeth them to go to bed sooner, to rise earlier, and to prepare themselves the better for the duties of the ensuing morning; and upon this ground did the Church appoint 
z Concilium Constantinop. 6. Can. 90. & Aquisgranense sub Ludovico Pio Can. 130. Polydore Virgil. De Inventoribus rerum l. 6. c. 4. joannes Langhecrueius De Vita et Honestate Ecclesiasticorum l. 2. c. 11.14.  Vigils and Evening Saturday service in ancient times, that Christians laying aside all secular employments, and resorting then unto God's public worship, might (after the manner of the jews, who 
* Luke 23.54. Iohn● 19.42.  had their preparation of the sabbath) the better prepare themselves for the sacred duties of the Lords day. And hence perchance it is that we have seldom any Plays or Masques at Court upon saturday nights. Lastly, it is infallibly evident by the constant practice of the primitive Church, who kept the Lords day only from evening to evening, not from morning to morning; as is evidenced (not only by the assemblies of the primitive Christians, who met together 
* Christiani sol●ti ●rant ●tato die ante lucem convenire, carmenque Christo, quasi Deo dicere secum invicem. Pliniu● Secundu● Epist. l. 10. Epist. 97. Which meetings Tertullian styles, Nocturnae convocationes. Ad V●orem l. 2. c. 3. And others. An●el●cani ca●u●.  before daybreak upon the Lord's day to praise their Lord and Saviour Christ,) but by sundry Counsels, Fathers, and Imperial Constitutions. To begin with Counsels. Survey we Concilium Tarraconense Can. 7. Surius Concil. Tom. 2. p. 292. Matisconense 2. Can. 2. Ib. p. 683. Toletanum 4. Can. 8. Ib. p. 729. Constantinop. 6. Can. 90. Ib. p. 1052. Foro-juliense Can. 13. Surius Tom. 3. p. 266. Turonicum 3. sub Carolo Magno Can. 40. Ib. p. 272. 
a And Apud Radulphum Tungrensem De Canonum Observantia Propositio 15. Bibl. Patrum Tom. 11. p. 44●. F. G. & Tom● 14. p. 242.  Concilium apud Compendium, Apud Alexandr: Alesium, Summa Theolog. pars 3. Quaest 32. Artic. 2. p. 245. 
b Apud Alchuvini Opera Col. 1893.  Synodus Francfordiana Anno Dom. 793. cap. 22. 
c Apud Bochellum Decret. Ecclesiae Gallicanae l. 4. Tit. 7. cap. 14. p. 578. & ●it 10. c. 12. p. 595. See cap. 6. Ibid.  Concilium Moguntinum Anno 813. apud juonis Decreta, pars 4. c. 16. Synodus Galonis et Simonis Legatoris An. 1212. & Synodus Andegavensis An. 1282. All these expressly decree. Vt dies Dominicus à vespera usque ad vesperam servetur. Omnesdies Dominicos à vespera in vesperam omni veneratione decernimus observari, et ab omni illic●to opere abstinere. Nec aliquis à vespera dici Sabbathi, usque ad vesperam diei Dominicae ad molendina aquar●, nec ad aliqua alia molere audeat etc. So that by the express resolution of all these several Counsels, whereof one is ecumenical: the Lord's day ought to be kept only from evening to evening; and so to begin and end at evening. If we peruse the Fathers; we shall find 
d Observemus ergo diem dominicam fratres, & sanctifi●cemus illam sicut antiquis praeceptum est de Sabbato, dicente Legislatore; A vespere usque ad vesperam celebrabitis Sabbata vestra. Videamus ne otium nostrum vanum sit, sed a vespera dici Sabbati usque in vesperam dici do●inicae sequestratia rurali opere et ab omni negotio, solo divino cultui vacemus. De Tempore Serm● 251. See Quaestiones super Evangelia, l. 1. Quaest 6, 7.  St. Augustine, enjoining Christians to celebrate the Lords day from evening to evening, as the jews did celebrate their sabbath. And that the Lords day and our Christian sabbath begins at evening, not at morning or midnight, it is the direct and punctual verdict of Dionysius Alexandrinus Epist. 1. Bibl. Patrum Tom. 3. p. 81. A. to H. Of Theophilus Antiochenus Comment. in Evangelia, l. 1. Bib. Patr. Tom. 2. p. 153. C, D. Of Gregory Nyssen Oratio 1. & 2. De Resurrect. Christi p. 145, 146, 151● 152. Of Hieron. Com. in jonan c. 2. Tun. 5. p. 137. E. & Con. in Mat. 12. v. 40. Tun. 6. p. 22, 23. of Leo Epist. Decret. Epist. 81. c. 1. HRabanus Maurus Homil. De Dominicis Diebus: Operum Tom. 5. p. 605. Chrysost. Hom. 5. in Genes: Tom. 1. Col: 26 B. & Home: 82. in Matth: Tom: 2. Col: 559. B. Theophylus Alexandrinus Epist: Paschalis 3. Bibl: Patrum Tom: 4. p: 723. G. Cassianus de Incarnatione Domini lib: 5 Bibl: Patr: Tom: 5. pars 2. p: 81. F, G. Anastatius Sianita 
e Propterea enim Scriptura tenebras ponit ante lucem, quoniam prius eramus in errore, deinde transivimus ad lucem. Propterea prior est vespera, deinde dies. Hinc lege est constitutum, ut inciperetur a vespera, dominica; quoniam a morte obscura processimus ad lucem resurrectionis. Ibid.  Anagogicarum Contemplationum Hexaëm. l. 2. Bibl: Patr: Tom: 6● pars 1 p. 634. E. 
f Nos dominicam a vespera Sabbati auspicamur. Ibid.  Quaestionum lib: Quaest: 87. Ibid: p: 778. Quaest: 
g Quemlibet diem a vespera computare, et cum praecedente nocte, ceu u●um copu●are solemus. Sic e●im et Moses etc. vacationem a laboribus in Sabbato ita descripsit, ut et praeceden●e nocte et sequenti die otium agerent. Testes do judaeos qui usque in hodiernum diem id observant; quip qui non illam noctem, quae Sabbatum subsequitur, sed illam quae antegreditur cessatione ab operibus quiete colurit. Et nos in observatione diei dominici, praecedentem noctem, tanquam cum die copula tam, et non sequentem noctem veneramu●. Ibid. A most full testimony.  152, 153. Ibid: p: 794, 795. Theophylact. in Matth: 12. v: 40. & 28. v. 1. Anselmus in Matth: 12. Tom. 1. p: 60, 61. & in cap: 28.1. p: 116. Eusebius Gallicanus de Symbolo Home: 2. Bibl: Patr: Tom: 5. pars● 1. p: 554. G, H. Paschatius Rhadbertus in Matth: l: 12. Bib. Pat: Tom: 9 pars 2. p: 1230. Haymo Halberstattensis Homil. in Die Paschatis, p. 7, 8. Radulphus Tungrensis De Canonum observantia lib: Propositio 23. Bibl: Patr: Tom: 11. p: 455. F, G. & Propositio 15. Ibid: p: 445. F, G. & Tom: 14. p: 242. B. C. Amalarius Fortunatus De Ecclesiasticis Officijs l: 1. c: 11. Bibl: Patr: Tom: 9 pars 1. p: 311. F. Honorius Augustodunensis De Imagine Mundi lib. 1. cap: 27. Bibl: Patr: Tom: 12. pars 1. p: 947. H. & De Antiquo ritu Miss: lib: 1. c: 191. p: 1047. F. Christianus Grammaticus Expositio in Matth: Bibl: Patr: Tom: 9 pars 1. p: 941. D, E. Zacharias Chrysopolitanus in unum ex quatuor lib. 4. c. 173. Bibl: Patr: Tom: 12. pars 1. p: 203, 204. To which I may add Gregorius 9 Decretal. l. 2. Tit. 9 De Ferijs cap. 2. p. 595. Summa Angelica. Tit. Dies. sect. 1. & Constitutiones Symonis Islepe Archiepisc. Cantuariensis, apud Gulielmum Lindwood. Constit. Provinciales l. 2. Tit. de Ferijs fol. 74. B. & joan. Aton. fol 148. a. where he decreeth thus. In primis sacrum diem dominicum ab hora diei Sabbati vespertina inchoandum etc. to which the forequoted Authors suffragate. Lastly, 
* Book of Martyrs, Edit. 1610. p. 715.  King Edgar and Canutus enacted by their Laws, That the Sunday should be kept holy from saturday at noon till monday in the morning. And Charles the Great, Capit. lib. 6. enacted: 
i A vespera usque ad vespe●am dies Dominic●s servetur. ●●hellu● Decre●. E●cl●●. Gal. l. ●. Ti●. ● c. 59 p. 589. A v●●pera diei S●bba●i usque ad vesperam diei d●minici ●equestrati a rurali opere, et om●i negotio, so●o divino cultui vacemus HRa●●nus Maurus Homiliae in Dominicis di●bu●. ope●um Tom. 5. p. 605. A.  that the Lords day should be kept holy from evening to evening. By all which testimonies and reasons it is most apparent, that Lords days and holy days begin at evening, and so ought to be celebrated and kept holy from evening to evening. Therefore all dancing, dicing, carding, masks, stageplaies, (together with all ordinary employments of men's callings) upon saturday nights, are altogether unlawful by the verdict of the forequoted Counsels; because the Lord's day (as all these ancient Authorities and reasons, against all new opinions prove,) is even then begun. Neither will it hereupon follow, that we may dance, dice, see Masques or Plays on Lordsday nights (as too many do,) because the Lord's day is then ended; since these Counsels prohibit them altogether at all times whatsoever. But put case they were lawful at other times, yet it were unseasonable to practise them on Lord's day nights: For this were but to 
k Gal. 3.32.  begin in the spirit, and end in the flesh; to conclude holy days & duties with profane exercises; and 
l See Tertullian De Spectaculis c. 25, 26. & Here Act. 6. Scene 12. accordingly.  immediately after the service of God to serve the Devil, and to commit ourselves to his protection. We must therefore know, that though the Lords day end at evening, yet there are then evening-duties still remaining, answerable to the works of the precedent day: as the 
m Psal. ●, 1, 2. Deut. 6.4, 5, 6. Acts 17.11. 1 john 4.1.  repetition, meditation, and trial of those heavenly instructions which we have heard or read in the daytime; 
n Ephes. 3.14. to 21. Phil. 1.9, 10. 1 Tim. 2.1.8.  prayer to God for a blessing upon all those holy ordinances of which we have been made partakers: 
o Hebr. 12.15.  thanksgiving to him for his manifold mercies: 
p Eph. 5.19, 20. Col 3.15.  singing of psalms and hymns and spiritual songs: 
q Col. 3.15. Deut 6.5, 6, 7. Ephes. 5.4.  instruction and examination of our children, servants and families: 
r Psal. 4.4. Lam. 3.40. 2 Cor. 13.5.  examination of our own hearts, estates, and ways by the touchstone of God's word: together with a 
s Psal. 4●8. Psal. 31.5. Luk. 23.46. 1 Pet. 4.19.  serious commendation of our souls and bodies into the hands of God by prayer and well-doing, when as we are lying down to our rest. All which most serious necessary duties, with which we should close up every day and night, 
t Quis scit an adiiciant hodi. ernae crastina summae Tempora dii superi? Hora●. Carm. l. 4. Ode 9 Nemo in crastinum sui certus. Seneca Epist. 92. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri. Seneca, Thyestes Act. 3.  (it being for aught we know the utmost period of our lives,) will out all dancing, dicing, Masques and Stageplays, which are incompatible with these holy duties, and altogether unseasonable for the night, which God made for 
v Psal. 104.23. Psal. 127.2. Prov. 3.24. 2 The●s. 5.8. See Chrysost. Oratio habita Kalendis.  sleep and rest; not for these dishonest works of darkness in which too many spend whole nights, who never employed one half night (or day) in prayer, as their 
x Luke 6.12.  Saviour, and 
y Psal. 6.6. Ps. 16.7. Ps. ●2. 8. Ps. 776. Ps. 91.1 Ps. 119.62.  King David did. Since therefore we never read of any faithful Saints of God in former times who practised dancing, dicing, Masques or Interludes on Lords day nights, (no 
z See Act. 5. Scene 8.  nor yet on any other days or nights for aught appears by any Author,) though they have oft times spent whole days and nights in prayer: let us not take up this godless practice now, which will keep us off from God and better things. But let us rather follow 
a See pag. 644.  Edgar's and Canutus Laws, keeping the Sunday holy from saturday evening, till monday morning; spending the 
b See Psal. 92.1, 2. Isay 58.13. See here page 242. & 5. & 6. Ed. 6. ●. 3.  whole day and night in 
c See Psal. 92 1, 2. Ps. 134.1, 2.  prayer and praises unto God, and in such holy actions, as we would be content, that 
d Matth. 24.46.  Christ and death should find us doing. No man I am sure would be willing, that Christ, that death, or the day of judgement should deprehend him 
* See Matth. 24 38, 39 1 Sam. 3●. 16, 17. joh. 21.11, 12, 13.  whiles he is dancing, drinking, gaming, Masking, acting, or beholding Stageplays: yea who would not tremble to be taken away suddenly at such sports as these, especially on a Sunday night, when every man's conscience secretly informs him that they are unexpedient, unseasonable, if not unlawful too? Let us therefore always end the Lords day, yea every weekday too with such holy exercises, in which we would 
f Pul●hra res est consummare vitam ante mortem, deinde expectare securus reliquam temporis sui partem. Seneca Epist. 22.  willingly end our days: then need we not be ashamed for to live nor fear to die. Lastly● it is evidently resolved by the foregoing Councels● that the very beholding and acting of Stageplays either in public or private, is altogether unlawful unto Christians, and more especially to Clergy men, (who now are not ashamed to 
* Yea sometimes to act them too in our Universities.  frequent them, against the express resolution of all these Counsels:) who are neither to behold nor countenance any dancing, dicing, carding, table-playing, much less any public or 
k Therefore no Academical Stageplays.  private Stageplays; the very acting or beholding of which subjects them both to suspension and degradation; as the recited Canons witness to the full: which I wish all Ministers would now at last remember.  
If any man here object: 
Object.  that many of the alleged Counsels prohibit Clergy men only from acting and beholding Stageplays; therefore Lay men may safely personate and frequent them still.  
To this I answer. 
Answ.  First that most of these Counsels expressly inhibit as well Lay men as Clergy men both from acting and beholding Stageplays: therefore the objection is but idle. Secondly, the very reason alleged by these Counsels, why Clergy men should abstain from Stageplays: to wit; lest their eyes and ears deputed unto holy mysteries should be defiled by them &c. 
* See Chrysost. Hom. 2. in Mat. Tom. 2. Col. 15. D. & Hom. 7. in Mat. here, p. 410 411, where he proves that Laymen as well as Monks & Ministers ought to abstain from Stage plays.  extends as well to the Laity as the Clergy; since every Lay Christian is as apt to be defiled by Plays, and 
l 1 Pet. 1.13, 14, 15, 16. 2 Pet. ●. 11.  aught to be as holy in all manner of conversation, as Clergy men. Every Lay Christian is, or aught to be a 
m 1 Pet. ●. 5, 9 Rev. 1.6. Hebr. 13.15, 16. Exo. 19.6. Isay 61.6. & 65.21. Nun et Laici Sacerdotes sumus? Scriptum est, Nos Sacerdotes Deo et Patri suo fecit. Differentiam inter Ordinem et plebem constituit Ecclesiae authoritas. Sed et ubi tres, Ecclesia est, licet Laici T●rtullian. Exhor●atio ad Castitatem cap. 5.  spiritual Priest, to offer up spiritual sacrifices of prayer and praise to God both morning and evening, and at all other seasons: whence God himself enjoins even Lay men as well as others; 
n 2 Cor. 7.1.  to cleanse themselves from all pollution of flesh and spirit perfecting holiness in the fear of God; 
* jam. 1.27.  to keep themselves unspotted of the world; 
p 1 Pet. 2.11.  to abstain from fleshly lusts which war against the soul; and 
q Levit. 11.44. c. ●9. 2. c. 20.7. 1 Pet. 1.15, 16.  to be holy even as God is holy. There is the selfsame holiness required both of the Laity and Clergy; both of them ought to be alike spiritual Priests to God (at leastwise in respect of 
r Gen. 18.19. Deut. 6.6, 7. 1 Tim. 2.8. Hebr. 3.13. Col. 3.16, 17. Ephes. 4.29, c. 5.17, 19, 20. etc. 6.4.  family-duties, and private exercises of piety and devotions:) if therefore Stageplays unsanctify or pollute the one, and indispose them to God's service, needs must they 
o See Act. 6. Scene 3, 4. & 12 accordingly.  defile the other too: and so they are equally unlawful to both by these Counsels verdict. Lastly, though many of these Counsels prohibit only Clergy men from acting or beholding Stage-plays; partly because their 
p See The Difference between the Ecclesiastical Power and Regal Englished by Henry Lord Stafford; and dedicated to the Duke of Somerset; printed cum Privilegio; & Dr. Crakenthorp Of the Pope's Temporal Monarchy accordingly.  Canons bound none but Clergy men, not the Laity, until they were received: and partly, because the reformation of the Clergy (whose 
q See Concil. 54.  resort to Stageplays did seduce the Laity,) was the ●peediest means to reclaim all Laics: yet they intended not to give any liberty to Lay men, to haunt Plays or theaters; for as they inhibit Ministers themselves from Plays, so they 
r See Concil. 19.23, 31, 34, 36, 38, 44, 47, 50, & 55, accordingly.  charge them likewise both by preaching, by ecclesiastical censures, & all other means, to withdraw their parishioner and all others from them. So that the objection is merely frivolous; and I may safely conclude, that these 55 recited Counsels have censured and condemned all kind of Stage-plays, together with their Actors and spectators. And dare then any Clergy man, any Lay man or Christian whatsoever after all these pious Constitutions, these deliberate resolutions of above a double grand-jury of ecumenical, national, provincial Synods and Counsels, of all times, all ages of the Church; after the solemn verdict of above 5000 reverend Bishops and Prelates, (who were present at these Counsels, and subscribed them with their hands,) once open his eyes to see, his ears to hear, his purse to cherish, his mouth to justify Plays or Players? I hope there is none will be so desperately shameless, so graceless as to do it now, though they did it out of ignorance heretofore.  
To these forenamed Counsels I shall accumulate some Canonical Play-condemning Constitutions to the same effect, according to their several antiquities.  
The first of them (if we believe Clemens Romanus) are the very Canons and Constitutions of the Apostles themselves, who decree thus.  


s Apostolorum Canones apud S●rium Concil. Tom. 1. p. 23. Gratian. Distinctio 34. Carranza fol. 2. Can. 18. See Binius & Crab Tom. 1. Conciliorum, Apostolorum Canon's, Can. 17.  Can. 17. Qui accepit meretricem, vel mimam seu scenicam, non potest esse Presbyter, vel Episcopus, vel Diaconus, vel omnino in numero sacerdotali   

He who hath married a strumpet, or a woman-actor or stageresse, cannot be an Elder. a Bishop, or Deacon, nor yet in the number of the Clergy.   
If then the marrying with a woman-actor or Stage-hauntresse (who were commonly 
t See here Act. 5. Scen. 6. p. 214 215. Act. 6. Scene 3, 4. Dr. Reinolds Overthrow of Stageplays, p. 70. & Codex Theodos● lib. 15. Tit. 7. accordingly. Whence Scenica mulier, or mima, is used for a whore. See Nazienzen Oratio 28. p. 472. Chrysost. Hom. 10. in Matth. 12. Col. 79. D.  notorious prostituted strumpets in ancient times,) disables men from bearing any ecclesiastical function, by the Apostles own verdict; how execrable must Stage-plays themselves and Players be? The same Apostles in their Constitutions (recorded by the selfsame Clemens,) will inform us: where thus they write.  


v Constitutio●num Apostol. l. 2. c. 65. apud Surium Concil. Tom. 1. p. 68, 69.  David dixit, 
x Psal. 26.5.  Odi Ecclesiam malignantium, et cum iniqua gerentibus non ingrediare. Et rursus. 
y Psal. 1.1, 2.  Beatus vir qui non ambulavit in consilio impiorum, et in via peccatorum non sterit, et in cathedra pestilentium non sedit, sed in lege Domini voluntas ejus, et in lege ejus meditatibur die ac nocte. Tu vero relicto fidelium caetu, Dei Ecclesijs ac legibus, respicis speluncas latronum, sancta ducens quae nefaria esse voluit: non solumque id facis, sed e●iam ad Graecorum ludos curris, et ad Theatra properas, expetens unus ex venientibus eo numerari, et particeps fieri auditionum turpium, ne dicam abominabilium: nec audisti Hieremiam dicentem: 
z jer. 15.17.  Domine, non sedi in consilio ludentium, sed timui à conspectu manûs tuae: neque Iob dicentem similia: 
a job 31.  Si verò et cum risoribus ambulavi aliquando, appendor enim in statera justa. Quid verò cupis Graecoes sermones percipere hominum mortuorum, aff●atu Diaboli tradentium ●a, quae mortem afferunt, fidem evertunt, ad deorum multitudinem credendam inducunt eos, qui ad illos attentionem adhibent? Vos ergo divinis legibus invigilantes, vitae hujus necessitatibus putate eas praestantiores, majoremque iis honorem deferentes, convenite ad Ecclesiam Domini, 
b Acts 24.  quam acquisivit sang●ine Christi dilecti, 
c Col. 1.  primogeniti omnis creaturae. Ea est enim altissimi filia, quae parturit nos per verbum gratiae, et 
* Col. 1.  formavit in nobis Christum, cujus participes facti, 
d Ephes. 5.  sacra membra existitis et dilecta, non ●abentia maculam neque rugam, neque aliquid hujusmodi sed tanquam sancti et irrepraebensibiles in fide, perfecti estis in ipso, secundum imaginem ejus qui creavit vos. Cavete igitur, ne conventus celebretis cum iis qui pereunt, quae est Synagoga Gentium ad deceptionem et interitum. 
e 2 Cor. 6.  Nulla est enim Dei ●ocieta● cum Diabolo: Nam qui congregatur una cum iis, qui cum Diabolo idem sentiunt, unus ex ipsis conn merabitur, e●vae habebi●. Fugite quoque indecora spectacula, theatra (inquam) et Graecorum ludos etc. Propterea enim oportet fidelem fugere impiorum caetus, Graecorum et ludaeorum, ne ubi unà cum iis degimus, animis nostris laqueos paremus: et ne ubi in eorum festis versamur, quae in honorem daemonum celebrantur, cum iis habeamus societatem impietatis. Vitandi quoque sunt illorum mercatus, et qui in iis fiunt ludi. Vitate igitur omnem idolorum pompam, speciem, mercatum, convivia, gladiatores, denique omnia daemoniaca spectacula.   

David hath said, I have hated the congregation of evil doers, and have not kept company with those who do wicked things. And again. Blessed is the man, who hath not walked in the counsel of the wicked, and hath not stood in the way of sinners, and hath not sat in the seat of contagious persons, but his delight is in the law of the Lord, and in his law will he meditate day and night. But thou leaving the assembly of the faithful, the Church and laws of God, regardest the dens of thiefs, accounting those things holy, which he reputeth wicked: and thou dost not that only, but thou runnest likewise to the Grecian Plays, & hastests to theatres, desiring to be reputed among those who resort thither, & to be made a partaker of filthy, that I say not abominable hear: neither has● thou heard jeremy saying: O Lord, I have not sat in the assembly of Players, but I have feared because of thy hand: nor yet job, uttering the like: And if I have at any time walked with scoffers, for I am weighed in a jus● balance. But why desirest tho● to hear the Greek speeches of dead men, delivering those things by the instinct of the Devil which bring in death, overturn faith, induce those to believe a multitude of gods, who give attention to those things? But you waiting upon the divine laws, esteem them more excellent than the necessaries of this life, and giving them greater honour, come together to the Church of the Lord, which he hath purchased with the blood of his beloved Christ, the firstborn of every creature. For she is th● daughter of the most high, who hath begotten ●s by the word of grace, and hath form Christ in us, of whom being made partakers, you become holy and beloved members, not having spot or wrinkle, or any such thing, but as holy and unblameable in faith, you are perfect in him, according to the image of him who hath created you. Beware therefore that you celebrate no meetings with those that perish, which is the Synagogue of the Gentiles, to deceit and destruction. For God hath no fellowship with the Devil; for he who is assembled together with those, who think the same with the Devil, shall be accounted one of them, and shall have woe. Fly likewise (I say) the unseemly Spectacles and Theatres of the Grecians. For therefore ought a Christian to shun the assemblies of wicked men, of Greeks and jews, lest where we live together with them, we provide snares for our souls, and lest whiles we are conversant in their feasts, which are celebrated to the honour of Devils, we become partakers with them of impiety. Their markets likewise are to be eschewed, and the Plays that are made in them. Shun therefore all the pomp, the show, the market, the feasts, the Gladiators of Idols, and finally all daemoniacal Plays and Spectacles.   
Than which Apostolical Constitutions, there can be nothing more express and punctual against Stageplays.  
To these Play-censuring Canons of all the Apostles together, I shall add these Constitutions of St. Paul in particular, registered by the selfsame Clement of Rome, in these very words.  


f Clemens Romanus Constit. Apost. l, 8 c. 38. Canones Vari● Pauli Apostoli, p. 120.  Scenicus si accedat, sive vir sit sive mulier, auriga, gladiator, cursor stadij, ludius, Olympius choraules, cytharedus, lyristes, saltator, caupo, vel desistar, vel rej●ciatur. Which Canon extends to Actors only, not to Spectators.  
Theatralibus ludis qui dat operam, venationibus, equorum cursibus, ac certaminibus; vel desistat, vel rejiciatur. Graecoes mores qui sequitur, vel mutet se vel rejiciatur.   

If a Stage-player, be it man or woman, a Chariotor, gladiator, race-runner, a fencer, a practiser of the Olympian games, a flute-player, a fiddler, a harper, a dancers an alehouse-keeper, come to turn Christian; either ●et him ●ive over these professions, or else be rejected.  
He who gives himself to Stageplaies, 
* He means hunting of and combating with wild beasts in Amphitheatres, which was sti●led, Venatio. See Tertullian. De Spectac. lib. & Lypsius de Amphitheatro, & Bulengerus De Venatione Circi lib. accordingly.  hunt, horseraces, or prizes; either let him desist, or let him be cast out of the Church. He who followeth Greeks' fashions, let him reform himself, or be rejected.   
Which extends to Actors and Spectators too. So that if the very Apostles themselves, or St. Paul may be umpires; the very acting and beholding of Stageplays is unlawful unto Christians of all sorts; as these their Canons and Constitutions largely prove.  
The 2. Constitution which I shall here remember, is that of Pope Eusebius, about the year of our Lord 369.  


g Surius Concil. Tom. 1. p. 312. Iuo Decre●orum pars 13. c. 75. Buchard●s l. 14 Decretorum cap. 7. joannes Langhecrucius de Vita ●t Honestate Ecclesiasticorum l. 2. c. 16. p. 284.  Oportet Episcopum moderatis epulis contentum esse, suosque convivas ad comedendum et bibendum non urgere, quin● potius sobrie●atis praebere exemplum. Removeantur ab ejus convivio cuncta turpitudinis augmenta, non ludicra spectacula, non acroamatum vaniloquia, non fatuorum stultiloquia, non scurrilium ●admittantur praestigia: (A full clause against these stageplays:) Adsint peregrini et pauperes et debiles, qui de sacerdotali mensa Christum benedicentes, benedictionem percipiant. Recitetur sacra lectio, subsequatur vivae vocis exhortatio, ut non tantum corporali cibo, immo verbi spiritualis alimento, convivantes se refectos gratulentur, ut in omnibus honorificetur Deus per jesum Christum.   

A Bishop ought to be content with moderate feasts, and not to urge his guests to eat or drink, but rather to give them an example of sobriety Let all dugmentations of filthiness be removed from his feasts and let no ludicrous Stageplays, no vain recital of comical verses, no foolish speeches of fools, nor legerdemaines of jesters be admitted. Let strangers, let poor and feeble persons be present, who blessing Christ for the sacerdotal table, may receive a blessing. Let the Scripture be there recited, and let the exhortation of the living voice follow it, that the guests may rejoice that they are fed not only with corporal food, but likewise with the food of the spiritual word, that God in all things may be glorified through jesus Christ● our lord Such should Bishops, such Ministers feasts and entertainments be, though now grown out of use with many.   
The 3. is the Decree of Pope Innocent the first, Anno Christi 408. Capit. 1. sect. 11.  


h Surius Concil. Tom. 1. p. 529. & Gratian. Distinctio 51.  Praeterea, frequenter quidam ex fratribus nostris, curiales, vel quibuslibet publicis functionibus occupatos, clericos facere contendunt, quibus postea major tristitia etc. Constat enim eos in ipsis munijs etiam voluptates exhibere, quas à diabolo inventas esse non est dubium; et ludorum vel 
* stageplays and such like spectacles were styled Munera, because they were freely bestowed by the Magistrates on the people as a boon or gift. See Codex Theodosii l. 15. Tit. 5, 6, 7.  munerum apparatibus aut praeesse, aut interesse etc.   

Moreover certain of our brethren strive to make Courtiers, or those who are employed in certain public functions, Clergy men, from whom greater sorrow ariseth afterwards. For it appears that in their very offices themselves they exhibit pleasures, which without doubt were invented by the Devil, and are either chief overseers or spectators of Plays and public spectacles.   
Stageplays therefore by this Pope's verdict (for of them he speaks) are the very inventions of the Devil.  
The 4. is the Decretal of Pope Sextus, where we read as followeth.  


i joannis de Wankel. Brevi. arium Sexti. l. 3. Tit. 1. De Vita et Honestate Clericorum fol. 88 joannis De Burgo Pupilla Oculi, pars 7. c. 10. P.  Clerici qui non modicum dignitati clericalis ordinis detrahunt, et se joculatores seu Goliardos aut buffones faciunt, si per annum ignominiosam artem illam exercuerint, ipso jure, si minori tempore, et non desistunt post tertiam monitionem, carent omni privilegio clericali.   

Clergy men who do not a little detract from the dignity of the clerical order, and make themselves jesters, 
* So Wankel, Spelman, and others interpret the word Goliardos': so doth Gulielmus Parisiensis De Vitiis et Vir●tibus c. 6. p. 262.  Stage-players or Buffoons, if they shall exercise that ignominious art for a years space, or for a lesser time, if they desist not after the third admonition, are ipso jure deprived of all clerical privilege.   
The 5 is the Constitution of Pope Clement the 5. An. 1310, which as it 
k joannis De Wankel Clementinarum Conclusiones, Tit. De Statu Monachorum fol. 60, 61, 62.  prohibits Clergy men and Monks to hunt or hawk; so it likewise decreeth:  


l Ibidem.  Ne moniales aut comatis aut cornutis utantur crinibus, aut choreis, ludis, aut secularibus innersint festis.   

That Nonnes shall not use broydered or horned hair, nor yet be present at dances, Plays, or secular feasts.   
The 6. is the Synodall Decrees of Odo Parisiensis, about the year of our Lord 1200. which ordain;  


m Carranz● fol. 〈…〉 Eccls 〈…〉. Ti●. 19 c. 5●17, 18.  Ne sacerdotes in ●uis domibus habeant scachos, et aleas, omnino prohibetur.  
Prohibetur penitus universis sacerdotibus ludere cum decijs, et interesse spectaculis, vel 
* See joannis Nyder. Expositio Praecepto. ru● Dec●logi, Praeceptum 6. cap. 3. fol. 124.  ch●reis assistere, et intra●e tabernas, causa potandi, aut discurrere per vicos aut plateas, et ne habeant vestes inordina●as onnino prohibetur   

It is wholly prohibited Clergy men, tha● they keeps no checker-men, or tables and dice in their ho●ses.  
All Clergy men are ●tterly prohibited to play a● dice, to be● present at Stageplays, or stand by dancers, or to enter into 〈◊〉 to drink, or to run through villages or streets, or to wear disorderly apparel.   
The 7. is the Constitution of Pope Pi●s the 5. Anno Dom. 1566. which runs thus.  


* P●i 5. Constitut. An. 1566 & joan. Langhecrucius De Vita et Honest. Ecclesiastic. l. 2. c. 21. p. 318.  Vt Clericiquos propter Christum spectaculum fieri oporteat mundo, Angelis, et hominibus● maximè debeant ab iis spectaculis, quae Christum non ●apiunt, abstinere; et ne comaedias, fabulas, choreas, hastiludia, aut ludicrum, et profanum ullum spectaculi genus agant vel spectent. Ne talis, tef●eris, pagellis pictis, e● omnino alea, aut ullo praeterea vetito a●t indecoro ludi genere ludant, neve hujusmodi ludi spectatores sint. Ne comessa●ionibus aut minus honestis convivijs intersint, cauponasque aut tabernas ne ingrediantur, ni●i longioris itineris causa ne cuiquam propinent, aut provocati ad bibendum respondeant, sed sobrie et castè ex doctrina Apostol● vivant. Which Constitution was framed out of the 
* Here p. 623.  forerecited Decree of the Council of Trent, of which this Pope (writes Langhecrucius,) was a most diligent observer and practiser.   

That Clergy men who ought to be made a spectacle to the world, to Angels and to men Christ, ought chiefly to abstain from those spectacles, which savour not of Christ; neither may they act or behold Comedies, Plays, dances, ●usts, or any profane sport or spectacle. Let them not play at tables, dice, cards, or any game at dice: (which games even 
* Schiscitantibus deschachis talis et aleis, et huiusmodi, dic peccatum maximum esse huiusmodi ludum Mahumetis Alcoran, prin●ed 1550. Azoara. 3. p. 17. Viri boni, aleas vel ●eacos, cum non sint res li●i●ae, sed Di●boli machina, per quae inter homine● inimicitiam et abhorritionem iniicere, et ●os ab orationibus et invocatione Dei retrahere maxime nititur, praetermittite. Ibid. Az●●●a. 3. p. 43.  Mahomet himself hath condemned and prohibited his followers in his Alcoran, as the greatest sins, and the Devil engine, to breed discords among men, and to withdraw them from prayer and God's service:) nor at any other prohibited or unseemly kind of play; n●i●h●r may they be spectators of such plays or games. They may not be present at riotous or dishonest feasts, neither shall they enter into any ●avernes or alehouses unless it be by reason of some long journey. Let them not drink (or begin an health) to any one; nor yet pledge others when they are provoked to drink; but let them live soberly and chastely according to the Apostles doctrine.   
And is it not then a shame for Protestant Ministers to frequent, to use these Plays, these games and sports, or to practise these abuses, which Popes, and Papists thus condemn, at leastwise by their public Decrees, though they still approve them by their practice?  
To these Canonical, I shall here annex these Imperial Constitutions following; which inhibit all Clergy men under severe penalties, yea and other Christians too, from dancing, dicing, acting or beholding Stageplays, and such like Spectacles as these.  
The first is the Decree of justinian himself, directed to Epiphanius the Patriarches in these words.  


n justinian. Codicis lib. 1. Tit. 6. De Episcopis et Clericis. Le●. 34. Corpus juris Civilis Tom. 4. Col. 161, 162.  Vehementer credimus quod Sacerdotum puritas et decus, et ad Dominum Deum et Salvatorem nostrum jesum Christum fervor, et ab ipsis missae perpetuae praeces, multam propitiationem nostrae reipub: et incrementum praebent, per quas datur nobis et barbaros subjugare, et dominum fieri eorum quae anteà non obtinuimus; et quantò plus rebus illorum accedit honestatis et decoris, tantò magis et nostram remp. augeri credimus. Si enim hi praetulerint vitam honestam et undique irreprehensibilem, et reliquum populum instruerint, ut is ad honestatem illorum respiciens multis peccatis abstineat, planè est, quod inde et animae omnibus m●liores erunt, et facilè nobis tribuetur à maximo Deo et Salvatore nostro jesu Christo clementia conveniens. Haec igitur nobis speculantibus, nunciatum est, praeter communem rerum fidem, quosdam ex reverendissimis diaconis itemque presbyteris, (nam eo amplius dicere erubescimus, Deo amantissimos nempe Episcopos,) quosdam, inquam, ex his non vereri, alios quidem per se, aleas seu tesseras contrectare, et adeò pudicum, ATQVE ETIAM IDIOTIS A NOBIS FREQVENTER INTERDICTUM SPECTACULUM participare: alios verò talem ludum non accusare, sed vel communicare facientibus, au● sedere spectatores actus indecori, et spectare quidem cum aviditate omnimoda, res omnium rerum importunissimas, ●ermones vero audire blasphemos, quos in talibus necesse est fieri, polluere etiam suas manus, et oculos, et aures SIC DAMNATIS ET PROHIBITIS LUDIS; alios vero neque obscurè et latenter, aut equorum certaminibus se immiscere, aut etiam invitare aliquos super equorum profligatione aut victoria, vel per seipsos vel per alios quosdam● Et quia non decenter talia ludant, aut SCENICORVM aut thylemicorū SPECTATORES FIUNT LUDORUM, aut earum quae in theatris certantium ferarum pugnae fiunt, quemadmodum ipsi vel his qui modo et recens initiati sunt, et adorandis mysterijs dignati● ipsi praedicant, ut ABR●NVNCIENT ADVERSARII DAEMONIS CULTVI, ET OMNIBVS●POMPIS EIUS, QVARUM NON MINIMA PARS TALIA SPECTACULA SUNT. Saepè quidem istis talia custodiri praedicamus: videntes autem de his factam nobis relationem in necessitatem incidimus ad praesentem veniendi legem, tum propter nostrum super religione studium, tum etiam propter sacerdotij ipsius simul et communis reipub: utilitatem. Et sancimus, neminem neque diaconum, neque presbyterum, et multo magis neque Episcopum, (quod quidem et incredibile fortè videri possit,) ut quorum in ordinationibus praeces ad Dominum mittuntur Christum Deum nostrum, et invocatio sancti et adorandi sit Spiritus, et eorum capitibus aut manibus imponuntur sanctissima eorum quae apud nos sunt mysteriorum, ut scilicet ipsis omnia sensoria instrumenta pura fiant et consecrentur Deo. Neminem igitur horum audere de caetero et post divinam nostram legem aut cubicare, (id est tesseris seu aleis ludere,) quocunque aleae genere aut ludo, aut ita ludentibus communicare aut conversari, aut recreari, aut unà cum iis agere, aut eis testimonium perhibere, aut interesse PLEBEI●S HVIUSMODI SPECTACVLIS quae prius diximus, aut quid eorum quae in his prohibentur facere, sed OMNI AD ●LLA PARTICIPIO IN POSTERUM ABSTINERE etc. Si vero quis de caetero tale quid faciens deprehensus fuerit etc. et convictus feurit diaconus et presbyter vel aleator esse, vel alea●orum particeps, aut talibus assidens vanitatibus, vel praedictis interesse spectaculis; aut etiam fortè aliquis Deo amabilium Episcoporum (quod quidem neque eventurum esse confidimus,) prorsus tales cujusdam participes esse spectaculi, aut cum aleatoribus unà sedere, et disponere, aut pacisci, aut sponsiones ●acere, de caetero ausus fuerit, 
* And was not this Emperor a rank Puritan think you, for making such a severe Law as this against these scandalous irregular Clergy men.  eum à sacra ●eperari liturgia jubemus, ac imponi ipsi canonicam poenam, et definiri tempus infra quod conveniat metrapolitanun suum jej●●ijs et supplicationibus utentem magnum propitiari Deum super tali transgressione: et si per definitum tempus maneat lachrymis et poenitentia et jejunio et ad Dominum Deum oratione, remissionem delicti exorans, con●estim ei cui subjectum est hoc diligenter cognito, et sollicitè requisito, communem quidem pro ipso orationem fieri curabit, et cum om●i diligentia injunget ipsi ut posteà à tali sacerdotij d●decoratione abstinear; e● si putaverit ipsum sufficiente● ad poeni●e●tiam venisse, tum sacerdotali eum restituere dignetur clementiae. Si vero et post excommunicationem inventus fucrit, neque vera poenitentia usus, et aliàs etiam aspernatus ●am rem et manifestè ab adversario (diabolo) ment ine●●atus, ipsum quidem sacerdos sub quo degit, sacris eximat catalogis, omnino eum deponens: ille autem non amplius ullo modo licentiam habeat ad sacerdotalem venire gradum etc.   

We verily believe that the purity and honour of Ministers, and their zeal to our Lord God and Saviour jesus Christ, and their perpetual prayers, afford much reconciliation and increase to our Republic; by which there is power given to us, both to subdue the barbarians, and to be made Lord of those things which before we have not obtained, and by how much the more honesty and comeliness accrues to their affairs, we believe that our commonweal shall be so much the more increased. For if these shall live an honest, and every way unblameable life, and shall instruct the residue of the people, that they beholding their honesty may abstain from many sins, it is manifest, that from thence even all men's souls will be the better, and convenient mercy shall be easily granted to us by our great God and Saviour jesus Christ. We therefore contemplating these things, it is told us, beyond the common truth of things, that certain of the most reverend Deacons and Presbyters, (for we are more ashamed to say, that even Bishops who are best beloved of God,) I say, that some of these, are not afraid, some of them by themselves, to play at tables or dice, and to participate of so shameful a SPECTACLE, WHICH WE HAVE OFT PROHIBITED EVEN LAY-MEN THEMSELVES: that others verily blame not this play, but either communicate with those who use it, or si● spectators of this unseemly act, beholding even with all greediness the most inconvenient foolish thing of any, and hearing blasphemous● speeches which must necessarily be uttered in such● sports, 
o Stageplays therefore and the beholding of Dicers, and Dice-play● pollute men's eyes, their ears, their hands and ●oules.  polluting even their hands, their eyes & ears with such CONDEMNED AND PROHIBITED PLAYS: that others true, not obscurely and covertly, intermingle themselves in Cirque-playes and horseraces, or else bet with others upon the discomfiting and victory of horses, either by●themselves or some others. And because they cannot conveniently use such Plays, they become SPECTATORS OF STAGEPLAYS and Interludes, or of those combats of wild beasts that are made in theatres; albeit they themselves do preach even to those that are even now but newly admitted to and made partakers of th● sacred mysteries, 
p Stageplays therefore are the very pomps of the Devil, which we renounce ●n baptism.  that they should RENOUNCE THE WORSHIP OF THE DEVIL THEIR ADVERSARY, AND ALL HIS POMPS, OF WHICH SUCH SPECTACLES OR stageplays ARE NOT THE LEAST PART. Truly we have ofttimes proclaimed that such things should be observed by them: but seeing there is a relation of these things made unto us, we are fallen into a necessity of coming to the present law, both in respect of our care for religion, as also for the public benefit of the ministry itself, and of the Republic. And we decree, that no Deacon nor Presbyter, and much more no Bishop, (which truly may chance to seem incredible,) as in whose ordinations prayers are sent up to our Lord God jesus Christ, and the holy and adored Spirit is invocated, and the most holy mysteries that are among us are imposed on their heads or hands, that so all their sensitive instruments may be made pure and consecrated unto God. 
* Let Clergy men mark this well.  Let none of them therefore hereafter presume after our divine law, either to play at tables or dice, or at any kind of diceplay, or game, or to communicate or converse, or to be recreated with those who play thus, or to play together with them, or to bear witness to them, or to be present at such PLEBEIAN SPECTACLES AND STAGEPLAYS which we have spoken of before, or to do any of those things that are here prohibited, but to ABSTAIN HEREAFTER FROM ALL PARTICIPATION WITH THEM. And if any one shall henceforth be deprehended doing any such thing, and if any Deacon or Presbyter shall be convicted to be either a dicer, or a partner with dicers, or one that sitteth by such vanities, or to be present at the foresaid Interludes: or if perchance any one of the Bishops beloved of God (which 
* Yet some perchance there are who have Stageplays acted before them now and then to their ●hame, and the ill example of others, & that on Lordsday nigh●s too.  truly we trust will never happen,) shall henceforth presume to be a partaker of any spectacle or play, or to sit together with dicers, and to direct, or bargain, or ●ett, we command him to be sequestered from the sacred liturgy, and canonical punishment to be inflicted on him, and a convenient time to be appointed within which he may resort to his Metropolitan with fasting and supplications, to appease the great God for this his offence: and if during the appointed time he shall continue imploring the remission of his fault with 
* The solemnnesse and seriousness of this repentance before his read●mission into the Ministry, shows the heinousness of that Ministers or Bishop's offence, who either plays or bets at dice, or looks on dicers, or resorts to stageplays.  tears, repentance, and fasting, and prayer to his God; this being speedily made known to whom he is subject, and diligently examined by him, he shall provide a common prayer to be made for him, and with all diligence shall enjoin him, that he shall afterwards abstain from such a disgrace of the ministry; and if he shall think that he hath sufficiently repent, let him vouchsafe to restore him to his ministerial function. But if even after his excommunication he shall be found not to have truly repent, and contemptuously to return to the same thing again being manifestly seduced in his mind by the Devil; let the Bishop or Minister under whom he lives strike him out of the sacred catalogues, and altogether depose him & let him by no means obtain any future licence to come into the Ministerial order.   
Which Constitution shows how execrable a thing it is, for Clergy men especially, to resort to stageplays.  
To this worthy Constitution or Law of his, I shall annex two others, worthy our observation.  


a justinian Codicis l. 5. Tit. 17 De Repudiis etc. Lex. 8. f. 169 a. Lypsius De Amphitheatro, c. 3. p. 17.  Virnullo modouxorem expellat, nisi adulteram etc. nisi circensibus vel theatralibus ludis, vel arenarum spectaculis, in ipsis locis in quibus haec adsolent celebrari, se prohibente gaudentem.  

b justiniani Novella 22. & 117, Bulengerus, De Theatro l. 1. c. 50. p. 297. here p. 391  Vir dimittere uxorem potest, si ●raeter voluntatem suam circenses et theatricas voluptates captet, ubi scenici ludi sunt, aut ubi ferae cum hominibus pugnant.   

A man may by no means put away his wife, unless she be an adulteress, etc. or unless she resort to Cirque-playes, or Stage-plays, or Sword-plays, in those very places where they are wont to be celebrated, contrary to his command.  
A man may put away his wife, if without his leave she run to Cirque-playes, and theatrical Interludes, to playhouses, (or places where are Stage-plays,) or where beasts fight with men.   
Which laws of his, authorising men to put away their wives, (as 
c See here p. 391.  Sempronius Sophus did) if they resort to Plays, to Playhouses, or other spectacles without their licence, 
d Bulengerus de Theatro l. 1. c. 5. p. 297. & here p. 389, 390, 391.  (because it is an apparent evidence of their lewdness, and a means to make them common prostituted whores, few else resorting unto Plays but such;) is an impregnable evidence of the lewdness, the unlawfulness, the infamy of acting and frequenting Stageplays, and of the intolerable mischievous qualities of Plays themselves which thus strangely vitiate their Spectators: and withal should cause all husbands, all parents, to keep their wives and daughters from Plays and theatres, (the 
e Agrippa De Vanitate Scientiarum cap. 63, 64. & here pag. 435. to 444, 452, 453. accordingly.  very marts, the instructions of bawdry and adultery), if they would preserve them chaste; to which Adulterers, Wooers and others oft entice them, that so they may more easily overcome their chastity, and make them pliable to their lusts, 
f See Act. 6. Scene 3, 4, 5. accordingly.  which they are always sure to accomplish, if they can once but draw them to resort to Plays; as ancient, that I say not modern experience, can too well witness.  
The second, are the imperial Constitutions of Honorius and Theodosius, which run thus.  


q justinian. Codicis lib. 1. Tit. 6. De Episcopis et Clericis Lex. 17. Edi●. Parisii● 1537. fol. 16.  Placuit nostrae clementiae ut nihil conjuncti Clerici cum publicis actionibus vel ad Curiam pertinentibus habeant. Praeterea iis qui Parabolani vocantur, neque ad quodlibet publicum spectaculum, neque ad Curiae locum, neque ad judicium accedendi licentiam permittimus etc. Interdicimus sanctissimis Episcopis et presbyteris, diaconis et subdiaconis, et lectoribus, et omnibus aliis cujuslibet ordinis venerabilis collegij aut schematis constitutis, ad tabulas ludere aut aliis ludentibus participes esse, aut inspectores fieri, aut ad quodlibet spectaculum spectandi gratia venire. Si quis autem ex his in hoc deliquerit, jubemus hunc tribus annis a venerabili ministerio prohiberi, et in monasterium redigi: sed in medio tempore si se poenitentem ostenderit, liceat sacerdoti sub quo constitutus est tempus minuere, et hunc priori rursus ministerio reddere.   

It pleaseth our grace that Clergy men intermeddle not with public actions or things belonging to the Court. Besides, we permit not those who are called 
* That is, such Ministers as were appointed to cure the bodies of those who were weak and sick. See justinian. Cod. l. 1. Tit. 6. Lex. 18. accordingly.  Parabolani, to have leave to come to any public Spectacle or Stageplay, nor yet to the Court, or place of judgement. We prohibit the most sacred Bishops, and Presbyters, Deacons and Subdeacons', and all others of the venerable college, or livery, to play at tables, or to be partners with others that play, or spectators of them, or to come to any spectacle or stageplay of purpose ●o behold it. If any of these shall offend in this, we command him to be suspended the venerable ministry for three years, and to be thrust into a Monastery: But if in the middle of this time he shall show himself penitent, it shall be lawful for the Minister under whom he is placed to shorten the time, & to restore him to his former ministry.   
To which I may add these ensuing Imperial Constitutions of Gratianus, Valentinianus, and Theodosius.  


r Codicis Theodosiani lib. 15 Tit. 5. De Spectaculis, Lex 2. Parisiis 1598. p. 471.  Nullus solis die populo spectaculum praebeat, nec divinam venerationem confecta solennitate confundat.  

s Ibidem Lex. 5 p. 432. See Valentinianus, Theodo●ius, & Arcadius. justinian. Codicis lib. 3. Tit. 12. De ●eriis Lex. 7. accordingly.  Dominico quae est septimanae totius primus dies et natale, atque Epiphaniorum Christi, Paschae etiam atque quinquagesimae diebus omni Theatrorum atque Circensium voluptate per universas urbes earundem populis denegata, totae Christianorum ac fidelium mentes Dei cultibus occupantur. Si qui etiam nunc vel ludaei impietatis amentia, vel stolidae paganitatis errore atque insania detinentur, aliud esse supplicationum noverint tempus, aliud voluptatis. Acne quis existimet in honorem numinis nostri veluti majo ri quadam imperialis officij necessitate compelli, et nisi divina religione contempta spectaculis operam daret, subeundum forsitan fibi nostrae serennitatis offensam, si minus circa nos devotionis ostenderit quat quam solebat, nemo ambigat, 
* King's then are most honoured, when as God is best served by their subjects and Courtiers.  quod tunc maxime mansuetudini nostrae ab humano genere defertur, cum virtutibus Dei omnipotentis potentis ac meritis universis obsequium orbis impenditur.   

Let no man exhibit any Stage-play or Spectacle to the people on the Sunday, nor confound God's worship with any acted Interlude.  
On the Lord's day which is the first day and birthday of the whole week, and on the feast-days of the Epiphany of Christ, of Easter also and of Whitsuntide, all the pleasure of Stageplays and Cirque-playes, being denied the people throughout all their Cities, the whole minds of Christians & believers shallbe busied in the worship of God. And if any now are deceived either with the folly of jewish impiety, or with the error and frenzy of foolish paganism; let them know, 
* Therefore Lords day nights are no fit times for Masques or Stageplays.  that there is one time of supplications, another of pleasures. And l●st any one should think himself as it w●re compelled out of honour to our Majesty with a certain greater necessity of imperial duty, and that perchance he shall undergo the displeasure of our grace, unless contemning divine religion, he shall addict himself to Stageplays, or if he shall show less devotion towards us in this kind than he was wont: let no man doubt, that then most of all is attributed to our clemency by mankind, when as the obedience and service of the world is bestowed on the virtues and universal merits of the omnipotent God.   
The last is that of julian the Apostata, who in his Letter to Arsacius, the Arch-Pagan Priest of Galatia, writes thus by way of injunction, of purpose to draw the Pagans to the discipline of the Christians.  


t Zozomeni Eccles. Hist. l. 5. c. 17. Nicephorus Callisius Eccl. Hist. l. 10. c. 22. Eutropius Rerum Rom. Histor l. 11. p. 150. Centur. Magdeburg. Cent. 4. Col. 458. Baronius & Spondanus Annal. Eccles. Anno 362. sect. 60.  Deinde sacerdotem quemque cohortare, ne in theatro conspiciatur; ne apud caupones potet; neve arti cuiquam aut operae pudendae aut ignominiosae praesit. Et morem quidem gerentes persequere, rebelles vero à te repelle.   

Moreover exhort every Priest that he be not seen in the theatre; that he drink not at alehouses; and that he practise or survey no ignominious, no shameful art or work. And honour those who are obedient, but repel the rebellious from thee.   
So much show of ingenuity was there even in this grand Apostate, as to doom Stageplays unfit Spectacles, Playhouses & Alehouses undecent places for Pagan Priests, how much more than for Christian Ministers.  
To all which Counsels and Constitutions of this nature, I shall add Gratian: Distinctio 33, 48. & Causa 21. Quaest 3, 4. I●onis Decreta pars 5. cap: 373. & pars 11. c: 76.78, 79. Panormitan: Tit: De Vita et Honestate Cleric●rum, & De Clerici Officio. Alvarus Pelagius De Planctu Ecclesiae, lib: 2. Artic: 28. fol: 133. Isiodor Hispalensis De Officijs Ecclesiasticis l: 2. c: 2. HRabanus Maurus De Sacris Ordinibus lib: 1. Operum Tom: 6. p: 63. A, B Alexander Fabricius Destructorium Vitiorum l: pars 4. c: 23. joannis De Wankel Glossa in Breviarium Sexti lib: 3. Tit: 1. De Vita et Honestate Clericorum. 
v Operum Tom. 2. pag. 717.  Innocentius 3. Decretalium Constit: lib: 3. Tit: 1. De Vita et Honestate Clericorum. Episcopus Chemnensis, Onus Ecclesiae, cap: 23. sect: 1, etc. joannis de Athon, Othoboni Constitutiones, fol: 78, 79, 80. & Constitutiones Concilij Oxoniensis, fol: 122, 123, 124. Lindwood Provincialium Constitutionum, l: 3. Tit: De Vita et Honestate Clericorum fol: 87, 88 Summa Rosella, Tit: Clericus, sect: 2. & Chorea Summa Angelica, Tit: Chorea: & Clericus, sect, 4, 9, 11. Claudius' Espencaeus Digressionum in Epist: ad Timothaeum lib● 2. cap: 14, 15. joannis De Burgo Pupilla Oculi, pars 7. c: 100L Buchardus Decretorum l: 14. c: 7. Dionysius Richelius De Vita Canon: et Ecclesiast: Artic: 9 Clichthovius, De Vita et Moribus Sacerdotum, cap: 17. Bochellus D●cretorum Ecclesiae Gallicanae lib: 6. Tit: 18, & 19 joannis Langhecrucius, De Vita et Honestate Ecclesiasticorum, l: 2. cap: 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22. & l: 3. c. 3, 4. With sundry other Canonists and Casuists in their Treatises, De Ecclesiasticis Officijs, & De Vita & Honestate Clericorum: who all unanimously conclude, (as the forequoted Counsels and Constitutions do;) That it is utterly unlawful for any Clergy men whatsoever, (who should be 
x 1 Tim. 4.12. See Ambrose, Remigius, chrusostom, Theodoret, Theophylact, Anselm, Beda, HRabanus Maurus, Primasius, Haymo Sedulius, Lyra, Calvin, Marlorat, Aretius, with others Ibidem, accordingly; & Concilium Mediolanense, apud Binium, Tom. 4. p. 891, 892.  patterns of piety, temperance and humility to others:) not only to hunt, to hawk, to drink or pledge any healths; to make any riotous feasts, to wear any 
y See my Survey of Mr. Cousins his cozening Devotions, p. 72. & the Epistle Dedicatory to the Archbishops & Bishops etc. before my Anti-Arminianisme.  velvets, silks, or costly apparel, to intermeddle with secular affairs etc. to dance, to play at dice or tables, or at any unlawful games, or to look upon any others who are dancing or playing: but likewise to be actors, hearers, or spectators of any Interludes, Stageplays, or other such Spectacles whatsoever either in public or private; for the premised reasons. All which concurring Authorities, (seconded by the Canons and Constitutions of our own Church of England; Witness, Reformatio Legum Ecclesiasticarum, ex Authoritate Regis Henrici 8. et Edovardi 6. Londini 1571. Tit. De Ecclesiastica, et ministris ejus, cap. 4 f. 48. Where we thus read. Presbyteri non sint compo●ores, non aleatores, non aucupes, non venatores, non sycophanti, non otiosi, etc. & Ibid: fol● 48. cap. 13. f. 50. Caveat Episcopus ne otiosoes, vanos, impudicos aut aleatores nutriat, etc. Together with Queen Elizabeth's Injunctions, Injunct: 7. Canons Anno 1571. fol: 4.8.13. & Canons 1603. Can: 73, 74. Which thus decree: 
* I would all inconformable Ministers in manners would remember it.  That Ministers shall not give themselves to drinking or riot, spending their time idly by day or by night, playing at cards, or tables, or any other unlawful game; but at all times convenient they shall hear or read somewhat out of the holy Scriptures, or shall occupy themselves with some other honest study or exercise, always doing the things which shall appertain to honesty, and endeavouring to profit the Church of God, having always in mind, that they ought to excel all others in purity of life, and should b● examples to the people to live well and christianly; under pain of ecclesiastical censures to be inflicted on them with severity, according to the qualities of their offences:) should now at last persuade all Christians, (especially all Clergy men, for whom there is no evasion,) for ever to renounce, not only the acting, the composing, but likewise the very sight and hearing of all public and private stageplays, which so many Counsels, Canonical and Imperial Constitutions, have thus unanimously censured, even from age to age. Wherefore I shall here close up this Scene (and I hope the mouths of all Play-patrons whatsoever) with this 48. Play-confounding Argument, uncapable (I suppose) of any answer.  
That which 55 several Ecumenical, national, 
Argum. 48.  Provincial Synods and Counsels in several successive ages of the Church: together with sundry Apostolical, Canonical, and Imperial Constitutions, have severely inhibited, suppressed, anathematised, condemned under pain of excommunication, and the like; must undoubtedly be execrable, unseemly, unlawful unto Christians, unsufferable in any Christian Church or State.  
But 55 s●verall Ecumenical, national, and Provincial Synods and Counsels, in several successive ages of the Church; together with sundry Apostolical, Canonical and Imperial, Constitutions, have severely inhibited, suppressed, anathematised, condemned stageplays, together with their Actors and Spectators, under pain of excommunication, and the like: as all the premises witness.  
Therefore they must undoubtedly be execrable, unseemly, unlawful unto Christians, unsufferable in any Christian Church and State.  
The premises no Christian can or dares control, against so many apparent evidences: the Conclusion therefore must stand inviolable, maugre all that Players or Playhaunters can object against it.   

SCENA QVARTA.  
THe fourth Squadron of Authorities, is the venerable troop of 70 several renowned ancient Fathers and Writers of the Church, 
The ancient Fathers of the Church against Stageplays.  from our Saviour's time till the year 1200, who have professedly encountered, censured, condemned Stageplays, in their incomparably excellent writings, a Catalogue of whose names and works I shall here present you withal, together with a note of those impressions which I follow; omitting the recital of their words at large; partly to avoid prolixity; partly, because I have already recorded their most eminent passages against Stageplays and Players in several 
* See Act. 6. Scene 3, 4, 5, 12. Act. 4. Scene 1, 2. Act. 5. Scene 1. to 12.  precedent Acts and Scenes, on which you may cast your eyes. To begin with these ancient Fathers and Authors according to their several Antiquities, which I would wish the learned to peruse, for their own better satisfaction in this point. The 1. 
1 Philo judaeus Hec flourish●● Anno Ch●●●ti 50.  of them, is Philo judaeus, an eminent learned jew, if not a Christian● whom St. Hi●rom highly applauds, inserting him into ●is Catalogue of Ecclesiastical Writers. De Agricultura lib: in his works Basiliae 1558. p. 271, 272. De Vita Mosis lib: 3. p: 932. De Fortitudine lib: p: 1001, 1002, 1005, 1006. De Specialibus Legibus, p. 1059, 1060. De Monarchia lib: p: 1099. De Vita Contemplativa, p: 1205, to 1216. In Flaccum● l: p: 1305, 1306. De Legatione ad Caium, p: 1342. to 1354, & 1399. De Decalogo, p: 1037. & De judice, p: 967. The 2. 
2 Clemens Romanus, Anno Christi 70.  is, Clemens Romanus, Constitutionum Apostolicarum lib: 2. cap: 64, 65, 66. & lib: 8. c: 38. Apud Laur: Surium Conciliorum Tom: 1. Coloniae Agrip. 1567. p. 68, 69, & 120. The 3. 
3 Iosephus● Anno 90.  is that famous jewish Historian Flavius josephus, whom St. Hierom inserts into his Catalogue of Ecclesiastical Writers. Antiquitatum judaeorum lib: 15. c: 11. l: 16. c: 9 & l: 1●. c. 7. in his works in Latin, Francofurti 1617. p. 415, 416, 434. The 4. 
4 Athenago●as Anno 150.  is Athenagoras, that eminent Christian Philosopher, Pro Christianis Legatio, Bibl. Patrum. Coloniae Agrip. 1618. Tom. 2. p. 139. A, B, C, D. The 5. 
5 Theophilus Antiochenus, Anno 175.  is Theophilus Antiochenus, Patriarch of the famous City of Antioch, Ad Autolicum, lib: 3. Bibl: Patr: Tom: 2. p: 170. G, H. The 6. 
6 Tatianus, Anno 180.  is Tatianus Assyrius, Contra Graecos Oratio: Bibl: Patr: Tom: 2. p: 180, 181. The 7. 
7 Irenaeus Lugd. Anno 180.  is Irenaeus Bishop of Lions, Contra Haereses lib: 1. cap: 1. & lib: 2. cap: 19 in his works; Basiliae 1571. p. 23, & 155. The 8. 
8 Clemens Alexandrinus, Anno 200.  is Clemens Alexandrinus, Oratio Adhortatoria ad Graecoes, in his Latin works; Basiliae 1556. fol. 8, 9 Paedagogi, l: 2. c: 5, 6, 7, 10. lib. 3. c. 2, 3, 11. fol. 52, 53. & Stromatum lib: 7. fol: 153. The 9 
9 Tertullian, Anno 200.  is Tertullian, who hath professedly written an whole Book against Stageplays, viz: De Spectaculis lib: in his Works; Parisijs 1566. Tom: 2. p: 382, to 404. Adversus Gentes Apologia, cap: 
* See Edit. junii Franech. 1597. where the chapters are thus distinguished.  6, 38, & 42. Ibid: p: 589, 591, 626, 627, 682, 704● 706. Ad Martyrs l: cap: 2. Ibid: p: 17. De Idololatria lib: c: 5. & 18. a book work the reading. De Pudiciti●, lib: c: 7. & De Corona Militis lib: c: 5. to 13. Tom: 1. p: 750. to 760. The 10. 
10 Hyppolytu● Anno 220.  is Hippolytus, an eminent Martyr, De Consummatione Mundi et Antichristi Oration Bibl. Patrum Tom. 3. p. 16, 17. The 11. 
11 Origen, Anno 230.  is Origen, Super Leviticum, Homil: 11. in his works, Parisijs in aedibus Ascentianis, Anno 1519. Tom. 1. fol. 83. B, C. In Esaiam, Home: 8. Tom. 2. fol. 108. H. In Hieremiam, Home: 2. Ibid. fol. 112. I. In Epist: ad Romanos, l: 8. Tom. 3. fol. 203. & Contra Celsum, l: 5. Tom. 4 fol. 67. C. The 12. 
12 Minutius Felix, Anno 230.  is Minutius Felix, a famous Christian Lawyer, in his Octavius, Oxoniae 1627. p. 34, 70, 100, 101, 123, 124. The 13. 
13 Cyprian, Anno 250.  is St. Cyprian, Bishop of Carthage, Epistolarum l. 1. Epist. 10. Eucratio. & lib. 2. Epist. 2. Donato. Edit. Erasmi, Antwerpiae, 1541. Tom. 1. p. 56, 57, 72, 73. De Habitu Virginum p. 242. & De Spectaculis lib. professedly written against stageplays. Edit. Pamelij Coloniae Agrip. 1617. Tom. 3. p. 243, 244, 245. The 14. 
14 Zeno Vero●nensis, Anno 260.  is Zeno Veronensis Episcopus, De jejunio Sermo. Bibl. Patr. Tom. 3. p. 127. C. & De Spiritu et Corpore Sermo, Ibid. p. 128. D. The 15. 
15 Arnobius, Anno 290.  is Arnobius Disputat. adversus G●ntes, lib. 2. Antwerpiae 1582. p. 75. l. 3. p. 114. l. 4. p. 149, 150, 151. l. 5. p. 182. & l. 7. p. 230, to 242. The 16. 
16 Lactantius, Anno 300.  is Lactantius Firmilianus, lib. 6. De Vero Cultu cap. 20, 21. in his Works Lugduni 1615. p. 502. to 509. Divinarum Institutionum, Epitome, cap. 6, p. 737, 738. See De justitia, l, 5. c. 21. p. 422, 423. etc. 10. p. 388. & De Falsa Religione, l. 1. c. 20. p. 75. The 17. 
17 Eusebius Caesariensis, Anno 330.  is Eusebius, Bishop of Caesarea, De Praeparatione Evangelica, l. 2. c. 2. p. 33. l. 4. c. 11. Operun Parisijs 1582. Tom. 1. p. 85, 86. De Demonstratione Evangelica lib. 5. p. 382. Hist. Ecclesiast. l. 1. c. 9 l. 7. c. 24. Tom. 2. p. 153, 154. & l. 8. c. 16. p. 169. & Apud Damascenum Parallelorum, l. 3. c. 47. p. 208. The 18. 
18 julius Firmicus, Anno 350.  is julius Firmicus Maternus, De errore Profanarum Religionum lib. cap. 13. Bibl. Patr. Tom. 4. p. 111, 112. The 19 
19 Hila●ius Pict●viensis, Anno 360.  is Hilary, Bishop of Poiteer, Enarratio in Psalm. 19 in his Works, Coloniae. Agrip. 1617. p. 202. G. & in Psal. 118. lib. Ibid. p. 258, E, F. The 20. 
20 Macarius Egyptius, Anno 370.  is Macarius AEgyptius, Homilia 27. in his Works, Parisijs 1559. p. 212. & Homil. 40. p. 264. The 21. 
21 Cyrillus Hierosolomytanus, An. 370.  is Cyrillus Hierosolymitanus, Archbishop of Jerusalem, Catechesis Mystagogica 1. Parisijs 1564. fol. 175, 176. The 22. 
22 Asterius, Anno 370.  is Asterius, Bishop of Amasia, Oratio in Festum Kalendarum, Bibl. Patr. Tom. 4. p. 705, 706. The 23. 
23 St. Ambrose Anno 370.  is St. Ambrose, Bishop of Milan, De Officijs l. 1. c. 23. & l. 2. c. 21. Operum Coloniae Agrip. 1616. Tom. 4. p. 9 A, B. 28. F. De Poenitentia, l. 2. c. 6. Ibid. p. 193. F. De Elia et jejunio, cap. 18. Tom. 1. p. 257, 258. etc. 21. p. 259. C, D. Enarratio in Psal. 118. Octon. 5. Tom. 2. p. 430, 431. Annotationes in Deut. 22. Irenaeo, Tom. 1. p. 232, 233. Sermo 11. Tom. 5. p. 8. & Sermo 64. p. 44. A, E, G. The 24. 
24 St. Basil, Anno 370.  is St. Basil the Great, Bishop of Caesarea in Cappadocia, the native Country of George the Arrian, Bishop of Alexandria; who was borne in Cappadocia, as is most apparent: First, by 
a Ariani Gregorium utpote in sua ipsorum doctrina stabilienda tardum et negligentem etc. inde transtulerunt, inque eius locum substituerunt (Georgios os ●o men● genos en Kappadokes:) Which joan. Christophorsonus renders, Georgium genere Cappadocem,) qui ab illis maxime aestimabatur, tum quod in rebus agendis promptus ac diligens, tum quod eiusdem cum ipsis opinionis perstudiosus esset. Eccles. Hist. l 3. c. 6.  Zozomen, 
b (Georgion us ek Kappadok●as ormato etc.) Which Christophorsonus, and Suffradus Petrus render, Georgium itaque accerserunt, qui et ex Cappadocia oriundus; (& Meridith Hanmer in his English translation out of the Greek Copy, reads, Georgius borne in Cappadocia;) et opinione et religione quam illi tuebantur imbutus suit. Eccles. Hist. l. 2. c. 10.  Socrates Scholasticus, 
* Interea A●iani Gregorium etc. Episcopatu movent: et Georgium quendam Cappadocem genere, (as joannis Langus translates it) qui circa panem viliorem et furfur aetatem egerat succiduaeque adeo suillae promus condus fuerat, quod in religione tuendo industrius esset pro eo in Alexandrino sede collocarun●. Eccles. Hist. l. 9 c. 7.  & Nicephorus Callistus, who all expressly testify in positive terms, (as their words in the margin evidence,) that George the Arrian was a Cappadocian borne. Secondly, by the testimony of Athanasius, Contra Arianos Oratio, where (as Nannius translates it,) he writes thus. 
e Edit. Lat. Petri Nannii. Paris●is 1608. p. 57 D. Edit. Graec. Lat. 1611. Tom. 1. p. 117.  Eaque de causa (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Georgium Cappadocem quendam redimerunt: (which refers only to his Country;) Sed nec ille aliquo in numero aut praecio habendus est. Dico enim eum istis in locis, non ut Christianum se, sed ut idololatram gessisse eundemque moribus et instituto carnificem esse: which relates to his lewd conditions. Again in his Epistle, Ad solitariam vitam agentes; he hath this passage. 
f Pag. 238. A. Lat● Gr. & Lat. Tom. 1. p. 666.  Nunc autem denuò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Georgium quendam Cappadocem, (an apparent designation of his Country,) aerarij Constantinopoli questorem et depeculatorem omnium, atque ex crimine profugum Alexandriam specie militari et authoritate ducis in Episcopatum immittit. And in his Epistle, Ad ubique Orthodoxos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which Petrus Nannius renders thus: 
h Page 170. b. Lat. Edit. Gr. Lat. p. 727. D.  Quibus declarabat Georgium Cappadocem natione, successorem mihi datum, satellitium stipatoribusque Comitis in cathedram inducendum: and that properly enough. So that if Athanastus (who had cause to know the birth and life of this Arrian George, who both persecuted and deposed him) may be judge, this George, without question, was a Cappadocian borne. Thirdly, it is evident by the unavoidable suffrage of Gregory Nazianzen, the Countryman, if not the coaetanian of this Arrian George: who in his Oratio 31. in laudem Athanasijs, writes thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which not only Bilius, but 
k Edit. Basiliae 1571. p. 527, 528.  joannes Lewenclavius too, (who well understood the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Latin thus. Monstrosus quidam Cappadox ex ultimis terrae nostrae finibus oriundus, malus genere, animo pejor, &c, Which words, monstrosus quidam Cappadox, ex ultimis terrae nostrae finibus oriundus: 
l Gregorius Presbyter De Vita Gregorii Nazianzeni Oratio. Gregorii Nazianz. Monodia in Basilii Magni Vitam. Isiodor. Pelusiota l. 1. Epist. 158. Munster Cosmogr. l. 5. c. 14. Purchas Pilgr. l. 3. c. 15. Vincentius Specul●m Hist. l. 14. c. 88 Opmeeri Chronog. p. 288.  (Gregory Nazianzen being a Cappadocian borne;) coupled with this foregoing passage: Atque hic mihi charissimum solum, patriam, inquam, meam omni crimine solutam velim; Non enim patriae, sed iis qui libera animi voluntate eum (viz. George the Arrian) elegerint improbitas assignanda est. Illa enim sacra, et apud omnes pietatis laude clara et illustris; at high Ecclesia parent indigna. Porro in vinca quoque spinam nasci audistis, etc. (Wherein he excuseth his native Country, Cappadocia, from all blame; that George the Arrian was borne & made a Bishop in it; since thorns may grow in vineyards, and those who chose him for their Bishop, not his native Country were to blame:) and seconded with this ensuing gradation; malus genere, (which refers to his parentage, he being a Cappadocian borne, whose wickedness and lewdness, as is confessed, grew into a proverb:) animo pejor, which relates to his conditions: are an unanswerable evidence, that George the Arrian was a Cappadocian borne. Hence 
m See Nazianz. Opera Lat. Basiliae 1571. p. 535. Scholia 13.  Billius in his Scholia upon this Oration, long before Dr. Rainolds wrote any thing of this subject, concludes peremptorily; That George the Arrian was a Cappadocian borne; Cappadox enim erat (saith he) Georgius Arrianus infestissimus Athanasij hostis. Quatenus autem Cappadox erat, inquit Theologus, videam mihi, et patriam communem cum eo habere, nonnihil etiam ad insidias adversus Athanasium structas confer. Hence Flaccus Illyricus, johannes Wigandus, Matthaeus judex, and Basilius Faber, in their Famous Magdeburgian Ecclesiastical Centuries, (
* For the 4. Century was published, Anno 1560. & Dr. Rainolds de Idololatria etc. Anno 1596.  36 years before Dr. Rainolds,) relating the life and death of George the Arrian, expressly affirm from this of Nazianzen, That George the Arrian was a Cappadocian borne. For thus they write: 
n Centur. 4. Col. 1358.  Georgius natione Cappadox, ex sordido et vili vitae genere, ad Episcopatum, seu tyrannidem potius, Alexandriam pervenit. Yea both 
o Annal. Eccles. Anno 341. sect. 5. & 356. sect. 10, 11. Spondanus sect. 3.  Baronius and Spondanus from this passage of Nazianzen, and those of Athanasius, affirm; That this Arrian George was a Cappadocian borne, and the Countryman of Nazianzen: For writing of Gregory, and this Arrian George: Concordant vero (say they) omnino patria, cum utrumque fuisse Cappadocem veteres scriptores tradant, quoting Nazianzen and Athanasius in the margin. Whence they style this George, Georgius Cappadox, quem quidem malum genere, animo pejorem, moribus pessimum fuisse, Gregorius Nazianzenus ipsius Gentilis docet, dum ejus scelera recenset. If then we believe either the forenamed Historians, or Athanasius, Nazianzen, Billius, the Century-writers, Baronius or Spondanus, who are most express in point, this George the Arrian was undoubtedly a native Cappadocian. Lastly, that passage of Cassiodorus in his 
p Lib. 4. cap. 14.  Tripartita Historia, where he styles this George, Cappadocem hominem Arianae vesaniae: that more punctual testimony of 
q Chronolog. Biblioth. Patrum Coloniae Agrip. 1618. Tom. 9 pars 1. p. 15. H.  Nicephorus Constantinopolitanus, who reckoning up the names of the Bishops of Alexandria, whereof he makes this George the 22. styles him, Georgius Cappadox: (by which title he distinguisheth him, not only from 
r Athanasii Apologia, secunda: p. 203.207. Socrates Eccles. Hist. l. 1. c. 24. & l. 2. c. 26 Centur. Magd. 4. Col. 708, 750 758, 819. The History of St. George, p. 110, 111, 115.  George the Arrian Bishop of Laodicea, but from 
s Nicephorus Constant. Chron. Bibl. Patr. Tom. 9 pars 1. p. 16.  George the 50 Bishop of Alexandria, who succeeded him: perchance the same George whom Photius mentions, 
t Biblioth. cap. 96. The History of St. George, p. 113.  as the author of a book concerning chrusostom:) together with 
v Edit. Athanasii, Lat. Parisiis 1608. p. 161. & 238. in the margin.  Nannius, 
x Edit. Nazianzeni 1571. p. 528, 535.  Billius, the 
y Centur. Mag. 4. Col. 104, ●55, 1050.  Centuriators, 
z Annal. Ecclesiast. Anno 356. sect. 3.  Baronius, Spondanus, 
a Praefatio in Sancti Hilarii Fragmenta, in Hilarii Oper. Coloniae Agrip. 1617. p. 121.  Nicolaus Faber, and the several Index-compilers of Athanasius, Nazianzen, Nicephorus, Zozomen, Socrates Scholasticus, the Centuries, Baronius, Spondanus, Bibliotheca Patrum, and others, who all style him, Georgius Cappadox, as being a Cappadocian borne; yield us an infallible testimony in Dr. Rainolds his behalf; that George the Arrian Bishop (a thing not questioned heretofore by any,) was by birth a Cappadocian. Neither will those two objections to the contrary, so much as once eclipse this shining truth: To wit, 
b History of St. George, p. 103, 104, 105.  that Homo, or Monstrum Cappadox, is a proverbial speech, denoting, not the Country, but the lewd conditions of this Arrian George, and that Ammianus Marcellinus, who lived about those times, affirms for certain in express terms, that George of Alexandria was borne at Epiphania in the Province of Cilicia. For first, though Homo Cappadox be sometimes a proverbial speech, being applied to a notorious wicked wretch, who is no Cappadocian borne, (where it must of necessity be proverbial, because it cannot be literal); yet it is never so, when as it is spoken of any native Cappadocian, where it may have a proper literal construction: which is the case of George the Arrian, whom all Writers hitherto, till some of late, have conceived to be a Cappadocian borne. But admit, that Homo, or Monstrum Cappadox, were a mere Adagy, or a periphrasis of a desperate graceless wicked miscreant; (which is unlikely in our case, since 
c Patria mea (Cappadocia) sacra est, et apud omnes pietatis laude clara et illustris. Oratio 31. in laudem Athanasii p. 527. Permultaministrat veneranda haec patria mea Cappadocla, non minus bona iuvenum n●trix quam equorum. Oratio 31. in Laud● Ba●ilii p. 494.  Nazianzen, & 
d Altera ●ur●um Cappadocum pars est quam optima, ex qua illi extiterunt qui vitae suae ac praeceptionum luce orbis terrae ●inibus praeluxeru●t. Epist. Lib. ●. Epist. 158. Pris●o Cappadoc●. Babble. P●tr. Tom. 5 pars 2. p. 493.  Isiodor Pelusiota inform us; that about this George his time the ancient infamy of the Cappadocians lewdness was quite abolished, Cappadocia being then become not only sacred, but even famous and illustrious both for piety, learning, education of youth and learned pious men, who were as so many lights of holy life and doctrine unto all the world:) Yet no one testimony can be produced by the objectors, to prove, that Georgius Cappadox, or Cappadox coupled with any other proper name, is used only proverbially, for a man of wicked, lewd or vile conditions; not for a Cappadocian borne. For as Anglicus, Scotus, Brito, judaeus, and such like national styles, annexed unto proper names, (as Thomas Anglicus, joannes Duns Scotus, Herveus Brito, Philo judaeus, etc.) denominate only the native Country, not the moral conditions, virtues or vices of men: so Cappadox, united to Georgius, or any other proper name, demonstrates only the native soil, not the notorious wickedness of the person: else Philagrius, whom 
* Oratio 31. p. 531.  Nazianzen styles, Philagrius Cappadox clarus et illustris; (which were an apparent contradiction if Cappadox were nothing but a lewd companion;) else all the pious Cappadocian Bishops in the first Nicene Counsels, who are styled 
f Centur. Mag. 4. Col. 618. l. 5. See Acts 2. v. 9 Eusebius De Vita Constantinil. 3. c. 8.  Cappadoces; else 
g Opmeeri Chronogr. p. 28.  Eustochius Cappadox, as I find him named; else 
h Whom Vincentius Le●●nensis cap. 41. and Opmeer●s, Chronogr. pag. 288. style, illa, or, duo Cappadociae lumina.  St. Basil, and famous Gregory Nazianzen, who are called 
i Cassiodorus, Histor. Tripartita, lib. 6. cap. 37. Nicephorus Calli●tus, Hi●t. Eccles. lib. 10. cap. ●●.  Cappadoces, 
k Socrates' Scholast. Eccles. Hist. l. 4. c. 18. Bibl. Patr. Tom. 5. pars 2. p. 314. Spondanus Epit. Baronii Anno 354. sect. 5.  Basilius Cappadox, and 
l Nicephorus & Cassiodor qua (i) supra. See Centur. M●gd. 4. passim  Gregorius Cappadox: yea and Georgius Cappadox, the 
m See Vincentius Speculum Hist. l. 12. c. 131 The History of St. George, & Mr Seldens' Titles of Honour, part 2. c 5. p. 794, to 819.  Sainted Martyr too, (whom 
n Purchas Pilgrimage l. 3. c. 13. Dr. Featly his Handmaid of Devotion, p. 413. with sundry others quoted in the History of St. George, part 1. c. 3, 4.  some make the same with George the Arrian; 
o See Ibid.  others, and among them 
p Chronogr p. 309.  Opmeerus, 
q De Retione Studii Theologiae, l. 3. c. 7.  Hyperius, 
r Quoted by Molanus, Hist. SS. Imaginum. Antwerpiae 1617. l. 3. c. 14. p. 277, 278.  Georgius Stigelius, and joannes AEmilius, 
s In his Pilgrimage l. 3. c. 13.  Mr. Samuel Purchas, 
t In his Hymn of St. George, on St. George his day.  Mr. George Withers, and famous 
v In his Postils, set out by Dr. Christopher Pezelius, entitled; Philippi Melancthonis viri summi et incomparabilis, et totius Germaniae olim praeceptoris, explicationum in Academia Witembergensi traditarum super textus Evangeliorum Dominicalium etc. pars 3. printed Hanoviae apud Antonium etc. Explicatio in Evangelium in Festo Sanctae Margaretae, (supposed to be rescued from the Dragon by St. George;) pag. 417. the Gospel on that day, (2●. julii) being Matth. 13. Regnum coelorum similis est Margaritae etc. where he discourseth thus. Hac septimana fuit usitatum celebrari festum diem Margaretae. Non volo recitare fabulas quae sunt notae, undecunque sunt ortae, sive ab Appollinari, sive ab aliis. Apollinaris composuit huiusmodi poemata, id est Comaedias et Tragaedias, tunc, cum Iulianus prohibuit doceri Christianorum liberos in scholis ethnicis, nolebat enim ●os eloquentia et litteris instrui, ut Christiana doctrina facilius opprimeretur, etc. (Which declares the original of the fable of St. George: and then he propounds this question; Quid significat Georgos? which he thus resolves, (there being this direction in the margin, Fabula Georgii allegorica, to ascertain the reader that he reputes it but an allegorical fable:) Significat agricolam colentem terram, et est imago boni et sapientis Princip●●. Cultura terrae est conservatio disciplinae etc. Scribitur Georgius defendisse Margaritam, id est, Ecclesiam, ve● justitiam, pulchram puellam, quam voluit devorare Draco, id est Diabolus et tyranni, ut nunc etiam fieri videtis. In Anglia exercetur ho●ribilis saevitia contra homines pios. V●inam Deus excitet Georgios, qui defendant illos contra Dracones. Postea obversis nona eulis includitur in dolium, et sic inclusus deiicitur ex ardua monte; id est, necesse est illum Principem, qui curam Ecclesiae suscipit et tuetur iustitiam multa pati, venire in pericula et odia. Sed prorepit incolumis, id est, custodi●● divinitus, etc. Vid. Ibidem.  Philip Melancthon too, what ever some aver against it, as his words I have quoted in the margin witness:) a mere symbolical or allegorical fiction; either of pious Magistrates, the Princes of God's husbandry, who fight against the Dragon, rescuing the Virgin the Church from his assaults, or defending and maintaining discipline and justice, against all tyrants and oppressors: or, of our Lord and Saviour Christ, the true 
z john 15.1. Isay 5.1. to 8. Matth. 12.33, 34. 1 Cor. 3.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Church, who hath long since 
y Gen. 3.15.  bruised the head, 
* Isay 51.9.  wounded the body, and 
a Rev. 12.7. to 12.  vanquished the power of the great Serpent the Devil, (whom the Scripture styles 
b Psal. 91.13. Psal. 74.13. Isay 51.9. Rev. 12.3, 4, 7, 9, 13, cap. 13.2, 4, 11. c. 16.13. c. 20.2.  the Dragon,) and 
c Psal. 91.13. Rom. 16.20. P●al. 110.1, 2. Col. 2.14, 15. Hebr. 2.7, 8, 14. Ephes. 1.21, 22.  trampled him under his feet, like a victorious conqueror; rescuing the 
d Rev. 12.1. to 16. 2 Tim. 2.26. Hebr. 2.14, 15.  Woman, his beloved Church, (whom he styles his Margarit● 
e Mal. 3.17. Rev. 21.10. to 22.  his ●ewell) from his infernal power, as ●he Scriptures plainly teach us; all which the emblematical picture of S. George doth lively represent:) must all be now unsaincted, and stigmatised for nought else, but desperate notorious castaways, as this their proverbial appellation of Cappadox proclaims them, if the objection prove once true; since this title (Cappadox) is appropiated to them all, yea even to 
f Who is styled Georgius Cap●padox, by Vincentius Speculum Historiale, l. 12. c. 131. f. 157. Chronicon Chronicorum AEtas 6. f. 140. Opmeeri Chronogr. p. 309. The History of St. George p. 183. to 190, 284, 287, 312.  George the Saint, as well as to George the Arri●●; he being principally known and conceived to be a Cappadocian borne, by this addition, Cappadox: which if it be merely national in George the Martyr, and others forerecited, must necessarily be so in George the Arrian; there being no reason to make it proverbial in the one, and literal or national only in the other. Secondly, for the objected authority of 
g Lib. 22. cap. 11. not cap. 27.  Ammianus Marcellinus, which is misquoted in the chapter: I answer, first, that he was only an heathen Writer, and not so well acquainted either with the birth or life of George the Arrian, as Athanasius his competitor, as Nazianzen his Countryman, and the forequoted Ecclesiastical historians were; who all affirm him to be a Cappadocian borne: his single testimony than ought not to be preferred before all theirs; no more than the testimony of 
h See the History of St. George, pag. 133, 134●  Friar Anselm, or Sir Walter Raleigh, who record, that George the Martyr, was borne in Syria, (not in Cappadocia,) in St. George his castle five miles from Ptolemais; is to be credited before theirs, who affirm him born in Cappadocia. Secondly, his witness is not certain, but dubious, grounded only upon a flying report of others, not upon his own knowledge. It is but, In Fulloni●, in Fullio, or infulio (no man knows which) 〈◊〉 VT F●RE●ATV●, apud Epiphaniam Cilici● oppidum: And shall we believe a FEREBATUR, a mere uncertain rumour, taken up by an Heathen, before th● express Authorities of sundry eminent Christians. Thirdly, admit the most that may be, that this George was borne in Cili●; yet it no ●ore follows from thence, that George the Arrian was no● a Cappadocian borne; than that one borne in St. George his Parish in Burford in the County of Gloucester, is no Englishman borne. For as Gloucestershire is a County of England, and so he that is borne in it, may be truly called an Englishman borne; so this Cilicia in which George the Arrian was reported to be borne, was, for ought it appears, a Praefecture or Province of Cappadocia; and therefore t●●ugh he had there his birth, yet we may truly style him a● appadocian borne. That this Cilicia wa● but a Province of Cappadocia, it is somewhat probable by the testimony of Strabo, no infamous 
k Munsteri Cosmogr. l. 5. c. 14. & Purchas Pilgr. l. 3. c. 15.  Cappadocian: of AEnea● Sylvi●s, and Volat●r●nus, who inform us: 
l Strabo Geog. l. 12. Tom. 2. Lugduni 1559. p. 166, 167, 168. & AEneas Silvius, Histor. De Asia Minori cap. 43, 46, 49. in his Works, Basileae 15●1 pag. 325, 327. Volate●anus Geogr. l. 10 f. 102. See Mercator and Ptolemy accordingly.  That Cappadocia was divided by the Persians into two Kingdoms, viz: Cappadocia Mayor, towards Taurus, which they properly styled Cappadocia; and Pontus, which some have called Cappadocia too: and That this Caeppadocia Major under King Archelaus and his predecessors, was parted into 10 Praefectures, 5 of them situated towards the hill Taurus; to wit, Praetura Melitina, Cataonia, CILICIA, (which 
m Cap. 6. p. 327.  AEneas Silvius styles, Cilicia Strategia) Tyanensis & Isauriensis; the other 5 entitled, Lavinasena, Sargasena, Sarauna, Chamanena, and Rhimnena: to which the Romans added an eleventh Praefecture out of Cilici●, namely the region of Castabalis and Cydrista ●nto Derba, the seat of Antipater the pirate, the eleventh Praefe●ture before Archelaus, who annexed likewise Cilici● Tr●chea, and the whole country that practised piracy unto Cappadocia. If then Cilicia were but a Province of Cappadocia, and an eleventh Province out of Cilicia, together with Cilicia Trachea were added unto Cappadocia by the Romans and Archelaus: we may as safely conclude, that George the Arrian was a Cappadocian though borne in Cilicia, a part or Province of Cappadocia, as that St. George his Advocate is an Englishman, though born in Gloucester shire. But admit Cilicia, where this George was borne, were no part of Cappadocia, because it may be objected, that 
* See P●olomie and Mercator. Epiphania, and Pliny Hist. l. 5. c. 27.  Epiphania was situated in the Province of Cilicia, and not in this Cilicia: to which I may reply out of Volateran, Geogr: l: 11. f: 110. that there were three Cities of that name, and one of them perchance in this Cilicia; yet the Country of Cilicia itself (admitting he had his nativity there,) 
n Strabo Geogr. lib. 12. p. 166 Plini● Nat. Hist. l. 5. c 24, 25. & l. 6. c. 8. AEneas Silvius Hist. De Asia Minori c. 40, 41. etc. Pu●chas Pilgr. l. 3. c. 15.  borders on the south of Cappadocia. As therefore 
o History of St. George, p. 150, 151, 152.  some affirm, that St. George may without any contradiction be said to have both Lydda and Rama for the Stage of his suffering, because they are both conterminous and adjacent, by which devise they have 
* Ibid. page 150, 151, 152. & the like is used in the fable of Dacianus, p. 175. to 179.  endeavoured to reconcile some jarring Authors: So by the selfsame reason, George the Arrian might be reported, to be borne in Cilicia, as Ammianus writes, though in truth he were borne in Cappadocia, as the precedent Authors witness; by reason of the near vicinity of these two Countries. All which being laid together, will sufficiently justify the true, though late oppugned position of our deceased famous Dr. Rainolds, (whose 
p Printed 1599 & since reprinted, 1629.  Overthrow of Stageplays, hath thus occasioned me even here to quit his credit in this case of George the Arrian, which might else be questioned in the case of Stageplays:) 
q De Idololatria Rom. Eccl. l. ●. c. ●. sect. 22.  That George the Arrian was a Cappadocian borne, as 
r Nazianzen, Oratio 30. p. 494.  was the Mother of St. Basil: to whose Play-condemning passages I now proceed: as namely his 
s Quoted also by Damascen Paralellorum l. 3. c. 47.  Hexaemeron Home: 4. Operum Basileae 1565. Tom: 1. p: 45. Hom: in Psal: 1. p● 218. Sermo 1. in Divites et Avaros, p: 305. De Ebri●tate et Luxu Sermo, p: 329, 333, 336. De Legendi● Libris Gentilium Oratio, p: 408, 412. Ascetica. Tom● 2 p● 180. & Comment: in cap: 14. Esaiae, Tom: 3, p: 469. The 25. 
25 Gregory Nazianzen, Anno 370.  is Gregory Nazianzen, that eloquent and famous Cappadocian, Bishop of Constantinople, 
t Gregorius et Basilius nisi una anima in duobus corporibus. Greg. Nazianz. Oratio 30. p. 499.  St. Basils' most entire friend, Oratio 1. in his Works, Basiliae 1571. p. 6. Oratio 28. De. Funere Patris, p: 472. Oratio 31 p● 525. B. Oratio 38, p● 583, 584, 585. Oratio 47, p. 772. Oratio 48, p. 796, 797. Adversus Mulieres ambitiosius sese ornantes, p: 994. Ad Seleucum, De Recta Educatione, p: 1062, 1063, 1064. a notable place. & Sententiae, p: 1168. The 26. 
26 Gregory Nyssen Anno 380.  is Gregory Nyssen, De Oratione lib: Opera, Basileae, 1571; p: 9 De Resurrectione Christi, Oratio 3, p: 160. De Vita Beat● Gregori● Miraculorum Opificis, p: 312, 313. & Vitae Moseos Enarratio, p: 502, 503, 525. The 27. 
27 Prudentius, Anno 380.  is Aurelius Prudentius, that eminent Christian Poet, who much declaims against Stageplays, Cirque-playes, Sword-playes, and dancing: in his Psychomachia: Bibl: Patr: Tom 4, p: 851, F. Hymnus 6, p: 880. & Hamartigeneia, p: 904, A, B, D, G, E, p: 907, D. Contra Symmachum, lib: 1, p: 910, D, E● 912, B, C, & l: 2, p: 922, E, F, G. The 28. 
28 Gaudentius Brixius, Anno 386.  is Gaudentius, Bishop of Brixia, De Lectione Evangelij Sermo 8. Bibl. Patrum Tom: 4, p. 813, C. The 29. 
29 Epiphanius Anno 390.  is Epiphanius Bishop of Constans, in his Compendiaria vera Doctrina, de fide Catholicae et Apostolicae Ecclesiae: in his works, Lutetiae Paris. 1612. Col: 922, E. The 30. 
30 St. Hierom, Anno 390.  is that learned Father St. Hierom, Epistola 2. ad Nepotianum● cap: 6, 7. Operun Antwerpiae 1579, Tom: ● p: 5. Epist: 9, ad Salvinam, cap: 5, p: 28, Epist: 10, ad Furiam, cap: 4 p: 31. Epist: 13, ad Paulinum, cap: 2, p: 39 Epist: 18, ad Marcellam, cap: 1, p: 53. Epist: 48, cap: 2. p: 102. Epist: 88, Tom: 2, p: 314. Adversus jovinianum, lib: 2, cap: 7, Tom: 2, p: 167. Commentariorum in Ezechiel: lib: 6, cap: 20● Tom: 4, p: 389, H. The 31. 
31 Sedulius, Anno 396.  is Caelius Sedulius, Collectanea in Epist: ad Ephesios', cap: 5. Bibl. Patrum Tom: 5, pars 1, p: 506, E. The 32. 
32 St Chryso●stome, Anno 400.  is Golden-tongued St. chrusostom, Bishop of Constantinople, who is most abundant and divinely rhetorical 
* See here p. 392. to 433. where his words are recited at large.  against Stageplays, Play-haunting, Players, and dancing: Homilia 2. Adversus judaeos: Edit: Fronto Ducaei Parisis 1621., Tom. 1. p. 463. C, D. Homil: in S. julianum, 
See here p. 392 to 433.  Ibid. p. 615, A, B. Homil. de S. Phoca, p. 878, A, B. Hom. De S. Martyr Barlaam, p. 893, D, 894, A. Homil. 56, in Geneseos' 29, Tom. 1. Edit. Lat. Parisijs 1588., Col. 367, 368. Hom. 3. De Davide et Saul, Col. 510, 511, 512. Homil. in Psal. 41, Col. 734, 735. Hom. in Psal. 46, Col. 777, B. Homil. in Psal. 50, Col. 821, C, D. Homil. in Psal. 118, v. 37; 151, & 152, Col. 998, a, 1030, 1031. Hom: in Psal: 140, Col: 1110, 1111. Hom: 1, de Verbis Esai●, Vidi Dominum sedentem etc. Col. 1281, 1282, 1283, 1284. & Hom. 2, Col. 1287, 1288. Hom. 2, 6, 7, 10, 17, 21, 38, 49, 69, 74, & 89, in Mat: Tom. 2, Col. 15, 16, 50, 51, 52, 53, 58, 59● 60, 79, B, D, 144, A, 175, A, 297, 298, 299, 300, 356, 358, 359● 360, 487, 488, 489, 514, 515, 601. Hom. 31, in joan: Evang. Tom. 3. Col. 130, Hom. 29, & 42, in Acta Apost. Col. 544, A, 611, 612. Hom. 12, in 1 Ep. ad Cor. Tom. 4. Col. 356, 357, 358, 359. Hom. 17, in Ephes. 5, Col. 986, 987, 988. Hom. 9, in Epist. ad Coloss. Col. 1191. Hom. 15, 17, 18, 19, 21, 23, 38, 39, 54, 62, & 66. Ad Populum Antiochiae, Tom. 5, Col. 118, C, 122, B, C. 135, C, D. 137, B, C. 144, D. 145, A, D. 146, A. 149, A, B, C. 166, 167, 168, 183, 184, 186, 245, B. 250, D. 311, 312, 343, 346, 361, D. Ad Neophitos Homilia, Col. 619, B, C. De Poenitentia Hom: 8, Col. 750, 751. De Ele●mosyna et Hospitalitate Sermo, Col. 785, A. Kalendis habita Oratio, Col. 799, 800. Oratio sexta, 1471, 1472. Oratio 7, Col. 1481, 1482. Oratio 5 in Saltationem Herodiadis, Col. 1815, 1816; and in sundry other forequoted places: See Act: 6, Scene 4, p. 392. etc. The 33. 
33 St. Augugustine, Anno 410.  is St. Augustine, that famous Bishop of Hippo: Confessionum l. 1, c. 10, Operum Lugduni 1563, Tom. 1, p. 99, l. 3, c. 1, 2, p. 116, 117. l. 4, c. 1, 2. p. 128, 129. l. 6, c, 7, 8, p. 165, to 169. 
See here pag. 341. to 349.  Musicae, lib. 1, c. 2, 3, 5, 6. p. 443, 445, 451, 452. De Moribus Manichaeorum, l. 2, c. 19 p. 1129, 1130. Epistola 202, Tom. 2, p. 953, 954. De Doctrina Christiana, l. 1, c. 25, Tom. 3, p. 41. De Consensu Evangelistarum, l. 1, c. 33, Tom. 4, pars 1, p. 530, 531. De Chatechizandis rudibus lib. c. 16, Tom. 4, pars 2, p. 340, 341. De vera et falsa Poenitentia, lib. c. 15, p. 520. De Civitate Dei Tom: 5, lib. 1, c. 30, 31, 32, 33. l: 2, c. 2, to 15, 26, 27, 29. l. 3, c. 18, 19 l. 4, c. 1, 10, 26, 27, 28, 31. l. 5, c. 12, l. 6, c. 1, 5, 6, 7, 9, 10, 21, 24, 26, 27, 33, l. 8, c. 5, 13, 14, 18, 20, 21, 26, 27, l. 12, c. 25. Enarratio in Psal. 39, Tom. 8● pars 1, p. 416, to 420. in Psal. 102, pars 2. p. 336. Tractatus 100 in Evang. joannis, Tom. 9 pars 1, p. 608. De Symbolo ad Catechumenos, l. 2, c. 11, p. 1393, 1394, & l, 4, c. 1, p. 1427, 1428. De Verbis Apostoli, Sermo 17, Tom. 10, p. 442, 443, & Homilia 21, p. 592● 593. with other forecited places, Act. 6, Scene 3, p. 341, etc. The 34. 
34 Nilus' Abbess, Anno 410.  is Nilus Abbas, Oratio 2, de Luxuria, Bibl. Patrum Tom. 5, pars 2, p. 969, G. The 35. 
35 Orosius, Anno 410.  is Paulus Orosius, a Spanish Presbyter, Historiarum lib. 3, c. 4, Coloniae 1542, p. 120. The 36. 
36 Synesius, Anno 410.  is Synesius, Bishop of Cyrene, De Regno lib. Bibl. Patrum Tom. 5. pars 1, p. 51, G. The 37. 
37 Cyrillus Alexandrinus, Anno 430.  is Cyril, Bishop of Alexandria, In Hesaiam l. 1, cap. 4● Operum Parisijs 1605, Tom. 1, p. 134, D. in joannis Evangelium, lib. 8, c. 5, p 595, A, B. The 38. 
38 Theodoret, Anno 430.  is Theodoret, Bishop of Cyrus, De Sacrificijs, l. 7. Operum Coloniae Agrip. 1617., Tom. 2, p. 382. De Martyribus lib. 8, p. 390, E, F. De Activa Virtute, p. 408, D. The 39 
39 Prosper Acquit. Anno 440.  is Prosper Aquitanicus, Bishop of Rhegium, De Gloria Sanctorum Peroratio, Opera D●aci 1577, fol. 73. The 40. 
40 Sozomenus Anno 440.  is Hermias Sozomenus Ecclesiast. Hist. lib. 5, cap. 15, Bibl. Patrum Tom. 5, pars 2● p. 420, E. The 41. 
41 Isiodor Pelusiota, Anno 440.  is Isiodor Pelusio●a, Epist. l. 1, Epist. 62, 63, Bibl. Patrum Tom. 5, pars 2, p. 483, F, & l. 3, Epist. 336, pag. 613, A. The 42. 
42 Primasius, Anno 450.  is Primasius, Bishop of Utica, Comment. in Epist. ad Romanos, c. 10, Parisijs 1543, fol. 53. The 43. 
43 Leo 1. Anno 450.  is Pope Leo the first, In Octava Petri et Pauli Sermo, Opera Antwerpiae 1583 fol. 165. The 44. 
44 S●lvian, Anno 460.  is Salvian, the famous vice-tormenting Bishop of Massilia or Marcelles, in France, De Gubernation Dei, lib 6, Opera Parisijs 1608, p. 182, to 224. The 45. 
45 Olympiodorus, Anno 500  is Olympiodorus, Enarratio in Ecclesiasten, cap. 4. Bibl. Patrum Tom. 11, p. 405, E. The 46. 
46 Cassiodo●us Anno 5●0.  is Aurelius Cassiodorus, Variarum, lib. 1, Epist. 27, 30, 32, in his works Aureliae Alobragum, 1609, p. 55, 58, lib. 3, Epist. 51, p. 221 222, 224, lib● 5, Epist: 42, p. 369, 370, 371, 372, lib. 7, Epist. 10, p. 458, 459. The 47. 
47 Fulgentius, Anno 520.  is Fulgentius Bishop of Ruspens in Africa, Mythologiarum, lib. 1, Opera Basileae, 1617., p. 820, l. 2, p. 861. & Super audivit Herodes Tetrarcha etc. Sermo, Bibl. Patr. Tom. 6, pars 1, p. 148. D, E, F. The 48. 
48 Gregorius 1 Anno 590.  is Pope Gregory the first, Moralium l. 15, c. 18. Opera Parisijs 1533, fol. 89, E. l. 13, c. 18. fol. 78, D. l. 21, c. 2, f. 124, I, K. & Epist: l. 9, Epist. 48, fol. 443, K. The 49. 
49 Isiodor Hispalensis, Anno 630.  is Isiodor, Bishop of Hispalis, Originum lib. 18, cap. 16, to 60● Opera, Coloniae Agrip. 1617., p. 158, 159, 160, 165● de Officijs Ecclesiasticis, l. 1, cap. 40, & l. 2, c. 2, p. 400, C. & 401, D, E. The 50. 
50 Anas●asius Sianita, Anno 640.  is Anastasius Sianita, Patriarch of Antioch, in his Viae duae, Bibl. Patrum Tom. 6, pars 1, p. 604, B. The 51. 
51 Valerian, Anno 650.  is Valerian, Bishop of Cemela, Homil. 1, de Bono Disciplinae, Bibl. Patrum Tom. 5, pars 3, p. 477, C, D. Homil. 6, the Otiosis verbis, p. 482, G, H. 483, A. Hom. 10● de Parasitis, p. 487, F, G. The 52. 
52 Beda, Anno 720.  is our Venerable Beda, In Lucae Evangelium, c. 7, l. 2, Operum Coloniae Agrip. 1612, Tom. 5, Col. 300. The 53. 
53 Damascen, Anno 740.  is joannis Damascenus, Parallelorum, lib. 1, cap. 76, Opera Parisijs 1619, p● 63, 64. & lib. 3, cap. 47, p. 208. The 54. 
54 Alchuvinus Anno 790.  is our famous Countryman Alchuvinus, Tutor to CHARLES the Great: de Caeremonijs Baptismi Epistola in his Works, Lutetiae Paris. 1617., Col: 1158, B. & de Divinis Officijs lib: cap: 4, Col: 1013, 1014. The 55. 
55 Agobardus Anno 840.  is Agobardus, Bishop of Lions: De Dispensatione, Ministerio, etc. Bibl. Patrum● Tom. 9, pars 1, p. 603, H. 604, A. The 56. 
56 Paschatius Ra●bertus,  is Paschatius Ratbertus, in Matth: Evangelium l. 4, Bibl: Patrum Tom. 9, pars 2, p. 986, A● B. The 57 
57 HRabanus Maurus, Anno 840.  is HRabanus Maurus: De sacred Ordinibus lib: 1, Operum Coloniae Agrip. 1626., Tom. 6, p. 63, A, B, C. De Vniverso lib: 20, cap: 16, to 38, Tom: 1. p: 248, to 252. in De●teronomium l: 2, c: 29, Tom: 2, p: 437. The 58. 
58 Haymo, Anno 840.  is Haymo, Bishop of Halberstat, Comment: in Isaiam, cap: 56, Coloniae 1531 pag 473. & Comment: in Ephes: 5, v: 3. The 59 
59 Remigius, Anno 850.  is Remigius, Bishop of Rheemes, Explanatio in Epist: ad Galatas, c. 5, v: 19, Bibl. Patrum Tom. 5, p. 756, G: & in Ephes: 5, v. 3, p: 970, A, B. The 60. 
60 Bruno, Anno 1040.  is Bruno, Bishop of Herbipolis, Expositio in Psal: 118, v: 37. Bibl. Patrum Tom. 11, p. 221, B. The 61. 
61 Theophylact, Anno 1070.  is Theophylact, Archbishop of the Bulgarians, Enarrat: in Marc: cap: 6, in his Works Basiliae 1570, p: 89. Enar: in Ephes: c: 5, p. 509, in 1 Tim: 2, p: 573, 584. The 62. 
62 ●uo Carnotensis, Anno 1100.  is Iuo Carnotensis Episcopus, Decretal Lovanij 1561, pars 1, c: 207, pars 2, c: 31, pars●, c: 77, pars 4, cap: 8, 162, 166, 167. pars 5, cap: 370. pars 7, cap: 110. pars 11, cap: 7, 16, 64, 76, to 85. The 63. 
63 Anselm, Anno 1110.  is Anselm, Archbishop of Canterbury, Comment: in Epist: ad Ephe●●os, l. 5, v: 3● Tom: 2. Operum Coloniae Agrip. 1612, p: 285, C, D. in Epist: ad Philip: c. 4, p: 306, A. in 1 Tim: c: 3● p: 356, C. The 64. 
64 Honorius Augusto ●unensis, Anno 1120.  is Honorius Augustodunensis, De Antiquo ritu Missarum, lib: 3, cap: 58. Bibl. Patrum Tom: 12, pars 1, p: 1069, E. where he styles dancing and Stageplays, the very pomps of the Devil which we renounce in Baptism. The 65. 
65 Bernard, Anno 1130.  is elegant St. Bernard, Abbot of Clarevale, Oratio ad Milites Templi, cap: 4. Opera Antwerpiae, 1616, Col: 832, L, M. & Epist: 87, Col: 1477, A. The 66. 
66 Ranulphus Cirstrensis, An. 1140.  is Ranulphus Cirstrensis, in his Polychronicon, London, 1527. Book 3, cap: 34, fol: 131. The 67. 
67 joannes Saresberiensis Anno 1140.  is our famous Countryman john Saresbery, Episcopus Carnotensis in France: De Nugis Curialium, l. 1, c. 4, 5, 7, 8. & l. 8, c: 6, 7. Bibl. Patr. Tun. 15, p. 358, 463, 466. The 68 
68 Petrus Blesensis, Anno 1160.  is Petrus Blesensis, Archdeacon of bath, Ep: 14. Bibl. Patr. Tom 12. pars 2, p: 714, B. Epist: 76, p: 761, E. Epist: 85, p: 769, E. The 69. 
69 A●lredus, Anno 1160.  is AElredus, Abbot of Rivaulx, in Yorkshire, Anno 1160. in his Speculum Charitatis, lib: 1, cap: 26, p: 95, G. lib. 2, c. 23, p: 111, G, H. l: 3, c: 12, p: 118, A. and his Fragmentum, containing the memorable exhortation of King Edgar to his Bishops and Abbots, Ibidem p. 144, A. The 70. 
70 Gratian, Anno 1170.  is Gratian. Distinctio 33, 34, 48● & 86. Edit● Parisijs 1531, fol● 56, 58, 78, 130, 139, 140. & Causa 4, Quaest: 1, f. 260. & de Consecratione Distinctio 2, fol: 663. The 71. 
71 Innocen●tius, 3. Anno 1200.  is Pope Innocent the 3. Decretal: Constitutionum, lib. 3, Tit. 1, Constit. 3. Operum Coloniae Agrip. 1606, Tom. 2, p: 713, 714. These 7● eminent ancient Fathers and Writers in these their recited works, to which I might add justinian that famous Christian Emperor, in his 
* See Act. 7, Scene 3. p. 656, to 662.  forequoted ●awes and works, have constantly even from our Saviour's death till the year 1200. abundantly oppugned, censured and condemned, not only Sword-playes, Cirque-playes, and Amphitheatricall bloody Spectacles; but even 
t See Act. 6, Scene 3, 4, 5, 12.  Stageplays themselves, as diabolical, heathenish, sinful, lewd, ungodly Spectacles, 
v See Act. 6, Scene 5.  not sufferable among Christians; condemning withal, not only the acting, but even the beholding of such lascivious, filthy and contagious Interludes, the seminaries of all those prodigious execrable wicked effects, which I have more fully anatomised in the 
x See Act. 3, 4, 4, 5, 6, through out.  precedent Acts. And if all these worthy ancient Fathers did thus abominate, oppugn the Stag●-playes, Actors and Playhaunters of their times; o how would they censure and abhor the scurrilous, obscene, blasphemous, impious Plays and Players of our age, 
y See Act. 6. Scene 7. p. 132. & pag. 38.  which are far more execrable, profane and lewd than the very worst in former days? From these authorities therefore thus recited, I shall frame this 49. invincible Argument against Stage plays.  
That which 71 several Fathers and eminent ancient Writers of the Church have constantly, 
Argum. 49.  professedly condemned, as sinful, and abominable in these their recited works; 
z Quicquid enim omnes, vel plures, uno ●odemque sensu, manifest, frequenter, perse●veranter, velut quodam sibi consentiente Magistrorum Concilio accipiendo, tenendo tradendo firmaverint, id pro indubitato, certo, ratoque habeatur. Vencentius Lerinen●is con●ra H●reses, cap. 39  must certainly be desperately sinful, unseemly unlawful unto Christians, intolerable in any Christian Commonweal.  
But these 71 several Fathers and eminent ancient Writers of the Church, have thus constantly● professedly condemned Stageplays and Stage-Players, in these their recited works.  
Therefore they must certainly be desperately sinful, unseemly, unlawful unto Christians, intolerable in any Christian Commonweal.  
The Minor is evident by the premises: the Major I dare challenge the most impudent Player, or Play-patron to deny. For what man, what Christian is there so peremptorily audacious, so unchristianly immodest, so 
a Errat enim is qui a via quam Patrum electio monstravit aberrat. Hosmisdae Papae Epist. ad Poss●ssorem. Bibl. Patr. Tom. 6. pars 1. p. 375.  erroneously schismatical, as to control, and quite reject, the unanimous resolutions of so many reverend, pious, incomparably learned Fathers? whose Play-condemning censures, seconded by the definitive sentence of the whole primitive Church both under the Law and Gospel; not only challenge our reverend respect, 
b See Deut. 4.32. c. 32.7. job 8.8, 9, 10. c. 15. 17, 18. cr. ●. 16. Ezra 4.15. Psal. 44.1. Ps. 78. ●. Prov. 1.8, 9 c. 4.1, 2. c. 13.1. c. 22.28 c. 23.22. c. 2.20. 1 Cor. 14.29, 32. Heb. 12.1. 1 Thess. 2.14. Heb. 6.12. See john Whites Way to the true Church. Digress. 47. sect. 4. to 9  but our subscription too. We are all exceeding ready in matters of faith, to give credit to Counsels, to the renowned Fathers, and ancient Writers, especially where all, or many of them concur: and shall we then reject and undervalue them here in the case of Stageplays, in which they all accord, without the least dissent? Never (I dare positively affirm it) did Fathers, Counsels, and Writers of all sorts, all ages, more plentifully, more unanimously accord in passing sentence against any abuse or wickedness whatsoever, then in censuring, in condemning Stageplays, as the precedent and subsequent Scenes will evidence: and shall we then desert them where they all concord? Could Players, Playhaunters or lewd lascivious persons, find out but one Council, one Father or two, to countenance Stageplays, dancing, dicing, Health-quaffing, face-painting, Love-locks, or their strange fantastic habits and disguises; they would so 
* Quod nimis miseri volunt, hoc facile cr●●dunt. S●neca. Hercules Furens Act. 2.  hug it, so adore it, that neither the laws of God or man, the authorities of Christ, his Prophets and Apostles, the concurring resolutions of all other Fathers, Counsels or Writers to the contrary should be able to convince them that these things are evil: 
d Est et haec perve●●●tas hominum, salataria excu●ere, exitiosa susci●pere, periculosa quaeque medicamenta vitare, mori denique citius quam curari desiderant. Tertull. adversus Gnosticos Tom. 2 ●. 425. Isti nec rationibus convincuntur, quia non intelligunt, nec authoritatibus corriguntur, quia non ●ecipiunt● nec flectent●● suasionibus quia subversi ●unt, probatum est, mori magis ●ligunt quam converti. Be●n. Super Cantica Sermo 66. fol. 160. C.  so pertinaciously do men adhere not only to their opinions, but their errors too, who justify or foment their vices in the least degree. And shall not then the uncontrolled authority of all the precedent Christian Counsels and Fathers, be much more prevalent to withdraw them from pernicious Stageplays, with other oft condemned vanities, which have not so much as one Father, one Council to defend them? shall men believe, (yea sometimes prefer) the Fathers before the Scriptures, where they seem to give any countenance to their errors or superstitions; and yet reject them, where they all unanimously condemn their sinful pleasures? O let us not so far undervalue these their pious judicious, unanimous resolutions against stageplays and Actors, as still to magnify, frequent, or patronise them in despite of all these their determinations; 
e Phil. 3.16. Rom. 15.5, 6. 1 Cor. 1.16. 2 Cor. 13.11. Phil. 1.27. c. 2.2. 1 Pet. 3, 8  but let us join hearts, and hands, and pens, and judgements, yea and our practice with them; passing the very selfsame doom on Players, on Stageplays, as they all have done before us; for fear their pious resolutions prove so many unavoidable endictments of condemnation against us at the last. We all profess ourselves inheritors of these Father's faith; let us not then be ashamed to inherit the purity, piety, discipline, and devotion of their lives. 
f See Act. 7. Scene 2.  It was one great part of their discipline, to censure; one badge of their Christianity, their piety, to abandon Stageplays, Players and Playhaunters; let it be one piece of our Ecclesiastical, if not civil discipline, and devotion, to do the like. And 
g Hebr. 12.1.  since we are compassed about with so great a cloud of Play-condemning Authorities, let us now at last resolve, to lay away every weight, and the sin, (these sinful stigmatised Stageplays) which do so easily beset us; 
h Prov. 4.1. & 13.1.  Let us hearken to the instruction of these pious Fathers, and attend unto their doctrine: not 
i Prov. 22.28.  removing those Play-exiling Landmarks which they have set us: that so imitating them in their piety, we may at last participate with them in their glory.   

SCENA QVINTA.  
THE fifth Squadron of Play-oppugning Authorities, is the resolution of sundry Christian Authors, 
150 Modern Christian Writers have condemned Stageplays.  as well Papists as Protestants, from the year of our Lord 1200, to this present time, a Catalogue of whose names and works I shall here present unto you, according to their several antiquities, together with the Impressions which I follow. The 1. 
1 Guillermus, Altisiodorensis Anno Dom. 1206.  of them is Guillermus Altisiodorensis; Summa Aurea in lib. Sententiarum, Parisijs 1500, 1: 3, Tractat: 7, Quaest: 3, fol: 163. where he concludes thus. Qui dat histrionibus immolat daemonibus etc. The 2. 
2 Saxon Grammati●us, Anno 1220.  is Saxo Grammaticus, Historiae Danicae l. 6. Francofurti 1576, p. 103. The 3. 
3 Will. Malmesburiensis, 1230.  is Willielmus Malmesburiensis, De Gestis Regum Anglorum, l. 2, c. 10, Francofurti 16●1, p. 67, 68 The 4. 
4 Gulielmus Parisiensis, Anno 1240.  is Gulielmus Parisiensis, De Legibus, c. 13, Opera Venetijs 1591., p. 42, 43. & De Vitijs et Virtutibus, lib. c. 6, p. 262. The 5. 
5 Alexander Alensis, Anno 1240.  is Alexander Alensis, the famous English Schooleman, Summa Theologiae, Coloniae Agrip. 1622, pars 4, Quaest 11, Artic. 2, sect. 4, p. 391, 392, 393. The 6. 
6 Edmundus Cantuariensis, Anno 1240.  is Edmundus Cantuariensis, Archbishop of Canterbury, Speculum Ecclesiae, cap. 11. Bibl. Patrum Tom. 13, p. 359, E. The 7. 
7 Vincentius Beluacensis, Anno 1250.  is Vincentius Beluacensis, Speculum Doctrinale, Venetijs 1591., lib. 11, c. 93, to 98, fol. 194 etc. Speculum Morale l. 3, pars 8, Distinctio 4, & pars 9, Distinctio 6, fol. 244, 251, 252, & Speculum Historiale Venetijs 1494, l. 29, c. 41, fol. 367, where he hath excellent large Discourses, both against dicing, dancing, Cirque-playes and Stageplays, well worth the Readers observation. The 8. 
8 Matthaeus Parisiensis, Anno 1250.  is Matthaeus Parisiensis, our famous English Historian, Hist. Angliae, Tiguri 1589, p. 209, 210, 803, 823. The 9 
9 Aquinas, Anno 1260.  is Thomas Aquinas, Summa Theologiae, Duaci 1614, 2a 2ae. Quaest: 168, Artic: 2, 3, Quaest: 169, Artic: 2, 3m m, & 1a 2ae Quaest: 102, Artic: 6, 6m m, pag. 288, 289, 291. The 10. 
10 Bonaventura, Anno 1262.  is Bonaventura, that famous popish Cardinal, In Sententias lib: 4, Distinct: 16, Dub: 13: Operum Moguntiae, 1609 Tom: 5, p: 196. The 11. 
11 Suidas, Anno 1270.  is Suidas, Historica, Basiliae 1581., p: 127. Ardaburius Caius, sec p: 193. The 12. 
12 Ricardus, de Media Villa, Anno 1290.  is Ricardus de Media Villa, Super lib. 4, Sententiarum Brixiae 1591. Distinctio 16, Artic: 3, Quaest: 1, p: 232. The 13. 
13 Nic. De Lyra, Auno 1320.  is Nicolaus de Lyra, in Deut: 22, v: 5, Duaci 1617., Tom: 1, p: 1595. in Amos 6, Tom: 4, p: 1879 in 1 Tim: c● 2, Tom: 6, p: 698. See him on cap: 16, judicum, & in cap: 14, Matth: & c: 6, Marc. The 14. 
14 Alvarus Pelagius, Anno 1330.  is Alvarus Pelagius, De Planctu Ecclesiae, Lugduni 1517, l: 1, Artic: 49, f: 28, lib● 2, Artic: 28, fol. 134, & Artic. 46, fol. 150 The 15. 
15 Thomas Gualensis, Anno 1330.  is Thomas Gualensis, alias Wallis, a learned English Writer, Lectio 77, in Proverb. Solomonis, AEdibus Ascentianis, 1510, fol: 97: an excellent full place against Stageplays: & Summa Collationum ad omne genus hominum, pars 1, Distinctio 14, cap● 7. quoted by Alexander Fabritius, Destructorium Vitiorum lib: pars 4, c. 23. The 16. 
16 Astexanus, Anno 1330.  is Astexanus, De Casibus etc. Nurembergae 1482, lib. 2, Tit. 53. & l. 4, Tit. 17. Artic. 4. The 17. 
17 Thomas Bradwardin, Anno 1340.  is that profound English Doctor, Thomas Bradwardin, Archbishop of Canterbury, De Causa Dei, lib. 1● cap. 1, Corolla 20, Opera Londini 1618., p. 14, 15. The 18. 
18 Robertus Holkot, Anno 1350.  is Robertus Holkot, a famous English Schooleman, Lectio 172, super lib. Sapientiae, Basileae 1506, fol. 132.133. The 19 
19 Franciscus Petrarcha, Anno 1370.  is Franciscus Petrarcha, De Remedio utriusque Fortunae, lib. 1, Dialogus 24, 25, to 31, printed 1613. p. 95, to 130. where we have an excellent Discourse against dicing, dancing and Stageplays. The 20. 
20 joannis Wickliffe● An. 1380.  is joannis Wickliff, our famous English Apostle, Dialogorum l. 3, c. 1, fol: 45, Edit. 1545. The 21. 
21 joannnis de Burgo, An. 1390.  is joannis de Burgo, Chancellor of the University of Cambridge; P●pilla Oculi, Parisijs 1521, pars 4, cap. 8, 1. pars 7, cap. 5, O. & pars 10, cap. 5, V.X. The 22. 
22 Nicolaus Cabasila, Anno 1400.  is Nicolaus Cabasila, De Vita in Christo l. 2, Bibl. Patrum Tom. 14, p. 114, C, D, E, F. The 23. 
23 joannis Gerson, Anno 1410.  is joannis Gerson, the learned Chancellor of Paris, De Praeceptis Decalogi, cap. 7, Operum Parisijs 1606, pars 2, Col. 264, & Sermo Dominicae 3, Adventus; Operum pars 4, Col: 332, 333, 334. The 24. 
24 Alexander Fabritius, An. 1426.  is Alexander Fabritius, a learned Englishman, Destructorium Vitiorum, Lutetiae 1516, pars 3, c. 10, C, D. pars 4, cap: 23. De Ludio inhonestis; an excellent place against Dancing, Dicing and Stageplays; where he quotes one Walerannus and Walensis against these pastimes, whose works there cited are not at this day extant. The 25. 
25 Thomas Waldensis, Anno 1430.  is Thomas Waldensis, a learned English Writer, john Wickliff's professed Antagonist, Tit. 5, De Baptismi Sacrament. c. 49, sect. 7, Operum Venetijs, 1571, Tom. 3, p. 96, B, See here Act. 7, Scene 2. The 26. 
26 To●tatus Abulen●is, Anno 1430.  is Tostatus Abulensis, that Voluminous Writer, Comment. in Deut. 22, Quaestio 2, Operum Coloniae Agrip. 1613, Tom. 3, pars 2, p. 199, B, C. In lib. 4. Regum, Quaestio 44, Tom. 7, pars 2, f 100, C, D. & in Matth. cap. 6, Quaestio 38, & 67, Tom. 10, pars 3, fol. 40, E, etc. The 27. 
27 Ricardus Panpolitanus, Anno 1430.  is Ricardus Panpolitanus, a famous English Hermit, In Verba Salomonis; Adolescentulae dilexerunt te nimis etc. Bibl. Patrum Tom: 15, p. 838, A, where he thus writes; Sed quidem ut pueri vadunt ad ludos, ad spectacula, ad multas alias vanitates: quamvis tamen Deum semper praeponunt, quasi Deum amare nescirent: where he styles Stageplays, vanities, those who resort unto them, childish persons, who know not how to love God as they ought. The 28. 
28 Ni●olaus De Clemangis, Anno 1230.  is Nicolaus de Clemangis, De Novis Celebritatibus non instituendis, Tract. Oper Lugduni Batt. 1613, p. 143, to 160. De Lapsu et Reparatione justitiae, cap. 15, p. 54. & Epist. 28, 54, p 102, 103, 104, 148, 149. where he excellently declaims against Dancing, Stageplays, and other wanton effeminate exercises and disorders in his time; & De Corrupto Ecclesiae Statu, c. 2, sect. 3, p. 5, c. 4, p. 7, c. 15, sect. 3, p. 15, c. 18, sect. 1, p. 18, where he censures the luxury and exorbitances of the Clergy, especially for their dancing, dicing, resort to P●ayes, and their esteem of Players. The 29. 
29 Panormitanus, An●o 14●0.  is Panormitanus, that industrious Abbot, 5. Decretalium, De Clerico Venatore, Tit-24, Lugduni 1580, fol, 187; and in sundry other places. The 30. 
30 Antoninu●● Anno 1444.  is Antoninus, Archbishop of Florence, Chronicorum, pars 2, Tit. 15; c. 10. sect. 13, Edit. Lugduni 1543, fol. 132; & pars 3, Tit. 18, c. 5, sect. 4, fol. 19 The 31. 
31 AEneas Silvius, Anno 1450.  is AEneas Sylvi●s, afterwards Pope Pius the 2, Epist. l. 1, Epist. 166, Opera Basileae 1551, p. 721, 722, 723. & De Liberorum Educatione, p. 968. The 32. 
32 Mapheus Vegius, Anno 1450.  is Mapheus Vegius, De Educatione Liberorum l. 1● c 14, & l. 3, c. 7, 12, Bibl. Patrum Tom. 15, p. 835, E, F, 865, H● 847, F, &. 848● C, D. The 33. 
33 joannis Antonius, Anno 1540  is joannis Antonius, Bishop of Champagne, De Gerendo Magistratu, lib. Bibl. Patrum Tom. 15, p. 809, B, C. The 34. 
34 Paulus Wan, Anno 1460.  is Paulus Wan, Quadragesimale, Hagenau, 1501, Sermo 5, De Custodia quinque Sensuum, Sermo 7, De Custodia Auditus; & Sermo 10, De Custodia Tactus. The 35. 
35 Michael Lochmair, Anno 1470.  is Michael Lochmair, Sermo 21● Hagenaw 1550, Y, Z; Sermo 33, F, G, H; Sermo 38, K; Sermo 62, L; Sermo 65, Z; & 106, F The 36. 
36 Ang●lus De Clavasio, Anno 1480.  is Angelus De Clavasio, Summa Angelica, Nurembergae 1498, Tit. Chorea, Histrio, Infamia, Ludus. The 37. 
37 Baptista Tro●omala, Anno 1490.  is Baptista Trovomala, Summa Rosella, Venetijs 1495, Tit. Chorea & Histrio. The 38. 
38 Raphael Volateranus, Anno 1500.  is Raphael Volateranus, Commentariorum lib. 29, cap: De Celebritate Conviviorum et Ludorum, Edit: Parisijs 1511, p: 312, 313. The 39 
39 joannis de Wankel, Anno 1506.  is joannis De Wankel, Glossa in Breviarum Sexti, lib● 3, Tit: 1, De Vita et Honestate Clericorum, Parisis 1509. fol: 88 The 40. 
40 joannis Nyder, Anno 1506.  is joannis Nyder, Expositio super Praecepta Decalogi, Parisiiis 1507, Praeceptum 6● cap: 2, 3, fol: 123, 124. The 41. 
41 Alexander ab Alexandro, Anno 1510.  is Alexander ab Alexandro, Genialium Dierum lib: 3, c: 9, Hanoviae 1610, fol: 135, 136, & l: 5, c: 8, fol. 280, 281. The 42. 
42 Lodovicu● Vives, Anno 1510.  is Lodovicus Vives, Notae in Augustinum, De Civitate Dei l. 1, c. 30, to 34, & l. 2, c. 2, to 16, etc. l. 8, c. 37; & De Causis Corruptionis Artium, lib. 2, Edit: 1612, p. 81, 83. The 43. 
43 Polydor Virgil, Anno 1510.  is Polydorus Virgilius, De Inventoribus Rerun, 1604, l. 5, c. 1, 2, p. 380, to 389. & l. 3, c. 13, p. 251, 257. The 44. 
44 joannis Aventinus, Anno 1520.  is joannis Aventinus, Annalium Boiorum, Basileae 1590., lib 7, pag. 536, & 668. The 45. 
45 Episcopus Chemnensis, Anno 1530.  is Episcopus Chemnensis, Onus Ecclesiae, 1531, c. 23, sect. 1, fol. 43, cap. 27, sect. 15, 16, 17, 18, fol. 53, & cap. 28, sect. 6, fol. 54. The 46. 
46 Coccius Sabellicus, Anno 1538.  is Marc: Antonius Coccius Sabellicus AEneadis 2, l. 9, Basileae 1538, p. 299, l. 4, p. 200. AEneadis 4, l. 1, p. 482, l. 3, p. 508. AEneadis 5, lib. 4, p. 730, 748, lib. 7, p. 799. AEneadis 7, l. 2, p. 201, 203, lib. 1, p. 191: where he shows at large, how Stageplays were originally devoted to the Roman Idol-Gods, who exacted them at their hands to their great expense. The 47. 
47 Stephanus Costa, Anno 1540  is Stephanus Costa, De Ludo Tractatus, num. 3, 4, 9, 12, 14, to 25. in Tractat. Tractatuum, Parisijs 1545, pars● 1, f. 156, 157, 158, 159, 160. The 48. 
48 Nicolaus Plove, Anno 1540  is Nicolaus Plove, De Sacramentis, Ibid. Tractat. Tractatuum, pars 8, p. 51, sect. 3. The 49. 
49 Mr. john Calvin, Anno 1540  is reverend Mr. john Calvin, Sermo 126, in Deut. 22, 5. Epistola Facillo, Operum Genevae 1607● Tom. 6, pars 2, Col. 93, 94. See Sermo 70, 79, & 80, in lib. job. The 50. 
50 Cornelius Agrippa, Anno 1546.  is Henricus Cornelius Agrippa, De Vanitate Scientiarum, cap. 20, 59, 63, 64, & 71. Coloniae 1581. The 51. 
51 Radulphus Gualther, Anno 1548.  is learned and laborius Radolphus Gualther, Hom. 11. in Nahum 3. f. 214, 215. See Hom. 186. in Mat. fol. 349, 350. & Hom. 51, in Marci Evangelium, fol. 74, 75. The 52. 
52 Martin Bucer, Anno 1550  is judicious Martin Bucer, De Regno Christi Sempiterno, lib. 2. cap. 54. where he condemns all popular Stageplays, though he seems to allow of academical with some restrictions. The 53. 
53 Peter Martyr, Anno 1550  is acute and learned Peter Martyr, Locorum Communium, Classis 2, cap. 11, sect. 62, 66 c. 12, sect 15, 19● & Commentary upon judges in the English translation, p. 214, 215. The 54. 
54 Olaus Magnus, Anno 1550.  is Olaus Magnus, Archbishop of Vpsalis, Historia, Basileae 1567., lib. 15, c. 10, 11, 12, 13, 31, to 35: which he notably censures all amorous lascivious ribaldry dances, pictures, songs and music, together with Stageplays and common Actors; taxing all such Princes and Great ones, who harbour these lewd Players in their Courts or territories, or tolerate their Interludes among the vulgar. The 55. 
55 Petrus Crab, Anno 1550.  is Petrus Crab, in his several forealleged Counsels: See Scene 3, in the margin. The 56. 
56 Franciscus joverius, Anno 1554.  is Frranciscus joverius, Sanctiones Ecclesiasticae tam Synodicae quam Pontificiae, Parisijs 1555, Classis 1● fol: 611: 156, Classis 2, fol. 5, 6, & 27. The 57 
57 Henry Stalbridge, Anno 1556.  is Henry Stalbridge: his Exhortatory Epistle to his dear beloved Country of Engl●nd, against the pompous Popish Bishops thereof: as yet the true members of their filthy Father, the great Antichrist of Rome: printed at Basil 1556, fol. 18, where he writes thus. So long as minstrels and Players of Interludes played lies, and sung bawdy songs, blasphemed God, and corrupted men's consciences, the Popish Prelates never blamed them, but were well content, etc. The 58. 
58 Andrea's Frisius, Anno 1558.  is Andreas Frisius, De Republica Emendanda, Basileae 1559, l. 1, c. 6, p. 23, cap. 17, p. 62, 63, cap. 7, p. 25, 26, cap, 23, p. 90, & lib. 2, cap. 11, p. 132: where he condemns all Stageplays, dancing, dicing, and scurrilous songs and Interludes as unsufferable evils in any Christian well-ordered Commonweal. The 59 
59 Matthew Parker, Anno 1560.  is reverend Matthew Parker, Archbishop of Canterbury, De Antiquitate Ecclesiae Brittanicae, 1572, pag. 445. The 60. 
60 Thomas Beacon, Anno 1560.  is pious and learned Thomas Beacon, his Catechism, in his Works, London 1564, part 10, fol. 341, 355, 361, 366, 400, 486. where he condemns, not only as Dicers, Card-players and Gamesters, but even Stageplays too, as thiefs; severely censuring Dancing Stageplays, Interludes, scurrilous songs and Playbooks, as the fomentations of lewdness, the occasions of adultery, and things altogether misbeseeming Christians, especially on the Lord's day, which they most execrably profane. The 61. 
61 Theodorus Balsamon, Anno 1560.  is Theodorus Balsamon, Canon's Apostolorum et Conciliorum, Paris: 1620, p. 217, to 224● 284, to 288, 422, 423 658, 659. The 62. 
62 Claudius' Espencaeus, Anno 1560.  is Claudius Espencaeus, in Epist: 1, ad Timotheum, Lutetiae 1561, c. 2, p. 44, H: c. 4, p. 88, G: c. 5, p. 101, A: & Digressionum l. 2, c. 14, p. 202, 203. The 63. 
63 Bartholmeus Carranza, Anno 1560.  is Bartholmeus Carranza, Summa Conciliorum, Parisijs 1624., in the places forequoted, Scene 3. The 64. 
64 Franciscus Zephyrus, Anno 1561.  is Franciscus Zephyrus, Epistola Nuncupatoria in Apolog. Tertulliani adversus Gentes, apud Tertulliani Opera 1566, Tom. 2, p. 550, to 555: and Commentar: in Tertul: Apologiam, Ibid: p. 591, 626, 627. The 65. 
65 George Alley, An. 1562  is learned George Alley, Bishop of Exeter, and Divinity Lecturer at Paul's, in the second year of Queen ELIZABETH'S reign, In his Poor Man's Library, London 1571, part 1, fol. 13, 39, & fol. 46, 47: where he notably declaims against Playbooks, and Stageplays, as the fomentation, the fire and fuel of men's lusts, the occasion of adultery, & other intolerable evils among Christians or Pagans. The 66. 
66 Laurentius Surius, Anno 1566.  is Laurentius Surius, in his forequoted Counsels Coloniae Agrip. 1567. See Scene 3. The 67. 
67 Caelius Rhodiginus, Anno 1566.  is Caelius Rhodiginus, Antiquarum Lectionum, 1599, l. 8, c. 7, 8. Col. 353, 354. The 68 
68 john Bodine, An. 1566.  is john Bodine, his Commonweal, l. 6, c. 1, London 1606, p. 644, 645. See here p● 483● 484. The 69, 
69 Flacius Il. lyricus, Anno 1566.  70, 
70 joannis Wigandus.  71, 
71 Matthaeus judex.  72, 
72 Basilius Faber.  are Flacius Illyricus, joannis Wigandus, Mattheus judex, and Basilius Faber: in their Centuriae Ecclesiasticae, 1564, etc. Centuria ●●, Col. 266, 279, 280. Centur. 3, Col. 141, 142. Cent. 4, Col. 458, 857. Cent. 5, Col. 721, 1509, & Cent. 9, Col. 259, 260. The 73. 
73 Theodorus Zuinger, Anno 1570.  is Theodorus Zuinger. Theatrum vitae humanae, Basileae 1570, vol. 12, l. 5, p. 1834, 1835. The 74. 
74 joannis Bertochinus, Anno 1574.  is joannis Bertochinus, Repertorium Basileae 1574, pars 2, pag. 669. Histrio. The 75. 
75 Petrus de Primaudaye, Anno 1576.  is Petrus de Primaudaye, in his French Academy, London 1618., cap. 20, p. 205, where he censures Stageplays as unsufferable mischiefs. The 76. 
76 Antonius de Brutio, Anno 1558.  is Antonius de Brutio, Super lib. 3, Decretalium, Venetijs 1578, Tom. 5, cap. 12. De Vita et Honestate Clericorum, fol. 4, 8. The 77. 
77 ●osias Simlerus, An. 1580.  is Ioanni● Simlerus, in Exodum, cap. 32, Tiguri 1584., p. 156. The 78. 
78 Andrea's Hyperius, An. 1580  is Andreas Hyperius, De Ferijs Bacchanalibus. Basileae 1580. The 79. 
79 Gilbertus Genebrardus, 1580.  is Guilbertus Genebrardus, Chronicon, Lugduni 1609, lib. 2, p. 212, & 314. The 80. 
80 Paulo Lanceletto, Anno 1580.  is Paulo Lanceletto, Institutiones juris Canonici, lib. 2, Tit. De Eucharistia, Lovanij 1578. p. 269, 270. The 81. 
81 Petrus Berchorius, Anno 1583.  is Petrus Berchorius, Dictionarij sive Repertorij Moralis, Venetijs 1583, pars 2, Tit. Ludere, p. 428: & De Episcopis in Tractatu Tractatuum, pars 4, fol. 25, num. 101. The 82. 
82 Lambertus Danaeus, Anno 1583.  is Lambertus Danaeus, De Ludo Aleas, cap. 5, et Ethicae Christianae, l. 2, c. 8, in his Opusc. Theolog. Genevae 1583, p. 107. The 83. 
83 joannes Langhecrucius Anno 1588.  is joannes Langhecrucius, De Vita et Honestate Ecclesiasticorum, Duaci 1588., lib. 2, c. 11, 12, 20, 21. where he copiously censures Plays and Playhaunters out of Lactantius, Cyprian with other Fathers and Counsels. The 84. 
84 Didacus' De Tapia, Anno 1589.  is Didacus' De Tapia, in Tertiam partem divi Thomae, Salamancae. 1589, p. 545, 546. See here p. 483, 484. The 85. 
95 Petrus Opmeerus, Anno 1590.  is Petrus Opmeerus, Opus Chronographicum Orbis Vniversi, Antwerpiae 1611, p. 186, 185. See here p. 481. The 86. 
86 Barnabas Brissonius, Anno 1590.  is, Barnabas Brissonius, Commentarius De Spectaculis in Cod. Theodosijs, Honoviae 1600, p. 208, to 210, where he largely discourseth against Stageplays, producing sundry passages out of Tertullian, Cyprian, Lactantius, chrusostom, and other Fathers, to testify their unlawfulness, and lewd mischievous effects. The 87. 
87 joannes Mariana, An● 1590.  is joannis Mariana, Tractatus 7, Coloniae Agrip. 1609. Tractatus de Spectaculis, professedly written against Stageplays, where he proves their unsufferable naughtiness, and unlawfulness both by Counsels, Fathers, and Heathen Authors. The 88 
88 Petrus Faber, An. 1590.  is Petrus Faber, Agonistarum lib. Lugd. 1590., where he professedly censures Stageplays, and such like Interludes. The 89. 
89 Greg. Tholosanus, Anno 1590●  is Petrus Gregorius Thosolanus, Syntagma juris Vniversi, Franec. 1599, lib. 39, cap. 5. The 90. 
90 Arias Montanus, 1590.  is learned Arias Montanus, De Varia Republica, Sive Commentaria in lib. judicum, Antwerpiae 1592., cap. 16, p. 568, to 575. The 91. 
91 justus Lipsius, An. 1590.  is justus Lipsius, De Gladiatoribus lib: & De Amphitheatro lib: Antwerpiae 1584. where he not only describes at large the forms and several fabrics of Theatres, Scenes and Amphitheatres, together with the detestableness of Sword-playes and such like Amphitheatricall spectacles, but likewise inveigheth against stageplayss too. The 92. 
92 Rodolphus Hospinianus, Anno 1593.  is Rodolphus Hospinianus, De Origine Festorum, Tiguri 1593., cap: 22. fol. 118, 119, 151, 152, 153. The 93. 
93 Carolus Sigonius, Anno 1593.  is Carolus Sigonius, Historia de Occidentali Imperio, France 1593. lib. 1, p. 32. See here p. 482. The 94. 
94 Erasmus Marbachius, 1597.  is Erasmus Marbachius, Comment. in Deutr. 22. v. 5. Argentorati 1597. p. 217, 218. The 95. 
95 Laurentius Bochellus, An. 1598.  is Laurentius Bochellus, Decreta Ecclesiae Gallicanae, Parisijs 1599 lib. 6. tit. 19 and in sundry other places already quoted. Scene 3. in the margin. The 96. 
96 Ant. Guevara, An. 1600.  is Don Antonio de Guevara, his Dial of Princes, Book 3. cap. 43. to 48. London 1616. p. 509. to 522. where the intolerable mischiefs that Players and Plays occasion are anatomised to the full, and their unlawfulness manifested by the testimony of heathen Authors. The 97. 
97 Baronius, Anno 1600.  is that laborius Roman Historian Cardinal Baronius, annal Ecclesiasticae, Coloniae Agrip. 1609. Anno 120. sect. 30. Anno 179. sect. 47. Anno 201. sect. 34. Anno 206. sect. 4. and in sundry other places. The 98. 
98 Bellarmine, Anno 1600.  is that famous Popish Cardinal Robertus Bellarminus, Concio 6. De Dominica 3. Adventus, et Concio 9 de Dominica Quinquagesimae, Operum Coloniae Agrip. 1617. tom. 6. Col. 60, 61, 204, 205. where he censures stageplayss and dancing as unlawful unchristian Pastimes, especially on lords-days and holy-days. The 99 
99 Thomas Zerula, Anno 1600  is Thomas Zerula, Bishop of Beneventum, Praxis Episcopalis. Venetijs 1599 pars 1. tit. Ludus fol. 141. The 100L 
100 Onuphrius, Anno 1600.  is Onuphrius Paniunius Veronensis, De Ludio Circensibus. Venetijs 1600. lib. 1. cap. 1, 2, 3, 4. et lib. 2. p. 120. to 136. where he at large relates the idolatrous heathenish Original of Cirque-playes and Stageplays, which he there professedly condemns, quoting St. Cyprian, and Tertullian, De Spectaculis, against them, which books are there verbatim transcribed. The 101. 
101 Paulus Windecke, Anno 1604.  is Paulus Windecke, Theologia jurisconsultorum, lib. 1. Locus 38. Coloniae Agrip. 1604. p. 110, 111. The 102. 
102 Bulengerus, An. 1606.  is julius Caesar Bulengerus, De Cuco et Ludis Circensibus, De Venatione Circi, & de Theatro etc. Opusculorum Tom. 2. Lugduni 1621. p: 71. to 90. De Theatro lib. 1. throughout, especially cap. 50, & 51, De Scenae et Orchestrae obscenitate, & de Infamia Theatri: in which books, he not only at large relates the Original of Cirque-playes, Sword-playes and Stageplays, together with the several forms and parts of Theatres, Scenes and Stageplays, with the several sorts of Actors, and all other Stage-appurtenances, it being the best discourse in this nature that I have hitherto seen; but he likewise peremptorily censures Stageplays (against which he produceth sundry Fathers, Counsels and Authorities) as intolerable polluted Spectacles, which misbeseeme all Christians. The 103. 
103 Francis de Croy, Anno 1606.  is Francis De Croy, his First Conformity, printed in English, London 1620, cap: 19, 20. The 104. 
104 Severinus Binius, Anno 1606.  is Severinus Binius, in his forealleged Counsels. See Scene 3. in the margin. The 105. 
105 Gentianus Hervetus, Anno 1610.  is Gentianus Hervetus, Comment. in Clement. Alexandrini lib. 3, Paedagogi cap: 11. Parisijs 1612. The 106. 
106 Amandus' Polanus, Anno 161●.  is Amandus Polanus, Syntagma Theologiae, Genevae 1617., l: 10, c: 25, 26. & lib. 9, c. 35, p. 665, 666. The 107. 
107 Henricus Spondanus, Anno 1614  is Henricus Spondanus, Epitome Baronij, Moguntiae 1614, Anno Christi 206, sect. 2, p: 194, Anno 371, sect. 10, p: 393, Anno 399. sect. 5, 9, p. 445, Anno 469. sect: 2 p: 549, Anno 404. sect. 1, 2, p. 458. See Anno 59 sect: 8 p. 108, Anno 325. sect: 52, p: 296, Anno 327, sect: 23, p: 351, & Anno 365, sect. 5, p: 383. where he proves that Stageplays were evermore condemned by the Fathers and primitive Christians, as the very Devils Pompes. The 108. 
108 Philippus Gluverius, An. 1616.  is Philippus Gluverius, Germaniae Antiquae, Lugduni Batt. 1616. lib● 1, c: 20, p: 181, 182. See here pag. 457, 458● The 109. 
109 Dr. Ames, Anno 1630.  is Gulielmus Am●●ius, de ●ure Conscientiae, 1630, lib. 5● c. 34. p. 271. The 110. 
110 Dr. Thomas Beard, An. 1631.  is Dr. Thomas Beard, his Theatre of God's judgements, Edition 2, London 1631. Book 2, c: 36, p: 435 4●6. These 110. 
110 Dr. Thomas Beard, An. 1631.  foreign and domestic authors of all sorts, as well Papists as Protestant's. Historians, Statists, Civilians, Morralists, Canonists, as Divines. To which I might add Mr. john Northbrooke, his English Treatise against Plays and Interludes, London 1579. Mr. Stephen Gosson, his School of Abuses, London 1578. and his Plays confuted in five Actions, London 1580. The 2. and 3. Blast of Retreat from Plays and theatres, London 1580. the latter of them penned by a penitent reclaimed Play-Poet. The Church of evil men and women, whereof Lucifer is the head, and Players & Playhaunters the members, etc. written by a nameless Author, & printed by Richard Pinson. Mr. john Field HIS DECLARATION OF GOD'S JUDGEMENT AT PARIS GARDEN, january 13. 1583, London 1588. Mr. Philip Stubs, his Anatomy of Abuses, Edition 4. London 1595, p. 101, to 107. Dr. john Rainolds, his Overthrow of Stageplays, printed 1599, and reimprinted, Oxford 1629. I. G. his Refutation of the Apology for Actors, London 1615. A short Treatise against Stageplays, printed 1625. and dedicated to the Parliament: (all English Treatises professedly written against Stageplays by English men, and published by authority, which I would desire our Players, our Playhaunters to peruse at leisure:) Mr. Osmund Lake, his Probe Theological upon the Commandments, London 1612, p. 167, to 272. and those 30 other forequoted English Writers, (pag. 485, 486, 487, 488.) whose names and works I pretermit: all which being put together, amount to 150 in the total sum. These 150 modern Christian famous Writers, I say, with 
b See Hermannus Schedell Chronicon Chron. AEtas 5, fol. 83. jacobus Spielegius Lexicon juris Civi●is, & joannis Calvini, Lexicon juridicum: Tit. Histriones & Ludus, Pardulphus Prateus Lexicon juris Civilis et Canonici, et Hieronimus Verrutius, Lexicon Vtriusque juris. Tit. Ludus, & Mai●ma: who there condemn both Stage-players and Stageplays. With Budaeus, Gothefredus, & others hereafter quoted, Part. 2. Act. 2.  sundry others whom I pretermit; have in their recited works, by a constant uninterrupted succession from the year of our Lord 1200, to this present, unanimously oppugned and condemned Stageplays, (together with all 
c See Act. 5. Scene 8. & Act. 6. Scene 3, 4.  mixed effeminate, lascivious, amorous Dancing, the epedemical corruption of our present age,) as most pernicious, execrable, lewd, unchristian, heathenish Spe●tacles, not sufferable in any Christian Church or State; branding all 
d See Act. 4. S●ene 1. Act. 6. Scene 12, 20. Act. 7. Scene 2, 3.  Stage-players for graceless, lewd infamous miscreants, who ought to be excommunicated ipso facto both from the Church, the Sacraments, and all Christian society, till they have wholly renounced their diabolical vile profession, and given public testimony to the world, both of their reformation and sincere repentance. And as all these recited W●iters, even so our own Magistrates, our Universities, and all our faithful Ministers, both in their public Sermons, and private discourses, together with all godly zealous Christians from age to age, have passed the very selfsame doom and verdict against Plays and Players, as I have 
e Act. 6. Scene ● p. 489, to 498. Act. 7. Scene 2, 3, 7. See the Epistle before D. Rainolds Overthrow of Stageplays, and I. G. his Resutation of the Apology for Actors accordingly.  elsewhere largely proved, and our own experience can sufficiently testify. If then all these Protestant and Popish Authors, Magistrates, Ministers and godly Christians, both at home and abroad, have successively from age to age, from year to year, thus publicly, thus professedly condemned Stageplays, both by their words and writings, as most pernicious evils; and that not coldly or slightly, but with the very height of zeal and earnestness; dare any Christian now be so perversely obstinate, so singularly wilful, so desperately audacious, as still to magnify, frequent, or patronise them? Never, I dare confidently aver, was any one thing whatsoever (except only some gross notorious sin against the express law of God and nature) so universally, abundantly, professedly condemned by Counsels, Fathers, Christian and profane Emperors, Princes, Magistrates, States, and Writers of all sorts, all ages, all places whatsoever, as Stageplays, against which the 
f See Cyprian & Tertullian, De Spectaculis lib. Salvian de G●berna●. Dei lib. 6. Augustine De Civit. Dei lib. 1, 2. and others in their forequoted places.  Fathers of old, and many Christians of late have written whole Treatises, Books and Volumes with such affection and acumen, that we shall never find them more sharp and piercing● more vehement, elegant, and divinely rhetorical, than in their Impressions against Stageplays, wherein they far transcend themselves. Yea such hath been the harmonious unanimity of Writers in condemning Stageplays, and Actors, that I never met with any Christian or Heathen Author (Lodge only and Haywood, two English Players excepted) that durst publicly plead in any printed work for popular Plays and Actors. It is true, that these two Players Lodge & Haywood, the first of them in his Play of Plays, the latter in his Apology for Actors, thrust out in print by stealth, perceiving Playhouses, Plays and Actors to grow into disgrace by reason of sundry pious Books that had been written against them, by Mr. Northbrooke, Mr. Gosson, Mr. Stubs, Dr. Rainolds, and others forerecited; undertook the patronage of Plays and Players (as 
g Acts 19.24, 25, etc.  Demetrius and his silver-smithes did the defence of their great Diana and her silver shrines) for their own private ends, it being the craft by which they got their wealth and living. But their ridiculous Playerlike Pleas, ●avouring of nought but paganism, ignorance and folly, were no sooner published by connivance, but they were presently so soledly refuted, (the first of them, by Mr. Stephen Gosson, a penitent Play-Poet, in his Plays confuted in 5 Actions; the latter by I: G: in his Refutation of the Apology for Actors, London 1615. both published by authority:) that they durst not, yea they could not since reply unto them, there being so much against Plays and Players in all writers, all ages, so little (and that little as good as nothing) for them, that it is not only bootless, but impious and absurd, for any to endeavour their defence, which 
h See Dr. Rainolds his Overthrow of Stage plays, whe●e his words are cited and answered.  Dr. Gager, 
i In his two Epistles to Dr. Rainolds Overthrow of Stageplays, p. 264. etc.  Dr. Gentiles, and 
k Ethicorum, l. 2. c. 8. & Polit. l. 5. cap. 8.  Dr. Case, who writ something in behalf of academical Stageplays only, (in which argument they were likewise so utterly foiled and overthrown by that ornament of our Church and Nation, 
l In his Overthrow of stageplayss.  Dr. Rainolds, as they were glad to yield the wasters to him, to 
m See the Epistle before Dr. Rainolds his Overthrow of Stageplays accordingly.  change their opinions, & set down with loss;) durst never undertake; they all condemning popular Plays and Players, even in their Apologies for private academical Interludes. Let therefore the numerous concurring resolutions of all these learned eminent approved Authors, whose single opinions we highly estimate in most other things, 
n Homini ment praedito pauci sapientes, multis insipientibus magis sunt vere●di. Platonis Sym●posium, p. 291.  overbalance the prejudicated erroneous inconsiderate private and subitane Opinions of all ignorant novices, or lascivious injudicious Players or Playhaunters whatsoever, who are so prepossessed, so besotted with the love of these most sinful pleasures, that they are altogether unable to judge rightly of them: And let us choose rather to judge aright of Plays and Players, with all these worthy Sages, than to err with novices, children, fools, or lewd ones, who for want of grace and rectified judgements, are 
o Hebr. 5.14.  unable to discern between good and evil; contracting the sum of all our present Resolves into this 50 Play-refelling Syllogism.  
That which above ●50 modern Protestant and Popish Writers of all sorts, of our own and other Nations; 
Argum. 50.  together with many learned godly Ministers and private Christians have professedly written, preached, declaimed against from time to time, with an unanimous consent, without any public opposition or control; must certainly be execrable, unseemly, unlawful unto Christians● Witness, Matthew 23.2, 3. Luke 10.16. 1 Corinth. 10.32, 33. Hebr. 13.17. 2 Cor. 7.15. c. 9.13. Ephes. 5. 21. cap. 6.1, 2. 1 Pet. 5.5.  
But above 150 modern Protestant and Popish Writers of all sorts as well domestic as foreign, together with many learned godly Ministers and private Christians, have professedly written, preached, declaimed against Stageplays from time to time, (even from Anno 1200, till now;) and that with a most unanimous consent, without any public opposition or control: Witness the premises.  
Therefore, they must certainly be execrable, useemely, unlawful unto Christians.   

SCENA SEXTA.  
But it may be some rash Playhouse censurers, out of their gross profaneness, 
40 Heathen Writers and Philosophers against Stageplays and Actors.  will be ready to censure all the forealleged Fathers and modern Christistian Authors, for 
o Insani sapiens, nomen fert aequus iniqui, ultra quam satis est virtutem si petat ipsam. Horatius Epist. l. 1. Epist. 6  Puritans or Precisians, and so blow away all these their authorities at one breath, the very title of a Puritan (as of old the 
p Non ideo bonus Caius et prudens Lucius quia Christianus: Vt quisque nomine Christiani emendatur offendit. Tertulliani Apologia advers. Gentes cap. 2, 3.  name of a Christian) being sufficient to dash, to blast them all. I shall therefore in the next place control the 
q 1 Pet. 2.16.  madness of these Antipuritan Play-proctors with a squadron of such Play-condemning Pagan Philosophers, Orators, Historians and Poets, as the very Devil himself dares not brand for Puritans, though perchance some desperate Players or Playhaunters will, against all sense and reason, because they are better than themselves. I shall begin with Heathen Philosophers, Orators, Morralists, and then proceed to Historians and Poets, whose names and works I shall only quote for the most part, with those Editions which I follow; because I have recited most of their words at large, Act. 6. Scene 3. & 5. p. 365. to 371. & 440. to 450. & Act. 5. Scen. 8. p. 245. to 252. on which you may cast back your eyes. The first Play-condemning Heathen Philosopher is Socrates, the very wisest Heathen, by the express verdict of the Delphian Oracle, (witness Plato his Socratis Apologia, 
1 Socrates, Anno Mundi, 3590. aut eo circiter.  p. 12. & Diogenis Laertij, Socrates:) who condemned Comedies and Stageplays, as pernicious, lascivious vanities; refusing to resort to Aristophanes his Comedies; & persuading the Athenians with all the Grecians to abandon Comical Play-Poets, which they did accordingly: for which see, Plato his Socratis Apologia, p. 22. Diogenis Laertij Socrates: AElian Variae Historiae, l. 2, c. 13. Volateranus Commentariorum lib: 29. fol: 113. & Plutarch: De Gloria Atheniensium, lib: p: 514. The 2. 
2 Isocrates, Anno 3630.  is Isocrates, that famous Orator, Oratio ad Nicoclem, Editione Crispini 1613. p. 45, 46, 47. & Oratio De Pace, p. 321. The 3. 
3 Plato, Anno 3632.  is that incomparable Philosopher Plato, who banished all Players and Play-Poets with their Stageplays out of his Commonweal. De Republica, Dialog. 2. Opera Lat. Basileae 1561. p. 580, 581. Dialog. 3. p. 585, 586, etc. Dialog. 10. p. 696, 697. Legum: Dialog. 2. p. 800, 801, 802. Dialog. 3. p. 822. Dialog. 7. p. 870, to 877. See Augustine De Civit. Dei, l: 2, c: 14, l: 8, c: 13: 14. Cicero Tusc Quaest: l: 2, p: 449: and here p: 448, accordingly. The 4. 
4 Aristotle, 3640.  is Aristotle, the most eminent of all Plato his scholars, and the Coryphaeus of all Heathen Philosophers: Politicorum lib: 7, c: 7, & l: 8, c: 3, 5, 6, and 7. Francofurti 1601. Rhetoricae l: 2, c: 6, p: 136, 137. Hanoviae 1606: & Problematum l: 3, quoted by Gellius, Noctium Attic: l: 20, c: 4. The 5. 
5 Gorgias, An. 3660.  is Gorgias, whose censure of Plays and Tragedies for mere impostures etc. is recorded by Plutarch, De Audiendis Poetis lib: p: 26. The 6. 
6 Cicero, An. 3904.  is M: Tullius Cicero, the Prince of Roman Orators, Oratio pro Pub: Quinctio, in his works Aureliae Alobrogum, 1608, tom: 1, p: 225. Epist: lib: 7, ad Marium. Epist. 1, tom. 2, p: 53. Tusculanarum Quaest: l: 2, pag. 449, & lib: 4, pag. 472, 473. De Legibus lib. 1. pag. 593. & lib. 2. p. 598. B, C. & De Republica lib. 4. quoted by St. Augustine De Civit. Dei l. 2. c. 9 The 7. 
7 Seneca, An. 4020.  is Lu. Annaeus Seneca, the divinest and most absolute heathen Moralist, Epist. 7.90, 122, 123. Opera Coloniae Alobr. 1614 p. 154, 155, 377, etc. 505. & Naturalium Quaest l. 7. c. 31, 32. p. 952, 953. De Vita Beata, c. 12, 13, 14. p. 636, 637. De Brevitate Vitae c. 12. p. 707, 708. & Controversiarum l. 1. Proaemium p. 966, 967. The 8. 
8 Aulus Gellius, An. 4050.  is Aulus Gellius, Noctium Atticarum l. 20. c. 4. Edit. 1592. p. 644, 645. The 9 
9 Plinius Secundus, An. 4070.  is C. Plinius Secundus, Naturalis Historiae l. 36. c. 15. Coloniae Alobr. 1616. p. 404. & l. 10. c. 51. p. 500 Epistolarum lib. 4. Epistola 22. Coloniae Alobr. 1610. p. 185, 186, 187. & Panegyric: Trajano dictus, p. 38, 45. See here pag. 462, 463. The 10. 
10 Macrobius, An. 4100.  is Macrobius Ambrose Aurelianus, De Somno Scipionis, lib. 1. Edit. 1607. p. 20. Saturnaliorum l. 2. c. 1. & 7. p. 386, 387, 408. to 412, & l. 3. cap. 14. p. 456. to 460. The 11. 
11 M. Aurelius An. 4150.  is Marcus Aurelius Antonius, that worthy Roman Emperor and Philosopher, in his Epistle to Lambert: Epist. 12. in the Book entitled M: Aurelius; where it is recorded: and in Guevara his Dial of Princes, l. 3. c. 45, 46, 47. See here p. 318, 319, 463, 464. The 12. 
12 Athenaeus, An. 4150.  is Athenaeus, Dipnosophistarum l. 2. c. 1. Edit. Basileae, 1556. p. p. 67. l. 6. c. 1. p. 364. l. 4. c. 17. p. 249, 250. l. 5. c. 4. p. 314, to 319. l. 11. c. 3. p. 734. See l. 12. c. 7, 8, 9, 10. etc. 13. p. 841. etc. 18, 19, 20. l. 13. c. 27. & l. 14. c. 7. to 14. The 13. 
13 Diodorus Siculus, An. 3902.  is Diodorus Siculus, Bibliothecae Historiae, l. 4. sect. 3, 4, 5, 6, 7. Hanoviae 1611. p. 202. to 206. The 14. 
14 Dionysius Hallicarnasseus An. 3904.  is Dionysius Hallicarnasseus, Antiqu. Romanorum l. 2. sect. 3. Edit. 1590. p. 137, 138. c. 5. p. 151, 152. & l. 7. sect. 1. p. 634. See lib. 2. c. 8. p. 195, 196, 197. & l. 7. sect. 9 p. 700. to 707. where he describes at large, how the Romans and Grecians spent their holy-days in dances and Stageplays, which they dedicated to their Idols, as a special part of their worship and service; which Idols had their Salijs, Curetes, Ludiones, Histriones, their dancing Stage-playing Priests devoted to their service: their Circenses and THEATRALES POMPAE et Spectacula (Ib. p. 197, 709, 712, 714, 715.) as this Author oft times styles them; an infallible evidence, that Stageplays are the very 
e See here p. 42 to 61, & 561, to 568.  Pomps of the Devil: which Plays saith this Author (p. 709) were antiquated and abolished by the Lacedæmonians, though some other greeks and the ancient Romans out of a superstition to their Idols who exacted them at their hands, did still retain them. The 15. 
15 Salustius, An. 3906.  is C. Cris●ius Salustius, an ancient Roman Historian, In his Bellum Ca●ilinarium, Opera: Coloniae Agrip. 1615. p. 22, 23. & Bellum jugurthinum, p. 159. The 16. 
16 Valerius Maximus, An. 3990.  is Valerius Maximus, lib. 2. cap. 4. & cap. 6. sect. 7. Raphelengij 1612. p. 56, 57, 58, 59, 60. & l. 6. c. 3. sect. 12. p. 237. The 17. 
17 Titus Livius, An. 4020.  is Titus Livius Patavinus, that excellent Roman Historian, Historiae l. 7. sect. 2, 3. Francofurti 1600. p. 255, 256. The 18. 
18 Corn. Tacitus, An. 4070.  is Cornelius Tacitus, Annalium l. 1. sect. 14. Edit. 1614 p. 44, 45. l. 4. sect. 3. p. 139, 140. l. 14. sect. 2, 3. p, 301. to 305. l. 15. sects 11. p. 360. l. 16. sect. 1. p. 366, 367. Historiae l. 2. sect. 22. p. 481, 482. De Moribus Germanorum, l. sect. 6. p. 615. & De Oratoribus Dialogus, sect. 14, 15, 16. p● 679, 681, 682. which Dialogue though fathered upon him by some, is yet attributed and that truly to Quintilian, (a 19 
19 Quinctilian, 4050.  Heathen Author) by most: where, as he complains of the effeminacy and lasciviousness of Orator's language in these words. (Neque ●nim oratorius, immo hercule ne virilis quidem cultus est quo plerique temporum nostrorum actores ita utuntur ut lasciviâ verborum, et levi●ate sententiarum, et licentiâ compositionis, histrionales modo exprimant, quodque vix auditu fas esse debeat, laudis et gloriae et ingenij loco plerique jactani, cantari saltarique commentarios suos. Vnde oritur illa faeda et praepostera, sed tamen frequens quibusdam exclamatio, ut oratores nostri temere dicere, histriones diserte saltare dicuntur, etc.) So he informs us whence this evil and the decay of eloquence & all other arts did spring; & that was from the ill education, the idleness of youth, and their resort to Stageplays: which he thus notably expresseth. Quis enim ignorat et eloquentiam et caeteras artes descivisse ab istâ veteri gloriâ, non inopia hominum, sed desidiâ juventutis, et negligentiâ parentum, et inscientiâ praecipientium, et oblivione moris antiqui? quae mala primum in urbe nata, mox per Italiam fusa, jam in provincias manant etc. jam primum suus cuique filius ex castâ parente natus, non in cellâ emptae nutricis, sed gremio ac sinu 
r See Gen. 21. ● Exod. 2.8, 9 1 Sam. 1.23. 1 Kings 3.21. Isay 49.15. ●am. 4.3, 4. 1 Tim. 5.10. Luke 11.27. Plutarch De Puerorum Educati●ne l. p. 4, 5. Gellius Noctium Atti●carū, l. 12, c. 1, p. 368, etc. Macrobius Saturnalior. l. 5, c. 11, p. 545. Aristotle Polit. l. 1. c. 7. p. 44. Henricus Stephanus Horodoti Apologia p. 46. Case Polit. l. 7. c. 17. p. 689. to 696. with infinite others, that all women who have milk ought to nurse their own children; because God hath given them breasts for that purpose; because all other creatures that have milk give suck unto their own: because it is a sign of unnaturalness and want of love to their children, not to do it; because many children miscarry by reason of nurse's negligence; because else they are apt to degenerate, and to savour of the qualities they suck in with their milk, because they are a part of themselves which they nourish in their womb, therefore they should nourish it out of it too.  matris educabatur, cujus praecipua laus er at, tueri domum et inservire liberis. Eligebatur autem aliqua major natu propinqua cujus probatis spectatisque moribus omnes cujusquam familiae soboles committeretur, coram quâ noque dicere fas erat quod turpe dictu, neque facere quod inhonestum f●ctu videretur. Ac non studia, modo curasque sed remissiones etiam lususque puerorum, sanctitate quadam ac verecundi● temperabat etc. At nunc natus infans delegatur Graeculae alicui ancillae, cui adjungitur unus aut alter ex omnibus servis plerumque vilissimus, nec cuiq●am serio ministerio accomodatus, horum fabulis et erroribus teneri statim et rudes animi imbuuntur. Nec quisquam in totâ domo pensi habet quid coram infanti domino, aut dicat aut faciat; quando etiam ipsi parentes nec probitati neque modestiae parvulos assuefaciant, sed lasciviae et libertati per quae paulatim impudentia irrepit, et sui alienique contemptus. jam vero propria et peculiaria hujus urbis vitia paene in utero matris concipi mihi videntur; HISTRIONALIS FAVOR, et gladiatorum eq●orumque studia; quibus occupatus et obsessus animus QVANTULUM LOCI BONIS ARTIBUS RELINQVIT! quotum quemque inveneris qui domi quicquam aliud loquatur? quos alios adolescentulorum sermones excipimus, si quando auditoria intravimus? etc. A passage very applicable to our present times. So that Stageplays and such like sports in Quintilians' judgement, are the depravers of youth, the ingenderers of vice and idleness; the overthrow of all good arts; they so prepossessing men's minds and tongues, that their thoughts and speeches are of nought but Plays and Interludes. The 20. 
20 Plutarch, ●n. 4070.  is Plutarch Chaeronensis, that eminent Philosopher and Historian, De Audiendis Poetis, lib. Moral. Tom. 1. Basileae 1572. p. 26. Laconica Apothegmata, p. 461, 462, 475, 486, 487. Laconica Instituta, p. 504, 505, 506. Romanae Quaestiones, Quaest 98, 107. p. 593, 600. De Homero lib. p. 151. De Gloria Atheniensium lib. p. 514, 515, 516. Symposiacon l. 7 Quaest 8. p. 262, 263. & Plutarchi Romulus, Francofurti 1580. p. 29. Pericles p. 51. & Solon. p. 31. The 21. 
21 Emiliu● Probus, An. 4072.  is AEmilius Probus, Excellentium Imperatorum Vitae, Praefatio, bound up with plutarchs Lives, p. 356. where he affirmeth,... The 22. 
22 Suetonius, An. 4080.  is C. Suetonius Tranquillus. See his ●ulius, sects 39 Octavius, sect. 44, 45.68. 71, Tiberius' sects 43, 44, 47. Caligula, sect. 18, 19, 20, 21, 52, 54, 55, 57, 58. Claudius, sect. 6, 12, 21, 28, 34. Nero, sect. 12, 13, 16, 20, 21, 22, 23, 25, 26, 28, 30, 32, 54. Vaspatianus, sect. 19 & Titus, sect. 7, 8, 9 where he declares his dislike of Stageplays, taxing those vicious Emperors who either acted, frequented, or supported them, and applauding such who did suppress them. The 23. 
21 Diogenes Laertius, An. 4100.  is Diogenes Laertius, De Vita Philosophorum, lib. 1. Solon. p. 46. The 24. 
24 AElianus, An. 4100.  is AElianus, Variae Historiae, l. 2. c. 13. Edit. 1599 p. 33. to 39 where he brings in Socrates declaiming against Comedians, as satirical, invective, injurous persons, who savour of nought that is good or profitable. The 25. 
25 Dion Cassius, An. 4200.  is Dion Cassius, Romanae Historiae, Lugduni 1559. l. 42. p. 312.313, 325. l. 49. p. 553. l. 50. p. 558.560. & p. 575, 576. where he objects this to Antony, Quod Cleopatra ludos cum eo curabat: and withal he brings in Caesar, encouraging his soldiers thus against him, even from his dancing and effeminacy. Nemo Antonium Consulem aut Imperatorem fuisse, sed Gymnasiarcham existimet. Neque metuere quisquam debet. ne is aliquod momentum bello sit allaturus, etc. Fieri enim non potest ut is qui regio luxui molli●ieique muliebri indulget viro aliquid dignum vey consulat vel agate. Est enim necesse omnino ut quibus unusquisque vitae ra●ionibus utitur, earum similis reddatur. Etenim si quis vestrum 
p Dancing therefore, especially the learning to dance, was reputed an effeminate, ignominious and sordid thing among the ancient Romans, and all dancers were esteemed effeminate amorous persons. See Herodian Hist. l. 5. p. 267. to 275. & here p. 245. to 250.  RIDICULE SALTARE, ac choream Bacchi ducere opus habeat, omnino is ab Antonio superabi●ur ea in re: NAM SALTARE HIC DIDICIT: sin pugna et armis opus est, quid tandem in eo timendum est? So lib. 51. p. 606, 607. lib. 54. p. 682. he where's; tt; us of Augustus: Ac quoniam equites et faminae illustres adhuc in Orchestra saltabant, prohibuit ne non modo patriciorum liberi (id enim jam ante cautum erat) sed etiam nepotes eorum, quique equestris essent ordinis, amplius id facerent● A manifest proof, how ignominious a thing it was reputed among the ancient Romans, for men or women of quality to mask or dance in public or to act a mask or play upon a Stage. See p. 696, 697, 703, 704, 710. & lib. 57 p. 798. where he records this to Tiberius his honour, that he banished Stage-players out of Rome: Histriones Tiberius Roma exturbavit, 
r The unlawfulness and abuses of Plays and Actors●  ARTEQVE EA INTERDIXIT, quod et mulieres ignominia afficerent, et turbas darent. Lib. 59 p. 827. he writes thus in disparagement of Caligula. Nunc statim revocatis histrionibus (whom Tiberius had banished & suppressed) equis gladiatoribusque et aliis huiusmodi rebus, 
s The prodigality & expense of Plays.  immodice pecuniam impendens, et thesauros maximos brevissimo tempore exhausit (a notable precedent of the prodigality and expense of Stageplays) et demonstravit priora quoque ista non judicio sed prodigalitate à se facta fuisse, etc. and pag. 629, 630. he thus branded Caligula for favouring Players, and acting Plays and Masques himself. Caius ab aurigis gladiatoribusque regebatur, servus histrionum et scenicorum hominum. Tragaedorum eâ aetate principem, semper et in publico secum● habuit, deinde seor●im ipse, seorsim histriones, omnia ea quae hujusmodi homines potentiam nacti agere ausint, peregerunt: quae ad eam rem pertinebant, ipse perniciosissime quacunque occasione suppeditavit ac constituit, coegitque etiam praetores ac Consules ut ea pararent: itaque 
t Plays therefore were not every day acted in Rome in this most ulcious Princes days, as they are of later times.  fere quotidie fabula aliqua acta fuit. Principio ipse spectatorem tantum se, ac auditorem praebuit, ac studio suo quasi unus è turba hominum, aut favit cuidam, aut r●st●tit, ita ut aliquando adversarijs iratus ad spectaculum non venerit. Procedente tempore multos imitatus est varijs in rebus, cum multis certavit; nam et aurigavit, et pugnavit et 
v It is infamous in this Author's judgement for Emperor's or persons of quality to dance upon a Stage or Act a Play.  saltavit, et Tragaediam egit, semper haec tractans: semel noctu primoribus patrum quasi ad necessariam deliberationem vocatis, coram saltavit. Which Suetonius thus expresseth. 
x Caligula, sect. 54, 55.  Sed & aliorum generum artes studiosissime & diversissime exercuit. Thrax & auriga, idem cantor atque saltator. Batuebat pugnatorijs armis; aurigabat extructo plurifariam Circo. Cantandi ac saltandi voluptate ita efferebatur, ut neque publicis quidem spectaculis temperaret, quo minus & pronuncianti tragaedo concineret, et gestum histrionis quasi laudans vel corrigens palameffingeret: nec alia de causa videtur ea die quâ pertij, pervigilium indixisse, quam ut initium in scenam prodeundi licentia temporis auspicaretur. Saltabat autem nonnunquam etiam noctis; & quondam tres consulares secunda vigilia in palatium accitos, multaque & extrema metuentes super pulpitum collocavit, deinde repente magno tibiarum & scabellorum crepitu, cum palla tunicaque talari prosiluit, ac desaltato cantico abijt. Quorum vero studio teneretur, omnibus ad insaniam favit. Mnesterem pantomimum etiam inter spectacula osculabatur, et si quis saltante eo leviter obstreperet, detrahi jussum manu sua flagellabat, etc. A good caveat for all Pagan, all Christian Princes and Magistrates, to beware of being besotted with Plays, or Actors, as this prodigious Pagan Emperor & 
* Nero, Antigonus, Commodus, with others.  others were to their eternal infamy. The 26. 
26 justin, An. 4110.  is justin. H●storiae lib. 6. Spirae 1610. pag. 79. who writs thus of the miserable effects of Stageplays among the Athenians after Epaminondas his decease. Hujus morte etiam Atheniensium virtus intercidit. Siquidem amisso, quem aemulari consueverant, in segnitiem torporemque resoluti, non ut olim in classem, exercitusque, sed in dies festos, 
y The prodigality of Stageplays.  APPARATUSQVE LUDORVM● redditus publicos effundunt: & cum actoribus nobilissimis, poetisque theatra celebrant, frequentius scenam quâm castra visentes. Versificatores oratoresque meliores quam duces laudentes. QVIBUS REBVS EFFECTUM EST (pray mark the fatal consequence) ut inter otia Graecorum sordidum & obscurum antea Macedonum nomen emergeret: Et Philippus obses triennio Thebis habitus Epaminondae & Pelopidarum virtutibus eruditus, regnum Macedoniae, Greciae & Asiae cervicibus, veluti jugum servitutis imponeret. So that the Athenians and Grecians Stage-expences, and their delight in Stageplays, Play-poets and Actors, corrupted their manners, emasculated their prowess, and so brought them into subjection unto those, who formerly had been captives unto them; as it brought the Romans into bondage to the Goths and Vandals: a● Salvian De Gubernation Dei, l. 6. and Carolus Sigonius, De occidentali Imperio, l. 1. f. 32. inform us. See 
Atque ita omnia magnitudine nominis ac maiestatis obli●us nocte in stupris, dies in convivijs consumit. Adduntur instrumenta luxuriaetymp●na, & tripudia: nec iam spectator, Rex sed magister nequitiae, nervorum oblectamenta modutur.  justin, lib. 30. p. 254 to t●e same purpose, where he taxeth Ptolemy for dancing, singing, and playing. The 27. 
27 Herodian, An. 4230.  is Herodianus, Historiae lib. 1. Ingolstadij 1608. p. 29.31.55. to 74. & l. 5. p. 267. to 282. Where he exceedingly censureth Commodus & Antoninus the first, for delighting in Stageplays, Sword-playes, Actors, Gladiators, and playing the Gladiator himself, to his perpetual infamy and the people's grief, contrary to his imperial dignity, and the earnest entreaty of his friends● which by consequence proved the occasion of his untimely death: the latter for his dancing & delight in Stageplays. The 28, 
28 julius' Capitolinns, An. 4300.  29, 
29 Trebellius Pollio, Ann. 4300.  30, 
30 AElius Lampridius, An. 4300.  31. 
31 Flavius Vopiscus, An. 4300.  are julius Capitolinus, Trebellius Pollio, AElius Lampridius, and Flavius Vopiscus; in their forequoted places: Act. 6. Scene 5. p. 451. in the margin; where they condemn Heliogabalus, Commodus, Verus, Carinus, the Galieni, and other Roman Emperors, for fostering Plays and Players, on whom they spent much treasure & time; whereby they corrupted their own, and likewise the people's minds and manners to their eternal infamy. The 32. 
* Ammianus Marcellinus, An. 4370.  is Amianus Marcellinus, Hist. l. 28. c. 9, 10. London 1609. p. 340, 341, 342. Where he first declaims against the Senators and Roman Gentry, for their play-haunting & diceplay; then against the sloth, the vanity & lewd behaviour of the common people, who flocked thick and threefold to the base sports of the Theatre, where the Actors were sure to be hissed by them off the stage if they had not with some money bought the favour of the abject multitude; which there did nought but clamour, shout, and raise up tumults. The 33, 
33 Ovid, An. 3950.  34, 
34 Horace, An. 3950.  35, 
35 juvenal, An. 4020.  36, 
36 Propertius, An. 4024.  are Ovid, Horace, juvenal, and Propertius: 4 famous Heathen Poets, who in their several forequoted places, Act. 6. Scene 3. & 5. p. 369, 370.371, 452, 453, 454. condemn all Stageplays and Actors, as intolerable mischiefs in a state: and as the occasions of much adultery, villainy, lewdness, prodigality, and the like; as their forequoted testimonies more largely prove, to which I shall refer you. To these I might add C. Velleius Paterculus, 
37 Paterculus.  Hist. l. 1. Francofurti, 1602. p. 16. Taurus, 
38 Taurus.  the Philosopher, apud Gellium, Noctium Attic. l. 20. c. 4. who there labours to withdraw his scholar from Stagelayes, with a speech of Aristotle. Together with Macro the Philosopher, 
39 Macro.  tutor to Caius Caligula; whom he dissuaded from Plays and Players: as Philo judaeus, De Legatione ad Caium, p. 1342. records: and that passage of Plautus, 
40 Plautus.  in his Captivei Prologus, Raphelengij 1609. p. 105. where he writes thus. Profecto expedit fabulae huic operam dare: Non pertractate facta est, neque idem ut caeterae: Nequ● spurcidici in sunt versus immemorabiles. Hîc neque periurus leno est, nec meretrix mala etc. An infallible evidence that most Stageplays are fraught with ribaldry; with bawds, with whores and panders parts; and that such Plays are lewd and vile, not fit for Pagan (much less for Christian) Auditors, as this passage intimates. If then all these 40 several Pagan Writers, Philosophers, Historians, Poets of chiefest note, (which none but Atheists, or men more desperately wicked, dare tax for Puritan) have thus censured Plays and Players, as intolerable mischievous evils, even in a heathen Commonweal; taxing all such for vicious unworthy persons, who countenance or applaud them; can any Christian be so far past shame, past grace, or hopes of goodness, as once to patronise them? Alas, with what countenance or forehead can any Christian plead for Plays or Actors as tolerable among Christians, which not only Plato, Seneca and Tully, but even Ovid and Propertius too have long since doomed, as unfit for Pagans? With what assurance can any one style himself a 
z Plus enim ●ebet Christi discipulus praestare, quam mundi philosophus. Hierom. Epist. 26. c. 4.  Christian, who in this case of Plays, of Actors, and such like branded evils, comes short of all these Pagans? If therefore there be any sparks of ingenuity, modesty, grace or goodness remaining yet in Christians, whereby they may manifest to themselves and others, that they are, if not far better, yet at least as good as all these Pagans: let them now at last declare it in abandoning, in suppressing Plays and Actors, which they have long since stigmatised as lewd pernicious evils. Alas what an intolerable eclipse and blemish will it be to the honour, purity, power and holiness of Christian religion? 
a Et putamus nos salvos esse, quando omne impuritatis scelus, omnis impudicitiae turpitudo, a Christianis admittitur a barbaris vindicatur? hic nunc illos quaero qui meliores nos putant esse quam barbaros, impudicitiam nos diligimus, Ethnici execrantur: puritatem nos fugimus, illi amant: fornicatio apud illos crimen atque discrimen est, apud nos decus. Et putamus nos ante Deum posse consistere? Salvian. De Guber. Dei l. 6. p. 237.  what a desperate hazard unto all our souls, Si non praestat fides quod exhibuit infidelitas? If Christians should fall short of Pagans in condemning Plays and Actors, and prove 
b Hierom. Ep. 3. c. 4.  far worse than they, as too too many do? As therefore we desire to satisfy our own consciences and others, or to secure our souls, that we are real Christians as well in truth as appellation, let us now at leastwise equal, if not transcend these Pagans in anathematising and renouncing Stageplays, according to our vow in baptism, which Pagans never made, who have no such strong professed solemn engagements against Plays, as we, 
c See here p. 41. to 61. & 561. to 567.  who have our baptismal covenant to bind us, the concurring examples of all the 
d Scene 2, 3, 4, 5, before.  forementioned primitive Christians, Fathers, Counsels, and modern Christian Writers, to induce us to it. And if any out of ignorance, perverseness or profaneness, have deemed it overmuch praecisenesse heretofore, to imitate the piety of the forequoted primitive or modern Christians from age to age, in censuring, in renouncing Stageplays, as execrable, lewd, infamous spectacles, unfit for Christians: let them not now degenerate so far beneath themselves, as to prove worse than Pagans in this case of Plays, 
e Professio enim religionis non aufert debitum, sed auge●: quia adsumptio religiosi nominis, sponsio est devotionis: ac per hoc tanto plus quispiam debet opere, quanto plus promiserit professione. Sal●ian. ad Eccl●●●am Catholicam l. 2. p. 382.  whom they should far excel: but rather subscribe to this 51 Play-refelling Argument; which will certainly condemn and shame them, if it convince them not; with which I shall close up this Scene.  
That which 40 Heathen Writers, Philosophers, 
Argum. 51.  Historians, Orators and Poets of chiefest note, have unanimously censured, condemned from the very principles and remainders of corrupt nature, and their own experimental knowledge of its lewd pernicious effects; must doubtless be sinful and altogether abominable unto Christians: Witness, Rom. 2.14, 15, to 29. jer. 2.10 11. c. 18.13, 14.  
But these 40 recited Heathen Writers, Philosophers, Historians, Orators, and Poets of chiefest note, have unanimously censured and condemned Stageplays, from the very principles and remainders of corrupt nature, and their own experimental knowledge of their many lewd pernicious effects: Witness the premises, and Act. 6. Scene 3. & 5.  
Therefore they must doubtless be sinful, and altogether abominable unto Christians.   

SCENA SEPTIMA.  
THe seventh Squadron is composed of sundry Pagan and Christian States, Nations, Magistrates, Emperors, Princes, who have excluded, censured, banished, suppressed Plays & Actors as the greatest mischiefs. If we look upon Heathen States or Nations, we shall find the 
f See Act. 6. Scene 5. p. 455. to 458 & the Authors there quoted.  ancient Lacedæmonians, Athenians, Grecians, Romans, Germans, Massilienses, Goathes and Vandals: If upon Heathen Magistrates, Emperors, or Princes, we shall see 
g See Act. 6. Scene 5● p. 448, 449, 458, to 466.  Lycurgus, Solon, Plato, Socrates, Themistocles, Scipio Nassica, Trebonius Rufinus, junins Mauricus, together with Augustus Caesar, Tiberius, Nero, Trajan, Marcus Aurelius, Domitian, julian, & the whole Roman Senate, excluding, suppressing, condemning Plays and Actors, as the occasions of much vic● and lewdness; the fomenters of whoredom, effeminacy, idleness, etc. the corrupters of the people's minds and manners; the authors of many tumults, discords, disorders; the causes of much prodigality, of many intolerable mischiefs in a state: as I have more largely manifested, Act. 6. Scen. 3.4, 5. to 20. on which you may reflect. If we look on Christian States or Nations, we shall discern the 
h See Act. 6. Scene 5. p. 467. & Act. 7. Scene 2. p. 552. to 557  whole State and Nation of the jews both before and since Christ's time, together with 
i See Act. 7. Scene 2. p. 552. to 574.  all the primitive Christians, the 
k See here Act. 5. Scene 8. p. 220.228. to 232. & Act 7. Scene 3. p. 636. & Andreas Fricius De Republica Emendanda, lib. 1. c. 17. & 21. p. 90.  Waldenses, Albigenses, and French Protestants; the Cities of Geneva, Tigure, Basil, and the 
l See Act. 6. Scene 5. p. 485. to 498.  whole State of England in sundry Acts of Parliament, condemning, suppressing Plays and Players, as most profane unchristian Spectacles, not tolerable in any Christian Republic: Witness Act. 6. Scene 3● 4, 5, 12. & Act. 7. Scene 2, 3, 4, 5. on which you may cast your eyes. If we desire any precedents of Christian Emperors, Princes, Magistrates; we have not only the examples of Noah, Melchizedeck, Abraham, Isaac, jacob, joseph, Moses, joshuah, David, Solomon, Hezekiah, josiah, with other godly patriarchs, Kings and Princes, recorded in the Scriptures for our Christian imitation; who were so far from cherishing from approving Interludes, Mummeries, Masques or Stageplays, either in their Palaces, Courts or Kingdoms (as too many Princes since have done) that we never read in Scripture, nor in any other Story whatsoever, that they were so much as once experimentally acquainted with them; 
m See here p 466, 467. & 552. to 557. accordingly.  the whole jewish Nation (some few Apostates only excepted) oppugning them from time to time (and so by consequence th●se patriarchs, Magistrates and Princes too.) as opposite to their religion, manners, laws and government, as I have elsewhere largely proved: (Which me thinks should somewhat move all Christian Princes & Governors to abandon Stagep●aies now, since they can find no King, no pious person in all the Bible, that ever harboured or beheld them heretofore:) But likewise the patterns of 
n See Act. 6. Scene 5 p. 468. to 472. & Act. 7. Scene 3. p. 656. to 664.  Constantine, Theodosius, Leo, Anthemius, justinian, Valentinian, Valens, Gratian, 
o See Bochellus Decreta Ecclesiae G●ll. l. 4. Tit. 1. c. 39 & Tit. 10● c. 6. p. 549, 593.  Charles the Great, Theodoricus, Henry, the 3. Emperor of that name, Philip Augustus King of France; our famous 
p See Act. 6. Scene 5. p. 489. to 493.  Queen Elizabeth, & her Counsel, with our London Magistrates, and Universities in her reign, who all suppressed, inhibited Stageplays, Sword-playes, and Actors, as unsufferable mischiefs in any Christian State or City. To these I might add 
* Fredericus Lindebrogus, Codex Legum Antiquarum p. 1163.  Lodovicus the Emperor, who by his public Edicts (agreeing verbatim with the the 7. & 8. forequoted Canons of Synodus Turon●nsis 3. p. 589, 590.) inhibited all Ministers all Clergy men from Stageplays, hunting, hawking etc. Together with 
q See Bochellus Decreta Eccles. Gall. l. 7. cap. 22, 25. p. 581.  Charles the 9 and Henry 3. of France, (who by their solemn Laws and Edicts prohibited all Stageplays, all dancing on lords-days, or other solemn annual festivals, ●nder pain of imprison ment, and other penalties to be inflicted by the Magistrates;) and our own most gracious Sovereign Lord, King CHARLES'; who together with the whole Court of Parliament, in the first year of his Highness' Reign, enacted this most pious Play-condemning Law, (entitled, 
r 1 Car. cap. 1.  An Act for publishing of diverse abuses committed on the Lord's day, called Sunday.) Forasmuch as there is nothing more acceptable to God, than the true and sincere worship of him, according to his holy will, and that the 
* See 5. & 6. Ed. 6. cap. 3. Which enjoins men to spend the Lords day only & wholly in hearing and reading of God's word, in prayer and praises unto God, and such other religious duties.  holy keeping of the Lords day, is a principal part of the true service of God, which in very many places of this Realm hath been, and now is profaned and neglected by a disorderly sort of people, in exercising and frequenting Bearbaiting, Bull-baiting, INTERLUDES, COMMON PLAYS, and 
* Which includes Dancing, Dicing, Bowling, Cards, and all other games and sports, which are unlawful on this day. See all the forequoted Counsels, Canons, and Imperial Constistutions, Act. 7. Scene 3. & Act. 5. Scene 8. p. 240. to 244. & Dr. Featly his Handmaid of Devotion Edit. 2. p. 498. accordingly.  other unlawful exercises and pastimes, upon the Lord's day. And for that many quarrels, bloodsheds, and other great inconveniences have grown by the resort and concourse of people going out of their own parishes to such disordered and unlawful exercises and pastimes, neglecting Divine service both in their own parishes and elsewhere. Be it enacted by the Kings most excellent Majesty, the Lords spiritual and temporal, and the Commons in this present Parliament assembled, and by the Authority of the same; That from and after 40 days next after the end of this Session of Parliament assembled, there shall be no meetings, assemblies or concourse of people out of 
* This clause extends to all who go out of their parishes to unlawful sports or pastimes.  their own parishes on the Lord's day within this Realm of England, or any the Dominions thereof for any sports or pastimes whatsoever: nor any Bull-baiting, Bearbaiting, INTERLUDES, COMMON PLAYS, or other unlawful exercises or pastimes used by any person or persons 
* This clause extends to all who use any unlawful sports or pastimes within their own parishes.  within their own parishes: and that every person or persons offending in any the premises shall forfeit for every offence 3 shillings 4 pence: the same to be employed and converted to the use of the poor of the Parish where such offences shall be committed. And that any one justice of the peace of the County● or the chief Officer or Officers of any City, Borough or Town Corporate where such offence shall be commited, upon his or their view, or confession of the party, or proof of any one or more witness by oath, which the said justice or chief Officer or Officers by virtue of this act shall hav● authority to minister, shall find any person offending in the premises; the said justice or chief Officer or Officers, shall give warrant under his or their hand and seal to the Constables or Churchwardens of the Parish or Parishes where such offence shall be committed, to levy the said penalty so to be assessed, by way of distress and sale of the goods of every such offendor, rendering to the said offenders the overplus of the money raised of the said goods so to be sold. And in default of such distress, that the party offending be se● publicly in the stocks by the space of three hours. Which Act, being to continue unto the end of the first Session of the next Parliament, only: was since recontinued by the Statute of 3. Caroli cap. 4. and so it remaineth still in force: So that if it were as diligently executed, as it was piously enacted, it would suppress many great abuses (both within the letter and intent, which is very large) that are yet continuing among us to God's dishonour, and good Christians grief in too many places of our Kingdom; which our justices, our inferior Magistrates might soon reform, would they but set themselves seriously about it, as some here and there have done. If then all these Pagan, these Christian Nations, republics, Emperors, Princes, Magistrates, have thus abandoned, censured, suppressed Plays and Players, from time to time, as most intolerable pernicious evi●s in any State or City, how can, how dare we now to justify them, as harmless, commendable, or useful recreations? What, are we wiser, are we better than all these Pagan Sages; than all these judicious Christian Worthies, who have thus abandoned, suppressed Plays and Actors, out of a long experimental knowledge of their many vicious lewd effects? Or are we ashamed to be like our ancestors in judgement, in opinion, as we are in tonsure, compliment, habit and attire in this age of Novelties, which 
s Omnia debitum ordinem deserunt, hoc est luxuriae proprium, ga●dere perversis, nec tantum discedere a recto sed quam longissime abire. Res sordida est, trita ac vulgari via vivers. Talis horum contraria omnibus non regio sed vita est. Causa tamen praecipua mihi videtur huius morbi vitae communis fastidium. Quomodo cultu se a caeteris distinguunt, quomodo elegantia caenarum, mundiciis vehiculorum, sic volunt etiam seperare temporum dispositione: nolunt solita pe●care, quibus peccandi praemium infamia est. Seneca Epist. 122.  likes of nothing that is old or common, (though 
t Illud melius et verius quod antiquius. Tertullian De Prescript: adversu● Hare●icos lib. et Vincentius Lerin●nsis adversus proph●nas H●reticorum no●itates.  such things commonly are the best of all,) that we thus undervalue the resolutions of all former ages in this ca●e of Plays and Players, preferring our own wits and lusts before them● O let us ashamed now at last to countenance, to plead for that, which the very best, the wisest Heathen, yea Christian Nations, States and Magistrates of all sorts, have thus branded and cast out as lewd, as vicious, as abominable in the very highest degree; & let us now submit our judgements, our practice, lusts and foolish fancies to their deliberate mature experimental censures, abominating, condemning Plays and Players, if not exiling them our City's coasts and Country, as all these have done: arming ourselves with peremptory resolutions against all future Stageplays, with this 52 Play-oppugning Syllogism, with which I shall terminate this Scene.  

Argum. 52.  That which the ancient Lacedæmonians, Athenians, Grecians, Romans, Germans, Massilienses, Barbarians, Goths and Vandals● the whole jewish Nation of old; diverse Christian Countries, and Cities since: together with many Pagan, many Christian republics, Magistrates, Emperors, Princes in several ages and places, have censured, abandoned, rejected, suppressed, as a most pernicious evil, as a very seminary of all vice and wickedness; must certainly be sinful, execrable, and altogether unlawful unto Christians: Witness, Rom. 13.6. c. 13.1. to 8. 1 Pet. 2.13, 14.  
But such is the case and condition of Stageplays: as the premises, and Act. 6. Scene 5. etc. most plentifully evidence.  
Therefore they must certainly be sinful, execrable, and altogether unlawful unto Christians.  

CHORUS.  
YOU have seen now Courteous Readers 7 several Squadrons of unanswerable Authorities encountering Stageplays and Actors, and giving them such an onset, as I hope will put them with their Patrons quite to rout, so that they shall never be able to make head again; their forces being so weak, so few, that they cannot bring one Council, one Father, one ancient, one modern Christian or Pagan Writer of any note into the field, to maintain their cause, against this army-royal of Play-condemning Authorities, which I have here mustered up against them. It is not their long since conquered and confuted 
v His Play of Plays.  Lodge or 
x His Apology for Actors.  Haywood (two scribbling hackney Players, their only professed printed Play-Champions that I know of,) who can withstand their all-conquering troops; which either several, or united, are impregnable; able to overpower to vanquish all the forces, that the whole world can raise against them. Let it therefore be your wisdom now at last to take the best, the strongest side, not only in quality, but in number too. Stageplays and Actors, (as the foregoing Scenes declare;) have been oppugned, condemned in all ages, all places, by all sorts of men; jews and Gentiles, greeks and Barbarians, Christians and Pagans; Emperors, Magistrates, people, Writers of all sorts, have bend, not only their hearts and judgements, but their very hands, their tongues, their pens and power against them: Yea those who are dead and rotten long ago, still fight against them in their surviving works: 
y Philippus Lonicerus, Turcicae● Historiae, l. 1. f. 34. b.  (Licet ossa jacent, calamus bella gerit:) and they will one day rise up in judgement (as they do now in arms) against us, if we submit not to them. Let us, O let us not therefore be any longer beso ●e, befooled with these lewd stigmatised Plays or Actors, as we have been in former times; but since all Ages, all Nations, (yea those who loved them best and most at first, to wit, the 
z See Act. 6. Scene 5.  Greeks and Romans) together with all primitive and modern pious Christians, Fathers, Counsels, Writers, have thus unanimously, successively condemned, renounced them, let us abominate and reject them too. It was the branded infamy of the jews, 
a 1 Thess. 2.15.  that they pleased not God, and were contrary to all men: and will it not be ours too, if all these Authorities will not sway us? If Scriptures, Counsels, Fathers; if Christian, if Pagan Writers, Nations, Cities, republics, Emperors, Magistrates, Kings, and Edicts thus severed, thus united, will not stir, nor draw us from our Stageplays, Playhouses and Actors, what then can we conclude of ourselves but this; 
b Rom. 1.24. to 29.2. Thess. 2.11, 12.  that God hath given us over to an impenitent heart, a reprobate sense, a cauterised conscience, if not to strong delusions, to believe, to affect these lying Plays and Fables; that we all might be damned, who will not believe the truth, which all these Witnesses have confirmed; but take pleasure in unrighteousness, in ungodly Plays and Actors, 
c See Act. 6. Scene 19, 20.  which lead their followers to destruction, and without repentance plunge them into hell for ever, amids those filthy Devils, whose disavowed pomps and works, they deem their chiefest pleasures. Let us therefore earnestly pray to God, to open our ears, that we may hear: to incline our hearts that we may believe, what all these testify and aver of Stageplays; that so now at last we may take our final farewell of them, 
d See Act. 6. Scene 12. & 20.  as all true penitent Christians have done before us, and never return unto them more, to God's dishonour, the republics damage, or our own eternal ruin; concluding from henceforth of all Stageplays, all amphitheatricall Spectacles, as Prudentius, that worthy Christian Poet, did many hundred years ago: 

e Prudentius Contra Symmachum l. 1. Bib. Pat. Tom. 4. p. 612. B. & Lipsius de Amphitheatro lib. c. 20.  Heu! quid vesani sibi vult ars impia ludi?  
Hae sunt deliciae JOVIS INFERNALIS; in istis  
Arbiter obscuri placidus requiescit Averni.  And then we need no more, no other arguments to dissuade us from resort to Stageplays, when we shall thus adjudge them, the chiefest delights of the infernal Devil jove, who rests well pleased, well delighted with them, as too many carnal Christians do; who will one day rue it, when it is too late, if they now repent it not in time.     

ACTUS 8.  

SCENA PRIMA.  
HAving thus at large evinced the unlawfulness of Stageplays by Reasons, by Authorities; I come now to refute those miserable Apologies, those vain pretences, or 
a Ad excusandas excusationes in peccatis ista praetendunt. Christus autem non arte illuditur. Hierom. Epist. 4. c. 9  excuses rather, which their Advocates oppose in their defence; the most of which are already answered to my hands. Apologies for Stageplays are of great antiquity. Tertullian in his book De Spectaculis, cap. 1, 2, 3. & 8. brings in the Pagan Romans, (whose 
b Tanta est enim vis voluptatum, ut et ignorantiam protelet in occasionem, et conscientiam corrumpat in diffimulationem, aut utrumque. Tertull. De Spectac. c. 1.  consciences the pleasures of these enchanting Interludes had bribed) apologizing for their Plays with great 
c Quam sapiens argumentatrix sibi vid●tur ignorantia humana, praesertim cum aliquid eiusmodi de gaudiis et de fructibus saeculi metuet amittere. Tertul. Ibid.  acuteness; the fear of losing these their secular pleasures adding a kind of sharpness to their wits. I find St. Cyprian complaining, 
d Nam et eousque enervatus est Ecclesiasticae disciplinae vigour, et ita omni languore vitiorum, praecipitatur in peius, ut iam non vitiis excusatio sed authoritas detur: quoniam non desunt vitiorum assertores blandi et indulgentes patroni qui praestant vitiis authoritatem; et quod est deterius, censuram Scripturarum coelestium in advocationem criminum et spectaculorum convertunt etc. Cyprian de Spectac. lib.  that the vigour of Ecclesiastical discipline was so far enervated in his age, and so precipitated into worse in all dissoluteness of vice; that vices were not only excused, but authorized; there wanting not such flattering Advocates and indulgent Patrons of naughtiness who gave authority unto vices; and which was worse, converted the very censure of the heavenly Scriptures into a justification of crimes and Stageplays; producing some texts of Scripture in defence of Plays, as well as reasons; which this Father at large refells. The like Play-apologies of voluptuous Pagans, I read recorded in 
e Advers. Gentes l. 7. p. 232. to 240.  Arnobius, 
f Hom. 38. in Matth. & Hom. 3. De Davide et Saul.  chrusostom, 
g De Consensu Evangelistarum, l. 1. c. 23. De Civit. Dei l. 2. c. 29. & l. 6. c. 5, 6, 7, 8.  Augustine, and 
h De Gubernation Dei l. 6.  Salvian; who answer them to the full. And as these Pagans of old, so some who would be deemed Christians now, (as namely one Thomas Lodge, a Play-poet, in his Play of Plays, and one Thomas Haywood a Player, i● his Apology for Actors,) have lately pleaded as hard for Stageplays, as ever 
i Acts 19.24. to 29.  Demetrius did for his great Diana:) whose several allegations in the behalf of Plays are soledly refeled; by Mr. Stephen Gosson, in his Plays confuted: by the Author of the 3. Blast of Retreat from Plays and theatres; by Mr. john Northbrooke, in his Treatise against vain Plays and Interludes; by Dr. Rainolds, in his Overthrow of Stageplays: by I: G: in his Refutation of the Apology for Actors, (which you may peruse at leisure) and by sundry others 
k See Act 7. Scene 5.  forerecited, whom I spare to mention. The Players, the Play-patrons of our present age, as their cause is worse, so 
l Nulli enim peccatori de est impu●ens praetextus etc. Sed hi quidem sunt praetextu● qui nihil hab●nt rationis, n●c se ●ilo iure possunt defendere. Chrysost. Home in Psal. 140. T●m 1. Col. 1110. C● D.  their Pleas for Plays are no other, no better than those of former times, which need no other replies than what these Fathers, these Authors have returned: yet since their answers are now grown obsolete, and our 
m Quid dicam de iis nescio, qui cum semel aberraverint constanter in stul●itia perseverant, et vanis vana defendunt; nisi quod eos interdum puto aut ioci causa philosophari● aut prudentes et scios m●n●acia defendenda suscipere, quasi ut ingenia sua in malis rebus exerceant vel ostende●t. Lactantius De Falsa Sapientia. l. 3. ●. 24.  Play-Advocates persevering in their former folly, proceed to justify one vanity, one falsehood with another, disputing much for the lawful use of Stageplays (perchance to exercise or declare their wits in the unhappy patronage of evil things:) I shall therefore address myself to give a satisfactory answer to all their chief Play-propugning Objections, that so I may pu● them to perpetual silence.  

Objection 1.  The first, if not the best Argument in defence of Stageplays, may be cast into this form.  
That which is not prohibited, but rather approved and commended by the Scripture, cannot be sinful nor unlawful unto Christians.  
But Stageplays are not prohibited, but rather approved and commended by the Scripture.  
Therefore they cannot be sinful nor unlawful unto Christians.  
The Major being unquestionable, the Minor may be thus confirmed. Acts 19.29, 31. there is mention made of the Theatre at Ephesus, 
n Theatrum est locus semicirculi figuram habe●s, in quo stantes populi ludos scenicos intus inspiciebant, unde a Spectaculo Graece Theatri nomen accepit. Bed● in Acta Apost. c. 19 Tun. 5 Col. 658. & De Nominibus locorum in acts Apost. Ibid. Col. 672.  a place wherein Plays were acted: and in the 1 Cor. 4.9. St. Paul writes of himself and of the other Christians in this age: We are made a Theatre or Spectacle unto the world, unto Angels, and to men. To which may be added the 1 Kings 13.8. 2 Kings 16.14.15 17. etc. 2.11, 12. 1 Cor. 9.24, 25. & 
* See Ambrose, Hierom, chrusostom, Theodoret, Primasius, Sedulius, Remigius, Beda, Haymo, Anselm, Oecumenius, Theophylact, HRabanus Maurus, Lyra, Tostatus, Gorrhan, Aretius, Musculus, Calvin, Marlorat, and others Ibidem, some of which take it literally, that St. Paul did actually fight with beasts in the Theatre at Ephesus.  15.22 Eph. 6.11, 12, 13, 14. which mention horses, chariots, razes, duels, combats: alluding to the Olympian games, the Roman Circus, Sword-playes, and other amphitheatricall Spectacles, which these Scriptures seem to justify; and so by consequence Stageplays too, which are in the selfsame predicament.  
To this I answer first; 
Answ. 1.  though Stageplays are not expressly condemned in the Scripture by name, yet they are in other general terms (as well as Apostasy, Atheism, poisoning, Incest and such other sins whose names we find not in the text) as I have 
o Act. 7. Scen. 1.  already proved: So that both the Major and Minor are false. Secondly, I answer, that the reason why Stageplays are not by name condemned in the Scripture is, because the penmen of it being jews, were unacquainted with Stageplays, 
p josephus Antiqu. Iudaeo●u● l. 15. c. 11. See Act. 7. Scene 2. p. 548. to 558.  which the jews would not admit, as being opposite to their religion, and pernicious to their State: wherefore they condemn them only under those general terms, 
q 1 Pet. 4.2, 3. Eph. 2.2, 3. c. 4 17. to 25. 1 Cor● 10.20, 21, 22. Tit. ●. 3. Rom. 12. ●. c. 13.12, 13, 14. 1 john 2.15, 16. See Act. 7. Scene 1●  of Idolatry, sacrifices of Idols, vanities of the Gentiles, rudiments and customs of the world, etc. under which they are fully comprised. Thirdly, though the Scriptures inhibit not Stageplays by name, yet St. Paul himself in his Constitutions, (if Clemens Romanus may be credited) hath condemned Plays and Players in express terms, 
r Ego Paulus minimus Apostolorum haec dispono vobis Episcopis et Presbyteris. Scenicus si accedat sive vir sit sive mulier, auriga, gladiator, cursor stadii, ludius, Olympius, choraules, cytharaedus, lyristes, faltator, caupo, desistat vel reiiciatur. Theatralibus ludis qui dat operam, vel desistat, vel reiiciatur. Clemens Rom. Constit. Apost. l. 8. c. 38.  decreeing, that all Players and Playhaunters should desist from Stageplays, or else be cast out of the Church; and the 
s Constit. Apo. stol. l. 2. c. 65, 66●  other Apostles also decreed the like: yea the 
* See Act. 7. Scene 2, 3, 4, 5.  whole primitive Church in several general and national Counsels, the ancient Fathers in their renowned writings, and the holiest Christians 
v Si ad boni incitamentum divina praecepta deessent, prolege nobis sanctorum exempla sufficerent. Isi●dor. Hispal. De Summo bono l 7. c. 11.  from age to age, have given sentence against them as unlawful Spectacles, which the word of God inhibits as misbeseeming Christians: this therefore is sufficient to disprove the Minor. Fourthly, the Scriptures here produced as approving stageplays, do no ways countenance, but oppugn them. For first, that Theatre mentioned Acts 19.29.31. was not a Theatre on which Plays were acted, but a 
* S●e Socrates Hist. Eccl. l. 7. c. 13. Philo judaeus in Flaccum lib. p. 1305, 1306, 1312. Coc. Sabellicus, AEnead. 4. lib. 8. pag. 636. C. accordingly.  place of public meeting, where malefactors were punished, Orations made to the people, and the Magistrates and people usually met together to consult of public affairs: A place much like the Praetorium, into which our Saviour was brought, Matth: 27.27. or like to Ariopaguses or M●rs hill in A●hens, where Paul made an Oration to the Athenians: Acts 17.19, 22. That this was such a Theatre, is evident: First, because such places of public concourse and consultation, where speeches were made, and malefactors sometimes executed, were styled Theatres: witness 
x Et Atticis quo que Quibus theatrum curiae praebet vicem, una est Athenis atque i● omni Graecia, ad consulendum publici sedes loci. 〈◊〉 Sa●i●ntum p. 86.  Ausonius, 
y Florido. ●um l. 1. p. 302.  Apuleius, 
z Pro Flacco Oratio.  Cicero, 
a Tunc Antiochensiu● Theatro● ingressus, ubi illis consultare mos est. Historiae, l. 24. sect. p. 474.  Tacitus, 
b Pars maxima super Theatrum ●ir●aque, assueti et ante spectaculis concionum consistunt. Rom. Hist. l. 24. sect. 39 v. 542.  Livy, 
c Apud Nonni●m: & apud Bulengerum, De Theatro l. 1. c. 32.  Philost●atus, 
d Ibidem.  Varro, 
e Ibidem.  Philo, 
f Oratio 32.  chrusostom, 
g Dion, Bibl. Patr. Tom. 5. pars 1. p. 60. D.  Synesius, juvenal, Appianus, & Bulengerus De Theatro, l. 1. c. 32. where this very text is quoted. Hence 
h Eccles. Histor. l. 8. c. 24.  Eusebius and 
i Eccles. Hist. l. 3 c. 19  Nicephorus, write, that Ignatius with other Martyrs were tortured and put to death in the Theatre: yea hence 
k Historiae l. 7. c. 30.  Orosius, (and out of him 
l annal Eccles. Anno● 363. sect. 4.  Baronius and Spondanus) record; that Iu●ian the Apostate, commanded a Theatre to be built of the materials that were brought to re●disie the temple at Jerusalem, in which Theatre after his return from Persia he intended to cast the Bishops, Monks; and other Christian inhabitants of that place to beasts which should tear them in pieces; ut scilicet ibi esset Christianorum carnificina, unde eorum religio videretur esse progressa. Secondly, the very words and circumstances of the text a●●ure us, that this was such a Theatre: For first, it is said, that all the people rushed with one accord into the Theatre, v. 29. as into a place of common counsel. Secondly, that the cause of this their concourse was, to prevent the decay of their craft of making silver shrines, and to maintain the honour of their great Goddess Diana: v. 27. Thirdly, that Paul would have entered into the Theatre to have made an Oration unto the people, from which his friends dissuaded him: v. 30, 31. Fourthly, that the assembly there w●s confused, some crying one thing, some another, and that the most part knew not why they were come together: verse 32. Fifthly, that they caught Gai●s and Aris●archus, and drew them as malefactors into the Theatre: verse 29. Sixthly, that they drew Alexander out of the multitude, who there beckoned to them● with his hand, and would there have made his defence to the people: v. 37. Seventhly, that the Town-clerke made there a solemn speech to the people, admonishing them to be quiet, and to do nothing rashly against Paul's companions, whom they had brought into the Theatre, since they were neither robbers of Churches, nor yet blasphemers of their Goddess: informing Demetrius and his fellow craftsmen, that if they had a matter against any man, the Court-dayes were kept, and there were deputies before whom they might implead one another: and if they inquired any thing concerning other matters, it should be determined in a lawful assembly: v, 35. to 41. All which concurring particulars infallibly prove, that this Theatre 
i See Theophylact, Lyra, and others Ibidem, & Socrates Scholasticus Eccles. Hist. l. 7. c. 13. H●abanus Maurus, De Vniverso l. 20 c. 16. & 36. Tom. 1. p. 248, 250.  was only a place of public counsel, justice and execution; not a Theatre whereon Plays were acted: therefore it gives no colour of approbation to Plays or Playhouses, no more than the Courts of justice at Westminster argue, that the Plays and Playhouses about London are lawful. But admit this Theatre were a place for Stageplays, yet it affords no justification at all to Plays or Playhouses. For the assembly in the Theatre, which this Scripture mentions, was 
k Acts 19.29. to 41.  but a tumultuous concourse of Idolaters, without any lawful authority: and that not to act or see a Stage-play, but to defend their Goddess Diana, and their idolatrous trade of making her silver shrines, by which they got their living: to persecute St. Paul and his companions, whom they accused as malefactors, and to withstand the preaching of the Gospel, which would suppress their trade and their Diana both together. This unlawful assembly therefore, which both the Scripture, their own 
l Acts 19.35. to 41.  Town-clerk, and themselves condemned, is no justification of, but a strong evidence against our Play-assemblies, which are commonly as tumultuous, as opposite to Christ's word, his Saints, his kingdom, as this Ephesian conventicle.  
Secondly, that text of 1 Cor. 4.9. We are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Fathers and most Latin Authors render, Spectaculum; and our English Translations, a Spectacle, or gazing-stocke: makes nought for Stageplays. For what if the Apostles were made a Theatre or Spectacle to the world, to Angels and to men: (that is, as 
m Ambrose, Hierom, Sedulius, chrusostom, Theodoret, Primasius, Occumenius, Beda, Theophylact, in 1 Cor. 4.9. & Chrysost. Hom. ad Neophy●os, Tom. 5. Col. 619. C, D.  some Fathers interpret it; The whole world of men and Angels good and bad, beheld the miseries, the afflictions they endured for Christ and his Gospel, not only in one corner, but in all the quarters of the world. Or as 
n Ambrose, Remigius, Beda, Anselm in 1 Cor. 4.9.  others of them paraphrase it: They were made a wonderment, a laughingstock to unclean spirits, and to the wicked of the world, who rejoiced at their miseries, their torments, being glad to see them drawn to the place of execution called [Theatrum] a Theatre, where the innocent Martyrs for the most part suffered in the view of all the people, as our Traitors usually suffer on a Stage or scaffold, erected for that purpose: both which expositions 
o Beda, Anselm, HRabanus Maurus, Lyra, and others, in 1 Cor. 4.9.  some good Interpreters have conjoined:) yet this no ways justifies but oppugnes our Stageplays. For first, the Apostles did not make themselves a voluntary Spectacle, as all Players do; but they were made Spectacles by others. Secondly, they were no Spectacles of lasciviousness, vanity, folly, mirth, or wickedness, as Plays and Players are; but of grace, of faith, of piety, 
p Hebr. 11. v. 7. to the end, etc. 12.1, 2, 3.  patience, constancy, martyrdom, and the like, which Plays and Players are not. Thirdly, they were Spectacles of Gods own institution, they being 
q 1 Cor. 4.19. Acts 4.27, 28. Phil. 1.29.  appointed, called, destinated to their sufferings by God himself; whereas Plays and Actors are Spectacles not of Gods, but of the very 
r See Act. 1. Scene 1, 2, 3. & Chorus.  Devils own invention and appointment. Fourthly, they were memorable public Spectacles of admiration, of 
s Acts 13.7. 1 Cor. 11.1. 1 Pet. 2.20, 21.  imitation, both to the world, to Angels, and to men: Plays, Players and Playhaunters were yet never such. Fifthly, they were real, not hypocritical, histrionical personated Spectacles, consisting of representations only, as all Plays and Actors are. Sixthly, they were Spectacles 
t 1 Cor. 4.9. Rom. 8.36. Psal. 44.22. See Chrysost. ad Neophytos, Tom. 5. Col. 619, B, C.  appointed only unto death, not to laughter: Spectacles of passion, of compassion, not of mirth and pleasure: Spectacles only at a stake, appointed unto martyrdom; not on a stage, to stir up laughter: Spectacles they were, which the very 
v See Tertullian, Exhortatio ad Martyrs, & Cyprian de Duplici Martyrio.  Angels and Saints applauded, not condemned; which Devils and wicked men derided, persecuted, not applauded: Spectacles, which were 
x Cyprian Epist. l. 1. Epist. 3, 4. l. 2. Epist. 6. l. 3. Epist. 5. & 25. & l. 4. Ep. 2. & 6.  the crown, the honour, not the reproach, and 
y Cyprian Ep. l. 1. Ep. 10. Eucratio.  infamy of Christianity, as Plays and Players are: therefore they give no colour, no approbation to our Playhouse Spectacles with which they have no Analogy, but this alone; that as the chief agents in the Apostles and Martyrs tortures, were desperate wicked men, envenomed, enraged with bitter rancour against all grace, all goodness; even 
z See Act. 4. Scene 1. throughout.  such are the common Actors and Abetters of our theatrical Interludes. All the argument then that our Play-patrons can collect from hence, is from the allusion which the Apostle hath to Theatres, to Spectacles; which being an allusion only to the spectacle of a Martyr, at the stake; or of a malefactor at the place of execution, as all Expositors accord; not to a Play or Interlude on a Stage, subverts their very foundation, and takes them off from this their hold, in which they had most repose. But admit, it were an allusion to a Playhouse Theatre, yet as thiefs can never justify their stealing, nor usurer's their usury to be lawful, because the Scripture saith, 
a Matth. 24.43 44. 1 Thess. 5.2 2 Pet. 3.10. Rev. 3.3. & 16.15.  that Christ, that the day of the Lord shall come as a thief in the night: and 
b Matth. 25.27  that he will require his own with usury: no more can our Play-champions conclude from hence, that Stageplays are warrantable or lawful among Christians, because St. Paul by way of similitude, writes thus of himself and his fellow-Apostles: We are made a Theatre or Spectacle to the world, unto Angels, and to men. These two main Scriptures being thus fully vindicated from our Play-proctors wrest, the other will fall away of themselves: there being no analogy at all between a race and a Stage-play: an horse or chariot for war, and a Comedy for sport. I shall therefore answer them all together in St. Cyprians words. 
c Hoc in loco dixe●im, long melius fuisse istis nullas literas nosse, quam sic literas legere. Verba enim et exempla quae ad exhortationem Evangelicae virtutis posita sunt, ad vitiorum patrocinia transferuntur, quoniam non ut spectarentur ista scripta sunt, sed ut animis nostris instan●tia maior excitaretur in rebus profuturis, dum tanta est apud Ethnicos in r●bus nomprofuturis. Argumentum est ergo exci●tandae virtu●is, non permissio sive libertas spectandi Gentilis erroris; ut per hanc animus plus accendatur ad evangelicam virtutem propter divina praemia, cum per omnium laborum et dolorum calamitatem concedatur pervenire ad terrena compendia. Cyprian de Spectaculis lib.  In this place I may say, that it had been better for these Objectors never to have known the Scriptures, than thus to read and wrest them. For these words and examples which are laid down as exhortations to evangelical virtue, are translated into apologies for vice; For these things are written, not that they should be gazed upon, but that a more earnest vehemency should be stirred up in our minds in profitable things, whiles there is so great a diligence in Ethnics in unprofitable things. It is an argument therefore of exciting virtue, not a permission or liberty of beholding the Gentiles error; that by this the mind may be more inflamed to evangelical virtue by divine rewards, when as men must pass through the misery of all toils and griefs, before they can come to terrene emoluments. 
d Nam quod Elias auriga est Israelis, non patrocinatur spectandi● Circensibus, in nullo enim is Circo cucurrit. Et quod David in conspectu Dei choros egit, nihil adiuvat in Theatro sedentes Christianos fideles. Nulla e●nim obscaenis motibus membra distorquens, desultavit Graecae libidinis fabulam: aera, cythara ●t ●ybiae Deum cecinerunt, non Idolum. Non igitur praescribitur ut spectentur ill●cita: diabolo artifice ex sanctis in illicita mutata sunt. Praescribat igi●ur istis pudor, etiamsi non possunt sacrae literae. Non pudet, non pudet inquam, fideles homines, et Christiani sibi nominis auctori●a●em vendicantes, superstitiones vanas Gentilium cum spectaculis mixtas de scripturis coelestibus vindicare, et auctoritatem idololatriae confer? Nam quando id quod in honore alicuius idoli ab Ethnicis agitur, a fidelibus Christianis in spectaculo frequentatur, et idololatria gentilis asseritur, et in contumeliam Dei religio vera calcatur. Ibidem.  That Elias is the horseman or charioteer of Israel, it yields no patronage to the beholding of Cirque-playes, for he never ran in any Circus: That David danced in the sight of God, it no ways avails nor justifieth the sitting of faithful Christians in the Theatre: for by distorting none of his members with obscene motions, he hath ended the dance, and put a period to the Play of Grecian lust. His Lute, his trumpets, flutes and harps have resounded God's praises, not an Idols. It is not therefore hence determined, that unlawful things may be looked on: those lawful things by the Devil's cunning being now changed from holy into unholy things. Let shame therefore instruct or restrain these men, although the holy Scriptures cannot do it. For is it not a shame, is it not a shame I say, for faithful men, who challenge to themselves the name of Christians, to justify the vain superstitions of the Gentiles intermixed with their Stageplays, out of the sacred Scriptures, and to give authority to Idolatry? For when that which is done by Ethnics to the honour of any Idol is frequented by Christians in a Stage-play, both heathen idolatry is maintained, and in contumely of God, true religion is trod under foot. This is St. Cyprians answer to the objected Scriptures, and with it I rest.   

SCENA SECUNDA.  

Objection 2.  THe second Objection in defence of Plays is this: 
e See Haywoods' Apology for Actors.  That they are innoxious, pleasant, honest & laudable recreations, which the ancient greeks and Romans not only tolerated but applauded: therefore they are tolerable among Christians.  
Not no answer this objection with that exclamation of 
* Commentariorum lib. 29. fol. 113.  Volateranus in this very case of Plays: Sed quid nunc de faece hujus saeculi dicam? quum virtutem ac gloriam veterum imitari nullo pacto valeamus, vitia tamen omni studio imitamur. jam scena ubique renovata est, ubique com●dias specta● uterque sexus, quodque longe impudentius, ipsi Sacerdotes et praesules, quorum erat officium omnino prohibere. Multo igitur severiores in hac parte Graeci, qui omnes suos comicos jamdiu aboluerunt, propter unum Aristophanem, quamvis moribus mi●ime officeret. I answer first; 
Answer 1.  that Plays are no harmless, honest or laudable recreations, as all the premised Authorities, and this whole treatise prove at large: this objection therefore is but a begging of the cause in question. Secondly, I answer, that although some Pagan greeks and Romans approved Stageplays at the first in lewd and dissolute times; yet 
f See Act. 6. Scene 5. & Act. 7. Scen. 6, 7. Bodinus De Repub. l. 6. c. 1. & Guevara his Dial of Princes, l. 3. c. 43. to 48.  at last after long experience of those intolerable mischiefs which they occasioned, enforced by dear bought repentance, they banished them their Commonweals and Territories by public solemn Edicts, as inconsistent with their safety. And although some vicious histrionical Roman Emperors, as Nero, Caligula, Heliogabalus, Commodus, and others, reduced Plays & Players, yet the gravest Roman Emperors, Senators, Philosophers did still oppose and reexile them as the seminaries of all vice and lewdness, and intoll●rable mischiefs in the Commonweal: as I have 
g See Act. 6. Scen. 3, 4, 5, 6. & Act. 7. Scen. 6, 7.  largely proved. Wherefore we should rather imitate the best, the wisest Pagan greeks and Romans in abandoning, than the worst or lewdest in retaining Stageplays. Secondly, the reason why the ancient Pagans, Grecians and Romans tolerated Plays and Players (as 
h De Repub. l. 6. cap. 1. Guevara, Dial of Princes, l. 3. c. 43. p. 509. Herodian Hist. l. 1. p. 29, 31.  Bodine and Guevara observe) was not for any good or laudable quality in them, but only out of superstition and idolatrous devotion to their Idol-gods, 
i See Act. 1. Scene 1, 2, 3. & Godwins Roman Antiquities, l. 2. sect. 3. c. 1. to 11.  who exacted solemn Stageplays from them as the most pompous if not serious part of their idolatrous worship: which Plays (saith Guevara) were dedicated to them by the divine sufferance of the living God, who would that their Idol-gods being but laughingstockes should be served, honoured and feasted by jeastures, mocks and Plays. The truth of this is evident, not only by that of 
k Politicorum lib. 7. c. 17. sect. 77. p. 501, 502.  Aristotle; who prohibiting the sight of all unchaste fabulous Plays or pictures, and advising the Magistrates to suppress them; comes in with this exception: Nisi forte apud illos Deos, quibus etiam per leges lascivia illa conceditur, et apud quos sacra facere aetate quidem provectioribus pro se, pro liberis et conjugibus permittitur: by Dionysius Hallicarnasseus, Antiqu. Rom. l. 2. c. 5. & 7. c. 9 by Ci●ero in Verr●̄, Act. 6. Oratio de Aruspicum Responsis, p. 524, 526, 527. Oratio 3. in Catilinam, p. 452. b. Where he informs us, that Stageplays were exacted by, and dedicated to the Roman Gods, who were honoured and attoned by them: by Thucydides Historiae, lib. 3. p. 291. Polybius Historiae l● 4, p. 340. C. and Diodorus Siculus Bibl. Hist. l. 4. sect. 5●6, 7. p. 202. to 206. with sundry other Pagans: and by 
l Act. 1. Scen. 1, 2, 3. See. Herodian Hist. l. 1. p. 29, 31, 55, to 74. & l. 5. p. 267 to 282.  St. Augustine, De Civitate Dei lib. 2. c. 4. to 15. & l. 4. c. 20 27. HRaban●s Maurus l. 2. c. 10. with others 
l Act. 1. Scen. 1, 2, 3. See. Herodian Hist. l. 1. p. 29, 31, 55, to 74. & l. 5. p. 267 to 282.  formerly quoted; but by that also which 
m Historiae Rom. l. 9 sect. 30. & lib. 7. s● 2, 3. Valerius Max. l. 2. c. 4. sect. 4.  Livy and 
n Fastorum l. 6 p. 114.  Ovid have recorded of the Romans: who when as all the Fiddlers and Players departed from Rome to Tibur in one discontented company, because the Censors prohibited them to eat in the Temple of jove, as they had accustomed: the Senate out of their care to religion (there being no man left in Rome to sing and play before their sacrifices) sent ambassadors after them to Tibur, requesting the Tiburtines to do their best endeavour to persuade them to return to Rome: upon which embassy the Tiburtines sent for these companions into their Senate house, where they first persuaded them to go back to Rome; but their entreaties not prevailing, they concluded to make them drunk with wine, 
o Vino (cuius avidum ferme genus est) sopiunt etc. L●vie Ibidem.  (of which they were very greedy) and then to put them into carts being drunk, and so to carry them back to Rome; which they did accordingly. Where upon their return, the Senate to obtain their good will, restored them to their former privileges, and withal authorised them to go freely about the City, and to act their solemn Stageplays every year. Upon which 
* See Polychronicon, l. 3. c. 34. fol. 131. Volateranus, Co●ment. l. 29. f. 312 313. I. G. his Refutation of the Apology for Actors, p. 21, 22. Prudentius Contra Symmachum l. 1.2. & Bib. Patr. Tom. 4. p. 910. etc.  Valerius Maximus descants thus: Personarum usus pudorem circumventae temulentiae causam habet. Idolatry therefore, and the 
* L. 2. c. 5. sec. 4.  pleasing of Idol-Gods being the chief, if not the only cause why these Pagan Greeks and Romans allowed Plays or Players; their example grounded on this reason, 
p See 1 Cor. 8. c. 10, 20. to 32. 2 Cor. 6.14. to 18. 1 joh. 5.21. See Act. 1. Scen. 1, 2, 3.  should rather engage all Christians eternally to detest them, than any ways to approve them. Thirdly, admit that Stage-plays were in high estimation among these lascivious vicious Pagans, yet they were 
q See Act. 7. Scene 2, 3, 4, 5, 6, 7.  evermore execrable among Christians, who have constantly abandoned them from age to age. It is therefore a great dishonour, a shame, if not a sin for christian's (who 
r 1 joh. 2.6. Rev. 14.4. 1 Pet. 2.21, 22. Phil. 3.17. Heb. 13.7 1 Cor. 11.1.  should follow the footsteps of their blessed Saviour only, and those who walk as he hath walked; 
s Levit. 18.13. Deu●r. 12.29, 30. Matth. 6, 7, 8, 31, 32. Eph. 2.2, 3. c. 4.17, 18, 19 Col. 2.20. 1 Pet. 4●1, 2, 3. 1 Thess. 4.4, 5 See Act. 1. Scene ●.  abandoning all the fashions, ways and customs of lewd idolatrous Pagans:) to swerve from Christ and primitive Christians as not worthy the following, in this case of Plays; and to make the worst the most lascivious heathens, the quides and patterns of their actions. Alas, where is our Christianity, our piety, our obedience or our love to Christ, if we choose rather to imitate the very vices of the lewdest Pagans than the graces, the holiness of the best Christians? It was the brand, the infamy of the jewish Nation; 
t Psal. 106.35. 2 Chron. 36.14.  that they were mingled among the heathen, and learned their works: and shall it not be much more ignoble and sinful for us Christians, to justify the lawfulness of Stageplays from the bare examples of these wicked Pagans? O let it be 
v Mich. 1.10. 2 Sam. 1.20.  never be heard in Gath, nor published in Askelon, that any Christians should grow so atheistically profane, so stupendiously impious, as to prefer the lewd examples of the deboisest heathens, before the unparallelled patterns of their most holy Saviour, and the best of Christians: (alas, what need we run to such precedents of impiety, when as we have better examples nearer hand?) but since all Christian, yea● 
x See Act. 6. Scen. 5. & Act. 7. Scene 6, 7  the very best of Pagan Greeks and Romans have utterly condemned and exploded Stageplays, the very 
y See Act. 4. Scene 1, 2, 3.  worst of Greeks and Romans only approving them by their practice, and that to sinister ends: let us rather imitate the best, the wisest of them in abandoning, than the very worst of them in patronising, in applauding Stageplays; for fear we renounce our Christianity, and prove far worse than the very worst of Pagans ever were.   

SCENA TERTIA.  
THe third Objection in the behalf of Plays is this; 
Objection 3.  
z See Haywoods' Apology for Actors, where this Objection is made.  that they are not only commendable but necessary in a Commonweal; and that in three respects: First, for the solemn entertainment and recreation of foreign Ambassadors, States and Princes: Secondly, for the solemnising of festivals and triumphs: Thirdly for the exhileration and necessary recreation of the people. Therefore they ought to be countenanced, continued, not suppressed.  

Answ. 1.  To this I shall first reply; that Stageplays are so far from being commendable or necessary in a Commonweal, that they are the very greatest mischiefs which can befall it: 
a See Act. 6. Scene 5. & Act. 7. Scene 6, 7.  whence the wisest States and Magistrates have been so far from tollerating, that they have quite discarded them as inconsistent with the public welfare. So that the very ground of this objection fails, and then the particulars cannot stand, which I shall now examine. For the first of them; that Stageplays are necessary for the solemn entertainment of Ambassadors, and foreign States; though I will not take upon me to define what entertainment will befit such personages; yet with all humble submission to better judgements, I conceive, that common Stageplays (to which every cobbler, tinker, whore, and base mechanic may resort from day to day, 
b See Act. 4. Scene 2.  as many of them do) are no meet sports or entertainments for 
c Non ●adem vulgusque decent et lumina rerum. Ovid, ad Li●iam pars 1. p. 323.  Christian Princes, States, and Potentates; whose piety, majesty, gravity are so transcendent, that they cannot but disdain the sight, the presence of such ridiculous, infamous, scurrilous, childish Spectacles, as common Stageplays are, which savour neither of state, nor royalty, but of most abject baseness, though too many great ones (I know not out of what respects) have vouchsafed to honour them (or 
d john Sarisbury, De Nugis Curialium, l. 1. c. 7, 8. Bodinus De Repub. l. 6. c. 1. Chrysost. Hom. 13. in 1 Cor. Tom. 4. p. 356. accordingly.  rather dishonoured themselves) with their presence. For my own part it is beyond my Creed to believe, that Christian monarchs, Peers, or foreign Ambassadors, who are (at leastwise should be) men of 
e Rom. 13.1. 1 Pet. 2.13, 14.  highest dignity, of 
f Princeps par omnibus, sed in caeteris maior quo melior. Plin. sec. Pa●eg●r. Traiano dictus, p. 18.  eminentest piety, severest gravity, deepest wisdom, sublimest spirit, and most sober, 
g Facere recte cives suos princeps optimus faciendo docet, et cum imperio maximus sit, exemplo maior est. V●lleius Pater●. Rom. Hist. l. ● p. 134. Vita Princis censura est, eaque perpe●ua: ad hanc dirigimur, ad hanc convertimur: nec tam imperio nobis opus est quam exemplo, quip infidelis recti magister est metu●. Melius homines exemplis docentur; quae in primis hoc in se boni habent, quod approbant quae praecipiunt fieri posse. Plin. Panegyr. Traiano dict. p. 38.  exemplary conversation, without any mixture of levity, vanity, or childish folly, (the least tincture of which in men of supreme rank, (though it be but in their 
h Nihil est in Rege ferendum ne ludo quidem quod non aptum atque decorum sit. Osorius De Regum Instit. lib. 2. f. 35.  sports) is 
i Alia est conditio ●orum qui in turba quam non excedunt latent: quorum et virtutes ut appareant diu luctantur, et vitia tenebras habent: vestra facta dictaque rumor excipit, et ideo nulli magis timendum est qualem famam habeant, quam qui qualemcunque habue●int magnam habituri sint. Senc●a de Clemential. 1, c. 8. See Plin. Paneg. Traiano dict. p. 72.  no small deformity, no mean eclipse unto their fame) should so far degenerate, or 
k Summae enim magnitudinis servit●s est non posse fieri minorem. Seneca De Clementia l. 1. c. 8.  descend below themselves, as to admit of common Plays or Actors, (the 
l See Act. 4. Scene 1. & Act. 6. & 7. throughout.  most infamous, scurrilous, ignoble pleasures and persons that the world affords) into their royal presence. We know that 
m See Act. 7, Scene 2, 3, 4, 5, 6, 7.  many Christian, many Pagan States and Emperors, have long since sentenced, exiled Plays and Players, and that the whole Church of God, with all faithful Christians from age to age have execrated and cast them out, as the very greatest grievances, shames and cankerwormes both of Church and State: We know, that 
n 4 H. 4, c. 27. 3 H. 8, c. 9, 34, & 35 H. 8, c. 2. 1 Ed. 6, c. 1.14 Eliz. c. 5.39 Eliz. c. 4.3 jacobi c. 21. & 1 Caroli c. 1.  many public Acts of Parliaments, even of this our Realm, have branded Players with the very name, the punishment of Rogues and Vagabonds, and condemned Stageplays as unlawful Pastimes. And can any one then be so brainsick, so shameless to affirm, that these anathematised heathenish Spectacles, these stigmatised varlets, (which all times, all Christians, all men of gravity and wisdom have disdained as the most lewd infamous persons, are fit to entertain the noblest Princes, or to appear before them in their royal Palaces, at times of greatest state? Certainly as 
o Aquila magnas praedas, non muscas; lo lupos, non mures capit. Case Polit. l. 2. c. 5. p. 136.  Eagles scorn to stoop at flies, or as magnanimous lions disdain to chase a mouse; even so those generous Christian monarchs, who have cast out Plays and Actors as intolerable mischiefs in their meanest Cities; will 
p AEquum quidem est ut quam quis in alios legem statuit, ●andem etiam ipse non gravatim sub●at. Diodorus Sic. Bibl. Hist. l. 13. sect. 30, page 494.  never so far grace them, as to deem them worthy to approach their Courts, as necessary ornaments and attendants, on days of most solemnity. It was King David's godly protestation; 
q Psal. 101.4, 5, 6, 7, 8.  that he would set no wicked thing before his eyes; that the work of those who turned aside should not cleave unto him: That a froward heart should depart from him, and that he would not know a wicked person: who so privily slandereth his neighbour, him (saith he) will I cut off: him that hath an high look and a proud heart, I will not suffer: he that worketh deceit shall not dwell in my house; he that telleth lies shall not tarry in my sight, etc. Certainly, there is never a true Christian Prince or Potentate this day living, but is, but must, or aught to be of David's mind, 
r 1 Sam 13, 14. Acts 13, 22.  he being a man after Gods own heart: therefore he can never suffer Stage-plays, which are wicked, lewd and heathenish Pastimes; or common Actors, (who are 
s See Act. 4, Scene 1, 2.  perverse, yea froward, wicked, proud, deceitful, slanderous, lying persons in the highest degree) to come into his presence, or harbour in his palace. 
t Prov. 20.8, 26 See Rom. 13.3, 4. 1 Pet. 2.13, 14.  A King that sitteth in the throne of judgement (saith the wisest King) scattereth all evil with his eyes: yea, 
v See Gualther, Hom. 11, in Nahum, p. 214, 215.  A wise King scattereth the wicked, and bringeth the wheel over them, Prov. 20.8, & 26. Needs therefore must a just, a prudent Christian Prince, abandon Plays and Players from before his eyes, the one being the 
x Act 6, Scene 5.  greatest evils to a State: the other, the 
y See Act. 4 Scene 1.  very worst and most infamous men. It is true indeed, 
x See Suetonii Caligula, sect. 18, 19, 20, 52, 54, 55. Nero, sect. 12, 13, 20, 23, 25, 26, 30, 32. Philo judaeus De Legatione ad Caium, p. 1342, ●o 1351 & the Authors forequoted, p. 144.  that some dissolute Roman Emperors, as 
(z) before: and those other quoted in the margin, p. 144, letter ●. See Plinius Secundus Panegyr. Traiano dict. p. 38, & 45. where he much inveighes against them.  Caligula, Nero, Heliogabalus, Carinus, and others, have been much enamoured with Plays and Actors: but this was only the blot, the infamy of these shames of Monarchy, as 
* De Legatione ad Caium, pag. 1342, to 1358.  Philo judaeus, 
a Epistle 12, to Lambert.  Marcus Aurelius, 
b Satyr. 8.  juvenal, 
c De Nugis Curialium l. 1, c. 7, 8.  john Sarisbery, and their 
d Suetonius qua  own Historians witness: who have recorded it only for their greater shame: 
e juvenal. satire. 8. john Sarisbury De Nugis Curialium, l. 1, c. 7. Polychronicon l. 4, c. 9  Res haud mira tamen cytharaedo Principe mimus, Nobilis etc. being the sole encomium, that they have lest behind them for it. Their examples therefore can be no good argument to second this objection, especially since 
f See Act. 6. Scene 5. & Act. 7. Scene 7. & P●in. Panegyr. Traiano dict. p. 38, 45.  the best Roman Senators, monarchs, both Pagan and Christian have exiled Stage-players, and suppressed Plays, as even Nero himself (who 
g See johan. Sa●isbur. De Nugis Curialium l. 1. c. 7. & Suetonii Nero, sect. 20. to 31.  was most devoted to them, and most honoured Players) was 
h Suetoni● Nero, sect. 16. Marcus Aurelius cap. 14. Plinius Secundus, Panegyr. Traiano dict. p. 38, 45. Alexander ab Alexandro l. 6. c. 9  at last enforced to do, by reason of those intolerable oft-complained mischiefs which they did occasion. I confess, that many Christian Writers both of ancient and modern times, and among sundry others whom I spare to mention, 
* See-Vincentius Speculum Historiale l. 29. c. 41. See here p. 471, 472.  Vincentius, 
* Historiae lib. 15. cap. 31, 34.  Olaus Magnus, 
i Hinc enim mimi, salii, balat●ones, aemiliani, gladiatores, palestritae, gignadii, praestigiatores, malefici quoque multi, et tota ioculatorum scena procedit. Quorum adeo error invaluit, ut a praeclaris domibus non arceantur, etiam illi qui obscaenis partibus corporis, oculis ●mnium eam ingerunt turpitudinem, quam ●rubescat videre vel Cynicus. Quodque magis mirere, nec tunc eiiciuntur, quando tumultuantes inferius crebro sonitu aerem faedant, et turpiter inclusum, turpius produnt. Nun quid tibi videtur sapiens qui oculos vel aures istis expandit? De Nugis Curialium, l. 1. c. 8. s●e●. 4. & 7.  john Sarisbery, and 
k Regis n●curiam sequuntur assidue, histriones candidatrices, aleatores, dulcora●ii, caupones, nebulatores, mimi, balatrones, id genus omne. Epist. 14. Bibl. Patrum Tom. 12. pars 2. p. 714. B. See Epist. 85. p. 769. E.  Peter de Bloyes, archdeacon of Bath (two ancient English Writers; 
l Magna peccandi facultas sequitur principatum: adest irritamentum gulae, copia vini, et lautae gloria mensae; assunt corruptores, adulatores, ioculatores, histriones, qui a●cem adolescentiae undique nituntur expugnare. Quod si tempus disserendi daretur, monstrarem, omnes homines stultos esse qui vitam habentes aliam in qua possint honeste vivere, in curi●s principum se praecipitant. Ideo vos tantum moneo, ut agrum hunc histriones et adulatores, ac alios nebulones metere sinatis, quinigrum in candida vertunt; nullus enim vi●is bonis apud principes locu●, nulla emolumenta laborum etc. Epist. lib. 1. Epist. 105. p. 604. & Epist. 166. p. 711. See p. 723, 726, 727.  AEnaeas Silvius (afterwards Pope Pius the 2) and Mr. 
m Comprehenduntur ergo hoc titulo molles et delicatuli, omnesque voluptarum illicitarum ministri sive artifices, quales sunt mimi, ludiones, circulatores, cantores, cytharaedi, parasiti, lenones, et his omnibus deterioribus eunuchi, spardones, atque cynaedi. Solent tales regum magnorum aulas, et urbes celebriores frequentare, eo quod in illis quaestum uber● im●● sibi propositum videant etc. Hom. 11. in Nahum pag. 214, 21●. See here pag. 479, 480, 481.  Radolphus Gualther, have publicly complained and bewailed in their writings; that Stage-players, Tumblers, Fiddlers, Singers, jesters, and such like idle persons, have followed Princes Courts, and haunted great men's houses; that they have there found access and harbour, when as experienced, virtuous, well-deserving men, have been excluded, contemned, and sent away without reward; these caterpillars and pests of the commonweal, not only anticipating in the mean while their charity to the poor, their bounty to men to best desert, but even exhausting their treasures, depraving their manners, fomenting their vices to the public prejudice, and their own eternal perdition: But this they censure as their shame, their folly and oversight, not their praise; as did St. chrusostom long ago, whose words I would these Objectors would observe: 
n Vis enim alia audire quae eorum ostendant dementiam? Quaenam autem sunt illa? Theatra congregant, et meretr●cum choros illic inducentes, et pueros scortantes, et qui iniuria ipsam afficiunt naturam; totum populum in loco superiore faciunt con sidere. Sic civitatem recreantes; sic magnos reges, quos semper propter trophaea et victorias admi●rantur, coronantes. Atqui quid est hoc honore frigidius? Quid voluptate illa iniucundius? Ex his ergo quaeris factorum tuorum la●datores? et cum saltatoribus, mollibu● et mimis, et meretricibus, vis dic quaeso, lauda●i? Et quomodo haec non fuerint extremae dementiae? At sunt, inquis, infames. Cur ergo per infames reges honoras? Cur civitates enecas? Cur autem in eos tam multa impendis? Nam si sunt infames, infames oportet expelli: nam cur eos fecisti infames? etc. Hom. 13. in 1 Cor. 4. Tom. 4. Col. 356. B, C, D.  Wilt thou hear again (saith he) some other things which show the folly and madness of these wise Lawgivers? They gather together Players & Theatres, & bring in thither troops of harlots, of adulterous youths &c. making all the people to sit on scaffolds over them: Thus recreate they the City; thus do they crown great Kings, whose victorious trophies they admire. But alas what is more cold than this honour? What more unpleasant than this pleasure? Dost thou then seek applauders of thy actions among these? Tell me, I pray thee, wilt thou be praised with dancers, with effeminate persons, Stage-players, whores? And how can this be but the very extremity of folly and frenzy? But thou wilt say, these are infamous persons. Why then dost thou honour Kings, why dost thou murder Cities by such who are infamous? Why dost thou bestow so much upon them? For if they are infamous, they ought to be cast out, etc. It is therefore no less than madness, than extremest folly in St. Chrysostom's judgement, to honour, to Court Kings or great ones with Plays or common Actors: and a far greater frenzy is it for such to foster, to applaud them, and to be praised by them; 
o Praetereo Histriones a●que ioculatores, et totius vulgi laudes, quas v●r prudens pro nihilo reputabit: quia nulla est vera laus, nisi a veris proveniat laudatis. AEneas Silvius Epist. l. 1 Epist. 166. pag. 723. See Plin. Paneger. Traia●no dictus p. 45.  because no true praise can proceed from any, but such who really deserve applause themselves. Add we to him the verdict of laborious Gualther, 
p Magnum ergo corruptae et eversae disciplinae argumentum est, quod hodie in regum auli● et civitatibus opulentis, mimi, ●udiones, molliculi, et voluptatum inhonestissimarum ministri summo in pretio habentur, exclusis interim et contemptis viris gravibus, qui consilio valent, et qui mu●tiplici rerum experientia instructi sunt; ut interim de pauperibus et egenis nihil dicam quibus principum aulas ne inspicere qui●em licet, et quibus per urbes opulentiores vix transitus conceditur. Hom. 11. in Nah●m p. 224, 225.  who reputes it an argument of corrupted, of everted discipline, that at this day Players, jesters, effeminate persons, and furtherers of most dishonest pleasures are in great request in Princes Courts and in great cities, etc. which he there proves at large. To him I shall annex that notable passage of Olaus Magnus to the like purpose, well worth all Princes, all Players and Playhaunters most serious consideration: in his Historiae l. 15. c. 31. De Histrionibus et Mimis. Where he writes thus. 
q So styles he the profession of a Stage-player.  Nemo miretur quod hac etiam pessima occupatione repl●t● sit haec chartula pusilla, nempe talibus hominum generibus, quorum nume●us est infinitus, et tantae reputationis in curijs et mensis sublimium Dominorum, ut fere vel nullum vel exiguum credatur adesse solatium praeter unicum hoc quod emanat ab infamibus his Protomimis. Refert Trebellius, 
* Galien●m. See here p. 465.  Galerum in tantum dilexisse scurras et parasitos, et id genus infamiae hominum, ut poneret eos in secunda sua mensa. Si consilium 
r Suetonii Octavius, sect. 45. See here p. 459, 460.  Suetonijs locus habuisset, tales mimi publico spectaculo virgis et flagris caesi, remotiusque effugati fuissent: quod et Vincentius in speculo. Historiae lib. 29. c. 41. de rege Galliae Philippo attestatur; quem asserit dixisse, Histrionibus dare est daemonibus immolari, etc. And cap. 34. De abjecta commendatione Mimorum, et utili laude prudentium: where he thus expresseth himself. Sed nec ignotum universis relinquitur, QVANTA IGNOMINIA PRINCIPIEUS SIT, aut laudis cupidis à talibus commendari, 
s The profession and end of Stage-players, what it is.  quorum praecipua professio est infamibus colludere, turpibusque colloquijs bonos mores corrumpere, eosque effaeminatos efficere, a● libidinosos reddere et luxuriosos; praeterea comaediarum more adulteria et stupra representare vel concinnere, unde spectandi enascatar voluptas et consuetudo, ac turpissima quaeque faciendi licentia perniciosa, et denique ad omnium virorum gravium obmutescere rationem et censuram. Cujus rei testis est illa 
t Plutarchi Cato.  Massiliensis meretrix, quae in actu publico prostans vestemque deducens, gravi Catone vis● descendere in Spectaculum, à gestu se statim continuit, et aliis mirantibus, ait, severum virum adesse: qua quidem voce ostendit, long pluris esse 
* Aliquis vir bonus nobis eligendus est, ac semper ante oculos habendus, ut sic tanquam illo spectante vivamus, et omnia tanquam illo vidente faciamus: nec immerito. Magna enim pars peccatorum tollitur, si peccaturis testis assistat. Senec● Epis●. 11. Vid. Ibid.  gravissimi viri aspectum, quam totius populi applausum. Quocircà, etsi cuncti, maxim principes laudari appetant, TAMEN INTIME CAVEANT, ne id procurant vel admittant fieri AB HISTRIONIBUS ET PROTOMIMIS NISI SIMILES ILLIS AESTIMARI ET FORSAN ESSE VOLUNT. Vera enim laus haberi debet, quae à laudato viro proficiscitur, quia à tali viro emanat qui virtute praeditus cum laude venit. Sed haec peramplius verior esse judicatur, quae ex rectè factis et justis meritis, multitudinis etiam laude ●oncurrente procedit●: alioquin nihil aliud nisi popularem auram aut scurrarum fucum captant: quo nihil instabilius aut detestabilius inveniri potest. Igitur attendendum erit unicuique, 
* Nota bene.  MAXIM PRINCIPI in sublimiori dignitate constituto, ne sic scurrarum, mimorum, histrionum, protomimorum brevi tempore delectetur spectaculis, uti immemor salutis, perdito tempore, honore, laude, et bone nomine in uno momento rapiatur ad aeterna tormenta, quae ab immundis spiritibus forsitan in umbra et forma histrionum apparentebus et flagellantibus importunius sustinebit; sentietque perpetuo flendum esse cum diabolis, sicuti in momentanea vita inconsideratè risit cum stultis. Exclamandum hîc merito foret contra quosdam alti nominis viros, in sublimitate constitos, qui pro summa voluptate ducunt, scurras videre et a●dire, nudas mulierum 
* See here p. 387.  picturas intueri, et iis delectari, atque aliis praebere videndas; quasi propria caro, mundus, et daemonia non sufficerent ad infatuandum hominem, creatum ad imaginem Dei, ni et studiose in suam irreparabilem damnationem excitarent tot importunatissimos hosts, ignorantes verbum beati Gregorij, dicentis; Talem te ostendis in cord diligere, qualem imaginem ante te geris in oculis, etc. All which recited premises, together with that memorable 
x See here p. 462.  forementioned worthy speech of the Emperor Trajan to a Courtier, who entreated him to hear an active Player: and that private advice of Macro, unto Caius the Emperor; 
y Philo judaeus, De Legatione ad Caium, p. 1341, 1342, 1343.  insane spectantem saltatores ità ut unà gesticularetur, aut ad mimorum scurrilia dicteria non subridentem, sed cachinnantem pueriliter etc. who whispered thus into his ear, ne quis audiret alius, blandè admonens: Non decet te aliis audiendo spectandoque et usu caeterorum sensuum esse similem, sed tantum debes in ratione vivendi excellere, quantò eminentiorem te fortuna constituit: absurdum enim fuerit terrae marisque principem, cantibus, cavillis, et hujusmodi ludis succumbere: oportet illum semper et ubique meminisse majestatis imperatoriae, tanquam pastorem gregi praepositum, et undicunque dictis factisque in melius proficiscere: (a good lesson for this scandalous, ignoble, dissolute Emperor, who was not only a spectator, an applauder, but sometimes 
z Dion Cassius, Rom. Hist. l. 59 p. 829. & here p. 462.  an actor too of Masques and Stageplays to his eternal shame:) are sufficient to disprove this crack-brained frentique Objection of an infamous Player; That Stageplays are necessary pastimes for the recreation, the solemn entertainment of Christian Princes, States, Ambassadors, Nobles; whose majesty, whose greatness cannot but disdain such base infamous spectacles, which make their 
a See Act. 4. Scene 1. & Act. 7. Scene 3.  Actors and Spectators infamous. Certainly he who shall read the 
b Marcus Aurelius Epist. 12. Guevara, Dial of Princes, l. 3. c. 45. to 48.  Epistle of Marcus Aurelius, unto Lambert; the 
c Pag● 38.45. here p. 462, 463  Panegyricke of C. Plinius Secundus, to the emperor Trajan: the answer of 
d Plutarchi Lacon. Apothegmata p. 462.  Agesilaus, to Callipides the expert tragic Player; (who saluting this royal King, and thrusting himself into his presence, expecting and hoping that this noble Prince would have taken some special notice of him, and spoken kindly to him; and then perceiving that he slighted him, demanded of him; Dost thou not know me o King, and hast thou not heard whom I am? who looking upon him, returned him no other reply but this, Art not thou Callipides the Player? intimating, that Kings should wholly contemn such lewd infamous persons as not worthy their least respect:) or Guevara his Dial of Princes, lib. 3. c. 43. to 48. & Act. 6. Scene 5. Act. 7. Scene 2, 3, 6. will presently adjudge all Stageplays, all Actors, unworthy a Pagan, how much more than a Christian Emperors, Kings or Princes royal presence; who have far more honourable, majestic, heroic sports and exercises to refresh themselves withal: as tilting Barriers, justs, and such like martial feats, (the 
e See Munsteri Cosmogr. l. 3. c. 453. Hall's Chronicle, part 2. fol. 5, 6, 7, 155, 156. & 75. to 85.  ancient solemn festival entertainments of Kings and Nobles, wherein our warlike 
f Matthew Paris, p. 802, 819. Thomas Walfing●am, Hist. Angl. p. 112. Hall's Chronicle, part 2. f. 76. to 85.  English Nation have far excelled others;) with an hundred such like laudable exercises, ●avouring both of royalty, valour, and activity; which if they were now revived instead of effeminate, amorous, wanton 
g See Act. 5. Scene 8.  dances, Interludes, Masques and Stageplays, 
h See Act. 6. throughout.  effeminacy, idleness, adultery, whoredom, ribaldry and such other lewdness would not be so frequent in the world as now they are. But admit this idle surmise as true as it is fabulous, it then administers a pregnant argument against all common Stageplays: for if Stageplays be meet ornaments for Prince's palaces at times of greatest state and royalest entertainment, great reason is there to suppress their daily acting, and to appropriate them to such times, such places, such purposes as these, 
i Vsu enim praeciosa degenerant, quorum autem difficilis possessio, eorum grata perfunctio. Ambr. De Elia et jeiunio, c 9 Naturale est potius nova quam magna mirari. Ita enim compositi sumus, ut nos quotidiana si admiratione digna sunt, transeant; contra minimarum quoque rerum si insolitae prodie●unt spectaculum dulce fiat. Seneca Naturalium Qu●st. l. 7. c. 1.  for fear their assiduity, their commonnes should make the 
k Ne Numidiae quidem reges vituperandi, qui more gentis suae nulli● mortalium osculum ferebant. Quicquid enim in excelso fastigio positum est, humili ●t trita consuetudine quo ●it venerabilius, vacuum esse convenit. Valer. Max. l. 2. c. 6. s. 17.  despitably base and altogether unmeet for such sublime occasions. Extraordinary royal occasions, persons, entertainments will not suit with common prostituted Interludes, which every tinker, cobbler, footboy, whore or rascal may resort to at their pleasure, as they do unto our Stageplays; which as they are every man's for his penny, so they are every day's Pastime too, at every roguish Playhouse. And are such common hackney Interludes, think you, fit for high-dayes, for Prince's Courts and presence? If therefore you will exalt these sordid Stageplays to such sublime employments as you here pretend, you must now shut up our standing Playhouses, and sequester all Stageplays from the vulgar crew, appropriating them only to some certain solemn public festivities, and times of royal entertainment, (as the 
l See Act. 2. Dionys. Hallicarnass. Antiq. Rom. l. 7. sect. 9 Dion Cassius, Rom. Hist. l. 59 p. 829. Polybius Hist. lib. 4. p. 340. Guevara, Dial of Princes, l. 3. c. 43, 44 Arias Montanus in judicum l. c. 16. p. 567. to 575.  ancient greeks and Romans did; who had no constant (much less any private) Interludes acted day by day, but only public Stageplays, at times of public triumph, or on the great solemn feast-days of their Idol-gods, to whom they were devoted:) that so their 
m Omne rarum praeciosum: gaudeo itaque de illis posse esse, qui quanto rariores, tanto apparebunt esse gloriosiores. Bern. Ep. 1. f. 178. A. Ardentiu● appetitur quicquid est rarius. Hierom. advers. Vigilantium cap. 4. Voluptates commendat rarior usus. juvenal satire 11. p. 111.  rarity may ennoble them to such royal services as are pretended, when as their 
n Hoc stabunt, hoc sunt imitandi quos n●que pulcher Hermogenes unquam legit, neque Simius iste. Nil praeter Calvum, et doctus cantare Catullum. Haec ego ludo, Quae neque in aede sonant, certantia iudice Tarpa, Nec redeant ●●erum atque iterum spectanda theatris. Horat. Ser. l. ●. Sat. 10. p. 19●.  assiduous commonness hath now made them & their Actors base; too base (I dare say) for any Prince's presence, when as they deem themselves highly honoured, with the very meanest varlets.  
To the second clause of this Objection, That Stageplays are necessary for the true solemnising of our Saviour's Nativity, and other such solemn Christian Festivals; it is so diametrally opposite unto truth, above 40 several Counsels, besides Fathers and other Christian Writers professedly contradicting it, (See Act. 6. Scene 12. & Act. 7. Scene 3.) that I cannot so much as name it but with highest indignation. Alas into what atheistical heathenish times are we now relapsed, into what a stupendious height of more than Pagan impiety are we now degenerated, when as Stageplays (the very 
z See Act 1. Scene 1, 2, 3. & Chorus.  chiefest pomps and ornaments of the most execrable pagan Idols festivities) are thought the necessary appendants of our most 
a Qualis haec religio, aut quanta maiestas putanda est, quae adoratur in templis, illuditur in theatris? Et qui haec fecerint, non paenas violati nu●minispendunt, sed honorati etiam laudatique discedunt. Lactan●. De Ius●itia l. 5. c. 16.  holy Christian solemnities? when as we cannot sanctify a Lordsday, observe a fifth of November, or any other day of public thanksgiving to our gracious God, nor yet celebrate an Easter, a Pentecost, or such like solemn Feasts, (much less a Christmas, as we phrase it) in a plausible pious sort, (as too many 
b Non imitandi nobis sunt qui sub Christiano nomine Gentilem vitam agunt, et aliud professione, aliud conversatione testantur. Hierom. Epist. 14. c. 2.  paganizing Christians now conceit) without drinking, roaring, healthing, dicing, carding, dancing, Masques and Stageplays? which better become the sacrifices of Bacchus, than the resurrection, the incarnation of our most blessed Saviour, 
c Mr. Stubs his Anatomy of Abuses, p. 130. Mr. Samuel Bird his Dialogue, of the use of the pleasures of this present life. London 1580. p. 15. to 31. & Nicolaus de Clemangis, De Novis celebritatibus non instituendis, p. 143 ●o 154.  which are most execrably profaned, most unchristianly dishonoured with these Bacchanalian pastimes. What pious Christian heart bleeds not with tears of blood, when he beholds the sacred Nativity of his spotless Saviour, transformed into a festivity of the foulest Devils? when he shall see his blessed jesus, 
d Matth. 9.13. Tit. 2 14.  who came to redeem, to call men from their sins, and 
e Hebr. 10.29. c. ●. 6. Re●. 1.7.  to purify unto himself a peculiar people zealous of good works; entertained, honoured, courted, served like a Devil, yea rather 
e Hebr. 10.29. c. ●. 6. Re●. 1.7.  crucified and nailed to his cross again, with nought else but desperate notorious sinnest by an unchristian crew of Christians, (I might say 
f Nomine Christiani● re Pagani. Bernard in Vita Sancti Malachia.  Pagans, o● 
g john 8 44. Ephes. 2.2.1 ●ohn 3.8.  incarnate Devils) who during all the sacred time of his Nativity, when they should be most holy, are more especially and that professedly too● a most impure people, zealous of nothing but of Stageplays, dicing, dancings healthing, rioting, and such evil works, as would make the very 
h See Salvian De Gubern. Dei, l. 4. p. 136, 137, 138. & my Health's Sickness, p. 21.  lewdest Pagans to blush for shame. 
i Propterea igitur publici hosts Chri●●iani quia imperatoribus neque vanos, neque mentientes, neque ●eme●arios honores dicant, qui a verae religionis homines etiam solennia ●orum conscientia potius quam lascivia celebrant. Grande scilicet officium socos et thoros in publicum educere, vicatim epulari, civitatem tabernae habi●tu obole●acere, vino lutum cogere, ●atervatim cursitare ad iniurias, ad impudentias, ad libidinis illecebras? Siccine exprimitur publicum ga●dium per publicum dedecus? Haeccine solennes diesprincipum decent, quae alios dies non decent? Qui observant disciplinam de Caesaris respectu, two eam propter Caesarem deserunt, et malorum licentia pietas erit; occasio luxuriae religio deputabitur? O nos merito damnandos! cur enim vota et gaudia Caesarum expungimus? ●ur dielaeto nos laureis postes adumbramus? nec lucernis di●m infringimus? Honesta res est solennitate publica exigente inducere domui tuae habitum alicuius novi lupanaris. Tertul. Apologia adversus Gent●s, cap. 30, 31. Tom. 2. pag. 682. Which may be most aptly applied to our Christmas●e●.  Is this the honour, the entertainment, the gratitude, the holy service, the welcome we render to our Saviour, for his Nativity, his incarnation or his passion, to court him thus with heathenish Plays or hellish pastimes, as if he were no other, no better than a Pagan Idol or infernal Devil, who were always worshipped, courted with such solemn Interludes? Are 
k 2 Cor. 6.15, 16.  Christ and Belial (think we) reconciled? or is there no difference between our Saviour's Nativity, and a Divel-Idols birthday, that we thus commemorate them in the selfsame manner? For how did the 
l See here Act. 1. Scene 1, 2, 3. & Act. 5. Scene 8. & Holkot Lectio 172. in Lib. Sapientiae, fol. 133.  idolatrous Gentiles honour, or please their jupiter, Venus, Flora, Apollo, Berecynthea, Bac●hus, and such like Divel-gods upon their gaudiest feast-days, but with healthing, dancing, Masques and Stageplays; the very works and pomps of Satan, invented for, appropriated to these Idols service, as I have largely proved? and how do we Christians spend or celebrate for the most part, the Nativity of our Saviour, but with such heathenish sports as these, which Turks and Infidels would abhor to practise? 
m Quis unquam crederet u●que in hanc contumeliam Dei progressuram esse humanae bupidita●is audaciam, ut id ipsum in quo Christo in●u●iam faciunt, dicunt ●e ob Christi nomen esse facturos. O inaestimabile sacinus et prodigio●um● Salvian De Gubern. Dei l. 4. p. 134.  O wickedness, O profaneness beyond all expression! even thus to abuse our Saviour's solemn birth-time, as to make it a patronage for all kind of sin! Were we to celebrate the very foulest Idol-Divels birthday (as 
n john 8.44. Ephes. 2. ●.  many wretches do in deeds, whiles they solemnize Christ's in show) how could we please or honour him more, than to court him with lascivious Masques or Stageplays, (an 
* See Act. 1. Scene 1, 2, 3.  invention of and for himself, which he hath oft exacted from his worshippers upon his solemn festivals:) or to give him the very selfsame welcome that most men give to Christ, in the feast of his Nativity; when the Devil hath commonly more professed public service done him, than all the year beside? For may I not truly write of our English Cities, and Country villages in the Christmas season, as Salvian did of Rome: 
* De Gubern● Dei l. 7. p. 258, 259.  Video quasi scaturientem vitijs civitatem; video urbem omnium iniquitatum generi servientem, plenam quidem turbis, sed magis turpitudinibus: plenam divitijs, sed magis vitijs: vincentes se invicem homines nequitia flagitiorum suorum, alios impuritate certantes, alios vino languidos, alios cruditate distentos, hos sertis redimitos, illos unguento oblitos, cunctos vano luxus marcore perditos, sed penè omnes una errorum morte prostratos: non omnes quidem vinolentia temulentos, sed omnes tamen peccatis ebrios. Populos putares non sani status, non sui sensus, non animo incolumes, non gradu, quasi in morem baccharum crapulae catervatim inservientes etc. Those who are temperate and abstemious at all other times, prove Epicures and drunkards then. Those who make conscience to 
p Ephes. 5.16.  redeem all other seasons, deem it a 
q Fiunt etiam nunc et delicta religiosa. Cyprian Epist. l. 2. Ep. 2. Donato.  point of Christianity to misspend all this, 
r Exod. 32●6. 1 Cor. 10.7.  eating, drinking, and rising up to play, whole days and nights together. Those who are civil at other seasons, will be now deboist; and such who were but soberly dissolute before (if I may so speak) will be now stark mad, forgetting not only their Saviour but themselves. Those who repute it a shame to be unruly disorderly any other part of the year; think it an honour to be outrageously disordered and distempered now, 
s Detrimentum iam dies senti●. Sunt qui officia lucis noctisque pervertunt, nec ante diducunt oculos hesterna graves crapula, quam appetere nox caepit. Qualis illorum conditio dicitur, quo● natura (ut ait Virgi●ius) pedibus nostris subditos e contrario posuit, Nosque ubi primus equis oriens, afflavit anhelis, Illis sera rubens accendit lumina vesper. Ta●is horum contraria omnibus non regio sed vita est. Sunt quidam in eadem urbe Antipodes, qui nec orientem solem unquam viderunt, nec occidentem. Hos ●u exis●imas scire quemad modum vivendum est, qui nesciunt quando? Et high mortem timent, in quam se vivi condiderunt? tam iufausti ominis quam nocturnae cives sunt. Licet in vino unguentoque tenebras suas exigant, licet epulis, et in multa quidem fercula distentis, totum perversae vigiliae tempus diducant, non convivantur, sed iusta sibi faciunt. Mortuis certe interdiu parentantur, etc. Seneca Ep. 122. Vid. Ibidem.  turning day into night, and night into day, against the course of nature, like Seneca his Antipodes, setting no bounds to any lust. That which is not tolerable at other times seems laudable unto most men now: that which were it done at any other season could not but be condemned as an execrable sin, becomes now a virtue, at least a venial crime. In a word, those who make a kind of conscience of drinking, amorous dancing, healthing, dicing, idleness, Stageplays, and of every sin at other times● 
t Nunc facilius invenias reos malor●m omnium, quam non omnium: facilius maiorum criminum quam minorum: id est, facilius qui et maiora crimina cum minoribus, quam qui minora tantum sine maioribus perpetrant. In hanc enim morum probrositatem prope omnis Ecclesiastica plebs redacta est; ut in cuncto populo Christiano genus quodammodo sanctitatis sit, minus esse vitiosum etc. Salvian De Gu●e●. Dei l. 3. p. 86.  deem it a part of their piety to make no bones of these, of any deboistness or profaneness now: those who are constant in religious familie-duties, now discontinue them; those who remembered their Saviour and sins before, now qui●e forget them: those who seemed Saints before, turn Devils incarnate now: those who were reasonable men before, are metamorphosed into beasts or monsters now: those who were formerly good at least in outward show, do now turn bad; and all who were bad before, prove now ten-times worse; & all under this pretence of solemnising Christ's Nativity, as if he were delighted only with their sins. Thus do we even crucify our blessed Saviour in his very cradle, and like that [v] Tyrant Herod, seek to take away his life, as soon as he is born, whiles we thus impiously celebrate & profane his birth, & even pierce him through with these gross disorders which are now too frequent among many Christians. Should Turks & Indels behold our Bacchanalian Christmas extravagancies, would they not think our Saviour to be a glutton, an Epicure, a wine-bibber, a Devil, a friend of publicans and sinners, as the 
* Luke 7.34. Matth. 9.3, 4. john 7.20.  jews once styled him; yea a very Bacchus● a God of all dissoluteness, drunkenness and disorder, since his Nativity is thus solemnised by his followers, who are never so dissolutely, so exorbitantly deboist in all kinds, as in this his festival? Would they not take up that speech in Salvian. 
* De Gubernation Dei l. 4. p. 137, 138.  Ecce quales sunt qui Christum colunt? falsum plane illud est quod aiunt se bona discere, quod jactant se sanctae legis praecepta retinere. Si enim bona discerent, boni essent. Talis profecto secta est, quales et sectatores: hoc sunt absque dubio quod docentur. Apparet itaque Prophetas quos habent impuritatem docere, et Apostolos quos legunt nefaria sensisse, et Evangelia quibus imbuuntur haec quae ipsi faciunt praedicare. Postremo sancta à Christianis fierent, si Christus sancta docuisset. AEstimari itaque de cultoribus suis potest ille qui colitur. Quomodo enim bonus magister est, cujus tam malos videmus esse discipulos? Ex ipso enim Christiani sunt, ipsum audiunt, ipsum legunt: promptum est omnibus Christi intelligere doctrinam. Vide Christianos quid agant, et evidenter potest de ipso Christo sciri quid doceat. Would they not condemn our God, our Saviour, our religion, and loath both th●m, and us? qui ita agimus ac vivimus, ut hoc ipsum quod Christianus populus esse dicitur, opprobrium Christi esse videatur; 
* Salvian Ibidem p. 136, 137, 134.  as the same Father speaks. O inaestimabile facinus et prodigiosum! Quid non ausae sint improbae mentes, in the Christmas season? Armant se ad peccandum per Christi nomen; auctorem quodammodo sui scele●is Deum faciunt: et cum interdictor ac vindex malorum omnium Christus sit, dicunt se scelus quod agunt agere pro Christo. Such are our graceless unchristian Christmas lives: who when as our Saviour daily cries unto us: 
* Matth. 5.16.  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven: we on the contrary live so in the Christmas season, (that I speak not of other times) that the sons of men, that Infidels and Pagans may openly behold our evil works, and blasphem● ou● Father● our most blessed Saviour, who is now grieving in heaven, whiles we are thus dishonouring his Nativity here on earth. And should not our hearts then smi●e us, should not shame confound us all for this our heinous sin? for this our indignity to our blessed Lord and Saviour, who never finds worse entertainment in the world than in the feast of his Nativity, when he expects the best? O let us now at length remember, that our holy Saviour was borne into the world for this very purpose, 
x Matth. 9.13. Titus 2.14. 1 Pet. 1.18, 19  to redeem and call us from (not to) those sins and sinful pleasures; 
y 1 john 3.5, 8.  to destroy out of us (not to erect within us) those very works and pomps of Satan, which now we more especially practise at his sacred birthtide: as if he were borne to no other purpose, but to set hell lose, to give a liberty to all kind of wickedness, and to prove a mere broker (for such a one men then make him) to the very Devil. Did we but seriously consider and believe, that our Saviour Christ was for this end borne into the world; 
z Tit. 2.14. 1 john 1.7.9. Rev. 1.5. Heb. 9.14.  that he might purify and wash ●s both from the guilt, and power of all our sins in his most precious blood: 
a Ephes. 5.26, 27. 1 Cor. 6.10, 11.  that he might sanctify and cleanse us with the washing of water by the word from all iniquity, and present us to himself a glorious Church without any spot or wrinkle: 
b Tit. 2.12, 13.  that he might teach us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present evil world, expecting every day his second coming: 
c Tit. 2.14. 1 john 3.8.  that he might quite destroy out of us the works of the Devil, purge us from all iniquity, and purify us unto himself a peculiar people zealous of good works: 
d Luk. 1.74, 75.  that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our lives, 
e Phil. 2.15.  shining as lights in the midst of a crooked and perverse generation: 
f 1 Pet. 4.1, 2, 3.  that we should henceforth cease from sin, and no longer live the rest of our time in the lusts of the flesh to the will of men, but to the will of God: 
g 1 Pet. 1.15, 16.  that we might be holy in all manner of conversation and godliness, even as he is holy, especially at holy seasons: 
h 2 Cor. 5.15.  that we should not henceforth live unto ourselves, but unto him who died for us and rose again: 
i Rom. 14.7, 8.  that whether we live we might live unto him, or whether we die we might die unto him, and that living and dying we might be his; 
k 1 Cor. 6.20.  glorifying him both in our souls and bodies which are his. And did we withal remember, that this our blessed Saviour 
l 1 Thess. 4.7. & Rom. 1.7.  hath called us, not to uncleanness, but unto holiness: that he hath likewise enjoined us, 
m Rom. 13.12, 13.  to cast off all the works of darkness, and to put on the armour of light: to walk honestly as in the day; not in chambering and wantonness, not in rioting and drunkenness, 
n Titus 3.3.  not in diverse lusts and pleasures, 
o Ephes. 2.2, 3. etc. 4.16, 17, 18.  according to the course of this wicked world, according to the power of the Prince of the air, which now worketh in the children of disobedience. That he hath seriously charged us, 
p Ephes. 4.17. to 30.  That we walk not from henceforth as other Gentiles walk, in the vanity of their minds, who having their understandings darkened, and being alienated from the life of God, and past all feeling, have given themselves over unto all lasciviousness to work all uncleanness with greediness. That we put off concerning our former conversation the old man which is corrupt according to the deceitful lusts; and that we put on the new man which after God is created in holiness and true righteousness. 
q Luke 21.34.  That we take heed unto ourselves, lest at any time (how much more at times of greatest devotion) our hearts be overcome with surfeiting and drunkenness, and that day come upon us at unawares. 
r Gal. 5.24. Col. 3.5. 1 Pet. 2.11.  That we crucify the flesh with the affections and lusts thereof, and abstain from fleshly lusts which war against our souls, 
s 1 Pet. 4.3, 4.  since the time passed of our lives may suffice us to have wrought the will of the Gentiles; when as we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominabl● idolatries: 
t Rom. 12.1, 2.  That we give up our souls and bodies as an holy and living sacrifice unto God; not fashioning ourselves to the course of this present evil world, 
v jam. 1 27.  but keeping ourselves unspotted from it: 
x Eph. 5.15, 16. Rom. 13.14.  walking circumspectly as in the day, not as fools, but as wise, redeeming the time because the days are evil; and making no provision for the flesh to fulfil the lusts thereof. Did we (I say) but seriously ponder and unfeignedly believe all this, it would soon 
y jam. 4 9 & 5.1, 5.  turn our dissolute Christmas laughing, into mourning; our bacchanalian jollities into sin-lamenting Elegies; our riotous grand-Christmasses into such pious Christian duties, as would both honour our Saviour's birthday, and make it welcome to our souls. Let us therefore cordially meditate on all these sacred Scriptures, on the ends of our Saviour's blessed incarnation, (which was, 
z Titus 2.12, 13. Eph. 5.26, 27. 1 Pet. 1.15.18. 1 john 3.8, 9  to redeem us from all these our sins and sinful pleasures; to crucify our lusts, to regenerate and sanctify our depraved natures, to make us holy even as he is holy, and to conform us to himself in all things:) and then this inveterate heathenish 
a Pudorem rei tollit multitudo peccantium, et desinet esse probri loco commune maledictum. Sen●c. De Beneficijs l. 3. c. 16. Consensere iura peccatis et caepit esse licitum quod publicum est. Cyprian. Epist. l. 2. Epist. 2. Donato.  common custom of profaning Christ's Nativity with all kind of lasciviousness, wickedness and delights of sin, (which should be ●pent in honouring, blessing and praising of our gracious God for all his mercies to us in his Son: in Psalms, in hymns and spiritual songs; in holy and heavenly contemplations of all the benefits we receive by our Saviour's blessed incarnation, in charitable relieving of Christ's poor members, and mutual amity one towards another:) will become most execrable to your pious souls. The damnableness of which much applauded unruly Christmas keeping that you may more evidently discern, I shall for learning and religions sake discover whence it sprang; and that was, originally from the Pagan Saturnalia, from whence Popery hath borrowed and transmitted it unto us at the second hand.  
The ancient Pagan Romans, upon the 
b Seneca Epist. 18. Horatius Serm. l. 2. Satyr. 7. pag. 226. & Bond Ibidem. Polydor Virgil de Inventoribus Rerum, lib. 2. c. 14. See Lypsius De Amphithea●ro, Saturnalibus etc. Dion Cassius Rom. Hist. lib. 59 pag. 830 Herodian, Historiae lib. 1. pag. 59  Ides of December, 
c Macrobius Saturnal. lib. 1. cap. 7. pag. 273.  consecrated to Saturn, and their Goddess Vesta, (not in the Month of january, as 
d Saturnalium, lib. 1. cap. 10.  Macrobius misreports) accustomed to keep their Saturnalia, or annual Feast of Saturn for 7 days together, which they spent in feasting, drinking, dancing, Plays and Interludes: at the end of which they celebrated their 
e Ovid. Fastorum lib. 1. p. 2. to 10. Suetonii Tiberius sects 34. Asterius Homil. in Festum Kalendarum. Alexander ab Alexandro lib. 3. cap. 16.  Festum Kalendarum, on the first of january, (now our New-year's day) to the honour of their Idol janus, which they likewise solemnised with stageplays, Mummeries, Masques, dancing, feasting, drinking, and in sending mutual New-year's gifts one to another, for diverse days together. 
* See Suetonii Octavius sect. 71.75.  In these their Saturnalia and feasts of janus, all servants were set at lihertie, and became checke-mates with their masters, with whom they sat at table: 
f Macrobius Saturnal. lib. 1. cap. 7. & 10. Polydore Virgil. De Invent. Rerum lib. 5. cap. 2 & the ensuing Authors● Holkot, Lectio 166 167. in lib. Sapientiae. Hospinian● De Origine Festorum lib. Francis De Croy his first Conformity, cap. 19  every man then wandered about without control, and took his fill of pleasure, giving himself over to all kind of luxury, epicurism, deboistness, disorder, pride and wantonness; to pastimes, Interludes, Mummeries, Stageplays, dan-cing, drunkenness, and those very disorders that accompany our grand unruly Christmasses: which Saturnalia and Festivals the ensuing Authors thus describe. Servicum Saturnalia caenant (writes 
g Non posse suaviter vivi secundum Epicuri decreta. Commentar. Moral. Tom. 2. p. 202.  Plutarch) aut Liberalia, in agro vagantes celebrant, ululatio eorum et tumultus ferre non possis prae gaudio et imperitia rerum pulcrarum, talia agentium et loquen●●um: 
Quid desides? quin bibimus et capimus cibos?  
Sunt haec miselle, in promptu: cur tibiinvides?  
Vocem statim hi dedêre: tum Bacchi liquor  
Infunditur; et corona aliqui● ornat caput.  
Laurique pulcram ad frondem turpiter canit,  
Inducia Phaebo, januamque alius domus:  
Pulsam operiens, excludit caram conjugem, etc.   
Saturnalibus tota servis licentia permittitur: ludi per urbem in compitis agitantur (writes 
h Saturnalium l. 1. cap. 7.  Macrobius:) 
Maxima pars Grai●m Saturno, et maxima Athenae  
Conficiunt sacra, quae Cronia esse iterantur ab illis.  
Cumque diem celebrant, per agros urbesque ferè omnes  
Exercent Epulis laeti, famulosque procuraut  
Quisque suos● nostrique itidem, et mos traditur illinc  
Iste, ut cum dominis famuli epulentur ibedeus, etc.  Parallel to which is of 
i Epistola 18.  Seneca: Decemb●r est mensis quo maximè Civitas desudat: jus lu●●uriae publicè datum est: ingenti apparatu sonant omnia, tanquam quicquam inter Saturnalia nunc intersit, et dies rerum agendarum. Adeo nihil interest, ut non videatur mihi errâsse qui dixit, olim mensem Decembrem esse, nunc annum, etc. And that of Horace: 

k Sermonum l. 2. Satyr. 7. p. 227.  Age libertate Decembri—  
(Quando ita majores voluerunt) utere: narra, etc.  

l Carminum, l. 1. Ode 37.  Nunc est bibendum, nunc pede libero pulsanda tellus;  
Nunc saliaribus ornare pulvinar Deorum, tempus etc.  That the ancient Romans (yea and the Grecians too) in times of Paganism) did spend their Saturnalia, 
* See H●spinian De Origine Festorum; and the Authors here quoted in the margin, pag. 225, 226, 233, 234, 235, 236. Robertus Holkot Lectio 166, 167, in lib. Sapientiae.  Feriae, and other solemn Festivals in dancing, drinking, feasting Mummeries, Masques and Interludes, the Poet Virgil, Ovid, Tibullus, Philo judaeus, with 
* Fuitautem priscis temporibus in Delo frequens Ionum ac accolarum in insulis circumiacentibus habitantium conventus; nam cum uxoribus et liberis ad spectacula conveniebant, ut nunc Iones ad ludos in Dianae Ephesiae honorem institutos confluere solent. Et civitates ●o saltatorum choros mittebant, etc. Thucydides Historiae lib. 3. pag. 291. Vid. Ibidem.  sundry others, will plentifully informs us.  
The first of these describes it thus.  

n Virgil. Georgicorum lib. 2. pag. 56, 57  Veteres ineunt proscenia ludi  
Praemiaque ingentes pagos et compita cir●um  
Thesai● posuêre, eatque inter pocula laeti,  
Mollibus in pratis unctos saliêre per utres.  
Necnon Ausonij Troia gens missa coloni  
Versibus incompt●s ludunt, risuque soluto;  
Oraque corticibus sumunt horrenda cavatis,  
Et te Bacche vocant per carmina laeti, tibique  
Oscilla ex altâ suspendunt mollia pinu.  
The second, thus.  

o Ovid Fastorum lib 3. p. 51. See here pag. 225, 226, 234, 235, in the margin.  Plebs venit ac virides passim disjecta per herbas  
Potat, et accumbat cum pare quisque sua.  
Sub jove pars durat: pauci tentoria ponunt,  
Sunt quibus è ramis frondea facta casa est.  
Sole tamen vinoque calent; annosque praecantur  
Quot sumunt cyathos, ad numerumque bibunt.  
Invenies illic qui Nestoris ebibat annos;  
Quae sit per calices facta Sibylla suos.  
Illic et cantant qui●quid dedicere theatris,  
Et jactant faciles ad sua verba manus.  
Et ducunt posito duras cratere choreas,  
Cultaque diffus●s saltat amica comis.  
Cum redeunt, titubant, et sunt spectacula vulgi  
Et fortunatos obvia turba vocat, etc.  

p Fastorum, l. 3 p. 57  Rusticus ad ludos populus veniebat in urbem  
Sed dîs, non studijs, ille dabatur honos.  
Luce sua ludos unvae commentor habebat  
Quos cum taedifera nunc habet ille dea, etc.  

q Fastorum, l. 4. p. 64.  Ibunt semi-mares, et inania tympana tundent●  
AEraque tinnitus are repulsa dabunt.  
Scena sonat, ludique vocant, spectate Quirites  
Et fora marte suo litigiosa vacent.  
Annuimus votis; Consul nunc consule ludos, etc.  

r Tristium l. 2. p. 159.  Talia luduntur fumoso mense Decembri  
Quae jam non ulli composuisse nocet.  
The third, thus. 

s Tibullus, lib. 2. Eleg. 1. p. 82.  Nunc mihi nunc fumo veteris proferre falernum  
Consulis et Chio solvere vincla cado.  
Vina diem celebrent, non fes●a luce madere  
Est rubor; errantes et malè ferre pedes.  
Sed bene Messallam sua quisque ad pocula dicat;  
Numen et absentis singula verba sonant, etc.  
Agricola assiduo primùm satiatus aratro  
Cantavit certo rustica verba pede.  
Agricola et nimio suffusus Baccho rubenti  
Primus inexperto duxit ab arte choros etc.  Whom 
t De Cherubin. lib sol. 174, 175.  Philo judaeus (writing of the Romans festivals) doth second in this manner. In omni festo nostro e● celebritate quae miramur, sunt haec: securitas, remissio, ebrietas, potatio, ●ōmessationes, deliciae, oblectamenta, patentes januae, pernoctationes, indecentes voluptates, insolentiae, exercitium intemperantiae, insipientiae meditatio, studia turpitudinis, honestatis pernicies, 
* Gentiles idololatrici, in●aniae plenas vigilias habebant. Sic in sacrificiis Bacchi et Cybeles matris Deorum festivitatibus, lusibus et luxuriis vacantes totam noctem turpitertransibant● quos arguit Apostolus ad Ephesios' 5. Nolite com●unicare operibus infructu●osis tenebra●●um, sed magis●●edarguit●. Quae autem i● occulto fiunt ab ipsis turpe est dicere. Propter huiusmodi faed●tates subtraxit Ecclesia mul●as vigilias quae solebant ab omnibus populis celebrari de nocte et solennitatibus sanctorum: Holcot. Lectio in 166. in ●ap. 14. Sapienti●, fol. 152. See Augustin. ●nar. in Psal. 80.  nocturnae excitationes ad cupiditates inexplebil●s; somnus diurnus quando vigilandi tempus est, naturae ordinis perversio; tunc virtus ridetur ut noxia, vitium tanq●am utile rapitur: tunc in contemptu sunt quae oportet facere, quae vero non oportet in precio. Tunc philosophia, et omnis eruditio, divinae animae divina revera simulachra, tenent silentium: ac istae artes quae suis lenocinijs ventri, et his quae sub ventre sunt, voluptatem conciliant, ostendunt suam facundiam. Haec sunt festa istorum qui se faelices dicunt: quorum ●urpitudo quamdiu inter privatos parietes locaque prophana continetur, minus peccare mihi videntur: ubi verò torrentis in morem populans omnia, vel in sacratissima templa irrumpit, quicquid in his sanctum est sternit continuò, facie●s prophana sacrificia, victimas absque litatione, praeces irritas, prophana enim mysteria simul et orgya, pietatem sanctitatemque fucatam et adulterinam, castitatem impuram, veritatem falsatam, cultum Dei superstitiosum. Ad haec quidem corpora abluuntur lavacris et purificationibus, affectiones verò animae quibus vita sordidatur, nec volunt, nec curant eluere. Et ut candidati templa sub●ant dant operam, diligenter emaculatis vestibus amicti; mentem verò maculosissi●am in ipsa sacraria penitissima inferre non verentur. A most accurate Character, both of our unruly Christmasses, and such Christmas-men. If we now parallel our grand disorderly Christmasses, with these Roman Saturnals and heathen Festivals; or our New-year's day (a chief part of Christmas) with their Festivity of janus, 
u Herodian Historiae l. 1. p. 59 Asterius Hom. in Fes●um Kalenda●um. Ovid Fastorum lib. 1. Lockmai● Sermo 21. Holcot Lectio 167 in lib. Sapien●iae. Alcu●inus, De Divinis Officis lib. cap. 4.  which was spent in Mummeries, Stageplays, dancing, and such like Interludes, 
x Idibus januariis tibicines festum diem agere multa licentia et las●ivia, muli●rique habitu per urbem vadere solebant. Alexander ab Alexandro l. 3. c. 18. fol. 154. See here p. 197, 198, accordingly.  wherein Fiddlers and others acted lascivious effeminate parts, and went about their Towns and Cities in women's apparel: whence 
y Hae Kalendae Ianuarii secundum Oentilium dementiam, potius dicendae sunt cavendae, quam Kalendae. Nam imperiti homines velut Deum colentes, diem ipsum multis spurcitiis sacraverunt. Quidam mutabant se in species monstrosas, in ferarumque habitus transformabant. Al●● in faemineo gestu muta●i, virilem v●liu● effaeminabant aliqui fanaticis anguriis profanabantur, perstrepeban● sal●ando pedibus, tripudiando plausibus: et quod his turpius est nefas, nexis inter se utriusque sexus chori, inops an●mi, fu●ens vino turba misc●tur. Diabolicas etiam strenas, et ab aliis accipiebant, et ipsi aliis tradebant. Necnon etiam mensulas plenas ad manducandum tota nocte paratos hab●b●t, credentes quod Kal●ndae Ianuarii p●r totum annum praestare possent. Et quia his atque aliis miseriis mundus universus ●epletus erat, statuit universalis Ecclesia i●iunium publicum in isto die fieri, quatenus istis calamitatibus auctor vitae finem imponeret, &c Al●hu●●●us D● Diui●is Officijs cap. 4. Col. 1013 1014. ●s●odor Hisp. De Officijs Ecclesiasticis l. 1. c. 40. p. 400. C. ●o●nnis ●a●ghecrucius De Vita et Honestate Ecclesiasticorum, l. 2. c. 13. Ambrose Sermo 11.  the whole Catholic Church (as Alchuvinus, with others write) appointed a solemn public fast upon this our New-year's day, (which fast it seems is now forgotten) to bewail those heathenish Interludes, sports, and lewd idolatrous practices which had been used on it: prohibiting all Christians under pain of excommunication, from observing the Kalends or first of january (which we now call New-year's day) as holy, and from sending abroad New-year's gifts upon it, (a custom now too frequent;) it being a mere relic of Paganism and idolatry, derived from the heathen Romans feast of two-faced janus; and a practice so execrable unto Christians, that not only the whole Catholic Church; but even the 4 famous Counsels, 
z Concil. Altifiod. Can. 1. Surius Tom. 2. p. 715. Bochellus Decreta Eccles. Gal. l. 4. Tit. 7. c. 8. See here p. 580, 581.  Altisiodorum, viz. 
b Quoniam cognovimus nonnullos inveniri sequipedes erroris antiqui, qui Kalendas Ianuarii colunt, cum Ianus homo Gentilis fuerit rex quidem, sed Deus esse non potuit. Quisquis ergo unum Deum Patrem regnantem cum ●ilio suo et Spiritu Sancto credit certe hic non potest integer Christianus d●ci qui aliquid de Gentilitate custodit. Contestamur illam solicitudinem tam pastores quam presbyteros gerere, ut quoscum que in hac fatuitare viderint, eos ab Ecclesia sancta auctoritate repellant, nec participare sancto Altario permittant qui Gentilium observationes custodiunt: Quid enim daemonibus cum Christo commune, cum magis sumendo iudicium delicta videatur addere quam purgare? Synodus Turonica 2. Can. 23. Surius Concil. Tom. 2 p. 647. Bochellus Decreta Eccl. Gal. l. 4. Tit. 7. cap. 7. & 'tis 12. c. 6.  Towers; Capit. Graecarum Synodorum, here p. 581. & Concil. Constantinop: 6. here p. 583. together with 
* Sermo 11.  St. Ambrose● 
d De Rectitudine Catholicae conversationis, Tom. 9 p. 1448.  Augustine, 
* Homily in ●●stum Kalendarum. See here p. 197, 316, 317.  Ast●rius, 
f De Officiis Eccl. lib. 15. c. 60.  HRabanus Maurus, 
g De Officus Ecclesiast. cap. 4. See Y before.  Alchuvinus, 
h Causa 26. Quaest: 27.  Gratian, 
i Decretalium, pars 11. cap. 16, 17.  Iuo Carnotensis● 
k De Ecclesiast. Officiis l. 1. c. 40. See Y before.  Isiodor Hispalensis, 
l Si quis Kalendas Ianuarii ritu Paganorum colere, vel aliquid plus novi facere propter novum annum, aut mensas cum lampadibus ●el epulis in domibus praeparare, et per vicos et plateas ●antores et choros ducere praesumpserit, anathema sit. Gratian Causa 26. Quaest 27.  Pope zachary, 
m Non licet iniquas observationes agere Kalendarum et ociis vacare: neque lauro au● vi●●ditate arborum cingere domos. Omnis enim haec observatio Paganorum est. Ibi●.  Pope Martin, 
n Oratio in Fe●tum Kalend. Bibl. Patr. Tom. 5. Col. 798, 799.  Saint chrusostom, 
o Sermo 21. Y, Z.  Michael Lochmair, 
p De Vita et Honestate Ecclesiasticorum● l. 2. c. 13.  joannes Langhecrucius, 
q Decreta Ecclesiae Gall. lib. 4. Tit. 7. c. 7, 8. & Tit. 12. c. 6.  Bochellus, 
r De Ludo Tractatus. In Tractatu Tractatuum, Pa●i●iis 1545. Tom. 1. fol. 157, 158.  Stephanus Costa, 
s His first Conformity cap. 20.  Francis de Croy, 
t De Inventoribus Rerum, l. 5. c. 2.  Polydore Virgil, 
v Rationale Divinorum Officiorum l. 6. c. 15.  Durandus, with 
x See here pag. 24.  sundry other, have positively prohibited the solemnisation of New-year's day, and and the sending abroad of New-year's gifts, under an anathema & excommunication, as unbeseeming Christians, who should eternally abolish, not propagate, revive, or recontinue this pagan festival, and heathenish ceremony, which our God abhors. If we compare (I say) our Bacchanalian Christmasses & New-year's tides, with these Saturnalia and feasts of janus, we shall find such near affinity between them both in regard of time, (they being both in the end of December, and on the first of january:) and in their manner of solemnising; (both of them being spent in revelling, epicurism, wantonness, idleness, dancing, drinking, Stageplays, Masques, and carnal pomp and jollity:) that we must needs conclude the one to be but the very 
y Paria sunt unius sementis germina, et quod latebat in radicibus manifestatur in fructibus. Prosper-Contra Collatorem, c. 41.  ape or issue of the other. Hence 
z De Inventoribus Rerum, l. 5. c. 2.  Polydore Virgil affirms in express terms; that our Christmas Lords of misrule, (which custom, saith he, is chiefly observed in England,) together with dancing, Masques, Mummeries, Stageplays, and such other Christmas disorders now in use with Christians, were derived from these Roman Saturnalia, and Bacchanalian festivals; which should cause all pious Christians eternally to abominate them. If any here demand, by whom these Saturnalia, these disorderly Christmasses & stageplays were first brought in among the Christians? I answer, that the paganizing Priests and Monks of popish (the 
a See Ormerod his Paganopapismus, & Francis de Croy his first Conformity.  same with heathen Rome) were the chief Agents in this work: who as they borrowed their Feast of 
b Durandus, Rationale, Divin: Offic. l. 7. c. 34. Beda Ecclesiast. Histor. l. 2. c. 4. Pla●ina, Onuphrius, Luitprandius, Fasciculus Temporum, Balaeus et Barns in vita Bonifacii quar●●i; Thomas Beacons Relics of Rome, cap. 59 Polydor Virgil, De Inventoribus Rerum, lib. 6. cap. 8. Petrus, de Natal. l. to. c. 1. Francis de Croy his first Conformity chap. 19 Volateranus Comment. l. 12. f. 127. accordingly.  All-Saints, from the heathen festival Pantheon; and the feast of the 
c Michaelis Lochmair Sermo 32. Thomas Beacon his Rome's Relics, cap. 48, 59 Equidem quod negari non potest, ceremoniae ardentium cereorum quos hodie Christiani eo die qui purificatae Mariae dicatus est, ex more circumferimus, a Februalibus Romanorum sacris originem sumpsere. Pertinaci paganismo imitatione subventum est, quem rei in totum sublatio potius irritasset. Rhenanus Annot. in lib. 5. Tertul. adversus Martion. p. 478 Francis de Croy his first Conformity, cap. 17, 25. Polydore Virgil. de Invent. Rerum, l. 5. c. 1. jacobus de Voragine Sermo 82. De Sa●ctis; Innocentius, 3. Sermo in Fes●o Purificationis. Baronius Martyriologium in Febr. 2.  Purification of the Virgin Mary, (which they have christened with the name of Candlemas) from the festival of the Goddess Februa, the mother of Mars; 
d Polydor Virgil de Invent. Rerum, lib. 5. cap. 1.  to whom the Pagan Romans offered burning tapers, as the Papists in imitation of them now offer to the Virgin Mary on this day at evening: (answerable to which, are their ordinary 
e Aras Saturnias non mactando viros sed accensis luminibus excolunt. Ind mos per Saturnalia missitandis Cereis caepit. Macro●. Saturn. lib. 1. cap. 7. pag. 276.  burning Tapers on their idolised Altars, borrowed from 
f See here pag. 22, 23. Illic accendunt geminas pro lampade pinus, Hinc Cereris sacris nunc quoque taeda datur. Ovid Fast. lib. 4. pag. 71. Accipiunt fragili simulachra nitentia cera, Et matutinis operatur festa lucernis. Iwenal. satire 12. pag. 115. Tunc Salii ad cantus incensa altaria circum etc. Virgil. AEn●id. lib. 8. pag. 230. See Francis de Croy his first Conformity, cap. 25. & Ormerod his Pagano-papismus.  Satur●e and those other Idol-Gods whose 
g Accendunt lumina velut in tenebris agenti. Lactan●ius, De Vero Cul●u, cap. 2.  blindness stood in need of those burning torches which the Pagans placed on their Altars; they 
h Psal. 105.5. & 135.16.  having eyes and yet not seeing: though our Saviour Christ (the 
i Mal. 4.2.  Sun of righteousness, 
k Luke 2.78, 79. john 1.8, 9  the light that lightens every one that cometh into the world, 
l james 1.17. Ephes. 1.18.  the Father and author of all light, 
m Revel. 21.23. cap. 22.5.  the light of the heavenly Jerusalem itself, which needs neither Sun nor Moon, because he is the light thereof, and the 
n 1 john 1.5, 6, 7.  light itself wherein is no darkness,) needs no such Tapers, as 
o Vel si coeleste lumen quod dicimus solemn, contemplari velint, iam sentient quod non indigeat lucernis eorum Deus, qui ipse in usum hominis tam candidam lucem dedit. Num igitur mentis suae compos putandus est, qui auctori et datori luminis candelarum aut cerarum lumen offe●t pro munere? De V●ro Cultu lib. 6. cap. 2.  Lactantius tells us●) So they have deduced (not the celebration of our Saviour's Nativity in a Christian manner, which was ancient) but the riotous solemnising of this sacred festival, from these Pagan Saturnalia; which having 
p Cum scriptum sit, Non nominabis nomen Domini Dei tui in vanum in reverentia Christi decidit, ut inter caeteras seculi vanitates nihil iam paene vanius quam Christi nomen esse videtur. Denique ad hoc res cecidit, ut cum per Christi nomen iuraverint, pu●ant se scelera etiam religiose esse facturos. Saluian. De Guber. Dei l. 4. p. 131, 132.  baptised or new guilded over with this glorious pompous title, of CHRISTMAS, (a name I am sure of their own imposing, not known to the ancient Fathers, as the MASS therein imports:) they transmitted it as a most sacred Relic or Tradition to dissolute posterity: who are so far besotted with its bacchanalian pastimes, Interludes, and other heathenish disorders, that they have both lost their Saviour and themselves, whiles they thus celebrate his Nativity; which in regard of those 
q See Mr. Stubs his Anatomy of Abuses, p. 130. Mr. Samuel Byrd his use of the pleasures of this present life, p. 15. to 31.  infernal prophanesses, of that licentious liberty of sinning which men now take unto themselves more than at other seasons, may more truly be styled DIVELS-MASSE, or SATURNES-MASSE (for such 
r Guagninus Rerum Polonicarum, Tom. 2. pag. 171.  too many make it) than Christmas; there being far more affinity between the Devil, Saturn, Mass, and riotous Christmas-keeping, than between Christ and them: who as he 
s See Morney Sutcliffe and others of the Mass: & Bishop Morton his Institution of the Sacrament, l. 7, 8.  never approved idolatrous sacrilegious pompous Masses, which rob him of his honour, worship, and all-sufficient sacrifice once for all: so he cannot but abhor these bachananalian pagan Christmasses, which deprive him of his service, praises, love, and proclaim him an open patron of those notorious sinful Christmas practices which he doth most abhor. When these disorderly extravagant kind of Christmasses crept first into the Church, I cannot certainly determine, yet this I do conjecture. After that Pope 
t See Beda Ecclesiast. Hist. l. 2. c. 4. with the Authors at b. before.  Boniface, and 
u Gregorius Madge Epistolarum ex Registro lib. 9 Epist. 71.  Pope Gregory the first, under pretence of drawing men from Paganism to Christianity, had changed diverse of the 
x See Durandus Rational. Divin. Offic. l. 7. c. 34. Polydore Virgil. de Inventoribus re●um l. 5. c. 1, 2. Thomas Beacon his Rome's Relics, cap. 59 ● Francis de Croy his first Conformity, c. 19, 20, 25, 26. Hospinian de Origine Festorum, Ormerod his Pagano-papismus, ●um pluribus aliis.  Pagan Festivals into Christian: as Pantheon into All Saints; Februalia, Lupercalia, Proserpinalia and Palilia, into the Feast of Candlemas; Quirinalia, into Innocents'; the Feast of the Kalends of january, into our Saviour's Circumcision or New-year's day; these Saturnalia into our Saviour's Nativity; and the like: (contrary to the judgement of 
y Sermo 11.  St. Ambrose, 
z De Civit. Dei l. 8. cap. 27. & Confessionum l. 6. c. 2.  St. Augustine, the 
a Canon 27.28. See here p. 18. to 25. Beat Rhenanus, Annot. in l. 5. Tertul. contr. Marcionem p. 478 Polydor Virgil de Invent● Rerum l. 5. c. 1, 2.  whole Council of Africa, and 
b Rhenanus & Polydore Virgil Ibidem. Francis de Croy his first Conformity, cap. 19, 20, to 28. & Ormerod his Pagano-papi●mus.  others, who wished all Pagan Festivals not changed into Christian, but quite abolished, the better to avoid all heathenish customs:) it came to pass, that the observation of these Pagan Festivals, (whose names they only changed) 
c Hospinian, Francis de Croy, Ormerod, Rhenanus, with others qua b.  brought in all Pagan rites and ceremonies that the idolatrous heathens used, (as drunkenness, health-quaffing, wantonness, luxury, dancings dicing, Stageplays, Masques with all other Ethnic sports) into the Church of God; (she being never defiled with these profane abominations, till these Pagan holy-days were metamorphosed into Christian;) which by reason of men's natural proneness unto evil, did soon transforms all Christian Festivals into Pagan, as good Author's witness: partly through the 
d See Exod. 32. 6. 1 Cor. 10.7. See here page 77. to 82. Polydore Virgil. de Inventoribus Rerum lib. 5. cap. 1. 2. Nicolaus de Clemangis, D● Novis Celebrit●ibus non instituendis ●ractatus, page 143. to 159. accordingly.  people's strong propensity to carnal pleasures, to heathenish rites and ceremonies to which they naturally adhere; but principally through the 
e See Francis de Croy his first Conformity, cap. 19.20. Turco-papismus, Londini 1604. lib. 1. cap. 17. Episcopus Chemnenfis, Onus Ecclesiae, cap. 20, 21, 22, 23. Geoffrey Chaucher his Ploughman's Tale, Pierce Ploughman his Creed, Bernardi ad Gulielmu● Abbatem Apologia, & Concio ad Cl●rum in Concilio Rhemens●. joannis Wickliff Dialogogorum lib. 4. cap. 3●. to 39 joannes Aventinus Annalium Boiorum lib. 6 & 7. john Bale his Acts of English Votaries & Clemangis de Corrupto Ecclesiae statu, Tract.  intolerable luxury and voluptuousness of the Popish Clergy; whose excessive ●ndowments power, pride and lordly pompe● drew them on by little and little to that stupendious Epicurism and dissoluteness of life, that to stop the people's mouths, and to palliate, if not authorise these their luxurious courses, they not only stuffed their 
f See Calendarium et Martyriologium Romanum, HRabani Mauri et Baronii Martyriologia, Nicolaus Clemangis de Novis Celebritatibus non instituendis accordingly.  Calendars with new-invented Festivals and Saints days; but likewise 
g See Act. 7. Scene 3. Nicolaus Clemangis De Novis Celebritatibus non instituendis, Polydore Virgil de Invent. rerum l. 5. c. 2. Lodovicus Vive● Commen●. in August. De Civit. Dei lib. 8. c. 27.  countenanced all Pagan sports and customs on them, exhibiting public banquets, Interludes, Mummeries, Dances, and merriments to the people; who being bribed with their belly-cheer, and soothed with their pleapleasures, 
h Populi plaudunt non consultoribus utilitatum suarum, sed largitoribus voluptatum. August. De Civi●. Dei lib. 2. cap. 20.  applauded them for the present, and then fell to 
i Cum enim maiores ipsi voluptati deserviunt, minoribus lasciviae fraena laxantur. Quis enim sub disciplinae se constrictione contineat, quando et ipsi qui ius constrictionis accipiunt sese voluptatibus relaxant? Greg. Magnus' Moral. lib. 2. cap. 16.  imitate them for the future; till at last 
k Perniciosius de Republica merentur vitiosi rectores, quod non solum vitia concipiunt ipsi, sed ea infundunt i● civitatem: neque solum obsunt, quod illi ipsi corrumpunt, ●ed e●iam quod corrumpuntur, plusque exemplo quam peccato nocent. Cicero De Legibus lib. 3.  all Christendom was overrun, yea all life, all power of Christianity quite eaten out with these Pagan Christmas pastimes and delights of sin. That the Popish Clergy (whose extravagancies and most intolerable luxury in this kind, 
l Synodus Turonensis sub Car. Mag. Can. 5. to 10. Surius Tom. 3. pag. 274. Synod. Cabilonense 2. Can. 9, 10. Ibid. p. 279. Moguntina Anno 813. cap. 10. & 36. pag. 289, 290. Concil. Aquis●ranense Can. 100 p. 333. Parisiense l. ●. c. 19, 21, 37, 38, 46. & lib. ●. cap. 18. Rhemense Anno 813. cap. 17, 18. Moguntinum sub HRabano cap. 13. Lateranense sub Innocentio 3. cap. 15, 17. Coloniense sub Radolpho cap. 17. with s●ndry others. See Act. 7. Scene 3.  many Counsels and 
m Bernard ad Gulielmum Abbatem Apologia, De Consideratione lib. 3, 4. Ad Clerum et ad pastors Sermo, Col. ●276. etc. In Cantica Sermo 77. Declamationes, et Epist. 42.78. Gregorius Magnus Hom. 17. in Evangelia, & Pastoralium lib. Guildas in Ecclesiasticum ordinem acris Correptio. Bibl. Patr. Tom. 5. pars 3. p. 682, etc. Petrus Blesensis Epist. 7, 18, 23, 42, 56, 61, 76, 85, 102, 152. & Compendium in job c. 1. A●lredus Sermo 1●. & 12. in cap. 13. Isaiae. S. Brigittae Revelationes l. 4. c. 132. to 136. l. 6. c. 15, 17, 19 Alvarus Pelagius De Planctu Ecclesiae lib. 2. Artic. 2. & 28. Robertus Holkot Lect. 182. supper Lib. Sapientiae. E. fol. 167. Episcopus Chemnensis Onus Ecclesiae lib. cap. 21, 22, 23. Nicolaus Clemangis, Epist. 23, 15, 28, 75, 77, 85, 102, 133. & De Corrupto Ecclesiae statu lib. throughout. Espencaeus in 1 Tim. 2, 3. in Titum cap. 1, 2. & De Continentia l. 3. c. 4. joannes Aventinus Annalium Boiorum l. 7. & 8. Guicciardine Histor. l. ●, 11, 12, 21, 22, 3●. Fabian Histor. part 6. cap. 170. john Bale his Acts of English Votaries: Turco-papismus l. 1. c. 17. Platina de Vita Pontificum, Matthew Paris, Theodo●icus a Niem: cum infinitis aliis.  Authors have declaimed against at large) were the chiefest instruments of ushering in these Pagan Christmasses, together with Stageplays, dances, and such like bacchanalian practices into the Church of Christ, it is most apparent, not only by those 
n See Act. 7. Scene 3.  Counsels and Authors which cry out against them, for their strange unparallelled excesses in all these kinds; and by that elegant oration of King Edgar to our English Praelates, worthy to be registered in golden Characters, where he thus displays the Epicurian lives of the Clergy in his reign: 
o Bibliotheca Patrum Tom. 13. p. 153, 154. Mr. Fox Book of Martyrs, Edit. 1610. pag. 153. Henry Lord Stafford, in his Book of the true difference between regal power and Ecclesiastical, London 1550. fol. 84, 85, 86. where it is englished; & Mr. Selden in his Eadmeri spicilegium p. 161.  Taceo, quod Clericis nec est corona patens, nec tonsura conveniens; quod in veste lascivia, insolentia in gestu, in verbis turpitudo, interioris hominis loquuntur insaniam. Praeterà in divinis officijs quanta negligentia, cum sacris vigilijs vix interesse dignentur, cum ad sacra Missarum solennia ad ludendum vel ad ridendum magis quam ad psallendum congregari videantur. Dicam, dicam quod boni lugent, mali rident, dicam dolens (si tamen dici potest) quomodo diffluant in commessationibus, in ebrietatibus, in cubilibus, in impudicitijs, ut jam domus Clericorum putentur prostibula meretri●um, et conciliabula histrionum. Ibi alea, ibi saltus et cantus, ibi usque in medium noctis spatium protractae in clamore et horrore vigiliae: (the chief ingredients of our exorbitant Christmasses.) Sic, sic patromonia regum, eleemosynae pauperum, imo (quod magis est) illius pretiosi sanguinis pretium profligatur. Ad hoc igitur exhauserunt thesauros suos patres nostri, ad hoc fiscus Regius, distractis redditibus multis, detumuit, ad hoc Ecclesijs Christi agros et possessiones Regalis munificentia contulit, ut delicijs Clericorum meretrices ornantur, luxuriosa convivia praeparentur, canes et aves et talia ludicra comparentur? Hoc milites clamant, plebs submurmurat, mimi cantant et saltant, et vos negligitis! vos parcitis! vos dissimulatis! etc. But likewise by sundry 
p See Act. 7. Scene 3. throughout.  forequoted Counsels, and canonical Constitutions; by which it appears most evidently; that diverse of the Popish Clergy were common jesters, Actors, Dicers, Dancers, Epicures, Drunkards, Health-quaffers; that they both acted & caused Plays and Interludes to be personated both in Churches & elsewhere, especially on the feasts of Innocent●, New-year's day, and the Christmas holy-days; the commonness of which abuses, was the only cause of those several Canons and Constitutions to suppress them, on which you may reflect. Hence Aven●ine records 
q Annalium Boiorum l. 7. p. 582.  of Pope Boniface the 8. that he made and brought in secular sports and Interludes, endeavouring to reduce the golden age: and of 
r Ibidem p. 668.  Pope Nicholas the 5. that he instituted secular Plays at Rome, contrary to the Council of Constans; and that 560 persons were crushed to death, and drowned with the fall of the Tiberine bridge, who flocked to Rome to behold those Interludes. Hence 
s De Inventoribus Rerum l. 5. c. 2.  Polydore Virgil, 
t Notae in Augustinum De Civit. Dei l. 8. c. 27.  Lodovicus Vives, 
v De Vita et Honestate Ecclesiasticorum, l. 2. c. 11, 12, 20, 21, 22.  joannes Langhecrucius, and 
v De Vita et Honestate Ecclesiasticorum, l. 2. c. 11, 12, 20, 21, 22.  Didacus' de Tapia, cry out against the popish Clergy, for acting and representing to the people, the passion of our Saviour, the Histories of job, Mary Magdalen, john the Baptist, and other sacred Stories; together with the lives and legions of their Saints; and for erecting theatres for this purpose in their Churches, on which their Priests and Monks, together with common Enterlude-Players, and other Laickes did personate these their Plays. Which gross profaneness though thus 
x In tertiam partem Divi Thomae Salamancae 1589. Artic. 8. p 546. See here Act. 3. Scene 5, 6.  declaimed against by many of their own Authors, & condemned by their Conncels, 
y See Act. ●. Scene 5. & Act. 7. Scene 3. throughout.  is yet still in use among them, as not only 
z Qua (x)  Didacus' de Tapia, and others who much lament it, but even daily experience, & the Jesuits practice, together with john Molanus, Divinity-professor of Lovan, witness: who in his Historia SS. Imaginum & Picturarum Antwerpiae 1617. lib. 4. cap. 18. De Ludio qui speciem quandam Imaginum haben●, in quibusdam anni solennitatibus, p. 424, 425, 426, 427. out of 
a Lib. de Imaginibus c. 17.  Conradus Bruno, and 
b Wilh●lmus Lindanus In Apologe●ico ad Germanos Tom. 3. cap. 55.  Lindanus, writes thus in justification of these their Interludes. Now even Stageplays have a certain shape of Images, and oft times move the pious affections of Christians, more than prayer itself. And after this manner truly Stage plays and shows are wont to be exhibited on certain times of the year, the certain pictures of certain Evangelicall histories being annexed to them. Of which sort is this, that on Palm-sunday children having brought in the picture of our Saviour, sitting upon an Ass, sing praise to the Lord, cast bows of trees on the ground, and spread their garments on the way. And that likewise upon Easter Eve, when as the presbyter after midnight receiving the image of the crucifix out of the sepulchre, goeth round about the Church, and beats the doors of it that are shut, saying, 
* Psal. 24.7, 9, 10.  Lift up your gates ye princes, and be ye lifted up ye everlasting gates, that the King of glory may come in: and he who watcheth in the gates demanding, Who is this King of glory? the Presbyter answers again, The Lord strong and mighty in battle; the Lord of hosts he is the King of glory. Likewise, that on the day of the resurrection of our Lord in the morning after morning prayers, Angels in white garments, sitting upon t●e sepulchre, ask the women coming thither and weeping, saying; Whom seek ye women in this tumult, weeping? 
d Luke 24.4, 5, ●, 7.  he is not here whom ye seek: but go ye quickly, and tell his Disciples; Come and see the place where the Lord lay. And that on the same day the image of our Lord, bearing an ensign of Victory, is carried about in public procession, and placed upon the altar to be gazed upon by the people. Likewise that of Ascention day in the sight of all the people, the Image of the Lord is pulled up in the midst of the Church, and showed to be taken up into heaven. In the mean time about the Image are little winged images of Angels, carrying burning tapers in their hands, and fluttering up and down, and a Priest singing; 
e john 20.17.  I ascend unto my Father and your Father; and the Clergy singing after him, and unto my God and your God: with this solemn hymn, Now is a solemn etc. and this Responsory: 
f Mark 16.15, 16.  Go ye into the world etc. And that upon White sunday, the image of a dove is let down from above in the midst of the Church, and presently a fire falls down together with it with some sound, much like the noise of guns, the Priest singing, 
g john 20.22.  Receive ye the holy Ghost etc. and the Clergy rechanting; 
h Acts. 2.1.  There appeared cloven tongues to the Apostles, etc. By all which and other such like spectacles, and those especially which represent the passion of our Lord, nothing else is done, but that the sacred histories may be represented by these exhibited Spectacles and Interludes to those who by reason of their ignorance cannot read them. And these things hitherto out of Conradus Bruno in his Book of Images, cap. 17. Thou hast the like defence of these shows and Interludes in 
i Tom. 3. cap. 55.  William Lindane the reverend Bishop of R●remond in his Apology to the Germans, where among other things he saith: For what other are these Spectacles and Plays than the living histories of Laymen? with which the humane affection is much more efficaciously moved, than if they should read the same in private, or hear them publicly read by others &c. Thus he. O the desperate madness, the unparallelled profanes of these audacious Popish Priests & Papists, who dare turn the whole history of our Saviour's life, death, Nativity, Passion, Resurrection, Ascention, and the very gif● of the holy Ghost descending in cloven tongues, into a mere profane ridiculous Stage-play; (as even their own 
k See here page 122, 123.  impious Pope Pius the 2. most profanely did●) contrary to the 
l See Act. 3. Scene 5. throughout; & Act. 7. Scene 3. Yea contrary to the Decree of Theodosius the Emperor, who made this Edict. Nullus penitus oportet Spectacula solennia orbis aeternae populo exhibere. Co●ex Theodosijs lib. 15. Ti●. 5. Lex. 4. How much less than of our Saviour Christ?  forequoted resolutions of sundry Counsels and Fathers, who would have these things only preached to the people, not acted, not represented in a show or Stage-play. No wonder then if such turn the sacred solemnity of our Saviour's Incarnation into a Pagan Saturnal, or Bacchanalian feast; who thus transform his humiliation, his exaltation, yea his whole work of our redemption into a childish Play. But let these Playerlike Priests and Friars, who justify this profaneness, which every Christian heart that hath any spark of grace must needs abominate, attend unto their learned Spanish Hermit, Didacus' de Tapia, who reads this Lecture both to them and us. 
* jam vero illud ut in scenis vita job, Francisci, conversio Magdalenae, etc. representantur, om●ino est intollerabile Cum enim theatro●u● mo● prophanus sit, minus malum est (ut siferendus est,) repraesentarentur prophana, sancta vero non nisi sancte tractanda sunt etc. ●am vero ut theatrum, lo●cus scilicet ille daemonibus familiaris, invisus Deo, in me●dio ipso corpore Ecclesiae coram altari maiori et sanctissimo sacramento statuatur, ille solus ferat, qui ob peccata sua nondum cernit ac sentit, quam haec adversa et pugnantia sint cum Dei sanctitate. In tertiam parte● diui Thom●, Artic. 8. Qu●stio. Vtrum Sacramentum davi possit histrionibu●? pag. 546. Vid Ibidem.  That this verily is altogether intolerable, that the life of job, of St. Francis, of Mary Magdalen, (how much more than of Christ himself) should be acted on the Stage. For since the very manner and custom of Playhouses is profane, it is less evil (if it were tolerable) that profane things only should be acted, and that holy things be handled only in a holy manner etc. But now that a Theatre, A PLACE SO FAMILIAR TO DEVILS, AND SO ODIOUS UNTO GOD● (pray mark it) should be set up in the very midst of the body of the Church, before the high Altar and the most holy Sacrament, for Plays to be acted on it, he only can brook it, who by reason of his sins hath not yet known or felt, HOW CROSS AND OPPOSITE THESE THINGS ARE TO THE HOLINESS OF GOD. It is evident then by all these premises, that our riotous, ludicrous & voluptuous Christmasses, (together with Stageplays, dancing, Masques and such like Pagan sports) 
m See Polydore Virgil De Invent. Re●rum lib. 5. cap. 1, 2. Francis De Croy his first Conformity, cap. 19, 20, 60, 62. Mr. Samuel Byrd his Dialogue of the use of the pleasures of this present life, pag. 15. to 33. Nicolaus ●●ema●gis De Novis Celebritatibus non Instituendis; & Hospinian De Origine Festorum accordingly.  had their original from Pagan, their revival and continuance from Popish Rome, who long since transmitted them over into England: For if 
n Angliae Historia, Basileae 1570 p. 215.  Polydore Virgil may be credited, even in the 13. year of Henry the second, Anno Dom. 1270. it was the custom of the English to spend their Christmas time in Plays, in Masques, in most magnificent and pompous Spectacles, and to addict themselves to pleasures, dancing, dicing, and other unlawful prohibited games, which 
* See 13. H. 7. c. 2.19. H. 7. c. 12.33. H. 8. c. 11.  then were tolerated and permitted; contrary to the usage of most other Nations, who used such Plays and wanton pastimes not in the Christmas season, but a little before their Lent, about the time of Shrovetide. What therefore Salvian writes of Sodomy and public stews, (from 
* See Taxa Camerae, Agrippa De Vanitate Scientiarum, cap. 64. Espencaeus De Continentia lib. 3. c. 4. & in Titum cap. 1. p. 67, 68, 69.  which the Pope's Exchequer receives no small revenue) 
o De Gubern. Dei l. ●. p. 268.  Haec ergo impuritas in Romanis et ante Christi Evangelium esse caepit: et quod est gravius, nec post Evangelium cessavit: the same may I say of Stageplays and unruly Christmas-keeping: they had their first original from heathen Rome (I mean from their Saturnalia, Bacchanalia, Floralia etc.) before the Gospel preached to her; and they 
p See joannis Langhecrucius De Vita et Honestate Ec●lesiasticorum, l. 2. c. 7. to 25. accordingly.  have been since revived, continued, propagated by Antichristian Rome, even since the Gospel preached: which should cause all pious Protestant Christians eternally to abandon them, conforming themselves to the most ancient practice of the primitive Christians, who celebrated this festival of our Saviour's Nativity in a far different manner. For when as the 
q Luke 2.8, 9, 10● 11.  Angel of the Lord appeared to the shepherds, abiding in the fields, (not feasting and playing in their houses) and keeping 
r Vigilant itaque nato Domino Pastores supra gregem ovium ●●ua●um, significent eius di●pensatione m●nifesta vigilaturos in Ec●clesia pastors animarum castarum: quibus dicatur; Pa●cite qui in vobis est gregem Dei. e'en autem vigilantibus pastoribus Angelus apparet, ●osque Dei claritas circumfulget, quia illi prae caeteris videre sublimia merentur, qui fidelibus gregibus praeesse sciunt; dumque ipsi pie super gregem vigilant, divina supereos gratia largius coruscat. Beda Expos●t● in Luc. c. 2. See Ambrose Sermo 7. Tom. 5. p. 5. F.  watch over their flocks (not dancing, dicing, carding, drinking or keeping Christmas rout) by night; and said unto them; fear not: for behold I bring unto you tidings of great joy which shall be to all people: for to you is borne this day in the City of David, a Saviour which is Christ the Lord: What Christmas mirth and solace was there made, but this which St. Luke hath recorded for our everlasting imitation? 
s Luke 2. v. 13, 14. Digna plane ac iusta sententia quae in Na●ivitate Christi, et Deo honorem repraesentat in caelis, et hominibus pacem prae●entat in●terris. Ambrose Si●●o 9 p. 6. F.  Suddenly (saith he) there was with the Angel a multitude of the heavenly host praising God and saying; Glory to God in the highest, on earth peace, good will towards men. This is the only Christmas solemnity which the holy Ghost, which Christ himself, the whole multitude of the heavenly host, and the very best of Christians have commended to us from heaven; this I am sure is the 
t Ita ex ipso ordine manifestatur, id esse dominicum et verum quod sit prius traditum; id autem extran●um et falsum quod sit posterius immissum. Ter●ul. De Prescript. ad. ●●rs. Haer●●icos, c. 11 p. 178. Potiora sunt ad instruendam animam priora quam postera. Teri●●. de Testimonio Anim●, c. 5.  ancientest and the best pattern of Christmas-keeping, that we read of; why then should we be unwilling or ashamed for to imitate it? When our Saviour was borne into the world at first, we hear of no feasting, drinking, healthing, roaroaring, carding, dicing, Stageplays, Mummeries, Masques or heathenish Christmas pastimes; alas these precise puritanical Angels, Saints and shepherds (as some I fear account them) knew no such pompous pagan Christmas Courtships or solemnities, which the Devil and his accursed instruments have since appropriated to his most blessed Nativity. 
u See Ambrose Sermo 7. & 9  Here we have nothing but Glory be to God on high, on earth peace, good will towards men: this is the Angels, the shepherd's only Christmas Caroll: which the Virgin Mary in the former chapter, hath prefaced with this celestial hymn of praise. 
x Luk. 1.46, 47.  My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour: and Zacharias seconded with this heavenly sonnet: 
y Luk. 1.68, 69  Blessed be the Lord God of Israel, for he hath visited and redeemed his people: And hath raised up an horn of salvation for us in the house of his servant David. This was the only sport and mer●iment, these the soul-ravishing Ditties, with which men and Angels celebrated the very first Christmas that was kept on earth; yea this is the 
z Rev. 4. 8● 9, 10, 11. c. ●. 12, 13, 14. c. 7● 9, to 13.  only Christmas solemnity that the blessed Saints and Angels now observe in heaven: why then should we so earnestly contend for any other? If we reflect upon the Christians in 
a Apologia advers. Gentes, c. 39, 40.  Tertullians', 
b Paedagogil. 2 c● 3, 4, 5.  Clemens Alexandrinus, 
c De Vita Con●templa●iva lib. pag. 1210. to 1215.  Philo judaeus, 
d Octavius p. 102.  Minucius Felix, 
e Epist. l. 10. e●. 97.  Pliny the seconds, 
f Contra Gentiles T●m. 5. Col● 877.  Chrysostom's, and 
g De Martyribus l. 8. Tom. 2. p 390. ●.  Theodoret's times: we shall find them 
h See my Health's Sickness, Edit 2. p. 5● 9, 22. & joanni Langhecrucius De Vita et Honestate Ecclesiasticorum l. 2. c. 7 to 25. joannes F●edericus De Ritu bibendi ad Sanit●tem lib. 1. cap. 2, 3.  banishing all gluttony, drunkenness, health-quaffing, intemperance, dancing, dicing, Stageplays, fiddlers, jesters, bawdy songs and lewd discourses from their feasts, and Christian Festivals; which they celebrated in this manner. 
i Coimus in caetum et congregationem, ut Deum quasi manu facta praecationibus ambiamus orantes. Haec vis Deo grata est. Coimus ad divina●um litterarum commemorationem, si quid praesentium temporum qualitas aut praemonere cogit, aut recognoscere. Certe fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus; ibidem etiam exhortationes, castigationes, et censura divina: nam et iudica●ur magno cum pondere, etapud certos de Dei conspectu: summumq, futuri iudicii praeiudicium est si quis ita deliquerit; ut a communione orationis, et conven●us, et omnis sancti commercii relegetur. Apolog. advers. Gent. cap. 38, 39 pag. 692.  First of all they assembled themselves together into one company, that so they might as it were assault and besiege God with their united prayers: 
k Caena nostra de nomine rationem suam ostendit, vocatur enim Agape, id quod penes Graecos dilectio est, etc. Nihil vilitatis, nihil immodestiae admittitur: non prius discumbitur quam oratio ad Deum praeguste●ur: editur quantum esurientes caplunt, b●bitur quantum pudicis est utile: ita saturantur ut qui meminerint etiam per noctem adorandum Deum sibi esse: ita fabulantur, ut qui sciant Dominum audire. Post aquam manualem ac lumina ut quisque de Scrip●uris sanctis vel de proprio ingenio potest, provocaturin medium Deo canere: hinc proba●ur quomodo biberit. AEque oratio convivium dirimit; inde disceditur non in catervas caesionum, neque in classes discursationum, nec in eruptiones lascivarum, sed ad eandem curam modestiae et pudicit●ae, ut qui non tam caenam caenaverint quam disciplinam. Ibidem cap. 39 ●ag. 696.  after that they did feed their faith, erect their hope, settle their confidence, inculcate their discipline with the Scriptures and holy conferences, and with the often inculcations of divine precepts, using withal exhortations, corrections and ecclesiastical censures: after which they kept their Agape, or feasts of Love, wherein no immodesty was admitted; at which feasts they never sat down to eat, till they had first praemised a solemn prayer unto God: and then falling to their meat, they did eat no more than would satisfy their hunger, and drink no more than was fit for chaste persons: satiating themselves so, as that they remembered they were to worship God in the night: discoursing like such as those who knew that God overheard them. After the basin and ewer and lights are brought in, every one as he was able, was provoked to sing a psalm unto God out of the holy Scriptures, or out of his own invention: and by this it was manifested how he had drunk. And as prayer began, so it likewise concluded their feasts; after which every one departed, not into the routs of roaring swashbucklers, nor ●et into the company of riotous ramblers, nor into the lashings out of lascivious persons; but to the same care of modesty and chastity, like those who had not so much repasted a supper as discipline. Yea such was the puritanical rigidness of the primitive Christians on the solemn birthdays and Inaugurations of the Roman Emperors, when as other men kept revel-rout, feasting and drinking from parish to parish, making the whole City to smell like a tavern, kindling bonfires in every street, and running by troops to Plays, to impudent pranks, to the enticements of lust etc. accounting their licentious deboistness at such seasons their chiefest piety and devotion, (as our Grand Christmas keepers now do:) that they would neither shadow nor adorn their doors with laurel; nor diminish the daylight with bonfires and torches, nor yet drink, nor dance, nor run to Playhouses, which they wholly abandoned; but kept themselves temperate, sober, chaste and pious; 
l Propterea igitur publici hosts Christiani, quia Imperatoribus neque vanos neque mentientes, neque temerarios ho●nores dicant; quia verae religionis homines solennitates eorum conscientia potius quam lascivia celebraut. O nos merito damnandos! Cur enim vota et gaudia Caesarum cas●i et sobrii et prob●i expungimus? cur die laeto non laureis posts adumbramus● nec lucernis diem in●ringimus? Honesta res est solennita●e publica exigente, inducere domui ●uae habitum alicuius novi lupanaris etc. Ibidem p. 68●.  celebrating their solemnities, rather with conscience and devotion than lasciviousness; whence they were reputed public enemies, as Tertullian, 
m De Vita Contemplativa p. 111. etc.  Philo judaeus, and 
n Paedagogi l. 2. c. 4.  Clemens Alexandrinus most plentifully inform us. Hence Theodoret writes, 
o Pro Pandiis etiam Diasiisque ac Dionysiis hoc est jovis Liberique patris solennitatibus, Petro, Paulo, Thomae, Sergio, Ma●cello, Leontio, Antonino, Mauritio, aliisque sanctis Mar●●ribus solennitates populari epulo peraguntur. Proque i●la vete●i Pompa, pro turpi obscaenitate atque impudentia fiunt modestae, castae, ac tempe●an●iae plenae fes●iuitates, non illae quidem mero delibutae, non commessationibus leves, non cachinnis solutae; sed divinis canticis personantes, sacrisque sermonibus audiend is intentae. In quibus ad Deum praeces non sine sanctis lachrymis ac suspiriis Deo summittuntur. The●do●e● de Martyribus, l. 8. Tom. 2. p. 390. F.  That the Christians of his time, in stead of solemnising the festivals of love and Bacchus, did celebrate the festivities of Peter, Paul, Th●mas, Sergius, Marcellus, Leontius, Antoninus, and other holy Martyrs; and that in stead of that ancient pomp, that filthy obscenity and impudence that the Pagans used on their festivals, the Christians instituted holy-days full of modesty, chastity and temperance: not such as were moistened with wine, lascivious with riotous feasts, dissolute with shouts and laughter; but such as resounded with divine songs, as were spent in hearing holy Sermons, on which prayers were humbly poured out to God not without tears and sights. Thus did the primitive Christians spend their solemn holy-days; and so should we do too, as our own Statute of 5. & 6. Ed. 6. c. 3. expressly enjoins us. How the primitive Christians celebrated the Nativity of our Saviour in particular, and in what manner we also ought to solemnize it, let Gregory Nazianzen in his 38 Oration upon our Saviour's Nativity, now at last inform us; where thus he writes: 
p Page 58●, 584, 585. Natalis Chri●ti dies quomodo celebrandus. Vide Nicetae Comment. Ibidem.  Hoc festum nostrum est, (treating of our Saviour's Nativity) Hoc hodierno die celebramus, Dei nimirum ad homines accessum, ut ad Deum proficiscamur, aut, ut aptiori verbo ut ●r, revertamur, abjectoque veteri homine novum induamus; et quemadmodum in veteri Adamo mortui sumus, ita in Christo vivamus, unà cum eo nascentes, unà crucifixi, unà sepulti, unà resurgentes. Praeclara enim vicissitudo atque conversio mihi sentien●a est, ut quemadmodum ex secundioribus rebus adversae natae sunt, sic contra ex adversis ad laeta prosperaque redeam. Vbi enim abundavit peccatum, superabundavit gratia: et si gustus condemnavit, quantò magis Christi passio justificavit? Quocirca non ostentoriè, sed divinè; non mundi ritu, sed supra mundi ritum; non res nostras sed nostri, vel ut rectius loquar, Domini; non ea quae infirmitatis sunt, sed quae curationis; non ea quae creationis, sed ea quae recreationis instaurationisque celebremus. Id autem hac demum ratione consequemur, si nec domus limina sertis coronemus, 
* Yet how diametrally opposite is our pra●ctise now to this advice.  nec choreas agetemus, nec vicos ornemus, nec oculum pascamus, nec aurem cantu demulcea●us, nec lenocinijs gustum titillemus, nec olfactum effaeminemus, nec tactui obsequamur, promptis inquam illis ad vitium vijs, peccatique januis, nec teneris et circumfluentibus vestibus emolliamur, quarum ut quaeque pulcherrima, ita maximè inutilis jacet, nec gemmarum splendori●●s nec auri fulgoribus, nec colorum artificijs nativam pulchritudinem ementientibus, atque adversus imaginem divinam excogitatis, 
q Rom. 13.  nec commessationibus et ebrietatibus, quas cubilia et lasciviae comitantur, quandoquidem malorum magistrorum mala doctrina est, vel potius malorum seminum mala seges. Nec thoros altos servamus, ventri delicias sternentes: nec vina generosa, coquorum lenocinia, liquorum profusas magnificentias in precio habeamus. Nec terra et mare charum nobis ac preciosum stercus offerant: hoc enim nomine deli●ias ornare soleo. Nec alius alium intemperantia superare contendamus. Mihi enim intemperantia est quicquid superfluum est, usibusque necessarijs superest, idque esurientibus aliis atque inopia laborantibus; iis inquam, qui ex eodem luto et temperatione creati sunt. Verum haec prophanis atque ethnico fastui solennitatibusque relinquamus: qui cum iis deorum nomen tribuant, qui sacrificiorum nidore oblectantur, congruentur profectò eos helluando colunt, mali utique m●lorum daemonum et fictores et sacerdotes et cultores. At nos à quibus Verbum adoratur, verborum delicijs (si quid tamen delicijs dandum est) indulgeamus, atque ex lege divina et narrationibus, cum aliis, tum iis praesertim, quibus praesentis festi mysteria explicantur, voluptatem capiamus. Ita enim commodae, minimaeque ab eo, à quo convocati sumus, alienae deliciae nostrae fuerint. Which thus he seconds, in his 48 Oration against julian. 
r Pag. 796, 797 & Vincent●i Speculum Historiale l. 1●. cap. 94. Festa Christianorum quomodo celebranda.  Ac primum quidem fratres laetemur non corporis splendore, non vestium permutationibus et magnificentijs, non 
s Rom. 13.  commessationib●s et ebrietatibus, quarum fructum cubilia et impudicitias esse didicistis: nec floribus plateas coronemus, nec unguentorum turpitudine mensas, nec vestibula ornemus, nec visibili lumine splendescat domus, nec tibicinum concentu plausibusque personent: hic enim Gentilitiae festorum celebrationis mos est. Nos vero ne his rebus Deum honoremus, ne praesens tempus indignis rebus attollamus; verum animae puritate, et mentis bilaritate, et lucernis totum Ecclesiae corpus illustrantibus, hoc est divinis speculationibus ●t sententijs super sacrosanctum candelabrum erectis, et excitatis, orbique universo praelucentibus. Parvum meo quidem judicio ac tenuè, si cum hoc comparetur, lumen illud omne est, quod homines festos dies celebrantes privatim publicèque accendunt, etc. Hymnos pro tympan●s assumamus, psalmodiam pro turpibus et flagitiosis cantibus, plausum gratiarum actionis et canoram manuum actionem pro plausibus theatricis, gravitatem pro risu, prudentem sermonem pro ebrietate, decus et honestatem pro delicijs. Quod si etiam te ut festum laeto animo celebrantem, tripudiare convenit; tripudia tu quidem, sed non obscenae 
t Matth. 14.  Herodiadis tripudium, ex quo Baptistae caput secuta est, verum 
u 2 Regum 6.  Davidis ob arcae requietem saltitantis, quo quidem itineris sancti ac Deo grati agilitatem volubilitatemque mysticè designari existimo. These are the Christmas exercises, this the only Christmas-keeping, that the primitive Christians used, all and this godly Bishop calls for. To pass by that excellent passage of Salvian, against our Christmas Interludes, which fully meets with the Objectors frenzy: * Christo ergo ô amentia monstruosa, Christo Circenses offerimus et Mimos, tunc et hoc maximè, cum ab eo aliquid boni capimus, cum prosperitatis aliquid ab eo attribuitur, aut victoria de hostibus à divinitate donatur? Et quid aliud hac re facere videmur, quam si quis homini beneficium largienti injuriosus sit, aut blandientem convitijs caedat, aut osculantis vultum mucrone transigat, etc. which I have formerly englished. As also to pretermit 
x De Nativita●te Christi Sermo, Tom. 2. p. 250.  St. Cyprian, 
y De Tempore Sermo 1. to 36.  St. Augustine, 
z De Nativitate Domini Sermons 10. Operum fol. 28. to 53.  Leo, 
a In Natali Domini Serm. Col. 62, 63, to 66.  Bernard, with 
b chrusostom De Beato Philogonio Oratio Tom. 2. Col. 834, 835, 836● B●da Homiliae Hyemales● In Na●ali. Domini Tom. 7. Col. 298. to 310. HRabanus Ho●mil. 1, 2, 4, 5. Operum Tom. 5. p. 581, 582, 583. De Institutione Clericorum l. 2. c. 31. Tom. 6. p. 21. with diverse others.  sundry other Fathers, who have written of our Saviour's Nativity, how it ought to be celebrated with the greatest holiness, sobriety, and chiefest devotion; I shall relate the sum of all their Minds in the words of St. Ambrose, who is somewhat copious in this themes Sermo 2. Dominica 1. Adventus, he writes thus. 
c Operun Tom. 5. p. 2.  Hoc tempus, fratres charissimi, non immerito Domini adventus vocatur, nec sine causa sancti Patr●s adventum Domini celebrare caeperunt, et sermons de his diebus ad populum habuerunt, id namque ideo instituerunt, ut se unusquisque fidelis praepararet et emendaret, quo dignè Dei ac Domini sui 
* Telesphorus Papa apud Romanos natalis Domini celebrationis primus author legitur extitisse. HRabanus Ma●rus De Institut. Clericorum l. 2. c. 31. Operum Tom. 6. p. 21. ●.  Nativitatem celebrare valeret. Nam si aliquis vestrum seniorem suum in ejus domum suscepturus, ab omnibus sordibus et immundis rebus ipsam domum mundaret, et quaeque honesta et necessaria essent, secundum suam possibilitatem praepararet; et hoc facit mortalis suscepturus mortalem; quanto magis se mundare debet creatura, ut suo creatori apparenti in carne non displiceat: Ille justus venit ad nos peccatores, ut ex peccatoribus faceret justos: pius venit ad impios, ut nos faceret pios: humilis venit ad superbos, ut ex superbis faceret humiles. Quid plura? ille natura bonus venit ad homines qui erant pleni omnibus malis. Quapropter hortamur vos, ut his di●bus abundantius eleêmosynas faciatis; ad Ecclesiam frequentius conveniatis, confessionem pec●atorum vestrorum purissimè faciatis, et ab omni immunditia vos studiosissimè contineatis. Odium nihilominus, iram, et indignationem, clamorem et blasphemiam, superbiam atque jactantiam cum omni carnali delectatione procul a vobis repellatis: ut cum dies Dominicae Nativitatis advenerit, salubriter ipsum celebrare possitis. Et sicut multi sunt soliciti de carnalibus divitijs, et de preciosis vestimentis, ut honorabiliores caeteris videantur in illa die; ita vos solicitiores estote de spiritualibus divitijs et vestimentis: quia sicut anima melior est carne, ita deliciae spiritales meliores sunt quam carnales. Et multò melius est animam ornare virtutibus, quam corpus preciosis endure vestibus. Haec admonitio Fratres, idcirco ad vos facta est, ut qui boni sunt per hanc sint meliores; et qui malos se esse recolunt, certissime convertantur; ut pariter in die Dominicae Nativitatis laetari spiritaliter mereantur. Which he thus prosecutes in his 4. Ser. Dominica 2. Adventus. 
d Op●rum Tun. 5. p. 3. A, B. Which Homily I● find verbatim i● HRabanus Maurus his Works, Homilia 1. ante Natalem Domini● Operum Colon. Agrip. 1626. Tom. 5. p. 580, 581.  Laetitia quanta sit, quantusque concursus, cum Imperatoris mundi istius natalis celebrandus est, bene nostis quemadmodum duces eius et principes omnes militantes accurate sericis vestibus accincti, operosis cingulis auro fulgente pretiosis ambiant solito nitidius in conspectu regis incedere. Credunt enim maius esse Imperatoris gaudium, si viderit majorem suae apparationis ornatum; tantoque illum laetum futurum, quanto ipsi fuerint in ejus festivitate devoti; ut quia Imperator tanquam homo corda non conspicit, affectum eorum circa se probet vel habitum contuendo, ita fit ut splendidius se accuret quisquis regem fidelius diligit. Deinde quia in die Natalis sui sciunt eum largum futurum ac donaturum plura vel ministris suis, vel iis qui in domo ejus abjecti putantur et viles, tanta prius thesauros ejus replere divitiarum varietate festinant, ut in quantum prorogare voluerit, in tantum prorogatio copiosa non desit, et ante voluntas donandi deficiat, quam substantia largiendi. Haec autem ideo solicite faciunt, quia majorem sibi remunerationem pro hac solicitudine sperant futuram. Si ergo fratres saeculi istius homines propter praesentis honoris gloriam terreni regis sui natalem diem tanta apparitione suscipiunt, qua nos accuratione aeterni regis nostri jesu Christi Natalem suscipere debemus? qui pro devotione nostra non nobis temporalem largietur gloriam, sed aeternam; nec terreni honoris administrationem dabit quae successore finitur, sed caelestis imperij dignitat●̄, quae non habet successorem. Qualis autem nostra remuneratio sit futura, dicit Propheta. 
e Isay 66. 1 Cor. 2.  Quae oculus non vidit, nec auris audivit, ne● in cor hominis ascendit, quae praeparavit Deus diligentibus ●e. Quibus indumentis nos exornari oportet? Quod autem diximus nos, hoc est animas nostras: quia rex noster Christus non tam ●itorem vestium, quam animarum requirit affectum, nec inspicit ornamenta corporum, sed considerat corda meritorum: nec fragilis cinguli praecingentis lumbos operositatem miratur, sed fortis castimoniae restringentis libidinem ad pudicitiaem plus miratur. Ambiamus ergo inveniri apud ipsum probati fide, compti misericordia, moribus accurati; et qui fidelius Christum diligit, nitidius se mandatorum ejus observatione componat: ut verè nos in se credere videat, cum ita in ejus solennitate fulgemus, et magis laetus sit, quo nos perspexerit puriores. Atque ideo ante complures dies castificemus corda nostra, mundemus conscientiam, purificemus spiritum, et nitidi ac sine macula immaculati Domini suscipiamus adventum: ut cujus nativitas per immaculatam virginem constitit, ejus Natalis per immaculatos servulos procuretur. Quisquis enim in illo die sordidus fuerit ac pollutus, Natalem Christi ortumque non curate: intersit licet Dominicae festivitati corpore, ment tamen longiùs à Servatore separatur. Nec societatem habere poterunt immundus et sanctus, avarus et misericors, corruptus ac virgo; nisi quod magis ingerendo se indignus offensionem contrahit cum minimè se cognoscit. Dum enim vult officiosus esse, injuriosus existit: sicut ille in 
f Matth. 22.  Evangelio, qui in caetu sanctorum invita●us ad nuptias venire ausus est vestem non habens nuptialem: et cum alius niteret justitia, alius luceret fide, alius castitate fulgeret, ille solus conscientiae faeditate pollutus, cunctis splendentibus deformi horrore sordebat. Et quantò plus simul discumbentium beatorum candeb at sanctitas, tantò magis peccatorum illius apparebat improbitas, qui poterat minus displicuisse forsitan, si in consortium justor●m minime se dedisset. Igitur fratres suscepturi Natalem Domini, ab omni nos delictorum faece purgemus, repleamus thes●●rum ejus diversorum numerum donis, ut in die sancta sit unde peregrini accipiant, reficia●tur viduae, pauperes vestiantur, etc. 
g Sermo 5. D●minica 3. Adventus, p. 3. G.  Supervenientem festivitatem ejus omni ambitione retinere debemus: Retinere, inquam, ut si dies solennitatis transeat, apud nos sanctificationis ejus beatitudo permaneat. Haec enim gratia Natalis est Domini Salvatoris, ut in futurum ad 
* Nota.  praedestinatos transeat, in praeteritum remaneat ad devotos. Oportet ergo esse nos sanctitate purls, mundos pudicitia, ●itidos honestate, ut quò diem fest● advenire propinquius cernimus, e● accuratius i●cedamus. Si enim mulierculae solent aliquas ferias suscepturae, maculas vestium suaru●● aqua diluere: cur non magis nos accepturi Na●alem Domini, ma●ulas ●nimar● nostrarum fletibus abl●amus? 
h Sermo 7. in Die Natalis Domini p. 5. H. ●. A.  Vnusquisque ergo quicquid in se reprehensibile recognoscit, in hac die in q●a Filius Dei nascitur, corrigat: id est, qui fuit adulter, voveat Deo castitatem: qui avarus, largitatem: qui ebriosus, sobrietatem; qui superbus, humilitatem: qui detractor, charitatem voveat et reddat: secundum illu● Psalmi versiculum: 
i Psal. 75.  Vovete, et re●dite Domino Deo vestro. Nos fideliter voveam●s, ille dabit possibilitatem solvendi. Valde quippe ●onestum est fratres, ut nullus sit qui non ●odiè domino aliquid offerat. Regibus vel amicis susceptis munera damus, et creatori omnium ad nos venienti nihil dabimus? Nihil enim à nobis magis requirit, quam nosmetipsos. Offeramus igitur ●i nos ipsos, quatenus et à praesentibus malis, et ab aeternis cruciatibus, ipsius ineffabili pietate liberati, in caelestis regn● beatitudine suscepti perpetuò valeamus gaudere. And Sermo 6. Dominica quarta Adventus: he proceeds thus. 
k Pag. 4. E, F, ●  Propria divinitate fratres dilectissimi, jam adveniunt dies, in quibus Natalem Domini Servatoris cum gaudio desideramus celebrare, et ideo rogo et admoneo, ut quantum possumus cum Dei adjutorio laboremus, quatenus in illo die cum sincera et pura conscientia, et mundo corde● et casto corpore, ad altare Domini possimus accedere, et corpus, vel etiam sanguinem ejus non ad judicium, sed ad remedium animae nostrae mereamur accipere. In Christi enim corpore vita nostra consistit, sicut et ipse Dominus noster dixit● 
l joan. 6.  Nisi manducaveritis carnem Filii hominis et biberitis ejus sanguinem, non habetis vitam in vobis. Mutet ergo vitam, qui vult accipere vitam. Nam si non mutat vital, ad judicium accipiet vitam, et magi● ex ipsa corrumpitur, quam sanetur; magis occiditur, quam vivificetur. Sic e●im dixit Apostolus: 
m 1. Cor. 11.  Qui manducat corpus Domini, et bibit sanguinem ejus indignè, judicium sibi manducat et bibit. Et ideo licet omni tempore bonis operibus ornatos ac splendidos esse conveniat, praecipu● tamen in die Natalis Domini, sicut in Evangelio ipse dixit, 
n Matth. 5.  ut lucere debeant opera nostra coram hominibus. Considerate quaeso fratres, quando aliquis homo potens aut nobilis n●talem aut suum aut filij sui celebrare desiderat, quanto studio ante plures dies quicquid in domo suo sordidum viderit ordinat emundare, quicquid ineptum et incongruum projicit, quicquid utile et necessarium praecipit exhibere: domus etiam si obscura fuerit, dealbatur, et diversis respersa floribus adornatur: pavimenta autem à scopis mundantur, quicquid etiam ad laetitiam animi, et corporis delicias pertinet omni sollicitudine providetur. Vt quid ista fratres charissimi nisi ut dies natalicius cum gaudio celebretur hominis morituri? Si ergo tanta praeparas in natalicio tuo, aut filij tui; quanta praeparare debes suscepturus Natalem Domini tui? Si talia praeparas morituro, qualia praeparare debes aeterno? Quicquid ergo non vis inveniri in domo tua, quantum potes labora ut non inveniat Deus in anima tua. Certè si Rex terrenus aut quivis potens paterfamilias ad suum natalicium te invitasset, qualibus vestimentis studeres ornatus incedere? quam novis vel nitidis, quam splendidis, quo nec vetustas, nec vilitas, nec aliqua faeditas oculos invitantis offenderet? Tali ergò study, in quantum praevales Christo auxiliante contend, ut diversis virtutum ornamentis animam tuam compositam, simplicitatis gemmis, et sobrietatis floribus adornatam, ad solennitatem regis aeterni, id est, ad Natalem Domini Salvatoris, cum secura conscientia procedas, castitate nitida, charitate splendida, eleëmosynis candida. Christus enim Dominus noster si te ita compositum ejus natalitium celebrare cognoverit, ipse per se venire, et animam tuam non solùm visitare, sed etiam in ea requiescere, et in perpetuum in illa dignabitur habitare, sicut scriptum est: 
* 2 Cor. 6.  Et inhabitabo in illis et inambulabo inter eos: Et iterum, 
* Apoc. 3.  Ecce sto ad ostium et pulso; si quis surrexerit et aperuerit mihi, intrabo ad illum, et caenabo cum illo, et ille mecum. Qu●m faelix est illa anima qui vitam suam ita Deo auxiliante studuerit gubernare, ut Christum hospitem in●abi●atorem mercatur excipere. Sicut è contrario quam infaelix est illa conscientia, toto lachrymarum fonte lugenda, quae se i●a malis operibus cru●ntavit, ut in ●a non Christus requiescere, sed diabolus incipiat dominari. Talis enim anima si medicamentum paenitentiae non citò subvenerit, à luce relinquetur, à tenebris occupabitur, vacuabitur dulcedine, replebitur amar●tudine; à morte invadetur, à vitae repudiabitur. Ideo etiam ab omni inquinamento ante Christi Nat●lem mult●s diebus abstinere debemus. Quotiescunque Fratres aut Natalem Domini, aut reliquas solennitates celebrare disponitis, 
* Let our Christmas health quaffers consider this.  ebrietatem ant● omnia fugite, iracundiae quasi bestiae crudelissimae repugnate, odium velut venenum mortiferum de corde vestro rep●llite, et tanta in vobis sit charitas, quae non solùm ad amicos, sed etiam usque ad ipsos perveniat inimicos, etc. And in ●is Sermo 11. in Die Circumcisionis Domini nostri jesu Christi; as if he had purposely written against our modern Christmas disorders; he concludes thus. 
q Page 7● H. & ●. A, ●.  Est mihi adversus plerosque vestrum fratres, querela non modica, de his loquor, quinobiscum Natalem Domini celebrantes, Gentilium se ferijs dediderunt, et post illud caeleste convivium superstitionis sibi prandium paraverunt; ut qui ante laete laetificati fuerant sanctitate, inebriarentur postea vanitate; ignorantes, quod qui vult regnare cum Christo, no● possit gaudere cum saeculo: et qui vult invenire justitiam, debet declinare luxuriam. Alia est enim ratio vitae aeternae, alia desperatio lasciviae temporalis. Ad illam virtute ascenditur, ad istam perditione descenditur. Atque ideo qui vult esse divinorum particeps, non debet esse socius idolorum. 
r Note this well.  Idoli enim portio est inebriare vino mentem, ventrem cibo distendere, saltationibus membra torquere, et ita pravis actionibus occupari, ut cogaris ignorare quod Deus est. Vnde sanctus Apostolus haec praevidens dicit: 
s 2 Cor. 6.  Quae portio justitiae cum iniquitate? aut quae societas luci cum tenebris? aut quae pars fidelis cum infideli? qui autem consensus templo Dei cum idolis? Ergo si nos sumus templum Dei, cur in templo Dei colitur festivitas idolorum? Cur ubi Christus habitat, qui est abstinentia, temperantia, castitas, inducitur commessatio, ebrietas atque lascivia? Dicit Salvator, 
t Matth. 6.  Nemo potest duobus Dominis servire; hoc est, Deo et Mammonae. Quomodo igitur potestis religiose Epiphaniam Domini procurare, qui jam Kalendas quantum in vobis est, devotissime celebrastis? janus' enim homo fuit unius conditor civitatis, quae Ianiculum nuncupatur, in cujus honorem à gentibus Kalendae sunt januariae nuncupatae: unde qui Kalendas januarias colit, peccat, quoniam homini mortuo defert divinitatis obsequium. Ind est quod ait Apostolus: 
u Gal. 4.  Dies observatis, et menses, et tempora, et annos, timeo ne sine causa laboravero in vobis. Observavit enim diem et mensem qui his diebus aut jejunavit, aut ad Ecclesiam non processit. Observavit diem qui hesterno die non processit ad Ecclesiam, processit ad campum. Ergo Fratres omni studio Gentilium festivitatem et f●rias declinemus, ut quando illi epulantur et laet● sunt, tunc nos simus sobrij a●que jejuni, quo intelligant laetitiam suam nostra abstinentia condemnari. 
* Augustine Ena●. in Psal. 81. Tom. 8. pars 2. p. 18.  Illi habeant mare in theatro nos habeamus portum in Christo. If then our Saviour's Nativity ought thus to be celebrated by us; if all 
x Nullus vestrum se inebri●t, quia ebrius insano fimilimus est. Nolite in no●minibus bibendo nomina vestra delere de coelo: sunt quidem multi, quod peius est, qui non solum seipsos ineb●i●nt, sed etiam alios cogunt, et adiurant, ut amplius quam expedit bibant, etc. Ille Chri●stianus qualis est, qui etsi locum invenerit ad vomitum usque bibet et posteaquam se in●briaverit, furget velut phreneticus et insanus, diabolico more balare et saltare, verba turpia et amatoria, vel luxutiosa can●are, etc. HR●banus Maurus, Homilia in Dominicis Di●bus. & De Bonorum Christianorum ●t Malorum Moribus. Operum Tom. 5. ●. 605. D. 607. ●.  drunkenness, epicurism, health-quaffing, dancing, dicing, Interludes, Plays, lasciviousness, pride and pagan customs must now be laid aside; if all kind of sin and wickedness whatsoever must now be banished our bodies, souls, and houses; if our souls must now especially be cleansed by repentance from all their spiritual filthiness, adorned, beautified with every Christian grace, and made such holy spiritual Temples, that 
y Psal. 24.7, 8, 9, 10.  Christ the King of glory may come and dwell within them: if nought but 
z 1 Pet. 1.14, 15 16. 2 Pet. 3.3.  holiness, temperance, sobriety and devotion must now be found within us, yea, if fasting and abstinence must now be practised, as all these Fathers teach us, let us now at last for very shame abandon all those bacchanalian infernal Christmas disorders, Interludes, sports and pastimes which now overspread the world, as 
a See Mr. Samuel Bird his Dialogue of the use of the pleasures of this present life, p. 15. to 31.  diametrally contrary not only to Christians, but to our Saviour's Nativity, which they most desperately dishonour and profane. And if there be any such deboist ones left among us (as alas there are too too many every where) who will still support and plead for these abominable Christmas excesses, not only in despite of God, of Christ, of Angels, Fathers, 
b See Act. 7. Scene 3.  Counsels, and godly Christians who condemn them, but even of our own pious Statute, viz. 5. & 6. Ed. 6. cap. 3. Which expressly enjoins men● 
c All Stageplays and dancing therefore, together with carding and dicing are unlawful sports and pastimes by thi● very Statute, and so punishable by the Statute of 1 Car. cap. 1. See here p. 240. to 244. accordingly.  even in the Christmas holy-days, as well as others; to cease from all other kind of labour, and to apply themselves 
* Ambrose Ser. 11.  ONLY AND WHOLLY to la●d and praise the Lord, to resort and hear God's word, to come to the holy Communion, to hear, to learn and to remember almighty Gods great benefits, his manifold mercies, his inestimable gracious goodness so plentifully poured upon all his creatures, and that of his infinite and unspeakable goodness, without any man's desert: and in remembrance hereof to render him most high and hearty thanks, with prayers and supplications, for the relief of all their daily necessities; because these holy-days are separated from all profane uses, and sanctified and hallowed, dedicated and appointed no● to any Saint or creature, but only unto God and his true worship. (Which Statute excludes all Stage-plays Masques, 
* See the Statute of 21 jacobi, for the keeping of the Lords day; Which names dancing, and passed the Lower house.  dancing, dicing, and such other Christmas outrages from this sacred festival; it being separated from all profane uses, and only and wholly devoted to God's worship, and the forenamed duties of religion, which are inconsistent with them:) If there be any such, I say, as these within our Church, I only wish them banished into Nelewki in Moscovia, every Christmas; where if we believe 
d In Nelewki oppido, quod cognomen ab infundendis poculis habet, omnibus extraneis militibus et advenis satellibusque principis, inebriandi vario potus genere, facultas conc●s●a est, quod Moschovitis gravi sub poena prohibetur; exceptis aliquot diebus in anno, videlicet tempore Nativitatis et resurrectionis Dominicae, pro festo Pe●tecostes, et in quibusdam solennioribus fe●tis divorum, praecipue vero Nicolai, quem di●vino fere cultu prosequuntur, et beatae virginis Mariae, Petri et johannis festis: interea vero velut vinculis emissi, Bacchum et non festum illius divi (cuius diem tunc temporis celebrant) advenisse gratulantur, et sacris nondum peractis, vel ut sues vario potus genere obruti, temulenti, ●briique identidem vociferantes, seque velut obsessi, mu●uo caedendes, et contumeliis var●is afficientes vagan●ur. Si autem huic genti quotidie, inebriandi facultas concessa esse●●●ese m●tuis caedibus funditus exterminarent etc. Guagninus, Rerum Polonicarum Tom. 2. f. 171.  Guagninus, all Moschovites are prohibited to health, to be drunk, or to keep revel-rout, except only in the Christmas, Easter, Whitsuntide, and certain other solemn feasts of Saints, especially of St. Nicholas their Patron, and the festivities of the Virgin Mary, Peter and john; on which like men let out of prison, they honour Bacchus more than God, or these their Saints; healthing and quaffing down sundry sorts of liquors so long, till they are as drunk as swine, and then they fall to roaring, shouting, quarrelling, abusing, and from thence to wounding, stabbing and murdering one another; Insomuch that if this drunkenness and disorder were permitted every day, they would utterly destroy one another with mutual slaughters. This is the Moschovites Christmas-keeping, who have liberty granted them to be drunk all Christmas, yea these are their drunken fatal ends, which if our Christmas roaring boys affect, they may do well to keep their Christmas commons with these beastly drunken swine, where strangers have liberty to be drunk, to carouse & health even all Christmas, & at all times else. But let all who have any sparks of sobriety, temperance or grace within them, abominate these unchristian Christmas extravagancies; 
e 1 Pet. 1.17.  passing all the time of their sojourning here in fear, concluding with that speech of holy Peter; 
f 1 Pet. 4.2, 3, 4  The time passed of our lives may suffice us to have wrought the will of the Gentiles, and to have walked in lasciviousness, lusts, excess of wine and riot, revel, banquet, abominable idolatries; bacchanalian Christmas pastimes and disorders: And thereupon resolving, 
g 1 Cor. 5.7.  to purge out all this old leaven, (of dancing, dicing, healthing, Plays and riot) that so they may be a new lump, because Christ their Passeover is now sacrificed for them: casting away all these works of darkness, and putting on the armour of light: walking honestly as in the day, (especially in the days of Christ's Nativity) 
h Rom. 13.12, 13, 14.  not in rioting and drunkenness, not in chambering and wantonness, strife and envying, (no nor 
i See Ambrose, Sermo 11. & here Act. 6. Scene 3, 4, 5.  yet in dancing, dicing, carding, stageplays, Mummeries, Masques, and such like heathenish practices, which are altogether unsuitable for Christians, especially at such sacred times as these, as sundry 
k See Act. 7. Scene 3.  forequoted Counsels have resolved:) but putting on the Lord jesus Christ, (who about this time put on our nature, as we must now put on his grace, his holiness) and making no provision for the flesh to fulfil the lusts thereof: So shall we celebrate our Saviour's Nativity, and all other Christian Festivals, with which Stageplays are altogether inconsistent, both to our Saviour's honour, our own present comfort, and our eternal future joy.  
For the third part of the Objection: that Stageplays are necessary to recreate and delight the people.  
I answer first; 
Answ. 1.  that there are many other far better, easier and cheaper recreations void of all offence, with which the people may seasonably delight themselves: therefore they need not these lewd superfluous costly Interludes to sport themselves withal. Secondly, we see that people live best of all without them. There are 
l See Chrysost. Hom. 38. in Matth. here p. 416.417. Philippus Gluverius Antiquae Germaniae, l. 1. c. 20. pag. 181, 182. & here p. 552, 553. accordingly.  many Nations in the world, who never knew what Stageplays meant; yea there are sundry shires and Cities in our Kingdom, where Players (who for the most part harbour about London, where they have only constant standing Playhouses) never come to make them sport; and yet they never complain for want of pleasures, or these unnecessary Stage-delights: The most, the best of men live happily, live comfortably without them; yea 
m See here Act. 6. Scene 5, 7, 8, 9, 10, & 19 accordingly.  far more pleasantly than those who most frequent them. Therefore they are no such necessary pastimes, but that they may well be spared. Thirdly, there are none so much addicted to Stageplays, but when they go unto places where they cannot have them, or when as they are suppressed by public authority, (as in 
* See here Act. 6. Scene 19  times of pestilence, and in Lent till now of late) can well subsist without them, finding out far better recreations to solace themselves withal, and to pass away their idle hours: therefore they are mere superfluous pleasures which may be better spared than enjoyed. Fourthly, what people should these delight? Good people? Alas, 
* See Act. 4. Scene 2. Act. 5. Scene 11. pag. 291. & Act. 7. Scene 2, 3, 4, 5, 6, 7.  they hate them, abhor them, they see nought else in Plays but filthiness, wickedness, and that which grieves their righteous souls: therefore their souls can take no pleasure in them. Lewd people? Alas, their 
h Magistratus enim non tantum id agere debet ut ipse bonus sit, sed et hoc efficere ut alii mali esse desistant. S●lvian De Gub●r. Dei l. 7. p. 269.  lewdness should be crossed, checked, suppressed, not countenanced, not fomented with this food of vice: yea these should rather be afflicted, nay terrified with God's judgements, hell, and the serious contemplation of their own forlorn sinful estates, which might lead them on to sin-lamenting sorrow and sincere repentance; then soothed, then delighted with these momentany pleasures of sin, which do but 
i Hebr. 3.13.  crust their consciences, obdurate their impenitent hearts, and 
k job 21.11, 12 13. Amos 6.1. to 9 jam. 5.5.  post them on to hell with more security and greater speed. Good men need not these infernal delights to make them worse; ill men need to want them● that they may grow better; 
l See chrusostom Hom. 8. De Poenitentia, here p. 431, 432. & Act. 6. Scen. 12. & 20.  for whiles they diligently frequent them, they are altogether hopeless of becoming good: therefore it is necessary only that all should want them, but no necessity at all that any should enjoy them. Lastly, 
m See Act. 6. Scene 5. & Act ●. Scene 6, 7.  all the wisest Heathen Emperors, States, Philosophers, have deemed them so unnecessary, so intolerably pernicious, that they have wholly abandoned them as good for nothing but to corrupt the people's minds and manners: 
n See Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1, 2, 3, 4, 5, 6, 7, accordingly.  yea all the primitive Christians, the primitive Church both under the Law and Gospel; together with sundry Counsels, Fathers, Christian Emperors, Kings and Writers have excluded them Church and State as unlawful, unsufferable to remain in either, as recreations no ways fit for Christians, especially on festivals and holy seasons; on which no man ever thought them useful but 
o Haywood the Player, in his Apology for Actors, the only book I know in defence of Popular Stageplays, and that God wot a poor one, which is very well refuted by I.G. in his reply unto it.  one poor scribbling hackney Stage-player, for his own advantage, who was likely to be undone if Plays should once miscarry. Wherefore I may safely conclude with the unanimous suffrage of all the forequoted Authorities: that Stageplays are no whit useful or necessary to recreate or delight the people, who may live well without them; but cannot live well with them, as I have more largely proved Act. 6. Scene 3, 4, 5. & 19, 20. on which you may reflect.   

SCENA QVARTA.  
THE fourth Objection for the lawfulness of Plays is this: 
p See Haywoods' Apology for Actors.  That they are ancient, 
Object. 4.  and of long continuance, that they are tolerated still among us; that many, yea most frequent them, approve them in their judgements; therefore they are certainly lawful.  
To this I answer first; 
Answ. 1.  That the long continuance and antiquity of stageplays is no good argument of their goodness. The 
q Rev. 12.9. 1 john 3.8.  Devil and 
r Rom. 5.12, 13, 14.  sin are of greater antiquity and continuance than Stageplays; yet their antiquity makes neither of them good: yea both of them are therefore the 
s 1 Cor. 5.7, 8. Rev. 12.9.  worse, because they are so ancient; and so are Plays. Ill things the elder they are the worse. Secondly, though Plays are ancient, yet their 
t Daemonum sunt, non hominum secularia spectacula. Chrysost. Hom. 31. in joan. Tom. 3. Col. 130. D. See Act. 1, 2. & Chorus. Polychronicon l. 3. chap. 34. I. G. his Refutation of the Apology for Actors, p. 19, 20, 21, 22. Peter Martyr, Locorum Communium Classis 2. c. 12. sect. 15, 19 ●anaeus Ethicae Christianae l. 2. c. 8. p. 107. Mr. Gataker of the Lawful use of Lots, p. 216. HRabanus Maurus De Vniverso l. ●0. c. 16. to 39 Isiodor Hispalensis Originum l. 18. c. 16. to 60. Vincentius Spe●ulum Doctrinale, l. 11. c. 93, 94, 95, 96. with sundry other forequoted Authors, accordingly.  original is known what it was, it was from their Father the Devil, and idolatrous Pagans: and that which had so bad a beginning, will hardly contract any real goodness by any effluxe of time. Thirdly, though they were ancient and of long continuance among heathen greeks and Romans, yet they are but of punic standing among Christians, 
u See Act. 7. Scene 2, 3, 4, 5. & Act. 6. Scene 3, 4, 5.  the primitive Church and Christians wholly abandoning and never admitting them, as I have largely proved. Fourthly, though they have long continued, yet their persciption hath been oft interrupted, and themselves suppressed as well by Pagans as Christians: yea 
x See Act. 6. Scene 3, 4, 5. & Act. 7. throughout.  the very best and chiefest of Pagans, of Christians have always constantly oppugned them from their very infancy till this present, as most pernicious evils, as I have largely proved. Their antiquity therefore is only an argument of their long-continued, long-oppugned lewdness, no proof at all of their present goodness.  

Answ. 2.  Secondly I answer. That their toleration is a strong evidence of their mischievous naughtiness: since good and profitable things are always approved, established, and nought but 
y See Rom. 9.22. 2 Pet. 3.9. 1 Pet. 3.20. Luk. 13.7, 8.  ill things tolerated or connived at, which are to be removed: But admit they are thus tolerated, yet their toleration makes them not good or lawful in themselves. We know, that 
z See Stat. De Merton, c. 5.11 H. 7. cap. 8.37 H. 8. c. 9.5 & 6 Ed. 6. c. 20.13 Eliz. cap 8.21 jac. cap. 7.  usury is permitted by the laws and State; yet 
a See Bp. Downams' Lectures on the 15. Psalm. Bishop jewel in his Exposition upon 1 Thess. 4. v. 6. p. 110, to 146. with infinite others who have written of Usury.  it remains a sin still: We know, that many wicked men and notorious malefactors are tolerated for a time; and that not only by men, but 
b Rom. 9.22. 2 Pet. 3.9. 1 Pet. 3.10. Ezech. 20. throughout.  even by God himself, who is patient and long-suffering towards sinners: and yet they are not therefore good, but bad men still; and 
c Rom. 2.4, 5. Eccl. 8 9, 10, 11.  so much the worse, by how much the longer they are forborn. The toleration therefore of Stageplays will not evince their goodness: the rather, because though they are connived at de facto, yet 
* S●e Act. 6. Scene 5, 3, 4. & Act. 7 Scen. 5.7  they are long since condemned de jure by our Laws, our Statutes, our Magistrates, and Writers, as unlawful pastimes: their toleration therefore is no better an evidence of their lawfulness, than a reprieve or pardon of a condemned traitors innocency: which are only arguments of a Prince's lenity, but infallible testimonies of the traitor's guilt. That Plays, that Players are suffered still, (as too many other condemned sins & mischiefs are) it is only the 
d See M. Northbrookes' Treatise against vain Plays & Interludes, fol. 36. M. john Field his Declaration of God's judgement at Paris Garden: & I.G. his Refutation of the Apology for Actors. Bodinus De Republica lib. 6. cap. 1. Gualther Hom. 11. in Nahum accordingly.  fault of Magistrates, who may, who should suppress them, not of our Laws, which are most severe against them.  
Thirdly, for the 
* Multitudo peccantium, peccandi licentiam subministrat. Hi●rom Epist. 12. ●. 3.  multitude of Playhaunters, and Play-approvers, I answer; first, that it is no argument of their goodness, but of their badness rather; since 
r Vulgus enim ex veritate pauca, ex opinione multa iudicat; et omnium opinlonum errore duci sole●- Cicero pro Qu. Roscio Oratio, p. 245. & Consolati● p. 542.  multitude, for the most part is an infallible sign of the worse, not of the better part; of the 
s Matth. 7. ●. 13, 14. See Hierom Epist. 14. cap. 2, 3.  broad way which leads to destruction, where the passengers are always many; not of the narrow way that leads to eternal life, which few ever find, and fewer walk in. If multitude were an argument of goodness, 
t See my An●i● Arminianism, Edition 2. pag. 12●, 129, 130, 131.  than Pagans and Mahometans should be as good, nay better than Christians; Papists, better than Protestants● drunkards and wicked men, better than sober and good men, because they are more in number than they: yea than the world the flesh and the Devil should be good, yea as good or better than God himself, because more follow them, serve them, than ther● follow God. The multitude therefore of Playhaunters, of Play-patrons is no convincing evidence of their goodness. Secondly, we must not judge of the lawfulness of unlawful things by the most, but by the 
u Prov. 2.20. c. 4.1, 2, 4. Exo. 23.2. Non turbam sequantur errantem qui se di●cipulos veritatis confitentur. Hierom. Epist. 14. c. 2.  best of men: now the best, the wisest of men, as I 
x See Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1. to 7.  have largely proved, have always condemned Stageplays, no matter therefore what the multitudes judgement or practice is, 
y Exod. 23.2. Inter causas enim malorum nostrorum est, quod vivimus ad exempla, nec ratione componimur, sed consuetudine abducimur● Quod si pauci fecerint, nol●emus imi●ari; cum plure● facere caeperint, quasi honestius sit quia frequentius sequimur: et recti apud n●s locum tenet error ubi publicus factus ●st. Sen●ca Epist. 123.  whom we must not follow to do evil. Thirdly, Christians are not to walk or judge by examples, but by precepts; the 
z Psal. 119.9. Gal. 6.16. 2 Pet. 1.19.  word of God, not the actions or lives of men, must be the only rule both of their practice and their judgements too. Now the Scripture, (yea the 
a See Act. 7. Scene 1, 2, 3, 4, 5.  whole Church of God from age to age) have passed sentence against Stageplays, as unlawful pastimes: no matter therefore what the world esteems them. Fourthly, for those who approve of Stageplays or resort unto them, what are they? Children, youngsters, ignorant injudicious persons who know not how to distinguish between good and evil, judging only of the goodness of things by sense, by pleasure, 
b See Act 4. Scene 2. accordingly.  by the opinion and practice of others, 
b See (y) before.  or as they are swayed by their unruly lusts, not by right reason or the word of God: or else they are graceless, dissolute, profane, lascivious, godless persons, (as 
c See Act. 4. Scene 1, 2.  most Players, Playhaunters, and Play-proctors are) who 
d Isay 5.20.  call good evil, and evil good: who 
e Isay 3.9. Phil. ●. 19 See my Health's Sickness, Edition 2. Epistle to the Reader; and pag. 79, 80, 81, 82. accordingly.  count sin their honour, sobriety, modesty, and true piety, their shame: 
f See Rom. 1.21. to 32. Acts 24.13. c. 28.22. 1 Cor. ●. 14. cap. 4.13. 2 Thess 2.11, 12. 2 Tim. 3. ●, 3, 4, 5. 2 Pet. 2.12, 13, 17, 18. Rom. 3.10. to 19 Isay 5.20.  judging amiss of God, of grace, of holiness, of all kind of goodness and good men: no matter therefore, what these judge of Stageplays, who thus misjudge of all things. Let us therefore judge of Stageplays 
g john 7.24.  with righteous judgement, as God, as Christians, as the primitive Churchy as Counsels, Fathers, and the best, the wisest of Christian, of Pagan Emperors, Magistrates, republics, Philosophers, and Writers of all sorts have 
h See Act. 6. Scene 3, 4, 5. & Act. 7. throughout.  already determined of them to our hands; and then we must certainly condemn them, as most intolerable and unchristian pleasures; as all these have done.   

SCENA QVINTA.  
THE fifth Allegation in the behalf of Stageplays is this: 
Object. 5.  That there is much good history, many grave sentences, much good council; much poetry, eloquence, oratory, invention, wit, and learning in them. Therefore they must certainly be very good and commendable recreations.  
To this I answer first: 
Answ. 1.  that it is true, there is in many Stageplays many commendable parts of history, poetry, invention, rhetoric, art, wit, learning; together with much good language, and some sage Counsel too, all which are good and useful in themselves; 
g See Cyprian Epist. l. 2. Epist. 2. Donato; & De Spectaculis lib. Tertullian. De Spectac. lib. c. 27. & here Act. 3. Scene 1. accordingly.  but yet there is so much obscenity, scurrility and lewdness mixed with them, like deadly poison in a sugared potion, that these 
h See Didacus' de Tapia in tertiam partem divi Thomae, Artic. 8. p. 546. accordingly.  very good things make the Plays far worse. The stronger the wine, the better, the sweeter the conserveses wherewith poison is contemperated, the more deadly, the more dangerously it works; the deeper it sinks into the veins, and the more greedily and 
i Animae pestes ●anto periculosius laedunt quanto subtilius serpunt. Concil. Cabilonense 2. Can. 32.  insensibly it is swallowed down. So the more 
k See Tapia qua (h) & Mr. Gosson his School of Abuses, and Plays confuted; I.G. his Refutation of the Apology for Actors, accordingly.  witty, the more eloquent and rhetorical the Plays, the more imperceptibly, the more perniciously & abundantly diffuse they their vices, their obscenities, & poysonful corruptions into the ears and hearts of the Spectators. It is a true saying of judicious Augustine, 
l Valde noxia sunt prava diserta. De Anim● et eius Origine, li●. 2.  That evil things elegantly expressed are most pernicious: whence 
m Nam et in hoc et Philosophi, et oratores, et poetae perniciosi sunt, quod incautos animos facile irretire possunt suavitate sermonis et carminum dulci modulatione currentium. Mella sunt venenum ●egentia. De justitia l. 5. c. 1.  Lactantius affirms; that the heathen Philosophers, Orators and Poets were most hurtful in this, that they did easily entangle unwary minds with the sweetness of their words, and the harmony of their smooth-running verses, which were but as honey covering poison. The more elegant and witty therefore the Plays, the more dangerous and destructive are they, as the Fathers teach us; there being nothing else but 
n Venenum sub melle late●. Hi●ron. Epist. 57 Damaso, Tom. 2. p. 195.  poison under the honey of art and eloquence. Secondly, the reason why there is so much history, poetry, sweetness, wit and curious language in our Stageplays, is 
o See Tertull. De Spectaculis c. 27. & Didacus' de Tapia in tertiam partem Thomae, Artic. 8. p. 546. accordingly; Venena enim non dantur nisi melle circumlita. Hi●ron. Epist. 7. ad Laetam, c. 4.  only to conceal their venom, their contagion, that so the auditors, the spectators may swallow it down with greater greediness, and less suspicion. 
p juvenal. Satyr. 10. p. 92.  Nulla aconita bibuntur fictilibus: the Devil and his accursed instruments know full well, that poisoned potions must be infused 
q Nulla● acconita bibuntur Fictilibus; tunc illa time cum pocula sumis Gemmata, et ●ato Getinum ardebit in auro. juvenal. Ibidem.  not into earthen, but into golden Cups; that venomous pills must not be tempered with gall or colloquint, but with honey, sweetmeats, or the most luscious conserveses, else none will swallow or quaff them down: wherefore they temper, they gild over their venomous obscenities and Stage-corruptions (which 
r See Didacus' de Tapia accordingly.  if they came naked on the Stage without these trappings, would be so bitter, so foul and desperately obscene that few Christians could digest them) with these specious outsides, these luscious conserveses of wit, of eloquence, invention, learning, history, and the like, that so they may the better countenance, shroud and vent them to the hurt of others. What Gregory the Great writes of Heretics: 
s Gregor. Mag. Moral. l. 5. c. 11.  Habent hoc haeretici proprium, ut malis bona permisc●ant, quatenus facile sensus audientis illudant. Si enim semper prava discerent citius in sua pravitate cogniti, quod vellent, minimè persuaderent. Ita permiscent recta perversis, ut ostendendo bona auditores ad se trahant; et exhibendo mala, latenti eos peste corrumpant. Or what 
t De Libero Ar●bitrio l. 1. c. 4. Bibl. Patr. Tom. 5. pars 3. p. 505. F, G.  Faustus Rhegiensis writes of the Devil and malicious poisoners. Diabolus calliditate veteris artificij ac multiformis ingenij, conduit blandimenta peccandi. Sic etiam malefici facere solent qui mortiferos herbarum temperant succos in condito aut aliquo dulci poculo nescientibus propinaturi, gustum mentita suavitate componunt, virus amaritudinis obscurant fraude dulcedinis. Provocat primus odor poculi, sed praefocat inclusus sapor veneni. Mel est quod ascendit in labia, fell est quod descendit in viscera. Or what 
u Advers. Haereses cap. 35.  Vincentius Lerinensis writes of Heretics: Faciunt quod hi solent qui parvulis austera quaedam temperaturi pocula, prius ora melle circumli●unt; ut incauta aetas cum dulcedinem praesenserit, amaritudinem non reformidet: Quod etiam iis curae est, qui mala gramina, et noxios succos, medicaminum vocabulis praecolerant, ut nemo ferè ubi supra-scriptum legerit remedium, suspicetur venenum. The same may I truly write of Play-poets and Actors. They cover and sweeten over their poison, their corruption with eloquence, art and witty inventions, that so they may have the freer vent; and temper their evil with some shows of good, that so it may more easily circumvent the Auditors, and find freer entrance into their souls. This 
x De Spectac. lib. & Epist. l. 2. Ep. 2.  Cyprian, this 
y De Spectac. c. 27.  Tertullian, 
z De Gubern. Deil. 6.  Salvian, with other 
a Chrysost. Hom. 6, 7, & 38. in Matth. See Act. 6. Scene 3, 4, 5, 12.  Fathers, together with 
b In 3. partem Thomae Artic. 8. p. 546.  Didacus' de Tapia, and sundry 
c Bishop Babington, Northbrook, Gosson, Stubs, Dr. Reinolds, and others in their forequoted works.  modern Authors testify: hear but Tertullian for them all, who writes thus of the pleasure, the eloquence and good ingredients that are oft in Plays. 
d De Specta●. lib. cap. 27.  Nemo venenum temper at fell et hellebora, sed conditis pulmentis et bene saporatis, et plurimum dulcibus id mali injicit. Ita diabolus letale quo conficit, rebus Dei gratissimis ac acceptissimis imbuit. Omnia itaque illic (speaking of the Theatre) seu fortia, seu honesta, seu sonora, seu canora, seu subtilia proinde habe ac si stillicidia mellis de libalun●ulo venenato; nec tanti gulam facias voluptatis, quanti periculum. All the eloquence and sweetness therefore that is in Stageplays, is but like the drops of honey out of a poisoned limbeck, which please the palate only, but destroy the man that tastes them. So that I may well compare our Stageplays to Apothecary's Gallie-pots: 
e Lactantius De Falsa Sapientia, lib. 3. c. 15.  Quorum tituli habent remedia, pyxides venena: which have glorious soothing titles without, but poisons only within. Thirdly, though all these good things are in Stageplays now and then, yet they are there only as good things perverted, which prove 
f Matth. 5.13. Luke 14.34, 35.  worst of any. Nothing is there so pernicious 
g Vincentius Lerinensis Advers. Haeres, c. 23, 24.  as good parts, or a good wit abused: as wit, art, eloquence and learning cast away upon an amorous, profane, obscene lascivious subject; on which whiles many out of a vainglorious humour have spent the very cream and flower of their admired parts, I may truly affirm with Salvian, 
h Praefatio in lib. 1. de Gubern. Dei p. 2.  Non tam illustrasse mihi ipsa ingenia, quam damnasse videantur: they seem to me not so much to have illustrated as damned their much applauded wits and parts, in being acutely elegant in such unworthy sordid themes, which modest e●es would blush to read, and chaste tender consciences bleed to thin●e of. As therefore Ovid's transcendent poetry, Marshal's profane and scurrilous panderly wit, Catullus, Tibullus, and Propertius their eloquence, made their obscene lascivious poems far more pernicious, not more chaste and commendable; so the elegancy, invention, style and phrase of Stageplays, is only an argument of their greater lewdness, not any probate of their real goodness. What therefore 
i Adversus Haereses lib. c● 23, 24.  Vincentius Lerinensis writes of Origen and Tertullian, that their transcendent abilities of eloquence, learning and acuteness, made their erroneous Tenants far more dangerous: the same we may conclude of Plays and Poets; the more witty and sublime their style or matter, the more pernicious their fruits: for then, 

k Prospe● De Prudentia lib.  Viperium obducto pot●mus melle venenum.   
We drink down deadly poison in a honey potion; which proves honey only in the palate, but gall in the bowels, death in the heart; as the most delightful amorous Stageplays always do.   

SCENA SEXTA.  
THE 6. Objection in the defence of Stageplays is this; 
Object. 6.  which is as 
l See Mr. Stubs his Anatomy of Abuses, p. 104. & I.G. his Refutation of the Apology for Actors, p. 60, 61.  common as it is profane: That Stageplays are as good as Sermons; and that many learn as much good at a Play as at a Sermon: therefore they cannot be ill.  
To this I shall answer first in the words of Mr. Philip Stubs, 
Answ. 1.  and of I. G. in his Refutation of the Apology for Actors, p. 61. Oh blasphemy intolerable! Are obscene Plays and filthy Interludes comparable to the word of God the food of life, and life itself? It is all one as if they had said; Baudry, Heathenry, Paganism, Scurrility and Divelry itself is equal with God's word: or that Satan is equipollent with the Lord. God hath ordained his word, and made it the ordinary means of our salvation: the Devil hath inferred the other as the ordinary means of our destruction. God hath set his holy word and Ministers to instruct us in the way of life; the Devil instituted Plays and Actors to seduce us into the way of death. And will they yet compare the one with the other? If he be accursed, 
m Isay 5.20.  that calleth light darkness and darkness light; truth falsehood, and falsehood truth; then à fortiori● is he accursed that saith, Plays and Interludes are equivalent with Sermons, or compareth Comedies & Tragedies with the word of God; whereas there is no mischief, almost, which they maintain not. Thus they. But if Stageplays be as good as Sermons (as many profane ones, who hear and read more Plays than Sermons, deem them;) then Players certainly by the selfsame argument, are as good as Preachers: and if this be so, what difference between Christ and Belial, Playhouses and Churches, Ministers and Actors? yea why then do we not erect new theatres in every Parish, or turn our Churches into Playhouses, our Preachers into Actors, since they are thus parallels in their goodness? But what prodigious and more than stygean profaneness is there in this comparison? Who ever paralleled hell with heaven, vice with virtue, darkness with light, Devils with Angels, dirt with gold? yet there is as great a disparity in goodness between Plays and Sermons, as there is in these; the one being evermore reputed the 
n Rom. 15.29. Luke 2.10, 11  chiefest happiness, the other the 
* See Act. 6. Scene 5.  greatest mischief in any Christian State. But this part of the objection is too gross to confute, since the very naming of it is a sufficient refutation. I come therefore to the second clause: That many learn as much good at Plays, as at Sermons. And I believe it too; for had they ever learned any good at Sermons, (which would be altogether needles, if so much goodness as is objected might be learned from Plays) they would certainly have learned this among the rest, never to resort to Stageplays. The truth than is this; most Playhaunters learn no good at all at Sermons; not because Sermons have no goodness for to teach them, but because they are unapt to learn it: partly, 
p See Act. 6. Scene 12. & 20 throughout.  because they seldom frequent Sermons, at leastwise not so oft as Plays: partly, because their ears are so dull of hearing, and their minds so taken up with Playhouse contemplations whiles they are at Church, that they mind not seriously what they hear: partly because the evil which they learn at Plays, overcomes the good they learn at Sermons, and will not suffer it to take root within them: and partly, because Plays and Sermons are so incompatible, that it is almost impossible for any man to receive any good at all from Sermons, whiles he is a resorter unto stageplays: Well therefore may they learn as much goodness from Plays as Sermons, because they never learned aught from either, but much hurt from both, 
q Luke 2.34. Rom. 9.32, 33. 2 Cor. 2.15, 16, Heb. 6.7, 8.  the very word of God being a stumbling block, a means of greater condemnation, yea a savour of death unto death to such unprofitable hearers who reap no grace nor goodness from it. But to pass by this, if there be so much goodness learned from Plays, I pray inform me who do learn it. If any, then either the Actors or Spectators: For the Actors, their goodness verily is so 
r See Act. 4. Scene 1.  little, that it is altogether to be learned as yet; and if ever they chance to attain the smallest dram of grace (as they are never like to do whiles they continue Players) it must be then from Sermons only, not from Plays, which make them every day worse and worse, but cannot possibly make them better. For the Spectators, they can learn no good at all from Plays, because (as 
s Scenici nec unquam eos qui delinquant cor●igere in animum inducunt, ne● si velint, id possint. Mimica enim eorum ars natura tantummodo ad nocendum comparata est. Epist. l. 3. Ep. 336. Bibl. Pa●r. Tom. 5. pars 2 p. 613. A  Isiodor Pelusiota long since resolved it) Player's and stageplays can teach them none. Never heard or read I yet of any whom Stageplays meliorated or taught any good: all they can teach them, all they learn from th●m is but some scurrile jests, some witty obscenities, some ribaldry ditties, some amorous wanton compliments, some fantastic fashions, some brothel-house Courtship to woo a strumpet, or to court a whore: these are the best lessons these schools of vice and lewdness teach, or these their scholars learn: I shall therefore close up this objection with that of 
t Anatomy of Abuses, p. 104, 10●.  Mr. Stubs and 
u Refutation of the Apology for Actors, p. 60, 61, 62.  I. G. in their forequoted places. If you will learn to do any evil, skilfully, cunningly, covertly or artificially, you need go no other where than to the Theatre. If you will learn falsehood, cozenage, indirect dealings if you will learn to deceive, to play the hypocrite, sycophant, parasite and flatterer: if you will learn to cog, lie and falsify; to jest, laugh, and fleer; to grin, nod, and mow; to play the vice, to curse, swear, tear, and blaspheme both heaven and earth in all kinds and diversities of oaths: if you will learn to play the bawd or courtesan; to pollute yourself, to devirginate maids, to deflower wives, or to ravish widows by enticing them to lust: if you will learn to drab and stab, to murder, kill and slay; to pick, steal, rob and rove: if you will learn to rebel against Princes, closely to carry treasons, to consume treasures, to practise idleness, to sing and talk of filthy love and venery; to deride, quip, scorn, scoff, mock and float; to flatter and smooth: to play the Devil, the swaggerer, the whoremaster, the glutton, the drunkard, the injurious or incestuous person; if you will learn to become proud, haughty and arrogant: Finally, if you will learn to contemn God and all his laws, to care neither for heaven nor hell, and to commit all kind of sin and mischief with secrecy and art, you need not go to any other schools: for all these good examples may you see painted before your eyes in Interludes and Plays. These, and these only are the great good instructions that either Actors or Spectators learn from Stage-plays; which make them fit scholars only for the Devil, and train them up for hell, 
x See Act. 6. Scen. 12. & 20.  where all Playhouse goodness (unless God grants mercy and sincere repentance) ever ends.   

SCENA SEPTIMA.  

Object. 7.  TO pass by other Objections in the defence of Stageplays; as namely, that they reprehend sin and vice; 
See Dr. Rainolds Overthrow of Stageplays.  that they inveigh against the corruptions and corrupt ones of the times; that they remunerate and applaud virtue, and sharply censure vice: that their abuses, their exces●es may be regulated, and themselves reduced to a good decorum: therefore they are lawful: which Objections I have answered by the way before: viz. at pag. 34. to 42. p. 96. to 106. & p. 124. to 127. The grand Objection of our present dissolute times for the justification of these Plays is this; 
y This Objection as I have heard was much urged in a most scurrilous and profane manner in the first Play that was acted in the New-erected Playhouse: a fit consecration Sermon for that Devil's Chapel.  That none but a company of Puritans and Precisians speak against them; all else applaud and eke frequent them; therefore cetainly they are very good recreations, since none but Puritans disaffect them.  
To this I answer, 
Answ. 1.  that the objection is as false as frivolous: For first, I have already fully manifested, that 
z See Act. 6. Scen. 5. & Act. 7. Scen. 6, 7.  many Heathen States and Emperors, and among the rest, Tiberius, Nero, and julian the Apostate, (who were as far from Puritanisme, as the deboisest Antipuritans, the most dissolute Players or Play-patrons this day living) have condemned, suppressed Plays and Players: Besides, I have largely proved, that 
a See Act. 6. Scen. 3, 4, & 5.  not only Plato, Aristotle, Cicero, Seneca, and other heathen Philosophers; but even Horace, juvenal, nay Ovid and Propertius, (the most lascivious heathen Poets, who were as far from Puritans, as they were from Christians) have declaimed against Stage-plays. And is not this then a notorious falsehood? that none but Puritans condemn Stage-plays. Were Tiberius, Nero, julian, Aristotle, Tibullus, Ovid, (think you) Puritan? Were all those 
b See A●t. 6. Scen. 5.  forequoted Pagans, who censured and suppressed Stage plays Puritan? If these be now turned Puritan in the Objectors phrase, I pray what manner of Christians (I dare not say incarnate Devils) are those persons, who thus tax these dissolute Pagans for puritanicalll Precisians? certainly if they are somewhat better than infernal Fiends, yet they are by 
c Quantum ad legem divinam per●inet, dico nos sine comparatione Barbaris esse meliores, quantum autem ad vitam, ac actus, doleo et plango esse peior●s. Hoc est autem deteriorem esse, magis r●um esse. I●ascens fortasse qui h●ec legis, et condemnas insuper quae legis. Non refugio censuram tuam; condemna si mentior, condemna si non probavero: condemna si id quod assero, non etiam Scripturas sac●as dixisse monstravero, etc. Salvian De Gubern. Dei, l. 3. p. 127, 128. etc. Vid. Ibidem, where he excellently proves this his assertion.  many degrees worse than the very worst of all these Pagans; who by their own confessions, are 
d In hanc enim morum pro. probrosita●em prope omnis Ecclesiastica plebs redacta est; ut in cuncto populo Christiano genus quodammodo sanctitatis sit, minus esse vitiosum. Salvian D● Gubernation Dei lib. 3. pag. 86.  Saints, are Puritans in respect of them. O than the stupendious wickedness! the unparallelled profaneness of our graceless times! when Christians are not afraid, ashamed to profess themselves more desperately vicious, lascivious, and deboist, than the very worst of Pagans, whom they thus honour with the style of Puritans● because they are more virtuous, less vicious than themselves! Certainly if atheistical profaneness, and infernal lewdness increase but a little more among us, as it is very like if Stageplays still continue, I am afraid these O●jectors will grow to that excess of wickedness ere long● that the Devil himself, (nay, 
* Matth. 12.24.  Beelzebub the very Prince of Devils) shall be canonised by them for a Puritan, because he equals them not in wickedness. Let these Play-patrons therefore, either waive this false Objection, or else confess these very heathen Puritans (as they deem them) to be much better, much worthier of the name of Christians, than themselves.  
Secondly, I have infallibly manifested; 
e See Act. 7. Scen. 2, 3, 4. & Act. 6. Scen. 3, 4, 5, 12.  That the whole primitive Church both under the Law and Gospel, together with all the primitive Christians, Fathers and Counsels have most abundantly censured and condemned Plays and Players in the very highest degree of opposition. And were the primitive Church and Christians, the Fathers, or Bishops who were present at these Counsels, Puritan? If not: then the objection is false. If Puritan; then Puritan are no such Novellers, or new upstart humorists as the world reputes them: yea than they are in truth no other, but the true Saints of God, the undoubted successors of the primitive Church and Christians, whose doctrine, discipline● graces, manners they only practise and maintain. And indeed if the truth of things be well examined, we may easily prove 
f Nos itaque paratiores sumus cum istis viris, et cum Ecclesia Christi in huius fidei antiquitate firmata, quaelibet maledicta et contumelias perpeti, quam Pelagiani cuiuslibet eloquii praedicatione laudari. Aug. De Nu●ijs et Concupiscentia, lib. 2. cap. 29.  the Fathers, the primitive Church and Christians, (yea Christ himself, his Prophets and Apostles) Puritan, if that which brands men now for Puritans in profane ones censures, may descide this Controversy. To instance in some few particulars. One grand badge of a Puritan is (as the objection testifieth) to condemn Stageplays, Players and Playhaunters, and wholly to renounce these Pompes of the Devil: But this 
g See Act. 7. Scene 1, 2, 3, 4. & Act. 6. Scen. 3, 4, 5, 12.  the Apostles, the Fathers, the primitive Counsels, Church and Christians did, as I have plentifully manifested, 
h See here p. ●57.  this being the most notorious character of a faithful Christian, to abstain from Stageplays. By this badge therefore they are arrant Puritans. To condemn 
i Se● here Act. 5. Scene 8. & Act. 7. Scene 3.  effeminate mixed dancing, lasciviousness, and 
k See here Act. 7. Scene 3.  diceplay; together with 
l See here Act. 7. Scene ●. & my Health's Sickness.  health-drinking, drunkenness, deboistness, roaring, whoring, 
m See here Act. 3. Scene 1. & Act. 5. Scene 9  ribaldry, obscene or amorous songs and jests, and naked filthy lust provoking pictures, are now 
* See Dr. Burgesses his Rejoinder, Answer to the Preface, p. 6, 7. published by his Majesty's special command accordingly.  chief Symptoms of a notorious Puritan: but 
n See here Act. 3. Scene 1. Act. 5. Scen. 8, 9, 10, 11. & Act. 6. Scen. 3, 4, 5, 12. & Act. 7. Scene 1. to 6.  Christ, his Prophets and Apostles, together with all the primitive Churches, Christians, Fathers, Counsels have condemned all and each of these with an unanimous consent: therefore they are arrant Puritans. To speak or write against 
o See my Unloveliness of Love-locks, Archbishop Abbot's Lecture 28. on jonas, sect. 11. p. 570, 571. and here Act. 5. Scene 6, 7. & Act. 6. Scene 3, 4.  men's wearing of perewigges, Love-locks, and long hair, together with the effeminate frizling, pouldring, and accurate nice composing of it: to declaim against our whorish females frizling, broydring, pouldring, dying, plaiting, with their late impudent mannish, that I say not monstrous cutting and shearing of their hair; and their false borrowed excrements: to declaim against face-painting, vain wanton compliments, strange fashions, tyr●s, new-fangled or overcostly apparel, are eminent characters of a branded Puritan: But 
p See here Act. 5. Scen. 1, 6, 7. & Act. 6. Scen. 3, 4. & Act. 7. Scene 3. and My Unloveliness of Love-locks accordingly.  Christ jesus himself, his Prophets and Apostles, with all the primitive Churches, Counsels, Fathers, Christians, have earnestly spoken, written, declaimed against all & each of these lewd sinful practices. Therefore they are Puritans. To 
q 1 Pet. 1.15, 16. 2 Pet. 3.11.  be holy in all manner of conversation even as God and Christ are holy: 
r Titus 2.12.  to live righteously, soberly and godly in this present evil world, 
s Gal. 5.24. jam. 1.27. Psal. 97.10 Psal. 119 104, 128.  crucifying the flesh with the affections and lusts thereof; avoiding, detesting all sin and wickedness whatsoever in ones self and others; and 
* Phil. 2.15, 16.  shining as lights and patterns of holiness in the midst of a crooked and perverse generation● to be 
u Deut. 6.6, 7, 8, 9 Psal. 1.2.  frequent in hearing, reading, preaching, or meditating● and discoursing of God's word: to repeat Sermons, (a duty warranted by 
x Acts 13.42. Mark 4.34. Matth. 13.10. to 53. Deut. 6.6, 7, 8, 9 Mal. 3.16. Ephes. 5.19, 20. c. 4.29. Col. 3.16. Hebr 8.11 c. 10.24, 25. 2 Pet. 1.12, 13, 15. Phil. 3.1. c. 416. Luke 28.18. to 36. Isay 28.9, 10, 13.  Scripture, and much pressed by 
y Rogo vos fratres charissimi, semper recolite, semper retinete quod vobis pro animae vestrae salute suggerimus: nolite hoc ●ransitorie accipere. Debet enim sermo noster in cord vestro radices figere, ut in tempore retributionis possit aeternae vitae fructus soeliciter exhibere. Qui potest totum retinere quod dicimus, Deo gratias agate; et aliis quod retinet, semper ostendat. Qui totum non potest retinere, vel partem aliquam recordetur. Et si totum non potestis, singuli ternas vel q●aternas sententias retinete. Et dum unus alteri insinuat quod audivit, totum vobis invicem referendo non solum memoriter retinere, sed etiam in bonis operibus Christo adi●vante poteritis implere. Dicat unus alteri; Ego audivi Episcopum meum de ●astitate dicentem: Alius dicat; Ego in ment habeo illum de ele●mosynis praedicasse; Alius dicat, Remansit in memoria mea quod dixit; ut sic colamus animam nostram, quomodo colimus terram nostram. Alius referat; Ego retineo dixisse Episcopum meum, ut qui novit litteras scripturam divinam studeat l●gere; qui vero non ●ovit, quaerat sibi et roget qui illi debeat Dei prae●epta relegere, et quod legerit, Deo adiuvante, implere. Dicat etiam allus; Ego audivi Episcopum meum dicentem, quod q●omodo negotiatores qui non noverunt litteras, conducunt sibi mercenarios litteratos, ut acquitant pecuniam; sic Ch●istiani debent sibi requirere, et rogare, et (si necesse est) etiam mercedem dare● ut illis debeat aliquis Scripturam divi●am relegere: ut quomodo negotiator alio legente acquirit pecuniam; sic illi acquiran● vitam aeternam. Haec si agitis, si vos invicem admonetis; et in hoc saeculo fideliter potestis vivere, et postea ad aeternae vitae b●atitudinem perven●re. Nam si statim ubi de Eccl●sia discesse●it stotum quod ab Episcopo au●isti oblitus fueris, sin● fructu venisti ad ●cclesiam, sine fructu inan●s redisad domum tuam. Sed absit hoc a vob●s● fratres, etc. C●sarius Arelaten●●s● Episc● Homil. 20. Bibl. Patr. Tom. 5. pars 3. p. 766. F, G, H.  Caesarius Arelatensis, an ancient Father; to pray constantly 
z Psal. 5.3. Psal. 55.17. Psal. 65.8.  morning and evening with ones family; 
a Prov. 1.15, 16. See Act. 4. Scene 2.  to abandon 
b Hebr. 11.25.  all lewd places and companions, 
c See Act. 2.  all pleasures and delights of sin, all Christmas excesses and disorders, all Pagan rites and heathenish customs; and to 
d Psal. 16.3.  make the holiest S●ints his best, his sole familiar friends, the 
e jer. 15.16.  word & service of God his chief delight: to 
f Acts 21.13, 14 Gal. 2.11.  stand for God and for his truth in evil times when they are most opposed; to live civilly and piously in the 
g Phil. 2.15, 16.  midst of wicked men, and 
h 1 Pet. 4.34.  not to join with them in the same excess of sin and riot of dissoluteness and deboistness that they run into: to 
i 1 john 3.20. c. 7.7. Prov. 15.12.  reprove or cross men in their sinful fashions, customs, disorders, lusts or courses: with sundry other particulars which I pretermit; are now 
k See my Perpetuity of a Regenerate man's estate, Epistle 3.  infallible arguments and symptoms of a rank Puritan. But this did Christ, his Prophets and Apostles, together with all the primitive Churches, Counsels, Fathers and pious Christians, as those whom the world styles Puritan do now: therefore without all doubt they are Puritans (as Puritan are now reputed) even in the very highest degree. Yea, were our Saviour Christ, St. Paul, St. john, together with all those holy patriarchs, Prophets, Apostles, Martyrs, Fathers, and other primitive Saints which we read of in the Scriptures, or Ecclesiastical Writers, now living here among us, I doubt not but they would all be 
l 1 Cor. 4.10, to 14. Acts 17.3 to 15. c. 21.27, 28. c. 24.5, 6. Isay 8.38. Psal. 22.6. See my Perpetuity, Epistle 3.  pointed at, hissed, reviled, hated, scorned, if not persecuted, as the very Archest Puritan, for their transcendent holiness, and rebukes of sin & sinners: since those poor Saints of God, 
m Matth. 10.24, 25. john 15.18, 19, 20.  who have not attained to the moiety of their transcendent grace and purity, are now styled, & pointed at for Puritans, even for that little purity and holiness which is discovered in their lives. If therefore Christ himself, his Prophets and Apostles, together with all the primitive Churches, Fathers, Counsels, and Christians were Puritans, in that very sense, & on the selfsame grounds that those whom the world styles Puritan are so named now, as I have fully manifested by the premises; and dare make good in all particulars against any Antipuritans whatsoever; the objectors must now either disclaim their Antecedent, (that none but Puritans condemn Stageplays:) or in case they grant all these to be Puritans, they must now invert their rash conclusion: that Stageplays certainly are evil, because Christ, his Prophets and Apostles, the whole primitive Church, the Fathers, Counsels, and primitive Christians, (all rank Puritan) have out of their very purity and holiness condemned them long ago, and none but the very shame, the scum of Christians, or men unworthy that worthy title did anciently approve them, as I have largely evidenced, Act. 4. Scene 1, 2. Act. 6. Scene 3, 4, 5. & Act. 7. Scene 1. to 7.  
Thirdly, I have manifested, that many 
n See Act. 7. Scene 5. & Act. 6. Scene 3, 4, 5.  modern Christians, not only Protestants, but Papists too, have utterly condemned Stageplays. And I hope all Papists (the original inventors of this style of Puritans, which they have cast 
* See a Popish Pamphlet lately divulged; That Protestanisme is nothing else but a Puritan conceit.  on orthodox Protestants as a very Motto or byword of disgrace,) are exempted from this number of Puritans intended in the Objection. Either Papists therefore must be Puritans, for condemning Plays, which many of the chief Objectors being Papists (as are most of all our Players) will hardly grant; or else the Objection must be false.  
Fourthly, admit that none but Puritans condemn or censure Stageplays; consider then, I pray you, with an impartial eye, what kind of persons these Play-abhorring conformable Puritans and Precisians are: 
p See my Perpetuity, Epistle 3. Mr. Boltons' Discourse of true happiness, p 190. to 196. Dr. Burgess his Rejoinder, the Answer to the Preface, published by special command from his Majesty, and my Health's Sickness, p. 79, to 89 accordingly.  Are they not the holiest, the devoutest, the eminentest and most religious gracious S●ints, who lead the strictest, purest, heavenliest, godliest lives, outstripping all others both in the outward practice, and inward power of grace? Are they not such whose piety, whose universal holiness in all companies, times and places, are an 
q See Prov. 29.27. john 3.19, 20. Psal. 35.15, 16. Rom. 1.29, ●0. Wi●d. 2.12, to 2●●  eyesore, a life-sore, an heartsore, yea a shame and censure unto others? Are they not such as 
r De justitia l. 5. c. 9  Lactantius writes of? Sunt aliqui ●ntempestivè boni, qui corruptis moribus publicis convicium benè vivendo faciunt. Ergo tanquam scelerum et malitiae suae testes extirpare funditus ni●●●tur et tollere; gravesque sibi putant tanquam eorum vita coarguatur. Idcirco auferantur, quibus coram vivere pudet; qui peccantium frontem etsi non verbis, qui● tacent, tamen ipso vitae genere dissimili feriunt et verberant: Ca●tigare enim videtur quicunque dissenti●. (The case of the primitive, pious Christians, amongst the dissolute vicious Gentiles.) And they not such who are 
s josh. 24.16, 18, 21.  peremptory in the conscionable performance of every holy duty; resolute in the 
t Psal. 119.104, 128.  hatred of every customary sin, 
u 1 Pet. 3, 4.  refusing to run into the same excess of wickedness, into the gross corruptions of the 
x Rom. 12.1, ●.  times, into which most men rush 
y jer. 8.6.  with greediness, as the horse into the battle? Doubtless, what ever the malice of others may conceive of them, yet they are no other but such as these, as the very fiercest Antipuritans consciences whisper to them; 
z Minucius Felix Octavius, p 39  qui suspectis omnibus ut improbos metuunt, etiam quos optimos sentire potuerunt. If any man doubt of this, these few experimental arguments may convince him. For first, there is never a sincere, de●out or pious Christian this day living in England, who 
a Psal. 16.3.  excels in holiness of life, in integrity of conversation, 
b 2 Pet. 1.4. Gal. 5.24.  avoiding all the corruptions that are in the world through lust; and 
c Titus 2.13, 14.  living righteously, soberly and godly in this present evil world; refusing to 
d Rom. 12.2. 1 john 2.14, 1 Pet. 1.14.  conform himself to the fashions, vanities, pleasures, sins, and wicked humours of the times, (which perchance he hath too much followed heretofore before his true conversion,) but is 
e See Mr. Boltons' Discourse of true happiness, p● 19●. to 197. accordingly.  commonly reputed, and oft times styled, a Puritan, a Precisian, and the like, be his place or condition what it will. He who hath more grace and goodness, more chastity, modesty, temperance or sobriety, more love and dread of God, more hatred of sin and wickedness; less tincture of atheism, impiety, voluptuousness and profaneness, than others among whom he lives, let him be never so just in his dealings towards men, never so 
* Nunc autem novum poenitentiae genus; oderunt nos, quasi hosts, quorum fidem publice negare non audent. Quid maledictorum pannos hinc inde con suitis, ut corum carpitis vitam, quorum fidei resistere non valetis? Hierom. Epist. 72. Pammacheo.  conformable to the doctrine and ceremonies of the Church, is forthwith branded for a notorious Puritan and Precisian all England over; and 
f Sicut cantharides maxime adultos frugibus et rosis florentibus incumbunt; ita invidia maxime adoritur bonos et ad virtutem et gloriam proficiscentes. Plutarch. De Invidia ●t Odio, lib. Vid. Ibid. Persequitur probos semper invidia, et cum deterioribus non contendit. Pindari Nomen Ode 8. p. 293.  the more eminent his graces and holiness are in the view of others, the more is he maligned, envied, hated, and the greater Puritan is he accounted, as every man's own experience can inform him● These Puritans and Precisians therefore are the best of Christians. Secondly, those who are most violently invective, and maliciously despiteful against Puritans and Precisians, both in their words and actions, are such who are unsound or popishly affected in their religion, or profane and dissolute in their lives. The most Romanized Protestants, the 
* Plane confitebor qui conqueruntur de sterilitate Christianorum: primi sunt lenones, perductores, aquarioli, tum siccarii, venena●ii, magi: item a rioli, aruspices mathematici: his infructuosos esse magnus est fructus. Ter●ul. Apologia advers. Gentes● p. 706.  deboisest drunkards, the effeminatest Ruffian's, the most fantastic apish Fashion-mongers; the lewdest whoremasters, Panders, Strumpets; the profanest Roarers, Players, Playhaunters, and Brothel-hunters; the most prodigious Swearers, Epicures, and Health-quaffers; the most graceless vicious persons of all ranks and professions; (especially temporising, slothful, unorthodox, epicurean, Alehouse haunting, dissolute Clergy men, the 
g See jer. 26.7, 8, 11. Ezech. 22.25, 26. c. 13.22. jer. 23.14, 15. Amos 7.10. to 15. Matth. 27.1, 20.  greatest enemies of all others, to true grace and piety, as all age's witness;) are always the greatest railers, the 
h Quails ergo leges istae quas adversus nos soli exercent impii, iniusti, turpes, truces, vani, ●ementes? Tertul. Apolog. adversus Gente● c. 5.  fiercest enemies against Puritans and Precisians as the world now styles them: therefore they are certainly the very best and holiest Christians, because the very worst of men (who like 
i Nihil nisi grande aliquod bonuma Nerone damnatum. Seneca De Vita Beata c. 24. & Tertulliani Apologia c. 5.  vicious Nero, never heartily condemn aught else, but some great good or other) detest, revile them most. 
k Seneca de Vita Beata c. 24.  Et argumentum recti est, malis displicere, as not only Seneca, but the 
l 2 Tim. 3.3. Rom. 1.29, 30. Psal. 38.19, 20. Prov. 29.37.  Scripture teacheth us. Thirdly, there is no man ever styled a Puritan or Precisian by another in scorn or contempt, as these names are now commonly used; but it is either for some evil or other that he hates, which he who styles him so, affects; or for some grace or goodness, or some 
m Omne id quod communem sortem excellit invidiae aliorum obnoxium est: hinc illud eorum quorum conditio inferior est contra se superiores bellum exist it. Dion Cassius Hist. l. 38. p. 134, 135.  transcendent degree of holiness that is in him, which the other wants. To instance in some particulars. Let a man make conscience 
n See my Health's Sickness, Epistle to the Reader, & p. 79. to 89.  of drunkenness, of drinking and pledging healths, of frequenting Alehouses, Taverns, and Tobacco-shops; and presently he is cried out upon and censured for a Puritan by all the Pot-companions, and Drunkards with whom he shall converse. Let any one refuse to follow the guise and dissolute effeminate fashions of the times; let him cry out against 
o See my Unloveliness of Love-locks, and here Act. 5. Scene 6. Absoloms Fall, or the Ruin of Roisters. Wherein every Christian may as in a mirror behold, the vile and abominable abuse of curled long hair, so much now used in this our Realm. f. 5, 6, 8, 9, 10.  Lovelocks and ruffianly long hair; against false hair and periwigs which our men and women now generally take up, as if they were quite ashamed of that head which God hath given them, and proud of the tire-womans' which they have dear bought: Let any Gentlewoman of quality now refuse to cut, to 
p Against which see Cyprian de Habitu Virginum Tertullian De Cultu Muliebri, & De Habitu Faeminarum. Clemens Alexandrinus, Paedag. l. 2. c. 10, 12. l. 3. c. 1. to. 5. Philo judaeus Legis Allegoria l. 2. p. 100, 101. De Fortitudine l. p. 106. De Specialibus Le●gibus, p. 1019. & De Mercede Meret●icis p etc. 1161, 1162. Zeno Veronensis Sermo de Pudicitia. Ser. de Continentia, Ser. de spiritu et corpore. Ser. 2. de Avaritia. Bibl. Patr. Tom. 3. p. 122, 124, 128, 130. Isiodor Pelusiota lib. 2. Epist. 53. Nazianzen ad versus Mulieres ambitiosius sese ornantes. August. Epist. 73. Gratian de Consecratione Distinctio ●. Alexander Alesius Summa Theologiae pars 4. Quaest 11. Mum. 2. Art. 2. sect. 4. Quaest 9 Alexander Fabritius, Destructorium Vitiorum pars 3. c. 10. & pars 6. c. 2. & 69. Peter Martyr Locorun communium Classis 2. c. 11. sect 71 to 83● Innocentius 3. De Contemptu mundil. 2. c. 40. Thomas Lake his Discourse against Painting; with all those other Authors and Fathers here quoted Act. 5. Scene 7. & in my Vnlov of Love locks, p. 1, 2, 16, to 21, 30, 49.50.  powder, frizell, and set out her hair like a lascivious courtesan, or to paint her face like some common prostituted harlot; or to follow any other amorous compliments and disguises of the times, 
* 1 Tim. 3.9, 10. 1 Pet. 3.2. to 6. See Calvin, Musculus, Aretius, Gualther, Dancus, Estius, Hyperius, Marlorat, Go●ran, Hugo Cardinalis, Lyra, Tostatus, Anselm, HRabanus Maurus, O●cumenius, Haymo, Theophylact, Sedulius, Primasius, Theodoret, Remigius, chrusostom, Hierom and Ambrose, Ibidem.  adorning herself only in modest apparel, with shamefastness, sobriety and good works, as becomes a woman professing godliness; the only feminine ornaments that St. Paul commends: and what else shall they hear from all the Ruffians, fantastics, and Frenchified wanton Dames that live about them, but this opprobrious censure, that they are become professed Puritans. If any make conscience of frequenting Playhouses, Dice-houses, Whore-houses; of 
q See here Act. 5. Scene 8, 9, 10, 11, 12. & Act. 7. Scene 3, 5, 6, 7.  lascivious mixed dancing, lascivious ribaldry songs and discourses, inordinate gaming, and such other sinful pleasures which the most delight in; refusing to bear men company in these delights of sin: our Playhaunters, Dicers, Gamesters, Whoremasters, and such voluptuous persons, will presently voice them up for Puritans. Yea such is the desperate wickedness of the times, that let a man be vicious in one kind, and yet temperate in another; as let him be a Play-haunter, a gamester, and not a drunkard; a drunkard, and yet no swearer, no whoremaster, no ruffian, or the like; or let a man be vicious in divers kinds, and yet not so bad as others of his companions, and he shall be sometimes reproached for a Puritan, because he is not so universally, so extremely wicked and deboist, as those of his companions who are far worse than he. Whence we oft times find, that such who are reputed no better than profane ones, when they are in company somewhat better than themselves; are censured for Puritans among profane ones, 
r Genus quoddam sanctitatis sit minus esse vitiosum. Sal●vian de Guber. Dei l. 3.  because they are not so unmeasurably wicked as the worst of them. And as those who are not so desperately outrageous in their extravagant sinful courses as others, are thus houted at for Puritans and Precisians, by such as are lewder than themselves: so those who outstrip all others in holiness, piety and virtue, are reputed Puritan too, because they excel in goodness. For let a man be a diligent hearer and repeater of Sermons and Lectures; a constant 
t See my Perpetuity, p. 612. to 614. & Mr. Boltons' Discourse of True Happiness, p. 190. to 198. Deut. 6.2. to 10 Psal. 1.1, 2.  reader and discourser of God's word; a strict observer of the Lords day; a lover, and 
u Psal. 119.63. Tit. ●. 8.  companion of the holiest men; a man that is 
x 1 Pet. 1.14, 15, 16. Ephes. 4 29 Col. 4.6.  holy and gracious in his speeches in all companies and places, desirous to sow some seeds of grace, and to plant religion where ever he comes: let him be 
y Psal. 69.9, 10 11.  much in prayer, in meditation, in fasting and humiliation, 
z Psal. 50.1, to 12.  much grieving for his sins, and complaining of his corruptions; let him be always 
a Mat. 5.6.  hungering and thirsting after grace, and using all those means with conscionable care which may bring him safe to heaven, 
b Psal. ●4. 14. Psal. ●. 8. Ps. 37.27. Ps. 119.115. Hebr. 11.25.  abandoning all those sins, those pleasures and companies which may hinder him in his progress towards heaven: Let a man be a diligent powerful soul-searching 
c Amos 5.8.  sinne-reproving Minister, residing constantly upon his benefice, and 
d See here p. 531, 532, 629. Mr. Boltons' Discourse of true Happiness, p. 193.  preaching every Lordsday twice: or let him be a diligent upright Magistrate, 
e See 21. jacobi cap. 7.  punishing drunkenness, drunkards, swearers, suppressing Alehouses, 
f Derived from the ancient Pagan feasts and pastimes on the first of May, which feasts they styled Maiuma, which Arcadius and Theodoret long since suppressed by this Edict. Illud ve●o quod sibi nomen procax licentia vindicabit Maium●m faedum atque indecorum spectaculum denegamus. Co●ex Theodosii l. 15. Tit. 6. Lex. 2. See Calvini Lexicon ●uridicum, & jacobus Spielegius, Pandulphus Proteus, & H●eronimus Verrutius, Lexicon juris, Tit. Maiuma: & Suidas Mai●●mas, & Spondanus An. 399. sect. 5.  May-games, Revels, 
g See 1 Car. c. 1.  dancing, and other unlawful pastimes on the Lord's day, according to his oath and duty; Let any of any profession be but a little holier or sticter than the Major part of men; and this his holiness, his forwardness in reliligion, is sufficient warrant for all profane ones, for all who fall short of this his practical power of grace to brand and hate him for a Puritan, as every man's conscience cannot but inform him. It is manifest then by all these particular experimental instances; that those whom the world styles Puritan and Precisians, are the very best and holiest Christians, and that they are thus ignominiously entitled, yea 
h Malitia semper contra virtutem insanit. Chrysost. Hom. 23. in Gen. Tom. 1. Col. 142. A.  hated and maligned, because they are less vicious, more pious, strict and virtuous in their lives than such who call them so. Fourthly, there is no man so fierce an Antipuritan in his health and life, 
i See Mr. Boltons' Discourse of true Happiness, p. 192, to 197. accordingly, an excellent place to this purpose, well worth the reading, and all Antipuritans most serious consideration.  but desires to turn Puritan and Precisian in the extremity of his sickness and the day of death. When God sends his judgements, crosses, or tormenting mortal diseases upon such who were most bitter Satirists against Puritans all their lives before; or when he awakens such men's consciences to see the ghastly horror of their notorious sins, when they are lying perplexed on their deathbeds with the fear of damnation ready to breath out their souls into hell at every gasp, they will then turn Puritan in very good earnest, desiring to die such as they would never live: yea then in such extremities as these they send for those very Puritan Ministers, whom they before abhorred to instruct, to comfort them, to pray with them, for them, and to advise them what to do that they may be saved: & however they reputed them no better than hypocrites, 
k So were the Saints and servants of God reputed in former times. See 1 Cor. 1.18, 21, 23, 25, 27. c. 2.14. c. 3.18. c. 4.10. 2 Cor. 11.16, 17, 19, 23. Lactantius de justitia, l. 5. c. 16. Timor Domini simplicitas reputatur, ne dicam fatuitas. Virum circumspectum et amicum propriae conscientiae calumniantur hypocritam. Ber●ard. De Consideratione l. 4. c. 2. Col. 885. C.  fools, or 
l So were the Saints of old accounted, 1 Sam. 21.13, 14, 15. 1 Kings 9.11. Hosea 9.7. Isay 59.15. jer. 29.26. Acts 26.24, 25. Mar. 3 21. john 10.10. 1 Cor. 14, 23. 2 Cor. 5, 13.  distracted furious mad ones before, yet they would willingly change lives, change souls and consciences with them then, wishing with many tears and sighs that they were but such as they. This every day's experience almost testifies; therefore Puritan and Precisians even in the true internal conscientiall judgement of every Anti-puritan are the most godly men. Fifthly, let a drunkard, a whoremaster, a swearer, a ruffian, or any other profane notorious wicked person be truly converted from these their sins, and unfeignedly devoted and united to the Lord so as 
m Psal. 85.8.  never to return unto them more, 
n Deut. 11.22. c. 10.20. josh. 22.5. c. 23.8.  cleaving unseparably unto him both in their hearts and lives; or let God work any such visible notorious happy change in men, as to 
* Acts 26.18. 1 Pet. 2.9. Col. 1.13.  call them out of darkness into his marvellous light, and to translate them from under the power of Satan into the kingdom of his dear Son; and no sooner shall they be thus strangely 
p Vt quisque nomine Christiani (I may now say, Puritani) emendatur offendit. Tertul. Apologia c. 2, 3.  altered from bad to good, or from good to better, but presently they are christened, as it were, with these two proverbs or reproach, and pointed at for 
* Vnum nomen est persecutionis, sed non una est causa certaminis. Leo De Qu●. dr. Sermo 9 f. 89  Puritans and Precisians, as if they were now unworthy for to live because they are thus converted to the Lord. Before people turn religious and gracious, they are never pestered with these disdainful terms: but 
q See Tertullian de Pallio lib. & Mr. Boltons' Discourse of true Happiness, p. 190. to 192. And my Perpetuity, Epistle 3.  no sooner can they begin to look towards heaven, to change their vicious courses and amend their lives, but these Mottoes of contempt are cast upon them, even because they are grown better than they were before. Thus was it long ago even in Salvian his days, who thus complains. 
r De Gubern. Dei l. 4. p. 110, 111. And ad Ecclesiam Catholicam lib. 3. pag. 408. he writes thus. At vero nunc diversissime et impiissime nullis omnino a suis minus relinquitur, qu● quibus ob Dei reverentiam plus debetur: nullos pietas minus respicit, quam quos praecipue religio commendat: Denique si qui a parentibus filii offeruntur Deo, omnibus filiis postponuntur oblati; indigni iudicantur haereditate, qui digni fuerint consecratione: ac per hoc una tantum re parentibus viles fiunt, quia caeperint Deo esse preciosi.  Statim ut quis melior esse tentaverit deterioris abjectione calcatur. Si fuerit sublimis, fit despicabilis; si fuerit splendidissimus, fit vilissimus: fi fuerit totus honoris, fit totus injuriae: ubi enim quis mutaverit vestem, mutavit protinus dignitatem. Perversa enim sum et in diversum cuncta mutata. Si bonus est quispiam, quasi malus spernitur: si malus est, quasi bonus honoratur. Si honoratior quispiam se religioni applicuerit, illico honoratus esse desistit, ac per hoc omnes quodammodo mali esse coguntur ne viles habeantur. Et ideo non sine causa Apostolus clamat: Seculum totum in malo positum est: et verum est ● merito enim totum in malo esse dicitur, ubi boni locum habere non possunt: siquidem ita totum iniquitatibus plenum est, a●t ut mali sint, qui sunt; aut qui boni sunt malorum persecutione crucientur. And thus is it now in our days. Therefore Puritans and Precisians are undoubtedly the very primest Christians, because they are never honoured with these titles till they 
s Multi, quod dolendu● est, pro●ectibus uruntur alienis; et qui se virtutibus vacuos despici noverunt, arm●ntur in ●orum odium quorum non sequuntur exemplum. Leo De Quadragesima Sermo 10. f. 91.  turn better than they were at first, yea better than all those that reproach them by these names of s●orne. And here we may observe a difference between eminency in religion, and excellency in all other things beside. For let a man be exquisite in any other art or profession whatsoever, be it in Physic, Music, Law, Philosophy, or any liberal science, or mechanic trade; yea let a man be a zealous forward Papist, jesuit, Priest or Votary; the more eminent they are in all or any of these, the more honoured, reverenced, frequented, admired, and beloved are they of all sorts of men; because they are but natural humane excellencies, to which corrupt nature and the Devil have no antipathy at all. But let any man become a 
t In bono proposito constitutis, inimicitiae dissimilium di abolo instigante non desunt, et facile in odia prorumpunt, quorum improbi mores detestabiliores fiunt comparationerectorum. Iniquitas cum iustitia non habet pacem, temperantiam odit ebrietas, falsitati nulla est cum veritate concordia: non a●at superbia mansuetudinem, pe●ulantia verecundiam, avaritia largitatem, et tam pertinaces habet diversitas is●a conflictus, ut etiam si exterius conquiescat, ipsa tamen piorum cordium penetralia inquietare non desinat, ut verum sit quod voluerunt in Christo pie vivere, persecutionem patientur, etc. Leo De Quadr. Ser. 9 f. 89.  conscionable, zealous, sincere and forward professor of true religion, transcending others in the practical power of grace, or in the inward beauty of holiness; and the more perspicuously eminent he grows in these, the more is he commonly hated, slandered, persecuted, reviled by the tongues of wicked men, and the greater Puritan do they account him; because 
x Gal. 5.17. 2 Cor. 6.15, 16.  there is grace within him, that is diametrally contrary to their corruptions. Neither need we wonder at it: for ever since God at first put 
y Gen. 3.15.  enmity between the seed of the woman and the seed of the serpent, 
z Gal. 4.29. 1 Io● 3.12, 13.  those who have been borne after the flesh, have persecuted, slandered, abhorred those who have been borne after the spirit; and 
a joh. 15.19, 20.  those who who are of this world, have hated such who are redeemed out of the world; there 
b 2 Cor. 6.14, 15, 16.  being never as yet in any age, any concord or truce between Christ and Belial, light and darkness, righteousness and unrighteousness, Believers and Infidels; 
c Prov. 29.27.  those who are upright in the way, being always an abomination to the wicked, for these very reasons only, and no other; 
d Psal. 38.19, 20.  because they follow the thing that good is, and 
e 1 Pet. 4.3, 4.  run not with them into the same excess of riot; 
f 1 joh. 3.12, 13.  because their works are good, and theirs who thus revile and hate them, evil: 
g Wild. 2.15, 16. etc.  because their lives are not like other men, and their ways are of another fashion: because they are not for wicked men's turns, and they are clean contrary to their doings, upbraiding them with their offending the Law, objecting to their infamy the transgressions of their education, and abstaining from their ways as from filthiness, 
h john 7.7. See my Perpetuity, Epistle 3. Malignorum spirituum adversus sanctos insidiae non quiescunt, et sive occulto dolo, sive aperto praelio, in omnibus fidelibus propositum bonae voluntatis infestant. Inimicum autem illis est omne quod rectum, omne quod castum. Leo de Passione Dom●ni Serm● 19 f. 140.  testifying unto them by their holy lives, that the works they do are evil. These and no other were the true original causes of men's hatred & reproach against 
i Maledictione autem et amatitudine replerios, valde mul●orum est. Quis enim ita emendati cris est, quem non maledicenti consue●udo sollicitet? non dicat adversus eos qui maledicto digni sunt, sed etiam adversus eos quos Dominus non maledixit; id est, iustos et innocentes viros. Origen lib. 3. in Epist. ad Rom. c. 3. Tom. 3. fol. 154. C. Vid. Ibid.  Christians, against Christ and his Apostles heretofore; and of men's inveterate rancour and malicious calumnies against Puritans now, what ever men's pretences are against it, as I have more largely manifested in a 
k In my Perpetuity Epist. 3. & Health's Sickness, p. 79. to 89.  precedent Treatise. If any think this strange, that men should be thus persecuted, hated, reviled, nicknamed, slandered and contemned even for their grace, their holiness, and the very practical sincere profession of religion: let them consider but these few particulars which will give them ample satisfaction in the point. First, those frequent predictions or premonitions of our Saviour to all the professors of his name: 
l Mat. 10.16. to 36. c. 24.9. joh. 15.19, 20. c. 16.2, 33. c. 17.14.  That they shall be hated, persecuted, reviled of all men & Nations for his sake: 
m Mat. 5.11, 12. Luk. 6.22, 23.  that they shall separate them from their company, cast out their names as evil, & say all manner of evil against them 
* Maioris contumeliae res est, falsis quenquam notare et insignite crimimbus quam vera ingerere atque oblectare delicta. Quod enim sese dici, et quod esse te senties, morsum habet minorem testimonio tacitae recognitionis infractum. Illud vero ac●rbissime vulnerat quod innoxios et quod decus nominis er aestimationis infamat. Arnobius adversus Gentes l. 4. p. 147.  falsely for his name's sake: 
n john 16.33.  that in the world they shall have tribulation, and 
o john 16.2.  that whosoever killeth them shall think he doth God good service. Secondly, that memorable position of St. Paul, 1 Tim. 3.11, 12. Yea, and 
p Omnes dixit, excepit nullum. Quis enim exceptus potest esse, cum ipse Dominus persecutionum tentamenta toleraverit? Ambr. Enar. in Psal. 118. Octon. 20. Tom. 2. p. 501. G. See Ambrose, Chrysost. Theodoret, Theophylact, Remigius, Beda, Anselm, Primasius, Haymo, HRabanus Maurus, and all other Fathers and Expositors on this text.  all that will live godly in Christ jesus shall suffer persecution: 
q Acts 14.22. 1 Thess. 3.4.  for through many tribulations and afflictions we must enter into the Kingdom of heaven. Thirdly, the examples of God's Saints in all ages even from Adam to this present. If we look upon Cain and Abel, the two firstborn of the world, we shall behold graceless 
r 1 john 3.12, 13.  Cain, who was of that wicked one, slaying his righteous brother Abel: & wherefore slew he him? S. john resolves the question in these very terms, because his own works were evil and his brothers righteous: and thereupon he grounds this inference; Marvel not, my brethren, if the world hate you. 
s De Gubernation Dei l. 1. p. 22.  Non enim mirum est, (writes Salvian) nunc sanctos homines quaedam aspera pati, cum videamus quod Deus etiam per maximum nefas, primum sanctorum sivit occidi. Look we upon holy King David, we shall find him thus complaining: Psal. 38.19, 20. They that hate me wrongfully are multiplied, they also that render me evil for good are my adversaries, (pray mark the only reason) because I follow the thing that good is. The Prophet Isay complaineth thus of his times: Isay 59.14, 15. judgement is turned away backward and justice standeth afar off; for truth is fallen in the streets, and equity cannot enter: yea truth faileth, and he that departeth from evil maketh himself a prey, or is accounted mad: yea he brings in Christ himself prophetically speaking in this manner: 
* Isay 8.18.  Behold I and the children whom the Lord hath given me are for signs and wonders even in Israel. The Prophet Amos writes thus of his age: Amos 5.8. They hate him that rebuketh in the gate, and abhor him that speaketh uprightly: and the Prophet 
u Zech. 3.8. See Psal. 102.6. jer. 12.9. Psal. 71.7.  Zechariah informs us, that joshua the high Priest, and his followers that sat before him (to wit, Christ and all his followers) were men wondered at in the world, as if they were some monstrous creatures, or men besides themselves. The Prophet Daniel we know, was so 
x Dan. 5.3, to 12.  unblameable in his life and actions, that his very enemies could not find any error, fault, or occasion against him, except it were concerning the law of his God, and that he made prayers and supplications before the Lord his God three times a day: and for this his piety only they procured him to be cast into the Lion's den. I could instance in 
y See my Perpetuity Epistle 3.  diverse others of God's dearest Saints who were thus persecuted and maligned for their graces before our Saviour's time, but that Tertullian hath long since forestalled me; whose memorable passage to this purpose I wish all Antipuritans to consider. 
z Adversus Gnosticos lib. p. 430, 431.  Aprimordio justitia vim patitur: statim ut ●oli Deus caepit invidiam religio sorti●a est. Qui Deo pla●uerat occiditur, et quidem à fratre, quo procliviùs impietas alie●um sanguinem sectaretur, à suo auspicata insectata est. Denique non modo justorum, verum etiam et Prophetarum: David exagitatur, Elias fugatur, Hieremias lapidatur, Esaias secatur, Zacharias inter altare et ●dem trucidatur; perennes cruoris sui maculas silicibus adsignans. Ipse clausula legis et Prophetarum, nec prophetes sed Angelus dictus, contumeliosa caede truncatur in puellae salticae lucre. Et utique qui spiritu Dei ageb●ntur, ab ipso in martyria dirigebantur, etiam patiendo quae praedica●sent, etc. Talia à primordio et praecepta et exempla debitricem martyrij fidem ostendunt. If we look upon 
a See my Perpetuity, Epistle 3. at large.  Christ and his Apostles, we shall find them hated, persecuted, slandered, reviled with opprobrious names and obloquys, 
b 1 Cor. 4.9, 10.  being made as the very filth of the world, and as the offscouring of all things unto this day; yea we shall see them martyred and put to death for no other cause at all, 
c See justin Martyr, Apologia 2. pro Christianis. Tertulliani Apologia, Lactantius De justitia l. 5. c. 1, 5, 9  but only for their grace, their holiness, their transcendent goodness, and their opposition to the sins and errors of the times: as I have 
d In my Perpetuity, Epist. 3●  elsewhere amply discoursed. If we behold the primitive Christians but a while, we shall discover no other cause of their hatred and persecutions against them, but only this, that they were Christians, that they were better than they were before, and more holy than their neighbours. This 
e Epist. l. 10. Epist. 97.  Pliny himself affirms in his Epistle to the Emperor Trajan. Affirmabant autem hanc fuisse summam vel culpae Christianorum, vel erroris; quod essent soliti stato die ante lucem convenire, carnemque Christo quasi De● dicere secum invicem: seque sacramento non in scelus aliquod obstringere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati d●negarent: A●d yet for this alone were they persecuted and put to death. Hence was it that Clemens Alexandrinus writes thus in the behalf of Christians: 
f Stromatum l. 4. f. 104. F.  Nos ergo prosequuntur, non ut qui nos esse injustos depraehenderent, sed quod nos vitae humanae injuriam facere existiment e● quod simus Christiani, et ipsos inquam, qui sic vitam instituimus, et alios ad●ortamur ut vitam degant similem. Hence is that excellent discourse of Tertullian to the like purpose: 
g Apologia adversus Gentes, c. 2, 3.  Ecce autem et odio habemur ab omnibus hominibus nominis causa. Non scelus aliquod in causa est, sed nomen: et solius nominis crimen est. Non ideo bonus Caius, et prudens Lucius, quia Christianus. Vt quisquis nomine Christiani (I may now say Puritani) emendatur offendit. Oditur in hominibus innocuis, nomen innocuum. Nomen detinetur, nomen expugnatur, et ignotam sectam, ignotum et auctorem vox sola praedamnat, quia nominatur non quia convincitur. Which I may as justly apply to Puritans and Precisians, as ever he did unto Christians who are persecuted and hated only for their graces, their surpassing goodness, under the vizard of these odious names, 
* Nam et hoc quoque genus invenitur qui meliores obtrectare malint quam imi●a●i, et quorum sim●li●udinem de●perent, eorum affectant simultatem; s●●licet, u●i qui suo nomine obscuri sunt, alieno innotescant. Ap●l●iu● Floridorum l. 1. p. ●05  by such who would rather slander, than imitate their holiness. Hence Gregory Nazianzen also thus complained of the usage of the pious Christians of his age: 
h Oratio 21. p. 412.  Spectaculum vovum facti sumus non Angelis et hominibus, sed omnibus fermè improbis et flagitiosis, et quovis tempore et loco, in foro, in compo●ationibu●, in voluptatibus, in luctibus: Iàm etiam ad scenam usque prodijmus (quod propemodum lachrymis refero) et cum perditissimis obscaenissimisque ridemur; nec ullum tam jucundum est spectaculum, quam Christianus comicis cavillis suggillatus. And is it not as true of 
i Who are oft traduced on the Stage: See Sir Thomas Overburie his Character of an excellent Actor● and here Act. 3. Scene ●. accordingly.  Puritans and Precisians now, as it was then of Christians? Hence also was the complaint of holy St. Augustine. 
k ●narratio in P●al. 90. Tom. 8 pars 2. p 145, 146. See ●nar. in Psal. 128. p. 750, 751.  Insultatur homini quia Christianus est: insultatur etiam homini qui inter multos Christianos melius vivit, et timens aspera verba insultatorum incidit in laqueos diaboli. 
l Enarratio in Psal. 30. Tom. 8 pars 2. p. 209, 210. See Ibid. p. 190. to 208. accordingly: & ●e Civit. Dei l. 1. c. 1, 2.  Tibi pro convicio objicitur quod Christianus es. Cur autem modo objicitur quod Christianus est? Tam pauci non Christiani remans●runt, ut iis magis objiciatur, quia Christiani non sunt, quam ipsi audeant aliquibus objicere quia Christiani sunt. Tamen dico vobis fratres mei, incipe quicunque me audis vivere avomodo Christianus, et vide si non tibi objiciatur et à Christianis, sed nomine, non vita, non moribus. Nemo sentit nisi qui expertus est. And is not this the case of Puritans● among titular Christians now? Survey we all the other 
m justin Martyr, Apol●gia 1, ●. A●axagoras pro Christianis Legat●o, C●●rian Epist. l. 2. Epist. 2. Donato. Basil. Epist. 80. ●ustathio Medico, Lactantius de justitia l 5. c. 1, 9 Leo de Qu●dragesima Sermo 9 & Athanasius Ep ad Solitariam vitam agentes. See Eusebius, Socrates Scholasticus, Theodoret, Sozomen, Cassiodorus, Nicephorus Callistus, The English and French Book of Martyrs, the Centuries and Baronius, passim accordingly.  Fathers and Ecclesiastical Historians, we shall find them very copious in this themes that the best Christians have been evermore hated, persecuted and reviled by carnal men, and that only for their grace and goodness: Witness the express resolution of St. chrusostom: 
o Opus imperfectum in Matth. Hom. 24. Tom. 2. Col. 772. B.  Christianorum genus, non quia est odibile, sed quia est divinum, odiunt carnales: Which St. Augustine thus seconds. Invidentiae illius diabolicae qua invident bonis mali, nulla alia causa est, nisi quia illi boni sunt, illi mali. 
p De Civit. Dei l. 15. c. 5. & Enar. in Psal. 128. p. 751.  Omnis enim malus ideo persequitur malum, quia illi non consentit ad malum. And this only is the cause why Puritan and Precisians are thus maligned and despited now.  
If any here object, that they condemn not Puritans for their goodness, but because they are hypocrites and dissemblers; or because they are seditious factious persons, & enemies to the state and government; the crimes wherewith the world now charge them, 
* Qui odio nostri non secus atque rei honestae student turpe forsan putantes si absque ratione nos odio persequi videantur, causas odii contra nos et crimina fingunt. Nihil autem eorum quae contra nos feruntur constanter tuentur, sed nunc hanc, paulo post aliam, et rursus quoque aliam inimicitiae causam contra nos assignant: atque ita nulla in re malitia ●orum consistit, sed mox atque ab hac intentata culpa resiliunt, alii incumbunt et rursus illa neglecta aliam apprehendunt: et si omnia de quibus nos accusant diluerimus, ab odio tamen non recedunt. Basil. Epist. 80. Eu●tat●io Medico, Tom. 2● p. 74. Vid. Ibidem.  whose accusations are still as various, flitting and uncertain against Puritans, as they were of old against the Christians.  
To this I answer first: That it is no wonder for Puritans to be reputed hypocrites and impostors now: For even our Saviour Christ himself was not only counted, but 
q Mat. 27.63. joh. 7.12, 47.  called a Deceiver, and one who did but cheat the people; though we all know and believe that there was no guile at all within him: Yea all the Apostles and Saints of God were accounted Deceivers, and yet they were true, 2 Cor. 6.8. And 
r Epist. 10. ad Furiam c. 1. See Spondanus Epit. Baronii Anno 56. sect. 3.  St. Hierom informs us, that Christians were thus styled even in his age. Vbicunque viderint Christianum, statim illud è trivio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; vocant Impostorem et detrahunt. High rumores turpissimos serunt, et quod ab ipsis egressum est, id ab aliis audisse se simulant; ijdem auctores et exaggeratores: as our Antipuritans are now. Secondly, admit that Puritans were but hypocrites & Impostors (which is impossible for any particular men to judge, since they are unacquainted with the secrets of their hearts, 
* jer. 17. 9● 10. Acts 1.24. 1 Chron. 22.9. 1 Cor. 2.11.  which God alone can only search, which me thinks should stop these objectors mouths) yet none exclaim against them as Puritans and Precisians for these vices only; but for that very profession of religion which they make. For let a man be never so treacherous or deceitful in his dealing, yet if he make no forward profession of religion, he may pass very well 
s Dat veniam corvis● vexat censura columbas. Iuve●al. satire 2.  for a politic, crafty, provident man; he shall then be no Puritan: but let him profess religion, be he never so honest in his dealings, yet he s●●●● certainly be branded for a Puritan: It is not therefore men's hypocrisy, but their profession of religion that makes them Puritan: which if it be but merely counterfeit, why do not our Antipuritans make that profession of religion in truth, the very show o● which they so much hate, even for the substance sake? Thirdly, admit some Puritans or Precisians are mere Impostors, making 
* Fideles se spondent ut oportunius fidentibus noceant. Bernard. De Consideratione l. 9 c. 2. Col. 884. M.  religion a very veil to cloak their treachery, and circumvent their brethren; as there are now too many such: yet malice itself must needs acknowledge that the Major part of them are most just and upright in all their dealings towards men; witness experience, and the common speech; that such and such are very honest and upright in their trades, or they are worthy Gentlemen which men may safely trust, but yet they are Puritans; as if their piety were a disparagement to their honesty: and yet men hate and slander them all alike for the hypocrisy only of some few; as they did the Christians in St. Augustine's days. 
x August. Enar. in P●al. 30. p. 201, ●02.  Quanta mala (saith he) dicunt in malos Christianos quae maledicta perveniunt ad omnes Christianos'? Nunquid enim dicit qui maledicit, aut qui reprehendit Christianos', ecce quid faciunt non boni Christiani? Sed ecce quae faciunt Christiani; none separate, non discernit. Thus do men deal with Puritans now; they hate, revile and persecute them in the lump without distinction; they deem them hypocrites and deceivers all alike, when as the most of them are not such; (as if their very profession of religion 
y Christianus si sit improbus, ne accuses professionem, sed re bona utentem male. Non enim oportet damnare re●, sed eum quire bona male utitur. Quandoquiden et judas proditor fuit: verum ob id non accusatur ordo Apostolicus, sed illius animus, nec crimen est sacerdotii, sed malum animi. Chrysost. Hon. 4. de Ver●is Esaiae, Tom. 1. Col. 1302 Vid. Ibidem.  made them hypocrites, which men are apt to believe:) therefore they detest them not for their hypocrisy which reacheth only to some few, but for the strict holiness and preciseness of their lives alone, wherein they all accord. Fourthly, the reason why men thus uncharitably forejudge● all Puritans for hypocrites, though they neither know their hearts nor persons, is only this; because they 
z Caecitatis duae ●pecies facile concurrunt ut qui non vident quae sunt, videre videantur quae non sunt. Tertul. Apol. adv. Ge●●●● c. 1.  see that holiness, grace and goodness in them, 
See Wisdom. 2.12, to 20. etc. 5.1, 2, 3, 4.  which they find not in themselves or others: and thereupon to satisfy their own selfe-condemning consciences, they censure all excess of grace and holiness as mere hypocrisy, for fear themselves should be reputed but profane in wanting all those graces, those eminent degrees of holiness wherein they excel. It was a true speech of an heathen Orator: 
a Cicero Tuscul. Quaest l. 5. Seneca Consolatio.  An non hoc ita fit in omni populo? nun omnem exuperantiam virtutis oderunt? Quid? Aristides nun ob eam ipsam causam patria pulsus est quod praeter modum justus esset? Certainly if the exuberancy of moral virtues have made heathens 
b Natura invidiosi erant Athenienses et ad optimis quibusque detrectandum proclives, non solum iis qui in administratione reipubls. et magistratu excellerent, verum etiam qui vel doctrina literarum vel vitae gravitate praefulgerunt. AEhan Van● his●. l. 2. c. 13.  odious unto vicious Pagans, no wonder if the transcendent eminency of Puritans graces procure the malice, the reproaches of all carnal Christians, who being 
c 1 Cor. 2.6. to 16.  unacquainted with the power of saving grace themselves, are apt to censure it as folly, hypocrisy or madness in all others: but yet this may be their comfort; 
* Tertul. Apolog. adversus Gentes c. 50.  cum damnamur à vobis, à Deo absolvimur.  
If any now reply, that Puritans live not as they speak and teach; therefore the world condemns them for hypocrites and dissemblers: let Seneca give them a satisfactory answer. 
* Seneca de Vita ●eata c. 19, 20, 21.  Aliter, inquit, loqueris; aliter vivis. Hoc per malignissima capita, et optimo cuique inimicissima 
b This therefore was an ancient common obiectiou against the best heathen Philosophers, who were maligned for their virtues.  Platoni objectum est, objectum Epicuro, objectum Zenoni, Omnes enim isti dicebant non quemadmodum ipsi viverent, sed quemadmodum vivendum esset. De virtute, non de me loquor. Et cum vitijs convicium facio, in primis meis facio: cum potuero, vivam quomodo oportet. Nec malignitas me ista multo veneno tincta deterrebit ab optimis. Ne virus quidem istud, quo alios spargitis, vos necatis, ne impediet, quo minus perseverem laudare vitam, non quam ago, sed quam agendam scio, quo minus virtutem adorem, et ex intervallo ingenti reptabundus ●equar. Expectabo scilicet, ut quicquam malivolentiae in●●olatum sit cui sacer nec Rutilius fuit nec Cato, etc. De alterius vita, de alterius morte disputatis; et ad nomen magnorum ob aliquam eximiam laudem virorum, sicut adoccursum ignotorum hominum minuti canes, latratis. 
* This then is the cause why men so hate and slander Puritan, because their goodness shames other men's badness.  Expedit enim vobis neminem videri bonum; quasi aliena virtus exprobratio delictorum vestrorum sit. Inviti splendida cum sordibus vestris confertis, nec intelligitis quanto id vestro detrimento audeatis. Nam si illi qui virtutem sequuntur avari, libidinosi, ambitiosique sunt; quid vos estis quibus ipsum nomen virtutis odio est? Negatis quenquam praestare quae loquitur, nec ad exemplar orationis suae vivere. Quid mirum? cum loquantur fortia ingentia, omnes humanas tempestates evadentia: cum refigere se crucibus conentur, in quas unusquisque vestrum clavos suos ipse adjicit. Non praestant Philosophi quae loquuntur, multa tamen praestant quod loquuntur, quod hone●ta ment concipiunt. Nam si et paria dictis agerent, quid esset illis beatius? Interim non est quod contemnas bona verba, et bonis cògitationibus plena praecordia studiorum salutarium, etiam citra affectum, laudanda tractatio est. Quid mirum si non ascendunt in altum? Arduos aggressus virtutis suscipe: etiam si decidunt magna conantur. Generosa res est, respicientem non ad suas, sed ad naturae suae vires, conari alta, tentare, et ment majora concipere, quam quae etiam ingenti animo adornatis effici possint. Qui hoc facere proponet, volet, tentabit, ad deos iter faciet; ne ille, etiamsi non tenuerit, magnis tamen excidet ausis. 
* Note this  Vos quidem qui virtutem cultoremque ejus odistis, nihil novi facitis. Nam et solem lumina aegra formidant, et aversantur diem ●plendidum nocturna animalia, qui ad primum ejus ortum stupent; et latibula sua passim petunt, abduntur in aliquas rimas, timida lucis. Gemite, et infaelicem linguam bonorum exercete convicio. Instate, commordete, citius multo frangetis dentes quam imprimetis. It is true that the best of all 
c 2 Chron. 6.36 Prov. 20.9. Eccles. 7.20. james 3.2. 1 john 1.8. Acts 14.17.  God's children have their weaknesses, their passions and infirmities, which they cannot wholly conquer whiles they continue here; they have 
d Rom. 7. 14● to 25. Gal. 5.16, 17.  flesh in them as well as spirit, which sometimes shows itself; they have 
e Rom. 7.24, 25.  a dying body of sin within them, which though it 
f Rom. 6.12, 13, 14.  reigns not in them as a King, yet sometimes it overmasters them in some particular actions as a tyrant; 
g Gal. 5.17. Rom. 7. 15● 18, 19, 20, 21, 22, 23.  doe● But yet this frees them from hypocrisy. First, that they unfeignedly 
h Rom. 7.16. to the end.  desire and endeavour to mortify all their sins and lusts, and to be freed from them. Secondly, they utterly 
i Rom. 7.16. to the end. c. 8.13. Gal. 5.24. Col. 3.4, 5, 6.  abominate and detest their sins, continually watching, fight, praying against them, and labouring to destroy them. Thirdly, when they fall into any sin of infirmity out of humane frailty, 
k 1 Cor. 11.31. Psal. 32.3, 5. Psal. 51.1, to 14. Psal. 38.6.  they condemn and judge themselves for it; it is their greatest grief and shame, and they go mourning for it all their days, 
l job 42.6. Ezech. 16.61, 63.  loathing and abhorring themselves because they have thus offended. Fourthly, they become more 
m Psal. 39.1 Psal. 141.3. job 11.1. Mat. 26.41. 2 Cor. 7.11.  vigilant against their sins and frailties for the time to come, binding 
n job 31.1. Ps. 61.8. Eccles. 5.4, 5.  themselves by solemn vows and covenants never to relapse into them more, 
o Ezra 9.5. to 5. Dan. 9.4. to 20. 2 Cor. 12.7, 8.  crying mightily unto God for strength to resist and power to subdue them. Fifthly, they 
p Rom. 7.15, 16. Psal. 139.23, 24. Ps. 119.104.  allow not themselves in one known sin whatsoever; they sin not so frequently, in that manner as others do, 
q Psal. 19.13.  keeping themselves innocent for the most part from great offences, and notorious sins, in which those who most condemn them wallow. Lastly, they lead far 
r 1 Pet. 1.12. to 16.  holier and stricter lives than other men, they serve and honour God more than they; they 
s Psal. 119.20, 47, 48, 55, 57, 72, 97, 113. Psal. 1.1, 2.  love and fear God more than others, being far more frequent, more constant in hearing, reading, prayer, meditation, fasting, and all holy duties, than those who declaim against them most; and yet 
t Ps. 119.5, 10, 33, 34. Phil. 3. ●3, 14.  they desire, they endeavour to be better and holier every day. Therefore they are no hypocrites, as all Antipuritans for the most part are; who profess themselves Christians as well as Puritans, and yet live like Pagans, like Infidels in gross notorious sins, without any shame or sorrow for them, or any war against them, endeavouring not to 
t Exigo a me, non ut op●imis par sim, sed ut malis melior. Sen●ca De Vita Beata cap. 16.  grow better than they are.  
For the second part of the Objection; that Puritans and Precisians are seditious, factious, troublesome, rebellious persons and enemies both to state and government: and that this only is the cause why they are so much hated, persecuted, reviled. I answer, that this is an ancient scandal which hath been always laid upon the choicest Saints of God from age to age; wherefore we may the less wonder at it now. For did not 
d See Exod. 5.4, 5. & 10●8.  Pharaoh long ago, thus censure Moses and Aaron, and thereupon drove them out of his presence as factions persons who did let the people from their work, and stir them up to mutiny? Did not 
e 1 King. 18.17, 18.  King Ahab accuse the holy Prophet Eliijah as a troubler of Israel, when as it was only himself and his father's house that did disquiet it? and 
f 1 Kings 22.8, 24, to 29.  did he not hate and imprison the good Prophet Micaiah as an enemy to him and his proceedings, because he always prophesied truth unto him, and would not flatter him in his ungodly courses and humours? Did not that wicked 
g Ester 3.8, 9, to the end.  favourite Haman, accuse the whole Nation of the jews to King Ahasuerus, that their laws were divers from all people, that they kept not the King's laws, and that it was not for the King's profit to suffer them; and thereupon procure the King's Letters to the Lieutenants and Governors of the people, that they might be destroyed? Did not 
h Ezra 4.10 to 17.  Rehum and Sh●mshai write letters to King Axtaxerxes against Jerusalem of purpose to hinder the building of it ou● of their malice ●o the pious jews: that it was a rebellious and a bad City, and hurtful unto Kings and provinces, and that they had moved sedition of old time in the midst thereof, for which cause it was destroyed: informing the King withal, that if the walls thereof were set up again, they would not then pay toll, tribute and custom, and so the King's revenue should be endamaged? and did not 
* Nehem. 6.5, 6.  S●nballat send his servant to Nehemiah with an open letter in his hand, wherein it was written; it is reported among the heathen, and Gashmu saith it, that thou and the jews think to rebel, for which cause thou buildest the wall, that thou mayst be their King? etc. Was not the Prophet 
i jer. 15.10. c. 20.1, 2, 3. c. 32.1. to 6. c. 38.1. to 14.  jeremy persecuted and imprisoned by the high Priest, the Prince's and all the people, for a man of strife and contention to the whole earth; as a professed enemy both to the King, the State, and all the people, for no other cause but this, that he faithfully delivered those displeasing messages which God enjoined him to proclaim against them for their sins? Did not 
k Amos 7.10. to 15.  Amaziah the Priest of Bethel accuse the Prophet Amos to King jeroboam, for conspiring against him in the midst of the house of Israel, and that the land was not able to bear his words? Which scandalons accusation not succeeding, did he not thereupon advise him, to flee into the land of judah, and to eat bread and prophecy there; charging him like an Episcopal controller, not to prophesy any more at Bethel, for it was the King's Chapel, and the King's Court, where he would have no faithful Prophets, no truth-telling sinne-rebuking Chaplains come who knew not how to flatter. Did not 
l Dan. 6.12. to 17.  the governor's who conspired together against the Prophet Daniel, put in this information against him to King Darius, that he neither regarded him nor his decree which he had signed; accusing him of disobedienced faction and opposition to his laws and royal authority? Yea was not our blessed Saviour himself, though he 
m Matth. 17.24 25, 26, 27.  paid tribute to Caesar, enjoining all his followers, 
n Matth. 22.21.  to give unto Caesar the things that were Caesars; being as free from all sedition or rebellion against Princes as from all other sins; accused, condemned as a seditious anti-monarchical person? Did not the 
o Luk. 23.1, 2, 10. & john 19.12.  whole multitude of the people with the chief Priests and Scribes accuse him before Pilate, saying; We found this fellow perverting the Nation, and forbidding to give tribute to Caesar, saying, that he himself was Christ a King? and did not they thereupon cry out against Potate when as he sought to have released him, saying, if thou let this man go, thou art not Caesar's friend, for he speaketh against Caesar? And if our most innocent Saviour were burdened with these most false and scandalous reproaches of sedition, faction, treason and rebellion against Caesar; no wonder if 
* Fundendo sanguinem et patiendo ma●gis quam faciendo contumelias Christi fundata est Ecclesia: pe●secutionibus crevit, martyriis coronata est etc. nos solos expelle●e cupiunt: nos soli qui Ecclesiae communicamus, Ecclesiam findere dicimur. Hierom. Ep●●t. 63. Cap. 4. ●. 226, 227.  none of all his followers can be exempted from these calumnies: 
p Matth. 10.24, 25, 26. john 13.16. & 15.20.  For if they have thus falsely called the Master of the house Belzebub, how much more will they style those of his household so? the Disciple not being above his Master, nor the servant above his Lord; as himself doth argue in this very case. To confirm this further by some other pregnant examples. Was not 
q Acts 16.20, 21. c. 17.5, 6, 7, 8.  St. Paul himself, together with all the Disciples and believing Christians both at Philippi and Thessalonica, accused by the jews and other lewd companions, as men who did exceedingly trouble the City, and teaching new customs which it was not lawful for men either to receive or observe? that did all contrary to the decrees of Caesar, and that they had turned the whole world upside-down, insomuch that 
r Acts 28.21.  their sect was every where spoken against? Did not the jews cry out against this most laborious Apostle St. Paul, saying, 
s Acts 21.28. etc.  Men and brethren help; this is the man that teacheth all men every where against the people and the law and this place, and hath likewise defiled this holy place; and did not all the people thereupon lay violent hands upon him, intending to put him to death, as a most seditious factious person. Yea did not 
t Acts 24.5. & 25.2.  Tertullus the jewish Orator, accuse him before Felix, and the high Priests & Pharisees traduce him before Festus, for a pestilent fellow, a mover of sedition among all the jews throughout the world, & a ringleader of the sect of the Nazarens? And yet who so free from sedition, faction's, rebellion or discord, as this most blessed Apostle; who commandeth 
u Rom. 13.1, 2, etc.  every soul to be subject to the higher powers: 
x Heb. 13.17.  to obey those who have the rule over them, and to submit unto them even out of conscience sake? 
y 1 Tim. 2.1, 2.  who exhorts all men to make supplications, prayers, intercessions and thanksgivings for Kings and all that are in authority: to 
z Ephes. 4.3.  keep the unity of the spirit in the boud of peace: to 
a R●m. 16.17.  mark those who cause divisions and offences contrary to the doctrine they had received, and to avoid them: 
b 1 Cor. 1.12, 13.  blaming the Corinthians for their dissensions. Besides this, doth not St. Peter inform us, 
c 1 Pet. 2.12. to 18. etc. 3.16, 17● compared together.  that albeit the Christians in his time had their conversation honest among the Gentiles, submitting themselves to their Governors, Kings and lawful ordinances for the Lords sake; yet the Gentiles were always speaking against them as evil doers, and falsely accusing their good conversation in Christ, as if they were nought but seditious factious people, and rebels or enemies to Governors and government? To pass by 
d See 1 Cor. 4.9. to 15. 2 Cor. 4.8. to 12. c. 6. ●. to 11. 2 Tim. 3.3, 4. 2 Pe● 2.10, 11, 22 Hebr. 11, 36 37, 38. jude 15. Rev 12.10.  many notable texts of Scripture which ratify this notorious truth; Do not 
e Ventum est igi●ur ad secun●dum titulum● jaesae augustioris m●ie●tatis, etc. Propterea i●itur publici ho●tes Ch●istiani quia imperatoribus neque vanos, neque mentientes, neque teni●rarios honores dicunt, etc. Apologi● ad●●. Gentes, Tom. 2. p. 673. to 685.  Tertullian, 
f Advers. Gentes l. 1, 2, 3.  Arnobius, 
g De justitia l● 1. & 9  Lactantius, 
h Apologia● 1. & 2. pro Christianis.  justin Martyr, 
i Octavius, passim.  Minutius Felix, 
k Hom. 23. in cap. 13. ad Romano●● Tom. ● Col. 213● A.  St. chrusostom, with 
l Eu●ebius Eccle●. Hist. l. 7● c. 10. 14● Nicephorus Callistus, Ecclesiast. Hist. l. ●. c. 3. to 8. Centuriae Magd. 2. Col. 419, 420. Centuria 4. Col. 10, 11, 121, 314. Baronius and Spondanus, annal Eccles. Anno Christi 9 sect. 2, 14. An. 56. s. 2. An. 66 ●. 3. An. 94. s. ●●. An. 98. s. 1. An. 100 s. 2. An. 200. s. 2. An. 202. ●. 2, 3. An. 203 s. 3. An. 273. ●. 1, 2. An. 253● s. 15. An. 38. s. 3. An 286. s. 4. Mr. Fox Book of Martyr●, 1610 p. 42, 48, 50. Antonini Chron. pars 1. Tit. 4, 6, 7. See Hierom. Epist. 63. cap. 3● 4.  all Ecclesiastical Historians, both ancient and modern, expressly inform us, that the primitive Christians (who were oft nicknamed by the ignominious titles of 
m Nicephorus Callistus● Eccl. Hist. l● 10. cap 4. pag 558, & cap. 20. pag 571. Origen contra Celsum lib. 5. Bibl. Patrum Tom. 1. p. 188. H. Tertullian. Apologia advers. Gentes c. 50 Hierom. Epist. 10. ad Furiam, c. 1. Arnobius lib. 1. contra Gentes, and Baronies and Spon●anus qua l.  Galilaans', Sibyllists, Impostors, greeks, Sarmentisij, Semassij, Biothonati, Magicians, 
n Socrates' Scholast. l. 6. c. 4, 5, 16. To which I might add the name of Lollard●  joannites, and the like, as they are now derided under the names of Puritans and Precisians) though they were neve● detected of any tre●son, rebellion, mutiny, or sedition whatsoever (the case of those whom men style Puritans and Precisian's now:) yet they were always slandered, accused, traduced, persecuted as refractory, seditious, factious, mutineers; as enemies and rebels to the Emperors and Governors under which they lived, and as the authors of all the mischiefs and troubles that happened in the world; by which false pestilent suggestions in the ears of Princes, continual bloody persecutions were raised up against these innocent lambs, who had no other offensive or defensive arms, but prayers and tears: and do not the Century-Authors thence conclude even for our present times; 
o Centur. Mag● 2. Col. 420.  Solenne est ut Christianis crimina seditionis, blasphemiae, et lesae majestati● à persecutoribus affingantur, quibus tamen non sun● obnoxij? Do we not likewise read, that 
p Socrates Eccles. Hist. l. 1. c. 20. l. 2. c 22, 23 Theodoret Eccl. Hist. l. 1. c. ●o Sozomen Eccles. Hist. l. 2. c. 21. Baronius & Spondanus Anno ●29. s. 1. Anno 362. s. 18.  Athanasius, 
q ●as●. Epist. 63. Spondanus An. 362. s. 18.  Basil, 
r See Oratio de Vita Gregorii Nazian●zeni prefixed to his works.  Nazianzen, 
s Socrates Eccles. Hist l. 6. c. 4, 5, 16. Sozomen l. 8. c. 20. Spondanus, An. 398. sect. 19 An. 404. s. 3  chrusostom, with sundry other ancient sinne-reproving, error-confuting Bishops were accused of faction and sedition for ●pposing the sins and vices of the times? and was not our own worthy 
t See Bp. Latimers' 2.3. & 4. Sermon before King Edward, and his 4. Sermon on the Lords prayer accordingly. And Bishop Hoopers' Apology to Qu. Mary.  Bishop Latimer, with other pious Martyrs, accused, slandered as raisers of sedition, as factious, turbulent, and seditious persons, by those whose sins and errors they reproved, and that even in good King Edward the 6● his days? Survey we all the Fathers, all Ecclesiastical Stories, we shall find poor innocent peaceable harmless conscionable Christians in all times and places, maliciously slandered with the crimes of sedition, faction, rebellion, disobedience to Princes and their lawe●, of purpose to make them odious both to Prince and people, even without a cause; 
u Luke 10. ●.  they being but as lambs in the very midst of wolves. And is it any wonder then● that Puritans and Precisians should suffer the very selfsame calumnies now? Alas what powder treasons, 
x Incestu● sum, cur non requirant? in Deos et Caesaris aliquid committo, ●ur non hab●o quo purger? Tertull. advers. Gent●s c. 4.  what conspiracies have these poor Play-condemning Puritans and Precisians hatched against King or State? what rebellions have they raised? what public uproars have they ever caused from the beginning of reformation till this present? what treacheries, what mutinies are they guilty of, that they are thus condemned, as if they were as bad or worse than Papists, Priests or Jesuits, (for so some affirm;) whose 
y See the prayer upon the fifth of November, Mr. john White his Sermon at Paul's Cross, March 24● 1625. His defence of the Way, cap. 6 & Dr. Crakenthorpe his Defence of Constantine, and his Treatise of the Pope's Temporal Monarchy accordingly.  very faith is faction, whose doctrine rebellion, and their practice Treason? Certainly were these whom the dissoluteness of the times now brand for Puritans and Precisians, though every way conformable to our Church's discipline, such rebels, factionists, mutineers, disobedient antimonarchical persons as the world conceives them, as Papists, Priests, Jesuits, profane & dissolute companions proclaim them for to be, we should have seen some fruits, experiments and 
z Si semper latemus, quomodo proditum est quod admittimus? Fama tandiu sola conscia est scele●um Christianorum, hanc i●dicem adver sus nos profertis, quae quod aliquando iactavit, tantoque spacio in opinionem corroboravit, usque adhuc probare non va●uit. Ter●●●●. Apologia, cap. 7. vid. Ibid.  detections of it ere this. But blessed be God, we have heard of no Puritan treasons, insurrections or rebellions in our age; and experience (in despite of scandal and all lying rumours) hath manifested, that these Puritans and Precisians are such persons as both 
a 1 Pet. 2.17.  fear God and honour the King, though they oppugn the corruptions, sins, profaneness, and Popish and Pelagian Errors of the times, with all such factious Innovators, who either broach new heresies and superstitions, or revive old. As for their loyalty to their Prince, his power and prerogative, it is so apparent, that however Papists and persons popishly affected, 
b Ea enim de castis, probis et pudicis fingitis quae fieri non crederimus, nisi devobis probaretis. Minucius Felix Octavius p. 95. Voce neg●nt quod literis confitentur. Hierom Epist. 78. p. 303.  now slander them as enemies to Monarchy and Princes Prerogatives in words, (to 
c Isti ut convicia in silenti●m mitterent sua vitam infamare conati sunt alien●m. Et cum possent ipsi ab innocentibus argui, innocentes arguere studuerunt, mittentes ubique literas livore dictante cons●●ipta●. Optat●● aduersu● Parmin. lib. 1. pag. 23.  take off this merited imputation from themselves) yet they b●ame them even under the very name of Puritans, as overgreat advancers and chiefest patriots and propugners of Monarchy, of Prince's supremacy, in their 
d See the Answer to De●s & Rex.  printed works; none going so far in suppressing the Pope's usurped Authority, or enlarging the Kings and temporal Magistrates prerogatives and supremacy as they, as even the jesuit in his Answer to Deus et Rex, hath proclaimed u●to all the world. Let therefore the Moguntine Jesuits Contzen disciples, (following the desperate plot of their Master, to cheat a Protestant Church of her religion's and to screw in Popery into it by degrees without noise o● tumult, by raising slanders upon the Doctrines and persons of the most zealous Protestant Ministers and Protestants, to bring them into the Princes, 
e Poli●icoru● l. ●. c. 17● 18, 19  and people's hatred, and thrust them out of office) accuse Puritan of faction, sedition and rebellion now, 
f Quis inson● erit si accusatori crimine non probato fides habeatur? Zonara's, Anual. Tom. 2. f. 118.  without any ground or proof at all as the Pagans did the Christians long ago: or let the Epicures and profane ones of our voluptuous times repute them such, because they 
g Christiani, non generis humani hostis sed erroris. Tertul. Apologi● c. 37.  wage war against their sins and sinful pleasures: yet now upon the serious consideration of all these premises, I hope their consciences will acquit them of these malicious slanders, and readily subscribe to this apparent truth, that they are the holiest, meekest, and most zealous Christians, and that they are only hated and reviled for their goodness. 
h See Lipsius Oratio de Calumnia. Insani sapiens, nomen fert aequus iniqui: Vltra quam satis est virtutem si petat ipsam. Horace Epist. l. 1. Ep. ●.  Since therefore these Play-censuring conformable Puritans and Precisians in their proper colours (uncased of these odious persecuted terms of scandal, which represent them to men's fancies in a most ugly form; 
i Mr. Bolton● Discourse of true happiness, p. 193.  there being never poor persecuted word, since malice against God first seized upon the damned Angels, and the graces of heaven dwelled in the heart of man, that passed through the mouths of all sorts of unregenerate men with more distastefulness and gnashing of teeth, than the name of PURITAN doth at this day: which notwithstanding as it is now commonly meant, and ordinarily proceeds from the spleen and spirit of profaneness and good fellowship, is an honourable nicke-name of Christianity and grace; as a worthy reverend Divine observes:) are the very eminentest, choicest, and most gracious forward Christians, let us not think the better, 
k Praestat enim paucis bonis adversus malos omnes, quam cum multis malis adversus paucos pugnare. Diogenes L●ert. p. 6. Antistines p. 322.  but far worse of Stageplays, because they all abominate, condemn them, as all good Christians have done before them: and if any have thus persecuted, hated, or reviled them out of ignorance or malice heretofore, let them heartily bewail it, and give over now, 
l Sacrilegii quippe genus est, Dei odisse cultores. Sicut enim si servos nostros quispiam caedat, nos in servorum no strorum caedit iniuriam: et si a quoquam filius verbereturalienus, in supplicio filii pietas paterna torquetur: ita et cum servus Dei a quoquam laeditur, maiestas divina violatur, dicente idipsum Apostolis suis Domino: Qui vos recipit, me recipit; et qui vos spernit, me spernit. Benignissimus scilicet ac p●●ssimus Dominus communem sibi cum servis suis et honorem simul et contumeliam facit, ne quis cum laederet Dei servum, hominem tantum a se laedi arbitraretur: ●um absque dubio iniuriis servorum dominicorum Dei admisceretur iniuria, testante id suis Deo affectu indulgentissimo, in hunc modum● Quoniam qui vos tangit, quasi qui tangit pupillam oculi mei. Ad exprimendam teneritudinis pietatis suae, tenerrimam partem humani corporis nominavit, ut apertiflime intelligeremus, Deum tam parva sanctorum suorum contumelia laedi, quam parvi verberis tactus humani visus ac●es laederetur. Sal●ian. De Gubern. Dei l. 8. p. 286.  because it is not only a kind of sacrilege, but even an high indignity and affront to God himself, to hate, to slander, persecute or wrong his servants, especially for controlling us in our delights of sin, of which these constantly condemned Stageplays are the chief. And for a close of this Objection, and Scene together, let us all remember that worthy sentence of St. Hierom: 
m Epist. 77. p. 302.  Apud Christianos', ut ait quidam, non qui patitur, sed qui facit contumeliam, miser est: and then these malicious calumnies against Puritans and Precisians will quickly vanish.  

CHORUS.  
YOU have seen now Christian Readers, the several arguments and Authorities against Stageplays, together with the ●lender Apologies for them, which how poor, how illiterate and weak they are, the very meanest capacity may at first discern. 
y Rom. 12.1.  I beseech you therefore by the very mercies of God, as you tender the glory of Almighty God; the honour and credit of religion; the happiness and safety both of Church and State; the serious covenant you have made to God in baptism; 
z S●e here p. ●. & 42. to 62. & 561. to 566. accordingly.  to forsake the Devil and all his works, the pomps and vanities of this wicked world, with all the sinful lusts of the flesh; whereof Stageplays certainly are not the least: as you regard that solemn Confession you have publicly made to God, and ratified in the very sacred blood of the Lord jesus Christ, at every receiving of the Sacrament; 
a S●e the Con●es●ion in our Common Prayer-book before the Communion.  that you do earnestly repent, and are heartily sorry for all your misdoings; that the remembrance of them is grievous unto you; the burden of them intolerable; and that you will ever hereafter serve and please God in newness of life, to the honour and glory of his name: 
* Rom. 12.1, 2. & the Thanksgiving after the Communi●on.  offering and presenting unto the Lord yourselves, your souls and bodies to be a reasonable, holy, and lively sacrifice unto him: or as you respect your own, or others souls, whom 
c See Chrysost. Homil. 7. in Matth. here p. 409. & Hom. 38. in Matth. here p. 417.  your evil examples may lead down to hell: that upon the serious perusal of all the premises, you would now at last abominate and utterly abandon Stageplays, as the very fatal pests both of your minds and manners, and the most desperate soothing enemies of your souls, 
d See Act. 6. Scene 5. & Act. 7. Scene 2, 3, 4, 5, 6, 7.  as all ages, all places have found them by experience. It may be some of you through 
e 1 Pet. 1.14. 1 Tim. 1.13. Act. 3.17.  ignorance and incogitancy have formerly had good opinions and high thoughts of Plays and Players, (as being altogether unacquainted with their infernal originally and most lewd effects, which 
f Act. 1, 2, & 6.  I have here displayed to the full, and that made you so diligently to frequent them:) Let not this than which was only the ●in of ignorance, of weakness heretofore, become the 
g Incidere in falsae opinionis errorem priusquam vera cognoscas, imperiti est animi et simplicis; perseverare vero in eo postquam agnoveris, con●umaciae. Salviani Epistola Afro et Vero, p. 316.  sin of wilfulness, or presumption now: but as God by these my poor endeavours hath opened your eyes to see, so do you pray unto him for strength and grace, to reform your ancient error in this case of Plays. 
h Act. 8.22. 2 Cor. 7.8, 9, 10.  Repent therefore with tears of grief, for what is past; and then speedily divorce yourselves from Plays and theatres for time to come; that as your consciences upon the serious perusal of all the premises, cannot but now subscribe to this strange Paradox, (as some may deem it) which I have here made good: 
i See here p. 6.  That all popular and common Stageplays, whether Comical, Tragical, Satirical, mimical, or mixed of either: (especially as they are now compiled and personated among us) are such sinfully hurtful, pernicious recreations, as are altogether unseemly, yea unlawful unto Christians: so the lives and practise likewise may say Amen unto it. So shall you then obtain the intended benefit, and I myself enjoy the much desired end of these my weak Endeavours, which was, which is no other, but Gods own glory, your temporal and eternal happiness, and the republics welfare: For which as I have hitherto laboured, so I shall now by God's assistance proceed to endeavour it in the ensuing part of this Play-scourging Discourse; which now craves your favour and attention too.      

THE SECOND PART.  

ACTUS PRIMUS.  
IF then all popular Stageplays, be thus sinful hurtful, execrable, unseemly, unlawful unto Christians, as I have at large evinced in the precedent part of this my Histriomastix, I shall thence infer these 3. ensuing Corollaries which necessarily issue from it.  
First, That the profession of a Play-poet, or the composing of Comedies, Tragedies on such like Plays for public Players or Playhouses, is altogether infamous and unlawful.  
Secondly, That the very profession of a Stage-player, together with the acting of Plays and interludes, either in public theatres or private houses; is infamous, Scandalous, and no ways lawful unto Christians.  
Thirdly● That it is an infamous shameful, and unlawful practice for Christians to be either spectators or frequenters of Plays or Playhouses.  
In brief; the very penning, acting and beholding of Stageplays, are infamous, unseemly, unlawful unto Christians, since Plays themselves are so.  
To begin with the first of theses I shall for the better clearing of its truth and the avoiding of all mistakes, most willingly acknowledge.  
First, that as Poetrey itself is an excellent endowment, peculiar unto some by 
(a) Sponte sua carmen nu●●eros ven●●bat ad apto●, Et quod tentabam scribere versus erat Ouid. Tristium, l. 4. Eleg. 10.  a kind of natural Genius; so it is likewise lawful, yea 
b Carmine dli superi placantur, carmine manes Hora●. Epist. l. 2. Ep. 1. p. 282. Gaudet enim virtus testes sibi inngere Musas, Car●en amat, quis quis carmine digna gerit. Claudian pr●sat. in Lib. 3. de Laudibus Sti●iconis p. 193. see Ouid. de ponto lib. 4. Eleg. Plutarchy de Audiendis poetis lib. Pl●nie epist, l 7. epist. 9 Hora● carm. l. 4. Ode. 8.  useful and commendable among Christians, if rightly used: as not only the divine hymns recorded in Scripture, together with the famous ancient Poems of Tertullian, Arator, Apollinaris, Nazianzen, Prudentius, Prosper, and other Christian worthies, with the modern Distiques of Dubar●as, Beza, Scaliger, Bucanon, Heinsius, Withars, Hall, Quarles, our late Soveraigue King james, with infinite others; but likewise the much applauded verses of Homer, Pindarus, Virgil, Statius, Silius Italicus, Lucan, Claudian, Horace, Iwenall, and some parts of Ovid, where he is not obscene, most plentifully evidence; whose Poems are both approved, read, & highly magnified of all learned Christians, who both allow & teach them in their public Schools. Yea, were not Poetry and Poets Lawful, we must then raze out of our Bibles. Acts 17.28. 1 Cor. 15.33. Titus 1.12, 13. where the sentences of Menander, Epimenides, and Aratus, three heathen Poets are not only recited but Canonised too. If any desire any further satisfaction in this point which is so clear, I shall only refer them to Tertullian ad Vxorem lib. 1. to St. Basil, de legendis libris Gentilium Oratio: to Nicephorus Callistus Eccle●●asticae Historae. l. 10. c, 26. to the ancient & modern Commentators on these texts; to Georg Alley Bishop of Exeter, 
c) See B. Alley his poor man Librarie● part 1. fol. 105.106.  his poor man's Library part 1. Misellanea Praelectionis 4. pag. 165.166. & D. Rainolds Overthrow of Stageplays p. 21, 22. who will abundantly satisfy them in this point.  
Secondly, that it is lawful to compile: a Poem in nature of a Tragedy, or poetical Dialogue, with several acts and parts, to add life and lustre to it, especially, in case of necessity when as truth should else be suffocated. Hence 
d Edidit quoque Eu●ipidem aem●latus, Trag●●o● actus Pin●ari etiam liram attigit, et comica argumenta ad Menandri exemp●um tractavit, uniuscuinsque carminis legibus rite servatis, atque ut semel dicam sumpta ex di●inis literis materia, a●gumentis eis tractandis, librisque componendis, numerum ●velicarum disciplinarum aequavit. etc. Nicephorus Callist●●● Ecclesiast. ●ist. l. 10. c. 25. & Cassiodorus. Tripartita hist. l. 6. ca 37. vid, ibid.  Nicephorus and Cassiodor record of Apolinaris the Elder, that being inhibited by julian the Apostate to Preach or teach the Gospel, or to train the christians children to learning and poetry, he thereupon translated diverse Books of Scripture into verse, and composed diverse Tragedies in imitation of Euripides, and sundry Comedies and lyric verses in imitation of Menander and Pindarus, consisting only of divine arguments and Scripture stories; by which he instructed those to whom he could have no liberty to Preach: the like did Gregory Nazianzen and others in the Primitive Church, upon the same occasion, having no other means to defend 
e See 34. & 35. H. 8. c. 1. M. Fox his Book of Martyrs, 1610. pag, 1281. & Hen. Sta●bridge his exhortatory epistle against the pompous Popish Bishops of England. p. 18.  or propagate religion with approbation or connivance but by such Poems as these. Hence diverse pious Christians likewise in King Henry the 8. and Queen Mary's bloody reign, being restrained by Superior Popish-powers to oppose received errors or propagate the truth and Doctrine of the Gospel in public Sermons, or polemical positive treatises, did covertly ven● and publish sundry truths, yea censure sundry Errors, and interpret diverse scriptures in Rhymes, in Comedies, Tragaedies, & Poems like to Plays under the names, the persons of others, whom they brought in discoursing of sundry points of true religion, which could not else be Preached but by such Poems as these, which the people gladly heard and read, and the Magistrates and popish Priests conived at at first; till at last King Henry the 8. by the statute of 34. & 35. H. 8. c. 1. 
f M. Fox his bo. of Martyrs, p. 1281.  and Queen Marie by her express Proclamation in the first year of her reign (which the popish Prelates did most strictly execute) Prohibited the setting forth or penning of any songs, Plays, Rhymes, or Interludes, which meddled with interpretations of Scripture, contrary to the doctrine established in their reigns. 
g Se Hen. Stalbridge his epist p. 18. accordingly.  Wherefore I shall here approve & not condemn, the ancient Tragedy styled, Christus passus 
h See Lewen●l●vii censura huius operis, in Nazianzens works. edit 1571. pa. ●69. & Coci Censura. p. 125. accordingly.  falsely attributed to Nazianzen) wherein Christ's passion is elegantly deciphered, together with Bernardinus Ochin his Tragedy of Freewill, Plessie Morney his Tragedy of jeptha his daughter, 
i See Balaeus de Scriptoribus Briti. contur 8. cap. 66. 6●.82.99.100.  Edward the 6. his Comedy de meretrice Babilonica, john Bale his Comedies de Christo & de Lazare, Skelton's Comedies, de Virtute, de Magnificentia, & de bono Ordine, Nich●laus Grimoaldus, de Archiprophetae Tragedia, etc. which like Geoffrey Chaucer's & Pierce the Ploughman's tales and Dialogues, were penned only to be 
k) See Basil. De Legendislibris Gentilium ora●io. & Nicephorus: Eccles. hist. l. 10. c. 25.26.  read, not acted, their subjects being all serious, sacred, divine, not scurrilous wanton or profane, as all modern Play poems are.  
Thirdly, as it is lawful to pen, so likewise to recite, to read such tragical or comical poems as these, composed only to be read, not acted on the Stage. And in truth the Tragedies, Comedies and Play-poëms of ancient times, as those of Sophocles, Euripedes, AEschylus, Menander, Seneca, and others, were only read or recited by the Poets themselves, or some others of their appointment before the people, not acted on the Stage by Players, as now they are; it being a great disparagement to Poets to have their Poems acted, as 
l An tu● demens, Vilibus in ludis dictari ●armina malis? Serm● l. 1. sect. 10. see here p. 37●.  Horace 
m Bibl. hist l. 14. s. 110. pag 649.650. & l. 15. sect. 7. pa. 663.  Diodor●s Siculus and 
n De Oratoribus Dialog. sect. 14.  Quintilian testify. That these ancient Comedies and Tragedies were thus read or recited only, not played or acted on the Stage, is evident by the express testimonies of Horace: Sermo: l. 1. satire. 4. & 10, Epist. l. 2. Epist. 1. & de Arte Po●tica lib. of Iwenall, satire 1.4. & 8. of Diodorus Siculus. Bibl. hist l. 14. sect. 110. p. 649, 650. of Plutarch, de Audiendis Poetis lib. of Pliny: Epist: l. 1. Epist: 13. Epist: l. 2. Epist. 10. l, 3. Epist: 15.18. l. 5. Epist. 3. l. 7. Epist. 17. l. 8. Epist. 21. l. 9 Epist. 27. Of Suetonius in his Octavius' sect. 89. Of Quintilian de Oratoribus Dialogus: 1.6.14. of Polydore Virgil, de Invent. rerum, l. 3. c. 13. of Scaliger Poeticis l. 1. c. 7. of Dr. Reinolds, in his Overthrow of stageplays p. 22. of Bul●ngerus de Theatro. l. 2. c. 1. p. 339. A.B. with sundry others, who all give testimony to this truth. Which takes of one grand objection that Players, and Play-poets make to justify the Acting, and penning of Stageplays; that many good men have compiled Plays and Tragedies in former times, of purpose that they might be acted on the Theatre; when as in truth these Plays of theirs were never acted but recited only, they being composed for Readers, not Spectators, for private studies, not public Play houses, as our present stageplays are.  
The sole controversy than is this; Not whether it be simply unlawful to pen a Poem in nature of a Tragedy or Comedy, which may be done without offence, in case it be pious, serious, good and profitable; not wanton amorous, obscene, Profane, or heathenish, as most Plays are now: but, whether the profession of a Playhouse-Poet, or the penning of Plays for public or private theatres, be warrantable or lawful? And for my own particular opinion, I hold it altogether unlawful, for these ensuing reasons.  
First, to be an inventor, a contriver of evil, scandalous, unprofitable or noxious things, is certainly unlawful unto Christians: witness Rom. 1.30, 31. Psal. 31.6. Eccles: 7.29. Prov. 14.22. c. 24.8. and Isay. 55.2. But Stageplays (as I have 
o See part 1. Act 6. scene 1. to 20. & Act 7. scene 2.3.4.5.  already manifested at large) are evil, scandalous, unprofitable, noxious pastimes yea intolerable mischiefs both in a Church or State. Therefore the inventing and contriving of them must certainly be unlawful.  
Secondly, to be a compiler, an Author of the certain, the common occasions of much wickedness, sin and lewdness, can be no ways warrantable or lawful: as is evident by by the 1 Thes. 5.22. 2 Sam. 12.14. and Rom. 1.30. But Stageplays (as the 
p See part 1. Act. ●. scene 1. to 20.  premises testify) are the certain, the common occasions of much wickedness, vice and lewdness: Yea Play-poets and Play-poëms if 
q De vanitate scientiarum. ca 64.  Cornelius Agrippa may be credited, are the very greatest enticements to all lechery, bawdry, vice, and lewdness: Vnde Poetae inter lenones principatum facile obtinuerunt, quo suis lascivis rithmis alijsque fabulis ac amatorijs bucolicis, praeceptiunculis, comaedijsque ex penitissimis Veneris armarijs depromptis laescivis carminibus, lenocinio functa, pudicitiam omnem subvertit, ac adolescentiae bonam indolem, moresque corrumpit. Therefore to be an Author, a compiler of stageplays, can be no ways warrantable or lawful unto Christians.  
Thirdly; To foment men in their sins and sinful courses, to uphold them in their ungodly professions, is without all scruple sinful and unlawful: witness 1 Tim. 5.22. Hab. 1.15, 16. Ezech. 13.18, 19, 20. But the penning of Plays for Playhouses, foments men in their sins & sinful courses: 
n See part. 1. Act. 6. Scene 2. 2, 3,4.5. etc.  It fostereth the spectators in their idleness, vanity, wantonness, ribaldry, prodigality, lewdness, and the like; it draws them on to many other sins, which else they might eschew: It supports all public Actors in their graceless, infamous, ungodly, lewd profession of Acting, and others in their sinful practice of beholding Stageplays: if there were no new Plays to act or see, all Players, all Playhaunters would quickly vanish, the Play-poet being the 
o See Gossen his Plays confuted Artic. 1. & 4. & Chrysost. Ho. 6. in Math●.  prime mover in this infernal sphere of lewdness. Therefore the penning of Plays for Playhouses, is without all question very unlawful.  
Fourthly to be a professed factor for the Devil and his instruments; to maintain his 
p See part. 1. p. 55. to 62.  pomps & vanities which we have all renounced in Baptism, is sinful and abominable: as the 1 Pet. 5.8, 10. 1 joh. 3.8. Ephes. 2. 1, 2. c. 5.11. & joh. 8.44. infallibly evidence. But Stage-poets are professed factors for the Devil and his instruments 
q See part. 1. Act. 1.2. & 4.  who are most honoured & delighted with them, now as well as heretofore) and they maintain (yea forge and pen) the very pomps and works of the Devil which we have all renounced in Baptism; for I have infallibly proved 
r See part 1. p. 42. to 62. act. 6 scene 12. & act 7. scene 2. pa 561 to 568. accordingly, & Bulengerus de Circo Roma ●● cap. 46. p. 172. E.  Stageplays (which they so seriously compile) to be the Devil's pomps which we protest against in Baptism: Therefore the profession of a Play-poet even in this respect, is sinful and abominable.  
Fif●ly for men to waste their wits, their parts and precious time (with which they might and ought to do God and men good service) on amorous, filthy, wanton, ridiculous, vain, profane, unprofitable, subjects, which tend not to God's glory, to the good of men, or the peace and comfort of their own souls at last; is altogether unlawful, see Isay. 55.2. Psal. 7.6. Psal. 4.2. 1 Sam. 12.21. 2 Cor. 5.15. Rom. 12.1, 2. 1 Cor. 6.20. & 10.31, 32, 33. Eccles. 5.16. Luk. 1.74, 75. 2 Pet. 1.10, 11, 12. for proof of this proposition.) But those who pen Plays for the Stage; do waist their wits, their parts and precious time, (with which they ought to do God & men good service) on 
s See part 1. act. 3. through●out.  amorous, filthy, wanton, ridiculous, vain, profane, unprofitable, (yea sometimes on atheistical, blasphemous, sacrilegious, diabolical, detestable) subjects, (for such for the most part, are all our modern Plays) which tend not to God's honour 
t See part 1. act. 3. scene 7.  but to his great dishonour, and the Devil's advantage: which bring no good at all, but exceeding much hurt and mischief unto others: and no comfort, no peace, but horror and vexation only to the souls of their composers, who have oft been so terrified with the sad consideration of those infinite horrid sins which their Stageplays have produced both in themselves and others, that it hath almost driven them to despairs, and drenched their souls in stoods of brinish tears to wash away their guilt of Playmaking: as the memorable example of 
x See part 1. act. 6. scene 12.19, 20.  Steven Gosson, and the Author of the third Blast, of retreat from Plays and theatres, besides a more bloody fresh example, most fully testify. Therefore the penning of Plays for the Stage is altogether unlawful.  
Sixtly; for men 
y. 9.3.  to bend their wits like bows for lies, and lying fables● to corrupt and misrepresent true histories, and to make their brain a very forge for lying vanities, and oldwives fables; is certainly unlawful among Christians, who must put away lying fables, and speak nought but truth: See Ephes. 4.25, 29. c. 5.3, 4. 1 Tim. 4.2, 7. and part 1. Act 3. Scene 4. p. 106, 107. accordingly. But Play-poets thus rack and bend their wits like bows for lies and lying fables; they corrupt and misrepresent true histories, and make their brains a very forge for lying vanities and old wives Fables: witness Act 3. Scene 4. p. 106, 107. with the Authors there quoted: witness the common proverbial speech 
z Plutar●h de Audendis Poe●tis lib. Tom, 1. pa. 28.29  Permulta canunt mendacia vates, that Play-poets broach very many lies, that being no Poem in 
a Ibid.  Socrates his judgement, à qua abesset mendacium, in which there i● not some lie or other couched: witness 
b Diogenis La●●tii● Solon: p. 46. & Plutarchi Solon.  lyese or vain common threadbare fabulous figments of Stage-poets extolling vain & idle things, with many words, as 
c Excludant vanas vulgo protritas damnatasque fabulas figmentorum po●ticorum scenicorumque res nihili multis verbis exaggerantium. De judice. lib. p. 976.  Philo judaeus phraseth them. witnesse● the 3. Blast of Retreat from stageplayss, p. 104. which informs us: That the notablest liar is become the best Poet: ●nd that he who can make the most notorious lie, and disguise falsehood in such s●n●, that it may pass unperceived, is hold the best writer, for the strangest Comedy brings greatest delectation and pleasure. Yea witness our own experience, our modern Plays being nought but amorous ridiculous figments, lies & vanities, or sophisticated stories. The penning therefore of such stories as these must needs be ill.  
Seventhly: that profession, or action, which hath no good warrant either from the practice of the Saints; or from the word of God, the square of all our lives and ways, and in the prosecution of which a man cannot proceed with faith, or comfort, nor yet seriously pray for, or expect a blessing from God● must questionless be unwarantabl●● unlawful for a Christian: witness, Gal. 5.16, 17, 18. c. 6.15. Psal. 119.9.104, 105. Rom. 14.23. 1 Cor. 11.1. Ehes. 5.1, 5. Psal. 129.7, 8.9. Phil. 4.6, 7, 8. But the profession of a Play-poet, and the composing of Plays for theatres, hath no warrant at all either from the practice of the Saints of God 
f See part 1. Act 6. Scene. 12, 14, 20. & Act. 7. throughout.  among whom we read of no professed Play poets or Players of ancient or modern times, but such only who upon their true conversion & repentance renounced this their hellish lewd profession: nor yet from the sacred word of God, the square of all our lives and ways; in which I cannot so much as find one title, one syllable to justify either the penning or acting of a Stage-play: so that a man cannot proceed on in them either with faith or comfort, nor yet expect or pray for God's blessing or assistance on his Plays or Studies, which serve only to advance the Devils service, and 
g See part 1. Act 6. Scene 2, 4, 5. etc.  foment men's lusts and vices. Therefore the very profession of a Play-poet, and the compiling of Plays for theatres, must questionless be unwarrantable, unlawful for a Christian.  
Lastly, that very profession & function which Christians, which heathens, which even relenting Play-poets themselves have censured, renounced, condemned, as sinful and abominable; must undoubtedly be unlawful for a Christian: But Christians, heathens, yea and Play-poets themselves have thus censured, renounced, condemned the profession of a Play poet, and the making of Plays to furnish Playhouses. Witness all the forequoted Father's Counsels and Christian Writers, who in condemning Plays, have censured their composers, not only by consequence, but in 
h Cyprian & Tertulliande Spectac. Chrysost● Hom. 6. & 7. in Matth. Philo. judaeus. De Monarchia p. 1099. & in Flac●u●. l. p. 1305. Theophilu● Ant●ochenus. here p. 557, 558. Minucius Felix Octavius p. 69, 70. Eusebius de praeparat. Evang. l. 4. c. 5. See p. 80. l.  express terms too. Witness the 
i See here p. 445 730.  Athenians, and 
k See here p. 449. 484.51●●  Solon, who inhibited the penning of Comedies and Tragedies: together with 
l See here p. 368 448.  Plato & 
m See here p. 449.  Tully, who banished all Playpoets out of their republics, as the effeminaters, the corrupters of men's minds and manners, leading them on to a dissolute, slothful, vicious, voluptuous life: Witness the 
n p. 121, 12●. 455, 456.920, 92●.  Lacedæmonians, & Massilienses, who would never admit the penning or acting of Comedies or Tragedies; together with 
* See here pag. 449.703.  Gorgias 
p See here p. 370.1. l.  Horace and 
q satire 8. here p. 844.  Iwenall, who condemn the composing of Plays for the Stage, as a base unworthy thing, unfit for eminent Poets: Yea witness the constant practice of all Players and Play-poets in the 
r See here p. 561, 567, 571, 572, 574, 575, 577, 582, 617, 626, 652.  primitive Church, who upon their true conversion to the faith, renounced these their lewd ungodly professions, and never returned to them more: together with the modern examples of 
s See his Epistola 97. & 395. See here p. 917, 918. accordingly.  AEnaeas Silvius, and 
t See Theod. Bezae amatoria ab Ipso adolescente edita et ab ipso post damnata. Lut. 1548.  Theodorus Beza, who publicly renounced, censured, and bewailed in their riper years those wanton amorous plays and poems which they had compiled in their youth● of 
u See here part 1. Act. 6. Scene. ●●14. 20. p. 485, 486. fol. 566● & 910.  M. Stephen Gosson, & the Author of the 3. Blast of retreat from plays and theatres; two Eminent English Play●poets Who being deeply wounded in conscience for those Plays they had penned for the Stage, thereupon abandoned this their hellish trade of Play-penning, as incompatible with Christianity or salvation, and by way of holy recompense and revenge, compiled 
* Stephen Gosson h●s school of Abuse & Plays confuted in 5. Actions. & the 3. Blast of retreat from Plays & theatres p. 41. to 57  three memorable printed Treatises against penning, acting and frequenting Stageplays, which now are extant to their eternal praise, and to the just condemnation of all those Play poets which persevere in their relented and reclaimed steps. The penning therefore of Stageplays for the Theatre (which hath no precept, no example for to warrant it in the Scripture or in the Primitive Church) must certainly be sinful and unlawful unto Christians. All which I would wish our modern Play-poets to consider. Who being oft times men of eminent parts, and choicest wits, able pithily to express what ever they undertake: I shall only say of them and their poems as 
* Instit. Orat. l. 10. c. 1● p. 570.  Quintilian doth of Seneca & his books, Multae in eo claraeque sententiae, multa etiam Elocutionis gratia legenda; sed in eloquendo corrupta plaeraque, atque adeo perniciosissima, quod abundant vitijs. Velles enim suo ingenio dixisse, alieno iudicio, etc. Digna fuit illa naturae quae meliora vellet, quae quod voluit fecit. And thus much for the first conclusion.   

ACTUS 2.  

SCENA PRIMA.  
I proceed now to the second Corollary, 
The infamy of Stageplayers  That the very profe●●ion of a Stageplayer, & the acting of Stageplays is base and infamous, yea sinful and unlawful among Christians. First, for the infamy of Stage-players and playacting, it may be evidenced by these examples. First, they were infamous even among Pagans and Infidels: Witness the ancient pagan Romans, who adjudged all Actors, all Stage-players infamous persons; & thereupon excluded them their temples, disfranchised them their tribs, as unworthy of their stock or kindred; disabling them both to inherit lands as heirs to their parents, or to bear any public office in the commonwealth: as 
a Rom. Hist. lib. 7. sect. ●. 3.  Livy 
b Oratio pro P. Quin●tio.  Cicero, 
c l. 2. c. 4.  Valerius Maximus, 
d Excellentium Imperato●rum vitae, praefacio. p. 256.  AEmilius Probus 
e Annual. l. 14● s. 2.3.  Tacitus, 
f Saturnal. l. 2● c. 7.  Macrobius 
g Tiberius. Sect. 35.  Suetonius, 
h Noct. A●tic. lib. 20. c. 4.  Gellius, 
i 6. satire. ●.  juvenal, 
k De spectac. c. 22.  Tertullian, 
l Adversus Gentes. l. 7. p. 233.  Arnobius, 
m De Civit. Dei. l. 2. c. 10● to 15.29. l. 4. c. 28.  Augustine 
n Variarum. l. 7. c. 10.  Cassiodorus, 
o Tom. 10. pars 3. in Matt. c. 6. Quaest 38. f. 40. E.  Tostatus, 
p De v●nitate scientiarum. c. 20.  Agrippa, 
q Genialium Di●rum. l 3. c. 9  Alexander ab Alexandro, 
r Comment in Corpus iuris civilis Tom. 1. p. 342.338  Gothofrede, 
s Comment in lib. judicum. c. 16. p. 570. to 575.  Arius Montanus, 
t An●iqu. Lect. l. 14. c. 17.  Caelius Rhodiginus, 
u De spectac. in codice Theodosijs Comment. p. 268.  Barnabas Brissonius, 
x Annot: in pandect.  Budaeus, 
y Overthrow of Stage-players p. 4. to 10. & 29. to 82. where this point is largely debated.  Dr. Rainol●s, 
z See here p. 133. & 456. in the margin.  and infinite others testify. Hence 
a Vlpianus l. 6. paragr. 5. Digest vet. l. 3. Tit, 2. Corpus iuris Civilis. Tom. 1. p. 342.  Nerva & Pegasus pronounce● all such infamous, qui quaestus causa in certamina discendunt, et propter praemium in Scenam prodeunt: Hence also 
b ibidem p. 338 Tit. de his qui notantur infamia.  Praetoris verba dicunt: infamia notatur qui artis Ludicrae pronunciandiue causa in Scenam prodierit. Infames sunt qui comicam artem exercent: which extends as well to voluntary as hired actors. And hence even by the Municipal Laws of the ancient heathen Romans as 
c qua ● Corpus juris Civil●s: Tom. 1. p. ●38. 342. & Gothof●ed Ibidem. & D. Rainolds. qua y before Ioanni● Mariana. De Spectac. lib. De Rege et Regum Instit. l. 3. c. 16. & Petrus Faber. Agonistico● l. 1. c. 3. p. 9  Ulpian & other Civillians inform us, all stageplayers and Actors were infamous persons; and so disabled to bear testimony, to inherit lands, or to receive any public place of honour in the Commonweal. And as these Romans, even so the Pagan Grecians too (who 
d AEmilij Probi Praefatio. August. De Civit. Dei l. 2● c. 10, 11, 13, 14. l. 4. c. 28.  honoured Stage-players at the first) reputed them infamous at the last, as 
e Homil. 38 in Matth. & Homil. 13. in 1 Cor 4. here p. 738.  Chrysosto● 
f Comment. l. 29. f. 113.  Volat●ranus, together with 
g Legum Dialogus. 7.  Plato & 
h See Gellius Noct● A●tic. l. ●o. c. 4.  Aristotle inform us, and 
i Plutarchi Laconica Apotheg. p. 462. here p. 741, 742.  Agesilaus his answer to Callipedes implies. Secondly, as they were thus 
k See ●ulengerus De Theatro lib. 1. c. 51. De infamia Theatri & Olaus Magnus Hist. l. 15. c. 31.34.  infamous among Pagans, so much more are they among Christians, as both 
l See Concilium Eliberinum Can. 62. & those other counsel quoted. p 133●134. 561. in the Margin, and here p. 844.  Counsels 
m Tertul. De spectac. c 22. Cyprian. Epist. l. 1. Epist. 10. & Arnobius, Clemens Romanus, Augustine Cassiodorus qua supra. l. m. n. & infra. p. 844.  Fathers, 
n See ●. u x. ●. b. c before & Bulengerus de Theatro l. ●. c. 51. & Codex ●heodos●i l. 15. Tit. 7. de Scenicis  Civilians, 
o See Gratian Distinctio 33.48. & De Consecratione distinct. 2. Paulo Lanceletto Institutiones juris Canonici: l. 2. Ti●. de Eucharistia: p. 269. joannis Caluini, & jacobi Spielegii Lexicon juridicum Tit. histrione●: Aluarus Pelagius de planctu Ecclesiae. l. 1 Ar●e 49. with sundry others here quoted p. 844. etc.  Canonists, 
p Astexanus decasibus l. 4. Tit. 7. Artic. 4. summa Ro●e●la, & summa Angelica. Tit. histrio. Adula●io, & Infamia: with others p. 845.  Casuists, 
q Alexander ●lensis● summa Theologiae pars 4. Quaest 17. Artic. 2● p. 394. Aquinas 32. pars Quaest 8. Artic. 6. Didacus' de Tapia in 3 am. partem diui Thomae Artic. 8. p. 545, 546.  Schoolmen, 
r Olaus Magnus Hist. l. 15. cap. 31 34. Bulengerus de Theatro. l. 1. c. 51.  Historians 
s D. Rainolds Overthrow of Stage plays p. 4. to 10. & 29. to 82. See here p. 561. s & p.  Divines, unanimously testify: Hear bu● 
t Comment● in li●. judicum. c. 16. p. 570, 571.  Arias Montanus for all the rest, who informs us in express terms, that public dancing or acting of plays for money or sport, is condemned as base● infamous, and unworthy any ingenuous person, not only by Scripture & reason, but almost by all humane laws. Et vocari fecerunt (saith he) Simsonem ex domo vinctorum etc. nec ad digniorem et honestiorem agendam rem, quam ad ridiculum atque turpe de se spectaculum saltandrop aebendum inimicis, principilius, ac populo. Qui legit intelligat; publice saltantes; et huiusmodi spectaculorum personas, ●urpitudinis atque infamiae nota inustas, et ratio ipsa, et antiqua jura 
* Nota.  fere omnia volunt, divina vero lex minimè admittenda, sensuit, in vulgaribus etiam ac vilibus capitibus● nedum in honestioris ordinis atque census viris● nequ● vero tantum vl●●o non quaerenda & optanda, sed nec si inui●is fuerin● illata, ferenda esse censet etc. Certe qui de virtute vera, ●leque corruptis hominum moribu prudenter locuti sunt, hujus generis actiones ingenuo homine iudignissimas duxerunt, ut ille de Nero●e.  

u juvenal satire. 8.  In Scena nunquam cantavit Orestes,  
Haec opera, atque hae sunt generosi principis arts,  
Gaudentis patrio peregrina aut pulpita sal●u  
Prostitue, Graiaeque apium meruisse coronae?  
Which passage of his extends as well to Masquers, or Academical voluntary Actors, as ●o common stage-players, they being both alike infamous in this Author's judgement. How great this infamy of Actors was among Christians in the primitive Church, and yet is, or at leastwise aught to be, with modern Christians, will appear by these particulars. First, it 
x See here p. 133.134.161.  excluded them from the Church, the Sacraments, & all Christian society making them ipso facto acts Witness the severe imperial Edicts of Valentinian Valens and Gracian, against Male and Female Actors. 
y See Codex Theodosii. l. 15. Tit. 7. l ex. 1. Baronius & Spondanus. Anno. 371. sect 10. See here p. ●68. 469.  Scenici & Scenicae qui in ultimo vitae necessitate cogente interitus imminentis ad Dei summi sacramenta properarunt, si fortassis evaserint, nulla posthac in Theatralis spectaculi conventione revocentur: Ante omnia tamen diligenti observatione tueri sanctione jubemus, ut verè et in extremo periculo Constituti, id pro salute poscen●es (si tamen antistites probant) beneficij consequantur. Quod ut fideliter fiat, statim eorum ad judices si in presenti sunt, vel curatores Vrbium singularum desiderium perferatur, Quod & inspectatoribus mis●is sedula exploratione quaeratur, an indulgeri his necessitas pos●at extrema suffragia: which Edicts, exclude all Stage-players from the Sacrament, even when they lay upon their deathbeds, unless they earnestly desired it, and manifested such sincere repentance for their playacting, as might in the Magistrates or Ministers judgement prepare and fit them to receive it. Hence, 
z See here p. 571, 572, 57, 574, 582, 583, 586, 517.  Concilium Eliberinum. Can. 62. Concilium Arelatense 1. Can● 4, 5. & 2. Can. 20. Concil. Carthag. 4. Can. 88 Concil. Constantinopolitanum 6. Can. 24.51. Concil. Hipponense. Can, 35. Concil. Carthaginense. 3. Can. 35. Concilium Africanum. Can. 12.28. & Synodus Augustensis 1549. Can. 19 expressly decreed; that all Stage-players shall be excommunicated, and debarred from the sacrament till they gave over their profession, & that upon their repentance they should be admitted to the sacrament & reconciled to the Church. Hence 
a See here p. 652.  Clemens Romanus. Constit. Apostol. l. 8. c. 38. Tertullian de Pudicita. c. 7. Cyprian Epist. l. 1. Epist. 10. chrusostom Hom. 3. De Davide & Saul, Theodoret de Martyribus. lib. Tom. 2. p. 390. Gratian Distinctio. 33. & 48. & de Consecratione Distinctio. 2. expressly teach, that Sage-players are to continue excommunicated and excluded from the Eucharist, & all Christian society, till they abandon plays and acting. And hence 
b Indubitanter turpe est esse histrionem. Sacram quidem communionem histrionibus et mimis dum in malitia perseve rant ex auctori●ate patrum non ambigisesseprae clusam. etc. Ibid  joannes. Sarisberiensis De Nugis Curialium l. 1. c. 8. Alexander, Alensis Summa Theologiae pars 4. Quest. 17. Artic. 2. Sect. 4. p. 394. Aluarus Pelagius de Planctu, Ecclesiae l. 1. Artic. 49. f. 28. Astexanus de Casibus. l. 4. Tit. 7. Artic. 4. Tostatus in Math. c. 6. Quaest 38. 
c Item histrionibus scenicis et aliis infamibus notoriis et manifestis non est Eucharistia conferenda, quia tales vitam ducunt illicitam sic dicit Cyprianus; nec pu●o Maiestati divinae, nec Ecclesiasticae disciplinae congruere ut pudor et honor Ecclesiae tam turpi atque infami contagione faedetur; et loquitur ibi de quodam qui fuit histrio, qui publice artem suam exercuit, et inde Doctor puerorum perdendorum suit. Posset ergo illud decretum intelligi de quolibet simili histrione notorio: Glossa dicit, quod hec tali nec cuicun que infami notorio est Eucharistia impertienda. Si tamen tales revertantur ad de●um ex gratia vel reconciliatione, eye deneganda non est. Non statim tamen debedari talibus hostia seu Eucharistia, nisi vsq●e ad perac●●m paenitentiam, proptet reverent●m Sacramenti, ut probetureorum conversio non ficta, nisi aliq●is articulus necessitatis seu Pietatis aliter fieri suaderet, secu●dum Richard. Distinc●io. 9● Ibidem.  joannis de Burgo, Pupilla oculi pars 4, cap. 8. l: Photius Monocanonis. Tit. 13. ca 21.22. joannis Bertochinus de Episcopis, Tracta●us Tract. part 4. f. 25. ●. 101. Nichol●us Plo●e, de Sacr●menti●. Ibid. pars. 8. f. 51. n. 3. Stephanus Costa. de Ludo. Tract. Tract. part. 1. f. 157.158.159, 160. Angelus de Clavasio, summa Angelica Histrio. & Infamia. Baptista Tr●●●mala summa Rosella Tit. Adulatio. joannis Banghe●●ucius de vita & honestate Ecclesiasticorum lib. 2. ca 22. 
d See here p. 48.482. Scenici● atque histrionibus caeterisque personis huiusmodi, quamdiu tam detestandas arts exercuerin●, non est danda eucharistia. nec enim Evangelicae Disciplinae congruit ut pudor et honor ecclesiae tam turpi et infami contagione faede●ur Ibidem.  Didacus' de Tapia in teriam partem divi Thom● A●tic. 8. Quaest, utrum sacramentum dari potest histrionibus. p. 545.546. (e) Paulo Lanceletto, Institutiones juris Canonici lib. 2. ●it. de Eucharistia. p. 269.270. Ivo Carnote●sis, pars 11. Decret. c. 83. & pars 2. c. 35. Aquin. tertia parte, qu. 8. Art. 6. josephus' Angles Flores Theolog. qu. in. l. 4● sent. pars 1. quaest. de suscipientibus Eucharistiam. art, 4. conclus. 1. p. 101.102. jacobus Spielegius● Lexicon juris civilis, & johannis Calvini Lexicon juridicium, histrion Centuriae. Magd: cent: 3. col. 142. Bar●●ius & Spondanus Annal. Eccl. An. 206. sect. 2, & 371. Sect. 10. Bulengerus de Theatro lib. 1. ca 51. the 3 Blast of Retreat from plays & theatres. pa. 116. Doct Rainolds, M● Northbrook & M. Gosson in their Treatises against Stag●playes, joannis Mariana de spectaculis lib. with 
f See he●e p. 133, 1●4. 561. & Act. 7 Scene 5. Summula Raymundi fol. 97.  sundry other schoolmen, Canonists, and divines, expressly determine, that the Eucharist or Sacrament of our Saviour's body and blood, ought not to be administered to Stageplayers● as long as they use their detestable infamous unchristian art of acting plays, which excludes them from the Sacrament, not only of the Lords Supper, but of Baptism too no 
g See here p. 561. to 568.571. to 580.  Players, no playhaunters being received into the Primitive Churchy or admitted to the Sacrament of Baptism, till they had renounced their acting & beholding of stageplays, as the very pomps and inventions of the Devil, as I have elsewhere largely manifested. Such was, such is the notorious infamy of acting plays, as thus to exile men from the Church, the Sacraments and all Christian society, and to make them Excommunicate ipso facto; An infallible evidence of its great unlawfulness.  
Secondly, the acting of Plays, disables Players to receive any Sacred Orders, or Ecclesiastical preferments whatsoever; no player being capable of any Ministerial, or Episcopal function; hence Augustine de Ecclesiasticis Regulis cap. 20. & out of him, 
* Decretal. pars 8. c. 295.  I●o Carnotensis & 
* Distinctio. 33.  Gratian, conclude; Clericum non ordinandum qui aliquando in scena lusisse probatur: hence Hierom● Epi. 83. Oceano, ca 4. & Anselm in Epist. 1● ad Timotheum. c. 3. tom. 2. p. 356. write thus 
h See Gratian distinctio 48. c. Prohibentur accordingly.  Non congruit, ut here in Amphitheatro, hodie in Ecclesia; vespere in circo● mane in altario: dudum fautor histrionum, nunc consecrator virginum. Hence Pope Gregory the first, determines thus of Stageplayers 
i Gratian Distinctio 33. cap. Mari●um. f. 55.  Illos qui in Scena lusisse noscuntur non ordinandos censemus: all which extend to voluntary, as well as hired Actors. Hence Tostatus Abulensis informs us, 
k In Matth. 6. Quaest 38. f. 40.  Histriones & qui adhaerent iis sunt infames, nec possunt promoveri ad sacros Ordines. Hence 
l In c. cum decorum, de vita et honest Clericorum. & summa Angelica. Histrio.  Panormitan affirms, Histriones non possunt promoveri ad clericatum etiam peracta paenitentia, dummodo exercuerunt artem suam causa quaestus. Hence 
m Tractatus Tract. Tom. ●. p. 157. to 161.  Stephanus de Costa, writes. Histriones infames sunt, nec possunt ad ordines promoveri. Hence 
n Repertorii Moralis. pars. 2● Histrio. p. 669.  joannes Bertochinus propounds this question. Quaero an histrio possit elegi Episcopus? & he resolves it thus: Respondeo quod non, neque post peractam paenitentiam. Quinimo histrio non potest corpus Christi accipere, ratio est● quia est infamis notory. Hence 
o Super. l. 3. Decretalium. De vita et honesta-C●ericorum. c. 12. Tom. 5. f. 4.  Antonius de Brutio avers: Histriones non possunt promover● post paenitentiam, quia infames, nisi Papa dispensarit: and he quotes Gratian distinctio. 51. & causa 4. Quaest 1. to warrant it. All which 
p Pupilla Oculi. pars 7. c. 5. l.  Io●nnis de Burgo our Countryman, thus seconds. Item mimi, histriones & huj●smodi non sunt ad ordines promovendi, nisi ex dispensatione Papae, quia sunt infames. Hoc intellige de his qui publice coram Populo faciunt aspectum sive Ludibrium sui corporis exercendo opus illud. Si autem in occulto aliquis saltaret, vel huiusmodi opus facere posset, nihil ominus post peractam paenitentiam potest ordinari. Vilitas enim personae est causa quare tales ab ordinibus repelluntur: for which he quotes Extravag. de vita est honestate Clericorum: cum decorum in glos. 
* See here p. 653, 654.  Inno: etc. So that no academical or private voluntary Actors by the cannon Law ought to be admitted to orders, before they have publicly repent and done some open pen●ance for this their private acting. The same we shall find affirmed by Aluarus Pelagius: De Planctu Ecclesiae. l. 2. Artic. 28. H. histriones (writes he) non promoventur ad clericatum: & in 
q Summula Raymundi f. 93 94. Summa Angelica. Tit. Histrio. Summa Rosella● Adulatio. Bulengerus de Theatro. l. 1. c. 50, 51.  sundry other Canonists: Yea the Canon Law is so strict in this, 
r See Apostolorum Canon's Can. 17. Gratian Distinct. 34. here p. 649.  that if any one married a woman actor, he could not be promoted to any ecclesiastical living, or take orders upon him.  
Thirdly, the acting of Plays made Players so infamous, that they could give no public Testimony between man & man● witness Concil. Africanum Canon. 96. & Concil. Carthaginense. 7. Can. 2. here p. 577. joamnes Bertachinus Repertorij Moralis. pars. 2. p. 669 Tit. histrio; Angelus De Clavasio, Summa Angelica. Tit. Infamia. Adulatio, Histrio, & Testis: with 
s Caluini Lexicon juridicum, and most other Canonists in their Titles Histrio, Infamia Testis, etc.  diverse others.  
Fourthly, it made Players so execrablie infamous, that for a Christian woman to marry a Stageplayer, was Excommunication ipso facto: witness, Concilium Eliberinum, can. 67. here p. 571.  
Fiftly, the infamy of players was such, that they might lawfully be disinherited by their parents, and so might Playhaunters too; histriones enim sunt infames etc. et qui adhaerent mimis et histrionibus possunt exheredari etc. as Tostatus informs us. 
t In Matth. c. 6. Quaest 38. f. 40   
Lastly, Such is the infamy of Playacting, that our own 
u 22. H 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. jacob. c. 7. See here p. 495, 496.  Statutes have branded Players with the style of Rogues and vagabonds, making them liable to the stocks, the whipping post, and all other punishments to which Rogues are subject: Which Statutes if any Actors think over rigorous; let them remember that both 
x See here p. 459, 460. accordingly.  Augustus Caesar, and 
y Tacitus. Annal. l. 1. c. 14. & l. 4. c. 3. See here p. 460.  Tiberius, two heathen Roman Emperors, made Stage-players liable to the lash, or Beadles whip, (a punishment suitable to such base idle Rogues as they) When as it was altogether unlawful for any ingenuous Roman to be scourged Act. 16.37, 38. & 22.24. to 30. By all which Testimonies together with that passage of Tully concerning Roscius the eminent Roman Actor, to whom 
* Oratio pro. P Quintio. p. 225.  Syla gave an Annual Pension and a ring of gold; Etenim, cum artifex ejusmodi est, ut solus dignus videatur esse, qui in scena spectetur; tum vir ejusmodi est, ut solus dignus videatur qui eo non accedat: quid aliud apertissime ostendens, (as 
* Mac●obius Saturnal. l. 3. c. 14.  St. August: descants on it) nisi illam scenam esse tam turpen, ut tanto minus ibi esse homo debeat, quanto fuerit magis vir bonus: it is abundandly evident, That Stageplayers are most 
* De consensu Euangelistarum. l. 1. c. 33.  infamous persons, and their very profession most base and execrable both among Pagans and Christians. 
* Sic itaque et circa voluptates spectaculorum infamata conditio est. Tertullian de Corona m●litis. c. 5. p. 7●.   
Neither is the art or public profession of acting Stageplays vile and execrable only when it is practised for lucre sake, but likewise the voluntary personating of them too for recreation or entertainment, especially in persons of rank and quality. To instance in some particulars.  
First, it hath been always reputed dishonourable, shameful, infamous, for Emperors, Kings, or Princes to come upon a Theatre to dance, to mask, or act a part in any public or private Enterludes● to delight themselves or others: Hence 
z Rom. hist. l. 59 p. 830.  Dion Cassius 
a Suetonii Caius Sect. 18.35.52, 53, 54, 55.  Suetonius, 
b De Legatione ad Caium li.  Philo judaeus with sundry 
c Zonara's, Eutropius, Sallicus Anton●nus, Grimston in his life, and Vinc●ntius Speculum hist. l. 7. c 1●9.  other writers impu●e this as an inexpiable infamy to that monster and shame of monarchs, Caius Caligula, 
d Quendam equorūsu●orū Incitatum nomine, ad caenam quoque ad hibebat, et ei in auro hordeum appo●e●at● et poculis aureis vinum pr●pi nabat, salutem eius ac for●unam ●urans; Consule●●● se e●m creaturam policiba●ur, facturus si d●ut●●s vixisset Dion Cassius l. 59 p. 83●.  (who w●s so far besotted, as not only to drink his horses Incitatus health. etc. and to spend whole nights in beholding masks and Stageplays, turning night as it were into day; but likewise by a public edict to compel all the people to be present at his interludes at his unseasonable hours, and to chop off the heads of such as either came not to them, or departed from them ere they were ended:) Quod procedente tempore et aurigavit et pugnavit, et saltavit, et Tragaediam egit, semper haec tractans: et quod semel noctu primoribus Patrum quasi ad necessariam deliberationem vocatis, coram saltav●, ac desaltato cantico abijt: which caused Chaerea to conspire his death, and to murder him as he was coming out of the Theatre: which 
f Lib. 59 p. 854. & Su●tonii Caius sect. 56.58.  Dion Cassius thus rela●eth. Postquam vero saltare etiam et fabulam agere Caius instituit, Chaerea cum suis rem extra●endam porro non rati, observarunt 
e Noctem quoque in diem velut mar● in terram convertere volebat: nam loco in Lunae formam curuato, undique ignis quasi in theatro qu●dam videbatur, ita ut omnem tenebrarum sensum eriperet. Ac ne qua ulli excusatio esset non veniendi in theatrum (nam egerrime id ferebat si quis abesse●, aut spectaculo nondum finito discederet) iustitium indixit. Interdixitetiam id ut obvii in viis Imperatorem salutarent, quo inmirum facilius ad theatrum iri posset. Multos inter●spectandum arreptos● multos a theatro domum revertentes apprehendens obtruncaret. Causa irae po●issima fuit, quod negligentius ad spectacula conveniebant, scilicet vexati ●o, quod alias alio tempore quam edixisset, ac saepe noctu etiam eo veniret, et quia non semper ●osdem, quos ipse probabant, nonnunquam etiam invisi, etc. Dion Cassius l. 59 p 831.837.842.  Theatro exeuntem, ut pueros spectaret, deprehensumque in angiportu obtruncar●nt. An end most suitable to his vicious tyrannical play-adoring life, which had quite exhausted the Roman treasury. We find this recorded to Nero his perpetual shame. 
g Tacitus. Annal. l. 14. c. 2. l. 15 c. 4, 5.6 Sabellicus Eneid 7. l. 2 p. 201. Eutropius rerum Ro. l. 9 p. 204. Zonara's Annal. Tom. 2. fol. 98.  Quod postremo ipse scenam inscendit, multa cura tentans cytharam et praemeditans, assistentibus familiaribus Quod faeminarum illustrium senatorumque plures per arenam faedasset, et acriore in dies cupidine adigebatur promiscuas scenas frequentandi. Nam adhuc per domum aut hortos cecinerat iu●enalibus ludis, quos ut parum celebres et tantae voci angustos spernebat. Non tamen Romae incipere scenas ausus, Neapolim quasi Graecam urbem dilegit: inde initium fore ut transgressus in Achaiam insignesque et antiquitus sacras coronas adeptus maiore fama studia civium eliceret, etc. 
h Suetonii Nero Sect 12, 13, 20. to 25. et Sect. 42. he writes thus, Quinimo cum prosperi quiddam ex provinciis nunciatum esset, superabundantissimam ca●nan iocularia in defectionis duces carmina, lasciveque modulata, quae vulgo inno●uerunt, etiam gesticulatus est; ac spectaculis theatri clam illatus, ●uidam Scenico placenti nuncium misit, abuti cum occupationibus suis, & sec. 54. Sub exitu quidem vitae palam voverat, si sibi incolumis status permansisset, proditurum se partae victoriae ludis, etiam hidraulam et choraulam, et utricularium, ac no●●ssimo die● histrionem, saltaturumque Virgilii Turnum. etc.  Ibidem saepius per complures cantavit dies. Neque eo segnius adolecentulos equestris ordinis et quinque amplius millia è plebe robustissimae iu●entutis undique elegit, qui divisi in factiones plausuum genera condiscerent, operamque navarent cantanti sibi insignes pinguissima coma, et excellentissimo cultu pueri, nec sine annulo laeves: quorum duces quadragena millia H S. merebant. Etiam Romae Neroneum agens ante praestitutum diem revocavit: Nomen suum in albo profitentium citharaedorum iussit ad scribi sorticulaque in urnam cum caeteris demissa, intravit ordine suo● simulque Praefecti praetorij citharam sustinentes, post tribum militum, juxtaque amicorum intimi. Vtque constitit peracto principio, Nioben se cantaturum per Cluvium Rufum consularem pronuntiavit, et in horam fere decimam perseveravit● coronamque eam, & reliquam certaminis partem in annum sequentem distulit, ut saepe canendi occasio esset. Quod cum tardum videretur, non cessavit identidem se publicare. Non dubitavit etiam privatis spectaculis operam inter scenicos dare, quodam praetorum H S. decies offerente 
i Eutroplus Rerum Rom. l. 9 f. 104. writes thus of him: Ad postremum Nero tanto se dedecore prostituit, ut om●nia pene Italiae ac Graeciae the●tra perlustratus, assumpto etia● va●ii vestitus dedecore saltaret, cantaret, in Scena citharedico habi●u ●el tragedian. See Grimston in the life of Nero. Vincentii Speculam histor. l 9 c. 6. Freculphi● Chronicon. Tom. 2. l. 1. c. 16. etc.  Tragaedias quoque cantavit personatus heroum Deorumque, item heroidum, a● Dearum personis effictis ad similitudinem oris sui, et faeminae, prout quamque diligeret: inter caetera cantaui● Canacen parturientem, Orestem matricidam, Oedipodem excaecatum, Herculem insanum. In quaefabula fama est tyrunculum militem positum ad custodiam aditus, cum eum ornari ac vinciri catenis, sicut argumentum postulabat, vid● r●t, accurisse ferendae opis gratia. Mox ipse aurigare atque etiam spectari saepius voluit, positoque in hortis inter servitia et sordidam plebem rudimento, universorum se oculis in Circo maximo praebuit, certamina deinceps obijt omnia. Cantante eo, ne necessaria quidem causa excedere Theatro licitum erat. Itaque & enixae quaedam in spectaculis dic●ntur, et multi taedio audiendi ●audandique, clausis oppidorum portis, aut furtim dissiluisse de muro, aut morte simulata funere elati. 
k Tacitus Annal● l. 16. sect. 1.  Constitit plerosque equitum dum per angustias aditus & ingruentem multitudinem enituntur obtritos, et alios dum Diem noctemque sedilibus continuant, morbo exitiabili correptos; quip gravior inerat metus si spectaculo defuissent, multis palam et pluribus occultis, ut nomina ac v●ltus, alacritatem, tristitiamque coeuntium scrutarentur. Vnde ten●iorib●s st●tim irrogata supplicia, adversus illustres dissimulatum ad presence, et mox redditum odium. Interea Senatus propi●quo iam lustrali certamine, ut dedecus averterit, offered Imperatori victoriam cantus, adijcit facundiae coronam, qua ludicra deformitas velaretur. Sed Nero nihil ambitu nec potestate Senatus opus esse dictitans, se aequum adversus aemulos et religione indicum meritam laudem assecuturum, 
* Nero publice cit●ara cecinit; in circo aurigavit. Traiecit in Graeciam, non ut maiores sui sed saltandi, citharae Pulsandae, praeconii faciendi agendae que tragediae causa. Nec ●●i Roma satis ampla erat, sed expedi●ione erat opus ut Periodonices, id est, pa●sim victor, ut a●●bat, evaderet. Sed qui● singula ●ius sacta enumeret? Nam uno verbo, quicquid viles histriones representant ea omnia ipse dicebat et faciebat, et tolerabat, nisi quod aureis catenis vin●iebatur, nam ferreae Romanorum Imperatorem haud decuissent. A●iquando igitur Miles vinctum conspicatus prae indignatione accurrit, cumque soluit. Zonara's Annal. Tom. 2. s. 98.  primo carmen in Scena recitat: mox flagitante vulgo ut omnia studia sua publicaret (hac enim verba dix●re) ingreditur theatrum, cunctis citharae legibus obtemperans: ne fessus resideret, ne sudorem nisi ea quam indutus gerebat veste detergeret; ut nulla oris vel narium excrementa viserentur. Postremo flexus genu, et caetum illum manu veneratus sententias iudicum opperiebatur ficto pavore. Et plebs quoque urbis histrionum quoque gestus invare solita personabat certis modis, pla●suque composito, Cr●deres laetari, ac fortasse laetabantur per iniuriam 
* Omnia in Ne●one probri et ignominiae plena. Omni pudore abiecto Romae cantu in theatro certavit, ubi insanum Herculem acturus, cum de more vinculis ornaretur, qui praesidi● causa in proximo sterit, catenas intuitus, ratusque vim illi intendi, consternatus animo, co occurrit opem principi laturus. Nec satis fui●per haec indelebilem Romano Populo notam ab eo inustam, in Graeciam cantandi studio navigavit omnibusque eius ge●tis spectaculis, cantu, aurigatione, praeconio certavit. Indereversus curru quo olim Augustus triumphans urbem ingressus est, praemiorum pompa titulisque singulorum certaminum longo ordine praemissis. Sabel●licius AEn●id. 7 l. 2. p. 201.  publici flagitij: so he styles it. Sed qui remotis èmunicipijs, severamque adhuc, et antiqui moris retinentes Italiam, quique per longas provincias lasciviae inexperti, officio legationum, aut privata v●ilitate advenerant: neque aspectum illum tolerare, neque labori inhonesto sufficere, cum manibus nescijs fatiscerent, turbare●t gnaro, ac saepe a militibus verberarentur, qui per cuneos stabant, ne quod temporis momentum impari clamore, aut silentio segni praeteriret, etc. Such was the Playerlike citharedicall life of this lewd vicious Emperor: which made him so execrable to some noble Romans, who affected him at first, before he fell to these infamous practices; that to vindicate the honour of the Roman Empire, which was thus basely prostituted, they conspired his destruction: which conspirarie being detected, Subrius Flavius a chief captain, one of the conspirators, being demanded of Nero, for what reason he had thus conspired against him? returned this answer 
l Tacitus Annal. l. 15. cap. 10 ●. 306.  Oderam te inquit, nec quisquam tibi fidelior militum fuit dum amari mer●isti; odisse caepi postquam parricida matris et uxoris, auriga, Histrio, et incendiarius extitisti. And Sulpitius Asper, a Centurion, being demanded the like question, made this reply; Non aliter tot flagitijs eius subveniri posse. And when as some of these Conspirators would have had Piso to succeed Nero in case their treachery had succeeded, Flavius made them this answer 
m Taci●●us Annal. l. 15. ●ect. 9 p. 359.  Non refer dedecori, si citharaedus dimoveretur et Tragaedus succederet: quia ut Nero ●ithara, ita Piso tragico ornatu canebat. All which, together with the Satirical invectives of 
* Res haud mi●●a tamen citha●●aedo Principe ●imus Nobilis etc. In Scena nunquam can●avit Orestes: haec opera atque hae sunt gene●osi Principis ●tes, Gauden●isfaedo peregrina ad pulpita saltu Prostitui, Graiaeque apium meruisse coronae Iwenal Satyr. 8. p. ●2, 83.  Inuenall and 
o Eutropi●s, Zonaras, Sabellicus, & Grimston in his life. Arius Montanus in lib. judicum c. 16. p. 590. 571. Dr. Rainolds Overthrow of Stageplays p. 1. to 10. & 29. ● 82.  others against this infamous Playerlie Emperor, are a sufficient evidence, what an ignoble shameful thing it is for any Prince or Emperor to sing, to dance, or act upon a Stage. Hence 
p Pag. 10, 91.  AElius Lampridius, and Eutropius in their Commodus Antoninus, and Herodian historiae l. 1. & 2. p. 57 to 73. severely censure this dissolute Emperor Commodus● whom they and the people styled, a Gladiator, an Actor on the stage: Quod nudus ingressus amphitheatrum est, sumptisque armis numeros gladiatorios implebat etc. Triste vero (writes 
q Histo●●ae. l. 1. p. 57.59. ●●.  Herodian) Romano populo spectaculum id visum, nobilissimum Imperatorem, post tam multos parentis sui maiorumque triumphos, non quidem adversus Barbaros arma capere militaria, vel Romanorum Imperio congruentia, se● amplissimam dignitatem, turpissimo faedissimoque cultu contaminare; eoque tandem vesaniae provectus est, ut deserere principalem aulam atque in domicilium gladiatorium migrare institueret. Neque se amplius Herculem appellari patiebatur, adoptato nobilissimi gladiatoris nomine, qui jam vita excessisset: atque in basi simulachri Colossei solis effigiem gerentis subscripsit, non quos consuesset imperatorios Paternosque titulos, sed pro Germanico, mille gladiatoru● vict●rem: To such prodigious degrees of baseness of degeneracy do dissolute Princes come to by degrees, when as they once addict themselves to such infamous delights. These actions of his were so execrable to the Senate, the common people, and to all his friends; that when as on the feast of janus, 
r Herodian. Histor. l. 1. p. 59 61.63. See Eutropius, Zonares, Coc●ius Sabellicus, Eli●us Lampridlus, Grimston, and others in his life accordingly.  Statuisset non quidem ex imperatorijs (ut mos erat) aedibus, sed ex ipso gladiato●rio prodire in publicum, deducente gladiatorum agmine in conspectu Populi Romani etc. Martia his best beloved Concubine, Intellecto tam absurdo turpique Consilio, primum orare multis lachrymis, supplexque ad genua accidere, ne aut Romanum imperium contumelia afficeret, aut ipse vitam svam perditis ac deploratis hominibus tam periculose committeret. Sed cum diu supplicando nihil proficisse●, lachrymen discessit. Ille Praefectum exercitibus Laetum nomine et Electum cubiculi custodem, ad se accitis, parare iubet in ludo ipso gladiatorio, quo se dormitum recipiat, ut illic ad sacrificandum mane procederet, ac se armatum Romano Populo ostentaret. Illi supplicabant et persuadere tenta●ant, ne quid imperio indignum faceret. But lo the desperate obstinacy of this wicked Emperor; ●ommodus id aegre ferens, eos quidem amandavit: reversus autem in cubiculum ad capiendum somnum (nam meridie id facere moris habebat) sumpto in manus libello, conscribit in eo quoscunque illa nocte interficere destinaverat. Ex quibus prima erat Martia, mox Laetus atque Electus: post hos ingens eorum numerus qui plurimum authoritatis in senatu obtinebant. 
* Note here the condition of wicked Princes and great persons; they desire not to have any good men near them to censure or bear witness of their shameful actions.  Siquidem senes universos, & reliquos patris amicos tollere è medio (quod graves turpium factorum inspectores habere puderet) bonaque ipsa divitum d●largiri partim militibus, partim gladiatoribus decreverat, ut alteri se defenderent, alteri oblectarent. Which book coming to Martia her hands, she and Electus with others, conspired to poison him: which when they had effected; all the people rejoiced, & ra● to their Temples, to give public thanks● 
s Herodian l. 2. p. 73. Eli● Lampridii Commodus p. 94, 95, 96. Eutropius, Zonaras, Sabe●licus & Grimston in his life.  vocerebant urque quidam, jacere tyrannum, pars gladiatorem, qui faelicitatem suam aliis in rebus studijs faedissimis contaminasset. Which several passages, are a most pregnant testimony, how infamous, how disgraceful a thing it is, for Kings or Emperors to turn Actors, Masquers, or Gladiators on a Stage, even in the very judgement of heathens, much more of Christians. It is storied of Antoninus the Emperor to his deserved infamy; 
* Herodian l. 5. p. 267.269.271.279.281.  Quod è Syriae profectus, statim debacchari supra modum caepit, cultum patrij numinis, cui dicatus fuerat, celebrare supernacuis saltationibus, vestitum usurpans luxuriosum: ad tibiarum et tympanarum sonum in publicum prodibat orgya numinis celebrans etc. From which Maesa earnestly deswaded him; ne spectantium oculos offenderet. Ipse ver● identidem aurigans aut saltans conspiciebatur: quip ne latere quidem sua patiebatur flagitia, procedens etiam in publicum 
* Let our effeminate men● women who are guilty of the selfsame womanish folly consider this.  pictis oculis genisquepurpurissatis, faciemque suapte natura for mosam, indecoris coloribus inficiens. Quod ammaduertens Maesa, ac suspectans militum ob talem Imperatoris vitam indignationem: persuadet levi alioqui stolidoque adolescenti, ut sibi consobrinum suum Alexandrum adoptaret, et Caesarem declararet, etc. Postea igitur quam Alexander Caesar est appellatus volebat eum statim Antoninus suis illis institutis imbuere, ut scilicet choros agitans saltansque, vestitu eodem atque artibus uteretur; quem tamen matter Mammaea a 
* Dancing therefore, together with acting, masking were infamous among the Romans. See Gul●elmus Stuckius Antiqui● tatum Conviu: l. 3. c. 21. accordingly.  faedis illis et quae Imperatores dedecebant actionibus av●rtebat: atque omnium disciplinarum doctores clam accersebat; modestiamque edocens, ac Palaestra virilibusque gymnasijs insuefaciens, graecisque eum pariter ac la●inis literis instituens. Quibus iratus Antoninus magnopere indignabatur. Quapropter omnes illius Doctores aula exegit. Quosdamque illustriores partim morte, partim exilio affecit; ridiculas allegans causas, 
* The same do some object against such tutors, friends, Masters, parents, who keep their scholars, servants and children from these lewd practices and excesses now, which say they do quite corrupt and make them Puritan.  Quod filium ipsius corrumperent, eum neque agitare choros, neque ebacchari permittendo, sed ad modestiam componendo, et virilia officia edocendo. Eo●ue vecordiae provectus est ut omnes scenicos artifices ac theatricos ad maximas imperij dignitates promoveret. Quip exercitibus saltatorem quendam praefecit, qui olim i●uenis publice in theatro operas dederat. Alium item è scena, iwentuti, alium senatui, alium etiam equestri ordini praeposuit. Aurigis item et comaedis mimorumque histrionibus maximae imperij munia demandabat: seruisque suis aut libertis ut quisque turpitudine reliquos an●eibat, procurationes tradebat provinciarum. Ita rebus omnibus per omnem contumeliam et temulentiam debacchantibus, 
* An evident and remarkable testimony how execrable, this Emperor's dancing and effeminacy was to all the Romans, though most of them were then mere Pagans.  cum caeteri omnes, tum imprimis Romani milites indignabantur; abominabanturque eum, utpote vultum componentem ●legantius quam faeminam probam deceret: insuper aureis monilibus, mollissimoque vestitu ba●dquaquam viriliter ornatum,, saltantemque in conspectu omnium. Quare propensi●res animos in Alexandrum habebant, spemque meliorem in puero modeste et continentere ducato, etc. Quae intelligens Antoninus nihil non insidiarum Alexandro matrique intendebat, etc. Quod milites aegre ferentes, imperato●em e medio tollere turpiter se gerentem vellent; quapropter ipsum Antoninum et matrem Soaemidem interficiunt, cumque iis seruos ministrosque omnes scelerum. So execrable did his dancing, acting, effeminacy, & love of Stage-players make him to all the Senate, soldiers and people, that they thought him unworthy for to reign or live, and at last dragged his carcase through the City and cast it into the common jakes. It is registered among other of Heliogabalus his lewd effeminate unworthy actions 
u Aeliis Lampridii Heliogabalus p. 189, 190.207. See here p. 208.  Quod agebat domi fabulam Paridis, ipse Veneris personam subiens, ita ut subito vestes ad pedes defluerent, nudusque una manu ad mammam, altera pudendis adhibita, ingenicularet, posterioribus eminentibus in subactorem reiectis et oppositis. Vultum praeterea eodem quo Venus pingitur schemate figurabat, corpore toto expolitus; ipse cantavit, saltavit, ad tibias dixit, tuba cecinit, pandurizavit, organo modulatus est. Fertur et una die ad omnes Circi et theatri meretrices (a good evidence that all whores, and few women else frequent these Playhouses) tectus cuculione mulionico, ne agnosceretur, ingressus etc. An apparent proof, that an Emperor dancing or acting a part in Plays or Masques even in his own private palace is infamous, and his resort to playhouses more abominable. To pass by the censure of 
* Histor. l 6.  Philarcus & 
* Dipnosoph. l. 14. c. 3. p. 980.  Athenaeus, upon Lysimachus, who bring in Demetrius thus usually speaking of his Court. Aulam Lysimachi nihil differre a Scena Comica: to whom Lysimachus replied: ego igitur meretricem exeuntem ex Scena tragica non vidi. It is recorded to the shame of Vitellius; 
Cornelius Tacitus hist. l. 2. c. 2. r. p. 478 etc. ●6, 17. p 469.  Vitellio cogniti scurrae quibus ille amicitiarum dehonestamentis mire gaudebat. Quantoque magis appropinquabat urbi, tanto corruptius iter, mixtis histrionibus & spadonum gregibus, et caetero Neronianae aulae ingenio. Namque et Neronem ipsum Vitellius admiratione celebrabat sectari cantantem solitus non necessitate, qua honestissimus q●isque, sed luxu et sagina mancipatus emptusque. The like is storied to the infamy of 
* Trebellii Polionis Gallieni duo. p. 315, 316. See p. 306.309.  Gallienus the elder, qui natus abdomini et voluptatibus. Quod saepe ad tibicinem processit, ad organum se recepit, cum processui et recessui cani iuberet: et quod mensam secundam scurrarum et mimorum semper prope habuit. To which I may add that of Saloninus Gallienus; 
y Idem p. 319.  Quod plura quae ad dedecus pertinebant ab eo gesta sunt: nam noctibus popina dicitur frequentasse, et cum lenonibus, mimis, scurrisque vixisse: And that of the Emperor Carinus too, 
z Flavii Vopisci Carinus p. 449.  Quod mimos undique advocavit. Exhibuit et ludum Sarmeticum quo dulcius nihil est: Donatum est et graecis artificibus, et gymnicis, et histrionibus, et musicis aurum et argentum: donata et vestis serica. Sed haec omnia, nescio quantum ad populum (writes Vopiscus) gratiae habeant, nullius certe sunt momenti apud principes bonos. Dioclesiani denique dictum fertur, cumeis quidam largitionalis suus editionem Cari laudaret, dicens; multum placuisse principibu● illos, causa ludorum theatralium, ludorumque Circensium; ergo (inquit) bene risus est imperio suo Carus. All which is a convincing proof, how absurd a thing it is for Princes to 
* Hence also Duidas in his historica Col. 127. thus taxeth Ardaburius Quod sedeflexit ad muliebres delicias. Gaudebat enim Minis, et praestigiatoribus, et omnibus scenicis ludicris; et huiusmody ineptiis totos dies exigens, glo●iae insignia prorsas negligebat.  delight in plays or Actors, much more to Act Interludes or Masques themselves, Theopompus Historiarium lib. 28 & Athenaeus Dipnosph. lib. 6. c. 6. pa. 422. condemn King Philip, qui cum Thessalos prodigos esse cognovisset, atque omnino intemperantes, artibus omnibus illis placere studuit: nam et tripudiabat, et lasciviebat, omniaque praeter modestia● patiebatur. Erat enim natura scurra, singulisque diebus ebrius etc. 
a Polybius hist l. 31. & Athenaeus Dipnos. l. 10. c. 12. p. 694.695. See here p. 249, 250.  Polybius & Athenaeus, severely censure Antiochus the illustrious, whom they phrase the mad: Quod una cum recitatoribus ludebat, totusque velatus inferebatur a mimis, atque in t●rram deponebatur quasi unus esset ex mimis. Concinnitate deinde evocante, rex exiliebat, tripudiabatque et iocabatur cum mimis, ita ut omnes verecundia caperentur. Ad res huiusmodi misoras inducit stupor is, qui ex ebrietate ●ascitur. Yea 
b Dipnosoph l. 12. c. 13 p. 841.  Athenaeus taxeth Straton King of Sidonia for this very thing Quod conventus cum tibicinis, saltatricibus ac cytharistis faciebat; multasque amicas ex Peloponeso accersebat, compluresque cantatrices ex jonia, atque ex vni●ersa Graecia amicas puellas, quarum alias quidem saltantibus, alias canentibus amicis praemium certaminis proponere solebat, quibuscum etiam coire saepius delectabatur: cum vitae huiusmodi institutionem complecteretur, ipsa natura seruus erat voluptatum. By all which several recited examples (well worthy all Christian Princes consideration and detestation too; De quibus nescio an decuerit memoriae prodi, as 
c Rorum Roma norum l. 7. p. 101.  Eutropius writes of Caligula his vices, nisi fort● quia iuvat de Principibus nosse omnia, ut improbi saltem famae metu declinent talia:) it is most evident: that it hath been always a most infamous thing for Kings, and Emperors to act Plays or Masques either in private or public; or to sing, or dance upon a Stage or theatre; or to delight in Plays and Actors. Which assertion is likewise confirmed by Plinius secundus Panegyr: Traiano dictus p. 32.45.110. here p. 462, 463. Froysart his Chronicle Book 4. cap. 192. fol. 243.244. The general history of France p. 231. Guevara his Dial of Princes l. 3. c. 43. to 47. D. Rainolds his Overthrow of Stageplays p. 6. to 10. & 63. to 76. Arius Montanus in lib. judicum c. 16. p. 470.571. & Iwenal satire 8. by Tacitus, Herodian, Suetonius Polybius, Athenaeus, Flavius Vopiscus, AElius Lampridius, Trebellius Pollio, Eutropius, Corceius Sabellicus, Antoninus, Grimston, in the lives of these forenamed Emperors, and in the places quoted in the margin with 
d See Comment: & Notae Lubini, joannis Brittanici, P. Pithaei, Caeliis Secundi, Curionis, Theodor Pulmanni, et Thomae Parnabii in juvenal satire. 8. justin. Hist l. 30. p. 254. & Suida Histo●ica. Ardaburius.  sundry others whom I pretermit. See here p. 462, 463, 557, 558, 734. to 743. & p. 710. the example of Ptolemy, accordingly.  
Secondly as it is absurd & most infamous for Princes, so also is it for any Magistrates, Nobles, Gentlemen, or persons of rank or quality, to act a part in public or private on the Stage. Hence 
e Annal. l. 14. c 2.3. p. 301, 32, 303.  Cornelius Tacitus writes thus of Nero his times. Sed faeminarum illustrium Senatorumque plures per arenam faedati sunt. Ratusque dedecus amoliri si plures faedasset, nobilium familiarum posteros egestate ●enales in Scenam deduxit, quos fato perf●nctos, ne nominatim traedam, maiorib●s eorum tribuendum ●uto. Nam et ei●s flagitium est qui pocuniam ob delicta potius dedit, quam ne delinquerent. Notos quoque equites Romanos operas ●renae promitter● subegit, donis ingentibus, nisi quod merces ab eo quii ubere potest, ●im necessitatis affert. Ne tamin adhuc publico theatro dehonestare●ur, instituit ludos I●uinalium vocabulo in quos passim nomina data non nobillitas cuiquam non aetas aut acti honores impedimento, quo minus Graeci Latiniue histrionis artem exercerent usque ad gestus, motusque haut viriles etc. Whereupon diverse of the Senators and people complained and cried out, Proceres Romani specie orationum et carminum Scena polluantur, quid superesse, nisi ut corpora quoque nudent, et caestu aessumant, easque pugnas pro militia et armis meditentur etc. vid ibidem: Which infamous act 
f Sect. 11.12. See Lypsius de Saturn. et Sabellicus, Eutropius Zonaras & Grimston in Nero his life.  Suetonius thus expresseth, Spectaculorum plurima et varia genera edidit, Invenales, Circences, Scenicos Ludos, gladiatorum munus: juvenalibus senes quoque Consulares anusque matronas recepit ad lusum. Ludos quos proaeternitate imperij susceptos appellari maximos voluit, ex utroque ordine et sexu plerique ludicras partes sustinuerunt. Exhibuit autem ad ferrum etiam quadringentos Senatores, sexcentosque equites Romanos et quosdam fortunae atque eflimationis integrae ex ij●dem ordinibus, confectoresque ferarum et ad varia arenae ministeria, etc. Which ignobl●flagitious ba●e practise of his & others, the Poet juvenal doth thus notably inveigh against. 

g juvenal satire 8. p. 81, 82.  At vos Troiugenae vobis ignoscitis, & quae  
Turpia Cerdoni. Volesos, Bru●ósque decebunt.  
Quid si nunquam adeò foedis, adeóque pudendis  
Vtimur exemplis, ut non peiora supersint?  
Consumptis opibus vocem Damasippe locasti  
Sippaerio, ●lamosum ageres ut Phasma Catulli.  
Laureolum v●lox etiam bene Lentulus egit,  
judiceme, 
* Nota.  dignus vera cruse: nec tamen ipsi.  
Ignoscas populo: populi frons durior huius,  
Qui sedet, & spectat trisc●rria patriciorum:  
Planipedes audit Fabios ridere potest qui  
Mamercorum alap●s, quanti sua funera ven●ant,  
Quid refert? vendunt nullo cogente Nerone,  
Ne● dubitant celsi Praetoris vendere ludis.  

* Nota.  Finge tamen gladios inde, atque hinc pulpita pon●,  
Quid satius? mortem sic quisquam exhorruit, ut sit  
Zelotypus Thymeles, stupidi collega Corinthi?  
Res haud mira tamen, citharoedo Principe mimus  
Nobilis, haec ultra quid erit nisi ludus? & illic  
Dedecus urbis habes, nec Mirmillonis in armi●,  
Nec clypeo Gracchum pugnantem, aut falce supina.  
(Damnat enim tales habitus, & damnat & odit.)  
Nec galea frontem abscondit, movet ecce tridentem,  
Postquam vibrata pendentia retia dextra  
Nequicquam effudit, nudum ad spectacula vultum  
Erigit, & tota fugit agnoscendus arena.  
Ergo ignominiam graviorem pertulit omni  
Vulnere, cum Gracco iussus pugnare secutor. etc.  An elegant description & demonstration of the infamy of such mensacting plays: Which Laberius an ancient Roman Knight, drawn upon the Stage to act a part by the hire & command of Nero, doth excellently descypher in this expression of his own dishonour. 
h Macrobius Saturn l. 2. c. 7. p. 408.409.  Laberius asperae libertatis equitem Romanum (writes Macrobius) Caesar quingentis millibus invitavit, ut prodiret in scenam, es ipse ageret mimos quos scriptitabat. Sed potestas non solum si iu●itat, sed etiam si supplicet, cogit. Vnde se et Laberius a Caesare coactum in Prologo testatur his versibus. Necessitas, cuius cursus aversi impetum Voluerunt multi effugere, pauci pot●erunt. Quo me detrusit pene extremis sensibus? Quem nulla ambitio, nulla unquam largitio, Nullus timor, vis nulla, nulla aucto●itas Movere potuit in iu●enta de statu; Ecce in senecta ut facile labefecit loco viri excellentis ment clemente edito, Submissa placidè blandiloquens oratio. Etenim ipse dij negare cui nihil potuerunt Hominem me denegare quis posset pati? Ego bis tricenis annis acts, sine nota, Eques Romanus lare egressus meo, Domum revertar mimus. 
* Nota.  Nimirum hoc die Vno plus vixi mihi quam vivendum fuit. Fortuna immoderata in bono atque in malo, Si tibi erat libitum literarum la●dibus Floris cacumen nostrae famae frangere, Cur cum vigebam membris praeviridantibus, Satisfacere Populo, et tali cum poteram viro, Non flexibilem me concuruasti, ut caperes? Nunc me quo d●ijcis? quid a scena affere? Decorem formae, an dignitatem corporis? Animi virtutem, an vocis iocundae sonum? Vt haedera serpens vires arboreas n●cat; ●ta me vetustas amplexu annorum necaet; Sepulchris similis, nil nisi nomen retineo. In ipsa quoque actione subinde se qua poterat ulciscebatur, inducto habitu Sylli, qui velut flagris caesus, praeripientique se similis, exclamabat. Porro, Quirites libertatem-perdimus● Et paulo post adiecit; necesse est mult●s timeat quem multi timent: quo dicto universitas populi ad solum Caesarem oculos et ora convertit; notantes eius impotentiam hac dicacitate lapidatam. A most pregnant evidence of the point in question. Among the ancient Romans as Macrobius, Cicero, Seneca and others in their 
i See here p. 245. to 251.  forequoted passages witness, it was an infamous thing for Senators, Knights, for men or women of quality, or their Children, to dance either in a public Theatre, or at any private feasts: Hence Seneca thus complains 
k Contro. l. 1: proaemio p. 967 See here p. 248.  Cantandi saltandique obs●aena studia effaeminatos tenent: 
l Seneca Epist. 90 p. 377, 379.  hinc molles corporis motus docentium, mollesque cantus et infractos: Sapientia vero animorum magistra, non indecoros corporis motus, ne● varios per tubam et tibiam cantus efficit, etc. Hence 
m Dion Cassius Hist. l. 54. p. 682.  Augustus Caesar, quoniam Equites et feminae illustres adhuc in Orchestra saltaban●, prohibuit ne non modo● Patriciorum liberi (id enim antea cantum erat) sed etiam nepotes eorum, quique equestris ●rant ordinis, amplius id facerent. In his actionibus Legis●atoris Augustus et Imperatoris speciem nomenque ostendit. Hence this is laid as a tax upon Caligula, that in his presence, 
n Dion Cassius hist l. 59 p. 831.  Patricij pueri Troiam l●serunt. And hereupon 
o Dion Cassiu● hist l. 60. p. 891●  Claudius his successor, to draw men from this infamy; In Orchestram introduxit inter alios viros etiam equites ac mulieres, quales Caij principatu saltare solebant; non quod iis delectaretur, sed ut praeterita arg●eret. Nam posthac certe nemo eorum in scena visus est dum Claudius viveret? Pueri quoque quos ad Pyrr●icam saltationem Cains evocaverat, semel duntaxa●●a saltata civitate donati, ac ablegati sunt, Alij deinde ex famulis Claudij saltarunt: haec in theatro. Yea such was the infamy of acting plays among the ancient Pagan Romans; that even lewd 
* Corn. Tacitus Histor. l. 2. c. 15. p. 465.  Vitellius enacted this law: pollu●rentur● And Plinius Secundus in his panegyrical oration to Traian, in the name of the whole Roman Senate & people, styles the acting of Plays; 
p Page 38. & 45. See here p. 462, 463.  Effaemin●tas arts, et ind●●ora seculo studia: which the whole Roman Nation did condemn. See here p. 462, 463. accordingly. To these several recited Pagan testimonies, I might accumulate, the forequoted evidences of the 
q See here page 843, 844, 845, 846, 847● etc.  Praetor, Budaeus, Arius Montanus, Vlpi●n, AEmilius Probus, Dio, 
* See D. Rainolds his overthrow of Stage plays, p. 8.  Xiphilinus, Dionyssius Gothofredus, Ioann●s d● Burgo etc. together with the concurrent suffrages of Lipsius' Saturnal. l. 2. c. 1. and of Lubine Caelius secundus, Farnaby, and others in their Commentaries and notes upon I●venal, satire 8. who all affirm, the voluntary descending of any persons of quality or rank upon the Stage (
* See D. Rainolds his overthrow of Stage plays, p. 8.  etiam ●t sine praemio) to act a part even without reward or hire, to be infamous and absurd: but our learned Dr. Rainolds in his Overthrow of Stageplays p. 4. to 11. & 63. to 77. and in other pages of that discourse, hath proved this point so fully, that I will here proceed no further in it.  
Thirdly, it is altogether infamous, yea unlawful, for any Clergymen whatsoever or their Children, and for any who intent to enter into orders, either voluntarily or compulsorily, for reward or without reward, to act a part upon the Stage, either in any public or private Interludes. Hence the 
r See here p. 574.  Council of Carthage, Anno. Dom. 397. Can. 11. Decrees: That sons of Bishops and Clergy men (much less than they themselves) should neither exhibit, act or behold any secular Interludes: Hence also the 4. Council of Carthage: Can. 56.60.62. The 7. Coun. of 
s here 578, 582, 584, 595. etc. See Gulielmus Stuckius Antiquita●um Convivialium l 3. c. 21.22. accordingly.  Carthage, can: 70. the 6. Coun. of Constantinople, can. 24.51.62. the 3. Synod of Towers, can. 7.8. the 2. Synod of Cabilon, ca● 9 the coun, of Mentz An. 813. can. 14. the Coun. of Paris, An. 829. can. 38. the Synod of Mentz under Rabanus: can. 13. the Coun. of Nants, quoted by Gratian: distinct. 44 her. p. 599. The Count of Gants, An. 1231. here. p. 598. The Synod of Lingres, An. 1404. her. p. 599.600. The Council of Toledo, An. 1473. here. p, 603.604. The Synod of Seine, An. 1524. here. p. 606. The Synod of Chartres, An. 1526. here p. 609.610. The Count of Seine, An. 1528. can. 25. here p. 611. The Synod of Heidelsheim An. 1539. can. 14. here p. 616. The Council of Triers An. 1549. here p. 617. The Synod of Mentz, An. 1549. can. 74. here p. 620.621. The Count of Paris: 1557. here p. 622. The Council of Trent. Sess. 24. De Reformatione Can. 12. here p. 623. The Council of Milan 1560. here p. 625. The Council of Bordeaux An. 1582. here p. 630.631. The Council of Biturium An. 1584. here p. 633, 634. The Synod of Aquin. An. 1585. here p. 635. The Council of Tholoose: An. 1590. and sundry other forementioned Counsels Act. 7. Scene 3. together with 
t here p. ●54, 655, 656. And yet Ipsi autem Episcopi redditus Ecclesiarum, non in pias causas, sed consanguineis, histrionibus, adulatoribus, Venatoribus Scortis et similibus personis friuole expendunt, et magis attendunt nequitiam hominum quam necessitatem naturae, contra Canonum dedecreta. Episcopus chemnensis Onus Ecclesiae cap 20. sect. 10.  Sextus, Odo Parisiensis, and Pope Pius the 5. Ivo Carnotensis Decret. pars 6. cap. 208, 209.349. pars 11. cap. 76, 77, 78, 79, 80, 81. Hostiensis Summa l. 5. Tit. de Clerico Venatore fol. 455. Summa Angelica Ludus, have positively prohibited all sorts of Clergymen whatsoever * from dancings from acting (and which is far more strict, even from * beholding) Stageplays or any such ioculatorie Interludes, either in public or private; which resolutions and decrees of theirs, are abundantly ratified by the concurrent suffrage of all the 
u H●re p. 665, 666. & p. 843. to 848. Summula Raymundi f. 92, 9●.  forequoted Canonists and Civilians on which you may reflect. Yea such is the rigidness of the Canon-law in this particular; than it makes not only all professed Stageplayers, but likewise all Scholars and others who have voluntarily acted any part in public or private Interludes, uncapable of any Ecclesiastical Orders or preferments, till they have done public penance, and openly manifested their serious repentance for the same; as our own famous English Canonist 
x Pupilla Oculi pars 7. c. 5. I. See here p. 846.  joannis de Burgo, chancellor of the University of Cambridge in Henry the 6. his reign (the only ancient extant writer of that University before Henry the 7. his days, which I have hitherto met with) 
* See Ivo Carnotensis Decret. pars 6 c. 349. & pars 8. c. 295. accordingly.  with others, expressly testify in their forementioned passages. And hereupon joannis Langhecrucius a famous popish Canonist and Divine, in his Treatise De vita et honestate Ecclesiasticorum. l. 2. after he had largely proved in the 20. & 21. Chapters of that Book, that Clergy men ought not to act or see any Stageplays or Interludes; in the 22. Chapter he propounds this question (which naturally comes here to be discussed from the premises;) Whether Schoolmasters or their Scholars may at this day act any Conedies, Tragaedies or other Stagplayes? 
y Vtrum scolares corumque Magistri, vel● Ludimagistri ●orum●c discipuli (as the text & the margin propound it) comaedias et tragaedias aliosue ludos scenicos nunc agere possint?  And he resolves it negatively that they may not do it, whether these Masters or scholars are such as are already admitted, or as yet not entered into clerical Orders: 
z Ibidem p. 318, 319, 320. etc.  Verun si quis in terroget (writ he) arm ludimagistri possint per discipulos suos conaedias et tragaedias aliosue ludos scenicos agere? Respondendum videtur, quod si praedicti ludimagistri, eorunve discipuliclericali tonsura insigniti sint, eos non posse, ut per supradicta pat et. Quia jure canonico expresse cautum est, ut clerici mimis ioculatoribus et histrionibus non intendant. Verum si discipuli non sint tonsurati, nec illis quidem permittendum hoc videtur, (pray mark it) praesertimsi lascivi vel prorsus profani sint, cum ab illis 
* Pray note this reason well.  Christiana religio eos prohibeat. Nam cum paruuli qui succrescentes in maiorum suorum locum in reipublicae tam ecclesiasticae quam secularis administratione succedant, 
* Nota.  consequens sit, ab ipsis prane ac nequiter institutis reip●b: pernicien imminere; idcirco summopere refert, ut pueritia, quae seminarium est omnium rerum publicarum in timore Domini, verecundia, pudicitia, et bonis disciplinis edoceatur, prout supra ex SS. Con●ilio Tridentino demonstratum fuit. 
a Epist. l. 1. Epist. 10. ●ucrati.  Divus enim Cyprianus, consultus quid sibi videretur de histrione quodam, an talis deberet communicare cum catholicis, qui adhuc in in eiusdem artis suae dedecore perseverabat; respondit his verbis: Puto ego nec maiestati divinae, nec evangelicae disciplinae congruere, ut pudor ●t honour ecclesiae, tam turpi et infami contagione faedetur, etc. Nec excusetse quispiam, si à theatro ipse cessaverit cum tamen hoc caeteris doceat. Non potest enim videri cessasse, qui vicarios substituit, et qui pro se uno plures succedaneos suggerit, contra institutionem Dei, erudiens et docens quem admodum masculus frangatur in faeminam, et sexus arte mutetur, et diabolo divinum plasma maculanti, per corrupti at que ener nati corporis delicta placatur, etc. 
* See here p. 584.  Then he quotes the forementioned passage of St. Cyprian to Donatus Epist. l. 2. Epist. 2. to justify this his answer: After which he thus proceeds. Deinde in aecumenica Synodo sexta, quae fuit Constantinopolitana 3. Canon 62. statutum est: ut nullus vir muliebri veste induatur, nec mulier veste viro conveniente; sed nec Comicas, nec Tragicas nec Satyricas personas induant. Qui secus fecerit, si clerici sint, deponantur; si Laici, segregentur à communione: (which Canon prohibits all manner of persons whatsoever, whether laymen or Clergiemen, from acting any sort of Interludes, be they Comedies, Tragaedies or Satyrs) Quare piè et rectè a provinciali Synodo Mechliniensi statutum fuit; ut illi auctores, qui per gentilitatem aut turpes amores iwenum mores 
* Let those who now erect Crucifixes and Images in our Churches contrary to our Articles, Injunctions, homilies, Conon's, Statutes, & writers yea contrary to their own subscription, consider this: and those also who use any heathenish Ceremonies and representations in their Interludes.  corrumpere possent à scholis arceantur? Et ut non solum è templis et locis sacris, verum etiam è domibus et hortis ecclesiasticorum tollantur imagines, sculpturae, aulaea, quae gentilitatem, aut mendaces ethnicorum fabulas, Satyrorum, faunorum● Sy●enarum, terminorum ac Nympharum, ac id genus alia repraesenta●t: (which are the commonnest representations in all Masques and Stageplays:) Similiter quaecunque figurae lasciu●, procaces, et ob pudendam nuditatem vel alias tam obscenae, ut pios mentes offendant, et superstitiosae, qui fidelium mentes à religione et devotione distrahunt et saepius graviter offendunt. Then he quotes the 
b See here page 601, 603, 604, 608, 611, 631, 634.  forementioned Cano●s, prohibiting children's acting of Plays in Churches upon Innocents' day: together with the Canons of the Council of Milan; 
c See here page 624, 625.  from all which he truly and positively concludes: That it is unlawful for Schoolmasters or their Scholars, to act any Comedies, Tragedies or other stageplays. And shall Protestants then allow of that which the very Papists condemn? God forbid. From all which premises thus laid together, we may quickly learn what to judge, not only of the personating of all private and public Masques and Mummeries, which are now to frequent, but likewise of the acting of 
* Academical Interludes and the acting of them infamous See Gullelmus Stuckius Anti. qui. Conviv. l. 3. c. 21, 22.  Academical Interludes, by Vndergraduates, Graduates, Deacons, and sometimes young Divines; which Plays are commonly as scurrilous, as profane as scandalous, as invective against religion and the professors of it, as experience witnesseth, as any that are acted in our standing Playhouses. Certainly whatever the Error, the corruption of the times may judge; yet the fore-aleaged 
* See p. 573. to 668.843 to 850. & 933, 934, 940.  Counsels, Fathers, Author's doom the acting, (yea the very beholding of such academical Interludes, especially by Clergymen, who are now to forward to pen, to act and see them● whereas 
d See Act. 7. Scene. 3.  above 40. several Counsels have positively decreed, that they ought not to be present at any such Plays or Interludes) to be both scandalous and infamous, not only in the repute of Christians, but of Pagans too, especially of the anciant Pagan Romans; In scenam enim pr●dire et populo esse spectaculo 
* That is, ●s first.  nemini in Graecis gentibus fuit turpitudini: quae omnia apud Romanos, partim infamia, partim humilia, atque ab honestate remot● ponuntur, as 
e In his Excellentium Imperatorum vitae: P●●fatio p. 356.  AEmilius Probus writes. And ca● any gentlemen or scholars whatsoever, think this an honour to them, to be excellent Actors, Masquers or dancers, in any Academical Interludes, which the very heathe● (besides, Counsels, Fathers, and Christian authors) have long since sentenced as their shame? Doubtless no ingenuous christian ought too be so stupid so profane or graceless, as to harbour any such conceit within their breasts. And here that I may not to far digress into a large discourse against Academical or private Interludes since I have been so over●eedious against popular, I shall only commend these three considerations to the Readers, a●d all Academical Actors consciences.  
First, that the Fathers, the Primitive Christians, the forerecited Counsels, and Pagan authors, never made, nor knew of any such novel distinction as ●his, of Popular & Academicull Enterluds, but condemned all plays alike, as well those in 
f See here page 573.581.  private houses, as in public Theaters, as well those that were acted by Voluntary as by hired and professed Actors, both which they reputed infamous, as I have here largely manifested.  
Secondly that all, at leastwise most of all the arguments, the authorities here produced against popular stage-players, stand firm against Academical too, there being no other difference between them that I know, but this; that the one ●re more frequent, more public than the other: their materials, circumstance●, concomitants, and manner of acting. being 
g Paria sunt vni●s sementis germina. Prosper Acquit. Contr. Collatorem c. 41.  for the most part both alike, and their original too.  
Thirdly, that Academical Interludes are in this regard far worse than popular, in that they give a kind of authority, and justification to public Interludes Actors, and Playhaunters, o●r common Players and Playhaunters alleging the example's of our university Interludes as their chiefest Agument, their best apology both for the use and lawfulness of public Stageplays, as present experience manifests: and in that their 
h Velocius enim et citius nos corrumpunt vi●tiorum domestica exempla subeunt animos magnis auctoribus. juvenal satire 14● p. 126. Exempla tantum conspectiora sunt, et efficacius movent, quanto illustriores sunt perso●ae aquibus designantur Diodorus Sic. Bibl. hist. Epist. Dedic●t.  example, their scandal is far worse than that of popular stageplayss, and so apt to do more harm, by increasing the number both of popular players and Actors, and hardening them in the love, the practice of acting and frequenting Plays; because the persons who commonly Act, behold and pen them being scholars and divines (who should be 
i 1 Tim. 3.2. to 14. c. 4 12.  patterns of piety, gravity, sobriety and right christian conversation unto others) are of far better education rank and quality, in regard of their professions, and of the Universities themselves in which they live, (they being the very eyes and Lamps, the Seminaries and Nurseries of our Island, where youth are usually either made or marred for ever, to the great public good or hurt) then either the penners, or actors, of our common Interludes, who are 
k See here Act. 4. Scene 1, 2.  ordinarily men of meanest quality & lewdest conditions, even such as our 
l 22 H. 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. jac. c. 7.  own statutes brand for Rogues. Which three Considerations added to all the premises, to page 489.490.491. & to Doct. Reynolds his learned Overthrow of stageplays, (where he hath professedly proved, Academical stageplays as w●ll as popular, to be unlawful, maugre all Doct. Gagers, or Doctor Gentiles their slen●er cavils and objections to the contrary, which are there so solidly answered, that they were enforced to yield their cause● 
m See the Epistle to the Reader before Dr. Rainolds his Overthrow of Stage plays, accordingly.  Doct Gager subscribing at last unto D. Reynolds his judgement;) will be a sufficient evidence, to convince the unlawfulness of Academical Interludes, and the 
n See I. G. his Refutation of the Apology for Actors, here p. 490● 491.  infamy of such as shall presume to act them; A●l voluntary, hired, or professed Actors of Academical, of common stageplays being infamous persons, as the foregoing Authorities, largely testify I shall therefore here conclude this Scene, 
* De Vanitate Scient. c. 20. See cap. 19  with that excellent passage of Cornelius Agrippa, of the infamy of acting & frequenting stagplayes, Proinde exercere histrinican, non solum turpis et scelesta occupatio est, sed etiam conspicere et dilectari flagitiosum: siquidem et lascivientis animi oblectatio cadit in crimen. Nullum denique nomen olim fuit infamius, quam histrionum, et legibus ipsis arcebantur ab honoribus, quicunque fabulam saltassent in Theatro. And thus much for the infamy of Acting stageplays: a good Prologue or introduction to the unlawfulness both of the Profession of stage-players and of acting Plays, which I shall next discuss.   

SCENA SECUNDA.  
IN the handling of which subject, 
The unlawfulness of a Player's profession and of acting  I shall first of all briefly evidence, that the profession of a Player, and the acting of Stageplays are unlawful.  
Secondly, I shall lay down the Several grounds and reasons of their unlawfulness.  
For the first of these, I shall need to urge no more but these ten Arguments  
First. 
Argument 1.   
That which hath ever been infamous, scandalous and of ill report, both among Christians and Pagans to, must questionless be sinful, unlawful unto Christians, who are to follow things only of good report, and to provide things honest in the sight of all men, giving no offence, either to jew or Gentile, or to the Church of God. 1. Tim. 3, 7. 1. Pet. 2.11.12.15. c, 3.15.16. Phil. 4, 5.8.9. Rom. 13, 13. c. 14.13.19. cap. 15.2. cap. 12.17. 1. Cor. 10.31, 32, 33. Ephes. 4.2.  
But the profession of Stagplayers, & the acting of plays either in public or private, have been ever infamous, scandalous, and of ill report, both among Christians and Pagans, as the foregoing Scene demonstrates.  
Therefore it must questionless be sinful, unlawful unto Christians.  

Argument, 2.  Secondly.  
If those who have acted Stageplays, have all ways been banished, excluded and cast out of the common weal, and made uncapable of any honour, or promotion, by Christian by Pagan Republics, Emperors, Kings, Magistrates, If they have been excommunicated both from the word, the Sacraments, the society of Christians, & disabled to give any testimony, or to take any Ecclesiastical Orders or promotions upon them, by the solemn resolutions, constitutions and Decrees, of Counsels, Fathers, and the whole Primitive Church, even for their very Playacting; which thus debarred them from all the privileges both of Church and common weal, then certainly the profession of a stage-player, together with the acting of plays, is unbeseeming and unlawful unto Christians, See p. 133, 134.  
But those who acted plays, have always thus been handled: as being altogether unworthy of any privileges of Church or common weal; witness the examples of Plato, Aristotle, the Massilienses, Lacaedemonians, jews, ancient Germans, Tiberius, Augustus, Nero, Traian, Marcus Aurelius, Constantine, Trebonius Rufin●s Henry the third, Philip Augustus, and others forecited; who excluded Players and Play-poets out of their republics, and banished them their Dominions: (to which I might add 
* The General history of France p. 138.  Lewis the 9 surnamed the godly, who made diverse good Laws against Dice-houses, Players, plays and other enormities) Witness the forealeaged Counsels, Fathers and Primitive Church, & Christians who excommunicated all Stage-players & Actors from the word, the Sacraments and all Christian society; disabling them to give any public testimony, or to take any ecclesiastical orders and preferments etc. even for their very acting of Stageplays: See part 1. Act. 4. Scene 1. Act 6. Scene 5. Act. 7. Scene 2.3, 7. and the next fore going Scene, where all this is largely manifested.  
Therefore the profession of a Stage-player, together with the acting of stageplayss, is unbeseeming and unlawful unto Christians.  
Thirdly: 
Argument. 3.   
●he profession, the action of any unlawful scandalous or dishonest sports, cannot but be unlawful, especially unto Christians, who must abstain, not only from all evil things, but likewise from all appearance of evil: 1 Thes. 5.22. See here Part 1. Act. 3. Scene 3. Act. 5. Scene 1, 2, 3. & Act. 6. Scene 4. accordingly.  
But stageplays as the Premises prove at large, are unlawful, scandalous and dishonest sports.  
Therefore their action cannot but be unlawful, especially unto Christians.  
Fourthly. 
Argument. 4.   
That profession which hath neither God's word for its rule, nor his glory for its end, must certainly be unlawful unto Christians; witness, Psal. 119.9.10. Gal. 6.16. 1 Cor. 10.31. c. 6.20. 1 Pet. 4.11. which inform us, that God's people must make his word the square, his glory the chief and only end of all their actions.  
But the pro●ession or art of acting Plays, hath neither the word of God for its rule (there being neither precept nor example in all the scripture for to warrant it, but many texts against it: See here p. 547. to 551. & 723. to 730;) nor yet the glory of God for its end, as I have here largely manifested, p. 127. to 133. & f. 5●0. to 570.  
Therefore it must certainly be unlawful unto Christians.  

Argument. 5.  Fiftly,  
That art or trade of life, in which men cannot proceed with faith or comfort, & on which men cannot pray for or expect a blessing from God, must questionless be unlawful unto Christians: witness, Rom. 14.23. Psal. 129.7, 8. Phil. 4.6.8.9. 1 john 5.16. Neh. 1.11. c. 2.20. Psal. 90.17.  
But in this art or trade of acting Plays, men cannot proceed with faith or comfort, because it hath no warrant from the word, the 
* Gal. 5.16. 2 Pet. 1.19.  rule of faith; nor from the Spirit, the efficient cause of faith; nor from the Church or Saints of God, 
* Gal. 5.22.  the household of faith: neither can men pray for or expect a blessing from God upon their Playacting; 
* Gal. 6.10.  it being a calling of the very 
* See here p. 10. to 40.404. See the Table. Title Devil and Players.  Devil's institution, not of God's appointment; a calling not authorized by the word of God, and therefore no ways entitled to the blessing of God: A profession I dare say, on which the very professors themselves, could never heartily pray as yet for a blessing; Neither do or can those pious Christians which go by whiles they are acting, say, 
* Psal. 129 8.  The blessing of the Lord be upon you, we bless you in the name of the Lord. A profession which hath oft times drawn down the very vengeance and curse of God on many who have practised or beheld it, See here f. 552. to 568.  
Therefore, it must questionless be unlawful unto Christians.  

Argument. 6.  Sixtly.  
That calling or profession in which a man cannot attribute his gains to the blessing and favour of God; so as to say, it is God that hath blessed me in this my honest vocation and made me rich; and for his gains and thriving in which he cannot render any thanks & praise to God; must doutblesse be an ungodly calling and profession, not lawful among Christians: witness Prov: 10.22. Gen. 33.5.11. 2 Chron. 1.12. Eccles. 5.19. Matth. 11.6.33. Psal. 145.1, 2.15, 16. Acts 2.46, 47. 1 Tim. 4.3, 4. & Phil. 4.6.  
But Players cannot attribute or ascribe their gains to the blessing and favour of God; it being but 
* See here p. 905, 906.  turpe lucrum, dishonest filthy gain, much like the 
* Deutr. 22.18. Mich. 1.7.  hire of an harlot: neither can they render true praise or thanks to God for what they gain by acting, because they have no assurance that it proceeds from his good blessing, on this their lewd profession.  
Therefore it must doubtless be an ungodly calling and profession, not lawful among Christians.  
Seventhly. 
Argument. 7.   
That profession towards the maintenance of which, a man cannot contribute without sin, and sacrificing to the Devil himself, must questionless be unlawful unto Christians; See 1 Cor. 10.21, 22, 23. Rom. 1.30, 32. 2 john 10, 11.  
But no man can contribute towards the maintenance of Stage-players, as Stageplayers, with out sin, without sacrificing to the very Devil himself: For histrionibus dare immane peccatum est: & histrionibus dare, est daemonibus immolare; as St 
* Tract. 10. in joan. here p● 324.  Augustine, 
* Summula Raymundi fol. 107.  Raymundus, and sundry others testify: See here p. 324, 325, 326.905.906. & 688.  
Therefore it must questionless be unlawful unto Christians.  
Eightly. 
Argument. 8.   
That calling or profession which altogether indisposeth and unfits men for God's worship & service, and for all religious duties, must necessarily be sinful and unsuitable unto Christians: See Luke 1. 74, 75. Hebr. 12.1. & Matt●. 5.29, 30. Act. 19.18, 19 jam. 1.21. 1 Pet. 2.1, 2.  
But the profession of Playacting doth altogether indispose, and unfit men for God's worship, his service, for the hearing of his word, the receiving of his Sacraments, (from which all Players were excommunicated) & from all other religious duties: See here p. 393. to 420. & fol. 522. to 542. & p. 561. to 573.  
Therefore it must necessarily be unlawful unto Christians.  

Argument. 9  Ninthly.  
That profession which is pernicious and hurtful both to the manners minds and souls of men, and prejudicial to the Church, the State that suffers it must certainly be unlawful, intolerable among Christians: See here p. 447, 448. & joh. 10.10.  
But the profession of acting Plays is pernicious both to the manners minds and souls of men, of actors & spectators, & prejudicial to the Churches and States that suffer them: witness: page 302. to 568.  
Therefore it must certainly be unlawful, intolerable among Christians.  

Argument. 10.  Lastly.  
That calling which the very professors of it upon their conversion & repentance have utterly renounced with shame, and highest detestation, as altogether incompatible with Christianity, piety or salvations must certainly be sinful and utterly unlawful unto Christians: See Rom. 6.20, 21.  
But sundry professed Actors and Stage-players both in the Primitive Church and since, upon their true conversion and repentance, have utterly renounced and given over their profession of acting Plays, with soul confounding shame and highest detestation, as altogether incompatible with Christianity, piety, or salvation: See here p. 134. fol. 542.545.566.568. p. 561. to 573.840. & 910.  
Therefore it must certainly be sinful and altogether unlawful unto Christians.  
And that upon these several grounds which is the second thing.  
First, in regard of the parts & persons that are most usually acted on the Stage: which are for the most part 
p See part 1. Act 3. Scene ●, 2, 3, 4, 5. & Act 5. Scene 3. to 6. Mr. Stubs Anatomy of Abuses p. 103, 104. I. G. his re●utation of Apology for Actors p. 56 57.61. accordingly.  Devils, heathen Idol Gods and Goddesses, Satyrs, Sylvans, Furies, Fairies, Fates, Nymphs, Muses, & such like ethnic idolatrous figments, which Christians should not name or represent: Or else Adulterers, Whoremasters, Adulteresses, Whores, Bawds, Panders, Incestuous persons, Sodomites, Parricides, Tyrants, Traitors, Blasphemers, Cheaters, Drunkards, Parasites, Prodigals, Fantastics, Ruffians, and all kind of vicious godless persons; whose very wickednesses are the common Subject of those stageplays which men so much applaud: And if the persons of any Magistrates Ministers or Professors of Religion are brought upon the Stage (as now too oft they are) it is 
q See Part 1. Act 3. Scene 6. & p. 814, 815.  only to deride and jeer them, for that which most commends them to God and all good men. The parts and persons therefore of Stageplays being such, the represention of them on the Stage must needs be ill, as I have largely proved: pag. 88, 89, 94.175. to 178. etc.  
Secondly, in respect of the subject matter of Stageplays 
q See Part 1. Act 3.5, 6. & 7. accordingly●  which is either profane or heathenish, fraught with the names, the histories, ceremonies, applauses, acts and villainies of Pagan Idols: or ribaldrous, wicked, & obscene, consisting of Adulteries, Whoredoms, Rapes● Incests, Treasons, Murders, solicitations to lewdness, ribaldry, bawdry, treachery, prodigious perjuries, blasphemies, oaths, execrations, and all kinds of wickedness: Or impious and blasphemous, abusing Scripture, God, Religion, Grace, and Goodness: Or Satirical, slanderous, and defamatory; or vain and frothy at the best, full of amorous, effeminate wanton dalliances, passages● pastorals, or of idle words & actions. All which can neither be uttered nor acted, without sin and shame, as I have more largely proved, Act. 3. & 5. throughout; and as 
r De spectaculis. c. 15. to 22.  Tertullian 
s Hom. 6.7. & 38. in Math. See here p 405.406.  chrusostom 
t De Spectaculis l. Epist. li. 1 Epist 10. & l. 2. Epist. 2.  Cyprian 
u De vero Cultu c. 20.  Lactantius, 
x De Gubern. dei. l. 6.  Saluian, 
y his Treatise against Plays.  Northbrooke, 
z Plays confuted Action 1.2.3.  Gosson, 
a Anatomy of Abuses p 103 104.  Stubs, 
b Overthrow of Stage plays p. 22, 23. etc.  Doct. Reynolds, and 
c I. G. Refutation of the Apology for Actors p. 56.57.61.  others witness; because such things as these, 
d Ephes. 5.3.4.  ought not to be named, much less than Personated, among Christians: they are evil in their own nature, their representations therefore, being the 
e 1 Thes. 5.22.  appearances of evil, which Christians must abstain from, cannot be good.  
Thirdly, in regard of the very manner of acting Plays, consisting of sundry particular branches, which I have at large discussed Act. 5. Scene. 1.2.3.4.5, 6.7. etc. on which you may reflect, and therefore shall pass more briefly over them now, reciting only some passages, some authorities that I there omitted.  
The first considerable particular in personating of Stageplays, is the hypocrisy of it, in counterfeiting not only the habits, gestures, offices, vices, words, actions, persons, but even the gestures and passions of others, whose parts are represented; which I have proved hypocrisy, Act. 5. Scene 1. p. 156. to 161 Hence 
f De Coronati one Principis p. 987.  Philo judaeus compares hypocrites and secret enemies unto Stage-players: tanquam in theatro personatos sub alieno habitu tegentes veram faciem: Hence 
g Histrionum igitur Epicritianorum ex Miletianistrans●u. gatorumscopus talis est, talisque perfidia in moribus. Epist: ad Solitariam vitam agentes. p. 239. B.  Athanasius styles the hypocritical Epicritian heretics, who covered their foul heresy with a fair outside, Stageplayers. Hence also is that passage of 
h Sermo de jelunio. Bibl. Patrum Tom. 3 p. 127. G  Zeno Veronensis an ancient Father. Denique hypocrita ille dicitur, qui in theatro persona vultui superimposita, cum ●lius sit, alius esse simulatur; verbi causa, interdum regis persona utitur, cum sit ipse plebeius, aut etiam Domini cum forte ipse sit servus. Ita ergo in hac vita complurimi hominum tanquam theatro simulatis personis utuntur et fictis, (as too many likewise do in this our age) et cum sunt extrinsecus aliud, aliud se esse hominibus ostendunt. Parallel to which is that of 
i In Mathae. Evang: l. 4. Bibl. Patrum Tom. 9 pars 2.986. B. See here p. 158. in the margin.  Paschatius Ratbertus: Nunc autem quia hypocritae ut Mimisecundum tragicam pietatem in theatricis Ludorum, coram hominibus Diabolo astipulante permulcent se, et cupiunt iusti videri, cum rex militum venerit, invenient non se fuisse quorum partes agebant in superficie, sed scenicorum imitatores quorum speciem tenebant in cord. Which being added to that of learned and laborious Mr. Fox, who styles hypocrites and false teachers, 
k In apocalypse c. 2. & 3. p● 25.  histriones pietatis, (as 
l De vita et mor. te juelli: p. 71.77.  Dr. Humphries and others call the Masse● Histrionicam fabulam, et theatricum Papismi Spectaculum) is a sufficient evidence, that Stage-players are hypocrites, and the acting of Plays hypocrisy, therefore unlawful unto Christians.  
The second unlawful circumstance in the acting of Plays; is the gross obscenity, amorousness, wantonness, and effeminacy that attends it, which he●e I shall but name because I have at large debated it. Act 5. Scene 2, 3, 4, 5. to which I shall refer you.  
The third, is the apparent vanity, folly, and fantastic lightness which appears in those 
m See Act. 5. Scene 4. & Act 3. Scene 7.  ridiculous antique, mimical, foolish gestures, compliments, embracements smiles, nods, motions of the eyes, head, feet, hands, & whole entire body which Players use, of purpose to provok their Spectators to profuse inordinate laughter, which absurd irrational, unchristian if not inhuman gestures and actions, more fit for skittish goats than men, or sober Christians, ●f grave men, if reason or religion may be judges, are intruth naught else but the very 
n See 1. Sam. 21.13, 14, 15 Prov. 26 18, 19 Eccles. 2.2.12. c. 7.25. c. 9.3. c. 10 12, 13.  extremity of folly, of vanity, if not of Bedlam frenzy. For what greater evidences can there be of vanity, folly. or frenzy, 
o See Mr Stubs his Anatomy of abuses p. 105. I. G. his refuta●tion of Apologi● for Actors, p. 56.57. Dr. Raynolds Over throw of Stage plays p. 17. 100LS & 40.36.37.  then to see a wise man act the fools or clowns; a sober man the drunkards, bedlams, wantoness, fantastiques● a patient man, the furies, murderers, tyrants etc. a chaste man the Sodomites, whoremasters, adulterer, adultresses, whores bawds or Panders; an honest man the thiefs or cheaters; yea a reasonable man the horses, Bears, Apes, Lions, etc. or a male the woman's part? What more absurd, then to behold a base notorious Rogue representing not only the person of a Magistrate minister, Peer, Knight, etc. but even the Majesty, Pomp State, office, of the greatest Monarch; the vanity that Solomon reprehended long ago: when he 
p Eccle●. 10.6, 7. Prov. 30.22. & 19.10.  saw folly set in great dignity; When he beheld Servants to ride on horses, and Princes walking as servants on the earth. Or what can be more impious or profane, then to be hold a Christian who bears the image of God, of Christ engraven on his Soul, perdidit● as 
q Enarratio: in Psal. 85. Tom. 8 pars 2.68.  St. Augustine speaks) to act the part, the person, to put on the habit, the Image of a pagan, an Idol, 
r See here p. 77.88.89. Tertull. De Idololatria lib. Philo judaeus de Decalogo l. and all co●mentators on the second commandment accordingly, with our own homilies against the peril of Idolatry.  yea a heathen-God and Goddess on the Stage, the very recital of whose names, whose rites, the very making of whose images, is gross Idolatry, condemned by the express letter of the second commandment, and 
s See Exod. 23.24. Deutr 7.5. 2 King. 10.26. c. 11.18. c. 18.4. c. 23.14. 2 Chron. 34.3, 4, 7. 1 john 5 2●.  infinite other Scripture, as all Christian writers jointly witness. Certainly if the Scriptures be so rigid, as to prohibit, 
t Matth. 12.36.37. Ephes. 5.2.3.4.  all idle wanton foolish words; all unseemly gestures, and lascivious motions of the body: 
u Isay 3.9. P●al. 10. ●. ● job 34. ●. Psal. ●●9 37. Mat. 5.28, 29. 2 Pet. 2.14. Prov. 6.12.13.  as the pride the loftiness of the countenance, the 
* Isay 3.16. Prov. 6.12.13. c. 7.10. to 14.  amorous glances of the eye, the walking with stretched out necks and wanton eyes, the mincing, and tinkling of the feet &c. commanding Christians 
z Psal. 4.2. Psal. 119 37. Eccles● 9.9. c. 10.10. c. 1.17. c. 10.1 Psal. 75.4. & 85 phes. 5.3. c. 9.1. 1 Cor. 11.13, 14. c. 13.5.  to put away vanity, folly and madness, with all (a) unseemly things; and confining them 
b Tit. 2.3.22. 1 Tim. 2.9. to. Phil. 4.8. Eph 4.1. Eph. 5.7.5.17. Rom. 16. 2 Ph●●. 1.27.  to gravity, modesty, comeliness and sobriety, both in their actions 
c 1 Tim. 2.9.10. Isay● 3.18. to 29. Deut. 22.5. Zeph. 1.8. 1 Pet. 3. 3● 4.  gestures, apparel 
d 1 Cor. 11.4. to 16. 1 Tim. 2.9. ● Pet. 3.3. See my unlovelines of Lovelocks.  hair 
e Eph. 4.29.31. c. 5.3, 4. P●. 39.1. Ps. 9.14  words, thoughts, 
f Gen. 6.5. Prov. 12, 5. c. 15.26. jer. 4.1.  & things of smallest moment, the 
g Here p. 294.402.403.  gravity of Christ & Christians being such in former time that they were never seen to laugh seldom to smile, much less to use any light dishonest gestures, or play any wanton Childish pranks, as actors do:) we cannot but from thence conclude, that it condemns these wanton postures, Compliments, dalliances, motions, & representations, that always attend the acting of Plays; which in their very best acception 
h Here p. 127. to 132.  are vanity & the appearance of evil, if not impiety and sin itself; & so unlawful unto Christians.  
The fourth is the apparel wherein Plays are acted; in which two things are considerable, which make the acting of Plays unlawful: First, the abuse; Secondly, the excessive gaudiness, amorousness, and fantastic strangeness of theatrical apparel.  
For the first of these; not to insist upon this particular, that infamous sordid Actors oft usurp the habits of 
i See h●re, pag. 596.634. two counsels against acting a part in Bishops, Ministers, or Religious persons garments, & joannis Lang●●crucim, De Vit● & Honestate Ecclesiasticorum. l. 2. c. 22. p. 323.  Ministers, Magistrates, Gentlemen, Citizens, and others; yea, th● robes of Emperors, Princes, Nobles, Bishops, judges, and those whose parts they act, which are no ways suitable to their condition or profession; I shall only pitch upon this one particular abuse, of men's acting female parts in women's apparel and hair in Interludes; Vbi alius soccis obauratis, indutus serica veste, mundoque pretioso, & adtextis capite crinibus, incessu perfluo faeminam mentitur; as 
k Metamorphoseos. lib. 11. pag. 282.  Apuleius expresseth it. Which practice is diametrally contrary to Deut. 22.5. The woman shall not wear that which pertaineth to a man, neither shall a man put on a woman's garment; for all that do so, are ●n abomination to the Lord thy God. Which Scripture, as it condemns women's cutting of their hair like men (as HRabanus Maurus, Nicholaus de Lyra, Hugo Cardinalis, junius, and sundry other 
l Act 5. Scene 6.  forequoted Expositors on this text affirm, who couple it with the 1 Cor. 11.4, to 16.) together with their clothing of themselves in man's array: (a mannish whorish practice, of which 
m Marianus Scotus. l. 3, AEtas. 6. An 854. Col. 152. Martini. Poloni Supputationes. An. 855. Col. 152. Papa. 109. Polychronicon. l. 5. c. 30. fol. 224. Caxtons' Chronicle. part 5. Anno 885. Vola●eranus Commentar. lib. 22. fol. 228. Balaeus De Romanorum Pontificum acts. lib. 4. pag. 125. with others here quoted. pag. 185.  Pope jone, a notable strumpet; 
n Nicephorus Callistus Ecclesiastic. Histor. lib. 17. cap. 5. Centuriae Magdeburg. 6. Col. 349.808.  Theodora, 
o Suetonijs Octavius. sect. 41.  a Roman Matron, who waited on Stephanio the Player, in cut hair, and man's apparel, as his Page; 
* Vincentij Speculum Historiale. lib. 9 cap. 48. Antonini Chronicon. pars 1. Tit. 6. cap. 28. sect 5. fol. 137.  Tecla, a famous Virgin, Quae pro Paulo quaerendo tonsuram & virilem habitum suscepit; (even against S. Paul's professed doctrine, 1 Cor. 11.5, 6, 15.) and so repaired thus disguised to his lodging, to be instructed by him. 
* Vincentij Speculum. Histor. l. 10. cap. 115.116. fol. 129.  Eugenia a female Romish Saint, who did cut her hair, and clothe herself in man's apparel, and so went disguized to the Monastery of Saint Helenus the Bishop, whether no woman might have excess, where she entered into Religion, and lived many years in man's apparel like a Monk, and was at last elected Abbot of that Monastery, which office she managed with great humility like a man, as all reputed her. 
* Vincentij Specul●m. Histor. l, 15. c. 74.75, 76, 77, 78. See lib. 17. cap. 89. the like example of Melania.  Marina, and Eufrosina, who polled their heads, and put on man's apparel, and then entered into Monasteries, where they lived and died professed monkish Votaries, (or rather disguised prostituted Strumpets to their chaste fellow Monks) as 
* See here, pag. 185.202, 203, 204. & Agrippa de Vanitate Scientiarum. cap 63.  sundry others have done of latter times. 
* Vincentij Spe●●lum. Histor. lib. 21. cap. 44.  Gundo, an infamous Virago, Quae comam capitis inscidit, & contra Dei iura virilia sumpsit indumenta; armisque accincta, baculoque innixa: and thus attired, resorted to the Monastery of S. Karilephus, who avoided the sight of all women; But no sooner was she entered into the inward parts of the Abbathie, but she was presently struck blind in both her eyes, and possessed with a Devil, vomiting up blood in a horrid manner, for this her unnatural bold attempt: with diverse other Romish 
p See Vincentij Speculum Historiale. lib. 15, cap 74. to 80. Socrates' Scholast. Ecclesiast. Histor. l. 3. c. 43. Gratian Causal 32. Quaest 1. f. 540 b. & here, p. 184 185, 203, 204, 205, 206.  female Votaries, who have polled their heads, and entered into Monasteries as professed Monks, in man's apparel, the better to satiate their own and other unchaste Monks lusts, have been notoriously guilty. Witness Cornelius Agrippa, who writes thus of these chaste Virgin Nonnes and Monks: 
q De Vanit. Scient. c. 63.  Quin & plurimae monialium & vestarum & beguinarum domus 
* Restant nunc solae moniales, etc. De his autem plura dicere (& si plura, quae dici possint suppe●ebant) verecundia prohibet, ne non de caetu virginum Deo dicatarum sed magis de lupanaribus, de dolis & procacia mer●tricum, de stupris & incestuosis operibus dandum sermonem, prolixè trahamus. Name quide obsecro, aliud sunt hoc tempore puellarum monasteria, nisi quaedam non dico Dei sanctuaria, sed veneris execranda prostibula? Sed lascivorum & impudicorum juvenum ad libidines explendas receptacula, ut idem hodie sit puellam velare, quod & publice ad ●cortandum exponere, etc. Ni●ol●us De Cl●●angis, De Corrupt Ecclesiae S●at●. lib. cap. 23. See cap. 15.  privatae quaedam meretriculorum fornices sunt, quas etiam monach●s & religiosos (ne diffametur eorum castitas) nonnunquam sub monachali cuculla, ac virili veste in monasterijs aluisse scimus, etc. Habent enim sacerdotes, monachi, fraterculi, moniales, & quas vocant sorores specialem lenociniorum praerogativam, quum illis religionis praetextu liberum sit quocunque pervolare, & quibuscunque quantum & quoties libet, subspecie visitationis & consolationis, aut confessionis secreto sine testibus loqui, tam pie personata sunt eorum lenocinia & sunt ex illis quibus pecuniam tet●gisse piaculum est, & nihilillos movent verba Pauli dicentis; Bonum est mulierem non tangere; quas illi non rarò impudicis contrectant manibus & clanculum cons●uunt ad lupanaria, stuprant virgines sacras, vitiant viduas, & hospitum suorum adulterantes uxores, nonnunquam etiam, quod ego scio & vidi, Iliaci instar praedonis abducunt, & Platonica lege, cum popularibus suis communes prostituunt, & quarum animas lucraridebent Deo, illarum corpora sacrificant Diabolo; aliaque his multo sceleratiora, & 
* Adolescentibus impudice abusi sunt. heu heu, intra sanctam ecclesiam multi religiosi & Clerici in suis latebris & conventiculis maximè in Italia, publice quodammodo nefandum gymnasium constituunt & palestram, in illius flagitij abominatione se exercentes, & optimi quique epheborum in lupanari ponuntur. Contra sanctam castitatem quam Do nino promiserant sic offendunt continue etiam pulicè, praeter ea nefanda quae in occultis perpetrant, quod nec chartae reciperent, nec posset calamus exarare. Alvarus Pelagius, De Planctu Ecclesiae. l. 2. Artic. 2. fol. 83. & Artic. 28. fol. 134. Onus Ecclesiae. cap. 21.22, 23. & here p. 213.445.  quae nefas est eloqui, insana libidine perpetrant: interim castitatis voto abunde satisfacientes, si libidinem, si luxuriam, si fornicationem, si adulteria, si incestum verbis acerrime incessent detestenturque● & de virtute locuti clunes agitent. Sed & flagitio●issimi lenones scelestissimaeque lenae saepe sub illis religionum pellibus delitescunt. Tales habent aulicae dominae plerumque sacrorum suorum mystas, & aulicarum nuptiarum scortationumque consultores. Which passage seconded by 
* Episcopi vero & Sacerdotes hujus temporis castitat●s sanctimoniam (sine qua nemo videbit Deum) tam in corde quam in corpore quomodo student observate? qui traditi in reprobum sensum faciunt quae non conveniunt. Quae enim in occulto fiunt ab Episcopis turpe est dicere. Melius itaque arbitror super hoc dissimulare & supersedere, quam aliquid, unde scandalisentur innocentes & inexperti dicere● Sed ego cur verecundor dicere, quod ipsi non verecundantur facere? imo quod Apostolus non verecundatur scribere & praedicare. Dicit autem egregius predicator: Sic masculi in masculos turpitudinem operantes, & merceden su●●●rroris recipi●ntes. Fratres, factus sum insipiens; vos me coegistis. Bernard. Sermo. ad pastors in Synodo Rhemensi. fol. 317.  diverse other Popish and Protestant Authors, I wish our Romish Catholics, who glory of the chastity of these their goatish Votaries, would consider.) So it likewise reprehends men's nourishing of their hair like women, and their putting on of women's attire, (though it be but now and then,) as an abomination to the Lord: And no wonder, that ●he putting on of woman's apparel, and the wearing of long hair should make men abominable unto God himself, since it was an abomination even among Heathen men: Witness, not only the 
r See pag. 199.200, 208, 209, 210.  forequoted examples of Heliogabalus, Sardanapalus, Nero, Sporus, 
s See Suidae Caius, p. 193. Quinetiam nefario furore correptus vestes muliebres induebat Caius, & comam plicis quibusdam ornando, & faeminas imitando, & omnia flagitia perpetrando.  Caius Caligula, and others: together with 
t AElij Lampridij. Commodus. pag 89.91.  Commodus and 
u Athenaeus Dipnos. l. 12. c. 13. p. 848.  Annarus the effeminate governor of Babylon, (all great Sodomites and Adulterers:) whose going clad sometimes in woman's apparel (for none of them went constantly in that array, some of them only once or twice) hath made them for ever execrable to all posterity: insomuch that 
x Commodus Antoninus. p. 89.91.  AElius Lampridius writes of Commodus, (qui clava non solum leones in veste muliebri, sed etiam multos homines afflixit) Quod tantae impudentiae fuit, ut cum muliebri veste in Amphitheatro & Theatro sedens publicè saepissime biberit. And what accursed fruits this effeminacy of his produced, the same Author witnesseth; 
y Pag. 86.  Nec irruentium in se iuvenum carebat infamia, omni parte corporis atque ore in sexum utrumque pollutus. It is storied of 
z Athenaeus Dipnos. lib● 6● cap● 6. pag. 421.422.  Ortyges the Tyrant of Erythre and his companions, Qui legibus solutis res administrabant civitatis; that they grew to that height of effeminacy: Quod per hyemem muliebribus calceis induti ambulabant, comas nutriebant, nodique capillorum erant studiosi, (let our Ruffianly Love-locke wearers mark it:) caput purpureis cotoneisque diadematibus convolventes. Habebant etiam mundum muliebrem totum aureum, sicut habere faeminae consueverunt; which made them so abominable to the people, that Hippotes the brother of Cnopus invaded them with an army, and slew them. The 
a Dipnosoph. l. 12. c. 9 p. 832.  Samians are taxed for effeminacy by Duris and Athenaeus, Quod circa brachia ornatum muliebrem gestare consueverant, atque cum Iunonium celebrarent comas pexas habentes, atque in tergum reiectas incedebant. Sic illi pexi junonis templa petebant Aurea Caesarèam contortam vincula nectunt: and the Sybarites are taxed for the selfsame crime; 
b Athenaeus Dipnos. lib. 12. cap. 6. p. 821.  Quod est etiam apud cos consuetudo, ut pueri ad impuberem usque etatem purpuram, capillorumque nodos auro revinctos gestant. 
c Pausaniae Arcadica. l. 8. p. 214. Alebat adolescens Alpheo comam, eam ille cum, quo virgins more solent religasset, in muliebri veste ad Daphnen venit, filiam se Oenomai simulans. Cum itaque virgo esse ex corporis ha●itu facile crederetur, etc. miro sibi Daphnen amore devinxit etc.  Pausanias writes of Leusippus, who went clad in woman's apparel, and wore long effeminate hair like a woman, consecrated to Alpheus, the better to circumvent the chastity of a Virgin whom he loved; that he was slain by Daphne and her Nymphs, who discovered him to be a male in woman's attire, as he was bathing among them: so detestable was this his lewdness to them. Yea, such was the detestation of this effeminate unnatural odious practice of men's putting on women's apparel, even among Ethnics; that the 
d Valerius Maximus. lib. 2. cap. 6. sect. 13. pag. 66.  Lycians when they chanced to mourn, did usually put on a woman's garment, (ut deformitate cultus commote, maturius stultum proijcere maerorem velint, that the very deformity and infamy of that array might move them the sooner to cast of their foolish sorrow: and Charondas the famous Lawgiver, as 
e Bibl. Histor. lib. 12. sect. 16. pag. 420. See here, p. 584.  Diodorus Siculus informs us; is much applauded for enacting this law among the Thurians, that whereas other Lawmakers made it capital for any man to forsake his colours in the wars, or to refuse to bear arms for the defence of his Country, he contrariwise e●acted; that such men as these, should sit three days together in the market place, clothed in woman's apparel. Which Constitution (saith Diodorus) as it exceeds the laws of other places in mildness; so it doth secretly deter such cowardly persons from their effeminate cowardice, (probri magnitudine) with the greatness of the reproachful shame. Siquidem mort●m oppetere longè praestat, quam tantum ignominiae dedecus in patriâ experiri: For it is far better for a man to be slain, then to undergo so great an ignominy and shame in his own Country. The wearing of woman's apparel, even for a little space in these Pagan's judgements being so shameful, so execrable a thing, that a man were better to be put to death, then to p●t on such array; with which Ascanius doth thus upbraid the Trojans.  

f Virgil. AEneidos. lib. 9 pag. 313.  Vobis picta croco, & fulgenti murice vestes:  
Desidiae cordi: iuvat indulgere choreis:  
Et tunicae manicas, & habent ridimicula mitrae.  
O verè Phrygiae (neque enim Phryges') ite per alta  
Dyndama, ubi assuetis biforum dat tibia cantum,  
Tympana vos buxusque vocat Berecynthia matris  
Ideae: sinite arma viris & cedite ferro.  
Nothing being more abominable even among Heathens than effeminacy in 
g Sint procul à verbis juvenes ut faemina compti. Quique ●uas ponunt in station comas. Ovid De Arte Amandi. l. 3. pag. 203.  long, count, frizzled hair, and womanish apparel, as these examples, and 
h Bibl. Patrum. Tom. 15. p. 881.882, 883.  Maffaeus Vegius, De Educatione Puerorum. lib. 5. cap. 4. and Act 5. Scene 6. abundantly testify: on which you may reflect. If then the putting on of woman's apparel were so abominable to Pagans, no marvel is it if this text of Deuteronomy styles it an abomination to the Lord our God; the grounds and reasons of which, as I have at 
i Act 5. Scene 6. pag. 192. to 214.  large insisted on before, so I shall briefly touch upon them now in 
k De Legibus. lib. c. 13. pag. 42.43.  Gulielmus Parisiensis his words. Causae vero prohibitionis, ne vir utatur veste faeminea, vel è converso, multae fuere. Primò, fuit congruentia ipsius naturae, videlicet, ut quod natura sexu discreverat, discerneret & vestitus. Secundo ut oportunitas auferretur-turpitudinum latibulis; posset e●●● 
* See Agrippa De Vanitate Scient. cap. 63.64. Tertullian De Pallio. c. 5. Summa Angelica. Tit. Ornatus. sect. 5. Summa Rosella. Tit. Faemina. accordingly. & here, pag. 208. to 214.  intrare vir ad mulierem sub habitu muliebri, & è converso mulier sub habitu virili, (as the examples of 
l Statius Achilleid. l. 1. & D. Rainolds Overthrow of Stage-playcs. p. 13. to 87.  Achilles, who by putting on woman's apparel des●●ured Deidamia King Lycomedes Daughter; of 
m Suetonijs julius. sect. 74.  Clodius, who by this wile abused Pompeia, julius Caesar's wife; and of 
n Pausaniae Arcadica. l. 8 p. 214.  Leucippus, who by this stratagem sought to ravish Daphne, with 
* See here, pag. 184.185. together with the examples of Sardanapalus, Nero, Heliogabalus, Commodus, Caligula, Annarus, and others forequoted, who acted their Sodomies, whoredoms and adulteries, being thus attired in woman's apparel.  other examples of women clad in man's apparel to satiate the lusts of others, witness:) Ablata est igitur per hanc discretionem vestitus, multa opportunitas slagity. Ter●io, exterminatio sacrorum. 
p See here, pag. 207. accordingly.  Martis & Veneris: in sacris n. Martis, non solum virili vestitu vestiebantur mulieres, sed etiam armabantur, ut in ipsis vestimentis b●llicis, id est armis, ipsum tanquam Deum belli & victoriae datorem colerent. Et Cocogrecus in libro maledicto quem scripsit de stationibus ad cultum Veneris, inter alia sacrilega & Deo odibilia praecepit, ut qui nefandum illum ritum exercct, coronam faemineam habeat in capite suo. Eodem modo in sacris Veneris viri effaeminabantur, videl● cet in vestibus muliebribus sacra Veneris exercentes, propter huiusmodi sacrilegos ritus Veneri se placere credentes atque quaerentes. Quarta causa est, 
q See here, pag. 208.209, 210. & D. Rainolds Overthrow of Stageplays. p 11. to 15.32. & 92. to 100 accordingly.  ut occasio magna provocationi libidinis auferretur: magna enim est provocatio libidinis viris vestitus muliebris, & è converso: (how much more than when amorous wanton parts are acted in it?) & hoc est quoniam vestis muliebris viro circundata, vehementerrefricat memoriam, & commovet imaginationem mulieris, & è converso: alibi autem didicistis, quia imaginatio rei desiderabilis commovet desiderium. Quinta causa, 
r See p. 208. to 214. & D. Rainolds Overthrow of Stage-player. p. 8. to 23.32, 34, 35.  ut auferretur occasio maleficij quibus gentes illae refertissimae erant, & in iis nutritae. Consueverant n. malefici & maleficae in vestibus aut de vestibus libidinis, maleficia exercere, & hoc nos in eorum libris saepe legimus. Vt ergo occasio huiusmodi tolleretur, iàm voluit Deus hanc confutationem vestitus esse in viris & mulieribus. Sexta causa, ut tolleretur error periculosus & superstitiosa credulitas, quâ trahi possent ad idololatriam, quibus credebant decepti applicatione vestium muliebrium, maxim in sacris Veneris, coniungi sibi ac conciliari amore fortissimo corda mulierum, propter quas hoc facerent, vel quae postea huiusmodi vestibus uterentur: similiter & deceptae mulieres idipsum credebant de viris, & virilibus vestimentis. Voluit ergo Deus hunc superstitiosum errorem auferri de cordibus eorum per ablationem abusionis istius, ne per illum tandem traherentur ad cultum Veneris. Upon all which several reasons, but especially the 1.2, 4. & 5. Iuo Carnotensis. Decret. pars 11. cap. 64.83. & pars 7. cap. 78.80, 81. Rupertus in Deut. lib. 1. c. 13. fol. 221. joannis Wolphius in Deut. lib. 3. Sermo. 52. fol. 114. Dionysius Carthusianus in Deut. 22. fol. 479. Hugo Cardinalis in Deut. 22. Petrus Bertorius. Tropologiarum. lib. 5. in Deut. cap. 22. fol. 47. Conradus Pellicanus in Deut. 22. v. 5. Lucas Osiander in Deut. 22. vers. 5. Tostatus Abulensis in Deut. 22. Quaest 2. Tom. 3. pars 2. p. 199. B.C. Procopius, Leonardus Marius, & Cornelius à Lapide in Deut. 22. vers. 5. Erasmus Marbachius. Comment. in Deut. 22. pag. 217.218 joannis Mariana, Scholia in Deut. 22. vers. 5. p. 99 Paulus Fagius Annotationes Paraph. Onkeli Chald. in Deut. Franciscus junius Analysis in Deut. 22. v. 5. Operum Genevae. 1613. Tom. 5. Col. 572.573. (who makes this text of Deuteronomy, a 
* Est praeceptum honestatis non in ceremonia, non in civili jure seu politico, sed in natura ipsa funda●a. Ibidem. Col. 572. See here, pag. 211.212. & Doctor Rainolds Overthrow of Stageplays. pag. 9.10, 13, 14, 82, 83. accordingly.  Precept of honesty, not founded in the Ceremonial or Political law, but in the very law of nature, as do all other Orthodox Writers:) together with Maphaeus Vegius, De Educatione Puerorum. lib. 5. c. 4. Bibl. Patrum. Tom. 15. pag. 882. Angelus De Clavasio, Summa Angelica. Tit. Ornatus. sect. 5. jacobus De Graffijs Descitionum Aurearum. pars 2. l. 3. c. 26. sect. 5. Hyperius De Ferijs Bacchanalibus. lib. joannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 21.22. pag. 319.321. I. G. his Refutation of the Apology for Actors. pag. 16. with sundry 
t See here, Act 5. Scene 6.  other forequoted Fathers, Counsels, and other Authors, have absolutely condemned, even from this very text, not only men's constant wearing, but likewise their very putting on of woman's apparel (especially to act an effeminate amorous woman's part upon the Stage) as an abominable, unnatural, shameful, dishonest, unchaste, unmanly wicked act, which God and nature both detest, for the precedent reasons. Yea, so universally exeorable hath this practice been in all ages, that the ●. Council of Bracara, Anno Dom. 610. (as 
* Decret. pars 11. cap. 64. See cap. 83. & pars 7. c. 78.80, 81. to the like purpose.  Iuo Carnotensis informs us) enacted this particular Canon against men's acting of Plays in women's, or women's acting or masking in men's apparel: Si quis balationes ante Ecclesias sanctorum, seu qui faciem suam transmutaverit in habitu muliebri, & mulier in habitu viri, emendatione pollicita, tribu● annis paeniteat: and Baptista Trovomala, discussing this very question; 
x Quaeritur an faemina causa ludi vel ●oci utens ve●te virili, vel vir ve●te m●liebri pecce● mortaliter, & c● Summa Rosella. Tit. Faemina. fol. 214.215.  Whether it be a mortal sin for a woman to put on man's, or for a man to wear woman's apparel to act a Masque or Play? maketh this reply. Respondent omnes praedicatores & totus mundus quod sic: all Preachers, and the whole world do answer that it is: and for this (saith he) they allege Gratian Distinctio. 30. cap. Si qua mulier: and Deut. 22.5. The reason why it is a mortal sin is rendered by 
y Tertium quod requiritur in ornatu est convenientia personae. Itaque mulier quae utitur veste virili, vel è contrario, peccat mortaliter, quia facit contra praeceptum Deut. 22. Summa Angelica. 'tis Ornatus. sect. 5. & Tit. Habitus sect. 7.  Angelus De Clavasio, because it is contrary to this text of Deut. 22.5. and inconvenient for the persons who put it on: and by 
z Summa Theologiae. pars 2. Quaest 135. m. 2. pag. 617.618.  Alexander Alensis, and 
a Prima secundae. Quaest 102 Artic● 6.6 m. & secunda secundae. Quaest 169. Artic. 2.3.  Aquinas: because it is directly contrary to the decency and virility of nature, and likewise to this text of Deuteronomy; Nec pertinet ad honestatem viri veste muliebri indui: utrique enim sexui diversa indumenta natura dedit. 
* Isiodor Hispalensis. Originum. lib. 19 cap. 23.  Habet enim & sexus institutam speciem habitus (writes Isiodor Hispalensis) ut in viris tonsi capilli, in mulieribus redundantia crinium; quod maxime virginibus insigne est, quarum & ornatus ipse proprie sic est, ut concumulatus in verticem ipsam capitis sui arcem ambitu crinium contegat. If then all these several Authors, and Counsels, together with Vincentius Belsensis Speculum Historiale. lib. 11. cap. 73. & lib. 21. cap. 44. with 
b Act 5. Scene 6. pag. 176. to ●16.  others fore-alleaged; if all Preachers, and the whole world itself; or if our own worthy Doctor Rainolds (who hath largely and learnedly debated this particular point in his Overthrow of Stageplays. pag. 9 to 15. & 82. to 106. etc.) may be judges, the very putting on of woman's apparel by Players or their Boys to act a Play, and so è converso, is a most execrable abomination to the Lord our God, prohibited by this text of Deuteronomy. Neither will the shortness of the time excuse the fact: For as Nero was truly said to wear his suits, and to put on his apparel, though he never more one garment twice, changing his raiment every day, as 
c Suetonijs Nero. sect. 3. Coc. Sabellicus. AEneid. 8. lib. 11. p. 203. Eu●ropius, Grimston, & Zonaras, in the life of Nero.  Historians relate; so he 
d See D. Rainolds Overthrow of Stageplays. p. 101.102. & here, p. 179. to 196.  who puts on a woman's attire for a day, an hour or two, or any lesser space to act a woman's part, be it but once in all his life, is a butter on of woman's apparel within the very words and meaning of this texts which principally provides as the fore-alleaged reasons, Authors, and examples witness, against such temporary occasional wearing and putting on of woman's apparel, which 
e Ad ea quae frequentius accidunt leges aptantur. See Sir Edward Cook, his Flowers.  ofttimes happens, rather than against the daily constant wearing of it, which few have been so unnatural as to use. What 
f De Pallio. c. 5 p. 228.  Tertullian therefore writes of Hercules, attired by his Mother in woman's apparel, to satiate his lusts. (Naturam itaque concussit Larissaeus heros in virginem mutando, etc. Feras in puero matris sollicitudinem patiens certe iam ustriculas: certe virum alicuius clanculo functus adhuc sustinet, stolam fundere, comam struere, cutem fingere, speculum consulere, collum demulcere, aurem quoque foratu effaeminatus. Ecce itaque mutatio, monstrum equidem geminum, de viro faemina, mox de faemina vir, quando neque veritas negari debuisset, neque fallacia confiteri. Vterque habitus mutandi malus, alter adversus naturam, alter contra salutem. Turpius adhuc libido virum cultu transfiguravit, quam aliqua maternaformido; tamet si adoratur à vobis qui erubescendus est Scytalo sagittipelliger ille, qui totam epitheti sui sortem cum muliebri cultu compensavit. Tantum Lydiae clanculariae licuit, ut Hercules in Omphale, & Omphale in Hercule prostitueretur, etc. The same may I say of women who impudently cut their hair, or put on men's, or men who effeminately 
* See Archbishop Abbot, his 28. Lecture upon jonah. sect. 11. pag. 570.571. against long womanish hair.  nourish their hair, or put on woman's apparel to act any mummery, Masque, or Stage-play, or for any such like ends; 
g Debet enim habitus congruere qualitati & conditioni personae & ●exus. jacobus De Graffijs. Decisionum Aur●arum. pars 2. lib. 3 cap 26. s●ct. 5.  that they sin against nature, their sex, their own salvation, making themselves not only double monsters, but even an abomination to the Lord their God, as all the premises witness. And what Christian, what Mummer, S, or Actor is there so desperately prodigal of his own salvation, as thus to become an 
h 1 Cor. 16.22.  Anathema Maranatha, a perpetual unsufferable abomination to his God, by putting on such apparel for an hour, to act a Matrons, perchance a Strumpet's part, which may make him miserable for all eternity? As therefore this putting on of woman's apparel is an abomination unto God, so let it be an execrable and accursed thing to us; and since there i● so much ingenuity left in most men, rather to go could and naked, yea to expose their lives to hazard, than thus unnaturally to clothe their nakedness, or to walk abroad in woman's vestments; let there not be henceforth so much impudence in any Actors, Mummers, Masquers, as to appear publicly in feminine habits, or attires on the Stage, rather than to forego their lascivious sinful Plays and Interludes, which (if 
i Enarratio in Psal. 39 Tom. 8. pars 1. p. 414.415.  S. Augustine, or 
* D. Che●win, in his Straight gate and narrow way. cap. 7 pag. 70.  others may be credited,) are the very broad way, which leads men down to Hell and endless death, in which many multitudes daily walk and sport themselves. I shall therefore close up this particular (which 
k Overthrow of Stageplays. pag. 9 to 15. & 82. to 168.  D. Rainolds hath at large discussed, and I 
l Act 5. Scene 6. pag. 178. to 216.  myself more copiously insisted on in the foregoing part) with the Commentary of 
m Argentor●ti. 1597. p. 217.218.  Erasmus Marbachius on this text of Deuteronomy. Distinxit Deus in creatione virum à muliere, ut forma corporis, ita quoque officio: 
* See RHabanus Maurus in Deut. lib. 2. cap. 29. Tom. 2. Operum. pag. 437. Alexander Alensis Summa Theologiae. pars 2● Quaest 135. memb. 2. pag. 617.618. & Mapheus Vegius, De Educatione Puerorum. lib. 5. cap. 4. accordingly.  hanc distinctionem vult Deus conservari, & neutrum sexum habitu & vestitu in alium se transformare, nec quae alterius sunt usurpare. Mulieris est suo vestitu indui, & colum ac lanam tractare, domestic●querei curam agers. Viri est, suis quoque vestibus indui, & quae foris & reipub. curare, etc. Prohibentur itaque hac lege larvae, quibus se homines transformant ut agnosci nequeant, quae res occasionem praebet multorum gravissimorum scelerum. Praetereà turpis & inhonestus vestitus, qui nec virilem, nec muliebrem sexum decet; ipsa etiam vestitus novitas, quae animi levis & inconstantis, & vani indicium est: the next particular, which I shall briefly touch.  
The second unlawful Circumstance of Actor's apparel, is its overcostly gaudiness, amorousness, fantastiquenesse, and disguizednesse. For the gaudiness, lasciviousness, and newfangledness of Player's attire, it hath been long since discovered and censured by the Fathers. Hence 
n De Mercede Meretricis, etc. p. 1164.  Philo judaeus discribing a lascivious painted frizzled accurately attired Strumpet, styles her; Praestigiatrix splendidè ac scenicè ornata. Hence 
o Oratio adversus Mulieres ambitiosius sese ornantes. p. 991, aec.  Gregory Nazianzen styles all women, who paint their faces, embroider or frizle their hair, and wear lascious gaudy apparel; Theatricè comptae & ornatae, ob venustatem invenustae; as Levenclavius translates it: recording this as none of his Mother's meanest virtues: 
p Oratio. 28. De Funere Patris. p. 472.476.  quod pictum & arte quaesitum ornatum, ad eas, quae theatris delectantur ablegabat; who were all notorious prostituted Strumpets. Hence 
q Hom. 10. in Matth. Tom 2. Col. 250. D.  chrusostom, declaiming against the count, glittering, painted, amorous females of his age, writes, that they were nihil à theatralibus faeminis discrepantes: and to beat down all fantastic pride and gaudiness in apparel, he reasons thus: 
r Homil. 39 add Pop● Antioch. Tom. 5. Col. 250. D.  Sed ornaris & comeris? Verum & equos comptos videre licet, homines vero scenicos omnes. Hence 
s Sermo ad Clerum, in Concilio Rhemensi fol. 317.  S. Bernard taxing the pride of Prelates and Popish Priests in his time proceeds thus. Vnde hinc est eis quem quotidie ●idemus m●retricius nitor, histrionicus habitus? Hence 
t De Nugis Curialium. l. 3. c. 13. Bibl. Patrum. Tom. 15. p. 384. E.  john Sarisbery our Countryman useth this expression in censuring the effeminate count fantastic Gallants of his age; interim invident meretrici histrionis habitum. And hence our learned 
* Contra Hie●ronymū Osorium. lib. 3. pag 285.  Walter Haddon, phraseth Masse-attire, gaudy Copes, and such like vestments, Histrionicus vestitus: Which several phrases and expressions, with sundry others to the like purpose are frequent in most Greek and Latin Authors. All which being coupled with 22. Henry 8. c. 13. (which speaks of the costliness of Player's Robes) and with Act 5. Scene 7. pag. 216. to 220. where I have more largely demonstrated this particular, will be a sufficient evidence, of the gaudiness, lasciviousness, and newfangledness of Stage apparel, and so by consequence of 
x See Act 5. Scene 7. accordingly. Summa Angelica, & Summa Rosella. Tit. Ornatus.  its unlawfulness too. For the strange disguisednesse of threatricall attires, it is most apparent: For do not all Actors, Mummers, Masquers usually put on the 
y See Act 3. Scene 3. & Act 5. Scene 3.4. Cyprian Epist. lib. 2. Epist. 2. Tertullian. De Spectac. josephus Antiqu. judaeorum. lib. 15. cap. 11.  Vizards, shapes and habits of jupiter, Mars, Apollo, M●rcury, Bacchus, Vulcan, Saturn, Venus, Diana, Nep●une, Pan, Ceres, juno, and such like Pagan Idol-gods and Goddesses: the persons, the representations of Devils, Satyrs, Nymphs, Sylvanes, Fairies, Fates, Furies, Hobgoblins, Muses, Sirens, Centaurs, and such other Pagan Fictions? yea, the portraitures and forms of Lions, Bears, Apes, Asses, Horses, Fishes, Foules, which in outward appearance metamorphose them into Idols, Devils● Monsters, Beasts, whose parts they represent? and can these disguises be lawful, be tolerable among Christians? No verily. For first, the former sort of them, as 
z Antiq. judae. l. 15. c. 11.  josephus, 
a De Decalog. lib. pag. 1037.  Philo judaeus, 
b De Spectac. lib. cap. 22 De Coron● M●litis. cap. 8. & De Idololatria. lib.  Tertullian, 
c See here, pag. 89.90.  with all ancient and modern Expositors on the 2. Commandment witness, are merely idolatrous; the very 
d See Act 2. & Act 3. Scene 3. pag. 77.  mentioning of these Idols names, much more than the representation of their parts, the making and 
e Exod. 23.4. cap. 23.24. cap● 34.13. Levit. 26.1, 30. Deut. 7.5. cap. 16.22. 2 Kings 10.26. cap. 17.10. cap● 1ST 4. cap. 23.14, 24. 2 Chron. 31.1. cap. 34.3, 4, 7. jer. 43.13. cap. 50.2 Ezek. 6● 4, 6. 1 joh. 5.21.  wearing of their Vizards, shapes, and Images being wholly condemned by the Scripture; which commands Christians to 
f 1 Cor. 10.7, 14. Propterea cl●mat Apostolus, Fugi●e idololatriam, omnem utique & totam, etc. Longum enim divortium mandat ab idolol●tria, in nullo proximè agendum. Draco enim terrenus de longinquo non minus spiritu absorbet alites. joannes, Filioli, inquit, custodite vos ab Idolis: non jam ab idololatria quasi ab officio, sed ab idolis, id est ab effigie eorum. Tertul. De Corona militis● c. 8.  fly all Idolatry, and not to come near it, lest it should infect them. Secondly, there is no warrant at all in Scripture for any such Stag●-disguises, but very good ground against them. For first it 
g Deut. 22.5. 1 Cor. 11.3. to 16. See Act 5. Scene 6. & here pag. 879, etc.  condemns men's disguising of themselves like women, and women's metamorphosing themselves into men either in hair, apparel, offices, or conditions: how much more than men's transfiguring of themselves into the shapes of Idols, Devils, Monsters, Beasts, etc. between which and man there is no Analogy or proportion, as is between men and women. Secondly, it ●njoynes men and women, 
h 1 Tim. 2 9, 10. 1 Pet. 3.4, 5.  to attire themselves in modest, decent, and honest apparel, suitable to their sexes and degrees, as becometh those who profess godliness: But s●ch Vizards and disguises as these, are neither modest, decent, honest, nor yet suitable to their human nature. Thirdly, it requires them, 
i Deut. 22.5. Isay 3.18, 19, 20. Zeph. 1.8. Prov. 7.10. See Act 5. Scene 7.  to abandon all wanton, strange, lascivious, vain, fantastic dresses, fashions, vestments: much more than such habits, such disguises as these, which are both inhuman, bestial, and Diabolical. Fourthly, it commands men, 
k Psal. 32.9.  not to be like to Horse and Mule, which have no understanding: therefore not to act their parts, or to put on their skins or likeness. It was Gods heavy judgement upon King 
l Dan. 4.33.  Nebuchadnezar, that he was driven from men, and did eat grass as Oxen, and that his body was wet with the dew of Heaven, till his hairs were grown like Eagles feathers, and his nails like Birds claws: yea, it is man's greatest misery, 
m Psal. ●9. 12, 20.  that being in honour he became like to the beasts that perish: And must it not then be man's sin and shame to act a Beast, or bear his image, 
n Pronaque cum spectant animalia caetera terram: Os homini sublime dedit, caelumque videre jussit, & erectos ad sidera tollere vultus. Ovid. Metamorp●. lib. 1. Cicero De Natura. Deorum. lib. 2.3.  with which he hath no proportion? What is this but to obliterate that most 
o Gen. 1.26, 27. cap. 5.1. cap. 9  glorious Image which God himself hath stamped on us, to strip ourselves of all our excellency, and to prove worse than bruits? Certainly, that God who 
p Deut. 4.10, 17, 18. c. 5.8.  prohibits, the making of the likeness of any beast, or fish, or fowl, or creeping thing, whether male or female, to express or represent his own likeness; condemning the idolatrous Gentiles, 
q Rom. 1.23. Psal. 106.20.  for changing the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things; 
r Isay 40.18. Acts 17.29.  with which he hath no similitude or proportion; must certainly condemn the putting on of such brutish Vizards, the changing of the glory, the shape of reasonable men, into the likeness of unreasonable beasts and creatures, to act a bestial part in a lascivious Interlude. Fiftly, it enjoins men, 
r Eccles. 3.14. c. 7.13. Matth. 5.36. c. 6.26. Pro. 22.28.  not to alter that form which God hath given them by adding or detracting from his work; not to remove the bounds that he hath set them; but to 
s 1 Cor. 7.24. c. 11.3. to 16.  abide in that condition wherein he hath placed them: Upon which grounds, as the 
t Cyprian, De Habitu Virginum. Tertul. De Cultu Faeminarum. Clemens Alexand. Paedag. l. 3. c. 2.3, 11. Nazianzen adversus Mulieres ambitiosius sese Ornantes Oratio. Alexander Alensis. Summa Theologiae. pars 4. Quaest 11. Artic. 2. Summa Angelica & Summa Rosella. Tir. Ornatus: See my Unloveliness of Lovelockes. pag. 2, etc. and here, Act 5. Scene 3.6, 7.  Fathers and others aptly censure face-painting, Periwigs, vain fashions, disguises and attires, together with the enchroachments of one sex upon the habits, offices, or duties of the other; so I may likewise condemn these Playhouse Vizards, vestments, images and disguises, which during their usage in outward appearance offer a kind of violence to Gods own Image and men's humane shapes, metamorphosing them into those idolatrous, those brutish forms, in which God never made them. Sixtly, it censures men's degenerating into beasts, or Devils, either in their minds or manners, be it but for a season; as the 
u Psal. 32.9. Psal. 49.12, 20. 2 Pet. 2.22. Rev. 22.19. Psal. 92.6. Psal. 94.8 Psal. 73.22.  marginal Scriptures witness; therefore it cannot approve of these theatrical, bestial, and diabolical 
x See Dan. 4.33. Rom. 9.7, 8, 9  transfigurations of their bodies; which are inconsistent with the 
y Psal. 4.8. 1 Tim. 2.9, 10. Titus 2.2, 3, 4, 5, 6, 12● 1 Cor. 11.13.  rules of piety, gravity, honesty, modesty, civility, right reason, and expedience, by which all Christians actions should be regulated. Seventhly, it informs us, that even 
z 1 Sam. 21.13 14, 15.  Achish King of Gath, a mere Pagan Idolater, when he saw David acting the madman before him, and feigning himself distracted, scrabling on the doors of the gate, and letting the spittle fall down upon his beard; said thus unto his servants; Lo you see the man is mad: wherefore then have ye brought him to me? Have I need of madmen, that ye have brought this fellow to play the madman in my presence? shall this fellow come into my house? If then this Heathen King was so impatient to see David act the Bedlam in his presence, even in his ordinary apparel, that he would not suffer him to stay within his Palace; how much more impatient should all Christian Princes and Magistrates be of beholding Christians acting, not only Madman's, but eve● Devils, Idols, Furies, Monsters, beasts, and senseless creatures parts upon the Stage in such prodigious deformed habits and disguises, as are unsuitable to their humanity, their Christianity, gravity, sobriety; bewraying nought else but the very vanity, folly, and brutish frenzy of the●r distempered minds? Certainly those who readily censure and detest such habits, such representations in all other places must needs condemn them in the Playhouse, whose 
a See Act 6. Scene 3.4, 5. & Bullengerus, De Theatro. lib. 1. c. 50.51.  execrable infamous lewdness may happily make them more unlawful, never commendable or fit for Christians. Lastly, these theatrical habits, vizards, and disguises have been evermore abominated, condemned by the Church and Saints of God: as namely, by the jewish Church and Nation: who, as they never admitted nor erected any Images of Pictures of God, of Christ, or Saints within their Temple, as 
b Est autem in media Hierusolyma quadroporticus, etc. Simulachrum vero aut aliquod anathema ibi nequaquam est. Apud josephum. Contra Apionem. lib. 1. pag. 833.  Hecataeus Abderita, 
c AEgyptij plaeraque animalia effigiesque compositas venerantur. judaei ment sola unumque numen intelligunt. Profanos qui nideûm imagines mortalibus materijs in species hominum effingant. Summum illud atque aeternum, neque mutabile, neque interiturum. Igitur nulla simulachra urbibus suis, neque templis. Non regibus haec adulatio, non Caesaribus honour. Histor. lib. 5. cap. 1. pag. 592.  Cornelius Tacitus, 
d judaei diversum à reliquis-hominibus ob tinent, cum aliis in rebus usuque vitae quotidiano, tum eo praesertim quod nullum ex caeteris Dijs colunt: unum autem quendam summo studio venerantur, Tum quoque temporis nullum Hierosolymis simulacrum extabat; nimirum suum illum Deum ineffabilem, invisibilemque existimantes. Rom. Hist. l. 37 fol 76.  Dion Cassius, 
e Hactenus pro patria deprae catus postremas pro Templo preces adhibeo. Hoc Templum Cai Domine, jam inde ab initio nullam unquam admisit manufactam effigiem cum sit Deo domicilium: pictorum enim & statuariorum opera sunt sensibilium Deorum imagines: illum autem invisibilom pingere aut fingere nefas duxerunt nostri majores. Non Graecus, non Barbarus, non Rex Satrapave ullus vel infensissimus; non seditio, non bellum, non captivitas, non vastatio, non alia res ulla unquam tantam cladem intulit, ut contra veterem morem effigies manufacta in id importaretur. De Legatione ad Caium. pag. 1386 vid. 1389, etc. See De Monarchic. lib. fol. 1037.1038, 1039.  Philo judaeus, and 
f Graecis itaque & aliis quibusdam bonum esse creditur imagines instituere. Denique & patrum, & uxorum filrorumque●iguras depingentes exultant; quidam vero etiam nihil sibi competentium sumunt imagines, etc. Porro autem legislator, non quasi prophetans Romanorum potentiam non honorandam, sed tanquam causam neque Deo neque hominibus utilem despiciens, & quoniam totius animati, multò magis Dei inanimati, probatur hoc inferius, interdixit imagines fabricari: to which Sigismundus Silenius affixeth this marginal note. judaei prorsus nullas imagines ferunt. Contra Apionem. lib. 2. pag. 846.  josephus' witness: accounting it a heinous sin 
g Exod. 20.4. Levit. 26. ●, 30. Deut. 4.15, 16, 17, 18, 23, 25. c. 5.8. c. 16.21, 22.  contrary to the express words of the second Commandment, to paint or make any Picture, any Image of God; because the 
h john 1.18. c. 5.37. Rom. 1.23. Col. 1.15. 1 Tim. 1.17. c. 6.16. Heb. 11.1. 1 joh 4.20. Deut. 4.15. Deus inter omnia operibus quidem & muneribus clarus, & omni re manifestior, forma vero & magnitudine nobis inenarrabilis. Omnis namque materies comparata ad hujus imaginem, licet sit preciosa, tamen pro nullo est; cunctaque ars ad illius imitationis inventum, extra artem esse cognoscitur: nihil simile neque videmus, neque possumus suspicari neque conijcere, illeinvisibilis sola ment percipitur. josephus' Contra Apionem. lib. 2. pag. 854. Philo judaeus de Monarchia. lib. pag. 1097, etc.  invisible incorporeal God, (whom no man hath seen at any time, nor can see; between whom and any Image, Picture, or creature there is 
i Isay 40.12. to 27. Acts 17.29. Rom. 1.23.  no similitude, no proportion,) cannot be expressed by any visible shape or likeness whatsoever, (his Image being only spiritual and 
k Col. 1.15. john 15.37. Deut. 4.15. Heb. 2.3. 1 Tim. 6.16. Philo judaeus, De Mundi Opificio. pag. 8.9. Origen Contr. Celsium. lib. 7. fol. 72. & lib. 7. fol. 97.  invisible like himself,) as not only the 
l Act 17.29. Isay 40.18, 15.  Scripture, but even 
m Exurge modo, & re quoque dignum ●inge Deo, finges autem non auro, non argento: Non potest ex hac materia, imago Dei exprimi similis. Epist. 30. pag. 207.  Seneca and 
n De Natura Deorum. lib. 1.2.  Tully inform us: Upon which grounds the Primitive Christians (who had no Images, no Pictures, no Altars in their Churches, as 
o In hoc n. consuestis parte crimen nobis maximum impietatis affigere, quod non Deorum alicujus simulacrum constituamus, non Altaria fabricemus, non Aras. Advers. Gentes l. 6. p. 185.  Arnobius, 
p Non n. Christiani patiuntur vel Templa, vel arras, vel simulacra, & statuas intueri: simulacra aperte vituperant, etc. Christiani vero & item judaei, cum audiunt, Dominum Deum tuum timebis, & illi soli servies; nec tibi feceris idolum, nec rei ullius similitudinem, quae cumque in caelo sunt & in terra deorsum, etc. & ob alia pleraque non his dissimilia: non modo Deorum templa & Aras & simulachra haec aversantur, sed vel ad mortem si fuerit necesse promptius veniunt, ne ex aliquo recessu & impietate prorsus inquinent, quod de De● omnium conditore optime sentiunt, etc. Celsus igitur haud quaquam pro dijs simulacra haberi affirmat, sed dijs dicata: cum plane perspicuum sit hujusmodi facere & affirmare, hominum esse circa divinitatem errantium. Sed ne divinae quidem imaginis simulacra haec esse duxerimus, quip qui Dei ut invisibilis ita & incorporei formam nullam effigiamus, etc. Cont. Celsum. l. 7. f● 96.97. See 91.92. Celsus & Aras & simulacra & delubra nos ait defugere quo minus fundentur. Sunt nobis vero simulacra non per impuros opifices aliquos fabricata, sed per Dei verbum in nobis edita & formata; virtutes scilicet primogeniti omnis creaturae imitatrices, etc. in quibus par esse crediderim, ei honorem deferri, qui omnium sit simulacrorum exemplar, imago scilicet invisibilis Dei, unigenitus Deus, etc. Contr. Celsum l. 8. fol 100 vid. Ibid. & lib. 4 fol. 46.47.  Origen, 
q Putatis nos occultare quod colimus si delubra & Aras non habemus: quod enim simulacrum Deo fingam, cum si recte existimes sit Dei homo ipse simulacrum. Octavius pag. 104.  Minucius Felix, and 
r De Origine Erroris. l. 2. c. 2.3, 4, 5, 7, 17, 18, 19  Lactantius testify, for which the Pagans blamed them:) as also 
s Sed nec eos qui hostijs multis coronisque ex floribus contextis colantur, homines qui eorum statuas efficta in Templis statuerunt, Deos appelaverunt, quandoquidem haec inania & mortua esse scimus, Deique formam e● figuram non habere. Neque●●tam Dei figuram esse arbitramur, quam quidam honoris causa ad imitationem effictam esse confirmant: sed illorum malorum geniorum habere & nomina & figuras. Quid enim attinet vobis qui scitis, exponere e● quae artifices disposita materia secando, dividendo, conflando, percutiendo, & ex vasis ignominiosis saepe artificio mutata solum forma & figura alia inducta, Deorum nomine appellant? quod quidem non solum stultum esse, sed etiam cóntumeliae Dei causa fieri judicamus: qui cum gloriam formamque exprimi quae non potest habeat, earum rerum quae intereunt, ●uraque egent, appelatur nomine. Quinetiam harum rerum artifices lascivi sunt, omnique malicia & improbitate praediti, etc. Apologia. 2. pro Christianis. p. 16. B.C.  justin Martyr, 
t Adversus Haereses. l. 1. c. 23.24. p. 88 92. & l. 2. c. 6. p. 134.135.  Irenaeus, 
u Deus, qui solus verè est Deus intelligentia percipitur, non sensu. Antisthenes' Socratis familiaris, dixit, Deum nulli esse similem, quare nemo illum potest discere ex imagine. Xenophon autem Atheniensis ipse aperte scribit: Qui omnia movet & quieta efficit, magnus quidem est & aperte potens, sed cujusmodi sit forma non apparet, etc. Oratio adhort. ad Gentes. fol. 7.8, 9, 10, 11. vid. Ibid. an excellent discourse against Images: Significat autem columna ignis, Dei non posse effingi imaginem, etc. Stromatum. l. 1. f. 73. B. l. 5 f. 122. D.E. Nobis autem nullum est simulacrum in mundo; quoniam in rebus genitis nihil potest Dei referre imaginem. Praeterea oportet Graecos doceri per legem & Prophetas, quod nec eorum quos colunt simulacra sunt imagines: neque enim fugura tale est genus animarum, cujusmodi fingunt Graeci statuas. Non cadunt n. animae sub aspectum, non solum quae sunt compotes rationis, sed etiam animae aliorum animantium; quanto minus Dei invisibilis imago. Strom. l. 6. f. 143. C. Moses praecipit hominibus nullam facere imaginem quae Deum arte repraesentat. Paedag. l. 3 c● 2. f. 46. A.  Clemens Alexandrinus, 
x Deus omnem similitudinem vetat ●ieri, quanto magis imaginis suae, etc. De Spectac. c. 23. De Corona Militis. c. 8. & De Idololatria. lib. & Apologia Advers. Gentes: where Franciscus Zephyrus. p. 675. Comments thus. Perpetuo illud teneamus, Christianos' tunc temporis odisse maxime statuas cum suis ornamentis.  Tertullian, 
y Contra Celsum. l. 7. f. 96.97. & l. 8. f. 100  Origen, 
z Octavius. p. 75.76, 77, 104.  Min●●ius Felix, 
a Contra Demetrianum. lib p. 221.223. & De Idolorun Vanitate. p. 264, etc.  Cyprian, 
b Neque nobis in aedibus sacris effigies pro dijs, & illa simulachra velitis ostendere, quae intelligitis vos quoque & renuitis confiteri, vilissimi esse formas luti & fabrorum figmenta puerilia, etc. Nunc ad speciem veniamus & formas quibus esse descriptos superos Deos creditis, quibus imo formatis & templorum amplissimis collacatis in sedibus. Nostra de hoc sententia talis est; Naturan omnem divinan, quae neque esse caeperit aliquando neque vitalem ad terminum sit aliquando ventura, lini●mentis carere corporeis, neque ullas formarum effigies possidere, quibus etiam circumscriptio membrorum solet coagmentata finire. Quicquid enim tale est mortale esse arbitramur & labile: nec obtinere perpetuam posse credimus aevitatem, quod extremis coercitum finibus necessaria circumcludit extremitas, etc. Si veram vultis audire sententiam, aut nullam habet Deus formam; aut si informatus est aliqua ea quae fit, profecto nescimus. Neque n. quod videmus nunquam, nescire esse ducimus turpe, etc. Advers. Gentes. l. 3. p. 162. to 112. See l. 6. p. 185.191. to 206. l. 7. p. 133.134, 135.  Arnobius, 
c De Origine Erroris. l. 2. c. 1.2, 3, 4, 5, 7, 11, 17, 18, 19 Quae igitur amentia est, aut ea fingere, quae ipsi postmodum timeant, aut timere quae finxerunt. Non ipsa, inquiunt, timemus, sed eos ad quorum imagines ficta; & quorum nominibus consecrata sunt. Nempe ideo timetis, quod eos in caelo esse arbitramini: neque n. si dij sunt aliter fieri potest. Cur igitur oculos in caelum non tollitis, & advocatis eorum nominibus in aperto sacrificia celebratis? Cur ad parietes & ligna & lapides potissimum, quam illò spectatis, ubi eos esse creditis? Quid sibi templa? quid arae volunt, quid denique ipsa simulachra? quae aut mortuorum aut absentium sunt monimenta. Nam omnium fingendarum similitudinum ratio id●irco ab hominibus inventa est, ut posset eorum memoria retineri, qui vel morte substracti, vel absentia fuerant separati. Deo● igitur in quorum numero reponemus? Si in mortuorum? quis tam stultus ut colat? Si in absentum, colendi ergo non sunt, si nec vident quae facimus, nec etiam audiunt quae precamur. Si autem dij absentes esse non possent, qui, quoniam divini sunt, in quacunque mundi parte fuerint, vident & audiunt universa: supervacua ergo sunt simulacra, illis ubique presentibus, quum s●tis sit audientium nomina precibus advocare. At enim non nisi praesentes ad imagines suas adsunt, etc. Sed tamen post quam praesto esse Deus ille caepit, jam simulachro ejus opus non est. Quaero enim, si quis imaginem hominis peregre constituti contempletur saepius, & ex e● solatium capiat absentis; num idem sanus esse videatur si eo reverso atque praesente, in contemplanda imagine perseveret, eaque potius quam ipsius hominis aspectu, frui velit? Minime profecto. Etenim hominis imago necessaria tum videtur quum procul abest, supervacua futura quum praesto est. Dei autem cujus spiritus ac numen ubique diffusum, abesse nun quam potest, semper utique imago supervacua est. Sed verentur ne omnis eorum religio manis sit & vana, si nihil in praesenti videant quod adorent, & ideo simulacra constituunt, quae quia mortuorum sunt imagines, similia mortuis sunt, omni enim sensu carent: Dei autem in aeternum viventis vivum & sensibile debet esse simulacrum: quod si a similitudine id nomen accepit, quî possunt ista simulacra Deo similia judicari; quae nec sentiunt, nec moventur? Itaque simulachrum Dei non illud est quod digitis hominis ex lapide aut aere, aliave materia fabricatur, sed ipse homo; quoniam & sentit & movetur, & multas magnasque actiones habet, etc. Quisquamne igitur tam ineptus est, ut putet aliquid esse in simulacro Dei, in quo ne hominis quidem quicquam est praeter umbram? Lactant. De Orig. Erroris c. 2. Daemons sunt qui fingere imagines & simulacra docuerunt ut hominum mentes à cultu veri Dei averterent. Ibid c. 17. Quare non est dubium quin religio nulla sit, ubicunque simul crum est. Nam si religio ex divinis rebus est, divini autem nihil est nisi in caelestibus rebus: carent ergo religione simulacra, quia nihil potest esse caeleste in ea re quae fit ex terra, quod quidem de nomine ipso sapienti apparere potest. Quicquid n. simulatur id falsum sit necesse est, nec potest unquam veri nomen accipere quod veritatem ●uco & imitatione mentitur. Si autem omnis imitatio, non res potissimum seria, sed quasi ludus ac jocus est, non religio in simulacris, sed mimus religionis est. Ibid c. 19  Lactantius, 
d Simulacrorun odium commune est omnium qui fidei participes sunt; sed ejus praecipuum quod Arianam infidelitatem similiter atque simulachrorum cultum abominabatur. Nam eos qui in creatura numen divinum esse existimarent, nihilo minora colere atque venerati putabat quam qui ex materia simulachra efficiunt, & rectè ac pie ita judicabat. Nam qui creaturam ado●at etiam●i in nomine Christi id facit, simulachrorum cultor est, Christi nomen simulachro imponens. Oratio Funebris de Placilla p. 290.291. See Explanatio in Cant. Cantic. p. 359.  Gregory Nyssen, 
e Gentiles lignum adorant, quia Dei imaginem putant, sed invisibilis Dei imago non in eo est quod videtur, sed in eo utique quod non videtur. Enar. in Psal. 118. Octon. 10. Tom. 2. p 454. B. Ecclesiae inanes ideas & varias nescit simulacrorum figuras, sed veram novit Trinitatis substantiam. De Fuga Seculi. cap. 5. See Epist. 31.  Ambrose, 
f In primo praecepto prohibetur coli aliqua in figmentis hominum Dei similitudo; non qu●a non habet imaginem Deus, sed quia nulla imago e● colli●ebat, nisi illa quae hoc esset quod ipse, nec ipsa pro illo sed cum illo● Epist. 2●. De Celebratione Paschae. Tom. 9 p. 100 B. Imago autem & similitudo Dei, non est corporis forma sed mentis, descripta ad similitudinem verae imaginis Christi, qui est imago Dei invisibilis. Nos unam veneramu● imaginem, quae est imago invisibilis & omnipotentis Dei. Comment in Ezech. l. 1. c. 1 Tom. 4. p. 331. H. & l. 4. c. 16. p. 372. D See Comment. in Esay. cap. 40.  Hierom, 
g August. Epist. 119. Enar in Psal. 113. Con●io. 2. Credimus etiam quod ●edet ad dextram Dei patris: Necideo tamen quasi humana forma circumscriptum esse Deum patrem arbitrandum est, ut de illo cogitantibus dextrum aut sinistrum latus ●nimo occurrat; aut id ipsum quod sedere pater dicitur, flexis poplitibus fieri putandum est, ne in illud incidamus sacrilegium, quo execratur Apostolus eos qui communicaverunt gloriam incorruptibilis Dei in similitudinem corruptibilis hominis. Tale n. simulacrum Deo nefas est Christiano in Templo collocare, multo magis in cord nefarium est, ubi verè est Templum Dei. Augustin. De Fide & Symbolo cap. 7. Tom. 3. pag. 1●9. See De moribus Ecclesiae Catholicae. cap. 24.  Augustine● 
h Quod enim corpus intellectui divino simil●tudinem habebit, cum nec mentis humanae imaginem habere posse cognoscatur? humana n. mens incorporea est atque simplex, corpus autem omne corruptibile atquecompositum. Quare jure, rationalis atque immortalis anima & intellectus ejus imaginem & similitudinem Dei habere dicitur, Immaterialis enim & incorporea, intellectualis, rationalisque per essentiam est, virtutis & sapientiae capax. Quod si hum●nae animae atque mentis formam & effigiem fingere impossibile est, quoniam nec sensu percipitur: quis adeò stultus erit, ut ligneum simulachrum ac effigiem Dei creatoris omnium, similitudinem Dei habere arbitraretur? Natura n. divina omnem materiam & omnia quae percepimus excedit, ment solummodo & sanctis animis intellecta. Figura vero jovis quae in simulachro conspicitur, mortalis viri effigies est, non quae totum hominem, sed pejorem ejus partem imitata, expressit, nullum n. vitae atque animae, vestigium ostendit. Quomodo igitur universi Deus, mensque omnium creatrix ipse Iupiter ●rit, qui aut in aer●, aut in mortuo ●bore cernitur? De Praeparatione Evangelij. lib 3. cap. 3. pag. 53. See Ecclesiast. Histor. lib. 7. cap. 18.  Eusebius, 
i Inveni●igitur velum pendens in foribus ejusdem Ecclesiae tinctum atque depictum, & habens imaginem quasi Christi, vel sancti cujus●am, non enim sat●s memini, cujus imago fuerit. Cum ergo hoc vidissem in Ecclesia Christi contra auctoritatem Scripturarum hominis pendere imaginem, s●●di illud, & majus dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent & e●ferrent. Deinceps praecipere, in Ecclesia Christi istiusmodi vel●, quae contra religionem nostram veniunt, non appendi. E●iphanius Epist. ad Ioa●nem Hier●sol apud Hieron. Epist. 60: cap. 5 Tom. 1. pag. 211. See Bishop Ushers Answer to the jesuits challenge. pag. 507.  Epiphanius, 
k Cui similitudini similem fecistis Deum? Quid n. erit ei simile & equipollens se●●aturae, seu ponderis, seu nobilitatis ratione? Num enim arte fabri & lignarij, num auri fusorum peritia formatus est in imaginem alicujus creaturae? An inquit effictus est, humana imago? Minimè. Nihil enim ei quicquam aequari potest. Deus n. cum sit, natura & ex se, quia aliud non ex●iti●, omnibus omnino superior est. Cum itaque supra omne est quod factum est, & quod genitum est, deride● idolorum effictionem, etc. Cyrillus Alexandr. in H●saiam. lib. 7. Tom. 1. pag. 276.277. and in joan. Evang. lib. 3. cap. 11. pag. 478  Cyrillus Alexandrinus, 
l Adhaec quisnam est, qui invisibilis & corpore vacantis ac circumscriptionis & figurae expertis Dei simulachrum effingere qu●at? Extrem●e itaque dementiae & impietatis fuerit divinum numen fingere ac figurare. Atqui hinc est quod in veteri ●estamento mimine tritus ac pervulgatus imaginum usus fuerit: Orthodoxae Fidei. lib. 4. cap. 17. pag. 477. & lib. 1. cap. 4. pag. 251. vid. Ibidem.  Damascen, and 
m See Hilar. De Trinit l. 1. p. 3. & l. 2. p. 7. G. Psal. in Nar. 129 8. p. 303. B. De Trinit. I. 6. pag. 31. Specie & figura caret Deus. Non solum autem sculpturae artis Deus non est similis, sed neque alteri cuiquam humanae cogitatione subijcitur. Theophylact. Enar. in joannem. c. 5. p. 248. Chrysost. Hom. 38 in Act. Apost. Tom. 3. Col. 587. C. Athana●ius, Contra Gentes Oratio. p. 7. & 10. Contra Sabellij Graegales. p. 48.49. & Quaest 50. p. 400. Theodoret in Deut Quaest 4. Nicephorus. Ecclesi. Hist. l. 18. c. 53. See Sedulius, Primasius, Theodoret, Remigius, Beda, Haymo, HRabanus Maurus, Occumenius, Ambrose, chrusostom, & Alselmus. Com. in Rom. 1.23. & 1 Tim. 6.16. Serenus Marsiliensis● apud Greg. Mag. Epist. l. 7. Epist. 109. & l. 9 Epist. 9 Claudius' Taurinensis Contra Imagines. l. Bibl. Patrun. Tom. 4. pars 1 p. 91. to 118. Amphilochius; in BB. Ushers answer to the jesuits challenge. p. 506. Centur. Magd. 8. Col. 559.564. & D. Rainolds, De Idololatria. Rom. Ecclesiae. l. 2. c. 2. sect 9 accordingly.  other Fathers; together with 
n Quod potest intelligentia solum perspici & conprehendi ment, nec appetit formam quâ cognoscatur, nec figuram admittit, ut imaginem & effigiem● O●atio. ad Sanctorum caetum. c 4. apud Eusebium. Tom. 2. p. 300.  Constantine the Great, 
o See the Homily against the peril of Idolatry pars 2.3. Centur. 6● Col. 329.375, 707. Centur. 8. Col. 3.12, 41, 33, 37, 531, 535, 558, 559, 560, 561, 665, 544, 545, 622, 623, 377, 274. Cent. 9 Col. 19.22, 24, 351, 352, 353.  Constantinus Caballinus, Nicephorus, Stauratius, Philippicus, Anthemius, Theodosius the second, Leo Armenus, Valence, Theodosius the third, Michael Balbus, Theophilus, Charles the Great, with other Emperors; the Counsels of 
p Placuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. Concil. Elib. Can 36. Surius. Tom. 1. p. 365.  Eliberis, 
q See the Homily against the peril of Idolatry. part 2.3. BB. Ushers Answer to the jesuits Challenge. pag. 511. to 514. Carolus Magnus. l. 4. Contra Imagines.  Constantinople, Toledo, and Frankford; with sundry 
r Ergo ô stultae Gentiles, cui simile fecistis Deum? Curauro & argento aut rei alicui insensatae? Aut quam imaginem ponetis ei qui illum aliquo modo exprimat qui spiritus est, & c? Cum igitur●●se incomprehensibilis & immensus sit, dicit sanctus, Cui me assimulastis? cur homini, cur volucri, cur serpenti? Et cui me adaequastis? cur auro, cur argento? cur alicui creaturae? Haymo Comment. in Isaiam. c. 40. fol. 331.335. See Agabardus de Picturis & Imaginibus. lib. & Lucas Tudensis. l. 2. Adversus Albigenses c. 3. & 20. Bibl. Patrun. Tom. 13. pag. 260.272, 273. an excellent discourse against the Images & Pictures of God or the Trinity, where he thus concludes. Imag● Dei●●cae Trinitatis, ab hominibus nec debeat, nec possit depingi. See D. Rainolds de Idololatria Rom. Eccl. l. 2. c. 2. sect. 10.  Popish and 
s Peter Martyr, In Epist. ad Rom. c. 1. p. 54. to 73. Calvin, Instit. l. 1. c. 11. & Com. in Rom. 1.23. & Act. 17.29. See Musculus, Marlorat, Bucer, Bulinger, Aretius, and others Ibid. & in 1 Tim. 6.16. Doctor Wille●; Com. on Rom. 1. Contr. 22. p. 95.96. Hexapla in Exod. c. 20. Commandment 2. Contr. 4. M. Cartwright on the Rhemish Test. on Act. 17. sect. 4. Heb. 9 s. 4. 1 joh. 5. s. 5. Rev. 13. sect. 7. & Mat. 9 s. 9 D. Boys his Postils. p. 49. Thomas Wilson, his Com. on Rom. 1. Dial. 13. v. 22.23, 24● with others hereafter quoted● p. 844.895.  Protestant Writers since, our late renowned 
t His Premonition to all Christian Princes p. 354.  Sovereign King james, and our own Homilies, against the peril of Idolatry, (established by 
u 13. Eliz. c. 12. Artic. 35.  Act of Parliament, and confirmed by our Articles and Canons, as the undoubted Doctrine of our Church, to which all our Clergy subscribe:) do absolutely condemn, 
x Artic. 35. Canons 1603. Can. 82.85.  as sinful, idolatrous, and abominable the making of any Image or Picture of God the Father, Son, and holy Ghost, or of the sacred Trinity, & the erecting of them, of Crucifixes, or such like Pictures in Churches, which like the 
y Alexander S●verus Christo Temple facere voluit, ●umque inter Deos recipere; quod & Hadrianus cogitasse fertur, qui Templa in omnibus civita●ibus sine simulacr●s jusserat fieri. AElij Lampridij Severus. p. 236.  Emperor Adrians' Temples built for Christ, should be without all Images, or Saints Pictures. So they likewise condemned the very 
z See Philo judaeus, De Monarchia. l. 1. p. 1099. josephus' Contra Apionem l. 1 p. 858. Clemens Alex. Oratio Adhort. ad Gentes. Cyprian, De Idolorun Vanit. p. 264. Tertul. De Idololatria. lib.  art of making Pictures and Images, as the occasion of Idolatry, together with all Stage-portraitures, Images, Vizards, or representations of Heathen Idols, etc. as gross Idolatry, as 
a Antiq. judaeorun. lib. 15. cap. 11. pag. 413.  josephus witnesseth: The selfsame censure is passed against these theatrical Pictures, Vizards, Images, and disguises, by Philo judaeus, De Decalogo. lib. pag. 1037. By Tertul De Spectaculis. lib. cap. 23. De Corona Militis. lib. cap. 8.9. & De Idololatria. lib. By Cyprian Epist. lib. 2. Epist. 2. & lib. 1. Epist. 10. & De Spectac. lib. By Arnobius Adversus Gentes. lib. 7. By Lactantius De Vero Cultu lib. 6. cap. 20. By Augustine, De Civit. Dei. lib. 2. cap. 5. to 14. By the 6. Council of Constantinople. Can. 60.62. (See here pag. 88.69, 583, 584,) By the Synod of Lingres. her●, pag. 600. By the Council of Basil, here pag 601. By the Council of Toledo, here pag. 603.604. by sundry oother forequoted Counsels and Synods. here pag. 606.625, 633, 635, etc. By our own Statute of 3. Henry 8. cap. 9 against Mummers and Vizards. here pag. 493, 494. By Tostatus in Deut. 22. Quaest 2. Tom. 2. pars 3. p. 119. B.C. By Polidor Virgil, De Inventoribus Rerum. lib. 5. c. 2. By joannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 22. pag. 321.322, 323. By Doctor Rainolds, in his Overthrow of Stageplays, and by most others who have written either against Stageplays, vain fashions, and apparel, or face-painting. Wherefore they are certainly unlawful, as I have formerly proved at large. Act 3. Scene 3. & Act 5. Scene 1.2, 3, 5, 6, 7. on which you may reflect. I shall therefore close this point with that speech of 
* Col. 991.994. recited likewise by Vincentius Speculum. Histor. lib. 28. cap. 96.97.  Saint Bernard, in his Apology to William the Abbot, in his passage against the 
i Omitto oratoriorum immē●as altit●dines, immoderatas longitudines, supervacuas latitudines, sumptuosas depolitiones, curiosas depictiones; quae dum orantium in se retorquent aspectum, impediunt & affectum, etc. Quem inquam ex his fructum requirimus? stultorum admirationem an simplicium oblectationem? An quoniam commixti sumus inter Gentes, forte didicimus opera eorum, & servimus adhuc sculptilibus eorum? Et ut aperte loquar, an non hoc totum facit avaritia, quae est idolorum servitus, & non requirimus fru●tum sed datum? Si quaeris, quomodo? miro, inquam modo. Tali quadam arte spargitur oes, ut multiplicetur: expenditur ut augeatur, & effusio copiam parit. Ipso quippe visu sumptuosaru sed mirandarum vanitatum accenduntur homines magis ad offerendum quam ad adorandum. Sic opes opibus hauriuntur, sic pecunia pecuniam trahit, quia nescio quo pacto, ubi amplius divitiarum cernitur, ibi offertur libentius. Auro tectis reliquijs signantur oculi, & loculi aperiuntur. Ostenditur pulcherima forma sancti vel sanctae alicujus, & eo creditur sanctior quo coloratior. Currunt homines ad osculandum, invitantur ad donandum, & magis mirantur pulchra quam venerantur sacra, etc. Quid putas in his omnibus quaeritur, paenitentium compunctio, an intuentium admiratio? O vanitas vanitatum! sed non vanior quam insanior. Fulget ecclesia in parietibus, & in pauperibus eget. Suos lapides induit auro, & suos filios nudos deserit. De sumptibus egenorum servitur oculis divitum. Inveniunt curiosi, quo delectentur, & non inveniunt miseri quo sustententur. Bernard. Ibid. See the Homily against the Peril of Idolatry, and of Adorning and keeping clean of Churches, accordingly.  overcostly building and adorning of Temples, and the setting up of vain Images and Pictures in Churches, (a thing much condemned by 
k See the Homily against the Peril of Idolatry, accordingly.  sundry Fathers, Counsels, and Imperial Christian Constitutions; by all Reformed Churches, and orthodox 
l See Thomas Rogers, his Exposition on the 22. Article. Proposition 3. p. 125.126. accordingly.  Protestant Writens, and by 
m 3. Edw. 6. c. 10. 13. Eliz. c. 12.3. jac. c. 5.  the Statutes, 
n Queen Eliz. Injunctions. Injunct. 2.3, 23, 25. and Articles to be inquired of in Visitations. Artic. 2. & 45.  Injunctions, 
o Homilies against the peril of Idolatry. The Homilies of the Right use of the Church, part 2. Homily of the place and time of Prayer. part 2.  Homilies, 
p Can. 82.  Canons, 
q Archbishop Cranmer who penned the Homilies against the peril of Idolatry. BB. Hooper on the 2. Commandment; and in the Confession of his Faith upon the Creed. Artic. 78. & 87. BB. Latimers' Sermon, ad Clerum. fol. 3.11. and his Sermon in the Shrouds at Paul's. f. 18.21. BB. Ridley, his Treatise in the name of the whole Clergy of England, to King Edward the VI concerning Images not to be set up, or worshipped in Churches. Mr. Fox his Book● of Martyrs. London 1610. p. 1927.1928, 1929, 1930, (See there pag. 116.433, 468, 492, 518, 521, 793, 796, 848, 1000, 1014, 1015, 1181, 1183, & 1940 where we shall see Commissions both from H. 8. & E. 6. for pulling down Images out of Churches: which Images were destroyed both at Zuricke & Basil, & condemned by the Martyrs that suffered:) john Bale Cent. Script. Brit. p. 38.79, 80, 566, 648, ●55. BB. Alley his Poor man's Library. pars 1. f. 79.80. to which I might add BB. jewel, BB. Bi●son, BB. Abbot, BB. Babington, on the 2. Commandment. BB. Morton, BB. White, BB. Dav●nate, & others.  ancient and modern Bishops, & authorized 
r M. tindal in his Answer to Sir Thomas More● p. 270. to 275. and in his Answer to M. Moor's 4. Book. p. 325. D. Barnes his Treatise, that it is against the holy Scripture to honour Images p 339, etc. john Wragton, in his Course and Hunting of the Romish Fox, etc. john Ver●n his strong battery of the Invocation of Saints. Thomas Beacon his Catechism. p. 3●7. to 336. & his Rome's Relics. c. 25 26. D. Ca●fehils answer to john Marshials Treatise of the Cross, The Preface. fol. ●. to 19 & Artc. 3.9, 10. f. 81. to 86. & 164. to 186. being an excellent Treatise against setting up Images in Churches. Dr. Humfries De Vita & morte juelli. p. 33. Gualt●erus Haddon Contra Osorium. l. 1. f. 33. to 37. l. 3. f. 254, 271, 272, 273, 286, 297, 332. D. Sparks against Albin●s Epistle to the Reader D Rainolds De Idololatria Rom. Ecclesiae: to whom I might add D. Fulkes Answer to the Rhemish Testament Act. 17 sect. 5. p. 400.401. 1 joh. c. 5. sect. 5. pag. 839. Answer to Martin. c. 3.4. D. Field, D. Crakenth●rpe, D. Willet, D. john White, with all our Writers upon the 2. Commandment, who all concur in this; th●t Images ought not to be suffered or set up in Churches; to which Assertion every Bishop and Minister of the Church of England doth subscribe in subscribing to our Articles & Homilies, which affirm the same in positive terms: those therefore who defend, or erect Images revolt from their own subscription, and so ought to be deprived, by the Statute of 13. Eliz. cap. 12. who caused Images to be taken out of Churches in the first and second years of her Reign, as Haddon Contra Osor. l. 3. f. 171. & Dr. Fulke in his Answer to Martin. c. 3. sect. 3. p. 36. expressly testify.  Writers of the Church and State of England, who teach, that all Images and Pictures, especially Crucifixes, with the Images, the Pictures of God the Father, and the sacred Trinity, which to make is gross Idolatry and superstition, ought wholly to be abolished and cast out of Churches, in which some of late erect them:) where thus he writes. Caeterum in claustris (I may ●ay in Spectaculis & theatris) coram legentibus fratribus quid facit illa ridicula monstruositas, mira deformis formositas, ac formosa deformitas? quid ibi immundae simiae, quid feri leones? quid monstruosi Centauri? quid semi-homines? quid maculosae tigrides? quid milites pugnantes? quid venatores tubicinantes? Videas sub uno capite multa corpora, & in uno corpore capita multa. Cernitur hinc in quadrupede cauda serpentis, illinc in pisce caput quadrupedis. ●bib●stia praefert equum, capram trahens retro dimidiam, hic cornutum animal equum gerit posterius. Tam multa denique tamque mira diversarum formarum ubique varietas apparet, ut magis legere libeat in marmoribus quam in codicibus, totumque diem occupare singula ista mirando, quam in Dei lege meditando. O vanitas vanitatum! sed non vanior quam insanior. Pro Deo si non pudet ineptiarum; cur vel non piget expensarum. And thus much for the manner of acting Stageplays.  
THe 5. thing which makes the profession of a Player and the very acting of Plays unlawful, is the end for which they are acted, which is double; profit, or pleasure; the first, the end of all common Players: 
* Seneca● Thebais. Act● 3. fol. 66.  qui praemium incertum petunt certum scelus: the second only of Academical and private Actors. To begin with the first. I say it is altogether unlawful for any to act Plays for gain or profit sake, or to make a trade or living of it. First, because the profession of a Player is no lawful warantable trade of life, but a most infamous lewd ungodly profession, condemned by Pagans, by Christians in all ages, as the 
s See Act 6. Scene 5● p● 448. to 500  examples of Plato, Aristotle, the Lacedæmonians, Massilienses, and others, who excluded Stage-players their republics, and of the 
t See Act 4. Scene 1. Act 6. Scene 5.12, 20 & Act 7. Scene 2.3.  Primitive Church and Christians who excommunicated and banished them the Church, together with our own 
u 22 Henry 8. c. 12● 14 Eliz c. 5.39. ●liz●. 4.1 jac. cap. 7●  Statutes, who brand them all for Vagrant Rogues and sturdy Beggars, most plentifully evidence. That therefore which all ages have thus solemnly censured as infamous, execrable and unchristian, can be no lawful calling for men to live or gain by. Besides, the profession of a Stage-player, 
x See Act 1 2. & Act 8. Scene 7. & Act 8. Scene 2.  had its original institution from Pagan Idols and Idolaters: it was originally devoted to Idolatry, to Bacchus, and Heathen Devill-gods: it tends only to 
y See Act 6. throughout. Tacit. Annal. l. 14. cap. 2.3.  dissoluteness and profaneness, to nourish idleness, vice, and all kind of wickedness both in the Actors and Spectators: yea, it makes men professed vassals to the Devil, to maintain his very works and 
* See here, pag. 42. to 61.561. to 568.  Pompes which they have utterly renounced in their baptism: it tends neither to God's glory, nor the good of men: needs therefore must it be unlawful; and so likewise to get money by it. Secondly, Stageplays in their very best acception are but 
a See Act 3. Scene 7. & Act 5. Scene 4.  vanities or idle recreations, which have no price, no worth or value in them: they cannot therefore be vendible because they are not valuable. In every lawful way of gain or trade, there ought to be 
b Hotoman De Vsuris, c. 2. M Northbrooke against Vain Plays. p. 44.45. Summa Angelica. Tit. Ludus. BB. Babington, Beacon, Dod, Perkins, and others on the 8. Commandment.  quid pro quo, some worth or other in the thing that is sold, equivalent to the price the vendees pay, or else the gain is fraudulent and sinful; but there is no value at all in Stageplays or their action, which are but empty worthless vanities; therefore no price ought to be taken for them. Thirdly, 
c See Act 6. Scene 5. & Act 7. Scene 2.3, 7. See Hostiensis, Summa Angelica. jacobus De Graffijs. De Ludo & Alea: & Danaeus de Ludo Aleae. lib. & Alexander Alensis. Summa Theologiae. pars 4. Quaest 24. Artic. 3. sect. 6.  neither the Word or Church of God, nor the Laws and Statutes of any Christian Kingdom (which for the most part condemn all Actors and their lewd profession,) did ever authorise the acting of Plays (no nor yet the Playing at Cards or Dice, or Bowls,) as a lawful trade and means for men to live and gain by. Yea, the acting of Stageplays can never be made a lawful profession, because Plays themselves are but recreations, which must not be turned into professions; recreations being only to be used 
d Voluptates commendat rarior usus. juvenal satire 11 p 111. See M. Northbrooke against Vain Plays & Interludes, & M. Wheatly his Redemption of time accordingly.  rarely, when men are tired out with honest Studies, callings, and employments; (as Stageplays ought to be were they lawful,) but professions, 
e Gen. 3.17, 19 Exod. 20.9.  constantly from day to day. Therefore men cannot act them, to gain a living by them. Upon these grounds the 
f See here, p. 32●. 326.  Fathers, Schooolemen, and Canonists teach us; that for men to give their money to Stage-players for their playing, is a very great sin: Yea, 
g Summa Aurea in lib. 3. Senten●. Tract. 7. Quaest 3. fol. 163.  Guillermus Altissiodorensis, 
h Apud juonis Decret. pars 11. c. 84.  Hierom, Iuo, 
i Speculum Historiale l. 29. c. 41.  Vincentius Bellovicensis, 
k Historiae. l. 15. c. 31.32.  Olaus Magnus, 
l Repertorij. pars 2. p. 664. Tit. Histrio.  joannis Bertachinus, 
m De Ludo. Tract. sect. 2. n. 17. in Tractat. Tractar. Tom. 1. fol. 157.158.  Stephanus Costa, and 
n Summa Summarum. Tit. Histrio. jacobus De Graffijs. Dec●s. Aurearum. lib. 2. cap. 121.  diverse other certify us; that, Histrionibus dare est Daemonibus immolare, to give to Stage-players, is nought else but to sacrifice unto Devils: because their profession is unlawful & Diabolical too: it being both a sin for Playhaunters to give, or Players to take any money for their Plays and action. Hence is it that 
o In their Expositions on the 8. Commandment, and in their discourses: De Ludo, & Restitutione, & Satisfactione.  most Divines and Casuists inform us, that money gotten by Dice, by Cards, by acting Plays, or any unlawful profession whatsoever, is plain theft, and that Dicers and Players are bound to restore their gains in case they are able, or else to distribute it to the poor. Hence 
p Epist. lib. 1. Epist. 10.  Saint Cyprian (and out of him 
q De Vita & Honestate Ecclesiast. lib. 2. cap. 22.  joannes Langhecrucius, and 
* Decretalium. pars 11. cap. 83.  Iuo Carnotensis) informs us, that Players gains do but separate them from the Society of the Saints in Heaven, and fat them up for Hell: for thus he writes of a Player who pretended poverty and necessity to continue in his acting; Quod si penuriam talis & necessitatem paupertatis obtendit, potest inter caeteros qui alimentis Ecclesiae sustinentur, huius quoque necessit as adjuvari, si tamen contentus sit frugalioribus & innocentibus cibis. Nec putet salario se esse redimendum ut à peccatis cesset, quando hoc non nobis sed sibi praestet. Caeterum quando vult inde quaerat. 
* Nota.  Qualis quaestus est qui de convivio Abrahae, Isaac, & jacob & homines rapuit, & male ac perniciose in seculo saginatos ad aeternae famis ac sitis supplicia deducit? Et ideo quantum potes, eum à pravitate ac dedecore, ad vitam innocentia, atque ad spem vitae suae revoca, ut sit contentus ecclesiae sumptibus parcioribus quidem, sed salutaribus. Quod si illic ecclesia non sufficit ut labor antibus praestentur alimenta, poterit se ad nos transfer, & hic quod sibi ad victum atque vestitum necessarium fuerit, accipere, nec alios extra eoclesiam mortalia docere, sed ipse in ecclesia salutaria discere. The acting therefore of Plays for hire, gain, or profit sake (which ought not to be the end of any man's lawful calling, but 
r 1 Cor. 10.31. john 17.4.  only God's glory and the good of men, which Plays and Actors never aim at:) must certainly be unlawful; Which I would wish our Players and Playhaunters to consider. Secondly, as it is unlawful to act Plays for profit, so likewise for pleasure sake, 
s See Act 5. Scene 11.  because this life is no life of carnal joy and jollity, but of weeping and mourning for our own and other sins, and because carnal pleasures damp, or quite extinguish all spiritual heavenly joys, obdurate men's hearts, stupefy their consciences, withdraw their minds and thoughts from God and better things, 
t Matth. 24.38 39 Luk. 21.34. 1 Thes. 5.3.  lullmen fast a sleep in dangerous security, so that they never seriously think either of their sins or latter ends, as is evident by many Players and Playhaunters lives, who are so intoxicated, so stupefied with these Syrenian Interludes, that they never seriously think of sin, of God, of Heaven, or Hell, or of the means of grace. But because I have been more copious in this theme before, I shall here briefly pass it over now, referring you to Part 1. Act 2. & Act 5. Scene 11. for fuller satisfaction.  
THe 6. and last ground of the unlawfulness of acting Plays is the evil fruits that issue from it, both to the Spectators (of which I have at large discoursed, Part 1. Act 6. throughout,) and likewise to the Actors, which I shall here only name. As first, it makes the Actors guilty of many sins; to wit, of vain, idle, ribaldrous, and blasphemous words; of light, lascivious, wanton gestures and actions; loss of time, hypocrisy, effeminacy impudence, theft, lust, with sundry other sins, which they cannot avoid: Secondly, it ingenerates in them a perpetual habit of vanity, effeminacy, idleness, whoredom adultery, and those other vices which they daily act: 
u Lactantius De Vero Cultu. c. 20. & Cyprian De Spectac. lib.  Discunt enim facere dum assuescunt agere, & simulatis erudiuntur ad vera, as Lactantius and Cyprian truly write. Whence we see for the most part in all our common Actors the real practice of all those sins, and villainies which they act in sport; they being (as 
x No●ae in August. De Civit. Dei. l. 2. c. 13.  Ludovicus Vives, 
y Lexicon juridicum. Tit. Histrio.  john Calvin the Civilian, and 
z Lexicon juris Civilis. Tit. Histrio.  jacobus Spielegius write) Perditissimis moribus, & deploratae nequitiei; men of most lewd, most dissolute behaviour, and most deplorable desperate wickedness, as I have 
a See here, Act 4. Scene 1.  elsewhere largely proved. And how can it be otherwise? 
b Horat. Epist. lib. 1. Epist. 2. pag. 243.  Quo semel est imbuta recens servabit odorem testa diu, being as true as it is ancient. When Children 
c ●acile ingenia adolescentium à recta honestaque via ad luxum atque voluptates dilabuntur. Herodian Hist. lib. 1. pag. 4.  Youths and others, shall be trained up either in Universities, Schools, or Playhouses, to Play effeminate amorous wanton Strumpets parts; to act the parts of Wooers, Lovers, Bawds, Panders, Whoremasters, Incestuous persons, Sodomites, Adulterers, Cheaters, Roarers, Blaspemers, Parricides, and the like: when they shall be instructed. 
d Cypian. Epist. l. 1. Epist. 10.  Magisterio impudicae artis gestus quoque, turpes & molles & muliebres exponere, as Saint Cyprian phraseth it, to express effeminate, womanish, wanton, dishonest mimical gestures, by the tutorship of an unchaste art; to court Whores and Strumpets, to solicit the chastity and circumvent the modesty of others; to contrive, to plot and execute any villainy with greatest secrecy and security; to act any sins or wickedness to the life, as if they were really performed; when they shall have their minds, their memories, and mouths full fraught with 
e Nil dictu faedum visuque haec limina tangat. Intra quae p●●r est. juvenal. satire 14● p. 126.  amorous ribaldrous panderly Histories, Pastorals, jests, discourses, and witty, though filthy obscenities from day to day; (the case of all our common Actors; especially those who have been trained up to acting from their youth;) no wonder if we discover a 
f Act 4. Scene 1. His enim atque hujusmodi figmentis, & mendacijs dulcioribus corrumpuntur ingenia puerorum; & eisdem fabulis inhaerentibus, adusque summae aetatis roburadolescunt, & miseri consenescunt. Min●. Felix. Octa. p. 70  whole grove of all these notorious acted sins and villainies budding forth continually in their ungodly lives; insomuch that those who in their younger days represented other men's vices only, fall shortly after to act their own, the better to enable them to personate other men's of the selfsame kind; he being best able to play the sins of others, who hath ofttimes perpetrated the very selfsame crimes himself. Whence commonly it comes to pass, that the eminen●est Actors are the most lewd companions. 
g joannis Saresberiensis De Nugis Curialium. l. 1. c. 5. Bibl. Patrum. Tom. 15. pag. 346. B.  Et nun satis improbata est cujusque artis exercitatio, quâ quanto quisque doctior tanto nequior? Thirdly, it makes men vain, lascivious, profane and scurrilous in their discourses; fantastical and new-fangled in their hair and apparel; mimical, antique, histrionical in their gate, their gestures, compliments and behaviours: prodigal in their expenses, impudent and shameless in their carriage; false and treacherous in their dealings; malicious, bloody and revengeful in their midst; atheistical, graceless, unchaste, deboist and dissolute in their lives; and for the most part impenitent and desperate in their deaths; according to that true rule of the famous Roman Orator; 
h Cicero Oratio: pro P. Quinctio. pag. 224. B.  Mors honesta saepe vitam quoque turpem exornat; vita turpis ne morti quidem honestae locum relinquit. These and many such like evils are the fruits of Play-acting● as too many ancient and modern visible examples witness. Fourthly, it nourisheth men up in vanity and idleness, in which they 
* See Act 6. Scene 1.  waste their precious time which should be husbanded, redeemed to far better purposes. For though our common Players be ever acting, yet they are always idle● and make thousands idle to besides themselves; Horum enim non otiosa vita est dicenda, sed desidiosa occupatio● Nam de illis nemo dubitabit, quin operose nihil agant: as 
i De Brevitate Vitae. c. 11.12, 13.  Seneca wittily de●cants. And so great is our popular Stage-players (that I say not our ordinary Playhaunters) idleness; quod totam vitam ordinant adludendum, as 
k Secunda secundae. Quaest 168. Artic. 3.  Aquinas writes of them: they even spend th●ir whole lives in playing: whence 
l Epistle 12. to Lambert.  Marcus Aurelius long agone, and our own 
m 22. Henry 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. jac. c. 7.  Statutes since, have ranked Players among the number of idle vagrant Truants, Rogues, and Vagabonds, which ought severely to be punished and then set to some honest work, ●o get their livings; their acting being nought else but idleness in Gods, in men's account. And alas what a poor reward must they expect from God at last, when 
n Psal. 62.12. 2 Cor. 5.10. Rev. 22.12.  he shall remunerate every man according to his works, who have never wrought, but one●y loitered and played all their days? Lastly, the acting of Stageplays 
o See Cyprian de h●bitu Virginum, & Tertullian de Cultu Faeminarun. accordingly.  inthrals the Actors both in the guilt, the punishment of all those sins which their Plays or action occasion in the Spectators. Which being so many in number, so great in quality as experience manifests them to be, what Actors conscience is able to stand under their guilt, their curse and condemnation, either in this life or in the day of judgement, when they shall all be charged on his soul? Lastly, the acting of Stageplays, as it 
p See Act 4. Scene 1. & here part 2. Act 2. Scene 1.  of right excludes all Actors, both from the privileges of the Commonweal, from the Church, the Sacraments, and society of the faithful here, and draws a perpetual infamy upon their persons; ●o it certainly 
q See Act 6. Scene 12.19, 20.  debars them from entering into Heaven, and brings down an eternal condemnation on their souls and bodies hereafter, if they repent not in time, those being bound over to the judgement of the great general Assizes and eternal torments even in Heaven's who are thus 
r john 20.23. Matth. 16.19.  bound and justly censured by the Laws and Edicts of the Church or State on earth. Hence was it, 
s See Act 6. Scene 20. & Act 7. Scene 2.3.  that diverse Players and Play-poets in the Primitive Church, and since, renounced their professions, as altogether incompatible either with Christianity or salvation; yea hence a late English Player some two years since, falling mortally sick at the City of bath, whether he came ●o act; being deeply wounded in conscience, and almost driven to despair with the sad and serious consideration of his lewd infernal profession, lying upon his deathbed ready to breath out his soul; adjured his son whom he had trained up to Playacting, with many bitter●teares and imprecations, as he tendered the everlasting happiness of his soul, to abjure and forsake his ungodly profession, which would but enthral him to the Devil's vassalage for the present, and plunge him deeper into Hell at last. Such are the dismal execrable soule-condemning fruits of Playacting; the profession therefore of a common Player, and the personating of theatrical Interludes, must needs be unlawful even in this respect. And thus much for the second Corolary; That the profession of a Stage-player, and the acting of Stageplays is infamous, yea sinful and unlawful unto Christians.    

ACTUS 3.  
I Now proceed to the 3. Consectary; That it is a sinful, shameful, 
That it is unlawful to be a Spectator of Stageplays.  and unlawful thing for any Christians to be Spectators, frequenters of Plays or Playhouses. In which I shall be very compendious, because I have so largely manifested it in the first part of this discourse. Now the reasons of the unlawfulness of beholding Stageplays, are briefly these. First, because Plays themselves are evil, and the appearances, the occasions of evil; 
t See 1 Thes. 5.22. Rom. 1.32. & 12.9.  therefore the beholding of them must be such: Secondly, 
u See Rom. 12.17. 1 Cor. 10.31, 32. Phil. 4.8 & Act 7. throughout.  because it hath always been a scandalous, infamous and dishonest thing both among Christians and Pagans to resort to Stageplays, and a thing of ill report: Thirdly, because it is 
x See here, pag. 42. to 61.522. to 525.561. to 567.  contrary to our Christian vow in baptism, to forsake the Devil and all his works, the pomps and vanities of this wicked world and all the sinful lusts of the flesh, of which Stageplays are not the meanest: Fourthly, because 
y See here pag. 409.417, 418.  it gives ill example to others, and maintains, and hardens Stage-players in their ungodly profession, which else they would give over, were there no Spectators to encourage or reward them. Fiftly, because it is an apparent occasion of many great sins and mischiefs; as 
z See Part 1. Act 6. throughout.  loss of time, prodigality, effeminacy, whoredom, adultery, unchaste desires, lustful speculations, luxury, drunkenness, profaneness, heathenism, atheism, blaspemy, scurrility, theft, murder, duels, fantastiquenesse, cheating, idle discourses, wanton gestures and compliments, vain fashions, hatred of grace, of holiness, and all holy men, acquaintance with lewd companions, the greatest enemies to men's salvation; and a world of such like sins and mischiefs, as I have formerly proved at large, Act 6. throughout. Sixtly, because it 
a See Act 6. Scene 12.  withdraws men's minds and thoughts from God and from his service unto vanity; and indisposeth them to all holy duties, making all Gods holy ordinances ineffectual to their souls. Seve●thly, because it 
b See Act 6. Scene 3● 4, 5.  tends only to satisfy men's fleshly lusts which war against their souls; men being carried always to the Playhouse by the sinful carnal suggestions of the flesh; or by the solicitations of lewd companions; but never by the Dictate, the guidance of God's holy Spirit or Word, 
c Psal 119.9. Psal. 73.24. Rome 8.1, 14, 15. Gal 5.16, 18, 25. c. 6.16.  by which all Christians must be wholly guided, even in all their actions. Eightly, because all Christians ought to turn away their eyes from beholding vanity. Psal. 119.37. (a text 
d See here, pag. 52.547, 548.  applied by the Fathers unto Stageplays:) and what greater, what worse vanities can men behold, then th●●cting of lascivious Interludes? Ninthly, because Stageplays are 
e See part 1. Act 1.2.  but Pagan Heathenish pastimes, yea the ordinary recreations of Devill-Idols, of Idolatrous voluptuous Pagans, whose pleasures and sports no Christians ought to practise. Lastly, because the 
f Act 7. Scene 1. to 7. & Act 6. Scene 1. to 20.  Primitive Church and Saints of God, together with the very best of Christians, of Pagans in all places, all ages, have constantly abandoned the beholding of Stageplays themselves, and condemned it in others, the very worst of Pagans only, or men unworthy the name of Christians, and few or none but such alone affording them their presence, as the forequoted Authorities plentifully evidence. Act 4. Scene 1.2. Act 6. Scene 3.4, 5. & Act 7. Scene 1.2, 3, 4, 5, 6, 7. Which several reasons with all the rest that I have formerly produced against Stageplays in the first part of this Play-condemning Treatise, will be a sufficient conviction of the unlawfulness of beholding, of frequenting Stageplays, 
g Nusquam enim & nunquam excusatur quod Deus damnat, nusqu●m & nunquam licet, quod semper & ubique non licet. Tertul. De Specta● c. 20.  as well in private houses, as in public theatres: Which should cause all Christians, all Playhaunters to abandon Stageplays, as all the fore-alleaged Fathers, Counsels, and Authors do advise them; and that especially upon lords-days and Holidays, on which Stageplays and dancing are especially prohibited by this pious Decree of Pope 
* Iuo Carnotensis. Decret. pars 11. c. 77. fol. 162. & pars 4. cap. 13. pag. 117.  Eugenius c. 35. with which I shall close up this Act. Ne mulieres festis diebus vanis ludis vacent. Sunt quidem & maxim mulieres, quifestis ac sacris diebus, atque sanctorum natalicijs, quibus debent Deo vacare, non delectantur ad ecclesiam venire, sed balando ac verba turpia de●antando, ac choreas ducendo, similitudinem Paganorum peragendo advenire procurant. Tales enim si cum minoribus veniunt ad ecclesiam, cum majoribus peccatis revertuntur. In tali enim facto debet unusquisque Sac●rdos diligentissime populum admonere, ut pro sola oratione his diebus ad ecclesiam recurrant, quia ipsi qui talia agunt, non solum se perdunt, sed etiam alios d●perire attendunt. 
* Nota.  Die autem Dominica nihil aliud àgendum est, nisi Deo vacandum: nulla operatio in die illa honesta comperiatur, nisi tantum hymnis & psalmis, & canticis spiritualibus dies illa transeatur. Which I would wish all gross prophaners of this sacred Day now seriously to consider.   

ACTUS 4.  

SCENA PRIMA.  
HAving thus run over these three Corollaries of the unlawfulness of penning, acting and beholding Stageplays; I come now to answer such Objections as may be made against them; especially against the unlawfulness of acting & beholding Stageplays. The arguments (or pretences rather) for the acting of Stageplays (which I shall first reply to) are these:  
First, it is lawful to read a Play; therefore to pen, 
Objects 1.  to act, or see it acted.  
To this I answer first; 
Answ. 1.  that the obscenity, ribaldry, amorousness, heathenishness, and profaneness of most Playbooks, Arcadia's, and feigned Histories that are now so much in admiration, is such, that it is not lawful for any (especially for Children, Youths, or those of the female ●ex, who take most pleasure in them) so much as once to read them, for fear they should inflame their lusts, and draw them on to actual lewdness, and profaneness. Hence 
h Homil. in Cantit. Cant. apud Hieronimi opera. Tom. 8. pag. 122. and in his own Works. Tom. 2. fol. 68  Origen, 
i Proaemium in Ezechiel. Tom. 4. p. 330. D.  Hierom and 
k Theodoret Interp. in Canticum. Cantic. Tom. 1. p. 215. Philonis Carpathiorum Episcopi in Cantica. Cant. Interpr. Bibl. Patrum. Tom. 4. p. 559. E. Prosper Acquit. l. 3. De Vita Contempl. c. 6. Maphaeus Vegius, De Perseverantia Religionis. lib. 5. Bibl. Patrum. Tom. 15. pag. 929. G. See HRabanus Maurus, Lyra, Tostatus, Hugo Cardinalis, Os●ander, and others, who have written upon the Canticles, accordingly.  others inform us, that in ancient times Children and Youths among the jews were not permitted to read the Book of Canticles before they came to the age of 30. years, for fear they should draw those spiritual love passages to a carnal sense, and make them instruments to inflame their lusts. Upon which ground 
l Homil. 1. in Cant. Cantic. See Philo Carpath. Episco. in Cant● Cantic. accordingly.  Origen adviseth all carnal persons, and those who are prone to lust, to forbear the reading of this heavenly Song of Songs. Si enim aliquis accesserit, qui secundum carnem tantummodo vir est, huic tali non parum ex hac Scriptura discriminis periculique nascetur. Audire enim purè & castis auribus amoris nomina nescie●s, ab interiori homine ad exteriorem & carnalem virum, omnem deflectat auditum, & à spiritu convertetur ad carnem: nutrietque in semetipso concupiscentias carnales, & ●ccasione divinae Scripturae commoveri, & incitari videbitur ad libidinem carnis. Ob hoc ergo m●neo & consilium do, omni qui nondum carnis & sanguinis molestijs caret, neque ab affectu naturae materialis abscedit, ut à lectione libelli hujus, eorumque quae in eo dicentur, penitus temperet. Aiunt enim observari etiam apud Hebraeos, quod nisi quis ad aetatem perfectam maturamque pervenerit, libellum hunc ne quidem in manibus tenere permittatur. If Children, young men, and carnal persons then upon this ground, are thus advised to refrain the reading of this sacred canonical Book of Spiritual love expressions between Christ and his beloved Church: 
m Map●eus Vegius, De Perseverant. Relig. lib. 5. pag. 927.  Ne sub recordatione sanctarum faeminarum, etc. qu● ibi nominantur, noxiae titulationis stimulus excitaretur, etc. How much more than ought they to forbear the reading of lascivious amorous scurrilous Playbooks, Histories, and Arcadia's; there being no women, no youths so exactly chaste, which may not easily be corrupted by them, and even inflamed unto fury with strange and monstrous lusts; 
n Neque vero machina quaevis ad oppugnandum, cum matronarum pudicitiam, ●um virginum ac viduarum castimoniam validior, quam lectio lascivae historiae & Poesis: nulla tàm bonae indolis faemina, quae ha● ipsa non corrumpatur, mirumque putarem si aliqua reperiatur, aut virgo● aut mulier, tam exactae castitati● sive pudiciti●, quae ejusmodi lectionibus & historijs peregrina libidine non sa●pe ad furorem usque accen●atur. De Vanit. Scient. cap. 64.  since there is no stronger engine to assault and vanquish the chastity of ●ny Maetron, Girl or Widow, of any male or female whatsoever, than these amorous Play-poets Poems and Histories, as Agrippa in his discourse of Bawdry, hath truly informed us. Atque tamen (writes he) quae in his libris plurimum edocta puella est, quaeque horum s●it jacere dicteria, & ex horum disciplina cum procis in multas horas facunde confabulari, haec demum est probè aulica. Hence Clemens Romanus Constit. Apostol lib. 1. cap. 8. & Carolus Bovius in his Scholia upon the same place. Ib. p. 125. Nazianzen de Recta Educatione ad Selucum. pag. 1063. Basil, de Legendis libris Gentilium Oratio. Tertullian De Idololatria. lib. cap. 18. to 20. Ambrose in Evangelium Lucae. lib. 1. vers. 1. Hierom. Epist. 22. cap 13. & Epist. 146. to Damasus. Lactantius de Falsa Religiove. cap. 12.15. Augustine De Civit. Dei. lib. 2. cap. 1.8. & Confessionum. lib. 1. cap. 15.16. Isiodor Hispalensis De Summo bono. lib. 3. cap. 13. Prosper Aquittanicus, De Vita Contemplativa. c. 6. Theodoret in Cant. Cantic. Tom. 1. pag 215. Isiodor Pelusiota. Epist. lib. 1. Epist. 62.63. Gregory the first. Epist. l. 9 Epist. 48. Iuo Carnotensis. Decret. pars 4. cap. 160. to 169. Gratian Distin●tio. 86. The 4. Council of Carthage. C●n. 16. The Council of Colen under Adolphus. Anno● 1549. Synodus Mechlinienses apud joannem Langhecrucium, De Vita & Honestate Ecclesiast● lib. 2. cap. 22. pag. 321. De Institutione. juventutis. Can. 3. The Council of Triers. Anno● 1540 Cap. De Sc●olis. Surius. Tom. 4. Concil. pag. 838.890. 
o Apud Boch●llum Decr●ta Eccles. Gal. lib. 1. T●t. 10. cap. 3.4.5. pag. 95.  The Synod of Towers. Anno 1583. The Council of Bordeaux. 1582. The Synod of Rothomagium. An. 1581. Franciscus Z●phyrus in his Epistle to Simon and Nicholas prefixed to Tertullians' Apology. G●orgius Fabritius, his Epistle to the Duke of Saxony. Agrippa De Vanitate Scientiarum. lib. cap. 64. & 71. Lodovicus Vives, De Tradendis Disciplinis. lib. 3. pag. 288.289. Episcopus Chemnensis, Onus Ecclesiae. cap. 18. sect. 8.9, 10, 11. Osorius De 
* Sunt enim quidem poëtae petulantes, obscaeni, molles, effaeminati lascivis & impuris carminibus animos à industria, ad libidinem & ignavian turpiter avocantes, qui quidem quo dulciores sunt, eò pejus nocent, & tanquam Syrenes quaedam omnibus, qui aures illis praebent, perniciem & interitum moliuntur. In rebus enim turpibus ille capitalior est qui majus ingenium adhibet, quod in poetis valde perspicitur: concinnum enim & eligans carmen libenter legimus & ediscimus. Facilime igitur lascivi carminis venenum in animos influit, & eligantiae suavitate conditum, prius interitum dignitati affert, quam aliquod remedium adhiberi possit, etc. Omnes igitur Poetae qui non honestatem, sed turpitudinem mollibus & lascivis carminibus exprimunt, non ab aula tantum regia, sed à totius patriae finibus exterminandi & eijciendi sunt, etc. Ibidem.  Regum Instit. lib. 4. pag. 120.121 Mapheus Vegius De Educatione Liberorum. lib. 2. cap. 18. lib. 3● cap. 1.2. & De Perseverantia Religionis. lib. 5. Bibl. Patrum. Tom. 15. pag. 929.930. D. Humphries of true Nobility. Book 2. D. Rainolds Overthrow of Stageplays. pag. 122.123. Thomas Beacon, BB. Babington, BB. Hooper, joannis Nyder, M. Perkins, Dod, Elton, Lake, Downeham, Williams, and all other Expositors on the 7. Commandment, together with most Commentators on Ephes. 5.2, 3, 4. have expressly condemned and prohibited Christians to pen, to print, to sell, to read, or Schoolmasters and others to teach any amorous wanton Playbooks, Histories, or Heathen Authors, especially Ovid's wanton Epistles and Books of love; Catullus, Tibullus, Propertius, Marshal, the Comedies of Plautus, Terence, and other such amorous Books savouring either of Pagan Gods, of ethnic rites and ceremonies, or of scurrility, amorousness & profaneness; as their alleged places will most amply testify to such who shall peruse them at their leisure: the reason of which is thus expressed by Isiodor Hispalensis, Iuo Carnotensis, & Gratian, Ideo prohibetur Christianis legere figmenta poetarum, quia per oblectamenta fabularum mentem nimis excitent ad incentiva libidinum. Non enim thura solum offerendo daemonibus immolatur, sed etiam eorum dicta libentius capiendo. The penning and reading of all amorous Books was so execrable in the Primitive times, how ever they are much admired now, that 
p Nicephorus Callistus. Ecclesiast. Hist. lib. 12. cap. 34. Col. 757.  Heli●dorus Bishop of Trica was deprived of his Bishopric by a Provincial Synod, for those wanton amorous Books he had written in his youth, his books being likewise awarded to the fire to be burnt (though they are yet applauded and read by many amorous persons) quia lectione eorum juvenes multi in periculum conijcerentur: because diverse young men by reading of them might be corrupted and enticed unto lewdness; answerable to which memorable pious act are these Constitutions of the Council of Bordeaux. An. 1582. and of the Synod of Towers. Anno 1583. well worth our observation. 
q Bochellus Decret. Eccles. Gal. lib. 1. Tit. 10. cap 3.4, 5.  Quia multi à vera fide aberrantes contra professionem, etiam consultò gravius peccant, etc. Prohibet haec Synodus, ne libri magicae artis, vel ad 
* Nota.  lasciviam & luxum provocantes imprimantur, vendantur, legantur, aut retineantur omnino; jubetque sicut repertifu●rint comburantur, sub ejusdem Anathematis paena quam ipso facto incurrunt, qui minime paruerint. Moneantur etiam saepissime fideles Christiani à suis Parochis & confessarijs ut fugiant, tanquam virus mortiferum, lectionem librorum quorumcumque, qui vel ad artes magicas pertinent, vel obscaenas & impias narrationes continent: eosque ut olim tempore 
* Acts 19.19.  Apostolorum factum legimus, comburant. Yea, 
r Maffaeus in Vita Ignatij. lib. 4. cap. 8. pag. 432.  Ignatius Loyola, the Father of the jesuits, was so precise in this particular; That he forbade the reading of Terence in Schools to Children and Youths, before his obscenities were expunged, lest he should more corrupt their manners by his wantonness, then by his Latin help their wits. And AEneas Silvius, afterwards Pope Pius the second, in his 
s Opera. Basileae. 1551. pag. 984.  Tractate, De Liberorum Educatione, Dedicated to L●dislaus King of Hungary and Bohemia; discoursing what Authors and Poets are to be red to Children; resolves it thus. Ovid ubique tristis, ubique dulcis est, in plerisque tamen locis nimium lascivus. Horatius sive fuit multae eloquentiae, etc. sunt tamen in eo quaedam quae tibi nec legere voluerim nec interpraetari. Martialis perniciosus, quamvis floridus & ornatus, ita tamen spinis densus est, ut legi rosas absque punctione non sinat. Elegiam qui scribunt omnes puero negari debent; nimium enim sunt molles Tibullus, Propertius, Ca●ullus, & quae translata est apud nos, Sappho, raro namque non amatoria scribunt, desertosque conqueruntur amores. Amoveantur igitur, etc. Animadvertere etiam praeceptorem op●rtet dum tibi comaedos tragaedosque legit, ne quid vitij persuadere videatur. And in his 359. Epistle pag. 869.870, Where he reputes him seriously of that amorous Treatise which he had penned in his youth, he writes thus to our present purpose. Tractatum de amore olim sensu pariterque aetate juvenes cum nos scripsisse recolimus, paenitentia immodica pudorque ac maeror animum nostrum vehementer excruciant: quip qui sciamus quique protestati expresse fuimus, duo contineri in eo libello, ●pertam videlicet, sed heu lasciviam nimis prurientemque amoris historiam, & morale quod eam consequitur, edificans dogma. Quorum primum fatuos atque errantes video sectari 
* Nota.  quam plurimos, Alterum heu dolour, pene nullos. Ita impravatum est atque obfuscatum infaelix mortalium genus. De amore igitur quae scripsimus olim juvenes, contemnite ô mortales atque respuite; sequimini quae nunc dicimus, & seni magi● quam juven● credit. Nec privatum hominem plures facite quam Pontificem: AEneam reijcite, Pium suscipite, etc. A passage which plainly informs us, that amorous Plays and Poems though intermixed with grave Sentences and Morals, are dangerous to be read or penned, because more will be corrupted by their amorousness, then instructed or edified by their Morals, as daily experience too well proves. If these authorities of Christians will not sufficiently convince us of the danger, t●e unlawfulness of reading amorous Books and Plays, the most assiduous studies of this our idle wanton age; consider then that 
t See here, pag. 448.  Plato, a Heathen Philosopher, banished all Play-poets, and their Poems out of his Commonwealth; that 
u See here, pag. 455. 456● 457.  the Lacedæmonians, Massilienses, and at last the Athenians to, prohibited and suppressed all Plays and Play-poems, not suffering them to be read or acted: 
x See here, pag. 448.449, 450.  that Aristotle, Plutarch, and Quintilian expressly condemned the reading of wanton, amorous, fabulous, obscene lascivious Poems and Writers; that 
y Ovid Tristium. l. 1.2. Manutius in Vita Ovidij● See Sabellicus, Zonaras, Opmeerus Chronicon Chronic. in Vita Ovidij & Augusti. accordingly.  Augustus banished Ovid for his obscene, and panderly Books of love; and that 
z See here, pag. 452.453, 454.  Ovid himself dissuaded men very seriously from re●ding his own or other men's wanton Books and Poems, as being apt to inflame men's lusts, and to draw them on to whoredom, adultery, effeminacy, scurrility, and all kind of beastly lewdness. And can Christians then approve or justify the delightful reading and revolving (that I say not the penning, studying, 
* Ovid's Art of Love, and Aristotle's Problems are translated into English, & a new impression of them vented almost every year.  printing and venting) of such lewd amorous Books and Plays, which these very Heathen Authors have condemned, and so prove far worse than Pagans? I shall therefore close up this first Reply to this Objection with the words of learned reverend George Alley, (Bishop of Exeter, in the second year of Queen Elizabeth's Reign,) against the reading, writing, and Printing of wanton Books and Plays. 
a In his Poor man's Library, London 1571. Cum gratia & privilegio regiae Majestatis. part 1. Miscellanea. 6. Praelectio secunda. fol. 46.47, 48.  It is to be lamented, that not only in the time of the idolatrous and superstitious Church, but even in this time also lascivious impure, wanton Books, pierce into many men's houses and hands. Alas what doth such kind of Books work and bring with them? Forsooth nothing else but fire, even the burning flames of an unchaste mind, the brands of pleasure, the coals of filthiness; the fire I say, that doth consume, devour, and root out all the nourishments of virtue, the fire I say, which is a proem and entrance into the eternal fire of Hell. What is so expedient unto a Commonwealth as not to suffer witches to live? for so the Lord commanded by his servant 
* Exod. 22. 18●  Moses. And (I pray you) be not they worse than an hundred Witches, which take men's senses from them? not with magical delusions, but with the enchantments of dame Venus, and as it were to give them Circe's cup to drink of, and so of men to make them beasts. What punishment deserve they as either 
* I would our Play-poets and Play-printers would consider this.  make or print such unsavoury Books; truly I would wish them the same reward wherewith 
b AElij Lampridij, Alexander Severus. pag. 230. See Eutropius and Grimston in his life.  Alexander Severus recompensed his very familiar Vetronius Turinus, ut fumo videlicet pereant qui fumum vendunt, that they perish with smoke who sell smoke. And what other things do these set forth to sale, but smoke, ready to break out into flame? For, that certain persons bequeath themselves wholly to the reading of such lascivious and wanton Books, who knoweth not, that thereof cometh the first preparative of the mind, that when any one spark of fire (be it never so little) falls into the tinder of Lady Venus, suddenly it is set on fire as tow or flax. Many do read the verses which Lycoris the Strumpet, the Paramour of Gallus the Poet did read, and the verses which Corynna mentioned in Ovid, and which Neaera did read. 
Objection.  It will perchance be replied, that they do read them, either for the increase of knowledge, or to drive away idleness. I answer, 
Answer.  If any do salute Venus, but a limine, as they say, that is, a far off, as it wer● in the entry, what kindling and flames, I pray you, will ensue thereof when the coals be once stirred? 
* Note this well.  It is to be feared that no small number of them who profess Christianity, be in this respect a great deal worse than the Heathen. The people called 
e See here, pag. 455.456.  Massilienses, before they knew Christ, yea, or heard whether there were a Christ, but were very Pagans, and sacrificers to Idols, yet were known to all the world to be of such pure and uncorrupt manners, that the manners of the Massilienses (as Plautus testifieth) are commonly counted the best and most approved manners of all others. These among many other good orders of their well nurtured City made a severe law, that there should be no Comedy played within their City, for the argument for the most part of such Plays, did contain the acts of dissolute and wanton love. They had also within their City (about 613. years before the birth of Christ) a Sword of execution wherewith the guilty and offenders should be slain; but the uprightness of their living was such, that the Sword not being used was eaten with rust, and nothing meet to serve that turn: And alas are not almost all places in these days replenished with jugglers,, Scoffers, jesters, Players, which may say and do what they lust be it never so fleshly and filthy? and yet suffered with laughing and clapping of hands? 
d Plutarchi Apothegmata. Hiero. Tom. 1. pag. 398.  Hiero Syracusanus, did punish Epicharmus the Poet, because he rehearsed certain wanton verses in the presence of his wife, for he would that in his house not only other parts of the body should be chaste, but the ears also, which be unto other members of the body instead of a tunnel, to be kept, sartas tectas, that is, defended and covered, as the proverb saith, and to be shut from all uncomely and ribaldry talk. Unto which fact of Hiero, the worthy sentence of 
e joan. Sar●sberiensis. de Nugis Curialium. lib. 1. cap. 8.  Pericles is much consonant and agreeable. Sophocles, who was joint fellow with Pericles in the Praetorship, beholding and greatly praising the well favoured beauty of a certain Boy passing by him, was rebuked of Pericles his companion after this sort: Not only the hands of him that is a Praetor ought to refrain from lucre of money, but also th● eyes to be continent from wanton looks. The 
f Plutarch, De Gloria Atheniensium. lib. Volateranus Comment. l. 29. fol. 323. See here, pag. 455.  Athenians provided very well for the integrity of their judges, that it should not be lawful for any of the Areopagites to write any Comedy or Play: and Epicharmus suffered punishment at the hands of Hiero for the rehearsal of certain unchaste verses. But I speak it with sorrow of heart; to our vicious Ballad-makers, and indictors of lewd Songs and Plays, no revengment, but rewards are largely paid and given: 
g See Plutarchi Laconica Apothegmata: & Laconica Institut. accordingly.  Gerardas' a very ancient man of Lacedemonia, being demanded of his Host, what pain adulterers suffered at Sparta, made this answer: O mine Host, there is no adulterer among us neither can there be: (prey mark the reason:) For this was the manner among them, that they were never present ●t any Comedy, nor any other Plays, fearing lest they should hear and see those things which were repugnant to their laws. But to revert to our purpose: Wanton Books, can be no other thing but the fruits of wanton men, who although they write any one good sentence in their Works, yet for the unworthiness of the person the sentence is rejected. The 
h Plutarchi Apothegm●ta Laconica. pag. 496.  Senate of Lacedemonia would have refused a very worthy and apt saying of one Demosthenes, for the unworthiness of the Author, if certain men of authority called among them Ephori, had not come between, and caused another of the Senators to have pronounced the sentence again, as his own saying. Plutarch writeth, that there was a law among the Grecians, that even the good Books of ill men should be destroyed, that the memory of the Authors also, should thereby utterly be blotted out and clean put away, 
* Let all Play-poets, and Authors, yea Printers and ventures of lascivious amorous Books consider this.  Gerson; sometimes Chancellor of Paris, speaking of a certain Book made by joannes Meldinensis, the title whereof is the Romant of the Rose, writeth of that Book two things. First, he saith, if I had the Romant of the Rose, and that there were but one of them to be had, and might have for it 500 Crowns, I would rather burn it then sell it. Again, saith he, if I did understand that joannes Meldinensis did not repent with true sorrow of mind, for the 
* Peccant enim omnes artifices qui talia quae ad lasciviam pertinent componunt. Alexander Alensis. Summa Theologiae. pars 2. Quaest 135. m. 5. p. 619  making and setting forth of this Book, I would pray no more for him, than I would for judas Iscariot, of whose damnation I am most certain. And they also which reading this Book, do apply it unto wicked and wanton manners, are the Authors of his great pain and punishment. The like joannes Raulius said of the Book and Fables of one Operius Danus, that he was a most damned man, unless he repented and acknowledged his fault, for the setting forth of that Book. I would God they heard these things whom it delighteth to write or read such shameless and lascivious works. Let them remember the saying of Saint Paul; 
i Gal. 6.7, 8.  A man shall reap that which he hath sown. 
k Oratio encomiastica in Petrum & Paulum.  chrusostom, a great enhaunser of Paul's praises, writeth; that so long shall the rewards of Paul rise more and more, how long there shall remain such, which shall either by his life or doctrine be bronght unto the Lord God. The same may we say of all such, who while they lived have sown ill seed, either by doing, saying, writing, or reading, that unless they repented, the more persons that are made ill by them, the more sharp and greater growth their pain, as Saint Augustine wrote of Arrius. God save every Christian heart, from either the delighting or reading of such miserable monuments. Thus concludes this reverend Bishop, and so shall I this first reply. Secondly, admit it be lawful to read Plays or Comedies now and then for recreation sake, yet the frequent constant reading of Playbooks, of other profane lascivious amorous Poems, Histories, and discourses, (which many now make their daily study;) to read more Plays than Sermons, than Books of piety and devotion, than Books or Chapters of the Bible, than Authors that should enable men in their callings, or fit them for the public good, must needs be sinful, as all the forequoted authorities witness, because it avocates men's minds from better and more sacred studies, on which they should spend their time, and fraughts them only with empty words and vanities, which 
l 1 Cor. 15.33.  corrupt them for the present, and bind them over to damnation for the future. The Scripture we know commands men, 
m Psal. 4.2. Psal 119.37. Col. 2.8, 20, 21, 22. 1 Tim. 6.4, 5. 2 Tim. 2.16, 23. Acts 19.19.  not to delight in vanity, in old wives tales, in fabulous poetical discourses, or other empty studies which tend not to our spiritual goo●● 
n Isay 55.1, 2.  Not to lay out our money for that which is not bread, and our labour for that which satisfieth not: 
o Ephes. 5.16. Col. 4.5.  but to redeem the time, because the days are evil. Yea, it commands men to 
p Col. 1.10. jam. 3.17. joh. 15.2. to 8.  be fruitful and abundant in all good workest 
q 1 Pet. 1.14, 15, 16.  to be holy in all manner of conversation; 
r 1 Cor. 15.58. joh. 15 2. to 8. 2 Tim. 4.7. 2 Pet. 3.18.  to be always doing and receiving good, and finishing that work which God hath given them to do, growing every day more and more in grace, and in the knowledge of God and Christ, 
s 1 Tim. 6.19.  laying up a good foundation against the time to come, 
t 2 Cor. 7.1.  and perfecting holiness in the fear of God, 
u 2 Pet. 1.10.  giving all diligence to mak● their calling and election sure: 
x 1 Cor. 10.30, 31.  doing all they do to the praise and glory of God. Now the ordinary reading of Comedies, Tragedies, Arcadia's, Amorous Histories, Poets, and other profane Discourses, is altogether inconsistent with all and every of these sacred Precepts, therefore it cannot be lawful. Besides the Scripture commands men even 
y Matth 12.36. Ephes. 5.3, 4, 5. jer. 4.14.  wholly to abandon all idle words, all vain unprofitable discourses, thought● and actions. If then it gives us no liberty so much as to think a vain thought, or to utter an idle word, certainly it allotteth us no vacant time for the reading of such vain wanton Plays or Books. Again, God enjoins us, 
z Ephes. 4.19, 31. Col. 4.6. jude 20.  that our speech should be always profitable and gracious, seasoned with salt, that so it may administer grace to the hearers, and build them up in their most holy faith: Therefore our writings, our studies, our reading must not be unedifying, amorous and profane, which ought to be as holy as serious, and profitable as our discourses. Moreover, it is the express precept of the Apostle Paul, (whom many profane ones will here tax of Puritanisme) Eph. 4.29. etc. 5.3, 4. But fornication and all uncleanness, or covetousness, let it not be once named among you as becometh Saints: neither filthiness, nor foolish talking nor jesting, which are not convenient, etc. Let no corrupt communication proceed out of your mouths but that which is good to 
* So the Margin of our New translation renders it.  edify profitably, that it may minister grace to the hearers, etc. And may we then read or write these sins and vices which we ought not to name? or study or peruse such wanton Plays and Pamplets, which can administer nought but gracelessness, lust, profaneness to the Readers? Lastly, we are commanded to 
* john 5. 34● c. 7. 5●. Acts 17.11. Deut. 6.5. to 10. cap. 17.19. Col. 3.16. Psal. 1.2. Cant. 3.1.  search the Scriptures daily: to meditate in the Law of God day and night, and to read therein all the days of our lives, that we may learn to fear the Lord, and to keep and do all the works and Statutes of his Law; which was 
b Psal. 119.97. Psal. 16.7. Psal. 119.57.  King David's study all the day long, yea, in the night season to: And because no time should be left for any vain studies or discourses; we are further enjoined, 
c Deut. 6.5. to 10.  to have the Word of God always in our hearts; to teach it diligently to our children, and to talk of it when we are sitting in our houses, and when we are walking by the way, when we lie down, and when we rise up: Which for any man now conscionably to perform, is no less than arrant Puritanisme, in the world's account. If then we believe these sacred precepts (to which I might add two more; 
* 1 Thes. 5.15, 16. Phil. 4.4.  Pray continually. Rejoice in the Lord always, and again I say rejoice) to be the Word of God, and so to bind us to obedience; there are certainly no vacant times allotted unto Christians, to read any idle Books or Playhouse Pamphlets, which are altogether incompatible with these precepts, and the serious pious study of the sacred Scripture, as S. 
* Epist. 22. ad Eu●tochium. cap. 13. Tom. 1● pag. 62● See Iuo Carnotensis. quarta pars. Decret. cap. 162.163, 164, 165, 166. Gratian Distinctio. 37. accordingly.  Hierom writes. Quae enim (quoth he) communicatio luci ad tenebras? ●ui consensus Christo cum Belial? quid facit cum Psalterio Horatius? cum Evangelijs Maro? cum Apostolis Cicero? Et licet omnia munda mundis & nihil reijciend●m quod cum gra●iarum actione percipitur; tamen simul non debemus bibere calicem Christi, & calicem Daemoniorum; as he there proves by his own example, which I would wish all such as make profane Plays and human Authors their chiefest studies, even seriously to consider; For saith he, when ever I fell to read the Prophets after I had been reading Tully and Plautus, Sermo horrebat incultus, their uncompt style became irksome to me; & quia lumen caecis oculis non videbam, non oculorum putabam culpam e●se, sed solis. Whiles the old Serpent did thus delude me, a strong fever shed into my bones, invaded my weak body, and brought me even to death's door: at which time I was suddenly rapt in spirit unto the Tribunal of a judge, where there was such a great and glorious light as cast me down upon my face, that I durst not look up. And being then demanded what I was, I answered, I am a Christian: whereupon the judge replied, thou liest: Ciceronianus es, non Christianus: thou art a Ciceronian, not a Christian: for where thy treasure is, there also is thy heart; whereupon I grew speechless, and being beaten by the judge's command, and tortured with the fire of conscience; I began to cry out and say, Lord have mercy upon me. Whereupon those who stood by falling down at the judge's feet, entreated that he would give pardon to my youth, and give place of repentance to my error: exact●rus deinde cruciatum si gentilium litterarum libr●s aliq●ando legiss●m. I being then in so great a straight, that I could be content to promise greater things, began to swear and protest by his Name, saying, Domine si unquam habuero ●odices seculares, si legero, te negavi. And being dismissed upon this my oath I returned to myself again, and opened my eyes, drenched with such a shower of tears, that the very extremity of my grief would even cause the incredulous to believe this trance, which was no slumber or vain dream, but a thing really acted● my very shoulders being black and blue with stripes, the pain of which remained after I awaked. Since which time saith he; Fateor me tanto dehinc studio divina legisse, quanto non ante mortalia leg●ram. And from hence this Father exhorts all Christians to give over the reading of all profane Books, all wanton Poems, which in his 146. Epistle to Damasus, he most aptly compares to the Husks with which the Prodigal in the Gospel was fed; where he writes thus fitly to our purpose. 
f Tom. 3. pag. 408.  Possumus & aliter siliquas interpraetari. Daemonum cibus est carmina poetarum, saecularis sapientia, rhetoricorum pompa verborum. Haec sua omnes suavitate delectant, & dum aures versibus dulci modulatione currentibus capiuntur, animam quoque penetrant, & pectoris interna devinciunt. Verum, ubi cum summo studio fu●rint, & labour perlect●, nihil aliud nisi inanem sonum, & sermonum strepitum suis lectoribus tribuunt, nulla ibi saturitas veritatis, nulla re●ectio justitiae reperitur: studiosi ●arum in fame veri, in virtutum penuria perseverant. Vnde & Apostolus prohibet; 
g 1 Cor. 8.  ne in Idolio quis recumbat, etc. Nun tibi videtur sub aliis verbis di●ere, ne legas Philosop●os, Orato●es, Poetas, nec in illorum le●tione requiescas? Nec nobis blandiamur, si in eyes, quae sunt scripta, non credimus, cum aliorum conscientia vulneretur, & putemur probare, quae dum legimus, non repr●bamus. Absit ut de ore Christiano sonnet, juppiter omnipotent, & me Hercule, & me Castor, & caetera magis portenta quam numina. At nunc etiam Sacerdotes Dei (and is not as tr●e of our times?) omissis Evangelijs & Prophetis, videmus Comaedias legere, amatoria Bucolicorum vers●um verba canere, ten●re Virgilium, & id, quod in pueris necessitatis est, crimen in se fa●ere voluptatis. Cavendum igitur si captivam velimus habere uxorem, ne in idolio recumbamus: aut si certè fuerimus ejus amore decepti, mundemus eam, & omni sordium errore purgemus, ne scandalum patiatur frater pro quo Christus mortuus, cum in ore Christiani carmina, in idolorum laudem composita, audierit personare. Since therefore all these idle Playbooks and such like amorous Pastorals are but empty husks, 
h Inquinant non alunt. Seneca. Epist. 2. See Augustin. Confes. lib. 1. cap. 16.17. accordingly.  which yield no nourishment but to Swine, or such as wallow in their beastly lusts and carnal pleasures; since they are incompatible with the pious study and diligent reading of God's sacred Word, (
i Psal. 19.10. Psal. 119.103. Heb. 5.12, 13, 14. 1 Pet. 2.2, 3. Cant. 5.1. Psal. 63.5, 6.  the gold, the honey, the milk, the marrow, the heavenly Manna, feast and sweatest nourishment of our souls,) with the serious hearing, reading, meditation, thoughts and study whereof we should always constantly feed, refresh, rejoice, and feast our spirits, which commonly starve and pine away whiles we are too much taken up with other studies or employments, especially with Plays and idle amorous Pamphlets: (the very reading of which 
* Confes. lib. 1. cap. 15.16, 17.  S. Augustine, repent and condemned:) let us hencefore lay aside such unprofitable, unchristian studies, betaking ourselves wholly at leastwise principally to God's sacred Word, which is 
k 2 Tim. 3.15.  only able to make us wise unto salvation, and to nourish our souls unto eternal life: & since Christianity is our general profession, let not Paganism, scurrility, profanes, wantonness, amorousness, Plays, or lewd Poetical Figments or Histories, but God's Word alone, which as 
* Omnem scientiam & doctrinam sacra Scriptura transc●ndit, verum praedicat & ad caelestem patriam invitat. f. 1.  Summula Raymundi saith, transcends all other Books & Sciences; be our chiefest study, at all such vacant times as are not occupied in our lawful callings, or other pious duties. I shall therefore close up this 2. reply, with that Apostolical Constitution recorded by 
l Constit. Apostol. lib. 1. cap. 6 7. Apud Surium, Concil. Tom. 1. pag. 45.  Clemens Romanus, (if the Book be his) which I would wish all Papists who deny the reading of the Scripture unto Laymen, to whom this good precept is directed as the very 
* Catholica doctrina de Laicis. Ibid. pag. 43.  Title and first Chapter proves, even seriously to consider. Sed sive ad fideles & ejusdem sententiae homines accedis, conferens cum iis vitali● verba loquere: sin minus accedis, intus sedens percurre legem, Reges, Prophetas: Psalle hymnos David, 
* Nota. See Hierom. Epist. 7. c. 3, 5. Epi. 9 c. 5. Ep. 10. c. 4.5. Ep. 16. c. 3.4. Epist. 18. near the end. Ep. 22. c. 6.15, 16. Epic 23. Epi. 25. c. 1. Ambrose, chrusostom, Primasius, Sedulius, Theodoret, Beda, etc. on Ephes. 5. & Col. 3. to the like purpose.  lege diligenter Evangelium, quod est horum complementum. Abstine ab omnibus Gentilium libris. Quid enim tibi cum externis libris, vel legibus, vel Prophetis? quae quidem leves à fide abducunt. Nam quid tibi deest in lege Dei, ut ad illâs gentium fabulas confugias? Nam si historica percurrere cupis, habes Reges: si sophistica & Prophetica, habes Prophetas, & job, & Proverbiorum authorem, in quibus omnis poeticae, & sapientiae accuratam rationem invenies; quoniam Domini Dei, qui solus est sapiens, voces sunt. Quod si cantilenas cupis, habes Psalmos: si rerum origines nosse desideras, habes Genesim: si leges & praecepta, gloriosam Dei legem. Ab omnibus igitur exteris & diabolicis libris vehementer te continue 
m Bernard Super Cantica. Sermo. 86. fol. 176. C.  quoniam in ipso verbo sunt omnia. Ibi remedium vulnerum, ibi subsidia necessitatum, ibi resarcitus defectuum, ibi profectuum copiae, ibi denique quicquid accipere vel habere hominibus expedit, quicquid decet, quicquid oportet. Sine causa ergo aliud à verbo petitur, cum ipsum sit omnia. Thirdly, admit a man may lawfully read a Playbook, yet it 
n See D. Rainolds Overthrow of Stageplays, pag. 21.22. accordingly.  will not follow, that therefore he may pen, or act a Play, or see it acted. For first, a man may lawfully read such things, as he cannot pen, or act, or behold without offending God. A man perchance may lawfully read a Mass-book, but yet he cannot write a Mass-book, nor yet act, or say, or see a Mass without committing sin. Some men may lawfully read an 
* See Th. Bibliandri Apologia pro Editione Alcorani: & Nicolai de Cusa Cribratio Alcorani.  Alcoran, or any heretical Book, 
* Ambros. Com. in Luc. l. 1. c. 1. Tom. 3. p. 3. C.  ut magis judicent quam sequantur; rather to confute than follow it; but no man can pen, or print, or publish it with delight, (no nor yet read it out of love and liking, as men read Playbooks) but he must transgress. A man may safely read the stories of 
* Gen. 18●20, 21. cap. 19.4, 5. Ezech. 16.49. 2 Pet. 2.6, 8, jude 7.  the Sodomites sins, of the Canaanites and Israelites Idolatries; but yet to act, or see them acted cannot be less than sinful. A man may and must 
p Deut. 6.5, 6, 7. Psal. 1.2. Acts 17.11.  daily read the sacred Scriptures, the Passion of our Saviour, the Histories of Adam, Abraham, Moses, David, Solomon, job, and others recited in the Bible; yet none 
q See p. 108. to 126, 636, 763. to 767.  may Play or see them Played without sin, yea highest blasphemy and profaneness; though some graceless wretches as well in private as in popular Stageplays much profane them, bringing not only Ministers, preaching and praying, but even the very sacred Bible and the stories in it on the Stage, 
r One Atkinson a Minister in Bedford the last Christtide, in the Commissaries house there, acted a private Interlude, where he made a prayer on the Stage, and chose a Text. viz. Acts 10.14. on which he most profanely preached and jested, to the very shame & grief of most that heard him.  as some late notorious damnable (if not damned) precedents witness; when as not only our own pious Statute of 
s See pag. 109.110.  3. jacobi. cap. 21. but likewise 
t Bochellus Decreta Eccles. Gal. lib. 1. Tit. 10. c. 12. pag. 96.  Concilium Rhemense, Anno 1583. which decrees thus: Vt ea vitent fideles quibus cultus divinus impediri potest, statuimus, ne quis Scripturae sacrae verba ad scurriliae, detrectationes, superstitiones, incantationes, sorts, libellos famosos audeat usurpare. Si quis contra fecerit, juris & arbitrij paenis coerceatur: And 
u Ibid. c. 13.  Concilium Bituriense. Anno 1554. which thus ordains. Non liceat cuiquam verba & sententias sacrae Scripturae ad scurrilia, fabulosa, vana, adulationes, detractiones, superstitiones, & diabolicas incantationes, divinationes, sorts, libellos famosoes, & alias ejusmodi impietates usurpare: Qui in eo peccaverint, ab Episcopis legitimis paenis coercentur: together with the Synod of Rochel. An. 1571. (here p. 636.) & 
* See William Wraghton his Rescuer of the Romish Fox. fol. 97.  BB. Gardener have long since prohibited and condemned this atheistical horrid profaneness, which no Christian can so much as think off, but with highest detestation. Since therefore many things may be lawfully read, which cannot honestly be penned, acted, heard or seen, the argument is but a mere inconsequent. Secondly, though a man perchance may in some cases lawfully read a Playbook, 
* See William Wraghton his Rescuer of the Romish Fox. fol. 97.  yet it will not follow, that he may compose, or act, or see a Stage-play: For first, a man may read a Play with detestation both of its vanity, ribaldry and profaneness; but he can neither pen, nor play, nor yet very willingly behold it, as all Playhaunters do, without approbation and delight. Secondly, a man may read a Play without any prodigal vain expense of money, or overgreat loss of time: but none can compile, or act, or see a Stage-play 
x See Act 6. Scene 1.2.  without loss of time, of money, which should be better employed: Thirdly, Stageplays may be privately read over without any danger of infection by ill company, without any public infamy or scandal, without giving any ill example, without any encouraging or maintaining of Players in their ungodly profession, or without participating with them in their sins; 
y See Act 6. Scene 3. to 18.  but they can neither be compiled, beheld, or acted, without these several unlawful circumstances which cannot be avoided.  
Fourthly, stageplays may be read without using or beholding any effeminate amorous, lustful gestures, compliments, kisses, dalliances, or embracements; any whorish, immodest, fantastic, womanish apparel, Vizards, disguises; any lively representations of Venery, whoredom, adultery, and the like, which are apt to enrage men's lusts: without hypocrisy, feigning, cheats, lascivious tunes and dances, with such other unlawful Stage ingredients or concomitants: 
z See Part 1. Act 5. throughout, & Part 2. Act 2. throughout.  but they can neither be seen nor acted, without all, or most of these. Fiftly, he that reads a Stage-play may pass by all obscene or amorous passages, all profane or scurrile jests, all heathenish oaths and execrations even with detestation; but he who makes, who acts, who hears, or views a Stage-play acted, hath no such liberty left him, but he must act, recite, behold and hear them all. Yea sometimes such who act the Clown or amorous person, add many obscene lascivious jests and passages of their own, by way of appendix, to delight the auditors, which were not in their parts before. Lastly, when a man reads a Play, he ever wants that viva vox, that flexanimous rhetorical Stage-elocution, that lively action and representation of the Players themselves which put life and vigour into these their Interludes, and make them pierce more deeply into the Spectators eyes, their ears and lewd affections, precipitating them on to lust: yea, the eyes, the ears of Play-readers want all those lust-enraging objects, which Actors and Spectators meet with in the Playhouse: Therefore though the reading of Stageplays may be lawful, yet the composing, acting, or seeing of them in all these several regards, cannot be so. So that this first Objection is both false and frivolous.  
The second Objection for the composing and acting of Plays is this. 
Object. 2.  
a Se Hayward's Apology for Actors: and Doctor Gagers' Reply to Doctor Rainolds, p. 119.120. Augustin. Confes. lib. 1. cap. 16. accordingly.  The penning and acting of Plays doth whet & exercise men's wits and poetry, embolden youth, confirm their voices, help their memories, action and elocution; and make them perfect Orators. Therefore it is both lawful, yea and useful to.  
To this I answer first: 
Answ. 1.  that this Objection makes only for academical and private, but nought for popular Interludes. Secondly, academical Stageplays are seldom acted or penned for any of the ends, the uses here recorded, but only for entertainment, for mirth and pleasure sake. Thirdly, 
b Rom. 3.8. Ephes. 5. 3● 4, 5.  men must not do evil that good may come of it: therefore they may not exercise their wits, their inventions about lascivious amorous Playhouse Poems; they may not strengthen or stuff their memories with such vain lewd empty froth as Plays now are; nor embolden themselves by acting effeminate, scurrile, whorish, impudent, or immodest parts: nor yet help their action, their elocution by uttering, by personating any unlawful things, which may either draw or tempt them unto lewdness. We know that frequenting of Taverns and Brothels; courting of impudent Strumpets, keeping of deboist company, reading of amorous Books and Pastorals, add spirit and boldness unto men, yea oft improve their elocution, carriage, and amorous fond discourse, as much or more than Plays, 
* See here. pag. 483. & August. Confes. lib. 1. cap. 15.16, 17.  yet none may use these wicked courses to obtain these petty benefits; no more than he may oppress, or steal, or cheat, or perjure himself to augment his wealth, or use charms and sorceries to recover health. Fourthly, 
* Hierom. Epist. 22. c. 13.  Melius est aliquid nescire, quam cum periculo discere. The hurt, the danger that accrues to men by penning, by acting Plays, is evermore 
* See August. Confes. lib. 1. cap. 16.17. accordingly.  far greater than the good, the benefits here alleged: the evil is certain, the good, uncertain: it is no wisdom, no safety therefore to plung men into sundry great and certain evils, to achieve some probable mean emoluments. Fiftly, the good that comes by penning or acting Plays, is only temporal; the hurt, the mischief is eternal; the good extends no further than men's bodies; the 
* See Act 6. throughout.  damage reacheth to their souls, yea oft unto their bodies, goods and names: it is no discretion then for men to hazard the loss, the damage of their souls, for such petty improvements of their bodies. Sixtly, there is little or no analogy between the action, the elocution of Players, of Orators and Divines: The principal praise of Actors is a lively counterfeiting and representation of the parts, the persons they sustain, by corporal gestures rather than by words: the chiefest praise of Orators is to 
* Orator est vir bonus, dicendi peritus. Cicero. De Oratore. lib. 1. Quintilian Instit. Orat. l. 12. cap. 1. accordingly.  express, to describe the things they speak of in an elegant flexanimous phrase, and grave elocution: the duty of the one being to represent things to the eye, whereas the other speaks only to the ear. Which diversity is warranted both by the story of Cicero the Orator, and Roscius the Actor, who, as 
f Saturnal. lib. 3. cap. 14. pag. 459.  Macrobius writes, did use to contend together; Vtrum ille s●●pius ●andem ●ententiam varijs gestibus efficeret, an ipse p●r eloquentiae copiam sermone divers pronunciaret: by the very styles of Actor, and 
* Oratoris opus oratio. Quintil. Instit. l. 12. c. 10. pag. 703.  Orator, the first, importing only corporal gestures, and representations; the other, verbal expressions● and by the usual phrases of seeing a Stage-play, and hearing an Oration. Now what proportion is there between gestures and words? between 
* Horun omnium dissimilis atque diversa inter se ratio est. Id itaque vitandum in quo magna pars errat, ne in oratione Poëtas nobis & Historicos, Oratores aut declamatores imitandos putemus. Sua cuique proposita lex, suus decor est, etc. Quintil. Instit. l. 10 c 2. pag. 375.  acting and speaking well, that one should be such a help or furtherance to the other? Alas what profit, what advantage can an Orator gain by acting an amorous females, a Bawds, a Panders, a Ruffian's, Drunkards, Murderers, Lovers, Soldiers, Kings, Tyrants, Fairies, Furies, Devils or Pagan Idols part with suitable gestures and speeches? tell me I beseech you, what furtherances these are to make a perfect Orator, who though he may plead or speak for others, must act no other man but himself alone, whereas Players must never act themselves but other parts? Certainly if we believe 
g Instit. Orat. lib. 1. cap. 19 & l. 11. c. 3. pag. 645.636, 648.  Quintilian, or a 
h D. Rainolds Overthrow of Stageplays. p. 119● to 126.  late famous Orator of our own, the acting of Plays, which is full of wantonness, of light, of lewd, of foolish gestures and speeches, is the next way to mar an Orator, whose speech, action and deportment mu●t be grave and serious. Hence 
i Instit. Orat. l. 1. c. 18.19. p. 79. l. 10. c. 2. p. 755. & lib. 11. cap. 3. pag. 645.648, 677.  Quintilian (as eminent an Orator as most now extant) in his directions how an Orator should frame his speech, his voice and gesture, expressly forbids him● to imitate the voice 
* Orator utatur laterum inclinatione forti ac virili, non à scena & histrionibus, sed ab a mis, etc. Non enim comaedum esse sed oratorem volo. Quare nec in gestu persequemur omnis argutias, nec in ●oquendo distinctionibus, temporibus, effictionibus moleste sequemur, ut si in scena sit dicendum, etc.  or gestures of Players, or to express or act the slaves, the drunkards, lovers, pennifathers', cowards, or any such Playhouse part, because as they were no ways necessary for an Orator, so they will rather corrupt his mind and manners, than any ways help his elocution or action. The acting therefore of Plays is no ways necessary or useful for an Orator, it being no furtherance but an apparent obstacle to true oratory, action, elocution; there being no analogy between the wanton amorous gestures, speeches, Pastorals, jests, and flourishes of a Poet, an Actor; and the sad, grave, serious elocution or action of an Orator. And as Playacting is no ways useful for an Orator, so much less 
k See M. Ber●ard his Faithful Shepherd. cap. 13. pag. 89. accordingly.  for a Minister, or Divine, there being no Analogy between Preachers and Players, Sermons and Plays, theatres and Churches, between the sacred, sober, chaste, and modest gestures, the soule-saving speeches of the one, and the lascivious, scurrile, profane, ungodly action and discourses of the other. Hence the 
l Act 7. Scene 3. & Part 2. Act 2. Scene 1.  forementioned Counsels, Fathers and Canonists, together with 
* Item placuit, ut eas prorsus mundanas dignitates, quas seculares viri vel principes terrae exercere solent in venationibus scilicet, vel canticis secularibus, aut in resoluta & immoderata laetitia, in lyris & tibijs & his similibus ●usibus, nullus sub ecclesiastico canone constitu●us ob inanis jaetitiae fluxum, audeat, fastu superbiae tumidus, quandoque praesumendo abuti, etc. Surius. Tom. 3. pag. 264.  Concilium Foro-juliense, Can. 6. which I before omitted, have inhibited Ministers and Clergy men from penning, acting and beholding Stageplays, as being no ways suitable, but altogether incompatible with their most holy and grave profession: Hence also they excluded all common Actors, (and likewise academical to, till they had done public penance) from the Ministerial function; the acting of Plays being so far from making men fit for the ministry, that it made them both unfit, and likewise uncapable to receive it. What therefore 
m Plutarchi Laconica. Agis junior. p. 468.  Agis junior replied to a wicked fellow who oft demanded of him, Quis essèt Spartanorum optimus? Quitui est dissimilimus; the same may I say of Ministers; that he is the best Minister who is most unlike a Player both in his gesture, habit, speech and elocution. Hence 
n De Officijs. lib. 1. cap. 18. Tom. 4. p. 6.7.  Saint Ambrose, Bishop of Milan, refused to give Ecclesiastical Orders to one who sued for them, and likewise deprived another (who afterwards fell to the Arian heresy) Quia lucebat in eorum incessu species quaedam scurrarum percursantium: condemning not only all those Clergy men, but also Laymen to, who used Playerly gestures, qui sensim ambulando imitantur histrionicos gestus, & quasi quaedam fercula pomparum, & statuarum motus nutantium, ut quotiescunque gradum transferunt modulos quosdam servare videantur: avice too common in this our antique wanton age. We that know that 
o 1 Tim. 3.8. ● Ambros. De Officijs. lib. 1. c. 18. Galataeus De Moribus.  all Christians, and more especially Ministers, aught to be sober, modest, grave, chaste, both in their gesture and deportment; Hence 
p Surius Concil. Tom. 4. pag. 742.743.  Concilium Senonense. An. 1528. Decreta Morum. cap. 25. decrees thus. Clerici in incessu quoque honestatem exhibeant, ut gravitate itineris, mentis maturitatem ostendant. Incompositio enim corporis, risus dissolutus, indece●s ●culorum vagatio, inaequalitatem indicant mentis. And then it proceeds thus. Non in scenam velut histriones prodeant, non comaedias vernaculas agant; non spectaculum corporis sui faciant in publico privatove loco (pray mark it:) Quae omnia cum omnibus sacerdotibus sunt indec●ra, & ordini clericali multum detrahentia, tum illis praecipue, quibus animarum cura est commissa. An infallible evidence that histrionical gestures, and t●e acting of Stageplays either in public or private, are no wise useful, but altogether scandalous, and unseemly for a Minister; and that the acting, the beholding of Plays, will make men 
q See Act 5. Scene 1.2, 3, 4. & Act 6. Scene 3. to 17. accordingly.  amorous, wanton, light and Playerlike in their gestures, as 
r Hom. 1. De Verbis Isaiae. Tom. 1. Col. Col. 1281.1283, 1284. & Orat. 7. Tom. 5. Col. 1484.1485. See here pag. 400.401.  Saint chrusostom with others largely testify. And as Theatrical gestures are altogether unseemly in a Minister, (whence Protestants condemn 
s See Act 3. Scene 5. See D. Rainolds, Bishop Bale, Bishop M●rt●n, D. Sutcliffe, D. Beard, and others of the Mass: & Haddon Contr. Osorium. lib. 3. fol. 263.  all Masspriests gestures, crouchings and nodding in the celebrating or acting of their Masses, which they compare to Plays,) So likewise are all poetical Playhouse phrases, Clinches, and strong lines, as now some style them; (too frequent in our Sermons; which in respect of their 
* I have heard some style their texts a Landscrip or Picture: others a Play or Spectacle, dividing their texts into Actors, Spectators, Scenes, etc. as if they were acting of a Play, not preaching of God's Word.  Divisions, language, action, style, and subject matter, consisting either of wanton flashes of luxurious wits, or mere quotations of humane Authors, Poets, Orators, Histories, Philosophers, and Popish Schoolmen; or sesquipedalia verba, great empty swelling words of vanity and estimation more fitter for the Stage, from whence they are ofttimes borrowed, (than the Pulpit,) unsuitable for Minister's 
t Prosper De Vita Contempt. lib. 3. cap. 6. fol. 105.  qui dum indecenter elegantes videre volunt, passim jam turpibus verbis impude●●er insaniunt. Ministers are Gods 
u 2 Cor. 5.20.  Ambassadors, therefore they 
* Numb. 22.35, 28. jer. 26.2. 1 Cor. 1.17. cap. 2.1, 4.  must speak nothing in the Pulpit but those words which God shall put into their mouths; they must deliver God's message in his own dialect; not in the 
y Col. 2.8.  language of Poets, and other humane Authors, in which Gods spirit never breathes. They are Christ's Vnder-shepheards, 
z joh. 10.3, 4, 5, 8, 16.  therefore they must speak unto their Flocks in Christ's own voice, which they must only know and hear, and follow, not in the voice of strangers, whose voice they will not, yea they must not hear: They are the 
a Col. 1.25, 26, 27, 28. 1 Cor. 2.1, 2, 4, 13. 2 Pet. 1.16.  Ministers, the mouth of Christ, therefore they must only preach and speak his language: They have no other Commission, 
b Matth. 28.19, 20. Mark. 16.15, 16. Ephes. 3.8, 9 Col. 1.25. to 29.  but to go and preach the Gospel, (not Histories and Poets) unto men: They are the 
c 1 Cor. 4.1, 2. 1 Pet. 4. 10●●1. Luke 12.42.  Stewards of the mysteries, and manifold graces of the Gospel, of the milk and bread of God's holy Word; and these alone they must dispense: They are sent out by God for no other purpose, but only 
d Acts 26.18.  to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in Christ jesus: therefore they must come unto them, not with the dim lights of human learning, 
e 2 Cor. 4.3, 4, 5, 6.  but with the light, the brightness of the glorious Gospel of jesus Christ: 
* 1 Cor. 2.1, 4.  not with enticing words of man's wisdom (which never yet converted or saved any one soul,) but in demonstration of the spirit and of power: 
g 1 Cor. 2.6, 7.  not with the wisdom of this world, which human Authors teach, but with the wisdom of God in a mystery, which the holy Ghost teacheth: 
h Col. 2.8.  not with philosophy and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ: but with the Word and Gospel of Christ, the 
i Rom. 1.16. jam. 1.21.  mighty power of God unto salvation, which is able (yea only able) to save men's souls. Hence 
k Epist. 2. c. 10. See cap. 4. & Epist. 22. c. 15.  Saint Hierom writes thu● to Nepotianus, Docente te in Ecclesia non clamor populi, sed gemitus suscitetur. Lachrymae auditorum laudes tuae sint. Sermo Presbyteri Scripturarum lectione conditus sit. Nolo te declamatorem esse & rabulam, garrulumque sine ratione, sed mysteriorum peritum, & sacramentorum Dei tui peritissimum. Verba voluere, & celeritate dicendi apud imperitum vulgus admirationem facere, indoctorum hominum est, etc. Hence 
l De Vita Contempl. lib. 1. cap. 23.24, 25. See Hierom, Ambrose Theodoret, Theophylact, ●eda, Haymo● Occu●enius, Anselm, Remigius, Primasius, and others, in 1 Cor. 2.1. to 7. accordingly.  Prosper Aquitanicus positively affirms, Quod non se debeat Ecclesiae doctor de accura●i sermonis ostentatione jactare, ne videatur Ecclesiam Deinon velle aedificare, sed magis se quantae sit eruditionis ostendere. Non igitur in verborum splendore, sed in operum virtute totam praedicandi fiduciam ponat: non vocibus delectetur populi acclamantis sibi, sed fletibus, nec plausum à populo studeat expectare sed gemitum. Hoc specialiter doctor Ecclesiasticus elaboret, quò fiunt qui audiunt ●um sanis disputationibus meliores, n●n vana assentatione fautores. Lachrymas quas vult à suis auditoribus fundi, ipse primitus fundat, & sic e●s compunctione sui cordis accendat. Tam simplex & apertus, etiam si minus Latinus, disciplinatus tamen & gravis sermo debet esse Pontificis ut ab intelligentia sui nullos, quamvis imperitos, excludat: sed in omnium audientium pectus cum quadam delectatione descendat. De●ique alia est ratio declamatorum, & alia debet esse doctorum. Illi elucubratae declamationis pompam totis facundiae suae viribus concupiscunt: isti sobrio usitatoque sermone Christi gloriam quaerunt. Illi rebus inanibus pretiosa verborum induunt ornamenta, isti veracibus sententijs orient, & commendant verba simplicia. Illi affectant suorum sensuum deformitatem tanquam velamine quodam phaleràti sermonis abscondere; isti eloquiorum suorum rusticitatem student pretiosis sensibus venustare. Illi totam laudem suam infavore vulgi, isti in virtute Dei constituunt. Illi plausibiliter dicunt, & nihil auditoribus suis declamando proficiunt: isti usitatis sermonibus docent, & imitatores svos instituunt; quia rationem suam nulla fucatae compositionis affectatione corrumpunt. Isti sunt ministri verbi, adjutores Dei, oraculum Spiritus sancti. Per tales Deus placatur populo, populus instruitur Deo. Hence 
m Epist. lib. 1. Epist● 62.63. Bibl Patrum. Tom. 5. pars 2. pag. 483. See Iuo Carnotensis. Decrete pars 4. cap. 160. to 168.  Isiodor Pelusiota writes thus sharply to Theopompus and Talelaeus two preaching Monks. Quis te comicis salibus non perstringat? Quis te non commiseretur, qui cum in ●hilosophiae discipulorum Domini tranquillitate sedeas, Gentilium historicorum & poetarum tumultum atque aestum tecum trahas? Quid enim dic quaeso, apud illos est, quod religioni nostrae sit praeferendum? Quid non mendacio ac risu scatet ex iis quae magno studio consectantur? An non divinitates ex vi●iosis affectionibus? An non fortia facinora pro vitiosis affectionibus? An non certamina pro vitiosis affectionibus? Quamobrem ipsam quoque faeditatis & obscaenitatis lectionem fuge (nam & ●a miram ad aperienda vulnera jam cicatrice obducta vim habet:) ne alioqui vehementiori cum impetu spiritus improbus revertatur, ac deteriorem ac perniciosiorem tibi priore ignorantia aut negligentia clad●m inferat. Sermo, qui ad audientium utilitatem habetur, potens sermo est, quique optimo jure sermo appelletur, imitationemque ad Deum habeat. At qui voluptate sola ac plausu terminatur, aeris sonitus est, magno strepitu aurem personans. Quare aut sermonem tuam gravitate moderare, ac sermonis fastui ac pompae mediocritatem antepone, aut te cymbalum theatrorum scenae accomodum esse scito. And hence is that lamentable complaint of 
n Onus Ecclesiae. cap. 18. sect. 8.9, 10.  Episcopus Chemnensis: Modernis autem temporibus in academijs publicis scientia duntaxit mun●ana invaluit, scientia Dei non est in terra. Sacrarum literarum doctrina ubique prorsus perijt, doctores scientia inslati docent suum cheer, circumferuntur omni v●nto doctrinae. Sicut gentes, ambulant in vanitate sensus sui, tenebris haebentes obscuratum intellectum, propter caecitatem cordis ipsorum. Caeci speculatores educunt discipulos caecos in viam quam nesciunt, ponunt tenebras in lucem, & prava in recta, & nox nocti indicat scientiam. Et sic ubique suos seducunt oratores. Extollunt doctrinam Aristotelis, Averrois, & aliorum Gentilium Scribarum, ad excogitandum profunda & voraginosa dogmata, obscurantia solem sapientiae Christianae ac Evangelicae vitae, ac purum aerem religiosi status suis fastuosis verbis, acutisque disputationibus, ac sophisticis garrulitatibus maculantia. Modo equidem cernimus omnia fere gymnasia ubi olim tradebatur theologica doctrina, poeticis figmentis, vanis nugis, ac fabulosis portentis esse impleta. Vbi est literatus? Vbi legis verba ponderans? ubi est doctor parvulorum? videbis populum alti sermonis, ita ut non possis intelligere disertitudinem linguae ejus, in qu● nulla est s●pientia. Atqui praedicatores concionary student, non ut syncero affectu, sed gratia propriae laudis & verbis ornatis & politis aures auditorum demulceant. Meliores autem s●nt sermones veriores quam disertiores. De talibus doctoribus disertis inquit Salvator. 
o Matth. 15.9.  In van●m m● colunt, docentes doctrinas & praecepta hominum: relinquentes enim mand●ta Dei, tenetis traditiones hominum. All which recited passages, are sufficient testimonies, that poetical strains of wit and Playerly eloquence● are no ways tolerable, much less than commendable in a preaching Minister. Therefore the acting, the penning of Plays, is no ways necessary or useful for Clergy men to further them in their ministry. All the benefit that Scholars reap by acting Plays, is this; that it makes 
* See M. Bernard his Faithful Shepherd. cap. 13. p. 89. & D. Raino●ds Overthrow of Stageplays. p. 119. to 127.  them histrionical, antique, unprofitable verbal, Preachers, more fit for a Playhouse then a Pulpit. The acting and penning therefore of Stageplays is no ways helpful either for an Orator or a Preacher, as the Objectors dream, Lastly, men may learn boldness, eloquence, action, elocution by far readier, easier, and and more laudable means then the penning or acting Plays; as by frequent Declamations, and often repetitions of eloquent Orations, and the like; the only means 
p Instit. Orator. lib. 2. cap. 8.  Quintilian prescribes, and the ordinary method that all Schoolmasters & Tutors use, to make men perfect Orators: no need therefore of penning, of acting Plays, for these pretended ends, which it cannot effect. We never read that the Apostles, Prophets, and elegant Fathers of old, (as Cyprian, Basil, Nazianzen, chrusostom, Ambrose, Hierom, Augustine, Leo, Gregory the Great, Chrysologus, Bernard, and such other unparaleld Christian Preachers; that Demosthenes, Cicero, or Quintilian, the most accomplished Heathen Orators for action, phrase, and elocution that the world hath known,) did ever attain to their perfection of Oratory by acting Plays: neither have we heard of any Orators of latter times who hve trod this unknown path to elocution, to perfect rhetoric by acting Plays; yea I have not read to my remembrance of any one common Actor or Play-poet, that was an exquisite Orator: The acting therefore of Plays is but a preposterous Spurious course, to train up youths to an oratorical grave comely action or elocution, who should rather be 
q Ephes. 6.4. Gen. 18.19. Deut. 6.7.  educated in the fear and nurture of the Lord, in the Grounds and Principles of Religion, in the knowledge and study of the Scriptures; in honest callings, Sciences, Arts, employments, which might benefit themselves and others, then in penning or acting Stageplays, which hath always been condemned as infamous, both by Christians and Pagans too.  

Object. 3.  The 3. Objection for the composing and acting of Plays, is this: 
r See Thomas Lodge, his Play of Plays; and Haywoods' Apology for Actors accordingly.  That they dilucidate and well explain many dark obscure Histories, imprinting them in men's minds in such indelible Characters, that they can hardly be oblitterated: Therefore they are useful and commendable.  

Answ. 1.  To this I answer first, that this Objection extends not unto feigned Comedies or Tragedies, which are now most in use, but unto such real tragical Histories only as are brought upon the Stage, which Play-poets and Players mangle, falsify, if not obscure with many additional circumstances and poetical fictions; they do 
* See M. Gosson his Plays confuted. Action 2. & I.G. his Refutation of the Apology for Actors, accordingly.  not therefore explain, but sophisticate, and deform good Histories, with many false varnishes and Playhouse fooleries. Secondly, these Histories are more fully, more truly expressed, more readily and acurately learned in the original Authors who record them, then in derivative Playhouse Pamphlets, which corrupt them; all circumstances both of the persons, time, occasion, place, cause, manner, end, etc. being commonly truly registered in the story, which are either 
t See Gosson his Plays confuted. Action 2.  altered or omitted in the Play. Thirdly, if this Objection be true, Historians which we so much magnify would be of little use or worth; we might then make waste paper of their voluminous works, and turn all the applauded Histories both of former and future ages into Plays, which better express them then our stories, and more deeply imprint them in men's minds. Lastly, admit the Objection ●rue; yet the Histories Plays explain would not do the Actors or Spectators half the good, nor yet stick by them half so long, as the 
* Non omnino per hanc turpitudinem verba ista commodius discuntur, sed per haec verba turpitudo ista confidentius perpetratur. August Confes. lib. 1. cap. 16.  corruptions that accompany them; that being a true rule of 
u Noctium Attic. l. 12. c. 2.  Aulus Gellius. Adolescentium indolem non tam juvant quae benè dicta sunt, quam inficiunt quae pessime. Since then the good they bring to men is no way equivalent to the hurt, as 
* Confes. l. 1. cap. 16.17.  S. Augustine himself long since affirmed, the penning and acting of them cannot be lawful. 
x Aristotle Topic. lib. 3. cap. 2. sect. 1.  Id enim magis est eligendum, cui majus bonum, vel minus malum est consequens, as a very Heathen hath truly taught us.  
The 4. Objection for the penning and acting of Plays is this: 
Object. 4.  That both our Universities, and long continued custom approve them: therefore they are good.  
To this I answer first; 
Answ. 1.  that the Objection itself is false, since 
y D. Gager in D. Rainolds his Overthrow of Stageplays. pag. 151.152.  both our Universities condemn all popular Interludes, and the best, the gravest in our Universities, all academical Stageplays too: as I have already proved: Act 6. Scene 5. pag. 489.490, 491. Secondly, though the dissoluter & younger sort in our Universities, (being 
z See here, pag. 491.  but Youths or Children, who are apt to dote on spectacles of vanity, and unable to judge of good or evil) approve perchance of Stage-plays in their practice; yet the holiest, the gravest in our Universities condemn them in their judgements, if not their practice to. And here by the way, in case of examples, we must ever learn to judge of the lawfulness or unlawfulness of things, not so much by the actions, as by the judgements and selfe-condemning 
a Rom. 2.1, 2●14, 15, 21, 22, 23, 27, 29. Magna vis est conscientae. Cicero Orat. 3. in Catilinam. Quos diri conscia facti Mens habet attonitos & surdo verbere caedit, Occultum quatiente animo tortore flagellum? Nocte dieque suum gestare in pectore testem. High sunt qui trepidant, & ad omnia verbera pallent. juvenal. satire 13. pag. 123.  consciences of men, by which they shall at last be judged. There is never a Drunkard, Whoremaster, Liar, Hypocrite, Thief, that lives or wallows in these sins approving them as lawful by his continual practice, but doth secretly pass sentence against them in his conscience; As therefore we must not argue, that drunkenness, whoredom, adultery, lying, hypocrisy and theft are lawful, because they are commonly committed, & sometimes applauded, since the very committers do condemn them, no more may we argue, that the acting or beholding of Stageplays is lawful, because Scholars and University men do sometimes act and see them; since if they will but seriously examine their checking consciences, they shall ●inde them passing a secret doom of condemnation against them, what ever their practice be. Thirdly, 
b See Doctor Rainolds Overthrow of Stageplays. pag. 91.  Christians must not live by examples, but by precepts: if therefore the rules of Religion and Christianity allow them not, no matter though the whole world approve them; they will be evil & unlawful still, and so much the worse because so many justify them. Lastly, admit the Objection true; yet 
c Hierom. Epist. 85. Tom. 2. pag. 311.  Simo auctoritas quaeritur, orbis major est urbe: The authority of the 
* See Part. 1. Act 7. throughout.  whole Church of God from age to age, of 71. Fathers, 55. Counsels, above 150. modern Christian Authors, of diverse Christian & Heathen Nations, Magistrates, Emperors, States, etc. of 40. Heathen Writers, and of our own Church and State, 
* See her●, pag. 483. to 497.714. to 717. accordingly.  who condemn the penning, acting, and seeing of Stageplays, is far greater than the custom or exemplary Authority (not the sad and serious resolution after full debate, which stageplays never had as yet) of both our Universities: This Objection therefore is too light to sway the balance of this present controversy; 
* Quintilian Instit. l. 1. c 11. pag. 56.  Consuetudo enim si ex eo quod plures faciunt nomen accipiat, periculosum dabit exemplum, non orationi modò, sed (quod majus est) vita. Ergo consuetudinem vivendi vocabo consensum bonorum, sicut sermonis, consensum eruditorum. And thus much for the chief Objections, both for the compiling and acting of Stageplays.   

SCENA SECUNDA.  
I now come to answer the Objections, the pretences for seeing and frequenting Stageplays. 
Object. 1.  The first of them is this. We go to Playhouses (say all our Playhaunters) with no evil intent at all: for recreation sake alone, and for no sinister purpose: therefore our resort to Plays cannot be evil, because our intentions, our purposes are not so. 
Answ. 1.   
To this I might here reply as 
* De Habitu Virginum. pag. 242.  Saint Cyprian did to those lascivious Virgins who ran to wanton Baths, as some do to our Baths, to see & to be seen, or to bathe with naked men; and made this very objection. Videris, inquis, qua illuc ment quis veniat, mihi tantum reficiendi corpusculi cura est & lavandi: To which he gives this answer: Non te purgat ista defensio, nec lasciviae & petulantiae crimen excusat. Sordidat lavatio ista, non abluit, nec emundat membra sed maculat. Impudice tu neminem conspicis, sed ipsa conspiceris impudice. Oculos tuos turpi oblectatione non polluis, sed dum oblectas alios pollueris. Spectaculum de lavacro facis, etc. Theatra sunt faediora quo convenis, verecundia illic omnis exuitur, etc. but I answer, first; that men cannot run to Plays and Playhouses with any good intent: For every intention is regulated by its object, and if that be ill, the intention itself cannot be good. If a man intent to murder another for any good or public end, the intent cannot be good because the thing intended, to wit the murder, is evil. 
d 2 Sam. 6.7.  Vzza no doubt had a good intent (far better than any Playhaunters have in flocking to Plays or Playhouses) when as he put forth his hand to stay the Ark, which was shaken and like to fall: and yet God presently ●●ew him for it, because God had forbidden any to touch it but the 
* Numb. 3.31. Deut. 10.8. josh 3.3, 4, 6, 9, 13, 15.  Priests. The 
f 1 Sam. 6.14. to 21.  Bethsheemites had questionless a good intention, when they took down the Ark and pried into it upon its unexpected return from the Philistines: and yet God slew fifty thousand threescore and ten men for it; because he had prohibited all but the Priests and Levites to look into it. 
* Rom. 3.8.  Men must not do evil that good may come of it: therefore they must not, they cannot go to Stageplays, (whose sinfulness and unlawfulness I have sufficiently discovered●) with any good intent; These Plays themselves being ill their good intentions cannot make either them, or your resort unto them, good & lawful. Secondly, I answer, that the intentions, the aims of most who resort to Plays, are merely ill. For to what end do our 
h See Act 6. Scene 3.4, 5.  Common Strumpets, Bawds, Panders, Adulteresses, Adulterers, Whoremasters, etc. frequent either Plays or Playhouses, but for lewd and sinister purposes; to conclude of times, of places for their shameful works of darkness, to draw others on to sin, and to sa●iate their own ungodly lusts? And why do most other Spectators flock unto them; but 
i See August. Enar. in Psal. 80. Tom. 8. pars 1. p. 8. & Confes. l. 6. c. 7 8. See Act 6. Scene 16. accordingly.  thither● or to spend and pass their time which might be better employed: 
k Spectatum veniunt, veniunt Spectentur ut ipsae. Ovid d● Arte Amandi. l. 1. p. 170. Clemens Alexand. Paedag. l 3. c. 11. & Tertul. De Spectac. lib.  to see and to be seen: to learn some apish fashions, or antique compliments: to behold such or such an obscene or Satirical Comedy acted: 
l See Part 1. Act 2. & Act 5. Scene 11.  to laugh excessively in a profuse unchristian childish manner; to satisfy some secret carnal lust or other, which pricks them on to Stageplays; or some strange fantastic humour of novalty, vanity, ridiculous mirth and jollity; and the like? These I dareboldly say are the chief, if not the only ends why men repair to Stageplays; and these all are sinful: therefore their intention in resorting unto Stageplays is not good. Thirdly, no man when he goes to see a Stage-play, propounds God's glory (which 
m 1 Cor. 10.31. See Act 3. Scene 7.  ough to be the utmost end of all men's actions) for his end; nor yet the good, the peace, the comfort of his own and others souls: his intentions therefore cannot be warrantable. Fourthly, admit the Objection true; that your meanings and minds are good when you run to Plays; yet Bonus animus in malare dimidium est mali; as even 
n Pseudolus. pag. 471.  Plautus the Comedian writes: your good intentions make your ill actions far the worse, because you commit them with greater greediness, and less remorse, as if they were truly good, at least not ill. Fiftly, admit that you go to Stageplays only for recreation sake: yet it will not follow, that your resort to Plays is lawful, because Plays themselves are no lawful recreations. And if the consequent of this Objection be now admitted: then men might by the selfsame reason run to Brothels, Whore-houses, Dice-houses, Taverns, Alehouses, to whore, to drab, to drink themselves drunk, and cast away all their estates at one desperate throw, as too many do, without offence, under pretence of recreation. The Scripture therefore is express, 
o Prov. 14.9. cap. 24.17.  that we must not make a sport or mock of sin, it being the object 
p 2 Pet. 2.7, 8. Psal. 119.136, 139.  only of our godly sorrow, and deepest grief, not of our carnal joy: that we may not recreate ourselves 
q Ephes. 5.3, 4, 5. See Act 3. Scene 1.2.  with scurrility, ribaldry, lascivious, profane or amorous Interludes, but only with good and lawful things, which are no 
r 1 Cor. 10.32, 33. Rom. 12.17.  ways scandalous, or of ill report: therefore we may not make Plays the object of our Recreation, which were ever 
* See Act 6. Scene 2.3, 4, 5, 6.  infamous and unlawful too. Sixtly, I answer, that men's pretence of going to Stageplays merely for their honest recreation, is but a false surmise, which will be most apparent, if we shall truly weight, what it is to do a thing, only for honest Recreation, and what necessary ingredients and circumstances all lawful recreations must have, 
t Aquinas● secunda secundae Quaest 168. M. Perkins his Cases of Conscience. l. 3. c 4. sect. 9 Vol. 2. pag. 140.141. M. Northbrooke his Treatise of Vain Plays and Interludes. M. Samuel Bird, his Use of the Pleasures of this present life, and others who write of Recreations.  Every honest lawful Recreation must have these conditions: First the object, the subject of it must be lawful, Christian, and commendable, 
* Prov. 14.9.  not sinful, not infamous, or prohibited by the Magistrate. Secondly, it must be bounded with due circumstances of 
x Rom. 12.17. 1 Cor. 10 32. Prov. 1.15. c. 2.19, 20. c. 4.14, 15.  place and persons, both of them must be honest, & of good report: in which all Stageplays (especially in Playhouses,) are defective. Thirdly, it must have all these circumstances of time: First, It 
y Isay 58.3, 13. c. 22.12, 13, 14. Exod. 20.8, 9 Ephes. 5.16. See here Act 6. Scene 12. & Act 7. Scene 3. Summa Angelica. Tit. Ludus, with all Expositors on the 4. Commandment.  must not be on lords-days, on times devoted to Gods more special service, on times either of public or private fasting and solemn humiliations: nor yet in times designed for our honest studies, callings, or any necessary public inployments: Secondly, it must not be in the 
z See here, pag. 646.746, 747, 754, 75●. & 360. accordingly. & Seneca Epist. 122.  night season when men by God's appointment, and the ordinary course of nature ought to take their rest, to enable them the better to the duties of the ensuing day: and so much the rather because such 
a Ephes. 5.11, 12, 13. Rom. 13.12, 13. 1 Thes. 5.7. Prov. 7.9, 10. See here, pag. 360.  night-recreations are occasions, if not provocations unto works of darkness. Thirdly, it must be only at such times when we stand in need of recreations to refresh our bodies or spirits: It must be always either after sicknesses, or natural infirmities, or distempers of body or mind, to recover strength, health and vigour: or else after 
b In oportuni & temporis & usus occasione veluti laboris quae dam m●dicina ita ludus adhibendus est. Aristot. ●olit. l. 8. c. 3. sect. 7. See M● Wheatly his Time's Redemption: and all others who write of Recreations.  honest labours, studies, and employments, in our lawful callings, to repair the decays, to refresh the weariness of our bodies, or to whet the blunted edge of our overwearied minds: Fourthly, It must be 
c Eccles. 3.1, 4. Voluptates commendat rarior usus. juvenal. satire 11. p. 111.  rare and seldom, not quotidian. Fiftly, the recreation must 
d Nec jusisse pudet, sed non incidere ludum. Horat. Epist. l. 1. Epist. 14 p. 260. See M. Wheatly his Time's Redemption. & her● p. 254.255, 258. & Act 6. Scene 1.  not be overlong, not time-consuming; it must be only as a bait to a traveller, a whetting to a Mower or Carpenter, or as an hours sleep in the day time to a wearied man; we must 
e job 21.11, 12, 13. Amos 6. 1● to 9 Isay 5.11. jam. 5.5. Mat. 24.18, 20. c. 20.6. Isay 16● 12. Exod. 20.9.  not spend whole weeks, whole days, half days or nights on recreations, as now too many do, 
* Ezech. 16.49, 51.  abundance of idleness in this kind, being one of Sodomes' heinous sins: Fourthly, they must 
g See here Act 6. Scene 2. accordingly. & Mr. Bo●tons Walking with God. p. 154. to 181.  not be over-costly or expensive; but cheap and obvious, with as little expense as may be. Fiftly, they 
h See Summa Angelica. Tit. Ludus. & here Act 7. Scene 3. accordingly.  must be such as are suitable to men's callings, ages, places, sexes, conditions, tempers of body, etc. that being not lawful or convenient in these regards to one, which yet are and may be commendable in, or suitable to another. The recreations of Princes being not meet for Peasants; and so ● converso; nor all the pastimes of the laity agreeable to the Clergy. Sixtly, they must be all directed to a lawful end, 
i See M. Wheatly his Time's Redemption, Dr. Raino●d● Overthrow of Stageplays: & others. See Act 3. Scene 7.  even to the strengthening, quickening and refreshing both of our bodies and spirits, that so we may go on with greater cheerfulness in the duties of our callings, and in the worship and service of God, whose 
k 1 Cor. 10.30, 31.  glory must be the utmost aim of all our recreations. If our recreations fail in all or any of these circumstances, or if we use profane Plays or sports in 
l See here Act 7. Scene 3. throughout. Summa Angelica. Tit. Ludus: and our own Canons. 1603. Can. 88 which prohibit Plays in Churches.  Churches, in other sacred places devoted to God's service, they presently cease to be lawful or honest, and so prove sinful pleasures. Now Stageplays, & those who resort unto them under the pretence of recreation, are defective or peccant in all or many of these particulars. Therefore they are not used, not frequented only for honest recreation ●ake. Lastly, admit men go to Stageplays only to recreate their minds, and to refresh their spirits; I answer, that this is so far frow justifying or extenuating, that it doth highly aggravate the execrable viciousness of this their action, and proclaim them sinners in an high degree. For what men or women are there who can make a play, a sport, a recreation of sin and sinful things; of ribaldry, profane and scurrile jests, Adulteries, Rapes, Incests, Blasphemies, and such other notorious abominations, that are usually acted on the Stage, (
m 2 Pet. 1.7, 8. S●e he● Act 5. Scene 11. & Chrysostom. Hom. 38. in Matth. accordingly.  which vex every righteous soul from day to day, and grieves it to the heart,) but such who are void of grace, of sin-abhorring, vice-lamenting repentance, and wholly enthralled to the love, the service of these sinful lusts and pleasures, which will plunge them over head and ears into eternal torments at the la●t; this being one of the highest degrees of lewdness, 
n Isay 3.9. Phil. 3.19.  for men to take joy and pleasure even in sinful things.  

Reply.  If any here reply in the second place, that they delight not in the scurrilous sinful passages, speeches, gestures, representations or parts in Stageplays, which they altogether abhor, but only in the action, & in those honest Spectacles and discourses, which no man can condemn.  

Answer 1.  To this I answer first, That commonly the more 
o See Cyprian Epist. l. 2. Epist. 2. & here Act 3 Scene 1. & 3. Act 5. Scene 1. to 5. accordingly.  obscene and scurrilous the Play, the more lascivious the Player's action is, the more it exhilarates, and delights the Auditors, the Spectators; no Plays, no Actors giving less content, than those that are most free from lascivious, amorous, profane, effeminate jests, and gestures, as experience and the premises witness. This very suggestion therefore is untrue. Secondly, 
p See Cyprian Epist. l. 2. Epist. 2. Chrysost. Hom. 6.7. & 38. in Matth. Tertullian De Spectaculis. Lactantius De Vero Cultu. cap. 20. accordingly.  those wh● delight in the appearances of evil, in the lively representations of sin, or sinful things, can never cordially abhor the evils, the sins themselves: for he that truly loathes a Man, a Toad, a Devil, a Serpent, (and so by consequent, a sin, will abhor their very pictures, and resemblances. Hence is it that a Christian who detests all sin, hates 
q 1 Thes. 5.22. jude 23. Psal. 119.113.  the very thoughts and imaginations, and absteines from all the appearances of it too. Since therefore Playhaunters delight thus in the representations of whoredom, adultery, and such like execrable crimes, needs must they take pleasure in the sins themselves. For, if men did cordially detest these sins as they pretend, the nearer the representations came unto the sins (as they ofttimes come too near in Stageplays, 
r See Lampridij● Heliogabalus. pag. 212. Mimicis adulteris ea quae solent simulatò fieri, effici ad verum jussit, etc. See Aulus Gellius. Noct. Attic. lib. 7. cap. 5. the story of Polus.  even to the actual commission of the very abominations acted:) the more they would abhor them, by reason of that near similitude they bear unto the sins: but the more lively the resemblances of these Stage-lewdnesses are, the greater vicinity they have unto the sins themselves, the more they are applauded, admired 
l Cyprian Epist. lib. 2. Epist. 2.  & actor ●o peritior quo turpior judicatur: therefore they do not hate, but love these sins themselves, what ever they pretend. Thirdly, that which most Playhaunters deem nothing else but the representation of sin in the acting of Plays, is even the sin itself in God's repute: the acting of an effeminate whorish part upon the Stage in woman's apparel, with amorous, womanish speeches, gestures, kisses, compliments, dalliances & embracements, with wanton, unchaste, lascivious glances, nods, and solicitations unto lewdness, yea the very expressions of the acts of Venery on the Stage, are 
m See Act 3. & 5. throughout, accordingly.  nought else but effeminacy, scurrility, wantonness, whoredom and adultery itself in God's esteem: the personating of a fool's part in jest, 
* Prov. 13.16. c. 14.24. c. 15.21. Eccles. 2.3, 12, 13. c. 10.1, 6.  is folly and vanity in good earnest: the 
o See Act 3. Scene 1.3, 5, 7. accordingly.  speaking of vain words, the swearing by the names of Pagan Idols, and the very uttering of their names, much more the acting of their parts: the very naming of fornication and adultery, together with foolish talking and jesting on the Stage, are nought else but actual sins in God's account, not only in the Actors, but the 
* Rom. 1.30. 2 john 11.  Spectators too; who give consent unto them: Those therefore who take pleasure in all or any of these, delight not in the representations only of sin, but even in sin itself, which should be their greatest sorrow. Fiftly, these Playhouse shadows, and counterfeit resemblances of evil, are a ready means to enamour men with, to inscare them in the very sins themselves, 
p See Act 3. Scene 1.2, 3, 7. & Act 6. throughout.  as the Fathers and premises witness: If then Playhaunters detest these sins, why do they not likewise 
q 1 Thes. 5.22. Matth. 6, 13. c. 5.28, 29.30.  hate the very representations of them, which are a beaten road, a strong allurement to these sins themselves? Certainly, their little care to avoid the one, betrays their love, their little detestation of the other. Sixtly, whereas some object, that they hate all scurrilous, filthy, amorous parts, discourses, passages, Pastorals, jests, and gestures in the Plays they go to, approving none but chaste, but modest representations, passages, speeches: To this I answers That as few Playhaunters, I dare say, can speak this seriously from his hearts: so it is but an idle false surmise. For first, every man who resorts to Plays, comes with a resolution to hear and see the whole Play acted, not one particular Scene or Act: he resolves, not this before hand with himself, I will only see and heat this Act, this Scene, this Part; but I will debar mine ears, mine eyes from all the rest, because I de●est their lewdness: no man goes thus pre-resolved to a Play; he comes not therefore with an intention to abhor its lewdness, but to approve the whole. Secondly, few Playhaunters (that I say not any, I mean in point of conscience, though many do it out of lasciviousness and lust) inquire before hand of the Play, whether it be scurrilous or obscene? whether there be any profaneness, any lewd parts or passages in it? whether it be such a one as they may behold with a safe conscience? whether there be any lewd ungodly persons who resort unto it, etc. but they run headlong to it without these premised Queries: Those therefore who make no such conscionable inquiries of the unlawful parts and passages of Plays before they resort unto them, can 
* See here, fol. 548.  hardly detest them when they come. Thirdly, he who truly abhors the lewd scurrile parts and sinful passages of Plays, will choose rather to 
* S●e Rev. 18.4. 2 Cor. 6.16, 17, 18. Isay 52.11.  avoid the whole Play for the evil parts and particles which defile the whole; (as every man is apt to fly those Cities that are but in part infected with the plague, and to eschew those sweet conserveses and wholesome potions that are contempered with a little poison,) then to behold the evil parts though with detestation, that he may enjoy the pleasure of the good; there being more danger of ●inne, of corruption by the one, then hope of any real benefit or contentment from the other. Lastly, every Playhaunters 
r See Chrysostom. Hom. 6. & 38. in Matth. accordingly.  presence at the whole entire Play, and his contribution to the Actors for playing of the whole, is a notorious approbation of, an unavoidable assent unto the whole, in Gods, if not in men's esteem, who will thence conclude that they consented to and took pleasure in the whole. Let no Playhaunters therefore any longer cheat themselves or others with these dilusory false pretences, which have neither truth nor substance in them: but quite abandon Plays and Playhouses, notwithstanding these evasions which will not help them in the day of judgement. And thus much for the first Objection.  
The 2. Objection or pretence for seeing Stageplays is this: 
Object. 2.  That it serves to pa●se away men's idle time, which would else perchance be worse employed.  
To this I answer first; 
Answ. 1.  That 
s See Act 6. Scen● 1.  therefore it is evil because it thus consumes men's precious time which should be better employed, either in public or private duties of piety and devotion, or else in some honest studies, callings, or employments for the public good. Secondly, there is no man who hath so much vacant time, that he needs to run to Plays, to Playhouses, to waste, to post away his idle hours. Alas, we all complain with 
t De Brevitate Vitae. cap. 1.  Seneca and others, Ars longa, vita brevis; that our studies, our professions are long, our lives exceeding short and swift; and shall we then add wings, add spurs of life-consuming pleasures of sin to our few winged days, to make them fly away with greatest haste and worse speed, as if we had too much life? 
u job. 7● 6. c. 16.22. Psal. 30.6. Psal. 103.15. Psal. 144.4. Isay 40●6. jam. 4.14. See Act 6 Scene 1.  Our time is too too swift already; it runs whiles we sit still; it is always flying more swift than any post, whiles we are eating, drinking, sleeping, playing, and think not of its haste: yea so swift winged is it 
* Seneca De Brevit. Vitae. lib. c. 1.2, 11, 12.  ubi per luxum ac negligentiam def●uit, ubi nullae rei bon● impenditur, ut quod ire non intelleximus praeterijsse sentimus; that whiles we waste it thus on Plays and sports, it is past and gone before we discern it move. And shall we then be so desperately prodigal of our lives, our rich and peerless hours, as to plot, to study how to pass them qui●e away with mo●e celerity, and far lesser fruit? Certainly if we would but seriously consider and peruse that elegant Treatise of an 
y Senec● De Brevitate Vitae.  Heathen, Of the shortness of life, or this memorable speech of his 
z Seneca Epist. 24.  Quotidie morimur, quotidie enim demitu● aliqua pars vitae, & tunc quoque cum ●escimus vita decrescit. Infantiam amisimus, deinde pueritiam● deinde adolescentiam, usque ad hesternum quicquid transijt temporis perit. Hunc ipsum quem agimus diem, etiam cum morte dividimus, etc. If we would with all remember the end for which God made us; to wit, 
* Prov. 16.4. Rev. 4.11.  to do his service; 
* john 17.4. 2 Tim. 4.7, 8.  to finish the work which he hath given us to do; 
* 1 Pet. 1.17.  and to pass the time of our pilgrimage here in his fear: Or the cause for which our blessed Saviour redeemed us, 
d Luk. 1.74, 75.  That we might serve him in holiness and righteousness before him all the days of our lives: 
e Rom. 14.7, 8.  that we should no longer live to ourselves but unto him alone, and that living and dying we might ●e hi●. If we w●uld further seriously ponder how many holy duties we have every day to perform towards God; how many graces, and degrees of grace we want; how many daily sins and lusts we have to lament and mortify; 
f See D. Gough, his Family duties, & Thomas Beacon, his Catechisms part 6. fol. 487. to 558.  how many offices of piety, of charity, of courtesy, duty and civility we have to exercise towards ourselves, our friends, our neighbours, our families, our enemies, as we are men, or Christians, in all those several relations wherein we stand to others: considering withal what time we ought to spend upon our lawful callings, upon the care and culture of our souls 
* An illa ingemiscit & plangit, cui vacat cultum praeciosae vestis endure, nec indumentum Chri●ti quod ●erdidit cogitare? accipere preciosa ornamenta & monilia elaborata, nec divini & caelestis ornatus damna deflere? Cyprian De Lapsis. pag. 343. See Chrysostom. Hom. 8. in 1 Tim. accordingly.  which are then most neglected, when as our bodies are most pampered, most adorned; all which are sufficient to monopolise even all our idle days & more. And if we would add to this; these strict commands of God: Exod. 20.9. Six days 
g Which precept is not a mere permission to labour, as some explain it, but an absolute peremptory command. See Thomas Beacon, his Catechism. fol. 343 344, 345. Nyder super Praeceptū● tertium. cap. 14. Gorran, Lyra, RHabanus Maurus, BB. Babington, M. Perkins, Downeham, Dod, Lake, and others on the 4. Commandment.  shalt thou labour and do all thy work; Gen. 3.19. In the sweat of thy face shalt thou eat bread till thou return unto the ground: (a curse, a precept laid on all mankind.) Ephes. 5.15, 16. See that ye walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil: 2. Thes. 3.10, 11, 12, 13, 14. For even when we were with you this we commanded you, that if any would not work, neither should he eat. For we hear there are some (and O that we did not now hear of many ●uch among us) which walk among you disorderly, not working at all, but are buste-bodies. Now them that are such we● command and exhort by our Lord jesus, that with quietness they work and eat their own bread, not being weary in well doing. And if any obey not our Word by this Epistle note that man, and have no communion with him, that he may be ashamed, Did we, I say, consider all this, or did we remember, 
* Arcta & angusta est via, quae ducit ad vitam; durus & ard●us limes qui tendit ad gloriam. Non est ad magna facilis ascensus. Quem ●udorem perpetimur, quem laborem; cum conamur ascendere colles & vertices monti●m, quid ut ascendamus ad caelum? Cyprian De Habit. Virg pag. 124.  how narrow, steep, and difficult the way is unto Heaven, and what pains all those must take who mean to climb up thither; We should then speedily discover, how little cause men have to run to Stageplays to pass away their idle hours, which fly away so speedily of themselves. But suppose there are any such (as alas our idle age hath too too many,) who though they are loath to die, (as all men should be 
* joh. 17.5, 6. Act. 13.36. Luk. 2. ●6, 27, 28, 29, 30. 2. Tim. 4.6, 7, 8.  willing to depart who have finished or survived their work, or else want good employments,) yet 
h See Seneca De Brevita●e. Vitae. cap. 1.2, 9 to 12.  they have so much idle time, that they know not how to spend, standing all the day idle, like those lazy Loiterers, Matth. 20.1. to 8. even for want of work; or loitering abroad like our common Vagrant Sturdy-beggers, not so much because they cannot, but because they will not work; let all such idle Bees know, that Christ jesus their Lord and Master hath a Vineyard in which they may and aught to spend their time; he hath store of employments for them though themselves have none, even enough to take up all the vacant hours of their lives. When therefore any Playhaunters or others have so much idle time that they know not how to bestow it, let them presently step into the Lord's Vineyard; let them repair to Sermons, and such other public exercises of Religion; calling upon one another and saying, 
h Isay 2● 3, 5.  Come and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths: or else betake themselves to their own private prayers and devotions: Let them 
i Deut. 6.5. to 8. cap. 17.19. john 5.39. Acts 17.11.  read the Scriptures, or some other pious Books, which may instruct them in the ways of godliness: 
k Ephes. 5.19, 20. Col. 3.16.  or sing Psalmes● and Hymns, and spiritual Songs to God● let them seriously 
l Lament. 3.40. 1 Cor. 11.28.  examine their own consciences, hearts and lives, by the sacred Touchstone of God's Word; let them 
m jer. 31.9, 18, 19 Zach. 12.10, 11. Rom. 7.24.  bewail their own original corruption, with all their actual transgressions, and sue earnestly to God for pardon for them; let them labour 
n 2 Pet. 1.5 to 10. cap. 3.18.  after all the graces and degrees of grace which yet they want, and be ever adding to those graces which they have: let them 
o jer. 50.4, 5. Psal. 61.8. Mal. 3.16. Psal. 73.28.  renew their vows and covenants with God, and walk more closely, more exactly with him every day: let them muse 
p Gen. 24 63. Psal. 1.2. Ps. 8. throughout. Ps. 63.6. Psal. 77.12. Psal. 119.15 23, 48, 78. Psal. 143.5.  and meditate on God, on all his great and glorious works and attributes; on Christ and all his sufferings; on the holy Ghost and all his graces; on the Word of God and all its precepts, promises, threatenings; on Heaven and everlasting happiness: on Hell and all its torments; on sin and all the miseries that attend it: 
q Deut. 32.29.  on their own frailty and mortality; on the 
r See Eccles. 1.1, 2, etc.  vanity of all earthly things; on the day of death and 
s 2 Cor. 5.10, 11.  judgement, which should be always in their thoughts; and on a thousand such like particulars, on which they should employ their minds and vacant hours. If men will but thus improve their idle time which now they waste on Plays and such like vanities (which 
t Rom. 2.5. S●e Part 1. Act 6. Scene 19.20.  only treasure up wrath unto their souls against the day of wrath, and plunge them deeper into Hell at last,) what benefit, what comfort might they reap? their idle vacant seasons would then prove the comfortablest, the profitablest of all others, and bring them in a large return of grace here, of glory hereafter. Let us therefore henceforth labour to improve our cast, our leisure times to our eternal advantage; 
t Seneca De Breu. Vitae cap. 1415.  & ab hoc exiguo● & caduco temporis transitu, in illa nos toto demus animo, quae immensa quae aeterna sunt, quae cum melioribus communia: Haec nobis dabunt ad aeternitatem iter, & nos in illum locum ex quo nemo eijciet, sublenabunt: haec una ratio est extendendae mortalitatis, imo, in immortalitatem vertendae: and then we need not run to Masques, to Plays, or Playhouses to pass away our time. Lastly, I answer, That men cannot be worse employed then in hearing or beholding Stageplays, Nihil enim tam damnosum bonis moribus, quam in aliquo Spectaculo desidere: tunc enim per voluptatem facilius vitia surrepunt. It was 
u Seneca Epist. 7. Sec. Act 6. Scene. 5. pag. 449.484.  Seneca his resolution to his friend Lucilius, when he requested his advice, what thing he would have him principally to avoid; and it may be a satisfactory answer to this Objection. For how can men be worse employed, then in hearing, seeing, learning all kind of vice, of villainy, and lewdness whatsoever? then in depraving both their minds and manners, and treasuring up damnation to their souls? 
x See Part 1. Act 6. throughout.  This is the only good employment, that our Playhaunters have at Plays, which is the worst of any. This Objection therefore is but idle.  
The 3. Objection which Play-frequenters make for the seeing of Plays, 
Object. 3.  is this. That the frequenting of Stageplays (as their own experience witnesseth,) doth men no hurt at all: it neither indisposeth them to holy duties, nor enticeth them to lust or lewdness: therefore it is not ill. An Objection made in 
y Verum ut absurdam invenias tuorum spectaculorum quibus suspensus inhia● excusationem, dicis te utilitatem capere ex his ex quibus jacturam pateris irrecuperabilem. Hom. 1. De Verbis Isa●●. Tom. 1. Col. 1284. A.  Chrysostom's time, as well as now.  
To this I answer first; that Playhaunters are no meet judges in this case, because most of them being yet 
z Eph. 2.1, 2, 3. See Part 1. Act 4.  in the state of sin and death, are altogether senseless of the growth and progress of their corruptions, of which they take no notice. Excellent to this purpose is that speech of 
a Epist. 54. pag. 241.  Seneca Quare vitia sua nemo confitetur? Quia etiam nunc in illis est. Somnium narrare, vigilantis est; & vitia sua confireri, sanitatis indicium est Expergiscamur ergo, ut errores nostros coarguere possimus. Stage-haunters are for the most part lulled asleep in the Dalilaes' lap of these sinful pleasures, yea they are quite dead in sins and trespasses; their 
b 2 Cor. 4.4. Heb. 3.13.  eyes are so blinded that they will not see, their hearts so hardened that they cannot discern, their consciences so cauterised that they never seriously behold nor yet examine the execrable filthiness, greatness, multitude, growth, or daily increase of their beloved sins and lusts; no marvel therefore if they affirm this falsehood; that they receive no hurt at all from Stageplays. Secondly, every man (especially those who were never thoroughly humbled for their sins, as few Play-frequenters are,) is a 
* Male verum examinat omnis corruptus judex. Horat. Serm. l. 2. Satyr. 2. pag. 199.  corrupt, a partial, and so an unfitting ●udge, in his own cause. As therefore men in ordinary differences, refer the censure and determination of their own causes to indifferent Arbitrators who are no ways engaged in their suits, declining their own particular discitions to avoid all partiality; it being against reason (as 
d Sect. 212.12. H. 4.8. Br. Leete 12.9. H. 6.10. a. 7. H. 6.13. a. 1. E. 3.13. a. 23. a. 8. ●. 3.2. a.  Mr. Littleton and our Law-bookes teach us,) that any man should be the judge of his own cause. Or as 
e Polit. lib. 3. cap. 12.  Aristotle writes of Physicians, that they use the help of other Physicians in their own sickness, because they cannot discern the true touch of their own diseases by reason of their distemper: the same should our Playhaunters do in this particular; refer the examination of the hurt they receive from Plays and Playhouses unto others, who are impartial judges; but not unto themselves, whom self-love makes too partial. Thirdly, I answer with S. Hierom; 
f Epist. 1. c. 3.5.  Tunc maxim oppugnaris, si te oppugnari nescis. Adversarius noster, tanquam leo rugiens, aliquem devorare quaerens circumit; & tu pacem putas? Sedet in insidijs; insidiatur in occulto; & tu frondosae arboris tectus umbraoulo, molles somnos futurus praeda, carpis? Ind me persequitur luxuria, inde compellit libido, ut habitantem in me Spiritum sanctum fugem, ut templum ejus violem: persequitur, inquam, me hostis, cui nomina mille, mille nocendi artes● & ego infaelix victorem me putabo, dum capior? In illo aestu Charybdis luxuriae salutem vorat. Ibi ore virgineo ad pudicitiae perpetranda naufragia, Scylla seu renidens, libido blanditur. Hic barbarum litus, hic Diabolus pyrata cum socijs portat vincula capiendis. Nolite credere, nolite esse securi. Licet in modum stagni fusum aequor arrideat; licet vix summa jacentis elementi spiritu terga crispentur: magnos hic campus montes habet; intus inclusum est periculum, intus est hostis, expedite rudentes, vela suspendite; tranquillitas ista tempesta● est. Stage-players and Playhaunters are commonly most dangerously corrupted by the Plays they act and see, when as they are least sensible of their hurt; yea their oft resort to Plays and Playhouses which perchance did somewhat gall their consciences at the first, hath made them senseless of their mischief at the last. 
g Bernard. De Consideratione. lib. 1. c. 2.  Vulnere vetusto & neglecto callus obducitur, & eo insanabile quo insensibile fit. Solum est cordurum quod semetipsum non exhorret quia nec sentit. I shall therefore shut up this reply with that of 
h De Consideratione. l. 2. c. 1.  Bernard, which I would wish all unlamenting Playhaunters & sinners to consider. Scio, longius à salute absistere membrum quod obstupuit, & aegrum sese non sentientem, periculosius laborare. Fourthly, the hurt men receive from Stageplays, is like the growth of their bodies, it increaseth by certain insensible degrees, so that it is hardly discerned whiles it is growing, till time hath brought it to maturity. 
i juvenal. satire 2. pag. 12.  Nemo repent fit tu pissimus: is as true as ancient. No man becomes extremely vicious on a sudden, but by unsensible gradations, and so do Playhaunters too, even by those seeds of vice which Stageplays sow and nourish in them. What 
k Epist. 123. See Osorius de Regum Instit. lib. 4. here, p. 916. in the margin, accordingly.  Seneca writes of the discourses of lewd companions; Horum sermo multum nocet; Nametiam si non statim officit, semina in animo relinquit; sequiturque nos etiam cum ab illis discesserimus resurrecturum posteà malum. The same may I truly write of Plays; whose evil fruits, like 
* Matth. 13.25, 26, etc.  tares that are buried under ground, are oft concealed for a time, till at last they bud forth by degrees, and come to perfect ripeness; and then they are abvious unto all men's view. No wonder therefore if Playhaunters discover not the hurt they receive from Plays, because it creeps thus on them by imperceptible gradations, though faster upon some than others. But albeit Playhaunters feel no hurt at first, (no more than those who drink down poison in a sugared cup, which yet proves fatal to them at the last, though it were sweet and luscious for the present,) yet when terrors of conscience, death, and judgements, when crosses and afflictions shall thoroughly awaken them; when God shall set all their sins in order before them, or bring them by his grace and mercy to sincere repentance, than they shall find and know it to their grief (as sundry 
l See Part 1. Act 6. Scene 12.14, 18, 19, 20. & pag. 910.  penitent Players and Playhaunters have done before them,) that Stageplays have done them hurt indeed. Fiftly, Stageplays have exceedingly 
m See Part 1. Act 6. Scene 3.4, 5, 18, 19, 20.  depraved, corrupted many Spectators from time to time, and drawn them on to diverse sins, which have even sunk their souls to Hell; as the premises largely testify: And can any than think to escape all danger, even where they have seen so many perish? Can any man rest secure where multitudes have miscarried? What 
n De Singularitate Clericorum. Tract. Tom. 2. p. 199.200.  S. Cyprian therefore writes in a like case, that shall I here commend to Stage-haunters. Ad vos nunc mea exhortatio convertitur, quos nolumus experiri talia praecipitia ruinarum. Metuite quantum potestis ejusmodi casus exitia. Et in ista subversione labentium vos experimenta perterreant. Nimium praeceps est quitransire contendit, ubi alium conspexerit cecidisse, & vehementer infrenis est cui non incutitur timor alio pereunte. Amator vero est salutis suae qui evitat alienae mortis incursum, & ipse est providus qui solicitus fit cladibus caeterorum. Adversa est confidentia quae periculis vitam suam pro certo commendat; & lubrica spes est quae inter fomen●a peccati salvari se sperat. Incerta victoria est, inter hostilia arma pugnare; & impossibilis liberatio est ●lammis circundari, nec ardere; quod 
o Prov. 6.  Solomon non negat, dicens. Quis alligabit in sinu suo ignem, vestimenta autem sua non comburet? Credit quaeso vos, credit divinae fidei quinimo plu● quam nostrae. Difficile quis venenum bibet & vivet: verendum est dormienti in ripa, ne cadat, cum dicat Apostolus, 
p 1 Cor. 10.  Qui se putat stare videat ne cadat. In h●c parte expedit plus bene timere, quam male fidere. Et utilius est infirmum se homo cognoscat, ut fortis existat; quam fortis videri velit, ut infirmus emergat. Sixtly, all Playhaunters receive much hurt from Stageplays 
q jactant & gestiunt se obtinuisse tutores quos magis ultores sensuisse debuerant. Bernard. Epist. 178. fol. 212.  what ever they pretend: For first, these Plays inflame their lusts, engender unchaste affections in their souls; misspend their money and time, indispose them to God's service & sincere repentance, by inthralling them in the guilt of sundry other mischiefs, as I have 
r Act 6. throughout.  elsewhere largely proved. Secondly, it makes them guilty of all the sins that are either acted or committed at the Playhouse; of all the Play-poets, all the Actors wickedness which they maintain and cherish both with their purses and presence. A fearful mischief. 
s De Gubernatione D●i l. 4. pag. 141. See here pag. 417.  Nam qui alios peccare fecerit, multos secum praecipitat in mortem, & necesse est ut sit pro tantis reus, quantos secum traxerit in ruinam; as Salvian well observes. Thirdly, your very contribution unto Players for their Plays and action if Saint 
t See Act 6. Scene 2. pag. 324.325, 326, 472, 688, 904. to 907.  Augustine and others may be credited, guilty● And is it not the greatest hurt that can be, to be guilty of an heinous sin, which subjects men to God's curse and vengeance here, and to eternal torments hereafter? Fourthly, your very example in frequenting Plays and Playhouses, as it is 
u Prorsus displicet in pulcherrimo corpore non solum morbus sed & naevus. Bernard. Epist. 249. fol. 225. D.  scandalous and offensive to God's Church, God's Saints, 
x Decet Christianum non solum habere vitae sanitatem, sed & famae decorem. Bernard. Epist. 127. fol. 206. B.  and unbeseeming the Gospel of Christ, so it is a means to harden vicious Playhaunters, to encourage and draw on many Spectators unto Stageplays, who are polluted, vitiated, and made worse by them: whose ●ins shall certainly be put on your, as well as on their scores at last, whose lewd example was the original occasion both of their sin and hurt. I shall therefore close up this reply with that of 
y Homil. 38. in Matth. Tom. 2. Col. 300. A.B.  chrusostom, to those who made this very objection. Sed ego, inquies, ostend●m, nihil multis huj●smodi ludos ob●uisse: im●ò veroid maximè nocet, quod frustrae & incassu● temp●●s consumi●, & scandalum aliis offers. Nàm ets● tu quod●m excelsi animi robore, nihil inde tibi ●●li contraxisti: ●●●t●men qu●niam alios imbecilli●●es exemplo tui spectaculorum studios●s fecisti, quomodo non ipse malum tibi contraxisti, qui causam mali committendi aliis praebuisti? Qui enim 〈◊〉 corrumpuntur tam viri quam mulieres, omnes corruptionis crimi●● & causam in caput tuum transferunt. Nam quemadmodum si non esseu● qui spectarent, nec essent etiam qui luderent: sic quoniam uterque sunt causa peccatorum quae committuntur, ignem etiam patientur. Quare quamvis ●nimi tui ●odestia eff●cist●, ut nihil tibi inde obfuerit, quod ego fieri posse non arbitror: quoniam tamen alij causa ludorum multa peccaru●t, gr●ves propter hoc paenas lues, quamvis etiam multô modestior & temperantior esses, si nullo modo e● pergeres. Which passage (formerly 
z Here, pag. 417. 4●8.  Englished) I would wish all Playhaunters seriously to consider. Lastly, admit that many Spectators ●eceive no hurt from Stageplays; yet certainly they are very dangerous temptations unto evil; and it is Gods preventing grace alone, of which no Play-haunter can presume, that preserves men from their gross corruptions. Why then shall we run ourselves into such temptations, such infectious, insinuating, i● not ensnaring pleasures of sin, which we may avoid with safety, but not resort to without fear of danger? 
a Hierom. Epist. 47. cap. 1.  Quid tibi necesse est in ea versari domo in qu● necesse habea● aut perire, aut vincere? Quis unquam mortalium juxta viperam securos somnos cepit? quae et si non perculia●, certè sollicitat. Securius est perire non posse, qu●m juxta periculum nonp●risse. O therefore let us fly these pestiferous Interludes which will endanger hurting us, if that they harm us not. 
R●ply.   
If any here reply, as some did to 
b Sed Sol, imò ipse Deus ista de caelo spectat, nec contaminatur. Plane Sol● & in cloacam radios suos defert, nec contaminatur. Tertul. De Spectac. c. 20. pag. 397.  Tertullian in this very case: That the Sun shines on a dunghill, and yet its beams are not defiled by it: so men may look ●n Stageplays and yet not be polluted; 
c Titus 1.15.  for unto the pure all things are pure: And admit there be some obscenity in Stageplays, yet chaste hearts and ears will not be tainted with it. 
d Prosper. De Vita Contempl. l. 1. c. 6.  Auribus enim castis obscan● sermons cum sono deficient, nec secretum pudici cordis irr●mpunt: nec ●rumpit serm● turpis ex ment nisi se voluntarie mens autè corrumpat, quam recipiat aliquid unde corrumpatur, aut proferat. Turpia quoque verba per aures ingressa, quid praevalent, si non fuerint arbitrio mentis admissa? Quando autem praevalent, non ipsam corrumpunt mentem, sed jam corruptam spon●e reperiunt. Pulchrorum quoque corporum formae per oculos irrepentes, animum non movent incorruptum; & quandò corruptibiliter movent, non corrumpun● sarum, sed ostendunt propria voluntate corruptum; as Prosper Aquitanicus writes.  
To this I answer first, 
Answer.  that the Sun is of a pure and celestial nature, uncapable of any defilement whatsoever; it's shining therefore on a dunghill can no ways maculate its pure rays, which ofttimes make the dung-heape stink the more. But man's nature as it was capable of pollution at the first, before Adam's fall, so it is 
* Psal. 14.2, 3. Psal. 51.5. job 14.4. cap. 15.14. Rom. 3.9. to 19 cap. 7.12. ●0, ●3, 24. Gen. 6.11, 12. Isay 60.26.  altogether filthy, stinking, and corrupted since, more apt to be inflamed with any lascivious amorous speeches, gestures, Plays and Interludes, than Tinder, Gunpowder, Flax, or Charcoal are with the least sparks of fire. 
f P●al. 51.5. job 14.4. Rom. 5.12. to 20. See Augustine ad Valerium De Nuptijs & Concupiscential and all who have written of original sin, and its nature.  Every Son of Lapsed Adam is borne into the world a sinful, unclean, depraved creature, overspred with a universal leprosy of corruption: 
g Gen. 6.5, 11, 12.  all the imaginations of his heart are evil, yea only evil, and that continually: 
h Isay 64.6.  yea all his righteousness is but as menstruous rags, and 
i Rom. 7.18.  in him there dwells nothing that is good: his very 
k 2 Pet. 2.14.  eyes being full of adultery, so that they cannot cease from sin; and his 
l jer. 17.9.  heart most desperately wicked and deceitful above all things, as both Scripture and experience teach us: No wonder then if Stageplays (which if we believe 
m Hom. 38. in Matth. here, p. 412.413.  S. chrusostom, are far more contagious & filthy th●n any dung,) defile men's vicious natures, though no stinking dung heap can pollute the shining Sun. We see that 
n Gen. 3.6.  the very sight of the forbidden fruit was sufficient to tempt Adam and Eve to sin even before their Natures were depraved: and we know 
o 2 Sam. 11.2. to 6.  that the casual sight of Bathsheba was sufficient to provoke even regenerate David to an adulterous act: And will not then the premeditated voluntary delightful beholding of an unchaste adulterous Play, much more contaminate a voluptuous, carnal, graceless Play-haunter, who lies rotting in the sink of his most beastly lusts? A very Heathen could inform us thus much: 
p Seneca. Epist. 97.  Ad deteriora non tantum pronum iter est, sed etiam praeceps; that man's nature is not only prone, but precipitate unto evil things: and shall Christians then think themselves, as uncapable of contagion as the shining Sun? God forbid: we may perchance● be such in Heaven hereafter, as neither 
q August. De Corr●pt. & Gratia. cap. 11.12.  uèlle, ne● posse peccare; but here we cannot be such; For what man among us can say, 
r Prov, 20.9.  that he hath made hi● heart clean, and that he is pure from his sin? Certainly if any dare say so, (as some Papists write of their ●uper-errogating super-arrogant Saints,) 
s 1 john 1.8.  St. Iohn● will tell him that he is a liar, and there is no truth in him. And although 
t Tit. 1.15. See Ambrose, Hierom Theodoret, Pri●●sius, Sedulous, Remigius, Beda, Anselm, Haymo, RHabanus Maurus, O●cumenius, Lyra, Anselm, Tostatus, Calvin, Marlorat, and others. Ibidem.  unto the pure all things (that is all good, all lawful, all indifferent things, all meats and drinks, for of them the Apostle speaks) are pure, yet unto the impure (and such 
* S●e Part 1. Act 4. Scene 1.2.  for the most part are all Playhaunters) all things (that is all good, all indifferent things, all meats, all drinks and recr●●tions) are unclean; and so by consequence Stageplays too; because their very conscience● is defiled. Secondly, whereas it is objected, that evil things corrupt not chaste or honest eyes, or ears, or hearts. I answer, that it is true indeed in these three particular cases: First, when as the evils which men see or hear are merely casual, not run unto of set purpose upon deliberation. Secondly, when men are necessitated to hear and see them, even against their wills: and yet in these two cases they prove 
* See here, fol. 548.  ofttimes contagious. Thirdly, when as men see or hear them 
* Peccata praeterita non nocent quando non placent. Hierom. Com. in Marc. 16.  with highest detestation of their lewdness, and strong resolves against them: not with delight or approbation. But thus men see and hear not Stageplays, to which they purposely and willingly resort, in which they place their pleasure and delight. Therefore they cannot but corrupt, yea dangerously defile them, because they do not loath but love them overmuch. And what so apt to contaminate and deprave men, as that which they best affect?  
The last Objection for the seeing of Plays is this: 
Object. 4.  If you debar us from beholding Stageplays (say some) you will then deprive us of all our mirth, our pleasures, and cause us for to live a melancholy, sad, dumpish lif●, the which we cannot brook: therefore you must still permit us to resort to Plays.  
To this I answer first: 
Answ. 1.  that it is the condition of all voluptuous carnal persons, to deem themselves much restrained, when as they are inhibited from any one sinful pleasure in which they take delight; as if 
u Nun● perierunt omnia: nam voluptates cum perdidit homo, non statuo eum vivere. Sophoclis Antigon●. pag. 389.  all their comforts, their contentments, yea their life itself, were utterly lost and gone. Let a Drunkard be but restrained from his Cups and Pot-companions; an Whoremaster from his Queans and Whoredoms, a common Dicer from his unlawful gaming, or a Play-haunter from his Stageplays, which delight and feed his lusts; 
x Luxurioso frugalitas paena est: pigron supplicij loco labor est, desidioso studere torqueri est. Non ista difficilia sunt natura, sed nos fluidi & enerves. Seneca. Epist. 71.  they presently think themselves undone, yea quite bereft of all their pleasures: and all because they place their happiness, their chief delights in these their carnal contentments, which always end in horror. But alas what 
* Si dicis, durus est hic sermo, non possum mundum spernere, & carnem meam odio habere: dic mihi, ubi sunt amatores mundi qui ante pauc● tempora nobiscum erant? Nihil ex iis remansit, nisi cineres & vermiss. Attend diligenter quid sunt, vel quid fuerunt. Homines fuerunt sicut tu, comederunt, biberunt, riseruut, du●erum in bonis dies suos, & in 〈◊〉 ad infer●● des●e●der●●t. H●● caro corum vermibus, & illic anima ignibus deputatur, donec rursus infelici collegio colligati sempiternis involuantur incendijs qui socij fuerunt in vitijs. B●●nard● Meditationes. cap. 2.  hard in●urious restrain is this, to inhibit them from sin and sinful things, which would certainly plung them into eternal misery, from which the very Laws of God, of nature, of Nations have long since debarred them, under the severest penalties? What, are Christians grown now such carnal Epicures, as to think there is no pleasure, mirth or solace but in sin alone, in amorous Pastorals, obscene lascivious speeches, jests, and Interludes, or such lewd notorious abominations as should even pierce all Christian hearts with grief? 
y See Salvian, De Gubernat. Dei. lib. 6. & here, Act 5. Scene 11.  what, is there no pleasure think we but in that which God prohibits? in that which he and all good men abhor? in that which shuts men out of Heaven, and posts them on to Hell? Good God, if these be the chief delights of Christians now, which was the vice, the shame of Pagans, of Christians heretofore, why do any such voluptuous carnal Christians hope for Heaven? Are there any lascivious Stageplays, Spectacles, Songs, or such like sinful vanities there? are there any such lust-fomenting, sin-engendring sports or pastimes in Heaven, as carnalists delight in here on earth? O no, 
z Rev. 21.27. cap. 22.15.  there is no uncleanness, vanity or lasciviousness in that holy place● If men therefore think themselves miserable when they are deprived of these pleasures here, what happiness can they hope to find in Heaven hereafter, where there are no such Interludes, such carnal contentments as they delight in now? If then we may be happy, yea eternally happy in the highest degree without these lust-enraging Interludes hereafter, why should we deem ourselves unfortunate in being restrained from them now? especially since Christ himself informs us, 
* Luk. 9.23. Gal. 5.24.  that if any man will come after him, he must deny himself in all his sinful pleasures, and crucify his flesh with the affections and lusts thereof. The Saints and Angels now in Heaven; the Primitive Church and Christians, yea and many Pagans, whiles they were on earth, accounted their lives most comfortable, though they wanted Stageplays, 
a See Act 6. Scene 5. & Act 7. Scene 2.3.  yea, this was one of their greatest contentments, that they had quite abandoned them: Nay those very Saints of God on earth, who now lead the most comfortable, joyful, happy lives of all men in the world, are such who never come at Stage-playes● and many carnal men there are who live full mer●y, full jolly lives without them. This Objection therefore is but frivolous. Secondly, though men are deprived of Stageplays, of all other unlawful pleasures whatsoever; yet they have choice enough of sundry lawful recreations, and earthly solaces with which to exhilerate their minds; and senses: 
b See Cyprian de Spectaculis, & Chrysost. Hom. 38. in Matth accordingly. & Psa●. 8.1. to 9  They have the several prospects of the Sun, the Moon, the Planets, the Stars, the water, the earth, with all the infinite 
c Psal. ●43. 5. Psal. 8.3. to the en●. Isay ●1. 6. Psal. 104.2. to 35.  variety of Creatures, of Fishes, Birds, Fowls, Beasts, creeping things, Trees, Herbs, Plants, Roots, Stones, and Metals that are in them, to delight their eyes: They have 
* Psal. 104.16. Eccles. 12.4. Cant. 2.12.  the Music of all Birds and singing creatures to please their ears; the incomperably delicate 
d Gen. 27.27. Canti●. 1.12. cap. 2.3. cap. 4.10, 11. c. 7.8, 13. Hosea 14.6.  odoriferous scents and perfumes of all Herbs, all Flowers, Fruits, etc. to refresh their noses● the 
* Gen. 27.4. to 14.28, 39 Psal. 63.5. Isay 25.6.  savoury tastes of all edible creatures to content their palates, so far as the rules of sobriety and temperance will permit: the pleasures 
* Eccles. 2.5. Gen. 2.8. to 17. cap. 3.1. to 12. 2 Kings 21.18. Esther 1.5. c. 7.7, 8. jer. 39.4. c. 52.7. Cant. 5.1. cap. 6.2.11. john 18.1, 2.  that Orchards, Rivers, Gardens, Ponds, Woods, or any such earthly Paradices can afford them: the 
* Gen. 33.5. Psal. 17.4. Psal. 113.9. Ps. 127.3, 4. Ps. 128.3.4. Eccles 2.3. to 12. Mark 10.29, 30. See Chrysostom. 38. in Matth. accordingly.  comfort of Friends, Kindred, Wives, Children, Possessions, wealth, and all other external blessings that God hath bestowed upon them. And what want of pleasures, of contentments can they complain of, who have all these for to delight them, the very meanest whereof are far more pleasant, than the very best of Interludes, than all our Stageplays put together? Besides, though men are debarred from Stageplays, Dicing, or mix lascivious Dancing, or any other unlawful sports, they have store of honest, of healthful recreations still remaining, with which to refresh themselves; as walking, riding, fishing, fowling, hawking, hunting, ringing, leaping, vaulting, wrestling, running, shooting, 
* Eccles 2.8. 1 Sam. 18.6. 1 Chron. 23.5. 2 Chron. 5.13. Psal. 68.25. Psal. 86.7. Psal. 127.1, 7. Psal. 149.1, 2, 3. Psal. 150.3, 4, 5, 6. Eph. 5.19. Col. 3.16. jam. 5.13.  singing of Psalms and pious Ditties; playing upon musical Instruments, casting of the Bar, tossing the Pike, riding of the great Horse, (an exercise fit for men of quality) running at the ring, with a world of such like laudable, cheap, and harmless exercises; which being used in due season, with moderation, temperance, and all lawful circumstances, will prove more wholesome to their bodies, more profitable & 
* Tempora quae Spectaculis, campo, tesseris, ociosis denique sermonibus, ne dicam somno & conviviorum mora conterunt, Geometriae potius, ac Musicae impendant, quantò plus delectationis ex his habituri, quam ex illis ineruditis voluptatibus? Quintil. Instit. lib. 1● cap. 19 pag. 83.  delightful to their souls, than all the Interludes, the unlawful Pastimes in the world. Men need not therefore complain for want of recreations in case they are deprived of Plays, when they have such plenty of far better sports. Thirdly, admit the objection true, that you shall be stripped of all your earthly pleasures in case you are kept from Plays, yet what prejudice should your souls or bodies suffer by it? Carnal worldly pleasures, you know, are no part, no particle of a Christians comfort, he can live a most happy joyful life without them; yea he can hardly live happily or safely with them. Worldly pleasures are full of dangerous soule-entangling snares, which are apt to endanger the very best of Christians. Hence was it, 
* Heb 11.25.  that holy Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. Hence our 
e Luke 6.25.  Saviour pronounceth an woe unto them that laugh now, for they shall weep and lament hereafter; Hence 
f jam. 4.9, 10.  S. james adviseth men, to turn their laughter into mourning, and their joy into heaviness: And 
g Eccles. 7.3, 4, 5.  Solomon hereupon instructs men; that it is better to go to the house of mourning, then to the house of feasting; for that is the end of all men, and the living will lay it to his heart. That sorrow is better than laughter, for by the sadness of the countenance the heart is made better: And that the heart of the wise is in the house of mourning, but the heart only of fools in the house of mirth: there being nothing more dangerous to men's souls, 
h Virtuti inimica voluptas. Silius Italicus. Punic. Bel. lib. 15 fol. 185.  more opposite to their virtues, then carnal pleasures. This Heathen men long since acknowledged. Voluptas esca malorum quâ nulla capitalior pestis hominibus à natura datur, Nihil altum, nihil magnificum & divinum suscipere possunt, qui suas omnes cogitationes abjecerunt in rem tàm humilem atque contemptam: writes 
i De Senectute pag. 652. De Amic●tia. p. 661.  Cicero. Respuendae sunt voluptates, enervant & effaeminant. Voluptati indulgere initium omnium malorum est. Indurandus itaque est animus & blandimentis voluptatum procul abstrahendus. una Hannibalem hyberna soluerunt, & indomitum illum nivibus atque Alpibus virum enervaverunt fomenta Campaniae. Armis vicit, vitijs victus est, etc. Debellandae itaque sunt imprimis voluptates; is the advice of 
k Epist. 51.104.110.  Seneca. And good reason is there for it. 
Quip nec ira Deûm tantum, nec tela, nec hosts,  
Quantum sola noces animis illapsa voluptas,  as 
l Punicorum Bel. lib. 15. fol. 186.  Silius Italicus affirmed long ago: answerable to which is that of 
m Livi. Hist. Rom. lib. 30. pag. 749.  Scipio, appliable to our present times. Non est tantum ab hostibus armatis aetati nostrae pericul●, quantum à circumfusis undique voluptatibus: qui eas sua temperantia frenavit ac domuit, multo majus decus majoremque victoriam sibi peperit quam nos Syphace victo habemus. And is it then any such tedious irksome matter for Christians out of their love to Christ, (for whom they should part with 
* Luk. 14.33.  all things) to part with these their worldly pleasures, so dangerous to their souls, when as Pagans have thus censured, abandoned them long ago? Let us therefore contemn the loss of these our worthless, vain and sinful Interludes, 
n Non tantigulam facias voluptatis quanti periculum. Tertul. De Spectac. c. 27.  whose danger far exceeds their pleasure, and since we shall not enjoy them hereafter in Heaven, let us not desire them whiles we are on earth. Fourthly, this world, this life is 
o See Act 6. Scene 11. pag. 293.294.  no time, no place for pleasure, mirth or carnal jollity, it being only a vale of misery, a place of sorrow, grief and labour to all the Saints of God. 
p Bernard. De eo quod Scriptum est. Beatus homo, etc. Sermo. fol. 84. a.  Cum enim legatur Adam in loco voluptatis ab initio positus ut operaretur, quis sanum sapiens, filios ejus in loco afflictionis ad feriandum positos arbitretur? Every man is 
q Natura hominem tantum nudum, & in nuda humo, natali die abijcit ad vagitus statim & ploratum, nullumque tot animalium aliud ad lachrymas, & has protenus vitae principio. At hercule risus praecox ille & celerimus ante quadragesimum diem nulli datur. Ab hoc lucis rudimento quae ne feras quidem inter nos genitas, vincula excipiunt, & omnis membrorum nexus. At homo infeliciter natus jacet, manibus pedibusque devinctis, f●ens, animal caeteris imperaturum, & à supplicijs vitam auspicatur, unam tantum ob culpam, quia natum est. Heu dementiam ab iis initijs existimantium ad superbiam se genitos, etc. Plinius. ad l. 7. not Hist. Proaemium. p. 289.290.  borne into this world weeping, to signify that it is a place of tears, not of laughter; a prison, not a Paradise; and shall we then think to make it only a Theatre of jollity and delights? Fiftly, let no men so far deceive themselves, as to expect an 
* Neque enim ad hoc nos de Paradiso voluptatis animadversio divina eijcisse videtur, ut alterum sibi hic Paradisum adinventio humana prepararet. Bernardi Declamat. fol. 569. F.  earthly Paradise and an heavenly too; as to enjoy the pleasures of earth and Heaven both. 
r Hi●rom. Epist. 1. c. 9  Delicatus es frater si & hic vis gaudere cum saeculo, & posteà regnare cum Christo, writes Saint Hierom. Alas, those who receive their pleasure in this life, must not look for any comfort, but torments only in the life to come, 
s Rev. 18.7.  and so much pleasure as they have enjoyed here, so much torment shall they sustain hereafter 
t Psal. 126.5, 6.  None reap enjoy hereafter, but those who sow in tears of godly sorrow now. 
u 2 Cor. 4.17.  Our light afflictions (not our carnal pleasures) which are but for a moment, are the only instruments that purchase for us a far more exceeding and eternal weight of glory. 
x Act. 14.22.  Through many afflictions (not through the pleasant way of worldly pleasures and Spectacles which are quite out of the road to Heaven) we must all enter into the Kingdom of Heaven, 
y Isay 25.8. Rev. 7.17. cap. 21.4. Faelices' lachrymae quas benigna manus conditoris absterget. Bernardi Declamationes. fol. 270. D.  where all tears shall be wiped from our eyes, which here must ever flow with tears of sorrow for our own and others sins. Memorable is that speech of Abraham to the rich man. 
z See Bernardi Declamat. fol. 179. & Cyprian. De Caena Domini. Serm. pag. 299.  Luke 16.25. Son, remember that thou in thy life time receivedst thy pleasure, (as some Translations render it) and Lazarus pain; but now he is comforted, and thou art tormented. Lo here, a voluptuous life, ending in torments; and a sorrowful life terminating in eternal bliss. It is recorded of the wicked, job 21.12, 13. That they take the Timbrel and Harp, and rejoice at the sound of the Organ: they spend their days in wealth and in a moment go down to Hell. And Solomon, Eccles. 11.8, 9 speaks thus unto all voluptuous persons who delight in worldly jollity: If a man live many years, and rejoice in them all, yet let him remember the days of darkness for they are many. All that cometh is vanity: Rejoice, O Young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee to judgement. Which two remarkable places coupled with Revel. 18.7. How much she hath glorified herself and lived deliciously, so much torment and sorrow give her: are sufficient evidences that all worldly pleasures without Gods mercik and repentance bring men only to 
* Ille maeret & de●●et, cui bene non potest esse post se●ulum, cuju; vivendi fructus omnis hic capi●u●; cujus hic ●olatium omne finitur, cujus caduca ac brevis vita hic aliquam dulcedinem co●put●t voluptatum; cum istinc recesserit, paena jam alia superest ad dolo●em. Cyprian. Contra Demetr. pag. 225.  Hell, to torments at the last. It will be therefore your happiness, your 
a Si aliqua amisistis Vitae gaudia, negot●atio est aliquid amittere ut majo●a lucr●ris. Tert●●lian ad Martyrs. cap. 2.  eternal advantage, not your prejudice, to forego all your sinful pleasures now, that so ye may gain far greater, far better in Heaven hereafter. Sixtly, those Interludes and carnal pastimes wherein the world takes so much solace, can bring no true joy to a Christians heart, who tramples upon them as not worthy the enjoying. It is an excellent saying of 
b Epist. 111. fol. 203. A. & Epist. 114. h. Hanc Dei gratiam recolens, qui de sacro calice bibit amplius sitit, & ad Deum vivum erigens desiderium, ita singulari fame illo uno appetitu tenetur, ut deinceps fellca peccatorum horreat pocula, & omnis sapor delectamentorum carnalium, sit ei quasi rancidum rodensque pallatum acutae mordacitatis acetum. Cyprian. De Caena Domini Serm. pag. 301.  Bernard: Gustato spiritu, necesse est desipere carnem: affectanti caelestia, terrena non sapiunt: aeternis inhanti, fastidio sunt transitoria. Revera illud verum & solum est gaudium, quod non de creatura sed de creatore concipitur, & quod cum possideris nemo tollet à te. Cui comparata omnis aliunde jocunditas, maeror est; omnis suavitas, dolour est; omne dulce, amarum; omne decorum, faedum; omne postremò quodcunque aliud delectari possit, molestum. Every pious Christian hath the 
c 2 Cor. 1 3, 4. Quicquid nobis adest praeter Deum nostrum, non est dulce. Nolimus omnia quae dedit, si non dat seipsum qui omnia dedit. Augustin. Enarratio in Psal. 85. Tom. 8. pars 2. pag. 66. See job 15.11.  God of all comfort and consolation, (without whom nothing is pleasant,) with all his great and glorious attributes: the mercies of God the Father; the merits and soule-saving passion of God the Son; the consolations, joys and graces of God the holy Ghost; the wisdom, power, goodness, eternity, omnipotency, mercy, truth and alsufficiency of the sacred Trinity, 
* Nimi●um ad imaginem Dei facta anima rationalis, caeteris omnibus occupari potest, repleri omnino non potest. Capacem Dei, quicquid Deo minus est, non impleb●t. Bernardi Declamationes. fol. 169. F.  which are only able for to fill the soul: the word, the promises of the God of truth; the eternal joys of Heaven; the fellowship of the blessed Saints and Angels, to ravish, solace, and rejoice his soul upon all occasions: on these he may cast the eyes, yea fix the very intentions and desires of his heart: in the●e his affections may even satiate themselves, and take their full contentment, without any subsequent repentance, sin, or sorrow of heart: Those than who cannot satisfy their souls with these celestial Spectacles, and soul-ravishing delights, in which all christians place their complacency and supreme felicity, it is a sure character, that they have yet no share in Christ, no acquaintance with the least degrees of grace, no interest in God's favour, no true desire of grace, of Heaven, and everlasting life, which would soon embitter and debase all worldly pleasures, which are but cyphers in respect of these. Lastly, if any Play-haunter be yet so devoted to his Playhouse Spectacles that he will not part with them upon any terms: let him then behold far better, far sublimer Spectacles than these with which to delight himself; which I shall commend unto him in S. Augustine's words: Quid ergo facimus fratres? writes 
d Enar. in Psal. 39 Tom. 8. pars 2. p. 417.418.  he in our very case. Dimissuri eum sumus? sine spectaculo morietur, non subsistet, non nos sequetur. Quid ergo faciemus? Demus pro spectaculis spectàcula. Et quae spectacula daturi sumus Christiano homini, quem volumus ab illis spectaculis revocare? Gratias ago Domino Deo nostro, sequente versu ostendit nobis quae spectatoribus spectare volentibus spectacula praeberemus, & ostendere debeamus. Ecce aversus fuerit à Circo, à Theatro, ab Amphitheatro, quaerat quod spectet, prorsus quaerat; non eum relinquimus sine spectaculo. Quid pro illis dabimus? Audi quid sequitur. Multa fecisti tu Domine Deus meus mirabilia tua. Miracula hominum intuebatur, intendat mirabilia Dei. Multa fecit Dominus mirabilia sua, haec respiciat. Quare illi viluerunt? Aurigam laudas regentem quatuor equos, & sine lapsu atque offensione currentes. Forte talia miracula spiritalia non fecit Dominus. Regat luxuriam, regat injustitiam, regat imprudentiam: motus istos qui nimium lapsi haec vitia faciunt, regat & subdat sibi & teneat habena● & non rapiatur: ducat quo vult, non ●rahatur quò non vult: aurigam laudabat, aurigam laudabit. Clamabat, ut auriga veste cooperiretur, immortalitate vestietur. Haec munera, haec spectacula dedit Deus; clamat de caelo, Specto vos: luctamini, adjuvabo: vincite, coronabo, etc. Nunc specta histrionem. Didicit enim homo magno study in fune ambulare, & pendens te suspendit. Illum attend aeditorem majorum Spectaculorum. Didicit iste in fune ambulare, nunquid fecit in mare ambulare? Obliviscere Theatrum tuum, attend Petrum nostrum, non in fune ambulantem, sed ut ita dicam, in mari ambulantem, &c, See here, pag. 345. to 349. to the same purpose. Christians then in this Father's judgement have far greater, far better Spectacles than all the Playhouses in the world can yield them: They have 
* See the 2. Epistle Dedicatory, accordingly.  many heavenly, sweet and spiritual Spectacles on which to cast their eyes and thoughts; these they must always contemplate; not these base filthy Interludes. I shall therefore close up this objection with that excellent passage of Tertullian, which answers it to the full. Nostrae caenae, nostrae nuptiae nondum sunt: non possum cum illis (Spectatoribus) discumbere, quia nec illi nobiscum. Vicibus disposita res est. 
e De Spectaculis. lib. cap. 27.28, 29. Tom. 2. pag. 401.402, 403.  Nunc illi letantur, nos con●lictamur. 
f john 16.20, 21, 22.  Seculum (inquit) gaudebit, vos tri●tes eritis. Lugeamus ergo dum Ethnici gaudent, ut cum lugere caeperint, gaudeamus; ne pariter nunc gaudentes, tunc quoque pariter lugeamus. Delicatus es Christiane, si & in seculo voluptatem concupiscis, im● nimium stultus si hoc existimas voluptatem. Philosophi quidem hoc nomen quieti & tranquillitati dederunt, in ea gaudent, in ea avocantur, in ea etiam gloriantur. Tu mihi metas & scenas & pulverem, & harenas suspiras. Dicas velim, non possumus vivere sine voluptate, qui mori cum voluptate debebimus? Nam quod est aliud votum nostrum, quam quod & Apostoli; 
g Phil. 1.23.  exire de seculo & recipi apud Dominum. Haec voluptas, ubi & votum. jam nunc si putas delectamentis exigere spacium hoc, cur tàm ingratus es, ut tot, & tales voluptates à Deo contributas tibi satis non habeas, neque recognoscas? Quid enim jocundius quam Dei Patris & Domini reconciliatio, quam veritatis revelatio, quam errorum recognitio, quam tantorum retrò criminum venia? quae major voluptas, 
* Nota.  quam fastidium ipsius voluptatis, quam seculi totius contemptus, quam vera libertas, quam conscientia integra, quam vita sufficiens, quam mortis timor nullus, quod calcas Deos Nationum, quod Daemonia expellis, quod medicinas facis, quod revelationes pe● is, quod Deo vivis? Hae voluptates, haec spectacula Christianorum, sancta, perpetua, gratuita; in his tibi ludos circenses interpraetare; cursus seculi intuere, tempora labentia dinumera, metas consummationis expecta, societates ecclesiarum defend, ad signum Dei suscitare, ad tubam Angeli erigere, ad martyrij palmas gloriare. 
* Nota.  Si scenicae doctrinae delectant, satis nobis literarum est, satis versuum est, satis sententiarum, satis etiam canticorum, satis vocum, nec fabulae, sed veritates, nec strophae, sed simplicitates. Vis & pugillatus & luctatus? praesto sunt, non parva sed multa. Aspice impudicitiam dejectam à castitate, perfidiam caesam à fide, saevitiam à misericordia contusam, petulantiam à modestia adumbratam, & tales apud nos sunt agones, in quibus ipsi coronamur. Vis autem & sanguinis aliquid? habes Christi. Quale autem spectaculum in proximo est, adventus Domini jam indubitati, jam superbi, jam triumphantis? Quae illa exultatio Angelorum, quae gloria resurgentium sanctorum? quale regnum exinde justorum? qualis civitas nova Jerusalem? At enim supersunt alia spectacula, ille ultimus & perpetuus judicij dies, ille nationibus insperatus, ille derisus, cum tanta seculi vetustas, & tot ejus nativitates 
h 2 Pet. 3.7, 9  uno igni haurientur. Quae tunc spectaculi latitudo? quid admirer? quid rideam? ubi gaudiam, ubi exultem spectans tot ac tantos reges, qui in caelum recepti nuntiabantur cum ipso jove, & ipsis suis testibus inimis tenebris congemiscentes? item praesid●s persecutores dominici nominis saevioribus quam ipsi flammis saevierunt insultantibus contra Christianos', liquescentes: quos praeterea sapientes illos philosophos coram discipulis suis una conflagrantibus ●rubescentes, quibus nihil ad Deum pertinere suadebant, quibus animas aut nullas, aut non in pristina corpora redituras adfirmabant; etiam poe●as, non ad Rhodamanti nec ad Minois, sed ad inopinati Christi tribunal palpitantes. Tunc magis 
* Let our Tragedians and Actors observe this passage.  Tragaedi audiendi, magis scilicet vocales in sua propria calamitate. Tunc histriones cognoscendi solutiores multò per ignem: tunc spectandus auriga in flammea rota totus rubens: tunc Xystici contemplandi, non in gymnasijs, sed in igne ja●ulati, nisi quod nec tunc quidem illos velim visos, ut qui malim ad eos potius conspectum insatiabilem conferre qui in dominum desaevierunt. Hic est ille (dicam) 
i Matth. 13.55. Mark. 6.3.  fabri aut quaestuariae filius, 
k john 5.16.  Sabbati destructor, 
l john 8.48.  Samarites & Daemonium habens. 
m Matth. 26.14, 15, 67, 68 c. 27.29, 30, 31, 34.  Hic est quem à Iuda redimistis, hic est ille arundinis & colaphis diverberatus, sputame●tis dedecoratus, fell & aceto potatus. Hic est quem 
n Matth. 28.11. to 16.  clam discentes subripuerunt, u● resurrexisse dicatur, vel hortulanus detraxit ne lactucae suae frequentia comeantium laederentur. Vt talia spectes, ut talibus exultes, quis tibi praetor, aut consul, aut quaestor, aut sacerdos de sua liberalitate praestabit? & tamen haec jam quodammodo per fidem habemus spiritu imaginante repraesentata. Caeter●m qualia illa sunt, 
o 1 Cor. 2.9. Isay 64.4.  quae nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt? credo Circo, & utraque cauca & omni stadio gratiora.    

ACTUS QVINTUS.  
THe unlawfulness of penning, acting, and beholding Stageplays, being thus at large evinced, and those Objections answered, which are most usually opposed in their unjust defence, there is nothing now remaining, but that I should close up this whole Treatise with a few words of exhortation to Play-poets, Players, and Playhaunters, whom the love of Stageplays hath 
f Abstrahunt ● recto quae opinione nostrâ cara sunt, pretio ●uo vilia. Nescimus aestimare res, de quibus non cum fama, sed cum rerum natura deliberandum. Nihil habe●t ista magnificum, quo mentes in se nostras tra●●ant, praeter hoc, quod mirari illa consuescimus. Non enim quia concupiscenda sunt laudantur; sed concupiscuntur quia laudata sunt; & cum singulorum error publicum fecerit, singulorum erro●em facit publicus. Seneca. Epist. 81. pag. 331.  seduced, to their eternal prejudice.  
And here I shall first of all beseech all Play-poets, to ponder with themselves; that they are the primary causes of all the sins which Players, Plays or Playhouses do occasion: not any one sin is there that any Actors, Auditors, or Spectators commit by means of acting or beholding these their Stageplays, but flows originally from them, and 
g 1 Tim. 5.22. See my Health's Sickness pag. 52.  shall at last be set on their account: for if there were no Play-house-poets there could be no Plays to see or act, and so by consequence no such accursed 
h Qui semen praebuit is enatae segitis malorum est auctor. Demosthenes Oratio De Corona.  fruits of Stageplays as now are too too frequent in the world, both to the public and men's private hurt. Now tell me I beseech you, what man, what Christian is there who in Gods, in men's account would thus be branded 
i Rom. 1.30.  for an inventor of evil things; a public nursery of all sin and wickedness; a man borne only for the common hurt both of himself and others, yea an instrument raised up from Hell itself to draw on thousands to that horrid place of their eternal woe. 
k Seneca De Clementia. lib. 1. cap. 18.  Quanto autem non nasci melius fuit, quam sic numerari inter publico malo natos? 
l Matth. 26.24.  Better had it been for you never to have had a being, to 
m job 3.11, 16. Eccles. 6.3. Psal 58.8.  have perished in the womb like an untimely birth: yea happier were it that a 
n Matth. 18.6. Mark 9.42. Luke 17.1, 2.  millstone had been fastened about your necks and you so drowned in the very depth of the Sea, then that you should thus pull down damnation, eternal damnation on your own and infinite others heads by these your profane ungodly Interludes, which will 
o See here, pag. 916. to 924 accordingly.  prove no other at the last but the evidences of your vanity, folly, sin and shame, and without repentance your own and others destruction. O therefore dear Christian Brethren, as you tender your own, the States, the Church's welfare; as you fear, that dreadful 
p Rom. 14.10, 11, 12. 2 Cor. 5.10.  reckoning which you must shortly make before the judgement Seat of Christ, when 
q Matth. 12.36. Eccles. 12.14. Rom. 2.16. jude 14.15. Rev. 20.12, 1●.  all your idle, wanton, amorous, profane, ungodly, scurrilous Plays and words, with all the sins they have produced, shall be charged on your souls; let me now persuade you with many a 
r Zach. 12.10. jerem. 6.26. cap. 31.15. Isay 22.4. cap. 33.7.  bitter sigh and tear, to lament your former, and seriously to renounce your future Playmaking, as 
h See here, pag. 360.436, 437, 438, 486. fol. 542.545, 566, 568. pag. 841.842, 910, 918, 922.  many tr●e penitent Play-poets have done before you, endeavouring to consecrate your much applauded wits, your parts and industry to God's glory, the Churches, the republics benefit, your own and others spiritual good, which you have formerly devoted to the 
t See pag. 10. to 62.  Devils pomps and service, 
u See pag. 302. to fol. 5●6. accordingly.  the republics prejudice, sin's advantage, Religion's infamy, and men's common hurt. O consider, consider I beseech you, that as long as you continue Play-poets, you are but the 
u See here, pag. 42. to 62.92, 133. to 143.  professed agents of the world, the flesh, the Devil, whose pomps, whose lusts and vanities you have long since renounced; that you do but sacrifice your wits, your parts, your studies, your inventions, your lives to these accursed Masters, who can gratify you with no other 
* Rom. 6.23. Psal. 9.17. Matth. 25.41.  wages at the last, but Hell and endless torments; a poor reward for so hard a service. Do not, O do not then devote your precious time, your flourishing parts of Poetry, Eloquence, Art and Learning to these usurping hellish tyrants, which you should 
x Rom. 12.1. 1 Cor. 6.20. Rom. 6.13.  wh●ly dedicate to your God, 
y 1 Cor. 6●19, 20.  to whom they are only due: but since you are 
* Rom. 8.12.  no longer debtors to the flesh to live after the flesh, nor yet to the 
a Rom. 6.16, 17, 18, 11, 12. jam. 4.4. Rom. 12.2. 1 john 2.15, 16.  world, the Devil, or sin to do them service, let God alone henceforth enjoy them, 
b Rom. 11.36. Rev. 4.11. Pr●v. 16.4.  from whom, for whom you did at first receive them. Alas my Brethren when you shall come to die, when 
* Isay 33.18. job 6.4. c. 18.11. cap. 27.20. Psal. 55.4. Psal. 73.19. Psal. 88.15, 16.  terrors of conscience shall seize upon your souls, or when as 
d Dan. 7.9, 10. Matth. 25.31, ●2.  Christ himself shall sit upon his Throne of Glory for to judge you, what good, what comfort, (yea what 
e Rom. 6.21. jer. 3.25. cap. 51.51. Ezech● 16.52, 54, 63.  shame and 
f Psal. 55.5. Psal. 1●9. 53. Ezech. 7. 8●  horror) will all your Play-poems bring to your amazed spirits? then will you wish in earnest, O that we had been so happy as never to have penned, or seen a Stage-play; yea woe be to us that we were ever ●o ill employed as to cast away our time, our parts, our studies, our learning upon such heathenish, foolish and unchristian vanities. Alas, 
g Psal. 84.10.  one day, one hour in God's Courts, God's service, had 
h Eccles. 6.12.  been far better to us; then all t●e years of our vain useless lives, which we have spent on Plays and theatres, which now bring nothing else but a more multiplied treasure of endless miseries and condemnation on our own and others souls, which these our Interludes have drawn on to sundry sins. 
i job 3.3, 11, 13.  O that the day had perished wherein we were borne, and the night wherein it was said, there is a man-child conceived! Why died we not from the womb, why did we not give up the ghost when we came out of the belly, before ever we had learned the art of making Plays? for than should we have lain still and been at rest; then had we been free from all those Playhouse sins and tortures which now surcharge our souls, than had we never drawn such 
k Qui enim alios peccare fecerit, multos secum praecipitat in mortem, & necesse est ut sit pro tantis reus, quantos secum traxerit in ruinam. Salvian. De Gubernat. Dei. l. 4. p. 141.  troops of Players, of Playhaunters after us into Hell, whose company cannot mitigate, but infinitely enlarge our endless torments. And then all this over-late repentance will be to little purpose. O then be truly penitent and wise 
l job 8.5.  betimes, before these days of horror and amazement overwhelm you, that so you may have 
m Psal. 37.37. Prov. 19.21.  peace and comfort in your latter ends, in that 
* joel 2.1, 2.  Great, that terrible Day of the Lord jesus, when all impenitent Play-poets, Players, and Playhaunters 
m joel 2.6. Nahum 2.10. Isay 13.6, 7, 8, 9  faces shall gather blackness, their hearts faint, their spirits languish, their joints tremble, their knees smite one against the other, and their mouths shriek out unto the 
n Luke 23.30. Rev. 6.16.17.  Mountains to fall upon them, and unto the Rocks to cover them, for fear of the Lord, and for the glory of his Majesty, when he shall come in ●laming fire to render 
o Rom. 2.8, 9 jude 14.15. 2 Thes. 1.8.  indignation and wrath, tribulation and anguish to every soul of man that doth evil, whether he be jew or Gentile. Certainly the time will 
p Rev. 12.20. jam. 5.8, 9 Heb. 10.37. 2 Pet. 3.16. jude 14.  come ere long, when the 
q Rev. 6.12. to 17. Isay 34.4. cap. 13.9, 10, 11. Luke 23.36. 2 Pet. 3.7, 10●12.  Sun shall become black as sackcloth, and the Moon a● blood: when the Stars of Heaven shall fall unto the earth even as a Figtree casteth her untimely fruit when she is shaken with a mighty wind; when th● Heaven's shall depart as a scroll when it is rolled together, and the Elements melt with fervent heat; when every Mountain and I sland shall be moved out of their places, yea the earth also and the works that are therein shall be burnt up with fire: when the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, (who now wallow securely in their sinful lusts and pleasures without fear of God or man) and every Bondman and every Freeman (who lives and dies in sin and vain delights) shall hide themselves in the Dens and Rocks of the Mountains; yea say to the Mountains and Rocks, fall on us, and cover us from the face of him that sitteth on the Throne, and from the wrath of the Lamb: for the Great Day of his wrath is come, and who shall be able to stand? And then what 
r job 33.27. Rom. 6.21. 1 Sam. 12.21. Isay 55.2.  good, what profit will all the Stageplays you have penned, seen, or acted, do you? will they appease that sin-revenging judge, before whose Tribunal you shall then be dragged? Will they any way comfort or support your drooping trembling souls? or any whit assuage your endless, easeless torments? O no! 
* Wisd. 5.1. 1 john 4.17. Phil. 3.9, 10. 2 Cor. 5.1. to 21.  nothing but Christ, nothing but grace and holiness, (which the 
t Wisd. 5.3, 4. See here, pag. 120. to 128. 814.815. accordingly.  world, which Plays and Play-poets now deride and laugh at) will then stand you instead, and shield of all the terrors of that dismal Day. 
* 2 Pet. 3. ●1, 14. 1 Pet. 1.15, 16, 17.  Wherefore (beloved) seeing that all these dreadful Spectacles, and this day of horror draw so nigh, be diligent that ye may be found of God in peace, without spot and blameless; abandoning Playmaking, with all such fruitless studies, passing all the time of your sojourning here in fear, endeavouring to be holy in all manner of conversation, even as God is holy; 
x 2 Pet. 3.18.  and growing up daily more and more in grace, and in the knowledge of our Lord and Saviour jesus Christ, 
y 1 Tim. 6.19. Heb. 9.28.  laying up in store for yourselves a good foundation against the time to come; that so you may lay hold on eternal life, and receive that Crown of righteousness which the Lord the righteous judge shall give at that Day to all those who love, and wait for his appearing.  
Secondly, I shall here beseech all voluntary Actors, of academical or private Interludes, in the name and fear of God, as they tender the glory of their Creator and Redeemer, the peace of their own consciences, the eternal welfare of their souls, or their own credit and repute with men, now seriously to consider the intolerable infamy, sinfulness, shame, and vanity of acting Plays, which not only 
* See here, pag. 841. to 866.  the Primitive Christians, a●d Protestants, but even Pagans and Papists have condemned. Alas how can you justify or excuse yourselves in the sight of God for this your action, when as you are thus condemned in the eyes of men? or how can you appear before God with comfort in the Day of judgement, when as you are unable to stand innocent before man's tribunal in these days of grace? Certainly, if 
z Matth. 1●. 36● 37. Isay 3.16.  for every idle word that men shall speak, (yea and for every idle part or gesture to, which they shall act or use) they must give an account at the day of judgement; what a dreadful reckoning must you then expect for all those idle wanton words and gestures which have passed from you whiles you have acted Plays? Repent therefore, repent I say with floods of brinish tears for wha● is past, and never adventure the acting of any academical Interlude for time to come. And if any Clergymen, who have taken ministerial Orders upon them, are guilty of this infamy, this impiety of profaning, of polluting their high & heavenly profession by acting or dancing on any public or private Stage; becoming thereby the worlds, the Devils professed Ministers instead of Christ's, to the intolerable scandal of Religion, the ill example of the Laity, (
a See Bernard. Concio ad Clerum. & Oratio ad pastors. accordingly.  who are apt to imitate them in their 
b Ideoque timendum est, ne quos duces hujus recti itineris habere nos credimus, ●os comites habeamus erroris. Hi●rom. Epist. 14. cap. 3. pag. 43.  lewdness) and their own deserved infamy; Let such disorderly histrionical Divines, consider that of 
* Epist. 127. fol. 186.  Bernard, Si quis de populo deviat solus perit, Verum Pastoris error multos involuit, & tantis ob est quantis praeest ipse. 
d Epist. 42. fol. 186.  Verum tu Sacerdos Dei altissimi, cui ex his placere gestis, mundo an Deo? Si mundo, cur Sacerdos? Si Deo, cur qualis populus talis & Sacerdos? Nam si placere vis mundo, quid tibi prodest Sacerdotium? Volens itaque placere hominibus, Deo non places. Si non places, non placas. Alas how can any commit the custody of their souls to such who are altogether negligent of their own. 
e Bernard. Ser. 11. in Psal. Qui habitat. f. 748.  Qui sibi nequam, cui bonus? 
* Epist. 146. fol. 200.  Placet vobis ut illi homini credam animam meam qui perdidit suam? was S. Bernard's question to Pope Innocent; it may be mine to Patrons and Ordinaries who present or admit such Playacting or other scandalous Ministers to the cure of souls, which ought to be deprived of all sacred Orders and preferments, as the 
g See here, pag. 150.469, 512. & 573. to 668.841. to 868. & Summula Raymundi. f. 91.92, 93, 94. Summa Hostiensis. lib. 3. De Vita & honestate Clericorum. fol. 237. & l. 5. De Clerico Venatore. fol. 455. Edit. Lugduni 1517. Innocentius 3. Operum. Tom. 1. pag. 471. accordingly.  precedent Counsels and Canonists witness. But how ever such Actors chance to escape all humane penalties here, let them remember that they shall surely undergo the everlasting censure of the 
h 1 Pet. 5.4.  Great Shepherd of the Sheep, Christ jesus, hereafter: and let this for ever dissuade them from this ungodly practice of personating Stageplays, which hath been most execrably infamous in all former ages. As for all professed common Actors, I shall here adjure them by the very hopes and joys of Heaven, and the eternal torments of Hell, to abominate, to renounce all future acting, and this their 
i See here, Act 4. Scene 1. Act 6. Scene 20. & Act 7. Scene 2.3.  hellish profession, which makes them the very instruments, the arch-agents, the professed bondslaves of the Devil, the public enemies both of Church and State, the authors of their own and others just damnation; excommunicating them both from the Church, the Sacraments, and society of the faithful in this life, and everlastingly excluding them from God's blessed presence in the life to come. You then who are but newly entered into this infernal unchristian course of Playacting, consider I beseech you, that this your infamous profession is the broad beaten road to all kind of vice, of wickedness & profaneness; the readiest passage unto Hell itself, in which you cannot finally proceed without the assured loss of Heaven; & a professed apprenticeship to the very Devil, whose pomps, whose service you have long since renounced in your baptism; and therefore cannot now embrace without the highest perjury. O then take pity on your own poor souls before it be too late; before Stageplays, sin, and Satan have 
k Qui blandiendo dulce nutrivit malum serò recusat ferre quod subijt jugum. Seneca Hyp●olitus. Act 1. Facile est tenero● adhuc animos componere. Difficulter reciduntur vitia quae nobiscum creverunt. Seneca. De Ira. lib. 2. cap. 18.  gotten such absolute full possession of you, as utterly to disable you to cast off their yoke: And now I pray say thus unto your souls; 
* Bernardi Meditationes. cap. 2. fol. 280. A. & Epist. 19 fol. 199. B.  Curio ergo tantopere vitam istam desideramus, in qua quanto amplius vivimus tanto plus peccamus? Quanto est vita longior, tanto culpa numerosior. Quotidie namque crescunt mala & subtrahuntur bona. Mi●ime pro certo est bonus qui melior esse non vult: & ubi incipis nolle fieri melior, ibi etiam desinis esse bonus. Alas why will you die, why will you voluntarily cast away your souls for ever by this trade of acting Plays, when as you need not hazard them if you will now renounce it? What, is there any profit or pleasure in your own damnation? is there any advantage to be gotten by the Devil's service? is there any safe living in the very mouth of Hell itself? Why then should you proceed on in this Diabolical trade? Do your Friends or graceless Parents' press, or else induce you to it, even against your wills? O give them that pathetical resolute answer which Helyas the Monk once gave unto his Parents. 
m Bernard. Epist. 111. fol. 202● G.  Sime vere ut boni, ut pij Parentes diligitis; si veram si fidelem erga filium pietatem habetis, quid me patri omnium Deo placere satagentem inquietatis, & ab ejus servitio cujus servire regnare est, retrahere attentatis? Vere nunc cognosco, 
n Mich. 7.  quod inimici hominis domestici ejus. In hoc vobis obedire non debeo, in hoc vos non agnosco parentes sed hosts. Si diligeretis me gauderetis utique quiavado admeum atque vestrum, immo universorum patrem. Alioquin quid mihi & vobis? 
o Secundum exteriorem hominem de parentibus illis venio, qui me ante fecerunt damnatum, qu●m natum. Peccatores peccatorem in peccato suo genuerunt, & de p●ccato nutriverunt. Nihil ex eis habeo nisi miseriam & peccatum, & corruptibile hoc corpus quod gesto. Quid sum ego? Homo de humore liquido. Fui enim in momento conceptionisde humano semine conceptus, etc. Deinde spuma illa coagulata modicum crescendo caro facta est. Poste● plorans & ejulans traditus sum hujus mundi exilio, & ecce jàm morior plenus iniquitatibus & abominationibus. jamjam presentabor ante districtum judicem, de operibus meis rationem redditurus, etc. Bernardi Medicationes cap. 2. ●ol. 280.  Quid à vobis habeo nisi peccatum & miseriam? hoc solum quod gesto corruptibile corpus de vestro me habere fateor & agnosco. Non sufficit vobis quod me in hanc seculi miseriam miserum miseri induxistis, quod in peccato vestro peccatores peccatorem genuistis; quod in peccato natum de peccato nutristis, nisi etiam invidendo mihi misericordiam quam consecutus sum ab eo qui non vult mortem peccatoris, filium insuper gehennae faciatis? O durum patrem! o saevam matrem! o parents crudeles & impios! imo non parentes sed peremptores, quorum dolor salus pignoris, quorum consolatio mors filij est. Qui me malunt perire cum iis, quâm regnare sine eyes. Qui me rursus ad naufragium unde tandem nudus evasi, rursus ad ignem, unde vix semiustus exivi, rursus adlatrones à quibus semivivus relictus sum, sed miserante Samaritano jàm aliquantulum convalui, revocare conantur, & militem Christi prope jam rapto caelo triumphantem, ab ipso jam introitu gloriae, tanquam canem ad vomitum, tanquam suem ad lutum, ad seculum reducere moliuntur. Mira abusio. Domus ardet; ignis instat à tergo, & fugienti prohibetur egredi, evadenti suadetur regredi? & haec ab his qui in incendio positi sunt & obstinatissima dementia, ac dementissima obstinatione fugere periculum nolunt? Proh furor! Si vos contemnitis mortem vestram, cur etiam appetitis meam? Si inquam negligitis salutem vestram, quid juvat etiam persequi meam? Quare vos non potius sequimini me fugientem, ut non ardeatis? An hoc est vestri cruciatus levamen, si me etiam perimatis, & hoc solumtimetis, ne soli pereatis? Arden's ardentibus quod solatium praestare poterit? Quae inquam consolatio damnatis socios habere suae damnationis, & c? Desinite igitur parentes mei, desinite, & vos frustra plorando affligere, & me gratis revocando inquietere. Doth the love of gain or pleasure allure you to it? Alas, 
p Matth. 16.26.  what will it profit you to win the whole world (much less a little filthy gain, or foolish carnal momentany delight) and then to lose your souls? 
q Eccles. 12.1.  Remember therefore your Creator in the days of your youth, by abjuring the Devil's service, and betaking yourselves to Gods, lest the Devil being your lord and master in your youth, prove your tormentor only in your age. 
r Eusebius Gallicanus Sermo. exhort. contra diversa vitia. Bibl. Patrum. Tom. 5. pars 1. pag. 594. H.  Recedat itaque peccandi amor, succedat judicij timor. Nam quamdiu in vobis carnalium re●um vixerit appetitus, spiritalium à vobis sensuum elongabit affectus. Nemo in vas aliquo faetore corruptum balsama pretiosa transfundit; & sicut dixit Dominus: Nemo mittit vinum novum in utres veteres. Difficile est ut assurgere ad bonum possis, nisi à malo ante diverteris: quamdiu nova delicta adijciuntur, vetera non curantur. Prorsus peccata non redimet, qui peccare non desinit: quia nemo potest duobus dominis servire. In uno animae domicilio iniquitas atque justitia, castitas atque luxuria simul habitare non possunt. Interdicatur igitur accessus voluptati, atque libidini, ut domus munda pateat castitati: excludatur Diabolus cum militia vitiorum, ut Christus cum choro possit intrate virtutum. You who have been ancient Stage-players, and have served many Apprenticeships to the Devil in this your infernal profession, O consider, consider seriously I beseech you, the wretched condition wherein now you stand: your parts are almost acted, your last dying Scenes draw on apace, and it will not be long ere you go off the Theatre of this world 
s Acts 1.25.  unto your proper place; and then how miserable will your condition be? You have been the Devils professed agents, his menial hired servants all your lives, and must you not then expect his wages at your deaths? You have treasured up nought but wrath unto yourselves against the day of wrath, whiles you lived here, 
t Rom. 2.5. to 12.  precipitating both yourselves and others to destruction; and can you reap aught but wrath and vengeance hereafter if you repent not now? Your very 
u See Act 4. Scene 1. & 7. Scene 2.3. & Part 2. p. 843.844, 845.  profession hath excommunicated you the Church, the Sacraments, the society of the Saints on earth; and will it not then much more exclude you out of Heaven? 
* Hierom. Epist. 3. cap. 6.  O miserabilis humana conditio, & sine Christo vanum omne quod vivimus! was S. Hieroms' pathetical ejaculation: and may it not be much more yours, who have 
Ephes. 2.12.  lived without Christ in the world, who have renounced his service, and betaken yourselves to the Devils works and pomps against your baptismal vow, as if you had covenanted by yourselves and others to serve the Devil, and perform his works, even then when you did at first abjure them: O then bewail with many a bitter tear, with many an heart-piercing sigh; with much shame, much horror, grief and indignation, the loss of all that precious time which you have already consumed in the Devil's vassalage● and since God hath forborn you for so many years, out of his tender mercy, O now at last think it enough, yea too too much that you have spent your best, your chiefest days in this unchristian diabolical lewd profession; professing publicly in 
z 1 Pet. 4.2, 3, 4.  S. Peter's words; The time passed of our lives may suffice us to have wrought the will of the Gentiles, and of the Devil to, we will henceforth live to God alone: If you will now cast of your former hellish trade of life, with shame and detestation; if you will prove new men, new creatures for the time to come; Christ's arms, Christ's wounds, yea and the Church her bosom stand open to receive you, notwithstanding all the 
* 1 Pet. 1.11, 12, 13.  lusts and sins of your former ignorance. But if you will yet stop your ears, and harden your hearts against all advice proceeding on still in this your ungodly trade of life, 
* Quid autem eo infaelicius cui jam esse malum necesse est. Seneca. De Ira. lib. 1. c. 13.  in which you cannot but be wicked, then know you are such as are marked out for Hell; 
b 2 Thes. 2.10, 11, 12.  such who are given up to a reprobate sense to work all uncleanness even with greediness, that you all may be damned in the Day of judgement, for taking pleasure in unrighteousness, and disobeying the truth. As therefore you expect to enter Heaven Gates, or to escape eternal damnation in that great dreadful Day, 
c 2 Cor. 5.10. Matth. 12.36. Rom. 14.10.  when you must all appear before the judgement Seat of Christ, to give a particular account of all those idle, vain and sinful actions gestures, words and thoughts, which have proceeded from you, or been occasioned in others by you all your days; be sure to give over this wicked trade of Playacting without any more delays, which will certainly bring you to destruction, if you renounce it not, 
d See Part 1. Act 6. Scene 14. ●0. & here p. 910.  as all true penitent Players have done before you. For if the righteous shall scarcely be saved in the Day of judgement, where shall such ungodly sinners, as you appear? 
e 1 Pet. 4.17.18.  Certainly, 
f Psal. 1.5, 6.  you shall not be able to stand in judgement, or to justify yourselves in this your profession in that sinne-confounding soule-appaling Day: but 
g 2 Thes. 1.8, 9  you shall then be punished with everlasting perdition from the presence of the Lord, & from the glory of his power, if the very riches of his grace and mercy will not persuade you to renounce this calling now; 
* Bernardi Meditationes. c. 2. fol. 280.  Quantoque diutius Deus vos expectavit ut emendetis, tanto districtius judicabit si neglexeritis: by how much the longer God hath forborn you here expecting your repentance, the more severely shall he then condemn you.  
If any Stage-players here object, 
Objection.  that they know not how to live or maintain themselves if they should give over acting.  
To this I answer first, 
Answ. 1.  that as it is no good argument for Bawds, Panders, Whores, Thiefs, Sorcerers, Witches, Cheaters, to persevere in these their wicked courses, because they cannot else maintain themselves; so it is no good Plea for Players. 
h See Tertul. de Idololatria. lib. Chrysost. Hom. 50. in Matth. & Alexander Alensis. Summa Theologiae. pars 2. Quaest 135. memb. 5.  No man must live by any sinful profession; nor yet do evil that good may come of it: therefore you must not maintain yourselves by acting Plays, it being a lewd unchristian infamous occupation. Secondly, there are diverse lawful callings and employments by which Players might live in better credit, in a far happier condition than now they do, would they but be industrious: 
i See Marcus Aurelius, Epistle 12. to Lambert, accordingly● & Part 1. Act 6. Scene 5.  It is therefore Player's idleness, their love of vanity & sinful pleasures, not want of other callings, that is the ground of this objection. Thirdly, admit there were no other course of life but this for Players; I dare boldly aver that the charity of Christians is such, as that they would readily supply the wants of all such indigent impotent aged Actors (unable to get their livelihood by any other lawful trade) who out of conscience shall give over Playing. Certainly, the charity of Christians was such in 
k Epist lib. 1. Epist. 10. See here p. 906.  Cyprians days, that they would rather maintain poor penitent Actors with their public alms, then suffer them to perish, or continue acting; and I doubt not but their charity will be now as large in this particular as it was then. Lastly, admit the objection true; yet it were far better for you to die, to starve, than any ways to live by sin or sinful courses. There is 
l Nulla est necessitas delinquendi quibus una est necessitas non delinquendi. T●rtul. ●e Corona Militis. cap. 7.  sinne● yea every pious Christian as is evident by the concurrent examples of all the Martyrs, should rather choose to die the cruelest death, then to commit one act of sin. Better therefore is it for Players to part with their profession for Christ's sake even with the very loss of their lives and goods, (which 
m Matth. 10.37, 38.  they must willingly lose for Christ, or else they are not worthy of him,) then to retain their Playacting, and so lose their Saviour, themselves, their very bodies and souls for all eternity, as all unreclaimed, unrepenting Players in all probability ever do. Let Players therefore if they will be merciful to themselves, show mercy rather to their souls, then to their bodies or estates. 
* Bernard, ad Gulielmum Abbatem Apologia. Col. 9●88 I.  Talis enim misericordia crudelitate plena est, qua videl●cet ita corpori servitur, ut anima juguletur. Quae enim charitas est, carnem diligere, & spiritum negligere? 
* ●i tàm sollicitus es, si nec minima spernis, si tàm prudenter servas paleas tuas, etiam hotreum tuum servare memento & custodire. Imo vero non exponas thesaurum tuum qui sic incubas sterquilinio tuo. Bernard. Sermo. 7. in Psal. Qui habitat. fol. 70. H.  Quaeve discretio, totum dare corpori & animae nihil? Qualis vero mis●●icordia ancillam reficere & dominam interficere? Nemo pro hujusmodi misericordia sperat se consequi misericordiam sed certissime potius paenam expectet. Yea let them renounce their Playacting though they perish here, rather than perish eternally hereafter to live by it now.  
Lastly, I shall here exhort all Playhaunters, all Spectators of any public or private Interludes, to ponder all the premised reasons and Authorities against Stageplays, together with those 
o See Part 1. Act 6. throughout.  several soule-condemning wickednesses, sins, yea fearful judgements, in which they frequently involve their Actors and Spectators: to remember, that they are the very 
p See here, pag. 42. to 62.129, 231, 236, 257, 405, 430. fol. 522, 524, 528, pag. 561. to 567.658.  Devils snares, his works, his pomps, which they most solemnly renounced in their baptism: that they are 
q Part 1. Act 6. Scene 1. to 20. accordingly.  the greatest, the most pernicious corruptions both of their Actors, their Spectators minds and manners; the only Cankerworms of their graces, their virtues; the chiefest incendiaries of their carnal lusts● the common occasions of much actual lewdness, sin and wickedness; the principal obstacles of their sincere repentance; the grand empoisoners of their souls; and if we believe 
r Ecce qua voleb●s ire, ecce turba viae latae, non frustra ipsa ducit ad Amphitheatrum, non frustra ipsa ducit ad mortem. Via mortifera est, latitudo ejus delectat ad tempus, finis ejus angustus in aeternum. Sed turbae strepunt, turbae festinant, turbae colluctantur, turbae concurrunt. Noli imitari, noli averti: vanitates sun● & insaniae mondaces. Noli numerare turbas hominum incedentes latas vias, implentes crastinum Circum; civitatis natalem clamando celebrantes, civitatem ipsam malè vivendo turbantes. Noli ergò illos attendere, multi sunt. Et quis numerat? Pauci autem per viam angustam. Enar. in Psal. 39 Tom● 8. pars. 1. p. 414.415. vid. p. 416.417, 418.  S. Augustine, the mortiferous broad beaten way to Hell itself, and everlasting death, in which whole troops of men run daily on unto destruction. O then let all these, all other fore-alleaged flexanimous considerations divorce you now from Stageplays, from theatres, which else will separate you from your God; and so engage your hearts, your judgements, your consciences against them, as never to frequent them more upon any occasion or persuasion whatsoever. You have heard and seen at large what Censures, what Verdicts the 
* See Part 1. Act 6. Scene 3.4, 5, 12. & Act 7. Scene 1. to 7.  Primitive Church, both before and under the Law and Gospel; the ancientest Christians, Counsels, Fathers; the best Christian, the best Pagan Nations, Emperors, Princes, States, Magistrates, Writers, both ancient and modern, have constantly, have unanimously passed upon Stageplays, theatres, Players, Playhaunters, against whom Tertullian, Cyprian, chrusostom, Augustine, Salvian, and other Fathers, with sundry modern Authors, have professedly written ample Volumes: You have seen all ages, all places, all qualities and degrees of men, 
t See Part 1. Act 6. Scene 3.4, 5, 12. & Act 7. Scene 2. to 7.  jews and Gentiles, greeks and Barbarians, Christians and Pagans, Protestants and Papists, yea Popes and jesuits too, concurring in their just damnation. Be not, O be not ye therefore 
u Nun quid patribus doctiores aut devotiores sumus? Periculose praesumimus quicquid ipsorum in talibus prudentia preterivit. Bernard. Epist. 174. fol. 111.  wiser, nay worse, than all, than any of these Play-condemning Worthies who have gone before you; (whose harmonious Play-confounding resolutions agreeable with the Scripture, if Saint 
x Obedientia quae majoribus praebetur Deo exhibetur. Quamobrem quicquid vice Dei praecipit homo, quod non sit tamen certum displicere Deo, haud secus omnino accipiend●m est, quam si p●aecipiat Deus. Quid enim interest utrum per se an per suos ministros sive homines sive Angelos hominibus innotescat suum placitum Deus? Sive enim Deus, sive homo vicarius Dei mandatum quodcunque tradiderit, pari profectò obsequendum est cura, pari reverentia deferendum, ●bi tamen Deo contraria non praecipit homo. De Praecepto & Dispensatione. fol. 250. H.K.  Bernard may be credited, must bind you to renounce all Stageplays, in the very selfsame manner as if God himself had expressly commanded you to abandon them:) frequent not Plays which they abominated; plead not for Interludes which they so seriously, so abundantly condemned: Let not that censure of holy 
y jam religionis antiquae non solum virtutem amisimus, ●ed nec speciem retinemus. Ad Gulielmum Abbatem Apologia. fol. 260. D.  Bernard be verified of you; that you have now not only lost the power of the ancient Christian Religion, but even the very show and outside to: but as you are Christians in name, in profession, so be you such in truth, in practice. And since it was the 
z S●e here, p. 4.61, 557. accordingly.  most notorious character of Christians heretofore, to abominate, to abandon Players, Plays and Playhouses; let it be your honour, your piety, your practical badge of Christianity to forsake them now: that so imitating the Primitive Play-renouncing Christians in their holiness, you may at last participate with them in their eternal bliss. And so much the rather let me admonish you to withdraw yourselves from Plays and Playhouses, because no ordinance of God can do you any good, or cleanse you from your sins, whiles you resort to theatres, as I have 
* See Part 1. Act 6. Scene 12. & p. 392. to 406.436, 433.  largely proved: hear but Saint chrusostom once more to this purpose, where speaking against mens and women's parling, laughing, and gazing about in Churches (which 
* See Chrysost. Homil. 24 in Acta Apost. Tom. 3. Col. 519●520. Hom. 36. in 1 Cor 14. Tom. 4. Col. 535●536. & Homil. 8●9. in 1 Tim. accordingly.  he severely censures) he writes thus. 
a Homil. 24. in Acta Apost. Tom. ●. Col. 520. B.C. See here p. 432. to the like purpose●  Nunquid theatrica sunt haec quae hîc geruntur? opinor autem quod id Theatris debeamus. Inobedientes enim multos nobis constituunt & ineptos: quae enim hîc extruuntur, illic subvertuntur: & non hoc solum, sed & alias immunditias necesse est Theatri studiosis adhaerere. Et perinde fit ac si quis campum velit purgare, in quem fons lut● fluens, ins●uat; quantum enim purgaris, tantum influit. Hoc & hîc fit, quando enim purgamus à Theatro huc venientes, & immundiciam afferentes, dum illuc iterum abeunt, majorem contrahunt immundiciam, quasi dedita opera sic vivant ut nobis negocium faciant, & iterum veniunt multo luto sordidati, in moribus, in gestibus, in verbis, in risu, i● desidia. Deinde iterum nos fodimus, quasi dedita opera in hoc fodientes, ut puros illos dimissos iterum videamus luto ac caeno inquinari. You then who have been constant Playhaunters besmeared with their filth and dung for diverse years together, you who have spent your youth your manhood, your best and chiefest days 
* Eccles. 12.1. Luke 1.74, 75. Rom. 12.1, 2. Eph. 5.16, 17.  which you should have dedicated to God, your honest callings, and far better things; on Plays, on Playhouses, and such lascivious sports, you who have cast away your money, your estates on Players, Plays & Playhouses, (the 
b See here, pag. 10.11, 49, 50, 52, 67, 68, 69, 101, 102, 329, 330, 341, 374, 386, 418, 431, 446, 472, 474, 488, 510, 560.  very factors, pomps and synagogues of the Devil) 
c 1 Tim. 6.17, 18, 19 Heb. 13.16. Prov. 19 17. 1 john. 3.17. See Part 1. Act 6. Scene 2.  wherewith you should have cherished Christ's poor needy members; You who have been ancient Patriots, Supporters of Actors or their Interludes either by your purses, or your presence, drawing thereby upon your souls the guilt of many a fearful unlamented sin; remember, O remember that it is now 
d Rom. 13.11, 12. 1 Pet. 4.2, 3.  more than time for you to cleanse yourselves from these Augaean Stables; with which you have been too long defiled: to renounce these cursed pomps of Satan, which you have too long served; 
e Ephes. 5.15, 16. Col. 4.5.  to redeem the short remainder of that most sacred time which you have too prodigally, too sinfully consumed; to take some speedy serious course for the 
f Col. 3.5, 6, 7. Rom. 13.13. 1 Pet. 2.11. Gal. 5.24.  mortifying of those soul-slaying fleshly lusts which you have overlong fomented; for the 
g Psal. 149.4. Isay 1.16. Rom. 13 14. Rev. ●. 18. Vanus error hominis, & inanis cultus dignitatis, fulgere purpurâ, ment sordescere. Minucius Felix. Octavius p. 122.  adorning, the saving of those immortal souls, which you have overmuch neglected; for the 
h 2 Cor. 5.20. Rom. 5.1.  atoning of that holy God, that blessed Saviour that sanctifying Spirit of grace, which you have too highly, too long 
i Isay 3.8. jer. 41.8. Psal. 106.7, 33.43.  provoked, 
k Heb. 6.6.  crucified, 
l Eph. 4.29, 30. Heb. 10.29.  grieved; which you 
m See Part 1. Act 6. Scene 12. & 20.  can never do whiles you resort to Stageplays. And since the world, the flesh, the Devil have had your youth and strength, let God be sure to enjoy your age, whom you have 
n Deo dicata membra nulla tibi temeritate usurps; sciens, quod pietati sanctificatanon absque gravi sacrilegio in usus vanitatis, voluptatis, aut ejusmodi seculario operis assumantur. Bernard. in Psal. Qui Habitat. Serm 8. fol. 71.  sacrilegiously robbed of all the rest. Alas, all the time that you have already past in Play-haunting, and such delights of sin, hath been but a time of spiritual death, wherein you have been worse than nought in God's account: 
o Epist. 3. c. 5. Ephes. 2.1, 2, 3.  Ab eo enim tempore censemur ex quo in Christo renascimur, as Saint Hierom truly writes: and what other profit have you reaped from Plays or Playhouses, 
p Hierom. Epist. 3. c. 7.  Nisi quod senes magis onusti peccatorum fasce proficiscimini, as the same Father speaks? O therefore now at last before it be too 
q Matth. 25.10. to 14.  late, before death hath wounded you, Heaven excluded you, Hell devoured you, repent of all your former Play-haunting with many a sob and tear, abandoning all Plays, all Playhouses for the future; 
r Cyprian. Epist. l. 1. Epist. 5. p. 37.  ut sic correcti atque in meliu● reformati, qui admirati fuerant prius in Spectaculis insaniam, nunc admirentur in moribus disciplinam. You who are but young and newly entered into this dangerous course of Play-haunting; you of whom I may say as 
* Seneca. Epist. 47. pag. 229.  Seneca once did of the Roman gentry; Ostendam nobilissimos juvenes mancipia pantomimorum, remember that holy covenant which you not long since made to God in baptism, 
s See here, pag. 3. & 42. to 62.  to forsake the Devil and all his works, the pomps, the vanities of this wicked world, with all the sinful lusts of the flesh, of which Stageplays (as the 
t See here, pag. 3.42. to 62.561. to 567.230, 236, 257, 425, 430, 522, 524, 528, 658.  Fathers teach you) are the chief; O perjure, perjure not yourselves, renounce not your christianity, your faith, your vow, your baptism (by frequenting Plays) in your youth, your childhood; 
u Tu si templum spiritus sancti violas, si intra te sacrarium Dei deturbas & faedas, si cum calic● Christi, de chalice Daemoniorum communicas, contumelia est, non religio: injuria, non devotio: Idolorum servitus & horrenda abominatio, velle simul Baal famulari & Christo. Cyprian De Caena Dom. Serm. p. 299.  bequeath not yourselves so soon unto the Devil, after your solemn consecration unto God in Christ; let not him gain possession of your persons, your service in your youth, that so he may command, and challenge them in your age; 
* Seneca Epist. 116.  Non enim obtin●bis ut desinat si incipere permiseris: ergo intranti resistamus, etc. But as 
x Rom. 12.1, 2. cap. 6.3. to 14. Luk. 1.74, 75.  you have given up your souls and bodies as an holy living sacrifice unto God in baptism, to serve him with them in holiness and righteousness before him all the days of your lives; so be ye sure to make good your promise, by 
y Eccles. 12.1.  remembering, by serving your Creator in the days of your youth, your strength, your health and life, who will 
z Rom. 2.10. 2 Tim. 4.8. Hebr. 2.7, 9  then crown you with glory and immortality at your death. Pity it is to see how many ingenious Youths and Girls; how many young (that I say not old) Gentleman and Gentlewomen of birth and quality, (as if they were borne for no other purpose but to consume their youth, their lives in lascivious dalliances, Plays and pastimes, or in pampering, in 
a To whom I may use S. Cyprians words in the like case. Tu licet indumenta peregrina & vestes sericas endues, nuda es: Auro te licet & margaritis gemmisque condecores, sine Christi decore deformis es. Si quem de tuis charis mortalibus exitu perdidisses, ingemiscer●s dolenter & fleers, fancy inculta, veste mutata neglecto capillo, vultu nubilo, ore dejecto jndicia maeroris ostenderes. Animam tuam misera perdidisti, spiritualiter mortua supervivere hic tibi, & ipsa ambulans funus tuum portare caepisti, & non acriter plangis, non jugiter ingemiscis? Non te vel pudore criminis, vel continuatione lamentationis obscondis? Ecce pejora ad huc pe●candi vulnera, ecce majora delicta; peccasse, nec satisfacere; deliquisse, nec delicta de●lere. Cyprian. De Lapsis Sermo. Tom. 2. pag. 347.  adorning those idolised living carcases of theirs, which will turn to earth, to dung, to rottenness and wormsmeat ere be long, and to condemn, their poor neglected souls) casting by all honest studies, callings, employments, all care of Heaven, of salvation, of their own immortal souls, of that God who made them, that Saviour who redeemed them, that Spirit who should sanctify them, and that Commonweal that fosters them; do in this idle age of ours, like those 
b Isay 5.11, 12. c. 22.12, 13. cap. 56.12. Amos 6.1. to 8. Dan. 5.1.2, 3, 4. jam. 5.5. & job 21.11. to 16.  Epicures of old most prodigally, most sinfully riot away the very cream and flower of their years, their days in Playhouses, in Dancing-schools, Taverns, Alehouses, Dice-houses, Tobacco-shops, Bowling-allies, and such infamous places, upon those life-devouring, time-exhausting Plays and pastimes, (that I say not sins beside,) as is a shame for Pagans, much more for Christians to approve. O that men endued with reason, ennobled with religion; with immortal souls, 
c Col. 3.1, 2, 3. Phil. 4.8, 9 Isay 43.21. Rom. 14.7, 8.  fit only for the noblest, heavenliest, sublimest and divinest actions, should ever be so desperately besotted as to waste their precious time upon such vain, such childish, base ignoble pleasures, which can 
d Eccles. 2.1. to 12.16.11. 1 Sam. 12.21. Isay 55.2. job 15.31. Hosea 8.7. Rom. 6.21.  no way profit soul or body, Church or State; nor yet advance their temporal, much less their spiritual and eternal good, which they should ever seek. You therefore dear Christian Brethren, who are, who have been peccant in this kind, for God's sake, for Christ's sake, for the holy Ghosts sake, for Religion's sake, (which now extremely 
* Rom. 2.24. Isay 52.5. Ezech. 36.20, 23.  suffers by this your folly;) for the Church and Commonweals sake, for your own soul's sake, which you so much neglect, repent of what is past recalling, and for the future time resolve through God's assistance, never to cast away your time, your money, your estates, your good names, your lives, your salvation, upon these unprofitable spectacles of vanity, lewdness, lasciviousness, or these delights of sin, of which you must necessarily repent and be 
f Rom. 6.21. Ezra 9.6. Isay 1.29. c. 26.11. Ezech. 16.61, 63.  ashamed, or else be condemned for them at the last; 
g 1 Pet. 1.17.  passing all the time of your pilgrimage here in fear, and employing all the remainder of your short inconstant lives, in those honest studies, callings● and pious Christian duties, 
h Rom. 6.22.  which have their fruit unto holiness, and the end everlasting life. And because we have now many wanton females of all sorts resorting daily by troops unto our Plays, our Playhouses, to see and to be seen, as they did in 
i See here, pag. 452.  Ovid's age; I shall only desire them (if not their Parents and Husbands, to consider; 
k See Part 1. Act 6. Scene 2.4, 5. & p. 144.145, 146, 331, 332, 333, 349, 270, 389, 390, 391, 419, 430, to 442● 452, 498, 662. accordingly.  that it hath evermore been the notorious badge of prostituted Strumpets and the lewdest Harlots, to ramble abroad to Plays, to Playhouses; whether no honest, chaste or sober Girls or Women, but only branded Whores, & infamous Adulteresses did usually resort in ancient times: the 
* Adulterijs● impudicitijs, puerorum violationibus omnia fervent, pernoctationes execrandae ●iebant mulieresque ad ea spectacula vocabanturi: o scelestum illud nocturnum funestunque spectaculum! in Theatro fiebat ea pernoctatio; & virgo inter adolescentes insanos atque ebriam turbam sedere cogebatur, etc. Chrysost. Hom. 5. in Tit. 1. Tom. 4. Col. 1484. B.  Theatre being then made a common Brothel: And that all ages, all places have constantly suspected the chastity, yea branded the honesty of those females who have been so immodest as to resort to theatres, to Stageplays, which either find or make them Harlots; 
* See pag. 333.356, 439, 443, 444. accordingly.  inhibiting all married Wives and Virgins to resort to Plays and theatres, 
* See Thomas Beacon his Catechism. fol. 515. & 536. Women ought not to resort to Plays or Interludes.  as I have here amply proved● Since therefore Saint Paul expressly enjoins all women (especially those of the younger sort) to be 
l Tit. 2.4, 5.  sober, chaste, keepers at home, (yea 
m See here pag. 434.435. & Doctor Taylor his Commentary upon Titus 3. vers. 5. pag. 389.390. Thomas Beacon his Catechism. fol. 515.536. and in his 3. Book of Matrimony. fol. 675.  therefore keepers at home, that they may be chaste and sober, as ancient and modern Commentators gloss it;) that the Word of God be not blasphemed: (where as the dissoluteness of our lascivious, impudent, rattle-pated gadding females now is such, that as if they had purposely studied to appropriate to themselves King solomon's memorable character of an whorish woman, 
n Prov. 7.10, 11, 12, 13. See Lyra, Cartwright, Dod, ●nd Holcot on this place.  with an impudent face, a subtle heart and the attire of an Harlot; they are loud and stubborn; their feet abide not in their houses; now they are without, now in the streets, and lie in wait at every corner; being never well pleased nor contented, but when they are wand'ring abroad to Plays, to Playhouses, Dancing-matches, Masques, and public Shows; from which nature itself (if we believe S. 
* Nam quoniam à scena & iis quae illic sunt turpia & ind●cora ipsa natura abduxit mulieres, Diabolus quae sunt Theatri abduxit in gynecaeum, molles inquam, seu pathicos & meretrices. Hom. 12. in Col. 4 Tom. 4. Col. 1210 B●●id. Ibidem.  chrusostom hath sequestered all women; (or to such suspicious places under pretence of business or some idle visits, where they ofttimes leave their modesty, their chastity behind them, to their eternal infamy:) Let me now beseech all female Playhaunters, as they regard this Apostolical precept, which enjoins them, to be sober, chaste, keepers at home (or good careful Housewives, as 
* See Coverdals and Tindals' Translations; and the Fathers, who render it for the most part. Do●us curam habentes.  som● have rendered it:) 
* 1 Tim. 2.9, 10. 1 Pet. 3.3, 4, 5. 1 Cor. 11.5, 6, 15. Isay 3.16. to 25. Prov. 7.10. 2 King 9.30. See Gulielmus Peraldus. Summae Virtutum ac vitiorum. Tom. 2. Tit. De Superbia. cap. 10. to 15.  adorning themselves in modest apparel, with shamefastness and sobriety: (which now are out of fashion) not with broidered cut or borrowed plaited hair, or gold, or pearls, or costly array, (the only fashions of our age;) but (which becometh women professing godliness) with good works: As they tender their own honesty, fame or reputation both with God and men; the honour of their sex; the praise of that Christian Religion, which they profess, the glory of their God, their Saviour, and their 
q Cum enim judicium carnis ex anima pendeat, carni nihil potest utilius quam salus animae provideri. Bernardi Declamationes. fol. 170. B.  soul's salvation, to abandon Plays and Playhouses, as most pernicious Pests; where 
r See Part 1. Act 6. Scen● 3.4, 5, 20. & pag. 333.356, 439, 443, 444.  all females, wreck their credits; most, their chastity; some, their fortunes; not a few, their souls: and to say unto them as the Philosopher did unto his wealth which he cast into the Sea, 
* Hierom. Epist. 34. cap. 3. pag. 90.  Abite in profundum malae cupiditates; ego vos mergam ne ipse mergar à vobis.  

CATASTROPHE.  
I Have now deare Christian Readers, through God's assistance, completely finished this my Histriomastix, wherein I have represented both to your view and 
s In hoc enim Tractatu, non solum pium Lectorem sed etiam liberum correctorem desidero. Veruntamen sicut lectorem meum nolo mihi esse deditum, ita correctore● nolo sibi. Ille me non amet amplius quam catholicam ●idem; iste se non am●t amplius quam catholicam veritatem. Augustinus. lib. 3. De Trinitate. Pro●mio. & Petrus Lombardus. in lib. 4. Se●tentiarum. Pr●logus.  censures to, (as well as my poor ability, and other interloping Employments would permit,) the unlawfulness, the mischievous qualities and effects of Stageplays themselves, and of their penning, acting, and frequenting; endeavouring (out of a 
t Rom. 10.1.  cordial desire of your eternal welfare) as much as in me lieth, to persuade you to abandon them; by ripping up the several mischiefs and dangers that attend them. If any therefore henceforth perish by frequenting Stageplays, after this large discovery of their sin-engendring soule-condemning qualities, their sin, 
u Ezech. 34. ●. Acts 20.26.  their blood shall light upon their own heads, not an mine, who have taken all this pains to do them good. All then I shall desire of you in recompense of my labour, is but this; that as I have acted my part in oppugning, so you would now play your parts to in abominating, in abandoning, Stageplays, without which this Play-refuting Treatise, will do no good, but hurt unto your souls, by turning your sins of ignorance, into sins of knowledge and rebellion. The labour of it hath been mine alone; my desire, my prayer is and shall be, that the benefit, the comfort of it may be yours, the republics, and the glory, Gods; the 
x Vbi Deus Magister est● quam citò discitur quod docetur. Le●. 1. De Pentecoste. Serm. 1. cap. 1.  convincing concurrence of whose everblessed Spirit, so bless, so prosper it to your everlasting weal, that 
y 1 Thes. 5.23.  your whole spirits, souls and bodies, may be henceforth preserved blameless, from all future soule-defiling Interludes and delights of sin, unto the coming of our Lord jesui Christ● (
z 2 Cor. 5.10. Rom. 14.10, 11.  before whose dreadful Tribunal we must all ere long be summoned, to give an account of all our actions:) & that you may so judge of Stageplays now, as you will determine of them in that great dreadful Day of judgement, and in the day of death, when you shall not judge amiss. And because no dissolute Libertines, or licentious Readers through Satan's or the world's delusions, should cheat their ●oules of the benefit intended to them by this work, out of a prejudicated opinion, that it is overstrict, and more than puritanically invective against Players, Plays and theatres; to prevent this fond evasion, and to put all 
a Nunquam n. sine querela aegra tanguntur. Seneca De Ira. lib. 3. cap. 10.  exclaiming Play-patriots to perpetual silence, pretermitting the memorable omitted authorities of Gulielmus Stuckius, Antiquitatum Convivalium. lib. 3. cap, 20●21, 22, &c Tiguri. 1597. and of Gulielmus Peraldus, Summae Virtutum ac Vitiorum. Tom. 2. Lugduni. 1585. Tit. De Luxuria. c. 3. p. 68 to 77. two excellent learned Discourses against Stageplays, health-drinking, and 
b Against which See Robertus Massonius his Treatise of Dancing & Part 1. Act 5. Scene 8.9. with the Author● there quoted; and those other Writers in the Table.  mixt lascivious dancing, which I shall commend unto your reading; with 
c Quando populus ad ecclesiam venerit tàm per dies Dominicos, quam & per solemnitates sanctorum, aliud ibi non agat, nisi quod ad Dei pertinet servitium. Illas vero balationes & saltationes, canticaque turpia, & luxuriosa, & illa lusa Diabolica non faciat, nec in plateis, nec in domibus, neque in ullo loco, quia haec de Paganorum consuetudine remanserunt. Et qui ipsa fecerit canonicam sententiam accipiat. Bo●hellus Decret. Ecclesiae Gallicanae. lib. 4. Tit. 1. cap. 39 pag. 549, etc. See Tit. 10. cap. 2. to 19 where there are diverse Constitutions to the same purpose.  the Imperial Edicts of Charles the Great, against Stageplays and Dancing on lords-days, and Holidays, and all forecited Play-condemning Authorities:) I shall here by way of Conclusion, close up this whole Discourse, with the words of joannis Mariana, a famous Spanish jesuit; who besides his large and learned Booke, De Spectaculis, professedly oppugning Stageplays, hath since the publication of that Treatise, in his 3. Book and 16. Chapter De Rege & Regum Institutione. pag. 341. to 352. (dedicated to King Philip the 3. of Spain, and published in the year 1598. Cum Privilegio Caesareae Majestatis & permissu Superiorum, with the special prefixed approbations of Stephanus Hoieda, Visitor, and Petrus De Onna, Master Provincial of the jesuits of the Province of Toledo, in Spain,) delivered his positive and deliberate resolution against Players, Plays, and Playhouses in these ensuing terms, which is every way as harsh, as rigid and precise as any verdict, that either I myself, or any other forequoted Authors have here passed against them. His words well worthy all Players and Playhaunters consideration are these.  

* De Rege & Regum Instit. lib. 3. cap. 16. p. 341. to 352. Edit. We●belij. 1611.  Publicam ludorum insaniam, quae spectacula nominantur, 
* In his Books De Spectaculis. Coloniae. Agrip. 1609. See here pag. 695.  seperata disputatione pro virili parte castigavimus, multisque Argumentis & majorum testimonijs confirmavimus, theatri licentiam, de qua potissimum laborandum est, nihil esse aliud; 
* Nota.  quam o●ficinam impudicitiae & improbitatis, ubi omnis aetatis, sexus & conditionis homines depravantur: simulatisque & ludicris actionibus ad vitia vera informantur. Admonentur enim quid facere possint, & inflammantur libidine, quae aspectu maxime & auribus concitatur: puellae presertim, & juvenes, quos intempestive voluptatibus infici grave est, 
* Nota bene.  atque reipublicae Christianae exitiale malum. Quid enim continet scena, nisi virginum 
* Hence Saint Hierom writes thus: Repertum est facinus quod nec mimus fingere, nec scurra ludere, nec Atella●us possit effari. Epist. 48. cap. 3. pag. 103. because Players usually acted most wicked things.  stupra, & mores prostituti pudoris faeminarum, lenonum artes, atque lenarum, ancillarum & servorum fraudes, versibus numerosis & ornatis explicata, sententiarum luminibus distincta, eoque tenacius memoriae adhaerentia, quarum rerum ignoratio multò commodi●r est? Histrionum impudici motus & gestus, fractaeque in faeminarum modum voces, quibus impudicas mulieres imitantur, quid aliud nisi ad libidinem in●lammant, per se ad vitia satis proclives? An major ulla corruptela morum excogitari possit? Quae enim in scena per imaginem aguntur, peracta fabula cum risu commemorantur, sine pudore deinde fiunt, voluptatis cupiditate animum titillante: qui sunt veluti gradus ad suscipiendam pravitatem, cum sit facilie à jocis ad seria transitus. Rectè enim & sapienter Solomon, Quasi per risum, inquit, stultus operatur Scelus; turpia enim, atque inhonesta factu dictuque dum ridemus, approbamus: suoque pondere pravitas identidem inpejus trahit: 
* Nota.  Censeo ergo, moribus Christianis certissimam pestem afferre theatri licentiam, nomini Christiano gravissimam ignominiam. Censeo Principi eam rem vel maxime curae fore, ne aut ipse suo exemplo authoritatem conciliet arti vanissimae, si frequenter intersit spectaculis, audiatque libenter fabulas, praesertim quae ab histrionibus venalibus exhibentur: & quoad fieri poterit, de tota provincia exturbet eam pravitatem. Neque concedat mores suorum ea turpitudine depravari. 
* Nota.  Hoc nostrum votum est destinataque sententia. Verum populi levitas & peccantium multitudo, quasi moles quaedam opponitur; tum auctoritas eorum qui communi Errori patrocinantur. Et est excusatio furoris multitudo insanorum, hoc quoque nomine prava nostra natura, quod vitijs suis & cupiditatibus favet, neque facile avelli se sinit ab iis quae cum voluptate suscipiuntur; cujus sumus natura cupidissimi. Vsque adeo ut si quis vanitati resistat, ei vehementer irascatur populi multitudo. 
* See here, pag. 3.4.  Ille si● publicus inimicus, Augustinus ait, cui haec faelicitas displicet, quisquis eam auferre vel mutare tentaverit, eum libera multitudo, avertat ab auribus, evertat à sedibus, auferat à viventibus. Excaecat nimirum prava consuetudo animos, & quae passim fieri videmus, defendere conantur quidem 
* Let our Play-patrons well observe this Epithet.  licentiae patroni, magni scilicet Theologi, quasi juri & aequitati consona, otio & literis abu●entes: quos redarguere facile erit testimonio & authoritate veterum Theologorum, in hac re non discrepantium; à quibus discedere nostrae aetatis Theologos velle non putamus. Has omnes simulatae veritatis praestigias retegere non erit difficile, multitudinem à furore retinere difficilius erit: nisi publica accesserit authoritas, quorum interest magistratuum. Profecto curandum est, ut ea opinio publice suscipiatur, 
* Let Playhaunters note this well.  Theatra sane, quibus obscaena argumenta tractantur; officinam universae improbitatis esse, qui concurrunt eò non secus facere, quam qui ad ganeas, ad furta, ad caedes, ad lupanaria: qui suscepti laboris fructus erit multò maximus. Erunt enim qui pravitate cognita desinant peccare, salutemque suam turpi voluptate potiorem habeant, neque prudenter & scientes in mortem ferantur furentes, rapidi, & miserabiles. Illud certe omni cura prestandum, ut haec 
* Let Players mark this style and title.  natio perditorum hominum, penitus à templis exturbet●r: quod Romanorum tempore fuisse aliquando factum, Tacitus, Libro quartodecimo his verbis indicat. Ac ne modica quidem studia plebis exarsere, quia redditi quanquam scaenae pantomimi, 
* And if Pagans prohibited Players to come unto their Idols Solemnities, shall Christians admit them to the Church or Sacraments?  certamnibus sacris prohibeantur. 
* Stageplays than are no fit Ornaments for Christian Feastivals and Solemnities, this very jesuit being judge.  Qua ergo fronte histriones de foro raptos é publicis diversorijs in Templu● Christiani inducent, ut per eos sacra festorum laetitia augeatur? Aut quî conveniat, uti Augustinus contra Romanos antiquos ait; histriones ignominia notare, atque in infamiûm numero ponere, per quos divinus cultus honestatur? cur à sacris ordinibus repellantur, quod ecclesiasticae leges sanciunt, quorum opera dies festi & caelestium celebritates illustrantur? Sed obijcis fortasse, eos in templis non in turpibus argumentis versari, sed sacras historias referre; quod utinam verum esset, & non potius ad movendum populi risum, obscaenissima quoque actitarent. Et est acerbum negare non posse, quod sit turpe confiteri. 
* Such is th● holiness of our Popish Plays.  S●imus s●pe in sanctissimis templis inter fabuli actus, ch●ri adinstar adulterorum furta, amores tu●pes recitari, ut honestissimus quisque ea spectacula vitare debeat, si decori, & pudori consultum velit. 
* Nota bene.  Et putabimus tamen quae à modestis hominibus fugiuntur, ea caelestibus esse grata? Ego crediderim potius quasi sordes & religionis ludibria, hos omnes ludos à sanctissimistemplis esse exterminandos, ac imprimis publicos histriones, qui cum turpi vita sint, religionem faedare potius sua ipsorum ignominia videntur; & assueti turpibus, in sanctissimis locis odorem, quo imbuti sunt, ore, oculis, & toto corpore exhalant: ac nescio an aliquando fabulam agant, quin verba turpia, vel imprudentibus saepe excidant: & hos tamen contendemus divinis celebritatibus adhibere? Sed fac, (quod nunquam accidisse probabis) histriones severa aliqua lege constrictos, intra modestiae fines contineri posse, ac sacras tantum historias cum dignitate referre; 
* Sacred stories therefore in this jesuits judgement ought not to be acted on the Stage, no nor yet in Church●●: which controls the practice of his fellow Priests and jesuits.  contendo, non minus eum morem cum religionis sanctitate pugnare, neque minus dedecus reipub. afferre: Quî enim conveniat ab hominibus turpibus Divorum res gestas referri, eosque Francisci, Dominici, Magdalenae, Apostolorum, ipsius etiam 
* Quanto res sacratior tanto abusus ●jus damnabilior. Concil. Coloniense 1536. pars 9 cap 16. Surius. Tom. 4 pag. 787.  Christi personas repraesentare? An non id sit Caelum terrae, aut caeno potius, sacra profanis miscere? Imagines in templis magna honestate depingi cavetur, & impudicam faeminam Mariae aut Catharinae, probosum hominem Augustini, aut Antoniuses personam sustinere patiamur? Quod Arnobius certe, & antiquior Tertullianus ab antiquis factitatum accusant: ignominiosos homines in scenam sanctissimorum Deorum personas inducere. Nonne violatur Majestas. (Tertullianus ait) & divinitas constupratur, laudantibus vobis? Quae verba ad nostros mores transferas licet, atque in antiquis interpreteris● nostrorum licentiam & turpitudinem accusari. 
* Nota.  Itaque si duorum optio danda esset, mallem ab histrionibus profanas fabulas agi, quam sacras historias: quo●iam cum decore & honestate eos facere non posse persuasum plane habeo, tum ob eorum vilitatem & dedecus, tum ob faedissimos mores, paremque actionum levitatem & turpitudinem. Et ipse cogitabam in templis festisque Divorum omnia ad pietatera & modestiara comparanda esse, quibus rebus animus excitatur ad religionem & ad rerum divinarum contemplationem, ijsque communiter & privatim vacandum esse. Risus, plausus, clamores an id praestens, per se quisque considerabit. Sequitur pravitas alia, neque minor superiori, neque minus devitanda. 
* They h●ve Women actors in Spain, as we have fem●le Spectators, and Playing Boys in women's attire.  Mulieres excellenti pulchritudine, eximia actionum venustate & gratia inducuntur in Theatrum, quod maximum est incitamentum libidinis, & ad corrumpendos homines potissimum valet. Deus enim (uti Basilius ait libro de virginitate) cum conderet animantes in utrumque sexum distinctas, aestrum mutuae cupiditatis inseruit, inter homines maxime, qua se invicem appeterent, majorem multò in viro, quoniam faeminam de ejus latere formatam diligit ut proprium membrum, & ad eam toto impetu rapitur. 
* N●ta.  Sic faemina in se quandam virtutem habet, miramque potestatem trahendi ad se virum, non secus a● Magnes, cum ipse non moveatur, ferrum ad se rapit. Contra hanc potissimum cupiditatem pugnare debent, quicunque pudicitiae dignitatem consequi student, nunquam interrupto usque ad vitae finem certamine: 
* Let Playhaunters ponder this.  Quod an ij faciant, qui tanto studio ad Theatra concurrunt, pius & modestus lector secum ipse consideret. Enim vero cum histriones studia omnia lucro metiantur, ut multitudinem alliciant, quam non ignorant aspectu mulierum, & auditu maxime capi, omnes fraudes suscipiunt, nulla honestatis cura: usque eò ut in templa etiam turpes has mulierculas inducant: quod his Annis non semel factitatum est, neque uno loco in Hispania, quod horrescunt audire aures; de quibus rebus egerint pudet, pigetque dicere. Et 
* Nota.  Principum munus est resistere levitati multitudinis, & perditorum hominum temeritati. Non ignoramus antiquis temporibus mulieres in scenas fuisse invectas, quas insigni impudentia corpora etiam nudasse, omnemque aetatem objecta specie libidinis expugnasse passim atque corrupisse, sua quoque aetate 
* Hom, 38. in Matth.  Chrysostomus multis locis accusat. Nudas quidem in nostra Theatra mulieres prodire non arbitror, tametsi nonnunquam in ipsa actione nudari audiebam, certe tenuissimis vestibus indutas prodire, quibus membra omnia figurantur, ac ferme subijcuntur oculis. Mulieris autem aspectu pulchrae & ornatae, preterea ge●tus & verba in molliciem fracta adjungentis, quid potentius esse possit ad illiciendas animas, atque in sempiternam mortem impellendas, inflammandasque libidine, ego sane non video: vincit officium linguae periculi magnitudo: eo amplius quod haec etiam turpitudo suos patronos habet, non quosuis de populo, sed viros eruditionis & modestiae opinione praestantes. Aiunt enim aut comaedias in universum abdicandas, aut mulieres inducendas in Theatrum, 
* Nota be●e.  quod majus periculum immineat si pueri substituantur in veste muliebri & ornatu, quo aspectu ad praeposteram & nefariam libidinem populus solicitetur. Nimirum velamen malitiae quaerunt: aliud agunt, aliud agere videri volunt. Hispanorum nationi suspicio criminis imponitur, à quo natura abhorret, (paucos excipio) & nos in provincijs quibus id malum viget, scimus saepe pueros in scenam prodijsse sine periculo; variasque personas ut res se dabat cum dignitate, eligantiaque actitasse. Cupiditas autem muliebris sexus latius patet, majoresque multo impetus habet, non solum in corruptissimis hominibus & pravis, quales sunt qui puerorum amoribus indulgent, sed in aliis etiam viris, aliqua probitatis & modestiae laude conspicuis. Mit●o quod faeminae scenicae, quae histriones consectantur & adjuvant, formasunt venali, sive quod tot viris procacibus & otiosis circumseptae, 
* Nota bene.  mira●uli instar esset, si pudice viverent: & ex turpi questuplerumque raptae, posito amplius in Theatro pudore ad ingenium redeunt. Ita vulgato inter plures corpore omnibus exitium afferunt, juvenes otiosi & perditi (quorum magnus numerus ubique est) eo aspectu concitati feruntur precipites: unde rixae graves, vulnera, & cedes, contemptus parentum & rei familiaris prae amore earum muliercularum. Quae probra, & similia multa alia, qui digna non putat quae omni studio avertantur, ferreus sit & communi hominum caeterorum sensu rationeque destitutus. 
* No standing Playhouses are to be suffered by this jesuits sentence, whose reasons I wish all Magistrates and others would consider.  Censeo praeterea nullam certam sedem histrionibus extruendam publice, domum aut Theatrum, quam lucri parte locatam unde inopes alantur, aut quod in alias publicas utilitates impendatur; ea enim species obtenditur ab iis qui contra statuunt. 
* No standing Playhouses are to be suffered by this jesuits sentence, whose reasons I wish all Magistrates and others would consider.  Primum enim facto Theatro occasio manifesta praebetur honesta conditione viris & faeminis inter se libere conveniendi, praesertim domus, aut Theatri magistro venali: nam qui emit magno, venda● necesse est omnem licentiam, quae ab illo flagitare homines perditi poterunt: fietque ex Theatro lupanar multo exitialius quam alia: deinde frequentiores ludi erunt perpetua sede publice designata, quam omnino sit opus. Alliciet loci opportunitas ad ludendum & spectandum, & praefectus cum magno eam sedem conduxerit histriones undique conquiret, nullumque diem elabi sine ludo patietur; quin potius diebus noctes continuabit, quanta cum perturbatione reipublicae dicere non est necesse. Quis enim juvenes avellat ab ea vanitate? Opifices & agrestes relicto opere quotidiano concurrent, famuli heros contemnent, faeminae viros & familiam, prae cupiditate spectandi: quod scimus hoc etiam tempore ex parte contingere. Praeterea histrionum numerus extructo certe Theatro per urbes & oppida, immensum augebitur pondus iners atque inutile, cum sint enervati voluptatibus; nam & lucri aviditas multos excitabit, neque nisi magno numero poterunt tam multis Theatris satisfacere. 
* O that all Christian Princes, Magistrates, and Playhaunters would well weigh this reason.  Postremo, num juvenes ex his privilegijs & bacchanalibus, aut strenuos milites, aut bonos senatores fore credimus? discent illi quidem ea inspectione amare, armorum pondus, aliasque molestias sustinere non poterunt, cum totos dies residere in Theatris consueverint: quo tempore aut aequos calcaribus inci●are & flectere potuissent, aut alia ratione vires corporis exercere, aut certe pacis artes commentari. Scimus Romae primum ex lapide Theatrum à Gneio Pompeio fuisse extructum, nam antea scena ad tempus ex materia facta utebantur, tanta ex eo opere populi gratia, ut magni cognomen ex ea fabrica accesserit. Id fuit multitudinis judicium, qua pal●ae instar levissimae in omnes partes circumfertur: nam prudentiorum magnae partis repraehensionem incurrit, unde laudem captabat. Sic docet Tacitus libro quartodecimo, productis etiam in utramque partem probandi & improbandi Theatra argumentis: ut 
* Nota bene.  quod in ea temporum faece & morum labe dubitatumest● nobis pro certo lege esse debeat, nequaquam populi Christiani moribus & sanctitati convenire, ut per urbes & appida, certa, perpetuaque sedes histrionibus detur. Scimus saepa à Censoribus Romae eversa Theatra nihilominus, quasi morum certissimam à lascivia labem: & erit in populo Christiano, hac professione, qui restituenda contendat? Ad haec: Suscepta Christi religione per omnes pene Civitates cadunt Theatra, uti Augustinus ait, caveae turpitudinum & publicae professiones flagitiosorum; & nos ea instauranda contendamus? Vincit rei dignitas orationis facultatem. 
* Nota●  Neque excuses, nostra Theatra non esse conferenda cum antiquis, neque majestate operis, neque ludorum apparatu● Turpit●dinem loci accusamus, non structurae modum; rivus tenuis, naturam continet fontis unde manat; surcu●us arboris unde excisus est, succum habet. Nam si magno vectigali, sublato Theatro rempub● privari accuses, risum tenere non potero, neque enim tanti lucrum esse debet, ut mores populi & religio negligantur; neque deerunt aliunde rationes, si Theatra repudiemus, ad egenorum inopiam sublevandam. Et mihi qui secus statuunt, magni Pompeij factum imitari velle videntur. Is enim ut reprehensionem evaderet quasi Theatro constituto turpitudinis scholam apperuis●et, Veneris Templo Theatrum quasi appendicem adjunxit, religionis sanctitate novam structuram velaturus, nimirum verebatur ne aliquando memoriae suae censoria ignominia accederet, quasi arcem omnium turpitudinum struxisset; uti Tertullianus ait: Ergo Pompeij imitatione cum templis, aut hospitijs pauperum theatrum jungatur, quo majus lucrum sit, honestius susceptae improbitatis velamen. 
* Note this ensuing passage, and the accursed fruits of Stageplays, well.  Censeo ergo cum multis, fore è republica, si histriones pretio venales penitus removeantur. Omnes enim pecuniae vias norunt, & pecuniae causa omnes turpitudines suscipiunt, instillantque aliis; questuaria arte exhauriunt iunt pecunias, & veluti sopitis voluptate sensibus latenter extorquent, quas non minori turpitudine insumant, otio & desidia ut torpeant Cives efficiunt, quae omnium vitiorum radix est, vitijs omnibus & fraudibus viam muniunt, libidine maxime, quae auribus & oculis suscipitur. Divinum Cultum minuunt diebus festis, cum vacandum esset rebus divinis, populo ad spectacula attracto, quae pestis omnibus piaculis procuranda videbatur. 
* This the jesuit writes, not that he would have any Stageplays suffered, for he professeth the contrary before; but only by way of prevention; that in case he could not procure all Plays to be suppressed, that yet those that were tolerated might be thus regulated.  Quod si non obtinemus, ut ludi scenici penitus amoveantur, & placet nihilominus eam oblectationem populis dare: quod jus & aequitas postulare videtur, impetrare certe cupimus, ut delectus aliquis sit, neque promiscue licentia quidvis agendi histrionibus concedatur: sed legibus certis circumscribantur & finibus, quos nemo impune transgrediatur. 
* Nota bene.  Tametsi nullis legibus putabam furorem hunc satis frenari: prudenter quidam O here, inquit, quae res nec modum habet neque Consilium, ratione, modoque tractari non vult. Sequamur tamen Platonis institutum, qui poetarum Carminibus examinandis praefici sanxit viros prudentes non minores quinquaginta annis: eorum judicio quaecunque agendae erunt fabulae examinentur, ipsi etiam intermedij actus quibus major turpitudo inesse solet; mulieres in Theatra inducere nefas esto: Theatrum nusquam publice constituatur. Diebus festis (u●i antiquis legibus sancitum meminimus) ludi scenici ne exhibeantur, ne temporibus quidem jejunij Christiani: quid enim commercij squalori cum Theatri risu, plausuque. A templis & sanctorum qui cum Christo in Caelo regnant, ac omnino divinis celebritatibus amoveantur: ac praesertim ij modi & gestus, quibus turpitudo in memoriam revocatur, & ferme oculis subijcit●r, quae sunt vulnerareligionis nostrae probra, monstraque immania: Hispanorum nationis dedecora, 
* See here, pag. 213.445, 446, 881. & BB Ponet his Apology or Answer to D. Martin, p. 61● & 78. Ba●aeus Centur. 8. pag. 665. where the Sodomy of the Papists and Popish Clergy is descried.  adeo faeda, ut stilus contrectare vereatur, suoque se faetore tueri hoc genus mali videatur. Postremo, quoad fieri poterit minori aetate pueri & puellae arceantur ab iis spectaculis, ne à teneris reipublicae s●minarium vitijs inficiatur, quae gravissima pestis est. A●sint inspectores publice designati, viri pij & prudentes quibus cura sit ut turpitudo omnis amoveatur, & potestas coercendi paena si quis se petulanter gesserit. Denique, populus intelligat, histriones non probari à republica, sed populi oblectationi atque importunis precibus dati: quae cum non potest quae ●unt meliora obtinere, solet aliquando minora mala tolerare, & populi levitati aliquid concedere. What could any Puritan or Precisian (as the 
* See here Part 1 Act 8. Scene 7. pag. 797. to 828. accordingly. Quod autem de istis quaedam inhonesta & maligna jactantur, nolo mireris, cum scias hoc esse opus s●mper Diaboli, ut servos Dei mendacio lacerat, & opinionibus falsis gloriosum nomen infamet; ut qui conscientiae luce suae clarescunt alienis rumoribus sordidentur. Cyprian. Epist. l. 4. Epist. 1. p 170.171.  world now styles all such who run not with them into the same excess of riot and profaneness) write more against Stageplays, Playhouses, Players, Playhaunters; or what have I said more against them in this Treatise, than this great jesuit hath done, and that by public approbation both of his Royal Sovereign, his Visitor and Superior too? And must not Stageplays than be extremely bad when as pofessed jesuits so severely censure them? yea, shall not Protestants, nay Papists to, be unexcusably licentious, if they should be more moderate or indulgent unto Plays, than they? Let no Player, or Play-haunter, no voluptuous libertine therefore henceforth quarrel either with me or others, as being too puritanically rigid against Stageplays, when as these loose jesuits equalise, if not exceed us in their Play-condemning Censures, as this large transcribed passage fully proves. 
b 2 Pet. 3.17.  Ye therefore, beloved Readers, seeing ye now know these things before hand, beware lest ye also being led away to Plays, to theatres, with the error, the example, the importunate solicitations of the wicked (as many ignorant and unstable nominal Christians have been before you;) fall from your own steadfastness, faith and Christian virtues, into a sink of hellish vices, to your eternal ruin. 
c Heb. 13.20, 21.  Now the God of peace that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will; working in you that which is wellpleasing in his sight, through jesus Christ; to whom be glory for ever and ever. Amen.  
Augustinus de Symbolo ad Catechumenos. l. 4. c. 2.  Quisquis contempto Deo sequeris mundum, & ipse te deserit mundus. Sequere adhuc quantum potes fugitivum, & si potes apprehendere eum, tene eum: sed video non potes, fallis te. Illen. labiles motus suos torrentis ictu percurrens, dum te videt inhaerentem sibi, & tenentem se, ad hoc te rapit, non ut salvet, sed ut perdat te. Quid n. cum pompis Diaboli amator Christi? Noli te fallere, odit n. tales Deus, nec inter suos deputat professores, quos cernit viae suae desertores. Ecce ruinosus est mundus, eccetantis calamitatibus replevit Dominus mundum, ecce amarus est mundus & sic amatur, quid faceremus si dulcis esset? O munde immunde! teneri vis periens, quid faceres si maneres? Quem non deciperes dulcis si amarus alimenta mentiris? Vultis dilectissimi non inhaerere mundo, eligite amare creator●m mundi, & renunciate pompis mundanis, quibus Princeps est Diabolus cum Angelis suis.   
FINIS.   

A TABLE (WITH SOME brief Additions) of the chiefest Passages in this Treatise: p. signifying the Page: f. the Folioes● from pag. 513. to 545. (which exceeded the Printers Computation) m. the marginal notes: if you find f. before any pages from 545. to 568. then look the Folioes which are overcast: if p. then the pages following.  


A  
Abomination, used always for a heinous sin in Scripture. pag. 181.212. Mens wearing of women's, and women's putting on of men's apparel, an Abomination to the Lord. p. 178. to 216.879. to 899.  
Acting of popular or private Interludes, for gain or pleasure, infamous, unlawful, and that as well in Princes, Nobles, Gentlemen, Scholars, Divines, as common Actors. p. 133.134, 137, 140, 841. to 911. p. 571. to 668. Sparsim. accompanied with effeminacic, hypocrisy, and others sins. p. 151. to 250.841. to 911. It occasions diverse sins in Actors and Spectators. p. 151. to 250.907. to 911. It helps not men's action or elocution. p. 931. to 939. Objections for acting of Plays answered. p. 84. to 106. & 913. to 943. Children ought not to be trained up nor taught to act. pag. 135.138, 168, 169, 172, 908. Acting of Idols, Devils, evil persons par●s, or evil things, sinful p. 84. to 106.141, 176, 177, 405, 406, 949. See Idols.  
Achilles' taxed for putting on women's apparel. p. 182.199, 884.  
Adrian his Temples built for Christ, without Images. pag. 901.  
Adultery an heinous dangerous sin. pag. 376. to 384. punished with death in diverse places. p. 382.383. See the Homily against Adultery. part 3. pag. 86.87. and Thomas Beacon his 3. Book of Matrimony. p. 660. to 670. occasioned, fomented by Plays and Playhouses. p. 227. to 446.498, 662.  
Egyptians, condemned music. p● 287.  
AEtredus, his censure of lascivious Church-musicke. pag. 279.280. of Plays. pag. 684.  
AEneas Silvius, his profane Play and life. p. 112.113, 765. his recantation of his amorous Poems. pag. 840.918. his censure of wanton Poets. p. 917.918. of Plays and Players. pag. 691.737 m.  
AEschylus, one of the first inventors of Tragedies. pag. 17. f. 552. his strange and sudden death. fol. 552.553.  
AEthiopians, punished adultery with death. pag. 382.  
Agefilaus his answer to Callipides. p. 741.742.  
C. Agrippa, his censure of Dancing. pag. 237.238. of lascivious Church-muficke. pag. 284●285. of Popish Stews, and of the incontinency of Monks, Nons, and Popish Clergy men. pag. 213.215, 445, 446, 880, 881. of Plays and Players. pag. 692.869. of wanton Poems. p 385.836, 915.  
Alcibiades, traduced by Eupolis. pag. 121. f. 553. his dislike of Music. p. 287.  
Alcaeus, his modesty. fol. 515.  
Alchuvinus, his censure of Stageplays, wanton Music, Kalends, Newyears gifts, and men's acting of Plays in women's apparel. pag. 197.198, 278, 564, 755, 756. m. his passage for sanctifying the Lords Day. pag. 630. m.  
Alehouses, much haunted on lords-days and Holidays. f. 536. Clergy men prohibited to keep, or haunt them. p. 591. to 637.655, 666, 667.  
Alexander Fabritius, his censure of Dancing, Dancing-women and their attires. p. 238.256, 257, 258. Of Diceplay; Epistle Dedicatory 1. & p. 626. m. of Stageplays p. 434.435.  
Alexander Severus, his Temple for Christ. p. 901. m. withdrew Players peusions. pag. 313.  
Alipius, a memorable story of his fall and Apostasy by resorting to a Playhouse. fol. 548.  
Bishop Alley, his censure of Plays and Playbooks. p. 9●9. to 923.  
Altars, honoured and danced about by Pagans. p. 235.236, 758. m. none in the Primitive Church. p. 896. placing of Tapers on them, derived from Saturn his worshippers. pag. 758. m. See Bishop ●ewels censure of Altars, & of their standing at the East end of the Church; in his Answer to M. Hardings' Preface. p. 6. in his Reply to Harding. Artic. 3. Devis. 27. pag. 195.196. & Artic. 13. Devis. 6. p. 488. Thomas Beacon, in his Cat●chisme. fol. 484. William Wraghton, in his Hunting of the Romish Fox. fol. 12. Bishop Hooper, his judgement of them. See Hooper.  
Gulielmus Altisiodorensis, his censure of Plays. pag. 68●.  
S. Ambrose, his censure of Dancing, especially in women. pag. 223.232. m. of Dicing. Epist. Ded. 1. of men's putting on women's apparel. p. 191.192, 193. of men's long and frizzled hair. p. 190.193, 209. m. of Images, especially of the Deity. p. 898. m. of Kalends and New years' gifts. p. 20.786. of lascivious Songs. p. 266. Of Stageplays. p. 339.671. of giving money to Players. p. 316.323. How Christ's Nativity ought to be celebrated. p. 774. to 781.  
Ammianus Marcellinus, his censure of Plays and Dicing. p. 465.710.  
Anna●us, his effeminacy. pag. 88●.  
Anselm, his censure of Plays. pag. 684.846. fol. 545.  
Anthemius, his Edict for sanctifying the Lords Day, and suppressing Stageplays. pag. 469.470. against Images. pag. 900.  
Antioch, its preeminence before Rome, p. 410.424.  
Antiochus the mad, taxed for his Dancing, Masking, Play-haunting, pag. 249.250, 857.  
Antiphanes the Comedian, his death. fol. 553.  
Antoninus the Emperor censured for his Dancing and delight in Plays. pag. 710.854, 855.  
Antoninus' his censure of Plays and Players. pag. 691.  
Apparel, the end and use of it. p. 207. over costly new-fangled Playhouse apparel censured. pag. 19.216. to 220.420, 427, 571, 584, 586, 755, 757, 772, 775, 776, 896. to 904. Mens putting on of women's, and women's of men's apparel (especially to act a Play) unlawful, abominable, unnatural, the occasion of Sodomy and lewdness: proved at large. p. 168. to 172.178. to 276.584, 850, 859. to 889.  
Appearances of evil to be avoided. p. 88.89, to 106, 948, 949.  
Apostles, their Constitutions against Stage-player and Actors. p. 550.649. to 652. slandered and persecuted as Seditious persons. p. 813.833. Puritans, as the world now judgeth. pag. 799.800, 801.  
Applauses of Plays and Players censured p. 297.298, 299. See Chrysost. Hom. 30. in Act. Apostol. Tom. 3. Col. 549.550. against Stage-applauses, and the heming and applauding of Preachers in their Sermons.  
Aquinas his censure of Plays, Players, & putting on women's apparel. pag. 179.182, 306, 324. f. 543.689, 887.  
Arabians punish adultery with death. p. 382.  
Arcadius' his Edict against Sword-playes. pag. 75.468.  
Architas his modesty. pag. 515.  
Ardalion his strange baptism and conversion. p. 119.  
Ardaburius censured for delighting in Plays. pag. 857. m.  
Arias Montanus his censure of Dancing, Plays and Acting. fol. 558.559. pag. 842.843.  
Aristodemus his effeminate practice and death. pag. ●05.  
Aristophanes' his abuse of Socrates. p. 121.730.  
Aristotle his censure of Plays, Players, and wanton pictures. p. 121.366, 367, 448, 449, 484, 586. m. 703.  
Arnobius his censure of Plays and Dancing. p. 222● 334. of Images in Churches, and of making God's Image. p. 896.897. m.  
Ast●rius his verdict against Dancing, Stageplays, Mummers, Kalends, Newyears gifts, Stageplays, and men's acting in women's apparel. pag. 197.316, 317. fol. 533.  
Ateas his censure of Music. p. 287.  
Athanasius, what singing he ordained in Churches. p. 283.284. his testimonies of George the Arrian. pag. 671.672. of the ill effects of acting Pagan Idols vices. p. 95. against Images. p. 900. m.  
Atheism, occasioned and fomented by Stage plays. f. 550.551. & p. 363.  
Athe●agoras his censure of Sword-playes and Stageplays. p. 558●669.  
Athaeneus, his censure of Dancing, Dancers, Players, Plays, long hair, effeminacy, lascivious Music, etc. p. 249.250, 288, 209. m. 704.883.  
Athenians first inventors of Stageplays. p. 17. their prodigality on them and hurt by them. p. 312. fol. 562. p. 709.710. Abandoned Plays and Play-Poets at last. p. 457.730, 921, 839.  
S. Augustine, his censure of Dancing and amorous Songs. p. 223, 270, 271. of Images, specially of God. p. 898● m. of Newyears gifts and Heath-drinking. pag. 20.22, 756. Of Stage-playes● Players, theatres, & Play-haunting. Epistle Ded. 2. p. 49.50, 164, 165, 313, 316, 324.325, 341, to 349, 474, 475, 476, fo. 524, 525, 532, 541, 542, 560, 681, 843, 844, 971, 987. of men's acting in women's apparel & long hair. p. 193.194.189.202. See Enar. in Ps. 32. p. 244. his repentance for resorting to Plays before his conversion. f. 568. his opinion of the beginning of the Lords Day. p. 643. of giving money to Stage-players. p. 324.325, 873.  
Augustus' his proceedings and Laws against Plays, Actors, and Dancing. p. 459.460, 707, 708, 861.  
M. Aurelius his laws and censures against Plays and Players, whom he banished into Hellespont. p. 318.319, 463, 464, 137, 138.  
Axiothea her resort to Plato his School in man's apparel taxed. p. 184.    


B  
Bishop Babington his censure of Stageplays. p. 359.360.  
Bacchanalia, how celebrated by Pagans. p. 744.745, 751. to 760. Imitated by Christians. f. 536. p. 743. to 749.757. to 765.  
Bacchus, Players, Plays & Playhouses dedicated to his worship. p. 17.22, 168, 510, 511. not to be invocated. p. 584.  
Baptism in jest upon the Stage turned into earnest. p. 118.119. Stageplays and Dancing the very Pompes of the Devil which we renounce in baptismo. p. 3.15, 25, 42. to 61.129, 230, 236, 257, 425, 430.522, 523, 524, 528, 560. to 567, 658, 684, 704, 829, 836, 837, 911, 990. Our vow in baptism to be performed and most seriously considered, p. 53. to 61. a great preservative against sin if oft remembered. p. 563.564.  
Baronius his censure of Stageplays. p. 566.567, 696.  
S. Basil his censure of Dancing. p. 223.224, 225. m. 277.278. of Health-drinking, p. 22. of lascivious Songs and Music. p. 266.273, 276, 277, 278, 308. of Stageplays, and Play-poets. p. 308.337, 679, 680, 915. of men's effeminate long hair. p. 211. m.  
Ba●tologies in prayer prohibited. p. 19  
Thomas Beacon his censure of Dancing, Dicing, and Stageplays. pag. 626. m. 693. of lascivious Church-Musicke. p. 282. to 28.  
Bellarmine his censure of Plays. fol. 538. pag. 696.697.  
Bearbaiting censured and prohibited. p. 583. & fol. 556.  
S. Bernard against Stageplays, Dicing, long hair, and ribaldry Songs. p. 350.560.684. against Images, etc. p. 902.903, 904. his praise of the Scriptures fullness. p. 928.  
B●za his recantation of his lascivious Poems. p. 840.  
Bishop's children prohibited to behold, act, or set forth Stageplays, p. 574.591, 653. ought to suppress Plays, Dancing, & Playhaunters. p. 150. ought to invite the poor to their tables, and to have some part of the Scripture read at meals, and then to discourse of it p. 591.653. See Gratian. Distinct. 44. not to wear costly apparel. p. 621● must not play at Dice, nor behold Dice-players, nor keep any Dicers or idle persons in their houses. p. 657. to 661.666. Bishop's parts not to be acted on the Stage. p. 596.601. ought not to read Heathen or profane Authors. pag. 78.79, 915, 916, 925, 926, etc. aught to preach constantly once a day in BB. Hoopers' opinion. fol. 521. p. 629. See Ministers.  
Petrus Blesensis hi● character of an Official. f● 537. m. his censure of Players. and such who harbour them. pag. 556.684, 737.  
Bodine his censure of Stageplays. pag. 483.484.  
M. Bolton his verdict of Stageplays pag. 16 364, 365.  
Bonefix●s condemned by Counsels and Fathers. p. 21.22, 580, 583, 585, 587, 588, 770, 772, 773, f● 535,  
Books of Paganism and Pagan Idols prohibited to be read. p. 78.79, 915, to 928. Profane, lascivious, amorous Playbooks, Poems, Histories, and Arcadi●es unlawful to be penned, printed, read, especially of children and youths. pag. 103. m. 108. m. 307.453, 454, 831.913. to 929. Magic, and lascivious Books ought to be burnt. p. 916.717, 919, 920, 922.  
Bowing to and before Altars, derived from Pagans. p. 236, See my Lame Giles his Halting. p. 36. to 39 & the Appendix to it. p. 15.16. Bowing and kneeling down to Images, is Idolatry. p. 896. to 904. m Exod. 20.5. c. 23.24 Levit. 26.1. Num. 25.2. Deut. 5.8, 9 josh. 23.7, 16. judg. 2.12, 17, 19, 1 King. 19.18 2 King. 5.18. c. 17.35. 2 Chron. 25.14. Dan. 3.5, 6, 28. Rom. 11.4. Therefore bowing and cringing to Altars (a thing never used by the I●wes or Primitive Church and Christians, but only by the Papists, who decree thus: Summa reverentia & honour maximus sanctis Altaribus exhibeatur, & maxim ●ubi sacrosanctum corpus Domini res●rvatur & Missa celebratur. Bochellus Decret. Eccles. Gal. l. 4. Tit. 1. c. 81. p 558.) must be Idolatry too. If any reply; that they bow and kneel not unto Images, Altars, or Communion Tables, but before th●m: I answer, that as bowing, kneeling, praying, and worshipping before God; is the same in Scripture phrase with bowing, kneeling● praying unto God, and worshipping of God: as is evident by De●t. 26●6. 1 Sam. 1.12, 15, 19 2 Chron. 20. 18● Psal. 2●. 7. Psal. 72.9 Ps. 86●9: Ps. 95.6. Ps. 96.9, 15. Psal. 98.6, 9 Isay 66.23. Rev. 3.9. c. 4.10. ●. 5.8. cap 7.11. c. 15.4. compared with Isay 45.23. c. 49.23. c● 60.14. Rom● 14.11. Gen. 24.26.48. c. 47.31. Heb. 11.21. Exod. 4. 31● c. 12.27. c. 34.8. 1 Chrone 29.20. 2 Chron. 7.3. c. 29.29, 30. Nehem. 8.6. P●. 72.9. And as bowing, kneeling, or falling d●wne before m●n, is all on● with bowing, kneeling, and falling down to men: witness Gen. 49.8. 1 Sam. 25.23. 2 Sam 14.33. cap. 24.20. 1 King. 1.16, 23. 2 King. 2.15. Prov. 14.9. compared with Genes. 27.29. Exod. 11.8. 1 King. 2.9. 1 Chron 21.21. So bowing, kneeling, and falling down before Images, Altars, or Communion-Tables, is the very same in Gods own language and repute, with bowing, kneeling, and falling down unto them: as the 2 Chron 25.14. L●k. 4.7. Dan. 3, 3.5, 6. paralleled with Exo. 20.5. Levit. 26.1. Matth. 11. 9● and the fore alleged Scriptures infallibly demonstrate, and the Homily against the peril of idolatry. p. 44. to 75 with William Wraghton his Rep●y to the Rescuer of the Romish Fox, and the Authors here quoted. p. 902.903. abundantly prove: Needs therefore must it be most gross Idolatry, as our own Homilies and Writers teach us.  
Thomas Bradwardine his passage against Stageplays. p. 689.  
Brahmins, Brasilians, & those of Bantam punish adultery with death. p. 382.383.  
Bribe-takers act their parts in Hell. p. 13.  
M. Brinsley his censure of Stageplays. p. ●63. 364. f● 550.  
Brownists censured. p. 38.  
Bucer his opinion of academical and popular Plays. p. 7.692. for two Sermons every Lord's Day. p. 629 m.  
Brissoniu● his censure of Stage plays. p. 695.  
C. Bulengerius his censure of, and Book against Stage●playes● p. 320.358, 696, 697  
john de Burgo● his verdicts of Players, Plays and Dancing. p. 238.239, 689, 844. m. 846.847.    


C  
C. Caligula censured for favouring Players, for acting and frequenting Stageplays, putting on women's apparel, and drinking his Horse's health. pag. 200.249, 462, 708, 709, 736, 741, 848 849. slain at a Play. f. 554. p. 849.  
Calvin his censure of Plays and Players. p. 692.907. of Dancing. p. 226.240.  
Candlemas, and the burning of Tapers on it derived from the Pagan Februalia. p. 758.760.  
Canticles, anciently prohibited to be read of children and carnal persons p. 914.915.  
Cappadocia, its extent and division. p 678.679. its praises. p. 675.  
Cappadocians, not always infamous. pag. 674. to 677.  
Cappadox, not a proverbial but a national title. p. 674. to 678.  
Carinus' censured for favouring Players, and lewd persons. f. 547. p. 710.857.  
Cassiodorus his censure of Plays and Players. p. 470.471, 478, 682, 683.  
Cirque-playes censured and condemned by Fathers and Emperors. pag. 470. 556, 685, 340, 729. fol. 519, 523, 524, 525.  
Catiline his conditions, pag. 133.149.  
Cato, how much feared of the Romans. f. 529. his gravity. p. 740.  
Catullus censured, pag. 916.  
Censors appointed to correct Plays and Players. p 38.478, 472.  
Charles the Great his censure and Edicts against Stageplays, Dancing, and ribaldry Songs on lords-days and Holidays, p. 271.715.996. See the places of Bochellus quoted in the margin: against Images. p. 900.  
Charles the 6. of France his danger at a Masque. f. 557.558.  
Charles the 9 of France, his Edicts against Plays and Dancing on lords-days and Holidays. p. 715.  
King Charles his pious Statute for suppressing all Plays, and Interludes, and unlawful pastimes on the Lordsday. p. 241.243, 495, 715, 716, 717. Dancing upon lords-days punishable by this Statute. Ibidem.  
Charondas his law against Cowards pag. 584● m. 883.  
Children to be kept from Plays. p. 366.367. See Parents.  
Christ wept oft, but never laughed. pag. 294.402, 403. fol. 526. accused of sedition & rebellion. p. 822.823. counted a Deceiver. p. 816. a Puritan, pag. 799.800, 801. his Nativity how to be celebrated. p. 48.225, 526, 743, to 783 for what end he died and suffered, and was incarnate. p. 26.526, 749. to 752● the only pattern of our imitation. f. 526. p. 732. dishonoured and offended with Stage-playes● p. 44.48. f. 525.526. p. 743. to 750. His passion ought not to be acted, and yet Papists and profane jesuits play it. p. 108. to 119, 624, 636, 763, 764, 765, 766, 929. Why he redeemed us. p. 26.27, 749, 450.  
Christians, must imitate & follow Christ alone. p. 98.99, 526, 732. must excel Pagans in grace and virtue. p. 57.98, 99, 4●5, 454, 455, 711, to 713. what they are and aught to be. p. 56.57, 63, 425, persecuted and hated for their goodness and because they are Christians. p. 799. to 826 nicknamed pag. 824. accused of faction, rebellion, and hypocrisy. pag. 816. to 828. must not follow Pagan customs. p. 17. to 28. 32, 33, 47, 578, 580, 582, 583, 584, 585, 586, 587, 751. to 762. not to read Plays and wanton Books: but the Scriptures and good Books. p. 913. to 924. the Primitive Christians condemned Stageplays, and excommunicated Players and Playhaunters. p. 2. 3● 4, 49. to 53. 325. to 355.545. to 705. and passim. Ill Christians worse than Pagans. p. 454.455, 711. to 713. 798● exceedingly dishonour Christ, and scandalise religion. pag. 744. to 749.  
Christmas disorders censured at large● p. 48 225, 743, to 783.600. to 635. See. Haddon Cont. Osorium. l. 3. f. 203. derived from Papists, & Pagans Saturnalia. p. 600. to 635. Sparsim. 751. to 769. Christmas, how to be celebrated. p. 48. 225, 226, 526, 576, 585, 586, 600. to 635. Sparsim. 743. to 783. See Holidays.  
Christmas Lords of Misrule, whence derived. p. 767.  
Chrysologus, his censure of Dancing pag. 224. m.f. 526.  
chrusostom, his censure of dancing, especially at marriage's. p. 222.223, 228. m. 555. See Marriage. of Diceplay. Epist. Dedicit. 1. p. 423. of lascivious Songs and Music. p. 263.267, 268, 269, 412, 413, 420. See Homil. 20. add Ephes. & Hom. 12. ad Collos. of gaudy apparel and Stage-attires. p. 219.420. of excessive laughter. p. 290. to 296.403, 404. of effeminacy pag. 169. of men's long hair, woman's cutting their hair, & men's putting on of women's apparel. pag. 169.195, 196, 426. Of Stageplays, Players, Playhaunters and Playhouses. p. 50.66, 156, 164, 169, 392, to 432, 474.552, 563, 566, 680, 681, 738, 988, 989. See Hom. 12● in Collos. & 20. in Ephes.  
Churches, no Plays, Dances, scurrilous Songs or Pastimes to be suffered in them, nor yet in Churchyards. p. 581.600. to 660. Sp●rsim. 995.999, 947. Gazers in i● censured. p. 418.999. no Images, Crucifixes, or Saints Pictures to be suffered in them. p. 894. to 905. not to be overcuriously or vainly adorned. p. 902.903. the Primitive Church excommunicated Players & Playhaunters, & condemned Stageplays, and dancing. p. 134.543. to 690. See Plays.  
Clemangis his censure of Dancing, Dicing, Plays, and Players, and of the abuses on lords-days and Holidays. f. 535.536, 5● 7. p. 690.691. of Popish Non● and their gross incontinency. p. 880. m.  
Clemens Alexandrinus his censure of lascivious kisses and dancing. p. 166. m. 222. of men's acting in women's apparel and wearing long hair p. 167.187 189. of lascivious apparel. p. 218. of Images, especially of God the Father. p. 896.897. m. of excessive laughter. p. 392. scurrilous Songs. p. 266. effeminate Music. pag. 275. of Stageplays, and theatres, p. 67. m. 329. 344, 472, 532, 609.  
Clemens Romanus his censure of men's long and frizzled hair. p. 189. m. of Players, Plays, and Playhaunters. p. 49. f. 532. p. 649. to 652. his command and exhortation to Laymen to read the Scriptures. p. 927.  
Commodus, censured for acting the Player and Gladiator; for favouring Players and Gladiators, for Sodomy and putting on women's apparel, etc. fol. 555.721, 852, 853, 894, 882. his murder. f. 555. p. 854.  
Company of ●vill persons to be eschewed. p. 144, 148. to 153. f. 547.548. a dangerous snare, apt to draw men to Plays and sundry sins. pag. 143. to 152.416, 417. f. 547.548, 549. got by frequenting Plays. f. 547.548, 549, 598. See Master Boltons' walking with God. p. 73, etc.  
Constantine the Great an Englishman borne: a suppressor of Stageplays, of Sword-playes. p. 75.467. and of Images. p. 900.  
Constantius his Edict against Sword-playes. p. 468.  
Counsels: 55. against Stageplays. pag. 570. to 668. against Dancing, Dicing, Health-drinking, Bear-baiting, Bonfires, New●yeeres gifts, lascivious Pictures, Songs and Musics profaning of lords-days, Holidays, Churches, Pagan customs, haunting of Alehouses and Taverns, clergymen's seeing and acting of Plays, Dancing, Dicing, Nonresidency, etc. p. 570. to 668 p. 150. m. 221.222, 240, 265, 286, 287, 354, 756, 915, 917, etc. See these several Titles. General Counsels bind in point of manners. Ibidem. For sanctifying the Lords Day. p. 242. m. 570. to 660.  
Crab his Counsels against Stageplays. p. 571. to 660.  
Crossing of the face when men go to Plays, shuts in the Devil. p. 342.  
Crowns of Laurel not to be worn of Christians. p. 20.36.  
Cyprian his censure of men's long hair. p. 189 of men's acting in women's apparel. p. 168, 169, 187, 188. of lascivious apparel. p. 217, of Images. p. 897. his Books against Stageplays, and censure of Players, Plays, Play-haunting and theatres, etc. pag. 135.136, 168, 169, 187, 188, 331, 332, 333, 334, 473, 523, 546, 558, 562, 670, 392, 722, 728, 729.  
Cyr●llus Alexandrinus, his censure of making God's Image. p. 898. of Dancing & Stageplays, especially on lords-days and Holidays. pag. 278.279, 533, 534, 682, of wanton Music. p. 278.279.  
Cyrillus Hierusolomitanus, his censure of Stageplays, as the Devils pomps, etc. which we renounce in baptism. pag. 49.339, 562, 565.    


D  
Damascen his censure of Plays & Dancing, specially on the Lord's Day. pag. 260.349. f. 533.544. p. 683. of making the Picture of God. p. 899 m.  
Damnation, oft occasioned by Stageplays. f. 565. to 569. p. 910. oft to be thought on. Ibidem.  
Dancing at marriages, condemned. p. 20. 22, 36,, 222, 278, 555, 573, 602, 603. See Marriage: the Devil's procession and invention. p. 228.229, 232, one of the Devils pomps which we renounce in baptism. p. 225.228, 229, 232, 236, 238● 257, 562, 565. an occasion of the breach of all the 10. Commandments. p. 231.232. an offence against all the Sacraments. p. 257.258. derived from Pagans who spent their Festivals in dancing, and courted their Idols with it. p. 225.233, 234, 235, 236, 251, 575, 576, 584, 704, 751. to 763, 771, 779. Infamous among Pagans, and condemned by them. pag. 245. to 252. & 709. to 711.849. to 864.884, 854, 855, 801. a concomitant of Stageplays. p. 220.221, 259, 260. condemned by the Waldenses and French Protestants. p. 226. to 233.636, 637. Christian's ought not to teach their Children, especially their Daughters, to dance. p. 232.233, 236, 636, 637. Delight & skill in Dancing, a badge of lewd lascivious women & strumpets. pag. 232.236, 237, 238, 240, 245, 248, 249.250.258. The Devil danceth in dancing women. p. 228.229, 232, 257, 258, 260. effeminate, mixed, lascivious dancing condemned by Scriptures, Counsels, Fathers, Pagan and modern Christian Authors of all sorts, as an occasion of much sin and lewdness, etc. p. 22.56, 220. to 262.271, 272. f. 534.575, 576, 599, 584, 600.636, 637, 652, 666, 693, 799, 698, 704, to 711.729, 765, 770, 771, 772, 479. Prohibited and condemned upon lords-days, and Holidays as a sinful, unseemly, and unlawful pastime, by Counsels, Fathers, Imperial and Canonical Constitutions, Christian Writers of all sorrs by our own English Canons and Homilies, and by the Statutes of 1. Car. c. 1. & 5, & 6. E. 6. c. 3. p. 231. m. 220.222, 240. to 245. 257, 258, 260, ●71, 272, 530. to 540. p. 575, 576, 580, 605. to 609.615, 620, 621, 622, 625, 627. to 636.664, 715, 716, 717, 770, 771, to 779, 780, 781, 913, 693, 419. All Clergymen prohibited to dance, or to behold others dancing, or to reward or encourage Dancers. p. 573. to 678. Sparsim. See Prudentius contr. Symmachum. lib. 1. Bibl. Patrun. Tom. 4. p 910. D Greg. Nyssen de Resurrect Christi. Oratio. 3. p. 160● Valeri●n. Hom. 1. De bono pudicitiae. Bibl. Patrum. Tom. 5. pars 3. p. 477. C. D. Arias Montanus in lib. judicum. c. 16. p. 568. to 573. joannis Munster De Saltationibus. lib. Gulielmus Stockings Antiqu. Convivalium. l. 3. cap● 21.22. Zeghedini Lo●i Communes. Tit. Chorea & Saltatio. Gulielmus Peraldus Summa Virtutum ac Vitiorum. Tom. 2. Tit. De Luxuria c. 3. p. 68 M. Deering his 10. Lecture on the Hebrews. Francis Salis his Introduction to a devout life. part 3. c. 32.33. p. 648.649. Vincentius Beluacensis Speculum Morale l. 3. pars 9 Distinct. 6. p. 251.252. & Summula Raymundi. fol. 93. where a Dance is thus defined. Chorea est circulus ca●henatus cujus centrum est Diabolus. with sundry others here omitted, against Dancing.  
David his Royal resolution. p. 737. censured for feigning himself mad. p. 894. 160. his dancing before the Ark no justification of our lascivious dancing. p. 552. to 555.729, 773, 729.  
Day of judgement at hand, and ever to be meditated on● p. 56.59.976. to 979.  
Diceplay, and Dice-houses censured, condemned, by Counsels, Fathers, all sorts of Writers both Christian and Pagan, by Mahomet in his Alcoran, by Imperial Edicts, and Princes Laws, and by the Statutes of ou● Kingdom Epistle Dedicatory. 1.2. p. 471.492, 494, 495, 618, 626, 627, 655 to 666.693, 700, 795. Ministers and Clergymen prohibited to play at Dice or Tables, to stand by or look upon Dicers, or to suffer any Dicing, Carding, or Gaming in their houses. p. 573. to 668. Sparsim.  
Dicers excommunicated and kept from the Sacrament in the Primitive Church. p. 618.926.  
Did●cus de Tapia, his censure of Players, Plays, and theatres. pag. 481.482, 483, 766.  
Diodorus Siculus his testimony of the original of Plays: & censure of them. p. 510.704.  
Diogenes Cinnic●s his censure of Music. p. 287.  
Diogenes La●rti●s his censure of Stageplays. p. 707.  
Dion Cassius, his censure of Dancing, Plays, & Caligula his acting of them. p. 707. to 710.  
Dionysius Halicarnasseus his censure of Plays, their original and use. p. 704.  
Devils and Devill-Idols the inventors, the fomenters of Stageplays, and Dancing which were appropriated to their solemn honour and worship, their Festivals being spent in Plays and Dancing, which they exacted from their worshippers. p. 9 to 50.96, 131, 164, 165, 177, ●25, 228, 229, ●32, 236, 238, 257, 403, 404, 430, 47●, 479, 509, 510, 522, 523, 524, 550, 551, 561, to 567, 576, 584, 658, 684, 692, 704, 726, to 734, 751, to 763, 766, 772, 773, 779, 780, 786, 793. have Stageplays in Hell every Lordsday night. p. 12.13. The inventors of no good things, and the enemies of mankind. pag. 9.14, 15, 16, etc. Claim Plays, Playhaunters, and Playhouses as their own. p. 10.11, 483. f. 523, 524, 555. honoured ofttimes in stead of Christ. p. 744.745, 759. The only gainers by Stageplays. p. 44. to 48.  
Divinations and charms unlawful. pag. 20.21, 583.  
Divorce; women who resort to Plays & Playhouses, may be divorced from their Husbands by the ancient Romans and justinian his Lawe●. p. 391.661, 662.  
S. Dominicke, a story of his going to Hell. p. 12, 13.  
Domitian banished Players and suppressed Plays. p. 461.714.  
Domna censured for putting on man's apparel. p. 204.  
Drunkenness, occasioned by Stageplays p. 508. to 512.731, 732. a great and scandalous sin, especially in Clergy men. p. 508.509, 591. to 636. Sparsim. 780. m.    


E  
Edgar, his excellent Oration to his Prelates. p. 762.  
Edricke his censure. p. 133.  
Edward the 6. his Statutes and Commission for abolishing Images and Saints pictures out of Churches. p. 902.903. m. For sanctifying the Lords Day, &c p. 781. his Comedy, De Meretrice Babilonica. p. 834.  
Effeminacy, a great sin. p. 167.206. fol. 546.547. a necessary concomitant of Playacting and a fruit of Plays. pag. 167. to 214.420.422, 458. f. 540, 547, 548, 874. to 895.949. in hair, apparel, speech or gestures much condemned. Ibidem.  
Queen ELIZABETH, and her Counsel suppressed Plays, Playhouses, and Dice-houses. p. 491.492. her Injunctions against Images & Pictures in Churches, which she caused to be demolished & taken out of Churches. pag. 902.903. m. her Statutes against Plays and Players. p. 495.  
English Laws, Statutes, Magistrates, Universities, Writers, against Dicing, Mummers, Players, Dancing, Stageplays, lascivious Songs and Music, Playbooks, etc. p. 109.110, 227, 261, 273, 279. to 288.358. to 366.434. to 445.485. to 497. f. 517, 518, 519. p. 698.699, 700, 715, 716, 717, 793, 794, 919. to 924. against Images in Churches. p. 901.902, 903. m. Epist. Ded. 1. For the sanctification of the Lords Day. pag. 241.242, 243, 715, 716, 717, 781.  
Ephori. pag. 288.922.  
Ephorus his censure of Music. p. 287.  
Epicarmus punished for his wanton Verses. p. 921.  
Epiphanius his censure of Stageplays, wanton Music, mens wearing of women's apparel, long hair, and women's cutting their hair. pag. 188.279, 556, 680. of Images in Churches● p. 899. m.  
Erasmus his censure of wanton Church-singing. p. 285.  
Esau and jacob a type of the Reprobate and Elect. p. 347.  
Euclid censured for putting on women's apparel. p. 182.  
Eu●hrosina and Empona censured for cutting their hair, and putting on man's apparel. p. 184.204.  
Eupolis the Poet drowned by Alcc●iad●●. p. 121. f. 553.  
Eus●bius his censure of Stageplays, Dancing and wanton Music, especially on lords-days. p. 164.260. fol. 533.534. ●. 279.670. of making the Image of God. p. 899. m.  
Euripides his death. f. 553.  
Eustatius condemned for an Heretic, for persuading women to cut their hair and put on man's apparel under pretence of devotion. p. 203, 204 184.  
Examples of Gods fearful judgements upon Play-poets, Players, and Playhaunters. f. 553. to 565.  
Exhortations to Play-poets, Players, Playhaunters, p. 53. to 62. f. 567.568. pag. 566. to 569 686, 687, 701, 711, 712, 717, 718, 8●9, 830, 974. to 995.    


F  
Fa●e-painting condemned p. 159, 160, 505 394, 229, 890, 799, 780, 854, 893. See Gulielmus Peraldus Summa Virtutum ac Vitiorù. Tom. 2. De Superbia. c. 14.  
Father's: against Dancing. p. 22.36, 221. to 230. Dicing. Epistle Dedicatory. 1. Heathenish customs. pag. 20. to 37. Health-drinking. p. 26.597, 598, 609, 614, 615. men's long hair and Periwigs. p 188. to 191.209, 210. lascivious Songs and Music. p. 261. to 285. fantastic and gaudy apparel and fashions. p. 217.218, 890. to 904. Images in Churches, and the making of God's Image. pag. 894. to 904. Stageplays. p. 66 67, 309. to 355.392. to 432.668. to 688. Sword-playes. p. 74.75, 347, 467, 468, Reading of Playbooks and profane Authors. p. 78.79, 915. to 928. Newyears gifts. p. 20●36, 197, 198, 429, 430, 755, 756. See all these Titles. Their concurring resolutions to be submitted to. p. 685.686, 687, 718, 719, 720. Puritans. p. 222. 798. to 802.  
Feastivals of Pagans spent in Plays, in dancing and excess. pag. 225.233. to 237.251, 751. to 761.771, 779. See Dancing: to be abandoned by all Christians pag. 20.21, 575, 576, 584, 751. to 761. turned into Christian Holidays, and so brought in Heathenish abuses. pag. 751. to 761. S●e Holidays.  
Feasts of the Primitive Christians described p. 768. to 780.  
Few saved. p. 244.787, 788. See D. C●etwin his straight way and narrow gate.  
julius Firmicus, against men's long hair and putting on of women's apparel: and Stageplays. p. 194.195, 670.  
Floralian Interludes acted by Whores obscene and invective. p. 122.163, 214. fol. 529.  
Fornication a heinous sin. pag. 375. to 3●0. men prone unto it. p. 372.373. occasioned and fomented by Stageplays. pag. 327. to 446.144, 145, 146, 432, 433, 498, 662. See whores and whoredom. Not to be acted among Christians. p. 63. to 72.89. to 94.  
A●dreas Frisi●s his censure of Dancing, Dicing, Plays and scurrile Songs. pag. 693.    


G  
Gallienus censured, yea slain for favouring Players, acting and frequenting Plays. p. 465. f. 555. p. 739.856.  
Gallus the Poet censured. p. 454.  
Gelliu● his censure of Stageplays. p. 452.  
George the Arrian, a Cappadocian borne. p. 671. to 679.  
George the Martyr made Symbolical by Melancton and others. p. 676.677.  
Gerardas' his saying. p. 920.  
Germans punish adultery with death. p. 382. used to poll th●ir wives taken in adultery & so turn them packing. p. 203 condemned Stageplays & kept their wives from them. p. 434 457, 458, 713.  
Gerson his censure of lascivious Poems, Plays and dancing. p 690.538.922.  
Gestures of Ministers and others ought to be grave. p. 934.935.  
Gluverius his censure of Stageplays. p. 457.458.  
God's Image or Picture cannot, ought not to be made; a great impiety to make it p. 894. to 904. his Commandments not to be broken in ●est pag. 84. to 88 he abhors Stageplays 130, 131. fol. 525, 526.  
Gorgias his censure of Stageplays. pag. 449.703.  
Gosson a penitent Play-poet, his censure & Books against Stageplays. p. 140.360, 36●, 362, 436, 437, 486, 489.  
I.G. his refutation of the Apology for Actors, and his censure of Plays. p. 141.142, 146, 487, 491, 698, 700, 795, 796.  
Goths and Vandals rejected Stageplays p. 457. f. 527● p. 713.  
Gratian the Emperor his Edict against Players, and Plays. p. 468.813.  
Gratian the Canonist, his censure of Players and Plays. pag. 684.846. of Newyears gifts. p. 796. of Health-drinking. p. 596.  
Grecians, the original inventors of Plays p. 17.509. admired Plays and Players at first, but abandoned and made them infamous at last. pag. 455.704, 730, 731, 738, 843, 844. Their manners, customs, and Plays prohibited Christians. p. 21.22, 549, 586, 650, 651, 652.  
Gregory the Great, turned Pagan Festivals ●nto Christian. p. 759.760. his censure of Plays and Pagan Authors. p. 78.79, 683, 848.  
Gregory Nazianz●n, his censure of Dancing p. 225.279, 637. m. 771.772, 773. ●ace-painting. p. 217.890, 893. men's long and frizzled hai●e. pag 189. men's putting on of women's apparel. pag. 169.170, 188, 189. lascivious attires. p. 217.896. Players and Stageplays. p. 136.163, 164, 169, 315, 338, ●39, 473, fol. 527.680. how Christ's Nativity must be solemnised. pag. 771. 772, 773.  
Gregory Nyssen, his censure of Dancing, lascivious pictures, and Stage plays. p 337.338, 527. fol. 559.560 pag. 680. of Images and Gods Picture. pag. 898.  
Gregory the worker of Miracles, his hatred of Plays caused a sudden pestilence among Players and Playhaunters. f. 559.560.  
Th. Gualensis his censure of Plays and laughter. p. 296.301, 689.  
Gualther his censure of Dancing, Players, jesters, Plays, and Playhaunters, p. 45. m. 226.320, 479, 480, 481, 692, 737, 739.  
Guevara his censure of Stageplays and Actors. p. 461.462, 696, 731.  
Gulielmus Parisiensis his censure of Stageplays and Dancing. p. 688. his passage and reasons against men's putting on of women's apparel, or women of men's. p. 884.885, 886.  
Gunda her punishment for cutting her hair, and putting on man's apparel. p. 800.    


H  
Hair, women's cutting and frizling of their hair condemned by Deut. 22.5. 2 King. 9.30. Isay 3.18, 20, 22, 24. 1 Cor. 11.5, 6, 14, 15. 1 Tim. 29. Ti●. 2.2, 3, 4, 5. 1 Pet. 3.3, 4, 5. Rom. 1.26. Zeph. ●. 8. Prov. 7.10, 13. Rev. 17.4. c. ●. 8. by Counsels, Fathers, and Christian Writers of all sorts as an unnatural, impudent whorish practice. pag. 184. to 206.217. m. f. 514, 799.805.879. to 890. Sparsim. 994. See Gulielmus Peraldus Summa Virtu●um ac Vitiorum. Tom. 2. Tit. de Superbia. c. 14. accordingly. Examples of women who have cut their hair, censured. Ibidem. Whores and Adulteresses punished heretofore by cutting their hair, which our women now make a fashion. p. 202.203, 204. Popish Nons cutting of their hair when they are admitted into nunneries derived from the ancient punishment of Harlots, and Eustatius his Disciples. p. 202.203, 204. condemned. Ibidem. Mens wearing of long, false, curled hair & lovelockes, condemned by Deut. 22.5. Ezech. 44.20. Dan. 4.33. 1 Cor. 11.14, 15. Rev. 9.8. Num. 6.5. jer. 7.29. Psal. 68.21. compared together, by Counsels, Fathers, and other Writers, as an effeminate unnatural amorous practice, an incitation of lust, an occasion of Sodomy, and a practice of ancient Ganymedes and Sodomites. p. 186. to 203.209, 210, 211.426, 560, 799, 873, to 890.893. Ep. Ded. 2. & 3. To the Reader. See Guli. Peraldus qua supra. M. Bolton his comfortable directions for walking with God. p. 195.200. W. T. his Absoloms fall, wherein every Christian may as in a Mirror behold the vile and abominable abuse of curled long hair so much now used in this our Realm pag. 8.9, 10, 17, 1●, 19 Archbishop Abbot his 18. Lecture upon jonah. sect. 11. p. 570.571. Augustin. E●ar. in Psal. 32. Tom. 8. pars 1. pag. 24●. M. Edward Rainolds his sinfulness of sin. p. 135. Quintil. Instit. l. 1. c. 15. against men's long count hair.  
Hawking, Hunting, yea keeping of Hawks and Hounds prohibited Clergy men by sundry Canons and Counsels. p. 587. to 668. Sparsim.  
Haymo his censure of Stageplays and Actors. p. 349.863. of making God's Image. p. 900. m.  
Health-drinking, prohibited, condemned by Counsels, Fathers, and others. pag. 22.596, 597, 598, 609, 614, 615, 656, 772, 780. m. 782.790. See my Health's sickness, with the Authors th●re quoted. H●abanus Maur●s Com. in Titum. c. 1. Tom. 5. pag. 502. E. Homil. in Dominicis diebus. Tom. 5. Op. p. 605. D. johannis Sarisberiensis, De Nugis Curialium. l. 8. c. 6. Iuo Carnotensis. Decret. pars 6. c. 252 Master Gualther Hom. 9 in Haba●. p. 229.230. Innocentius 3. Operum Tom. 1. p 470. Gulielmus Stuckins Antiqu. Convivalium. lib. 3. throughout. Hostiensis Summa. l. 1. Tit. de Tempore ordinat. f. 51. joan. Langhecrucius. de Vita & Honestate Ecclesiasticorum. l. 2. c. 11. p. 250. etc. 12. p. 254.255 Gratian Distinct. 44. Polydore Virgil. de Invent. rerum. l. 3. c. 5. p. 215. D. john White his Sermon at Paul's Crosse. March 24. 1615. sect. 16. Nathaniel Col● his preservative against sin. p. 380. M. Heildersham his 12. Lecture upon john the 4. vers. 20. pag. 130. Barnaby Rich his Irish Hubbub. London 161●. p. 24.25. M. Edward Raynolds his sinfulness of sin. 1631. p. 125. who expressly condemn the drinking and pledging of Healths, especially in Clergymen, who ought by the Canon Law to be deprived for it.  
Heaven, no Stageplays there. pag. 964.965.  
Hecataeus Abderita his testimony of the jews wanting Images. p. 894.  
H●lena Constantine the Great his Mother, an English woman. p. 467.  
Heliodorus deprived of his Bi●hopprick● for his amorous Books. p. 916.  
Helioga●alus censured. p. 278.710, 856.  
Henry the 3. the Emperor rejected Plays and Players. p. 471.  
Henry the 4. of England his Statute against Rhymers and Minstrels. p. 493.  
Henry the 8. his Statute against Mumm●rs, Vizards and Diceplay. p. 493.494. his expenses upon Plays and Masques. p. 320. his Commissions for abolishing Images in Churches. pag. 903. m.  
Hen●y the 3. of France his Edicts against Stageplays and dancing on lords-days and Holidays p. 715.  
Hercules' censured for putting on woman's apparel. pag. 888.  
Herod Agrippa smitten in the Theatre by an Angel, and so died. fol. 554.555. See Freculphi Chronicon. Tom. 2. l. 1. c. 14. Bibl. Patrum. Tom. 9 p. 408.  
Herod the Great, the first erecter of a Theatre among the jews, who thereupon conspire his death. p. 486. f. 552.553. p. 555●  
Herodian his censure of Plays and Dancing. p. 710.851.852, 853, 854, 855.  
Herodias, her dancing taxed: the Devil danced in her. p. 228.229. m. 232. m. 260.773. f. 534.  
Hi●ro punished Epica●mus for his wanton Verses. p. 921.  
Hierom his censure of men's long and curled hair. p. 188.340. of lascivious Music and Songs. p. 275.276, 340. of Images, specially of God. p. 898. m. of Players and Stageplays. pag. 340. 680. of Dancing. p. 223. of reading Poets and profane Authors. p. 78.79 114, 115, 917, 918, 925, 926, 927. his trance. p. 925.926. for Laymens' reading the Scripture. p. 928. m. how Ministers ought to preach. p. 936.937.  
Hilary his censure of Stageplays, pag. 339.670. of making God's Image. p. 900. m.  
Histories sophisticated by Players and Play-poets. p. 940.941.  
Hol●ot his censure of Stageplays and Dancing. p. 229. m. 256.689.  
Holidays, how to be spent and solemnised. p. 240. to 244. f. 537.538, etc. 575 585, 586, 605. to 686. Sparsim. 743. to 783. exceedingly profaned with dancing, dicing, drunkenness and profane pastimes. p. 222.232. to 250. Sparsim. 271.363. fo. 530. to 541.575. to 666.743. to 783.933. Dancing and Stageplays prohibited on Holidays by Counsels, Fathers, and all Writers, Ibidem. See Dancing. & p. 913. Augmented by Papists who have turned Pagan Festivals into Christian. p. 751. to 761. See Haddon Cont. Osorium. l. 3. f. 262.263, 264. Abridged by Trajan. f. 539.  
Holiness becometh Christians. pag. 63. 64, 528.  
Homilies of our Church against Images in Churches, etc. p. 286.901.902, 903.  
Honorius Augustodunensis censure of Stageplays. pag. 505. m. 684. of Playerly Masspriests. p. 113.114.  
Honorius the Emperor suppressed Sword-playes, p. 75.468.  
Bishop Hooper preached twice every day of the week; would have Bishops to preach once every day, would have two Sermons every Lord's Day. his censure of those who complain of two much preaching. f. 531. a professed Anti-Arminian. f. 532. condemned Diceplay. Epist. Ded. 1. yea, Altars too, of which he writes thus in his 3. Sermon upon jonah, before King Edward 6. An. 1551. p. 81. If question now be asked, in there then no Sacrifices left to b● done of Christian people? yea truly ●ut none other then such as ought to be done without Altars: and they be of 3. sorts: The first is the sacrifices of thanksgiving. Psal. 51. 17, 19 Amos 4.5. Heb, 13.15. Host 14 2. The 2. is benevolence and liberality to the poor, Mich. 6.8. 1 Cor. 16.1, 2, 2 Cor. 8.19. Hebr. 13.16. The third kind of sacrifice is the mortifying of our own bodies, and to dye from sin. Rom. 12.1. Matth. ●1. Luk. 14. If we study not daily to offer these sacrifices to God, we be no Christian men. Seeing Christian men have no other sacrifices than these, which may and aught to be done without Altars, there should among Christians be no Altars. And therefore is was not without the great wisdom & knowledge of God, that Christ, his Apostles and the Primitive Church lacked Altars, for they knew that the use of Altars than was taken away. It were well then that it might please the Magistrates to turn the Altars into Tables, according to the first institution of Christ, to take away the false persuasion of the people they have of sacrifices to be done upon the Altars. For as long as the Altars remain, both the ignorant people, and the ignorant and evil persuaded Priest will dream always of sacrifice. Therefore were it best that the Magistrates remove all the monuments and tokens of Idolatry and superstition. Then should the true Religion of God sooner take place, etc. & Sermon 8. f. 150. A great shame it is for a Noble King, Emperor or Magistrate contrary to God's Word to detain or keep from the Devil or his ministers, any of their goods or treasure, as the Candles, Images, Crosses, Vestments, Altars; for if they be kept in the Church as things indifferent, at length they w●ll be maintained as things necessary. And do not we see his words prove true? Against the making of God's Image and suffering or erecting Images in Churches. pag 902. m. of which he writes thus in his● Declaration of the second Commandment. London 1588. fol. 29. to 32. This Commandment ●ath 3. parts: The first taketh from us all liberty and licence, that we in no case represent or manifest the God invisible & incomprehensible with any Figur● or Image, or represent him unto our senses that cannot be comprehended by the wit of man nor Angel. The s●cond part forbiddeth to honour any Image. The third part showeth us, that it is no need to present God to us by any Image. Moses giveth ● reason of the first part, why no Image should be made, Deut. 4.15. Remember, saith 〈◊〉 to the people, that the Lord spoke to thee in the vale of Oreb. thou ●eardest a voice, but sawest no manner of similitude, but only a voice be●rdest thou. Esay c. 40.18. & 449 etc. diligently showeth what an absurdity and undecent thing it is to proph●re the Majesty of God incomprehensible with a little block or stone; a spirit, with an Image. The like doth Paul in the 17. o● th● Acts. The text therefore forbiddeth all mann●r of Images that are made to express or represent Almighty God. The second par● forbiddeth to honour any Image made: The first word honour signifieth, to bow head, leg, knee, or any part of the body unto them, as all those do● (pray mark it) that say with good conscience they may be suffered in the Church of Christ, etc. Seeing th●n there is no Commandment in any of both Testaments, to have Images, but as you see the contrary; and also the universal Catholic and holy Church never used Images, as the writings of the Apostles and Prophets testify, it is but an Ethnic v●rity and Gentile Idolatry, to say God and his Saints be honoured in them, when as all Histories testify, that in manner ●or th● space of 500 years after Christ's Ascension, when the doctrine of the Gospel was most sincerely preached, was 〈◊〉 Image used, etc. Therefore S. Ioh● biddeth us not only beware of honouring of Images, but of the Images themselves. Thou shalt find the original of Images in no place of God's Word, but in the writings of the Gentiles and Infidels, or in such that more followed their own opinion and superstitious imaginations, than the authority of God's Word. Herodorus saith, that the Egyptians were the first that made Images to represent their gods. And as the Gentiles fashioned their gods with what figures they lusted, so do the Christians. To declare God to be strong they made ●im in the form of a Lion, to be vigilant & diligent, in the form of a Dog, etc. So do they that would be accounted Christians, paint God and his Saints, with such pictures as they imagine in their fantasies. God, like an old man w●th a ●orie head, as ●hough his youth were passed, which hath neither beginning nor ending etc. No difference at all between a Christian man and Gentile in this Idolatry, saving only the name. For they thought not their Images to be God, but supposed that their Gods would be honoured that ways, as the Christians do. I write these things rather in contempt and hatred of this abominable Idolatry then to learn any Eng●ishman the truth, etc. The third part declareth, that it is no n●ed to show God unto us by Images, and proveth the same with 3. reasons. First, I am the Lord thy God, that loveth thee, helpeth thee, defendeth thee, is present with thee: believe and love m●, so shalt thou have no need to seek me and my favourable presence in any Image. The second reason: I am a jealous God and cannot suffer thee to love any thing but in me and for me. I cannot suffer to be otherwise honoured than I have taught in my Tables and Testament The 3. reason is, that God revengeth the profanation of his Divine Majesty, if it be transcribed to any creature or Image, and that not only in him that committeth the Idolatry, but also in his posterity in the third and fourth generation, if they follow their Father's Idolatry. Then to avoid the ire of God and to obtain his favour, we must use no Image to honour him with all. God's Laws expulseth and putteth Images out of the Church, than no man's laws should bring them in. All which he thus seconds in his brief and clear Confession of the Christian Faith in an 100L. Articles, according to the Order of the Creed of the Apostles. London 1581. Artic. 79. & 87. I believe (write● he) that to the Magistrate it doth appertain, not only to have regard unto the Commonwealth, but also unto Ecclesiastical matters, to take away and to overthrow all Idolatry and false serving of God, and to advance the Kingdom of Christ, to cause the Word of the Gospel every where to be preached, and the same to maintain unto death: to chasten also and to punish the false prophet's which lead the poor people after Idols and strange gods, etc. I believe also that the beginning of all Idolatry was the finding out and invention of Images, which also were made to the great offence of the souls of men, and are as snares and traps for the feet of the ignorant to make them to ●all. Therefore they ought not to be honoured, served, worshipped, neither to be suffered in the Temples or Churches, where Christian people do meet together, to hear and understand the Word of God, b●t rather th● same ought utterly to be taken away and thrown down, according to the effect of the 2. Commandment of God: and that ought to be done ●y the common authority of the Magistrate, and not by the private authority of every particular man For the wood of the Gallows whereby justice is done, is blessed of God, but the Image made by man's hand is accursed of the Lord, and so is he that made it. And therefore we ought to beware of Images above all things. This was this Godly Martyr's faith concerning Images: this was the faith and doctrine of all our pious Martyrs and Prelates in King Henry the 8. King Edward the 6. Queen mary's, and Queen Elizabeth's Reigns: this is the authorized doctrine both of the Articles and Homilies of our Church which every English Minister now subscribes to, and is enjoined for to teach the people as the undoubted truth: Yea this was one of the Articles propounded by Doctor Chambers, to which the reverend Bishop, jewel, and all other young Protestant Students in both our Universities subscribed, in Edward the 6. and Queen Mary's Reign, Imagines & simulachra non esse in Templis habenda; ●osque gloriam Dei imminuere qui vel fuderint vel fabricati fu●rint vel finxerint, vel pinxerint, vel fabricanda & facienda locarint: as Doctor Humfries De Vita & Morte juelli. pag. 43. informs us: which I wish our modern Innovators and Patrons of Images would remember.  
Horace his censure of Plays & Players. p. 370.452, 711, 834.  
Hybristica sacra, how solemnised. p. 204.  
Hylas the Player whipped. p. 459.  
Hypocrisy, a necessary concomitant of acting Plays, and a damnable sin. pag. 156. to 161. 876. 877. Christ, his Apostles, the primitive and modern Christians unjustly taxed of it. p. 816. to 821.  
Hypocrites and Players, the same. p. 158. 159. 876.  
Hippolytus his censure of Stageplays, and lascivious Songs. f. 565.566.    


I  
King james his Statute against profaning Scripture and God's Name in Plays. p. 109.110. his Statutes make Players Rogues, and Plays unlawful pastimes. pag. 495.496. expressly condemned the making of God the Father's Image or Picture. p. 901.  
jason, the first introducer of Heathenish Plays among the jews. p. 548.549, 550, 552, 553.  
janus' the author of Newyears gifts, etc. See Kalends and Newyears gifts.  
Idleness a dangerous mischievous sin occasioned, fomented by Stageplays. p. 141.471, 501, to 504.909, 947, 951. to 956.480, 1002.  
Idols and Devils parts and stories unlawful to be acted; their Images, shapes and representations not to be made. p. 75. to 106.141, 176, 177, f. 550.551 552. pag. 547.865, 866, 890. to 904. The mentioning of their names and imprecations, adjurations, or exclamations by them, unlawful. p. 32.33, 36, 77. to 89.891, 925. Things originally consecrated to them unlawful. pag. 28. to 42.81. to 90. Stageplays invented by, and consecrated unto Idols, and Devil-gods, who were courted with them in their Festivals. See Devils, Dancing, and Festivals. pag. 478.479, 482. fol. 558.559, p. 731, 732, 735.  
Idolatry a grand sin; to which men are naturally prone. p. 27.58, 59, 80, 81, 82, 83. the mother of Stageplays. p. 28. to 40.58, 59 f. 522.558, 559. pag. 546.547. The acting of an Idols part, or making his representation Idolatry. p. 89.90, 865, 866, 891, 892. The ve●y relics and shadows of it ●o be avoided. p. 27.58, 59, 80, 81, 652, 891, 892. occasioned by Stageplays and Play-poets p. 80.81.84, fol. 550.551, 55●. p. 650.651, 652.  
jesuits act Christ's passion, etc. in stead of preaching it p. 116.117, 765, 766, 767, 999. God's judgement upon them for a profane Play. f. 558. Some of them have condemned Stageplays. pag. 996.997, etc.  
jews, condemned and rejected Stageplays, and Idols shapes and vizards. pag. 466.552. to 556.714, 718, 723, 894, 981. had no Images in their Temples, and condemned the ve●y art of Imagery. p. 894. to 902. kept their Sabbath from Evening to Evening. p. 639.642.  
Ignatius the Martyr, condemned Dancing on the Lord's Day. p. 222.231. m.  
Ignatius Loyola, prohibited Terence to be read in Schools. p. 917.  
Images and Pictures of God the Father, Son and holy Ghost unlawful to be made, or set up in Churches. pag. 286.894. to 904. See Hooper. Images in Churches condemned by Fathers, Counsels, Emperors, Protestant Churches and Writers, and by our own English Statutes, Articles, Injunctions, Homilies, Canons, ancient Bishops and Writers, Ibidem. See Bishop jewels Reply to M. Harding. Artic. 14. p. 496. to 517. Roderick Mors his complaint to the Parliament in King Henry the 8. days. cap. 19. 24● D. john Ponet BB. of Winchester, his Apology or Answer to Martin. 1555. c●p. 6.7. pag. 74.84, 85. Archb shop Ushers Answer to the jesuits Challenge. pag. 495. to 514. Edit. ult. & a short Description of Antichrist. 1555. pag. 26. Demolished at Zuricke, and Basil, and here in England by Henry the 8. Edward the 6. and Queen Elizabeth. p. 903. m. Images condemned by the Persians, Syrians, Scythians, and Lybians of old. Origen. Cont. Celsum. lib. 7. fol. 96. none suffered in the Temples and Synagogues of the jews, Turks, Saracens, Mores, Moschovites, or barbarous Heathen Nations of Asia, Africa and Europe now. Haddon. Cont. Osorium. lib. 3. f. 254. condemned by Ma●omet in his Alcoran. Edit. Lat. Bibliandri. 1550. p. 19.105, 126, 144, 152. & shall Christians, shall Protestants suffer, applaud, erect them, when as these condemn them? See Thomas Waldensis. Tom. 3. Tit. 19 De Religiosorum domibus. cap. 150. to 162.  
Imitation of Pagans and their customs unlawful. p. 18. to 23.730. to 734. See Pagans.  
Impudence a dangerous sin occasioned by Stageplays. p. 441.512. to 516.  
Infamous to act Plays. See Acting, Players. p. 412.429, 841. to 860.  
Intention of Playhaunters. p. 943. to 947.  
Inventions of Pagans, how far lawful and unlawful. p. 16. to 42.  
josephus' his censure of Stageplays and theatres p 466.467, 553, 554, etc. of Images. p. 894.895.  
Isiodo● Hispa●e●sis, his censure of Dice-play● Epist. Dedic. 1. of Stageplays and theatres. p. 349. f. 524.525. pag. 562.583, 757, 758. m. of Newyears gifts. p. 757.758. m. of reading profane Writers p. 78.79, 915, 916.  
Isiodor Pelufiota his censure of Plays and Players. p 477.795. of reciting human Authors in Sermons. pag. 937 938.  
Isocrates his censure of Plays and Players. p. 121.450, 703.  
Iren●eus his censure of Players & Plays. p. 158. m. 669.  
judgements of God upon Play-poets, Players, Play-haunters● f. 550.552. to 565.  
julian the Apostate his Edict against Minister's resort to Plays or Alehouses. p. 461.665.  
julius Messalla his expense on Plays. p. 315.322.  
Iuo Carnotensis his censure of Plays, Players, acting in women's apparel, etc. 665.684, 846, 886, 906.  
junius Mauricus his censure of Plays. p. 458.  
justinian his Edicts against Dicing, Players, Sword-playes, Stageplays, which he styles the Devils pomps. p. 469.562, 563, 656. to 663. his law for divorcing of Play-haunting wives. p. 391.661, 662.  
justin Martyr his censure of Images. pag. 896. of lascivious Music. p. 275.  
justin the Historian his censure of Plays and Dancing. p. 709.710.  
juvenal his censure of Players, Plays, Playhaunters and Dancers. pag. 249. 250, 319, 370, 452, 843, 852. m. 859. 860.    


K  
Kalends, their observation, especially of the first of january, prohibited. p. 19 to 23.197, 198, 429, 430, 580, 581, 583, 755, 756, 780, 752.  
King's most honoured when God is best served by their subjects. p. 644. have suppressed Plays and Dicing, and exiled Players. p 455. to 472.656. to 665.703. to 713.725, 870. infamous for them to act or frequent Plays, or favour Players. pag. 250.451, 428, 429, 459, to 47●. f. 557.558. p. 707. to 711.734. to 744.848. to 858.897. A good King and bad Councillors, worse than an ill King and good Councillors. p, 153. what makes Kings evil. f. 547. Their life ought to be exemplary. p. 734.735, 741.  
Kissing in Dances and Plays dangerous p. 166.243, 386.  
Knights prohibited to act, to dance, or come upon the Stage. p 459.860, 861, 862.    


L  
Laberius, his censure of his Playacting. p. 860.861.  
Lacedæmonians prohibited Stageplays, and lascivious Music. p. 121.122, 288 455, 713, 921, 839.  
L●ctantius his censure of Images. p. 896.897, 898● m. of acting in women's apparel. p. ●88. of Stageplays and Actors. p. 169.180, 334, 335, 336, 473.670.  
joan. Langhe●rucius his censure of Health-drinking, Stage plays, acting of Academical Interludes, and acting in women's apparell● p. 596.597, m. 695. 864, 865, 866.  
Lasciviousness condemned: a necessary concomitant and effect of Plays, and Playacting. p. 161 to 178.332. to 446.  
Bishop Latymer his censure of Diceplay. Epist. Dedic. 1. of dancing and profaning lords-days. f. 535. of Images. p. 902. accused of sedition. pag. 8●5.  
Laughter, profane, profuse, excessive, censured. p. 290. to 298.123, 403, 404. Christ never laughed. 294.403, 404. this life no time of laughter but of ●eares. p. 293.294, 404. See Chrysost. Hom. 12. in Collos. 4. an excellent discourse to this purpose: occasioned by Plays. p. 175.290. to 304.403, 404.  
Laurel, Christians prohibited to dress their houses with it. p. 21.581, 756, m. 770.771, 772. See Tertul. de Corona militis. lib. c. 11.12.  
Laymen enjoined by Counsels, Fathers, and God himself to read the Scriptures diligently. Epist. Dedicat. ●. pag. 585.924. to 932. are spiritual Priests● and aught to be as holy as the Clergy. p. 410.647, 648.  
Leo the Emperor his Edict for the sanctifying of the Lords Day and suppression of Stageplays p. 469.470.  
Lewis the 9 of France his Edict against Players, Playhouses, and Dice-houses. p. 870.  
Leucippus, his effeminacy in hair and apparel censured. p. 883.885.  
Livy his censure of Stageplays. p. 449.450. f. 560. p. 705.  
Lodovicus the Emperor his Edict against clergymen's resort to Plays, etc. p. 715.  
Lodovicus Archbishop of Magdeburge, his death, f. 557.  
Lodovicus Vives, his censure of Players, Plays, Playbooks, Dancing, and Popish Interludes. pag. 114.115, 134, 226. fol. 554. pag. 691.916.  
London Magistrates suppressed Plays, Playhouses and Dice-houses. p. 491.492.  
Lord's Day, (exceedingly profaned by Stage plays, Masques and Dances, which are prohibited on it by Counsels, Fathers, Imperial Laws, our own English Statutes, Homilies, Injunctions, and sundry other Writers,) how it ought to be spent and sanctified p. 13.22, 240. to 24●. 271, 363, 468, 469, 470, 491, 530. to 541.489, 554, 556, 575, 576, 615. to 663. Sparsim. 715.716, 913, 946. See Dancing, Holidays. & Thomas Waldensis. Tom. 3. Tit. 17. cap. 140.141, 142 Plays, Masques and Dancing unlawful on it, Ibidem. & p. 575.576, 996. and on Lords Day and Saturday nights. pag. 12.13, 40, 645, 646. It begins at evening, not at morning or midnight; proved at large by Counsels, Fathers, and others. p. 638. to 646. Hence Iuo carnotensis. Decret pars 6. cap. 71. Gratian Distinct. 75. and all Canonists on this place of his, upon the words of Pope Leo Epist 81. cap. 1. conclude thus, that the Lords Day begins at Evening: Non passim (say they) di●bus omnibus sacerdotalis vel levitica ordinatio celebretur, sed post diem Sabbati ejusque noctis quae in prima Sabbati luc●s●it, exordia consecrandi deligantur. Quod ejusdem observantae eritsi mane ipso Dominico die continuato Sabbati jej●nio celebretur, à quo tempore praecedentis noctis initia non recedunt. Quod ad diem resurrectionis (sicut etiam in Pascha domini declaratur) pertinere non est dubium, etc. His qui consecrandi sunt nunquam benedictio nis in die Dominicae resurrectionis tribuatur, cui à vespere Sabbati initium constat ascribi. Dies Dominica initium habet à vespere Sabbati; & vespera praecedentis noctis trahitur ad diem sequentem, ut sive de vesp●re in Sabbato, sive de mane in Domini●o ordines conferantur semper in die Dominico videantur conferri. Hence also Hostiensis. Sum. lib. 2. Tit. de Ferijs. fol. 149 Baptista Trovomala in his Summa Rosella Tit. Feriae sect. 4.5. Summa Angelica. Tit. Dies sect. 1. Lindwood Constit. provin● lib. 2. Tit de Ferijs. ●ol. 74. with all other Canonists Tit de Ferijs, & joannis de Burgo Pupilia oculi pars 9 cap. 6. De Ferijs. D●E. lay down this for an infallible maxim. Quod abstinendum est à servilibus operibus omni die Dominica abhora vespertina diei Sabbati inchoando, non ipsam horam praeveniendo. Quod feriationem tenere debemus à vespera in vesperam. Quod debemus festum incipere, quantum ad feriationem à vespera in vesperam; scilicet ab ultima parte diei praecedentis seu vigiliae. Quod dies diversis modis incipit & desinit: nam quoad celebrationem divinarum, consideratur de vespera in vesperam: quoad judicia, de mane in vesperam, & sic de luce in lucem: sed quoad contractus, de media nocte in mediam noctem: And this hath been the received resolution of all former ages, which should overbalance all new opinions. See Polydore Virgil. De Invent. Rerum. lib. 2. cap. 6. for the beginning and ending of days.  
Lovelockes, bushes of vanity whereby the Devil leads and holds men captive. Epistle to the Reader: provocations to lust and unnatural lewdness, in use among Sodomites and Pagans of old, ●nd none else. p. 188. to 195.209, 210, 211, 882, 883, 888. See Hair.  
Lucas Tudensis against making the picture of the Trinity. p. 900 m.  
Luxury a dangerous sin, occasioned by Stageplays. p● 508. to 513.  
Lycurgus' prohibited Plays. p. 455.  
Lydians effeminated by Music, Dancing, Plays, and idleness. p. 288.  
Lies, condemned: frequent in Plays. p. 106.107, 108, 837, 838.  
Lysimachus his Court censured. p. 856.    


M  
Macarius AEgyptius his censure of Plays and Players. p. 45. m. f. 556. p. 670.  
Macrobius his censure of Dancing and Playacting. p. 245.246, 129, 704, 860, 861. his testimony of the Saturnalian Feasts. p 751.752.  
Macro his advice to Caligula. p. 741.  
Magic Books censured p. 917.  
Magistrates ought to suppress Players, Plays, and Playhouses, and have anciently done so. p. 448. to 495.787.  
Mahomet his censure of Diceplay. p 665.  
Manners and minds of people corrupted by Plays. p. 329. to 501.  
Marriages; Dancing and Plays at them prohibited, condemned by Fathers and Counsels. See Dancing: & Saint Chrysostom. Hom. 12. in Colos. 2. Tom. 4. Col. 1210. to 1214. Hom. 20. in Ephes. 5. Tom. 4. Col. 1009. where he writes thus. In matrimonio omnia oportet esse plena temperantia & modestia, gravitate & ho●esta●●. Contrarium autem video, saltantes tanquam camelos, tanquam mulos. Quid facis ô homo? quid ludibria illa, quid monstra in●ucis? Omnino turpe est & indecorum, viros molles & saltantes & omnem pompam Satanicam domum introducore. Quando unguentum componitis nihil malè olens sinitis appropinquare. Matrimonium est unguentum; cur caeni faetorem inducis in compositionem unguenti? Quid dicis? s●ltar virgo, & non eam pudet suae aequalis? oport●● enim ipsam hac ●sse honestiorem & graviorem, ex ulna enim egressa est, non ex palaestra, etc. Ne transuehas & in pompam ducas virginitatem. An non sunt haec probrum & dedecus? Sunt. Probrum enim & dedocus est se indecore gerere etiamsi sit Regis filia, etiamsi serva si● virgo, etc. The ●rum enim non est matrimonium, est mysterium, seu sacramentum, & rei magnae typus. Sacramentum inquit, hoc magnum est, ego au●em dico in Christo & Ecclesia. Ecclesiae est typus & Christi, & saltatri●es introducis? Si ergo, inquis, n●̄que v●rgines saltant, neque quae nupserunt, quis saltabit? Nullus. Saltationis enim quaenam est necessitas? In mysterijs Graecorum sunt saltationes: in nostris autem, silentium, honesta gravitas, pudor & modestia. Magnum peragitur mysterium, foras meretrices saltatrices, foras prophani, etc. Haec vobis non temere dicta sunt, sed ut vos nec nuptijs, nec saltationibus, nec choris adsitis Satanicis. Vide enim quid invenerit Diabolus. Nam quoniam a scena & iis quae illic sunt turpia & indecora, ipsa natura abduxit mulieres, quae sunt theatri abduxit in gynaecium, molles inquam, se● pathicos & meretrices. Hanc pestem invexit lex nuptialis, imo vero non lex nuptialis, absit, sed lex nostrae mollitiei. Quid ergo dico oportere? Omnia tu●pia cantica quae sunt Satanica, inhonestas cantilenas, immundorum juvenum circuitiones auferre à matrimonio,, & haec poterant castigare sponsam & modestam reddere; statim n. apud se considerabit, Papae; qualis est hi● vir! est philosophus; hanc vitam nihili ducit, ad procreandos liberos & educandos me domi duxit, & ad domum custodier d●m. Ex his ipsis ostendit mentem suam, nullo horum delecta●i, neque unquam concessurum ut siant saltationes & can●ntur impudica cantica. Sed haec sponsae sunt injucunda ad primum usque & secundum diem, non autem deinceps; sed & maxima●●apiet voluptatem se ab omni suspicione liberans. Nam qui neque tibias neque saltantes, nequ● fractos ●antus sustinuerit, idque 〈◊〉 nuptiarum, vix ipse in animum induxerit ut turpe aliquid unquam aut faciat aut dicat. Sed videntur res quidem in●ifferens quae fiunt circa matrimonium. Sunt autem causae magnorum malorum. Omnia sunt plena iniqui●ate. Turpitudo & stultiloquium & scurrile verbum, inquit, exore vestro non exeat. Omnia autem illa sunt turpitudo, & stultiloquium & scurrilitas, non leviter, sed cum intention. Ars enim est hoc, & magnam affert laudem iis qui eam exercent. Ars facta sunt peccata. Non leviter & tom●re ea tractamus sed adhibito study & scientia, & de caetero Diabolus est harum rerum Dux & Imperator. Vbi n. ebrietas & lascivia, ubi lermo obscaenus & saltatio, ade●t Diabolus sua afferens. Cum his convivans dic quaeso, Christi mysterium peragis, & Diabolum invocas? Me fortè existimatis gravem & importunum. Nam hoc quosque est multae perversitatis, quod qui increpat ludibrio habetur tanquam austerus. Nun auditis Paulum dicentem. Quicquid faciatis sive comedatis, sive bibatis, sive aliquid faciatis, omnia ad gloriam Dei facite? Vos autem ad maledicentiam & ignominiam. Non auditis Prophetam dicentem. Servite domino in timore, & exultate ei in tremore? Vos autem diffundimini & luxu diffluitis. An non vero licet etiam tutò laetari? Vis audire pulchros modos? Maximè quidem ne oporteret quidem. Said me dimitto, & me tibi accommodo. Si velis, non audias Satanicos modos, sed spirituales. Vis videre saltantes? Vide chorum Angelorum. Et quomodo fieri potest ut videam? Si haec abegeris, veniet Christus quoque ad has nuptias. Si adsit autem Christus, adest etiam chorus Angelorum. Si velis, nunc quoque faciet miracula sicut & tunc. Faciet nunc quoque aquam vinum & multo admirabilius. Diffluentem & dissolutam convertet laetitiam & cupiditatem, & transferet ad spiritualem. Hoc est ex aqua vinum f●cere. Vbi sunt Tibicines (pray mark it) nequaquam est Christus. Sed & si fuerit ingressus, eos primum eijcit, & tunc facit miracula. Quando itaque es facturus nuptias ne domos obeas, specula & ve●tes commodato accipiens; res n. non fit ad ostentationem, neque filiam adducis ad pompam: sod iis quae in ea sunt domum exhiler●ns, voco vicinos, amicos & cognatos. Quos nosti quidem bonos & probos, eos voca, & ut iis quae adsunt contenti sint admone. Ex iis qui sunt ex Orchestra, adsit nullus. Illic n. est sumptus vacuus & indecorus. Ante alios omnes voca Christum. Orna sponsum non aureis ornamentis, sed mansuetudine & pudore & consuetis vestibus. Pro quovis mundo aureo & implicaturis & intexturis, induens pudorem & verecundiam, & quod illa non quaerat. Nullus sit tumultus, nulla perturbatio. Vocetur sponsus, accipiat virginem. Prandia & caenae non sint plena ebrietatis, sed satietate cum voluptate. Videamus quam multa ex hoc sunt bona, quando viderimus, ex iis quae nunc fiunt nuptijs, si nuptiae & non potius pompae sunt dicendae, quot mala? Illic enim Christus, hic Satanas. Illic tristitia, hîc cura. Illic voluptas, hîc dolour. Illic sumptus, hic nihil tale. Illic probrum & dedecus, hîc modestia. Illic invidia, hîc nulla plane est invidia: Illic ebrietas, hîc salus, hîc temperantia. Haec autem omnia cogitantes, hactenus malum sistamus, ac cohibeamus, ut Deo placeamus, & digni habeamur qui consequamur bona quae sunt promissa iis qui ipsum diligunt, gratia & benignitate Domini nostri jesu Christi. The whole Homilies are worth the reading, but thus much only I thought good to insert to control the marriage disorders of our lascivious age.  
Marbachius his censure of Vizards, disguises, wanton apparel, and acting in women's apparel. p. 889.890.  
Mariana the jesuit his Book against, and censure of Stageplays, Players, and theatres. p. 695.996. to 1000  
Marius' his censure of Dicers, of Players. p. 450.  
Martial his Poems censured. p. 792.916, 917.  
Mass turned into a Stage-play, and priests ofttimes into Actors. p. 112. to 116.573. to 668. Sparsim● pag. 762. to 767.877, 935, 999. Sacrilegious unto Christ and his merits. p. 759.  
Massilienses prohibited and condemned Plays and idleness. p. 65.445, 446, 480, 713, 920, 839.  
May-games, and Maypoles derived from the ancient prohibited Heathen Majumae. p. 253. m. 807. m. & from the Floralian Feasts and Interludes of the Pagan Romans, which were solemnised on the first of May. See Ovid Fastorum. lib. 4. pag. 81. Mille venit varijs florum dea nexa coronis. Scena joci morem liberioris habet. Exit & in Majas Festum Florale Kalendas. & lib. 5. pag. 86. t● 92. Mater ades florum ludis celebranda jocosis Incipis Aprili, transis in tempora Maij: Alter te fugiens, cum venit, alter habet. Cum tua sint, cedantque tibi confinia mensùm, Convenit in laudes ille vel ille tuas. Circus in hunc exit clamataque palma Theatris, etc. Dic Dea, respondi, ludorum quae sit origo. etc. Convenêre Patres: & si bene floreat annus. Numinibus nostris annua festa vovent. Annuimus votis, Consul nunc consule ludos. Posthumio Lenas' persoluêre mihi. Quaerere conabar quare l●scivia major, His foret in ludis liberiorque jocus; Sed mihi succurrit numen non esse severum, Aptaque delicijs munera ferre Deam. Tempora sutilibus cinguntur tota coronis, Et latet injecta splendida mensa rosa. Ebrius incinctis philyra conviva capillis, Saltat, & imprudens utitur arte meri● Ebrius ad durum formosae limen amicae Cantat: habens unctae mollia ●erta comae. Nulla coronata peraguntur seria front: Nec liquidae vinctis flore bibuntur aquae, etc. Bacchus amat flores; Baccho placuis●e coronam Ex Ariadnaeo sidere nosse potes. Scena lenis decet hanc: non est, mihi credit, non est, Illa cothurnatas inter habenda Deas. Turba quidem cur hos celebret meretricia ludos, Non est de tetricis, non est de magna professis, Vult sua plebeio sacra patêre choro, etc. See Alexander ab Alexand. Genial. Dierum lib. 6. cap. 8. Godwin, his Roman Antiquities lib. 2. sect. 2. cap. 3 pag. 87. Polydor Virgil, de Invent. Rerum. lib. 4. c. 14. Bulengerus De Theatro. lib. 1. cap. 50. pag. 296. to the like purpose. He who shall but seriously consider this manner of celebrating these Floralian Festivals, and parallel them with our May-games; will soon conclude as Polydore Virgil doth in express terms (De Invent. Rerum. lib 5. cap. 2) that our May-games, Maying, and Maypoles (adorned commonly with Flowery Garlands) had their original from these Floralian Feastivals, or the Heathen Majumae; and that therefore Christians ought wholly to abandon them, as they are expressly enjoined both by Imperial Edicts, Counsels and Fathers. See here, p. 807. m. 575.576, 581, 583, 584, 587, 755, 756. m. (Pope martyn's Decree) pag. 750, 770, 780, 20, 21, 22, 23. Tertullian De Corona Militis lib. Polydore Virgil. De Invent. Rerum. lib. 5. cap. 2. M. Stubs his Anatomy of Abuses. p 109.110. (who particularly condemn both May-games and Maypoles:) and Francis de Croy his first Conformity● cap. 19.20. accordingly.  
Menander the Comedian his death's fol. 553.  
Ministers and Clergymen, prohibited to Dance, Card or Dice, or to behold Dancers, Carders, Dicers, in public or private, or to suffer them in their houses, to act or behold either public or private Interludes: to play at any dishonest or unlawful games: to disguise themselves: to Hawk, Hunt, or to keep Hawks or Hounds: to haunt or keep Taverns or Alehouses, or to enter into them but only in case of necessity when they travel: to begin or pledge any Healths; to frequent or make any riotous Feasts; or to wear costly apparel. p. 150.469, 739.933. to 938.979, 980. fol. 528. pag. 573. to 668. Sparsim. See Vincent● Speculum. Hist. lib. 27. cap. 39 40.47, Summa Angelica Clericus. 11. & all Canonists. De Vita & Honestate Clericorum: conclude the like. Ought to suppress and dissuade others from Dancing, Dicing, Health-drinking, or resort to Plays. Ibidem. Scurrilous jesting, Dancing, Dicing, Playacting, or Play-haunting Ministers to be suspended and deprived. Ibidem. Their duties. Ibidem. Ought not to meddle with secular affairs; not to bear secular offices. Ibidem. Ought to be resident on their Cures, and to preach twice a day. fol. 531. pag. 639.623, 624. Ought to be grave in their gestures and speeches, nor Playerlike. p. 933. to 938. Ought not to read lascivious Poems, or profane Authors, not to stuff their Sermons with them, p. 70.79, 915. to 939. No Players or Actors of Plays to be made Ministers, or to take Orders, f. 528. p. 846.847, 934, 935.  
Minucius Felix, his censure of Plays and Players, p. 336.337, 558, 670. of Images. p. 896.897.  
Modesty and shamefastness banished by Plays. fol. 512. to 516. their praise. Ibidem.  
Molanus his justification of profane sacrilegious Popish Interludes. p. 763. 764, 765.  
Monks many of them Sodomites, Whoremasters, Epicures. pag. 213.760, 761, 762, 880, 881. See Vincentij Speculum. Hist. lib. 27. c. 29. to 58. lib. 28. cap. 6. to 19 cap. 90. to 101. Women-Monkes. pag. 184.185, 201, 202, 203, 204, 880, 881.  
Morice-dances censured. p. 20. See Dances and May-games.  
Moscovites how they keep their Christmas. pag. 782.  
Moses prohibited Plays and Interludes. why. pag. 555.  
Mourning for other men's sins, a duty. p. 291. to 295. This life a life of mour● Ibid. & p. 967. to 973. See Chrysost. Hom. 12. in Colos. accordingly.  
Multitude no argument of goodness. pag. 787.788, 442.  
Mummeries and Mummers condemned. p. 493.494. fol. 51●. 891. to 904.  
Murders occasioned oft by Plays. fol. 516. to 520.  
Music, lawful, useful. p. 274. lascivious effeminate Music, unlawful. p. 273. to 290.394.395. See Vincentij Speculun. Hist. lib. 29. cap. 144. M. Northbrooke his Treatise against vain Plays, etc. fol. 39.40, 41. Agrippa De V●nitate Scient. cap. 64. M. Stubs his Anatomy of Abuses. p. 128.129, 130, etc. Church-musicke ought to be grave, serious, pious, not acquaint, delicate, or lascivious; which abuses of it are censured. p. 276 to 288. & Reformatio Legu●● Ecclesiast. ex Authoritate Regis. Hen. ●. & Edw. 6. Lo●di●i 1571. Tit. De Divines Offi●●●. c. 5. ●. 43. grounded on, and authorized by the Statutes of 25. H●●ry 8. c. 19.27. H●●●y S. c. 15. &. 3. & 4. Edward 6. c. 11. which proscribos this rule in 〈…〉. In divinis 〈◊〉 recitandis & Psalmis 〈◊〉, ministri & clerici diligent●r Doe c●gitare ●ebent, non solum ●se Doum la●dari oportere, sed alios etiam hortatu & exemplo & observatione illorum, ad cundem cultu● adducendos esse. Qua propter partite voces & distinct pronuncient, & cantus sit illorum clarus & aptus, ut ad auditorum omnis fensum, & intelligentiam perveniant. Itaque vibratam i●am & operosam musicani, quae figurata dicitur, auferri placet, quae sic in multitudinis auribus tumultuatur, ut saepe linguam non possit ipsam loquent●m intelligere. (See Q. Eliz. Injunctions. Injunct. 49, accordingly.) Which kind of acquaint and delicate Church-musicke is largely censured, by Hugo Parisiensis. lib. 2. de Claustro Animae, by Vincentius Beluacensis. Speculum Histor. lib. 27 c. 45. by john Bale his Image of both Churches, on Rev. c. 18 sect. 10.11 by William Wraghton his Hunting and Rescuer of the Romish Fox. fol. 12.59, 125, 126. by Gualtherus Haddon Contr. Osorium lib. 3. fol. 263.264. & M. Northbrooke against Diceplay. fol. 40.41. Music, when, why, and by whom brought into the Church. p. 277. to 288.    


N  
Name of God not to be used in Plays, in which it is oft profaned. pag. 108. to 112.  
Names of Idols not to be named, invocated, etc. by Christians. p. 32.33, 36, 77, 78. to 88.584, 891, 926.  
Naked Harlots not to be looked on. pag. 406. dancing naked censured. p. 246. 251. See Lampridij Commodus. p. 90.  
Nero censured, and his death conspired for his singing, acting, dancing, and Masking on the Stage. p● 451.465. fol. 517.555. pag. 707.736, 737, 843, 849. to 853. Suppressed Plays and Players. p. 460.516.517, 714.  
Nerva prohibited Sword-playes. pag. 75. 468.  
Newyears gifts, and the observation of Newyears day, condemned as a Pagan custom, by Counsels, Fathers, and others. pag. 20. 36, 197, 198, 429, 430, 580, 581, 583, 755, 756, 757, 781. Spent in Stageplays, Mummeries and dances by Pagans. Ibidem. a public fast enjoined on it to bewail the abominations thereon committed by Pagans. Ibidem.  
Night, not to be spent in Plays, in Dancing, Masques, and such disorders, but in sleep, in prayer, in devotion: night disorders censured. p. 255.360, 645, 646, 746, 747, 754, 755, 848, 849, 946, 429.  
Nilus' his censure of Plays. pag. 349.385, 682.  
Nonresidency censured by 55. several Counsels. p 623.624. by sundry Canonical Decrees and Canonists. Ibid. See the Canonists in their ●itles, De Clericis Nonresidentibus. & My Anti-Arminianisine. Tit. Bishops' in the Table, together with M. Whetenhall his Discourse of the Abuses now in question in the Churches of Christ. p. 170 182.192, 202, 203, 206, 208. D. Tailor his Commentary upon Titus. c. 3. verse, 12. p. 726● to 730. Doctor Wille● on the 1 Sam cap. 14 28. Master Robert Bolton, of True Happiness. pag. 111. Master William Attersoll on Philemon. Master jeremy Dike his Caveat to Archîppus on Col. 4.17. London 1619. of late: Bishop Hooper on the 8. Commandment, his first Sermon upon jonas. fol. 22. Sermon 3. fol. 69.70. Sermon 5. fol 112.119, Bishop Latymer his 4. Sermon of the Plough. Master William Tyndall in his Works. London 1573. pag. 20.102, 135, 136, 267, 289, 360, 373. Master Roger Hutchinson in his Image of God, 1550. Epistle Dedicatory to Archbishop Cranmer, & f. 76.77, 86, 87, 173, 174, 175. and his 1. Sermon of the Lords Supper. 1552. Reformatiolegum Ecclesiasticarum fol. 31. cap. 12.14.15. Bernard Gilpin his Sermon before King Edward 1552. p. 8. to 26. See in Ezechiell Woodward, his Dowayes Dross, Epistle to his revolted Countrymen, a story of Gilpin against Nonresidency. Haddon Contr. Osorium. l. 3. f. 297. The ship of Fools. p. 58.59, 60. Thomas Beacon his Preface to his Works, to the Archbishops and Bishops of England, & his Catechism. f. 361. ●ulielmus Peraldus Summa Virtutum & Vitiorun. Tom. 2. Avaritia● p. 58.59, 60. Petrus Binsfeldius de justitia & Injustitia Clericorum in Ordine ad Beneficia. c. 3. in his Enchiridion Theologiae. 1609. pag. 489. to 506. Summa Angelica Clericus 7. Ambrose Serm. 7. & 9 Tom. 5. p. 5. & 6. G. H. Hierom. Epist. 1. c 7.8. Epist. 3. c. 5. Epist. 4. c. 1. Epist. 83. c. 2. Prosper de Vita Contempl. l. 1. c. 13. to 35. Augustinus de Pastoribus. lib. Tom. 9 Chrysostom. de Sacerdotio. lib. 6. Tom. 5. Operum● Greg. Magnus Pastoralium. lib. & Hom. 47. in Evangelia. Bernard. Hom. 77. Super Cant. De Consideratione. l. 2. c. 4. Declamationes, & add pastors. Sermo. Hildebertus. Epist. 46. Bibl. Patrum. Tom. 12. pars 1. p. 328. Hinc mari Rhemensis. Epi●t. 14. Bibl. Patrum Tom 9 pars 2. p. 47. Pe●rus Blesensis. Epist. 148. Bibl. Patrum. Tom. 12. pars 2. p. 824. Athanasius Constanti●nsis, De Necess●ria Episc. Residentia. Epist. 8. Bibl. Patrum. Tom. 13. pag. 486● to 492. Cyprian Epist. l. 1. Epist. 2. 3● 9 & l. 3. Epist. 15. BB. jewel on the Thesa●onians. p 406.407. with sundry other Commentators on the 8. Commandment, on Ezech. 34.2. to 18.22, 23● c. 44.8. Ier 23.1. to 5. c. 3.15. c. 6.3. c. 31.10 cap. 50.6, 7. Zech. 11.4, 5, 7, 8, 15. M●l 2.6, 7, 8. Prov. 27.23. Isay 40.11. c. 54, 9, 10, 11, 12. Ps. 78.71, 72. Gen. 31.38, 39, 40. 1 Sam. 17.28, 34, 35. Luk. 2.8. joh. 10.3. to 14. c. 21.15, 16, 17. Acts 20.18, 20, 28. cap. 15.35, 36. Rom. 12.7, 8. 1 Cor. 9.7, 9, 11, 13, 14, 16, 17, 19, 20, 21, 22, 27. 2 Cor. 12.14, 15. Phil. 2.20, 21, 26, 30. Col. 4.17. 1 Thes. 2.7, 8, 9 c. 5.12. 2 Thes. 3.10, 11. 1 Tim. 3.1, 2, 5. c. 4.6, 12, 13, 14, 15, 16. c. 5.17, 18. c. 6.17. 2 Tim. 1.6, 11. c. 2.1, 2, 4, 14, 24, 25. cap. 3.16, 17. c. 4.1, 2, 5, 7, 17. Titus 1.5, 9 c. 2, ●. to the end. c. 3.1. to 12. Heb. 10.24, 25. c. 13.7, 17. 1 Pet. 4.10, 11. c. 5.1, 2, 3. 2 Pet. 1.12, 13, 14, 15. jude 3.5. all which condemn Nonresidency, and Nonresidents, who act their parts in Hell. pag. 13. and go to Heaven by their Curates, to Hell by themselves. pag. 88 For preaching and feeding of their flocks with care & conscience being a personal duty imposed on them by God himself, as the very essence of their function, they can no more discharge it by a Substitute, than themselves or Laymen can receive the Sacrament, pray, hear, read the Word, or serve God by a Deputy, neglecting all these duties themselves. And if cures may be well discharged by a poor stipendiary Curate, I see no reason but Lay-patrons (as some Ecclesiastical do) may keep their Livings in their own hands when they fall, so as they procure a sufficient Clergyman to discharge the cure, which they may do perchance with the tenth part of the profits: which some Nonresidents think too much for a laborious learned Curate who takes all the toil, when as two or three good Livings is not sufficient for themselves, who take no pains at all, or very little. Certainly if 10. or 20. or 30. pounds a year be a sufficient stipend for an able painful Substitute, (perchance a man of more worth, more learning, and of a greater charge than his Master Nonresident) it must needs be a more than sufficient competency for the negligent Encumbent, who transcends not his Curate, either in function, or desert, but only in sloth, in pride, and idleness. I shall therefore desire all such Nonresidents & Pluralists who feed their flocks by Substitutes, to consider the words of Guli. Peraldus Summa Virtutum ac Vitiorun. Tom. 2. Tit. Avaritia f. 59.60. (a most excellent discourse against Pluralists,) where thus he writes. Contra illos verò qui credunt se posse habere plura talia beneficia, quia vicarios ponunt. Primò dicimus, quod eadem ratione Laīcus unus, immo etiam mulier posset habere decem beneficia ecclesiastica: posset enim ponere vicarios. Praeterea, ridiculum est matrimonium contrahere spe ponendi vicarium; & qui hoc facit, videtur incidisse in illam maledictionem. Deutronomij 18. Vxorem habebit & alius dormiet cum ea. Tertio, quaerimus de Vicario eo, utrum ●it Pastor vel mercenarius? Si mercenarius est, latro est, sicut prius ostensum est. Quum ergo dicit aliquis, Bene possum habere hoc beneficium, quia ponam ibi vicarium, paene idem est ac si dicat; Bene possum illud habere, quia ponam ibi Latronem, qui furetur, & mactet, & perdat; joannis 100L Si verò Pastor est, quae ratio est ut tu habeas duas Ecclesias, ipse vero nullam? Nunquid dicet tibi joannes, id est gratia Dei, vel in quo est gratia Dei; Non licet tibi habere uxorem fratris tui? Quarto quaerimus à tali, utrum vicarius ille ●it minus bonus, vel aequè bonus, vel melior quam ipse? Si minus bonus, tunc naturalis ratio dictat, quod non est recipiendus pro eo. Operarius n● in vineam alicujus conductus, non potest vicarium minus bonum pon●re. Si verò aeque bonus est vel melior, quae causa est, quod iste habeat duo beneficia, & ille nullum? Quintò, quod ipse deberet attendere quid acciderit de primo vicario Synagogae. Sic enim legitur Exodi. 32. Moses' relinquens populum, satis parvam moram facturus cum Domino, dimisit vicarium satis bonum Aaron, & tamen in reditu populum quem reliquerat fidelem, infidelem & idololatram invenit. Praeterea dixit Apostolus, quod si quis non laborat, non manducet. Quo jure igitur pascitur aliquis de beneficio illo ubi ipse non laborat? Ordinavit Deus, ut qui seminat spiritualia, metat carnalia. Qua ratione ergò pauper vicarius spiritualia seminabit, & alius carnalia metet? Et quum Dominus dicat; Quos Deus conjunxit homo non separet: quo jure denarius ille quem subditus offert vicario pauperi sibi spiritualia seminanti, accipietur à patrono male vivente? Et si quò ad forum contensiosum jus ibises videatur habere: tamen quoad judicium sac●ae Scripturae ipse raptor est, usurpans sibi alterum eorum quae à Deo conjuncta sunt sine reliquo; id est mercedem sine jabore: immo etiam homicida reputatur, & respectu mercenarij quem defraudat, & respectu pauperum subditorum quorum sudorem comedit. De primò legitur. Ecclesiast. 33. Qui effundit sanguinem, & qui fraudem facit mercenario, fratres sunt. De secundo ●egitur ibidem. Qui aufert in sudore panem quasi qui occidit proximum suum. Vltimò dicemus, quod illi qui vicarium ponunt, qui sola cupiditate lucri serviunt, & non amore Dei, talem amorem faciunt matri suae ecclesiae qualem amorem aliquis faceret matri suae carnali, si pedem verum ei auferret, & loco ejus pedem ligneum sub●●itueret. Pes ligneus non vivit neque corpori adhaeret. Si● vicarius qui charitatem non habet non est membrum vivum vita spirituali, nec adhaeret corpori ecclesiae. Sola n. charitate vivit quis, & adhaeret caeteris membris Ecclesiae. See much more to this purpose in that pithy● Discourse.  
Nonnes, many of them notorious Whores, and Bawds; who have clad themselves in man's apparel, shorn their hair, and entered into religion in Mon●staries as Monks, to satiate these their holy Votaries lusts. pag. 184.185, 201, 202, 203, 204, 879.880, 881, 885. See William Wraghton his Hunting of the Romish Fox. fol. 24. and john Bale his Acts of English Votaries. Cambdeni Britta. Gloucestershire, Barkly Castle. Their hair shaved off when they enter into Orders. pag. 201.202, 203, 204. Yet joannes de Wankel. Clementinarum Constit. Tit. de Statu Monachorum. f. 64. propounds this question. An moniales possint nutrire comam, aut debeant sibi crines praescindere? & Hostiensis Sum. lib. 1. Tit. de Tempore ordinationis, etc. concludes: Quod mulieribus ordines non sunt conferendi, quia nec tonsurari debent, nec mulieris coma amputanda est: quoting Gratian Distinct. 30. to warrant it. See Summa Angelica. Faemina. sect. 1. & Sum, Rosella. Faemina. 2. accordingly.  
Master Northbrooke his Treatise against, and censure of Dancing, Dicing, Stageplays, and Actors. p. 485.698.626. m. ●227.    


O  
Oaths of the Gentiles, or by Pagan-Idols unlawful. pag. 21.22, 81. to 89. fol. 551.  
Objections in defence of Stageplays, of acting, penning, and beholding them, answered. pag. 34. to 42.96. to 106.124. to 127.721. to 828.913. to 975. in defence of lascivious mixed Dancing, answered p. 252. to 257.  
Obscenity and scurrility condemned; which abound in Stage●playes● p. 62. to 72.160. to 168.262, 264, 265, 382, 385, 423, 914. to 930.593, 594.  
Occasions of sin to be eschewed. pag. 423.424, 911.  
Ochin his Tragedy of freewill. p. 834.  
Odo Parisiensis, his Decretals against clergymen's Dicing and resort to Plays. pag. 654.655.  
Official, characterized. f. 537. See Vincentij Speculum. Hist. lib. 29. cap. 128.  
Ofilius Hilarus the Player, his death. fol. 553.  
Olaus Magnus his censure of Players, jesters, Plays, lascivious Pictures, and such who favour Players. p. 739.740. 741.  
Olympiodorus his censure of Plays and Play-haunting. fol. 524.  
Operius Danus his wanton Books censured. p. 922.  
Opmeerus his verdict of Stageplays. pag. 481.  
Oratory not helped or acquired by acting Plays. p. 931. to 938.  
Organs by whom brought first into Churches. p. 260.283, 285, 286, 287. See William Wraghton his Hunting of the Romish Fox, and his Answer to the Rescuer. fol. 12.59, 125, 126.  
Origen his censure of Altars and Images. p. 896.897. of Stageplays, Actors, and Playhaunters. fol. 528. m. 330.331, 555, 669, 670.  
Orosius his doom of Stageplays. p. 476. fol. 560. p. 682.  
Ortyges' his effeminacy and death. pag 882.883.  
Osorius his censure of wanton Books and Poems. p. 916. m.  
Ovid his exile for his amorous Books. pag. 369.921. See Thomas Beacon his Book of Matrimony. pars 4. fol 662. his censure of Plays, Playhouses, Play-poets, and the resorters to them; and of wanton Dancing, Songs and Music. p. 249.272, 288, 369, 370, 452, 453, 454, 921. his description of Pagan Feastivals. p. 233.753, 754.  
Oxford, the Universities Edict against Stageplays. p. 490.491, 941, 942.    


P  
Pagans', the original inventors and frequenters of Stageplays. pag. 16. to 40.731, 732. See Stageplays: their customs and ceremonies to be avoided. Ibidem. & p. 236.545, 546, 552, 555, 561, 575, 578, 580. to 588.650, 651, 652, 658, 730. to 734.743. to 781. Sparsim. No patterns for Christians, who must excel them. p. 96. to 100.111. to 228.730. to 734. Some inventions of theirs lawful, others not. p. 18. to 29. Their virtues counterfeit, and shining sins. pag. 96. to 100 spent their Feastivals and honoured their Idols with Plays and Dances. See Dances, Feastivals and Idols. Many, yea all the best of them condemned Stageplays, and made Players infamous. See Players and Stageplays.  
Paganism, men prone unto it. pag. 27.28.  
Rich. Panpolitanus his censure of Plays and Playhaunters. p. 690.  
Papists much addicted to Plays, many of our Players being such. p. 12.142, 560. to 568. Sparsim. 762. to 766. Act the passion and story of our Saviour, the Legends of their Saints, etc. both on the Stage and in Churches, which many of them condemn: many of their Priests Players. p. 108. to 119.580. to 668. Sparsim. 762. to 766. 9●9, 999, 1000 See Popes, Monks, Nons.  
Parents ought not to train up or encourage their children to act, to dance, or behold Stageplays: See Acting and Dancing. & pag. 335.336, 339, 340, 342, 343, 350, 3●3, 364, 306, 367, 369, 370, 373, 37●, 391, 392, 437, 439, 441, 44●, 447, to 491. Sparsim. 574.999 to 1005.  
S. Paul his Constitutions against Plays and Players. p. 550. 55●, 652. would not have a lodging in Rome near the Playhouse, and why. fol. 545. See HRabanus Maurus. Comment. in Epist. Pauli. lib. 26. Operum. Tom. 5. pag. 537. D. Thomas Waldensis. Tom. 3. Tit. 19 De Religiosorum Domibus. cap. 149. fol. 268. Hierom. Comment. in Philemon. Tom. 6. pag. 216. E. jacobus Pamelius Comment. in Epist. Pauli ad Philem. apud HRabanum Maurum. Operum. Tom. 5. p. 166. G. and most ancient many modern Protestant and Popish Authors on the Epistle to Philemon, accordingly.  
Paul's Church in London originally consecrated to Diana. p. 38.  
Peace becomes Christians who must be peaceable. p. 73.74, 120.  
Pericles his grave saying. p. 921.  
Petrarcha his censure of Plays and Dancing. p. 237.238, 355, 356, 357.  
Philipides the comedian his sudden death. fol. 553.  
Philip Augustus, his dislike and censure of Plays and Players. p. 471.484, 715.  
Philip of Mac●don, slain at a Play. f. 554. censured for acting and dancing. pag. 857.  
Philo judaeus, his praise. p. 554.668. his censure of Stageplays, Dancing, men's putting on of women's apparel, and wearing Periwigs, or long effeminate frizzled hair. p. 168.186, 209. m. 222.307, 308, 554, 637. m. 668.669. of Images in Churches. pag. 895. m. of the Vizards and Histories of Pagan-Idols. pag. 79● 89, 901● of luxurious Feasts. p. 554.754, 755. his opinion how the Sabbath should be sanctified. p. 554. m.  
Pictures amorous and lascivious, provocations unto lust and lewdness, condemned. pag. 94.367, 387, 586, 740, 741, 329, 338, 865, 866.  
Pylades the Player whipped. p. 460.  
Plague's occasioned by Stageplays. fol. 559.566, 561. All the Roman Actors consumed by a plague. Ibidem. The Romans used Plays to assuage the pestilence that was in Rome. Ibidem. & p. 18.28, 29.  
Plato his censure of lascivious Songs and Music, Play-poets, Players, and Plays. p. 264.288, 368, 448, 703, 918, 839, 480.  
Plautus' his misery. f. 553.  
Playbooks: See Books.  
Players, infamous, both among Christians and Pagans, excommunicated the Church, debarred from the Sacraments, uncapable of Orders, of giving testimony, of bearing any public office, of inheriting lands: disfranchised their tribes, rogues by Statute, and subject to the whipping-post, p. 46. m. 133.134, 137, 140, 193, 341, 362, 429, 455, 456, 460, 468, 481, 482, 495, 496. fol. 527.528, 560, 561, 567, 571. to 587.617, 618, 626, 637, 649, ●52, 654, 691, 699, 735. to 741. ●43. to 870.904, 905, 910, 998, 999. Renounced their profession before they could be admitted into the Primitive Church. Ibidem. Many of them Papists and most desperate wicked wretches. p. 100.125, 132. to 143.388, 728, 907, 908, 909, 998. The giving of money to them, a grand sin, yea a sacrificing unto Devils. pag. 46.324, ●25, 326, 472, 688, 739, 904, 905, 906. Their gains, theft, and aught to be restored. Ibidem. Professed agents and instruments of the Devil, the pests of the Commonweal, the corrupters and destroyers of youth. p. 92.472, 133. to 143.330. to 355.447. to 501. Sparsim. 842. to 911. Sparsim. 980. to 986. ●002, 1003, 1004. Hypocrites: See that Title. Can hardly be saved without repentance and giving over their ungodly trade. Ibidem. & p. 45.46. fol. 521. to 547.565, 566, 567, 842. to 911.  
Playhaunters, the worst and lewdest persons, for the most part. p. 100.104, 143. to 155.388, 389, 415, 416, 451, 476, 505, 514, 711, 71●, 719, 720, 730, 797 788, 798, etc. See Whores: excommunicated in the Primitive Church. pag. 392.393, 527, 528. Unfit to hear God's Word, or to receive the Sacrament. p. 392. to 396. 399, 400, 401, 425, 426, 430, 431, 432. f. 521. to 550, 988, 989. Their minds and manners corrupted by Plays, and themselves made guilty of many sins. Ibid. See p. 302. to 368.910, 911, 912, 913, 943. to 975. judgements o● God upon Playhaunters. f. 555. to 563, 850, 851.  
Play-haunting unlawful. p. 72. to f. 832.911, 912, 913. Objections in defence of it answered. p. 943. to 960.  
Playhouses styled by the Fathers, and others, the Devils temples, chapels, synagogues; the chair of pestilence, the dens of lewdness and filthiness; the schools of bawdry and uncleanness; the Stews of shame and modesty; the shops of Satan: the plagues, the poisons of men's souls; a Babilonish Brothel, etc. p. 10.11, 49, 50, 52, 67, 68, 69, 101, 102, 144, 145, 163, 172, 329, 330, 337 341, 349, 369, 370, 374, 386, 389, 390, 418, 431, 440, 441, 446, 472, 474, 488, 489, 580. f. 513.560. Public Stews and common Receptacles of whores in former times and now to. p. 144.145, 380, 389, 390, 331, 332, 333 349, to 369.370, 391, 419. to 448. 524, 452, 453, 498, 662, 1005. See Whores & Stews. Always full of devils, who claim them as their own. p. 11. 51, 52, 143.404, 431, 483. f. 510.523, 524, 556. p. 766. Not to be tolerated, and why. pag. 369.370, 404, 415, 416, 422, 427, 428, 431, 447. to 501. Sparsim. 1002.1003.1004.  
Play-poems recited, not acted in former times. p. 834.835.  
Play-poets, examples of God's judgements on the chiefest of th●m. fol. 552.553. Their profession and the penning of Plays, for Playhouses, unlawful p. 448.831. to 843. the Objections in defence of them answered. p. 913. to 943. Examples of diverse Play-poets who have repent, bewailed with much grief and many tears their penning of Plays, and written against it too● pag. 138.360, 436, 437, 438, 440, 486. fol. 542.545, 566, 568, 837, 840, 910, 917, 918, 922.  
Pleasures: See worldly.  
Pliny his censure of Plays and Actors. p. 450.451.462, 463, 703.  
Plutarch his censure of Plays, Players, and Play-poets. p. 321.449, 706.  
Poetry, lawful and commendable. p. 882. to 830. Obscene Poets, Poems, most pernicious and unlawful. p. 385.835. to 843.913. to 930. See Books.  
Poe●s, banished by Plato. p. 449 918● the chief fomenters of Paganism p. 78.80. The greatest Panders. p. 385.915, 916, 919● to 925.  
Policarpus his censure of Marcion● p. 194.  
Polydor Virgil his censure of effeminate wanton Church-musicke, p. 283. ●84. of Dancing, Stageplays, and Mummers. p. 226.117, 494, 692.  
Pom●a, what it signifieth. p. 565.566.  
Pompes of the Devil which we renounce in baptism, are Stageplays and Dancing. See Baptism, Dancing, Devil.  
Poor prejudiced by Stageplays. pag. 45.311, 325, 471, 472, 481, 718. ought not to wander abroad. Ibidem.  
Pope Boniface the 8. his Secular Interludes. p. 760 763. Pope Clement the 1. his censure of Plays, Players, Dances, etc. See Clemens Romanus. Pope Clement the 5. his prohibition of Nons to behold Plays or Dances. pag. 654. Pope Eugenius his Decree against Interludes & Plays on the Lord's Day. p 913. Pope Eusebius his Decretal against clergymen's resort to Plays, etc. p. 652.653. Pope Gregory the first his censure of Plays and Players. p. ●83. 846. against Bishop's reading of Pagan Authors. p. 78.915, 916. turned Pagan Festivals into Christian. p. 759 760. Pope Innocent the 1. his censure of Plays. p. 655.656. See Iuo Carnotensis Decret. pars 6. c. 349, & pars 11. c. 78. Pope Innocent the 3. his censure of Plays. p. 684.685. Pope jone, an infamous Strumpet, who cut her hair and clothed herself in man's apparel. p. 185 879. Pope Leo the 1. his censure of Playes●● 533. p. 682. Pope Leo the 10. reputed the History of Christ a mere fable. p. 117. Pope Nicholas the 5. his Secular Plays. f. 559. p. 763. Pope Pius the 2. See AEneas Silvius. Pope Pius the fifth, his Decretal against clergymen's Dancing, Dicing, or resorting to Plays, etc. pag. 654. Sextus his Decretals against acting and jesting Clergymen. Pope Sixtus the fourth, erected a male and female Stews, out of which he and his Successors reserved an annual Revenue. p. 215.445.446.  
Popes, Popish Priests, Prelates, Monks, etc. great Sodomites, Adulteres, Epicures, etc. p. 213.214, 215, 445, 456, 879, 880 881. The chief fautors and bringers in of Stageplays, Christmas disorders, and Pagan customs into the Church, yea ofttimes Actors and Spectators of Stageplays. p. 108. to 119.580. to 666. Sparsim. 754. to 767 929. Popish Saints what they are, and how honoured. p. 116, 117, 118.  
Porpherya Player, his strange conversion. p. 118.119.  
Processions, their reason and abuses, pag. 115.116.  
Prodigality a great sin occasioned by Plays. p. 157.310. to 327. 47●.472, 708, 709, 710, 416, 429, 481, 512, 857, 1004.  
Propertius his censure of Plays & Playhouses. p. 455.  
Prosper Aquitanicus his censure of Playes● p. 349.682. his opinion for plain and profitable preaching. p. 937.938.  
Prudentius his censure of Plays. p. 680.720. fol. 561.  
Psalms ought to be sung at Christian Feasts, not filthy songs. pag. 48.264, 554, 555, 766. to 780.642. m.  
Ptolemy censured for dancing, playing, and acting. p. 710.  
Puel de Dieu, her mannish practice and execution. p. 185.284, 285.  
Puritans; condemners of Stageplays and other corruptions styled so● p. 3.4, 5●567, 568, 569, 797. to 828.1005. The very best and holiest Christians called so, even for their grace and goodness. Ibidem. & fol. 542. Christ. his Prophets, Apostles, the Fathers, and Primitive Christians, Puritans as men now judge. p. 797. to 828. hated, and condemned only for their grace yea holiness of life. Ibidem. accused of hypocrisy and sedition, and why so. pag. 816. to 828.  
Puritan, an honourable nickname of christianity and grace. p. 827.    


Q  
Quarrels & tumults occasioned by Stageplays. p. 516.517, 518.  
Quiroga his Index Expurgatorius expunging a passage of Lodovicus Vives against Popish Interludes. p. 115.  
Quintilian his censure of Plays, etc. pag. 705 706, 966 m. of the ill education of youth. Ibidem. of Seneca. p. 842. against children's or men's acting of Plays to make them Orators. p. 933.    


R  
HRabanus Maurus his censure of Players, Plays, Dancing, Newyears gifts, Health-drinking, and acting in women's apparel. p. 198. fol. 524. p. 562. 683, 756, 780. m. his judgement of the beginning and sanctifying of the Lords Day. p. 645. m.  
D. Rainolds his Overthrow and censure of Stageplays both popular and academical; of Dancing, and men's acting in women's apparel. p. 198.199, 227, 309, 320, 358, 487, 698, 887. of Images in Churches. pag. 900.903. Vindicated against a late Opposer. p. 671. to 680.  
Rare things most admired. p. 742.743.  
Railing and Satyrs, especially against goodness, and good men, frequent in Stageplays. p. 120. to 127.814, 815. condemned. Ibidem.  
Raymundi Summula its praise of the Scripture. pag. 927. against giving to Players. p. 873.  
Reading: See Books and Scriptures: Some things lawful to be read, and yet unlawful to be penned or acted. p 928. to 931.  
Recreations, when, why, and how to be used, what circumstances requisite to make them lawful. p. 945. to 948. See Master Bolton his general Directions for our walking with God. p. 154 to 181. Great variety of honest Recreations besides Stageplays. p. 40.417.965. to 970.  
Repetition of Sermons commended, commanded by Scriptures and Fathers p. 432.800, 801. See Chrysost. Hom. 20● in Ep●es. 5. Tom. 4 Col. 1010. C. Sint praeces vobis communes; unusquisque ea● ad ecclesiam, & eorum quae illic dicuntur & leguntur, & maritus ab uxore partem domi exigat, & illa à marito. Si sanctum quemquam inveneris qui possit domu● vestrae benedicere, & pedum ingressu valeat universam inferre Dei benedictionem, ●um voca: Thus he See 1 Cor. 14.35. Domi inquit, à suis maritis discant. Hoc autem & illas ornatas reddit, & viros attentiores facit, ut qui debeant, quae in Ecclesia audiverunt, uxoribus ea interrogantibus recitare, ac veluti apud eas deponere. Theophylact. Enar. in 1 Cor. 14. pag. 427. See Primasius in 1 Cor. 14. and most modern Protestant Commentators, accordingly.  
Reprehension of sins and vices, how, when, where, and by whom to be made. p. 124. to 127. not to be done by Players. Ibidem.  
Republic, much prejudiced by Plays and Actors, which ought not to be tolerated in it. p. 45.445. to 501 997. to 1006.  
Restitution, to be made by Players and Gamesters p. 46.906.  
Romans, anciently condemned, suppressed● Plays and theatres, and made Players infamous. p. 456.714, 843, 844, 737, 998, 9●9.  
Rome Christian, the same with Pagan. p. 757. to 765. It's beastines. p. 215.767.  
Roscius the Actor his skill. p. 932. Tull● his censure of his acting. p. 848. f. 525.  
Ruscians much given to Dancing. p. 602● 603.    


S  
Sabb●th: See Lords Day: examples of God's vengeance upon the prophaners of it. f. 556.557.  
Sabine Virgi●s ravished at a Play. pag. 30.452, 453.  
Sallust, his censure of Plays and Dancing p. 245. 704●  
Salvian his censure of Stage plays: Epistle to the Reader. p. 51.52, 105, 313, 314, 351, 352, 477. f. 525.526, 527. p. 682.  
Samians taxed for their effeminacy and long count hair. p. 883.  
john Saresberi● against lascivious Music, Plays, Players, and Diceplay. p 281.282, 318, 350, 351, 684.  
Saturnalia, when and how celebrated. p. 751. to 766. the ground and pattern of disorderly Christmasses. Ibidem.  
Scipio Africanus, his censure of Dancing. p. 245.246.  
Scipio Nassica, his censure, his suppression of Plays and theatres. p. 458.475, 561, 714.  
Scriptures against Dancing. p. 228. Pagan customs, and names of Pagan-Idols. p. 18.19, 77. Stageplays. p. 545. to 551.723, 724. against effeminacy, adultery, fornication, idleness, prodigality, drunkenness, men's long hair, women's curling and cutting their hair, men's acting in women's apparel, lascivious attire, fashions, apparel: lying, hypocrisy, vanity, etc. See ●hese Titles: Ought diligently to be read, as well of Laymen as Clergymen. Epist. Ded. 2. f. 521. pag. 585.586, 913. to 940.591.760, 772. To be read at meals at Bishops and Ministers Tables. p. 591.653, 769, 772, 773. Not to be abused or used in Stageplays, jests, Libels, etc. f. 405. p. 110. to 116.929. f. 553.763, 764, 765. Their excellency and all-sufficiency. p 927.928.  
Sedition, occasioned by Stageplays. pag. 136. fol. 516.517, 518. Christ, his Prophets, Apostles, and Christians in all ages accused of it, though most unjustly. p. 821. to 8●8. See 5. R. 2. c. 5.2. H. 4. c. 15.2. H. 5. c. 7.1. & 2. Phil. Marry. c. 6. Haddon Contr. Osorium. l. 2. f. 212. where we shall find Witcliffe, Luther, & the ancient English Protestants, whom they nicknamed La●lards, accused of Sedition. Occasioned for want of preaching, not by preaching. f. 531.  
Semproni● taxed for her dancing p. 245.  
Sempronius Sophus divorced his wife for resorting to Plays without his leave. p. 39●. 662.  
Seneca his censure of Stageplays. p. ●68. 369, 449, 4●7, 484, 703. of dancing, lascivious songs and music, of men's comp● long frizzled hair. p. 24●. 249. of men's putting on women's apparel. p. 199. of night disorders. p. 746.747. m. of the ancient Saturnalian p. 752. 7●3. of making God's Image. p. 895. m.  
Sermons twice every Lordsday and solemn Holiday enjoined by BB. Hooper, Martin ●ucer, a Popish Council. f. 531. p. 629. & by 5● & 6. E. 6. c. ●. 3. ●. Eliz. c. 2.25. ●liz. cap. 3.1 Ia●. c. 4. which join divine Service and Sermons together on Sundays & Holidays, because on such days one of them should be as frequent as the other, & men ought to hear them both alike, See 5. ●. 2. c. 5. Ought to be plain, edifying, not fraughtwith Poets, Histories, flashes of wit, etc. but with Scripture proof and phrases. p. 935. to 939. Godfathers enjoined by our Church to call upon their God●children to hear Sermons. fol. 530.  
Shaving of Priests crowns and beards in use with Papists, an Heathenish custom. p. 23.24. Shaving and polling of Nonnes, censured. p. 202. to 205.  
Socrat●s traduced in Plays. pag. 121. his censure of Plays. p. 450.  
Sodoms' theatres and punishment. f. 561.  
Sodomy occasioned by acting in women's apparel, by wearing long count hair and Love-locks. p. 208. to 214.882, 884, 885, 1001, 10●5. Players, Play-poets guilty of it. pag. 125.211. Popes, Popish Prelates, Priests, Monks addicted to it. pag. 213.445, 446, 881, 767, 100●, 1005. See Balaeus O●nt. Script. Brit. pag. 665. Many Nations, and man's nature prone unto it. pag. 20●. to 214.1001, 1005. An execrable sin, styled abomination in Scripture. p. 208.212. Capital by our English Laws. p. 214.  
Sodomites usually clad their Ganymedes in women's apparel, caused them to nourish, to frizle their hai●e, to wear Periwigs and Love-locks pag. 208. to 214. & 882. to 890.  
Solon his censure of Stageplays. p. 449.484, 516, 838, 839.  
Songs lascivious and ribaldrous frequent in Stage-playes● condemned. p 261. to 274.412, 413, 420, 435, 518, 572, 578, 579, 588, 606, 610, 611, 613, 771, 774, 532. See Vi●c●n●ij Speculum. Histor. lib. 29. cap. 144. & Agripp● De Vanitate Scien●. cap. 64.  
Sop●oc●es the Tragedian his death. f. 553.  
Spoctacl●s of Christians, what● Epist. Ded. 2. pag. 245. to 249.971. to 975.  
Speeches of Christians ought to be gracious and profitable. fol. 521.528, 529, 6●, 128.924.  
Spells unlawful. pag. 21.583.  
Stageplays: condemned by Scripture. p. 545. to 551. 7●3. to 727. By the whole Church of God both under the Law and Gospel. p. 551. to 570. By 55. ecumenical, national, Provincial Synods, Counsels, the Apostles Canons, sundry Imperial, Canonical Constitutions. p. 570. to 668. By 71. Fahers & ancient Christian Writers from our Saviour's Nativity, till An. 1200 p. 668. to 688●329. to 354.392. to 434. 47●. to 478 f. 522. to 528. By above ●50. modern Christian Writers from An. 1200. to 1632. p. 688. to 702. pag. 68.69, 355. to 366.434. to 445.485. to 488. By 40. Heathen Authors. p. 702. to 713.365, to 361●447. to 467. By diverse Pagan & Christian Nations, republics, Emperors, Magistrates, Kings, etc. both ancient and modern. p. 455. to 472.713. to 718. & 137.138.847. to 862. By our own English Statutes, Princes, Magistrates, Universities, Writers, Divines. p. 68.69, 357. to 434.485. to 499.698, 699, 700, 715, 716, 919. to 923. Proved unlawful in sundry respects. First, of their inventors which were Devils, Pagans. p. 9 to 48 96. See Devils, Pagans. Secondly, of the ends for which they were invented, to wit, the solemn worship & honour of Devil-Idols, on whose Festivals they were acted, or other unlawful ends. p. 28. to 54. See Devils. Thirdly, of their subject matter, which is, first, amorous, obscene. p. 62. to 72.327. to 480. & 914. to 9●4. Secondly, tragical, tyrannical. p. 72. to 75. Thirdly, Heathenish, profane. p. 75. to 106.176, 177. Fourthly, false, fabulous. p. 106. to 109. Fiftly, sacrilegious, impious, blasphemous, abusing the Scripture, & our Saviour's Passion. p. 108. to 125.763. to 767.929, 999, 1000 See Christ. Sixtly, Satirical, invective, especially against religion and religious men. p. 120. to 127● fol. 542.543, 8.4, 815. Hence the believing jews and Christians. Hebr. 10.33. (& 1 Cor. 4.9.) are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be made a Play, a Spectacle, or gazing stock, through reproaches and afflictions, or to be brought on a public Stage & there derided, personated, traduced, as Chrysostom, Ambrose, Primasius, Haymo, Anselm, Remigius, & most other interpret it: because nothing was more usual in the idolatrous Gentiles Stageplays, then to personate jeer, & ●lander Christians (as now they do Puritan) on the Stage● See pag. 814.815. Seventhly, vain, unprofitable, bringing no glory to God, or good to men. p. 38.43, 44, 127. to 132. Fourthly, in regard of their Actors, Spectators, which are commonly lewd & wicked persons. p. 132. to 155● f. 547. to 550. See Players, Playhaunters. Whores. Fiftly, in regard of their manner of acting and those circumstances which attend it: as first, hypocrisy & dissimulation. p. 156. to 161.876, 877. Secondly, lasciviousness. p. 161. to 176. Thirdly, effeminacy. p. 167. to 173. f. 546. p. 877. Fourthly, vanity, ridiculous folly. p. 173. to 175.877, 878. Fiftly, lewd Diabolical sinful parts and passages. p. 75. to 106.175. to 178.890, 904. Sixtly, mens acting in women's apparel. p. 178. to 216.879. to 894. Seventhly, gaudy, lascivious, fantastic apparel, vizards, disguises. pag. 216. to 220.890. to 904. Eightly, effeminate lascivious mixed dancing. p. 220. to 261. See Dancing. Ninthly, amorous scurrilous Songs and Poems. p. 261. to 273. See Songs. Tenthly, effeminate lust-provoking Music. p. 273. to 290. See Music. Eleventhly, profuse lascivious laughter and applauses. p. 290. to 302. See Laughter, Applauses. Sixtly, in respect of those mischievous fruits that issue from them: as first, mispence of time. p. 302. to 310.39, 45, 1002. See Time. Secondly, prodigality and vain expense. p. 39.45, 302. to 312, 1004. See Prodigality. Thirdly, the inflammation and irritation of men's lusts. p. 327, to 446.1000.1002. Fourthly, much contemplative & actual adultery, whoredom, uncleanes. p. 328. to 446.1002, 1003. See Adultery, Whores. Fiftly, a general depravation of the Actors, the Spectators minds, manners, and the republics hurt. p. 42.132, 140, 447. to 501. 734, 735, 740, 784, 795, 796. Sixtly, cloth and idleness. p. 501. to 508.709, 710, 1002, 1003, 1006. Seventhly, luxury, drunkenness, and excess. p. 508. to 512. Eightly, impudence and shamelessness, even in sinful things. f. 512. to 516. Ninthly, cozenage, fraud, theft. f. 515.516. Tenthly, cruelty, fierceness, quarrels, seditions, murders. fol. 516. to 520. Eleventhly, unprofitable, vain, lewd discourses. f. 520.521. twelvely, indisposition to all holy duties; avocation from God's service: profanation of lords-days and religious Festivals: contempt of God's Ordinances, Word● Ministers; and the making of all God's Ordinances ineffectual to men's souls. p. 393. to 404.407, 408, 431, 432. f. 521. to 54●. 988, 989, 1004. Thirteenthly, an enmity against, & disesteem of grace, of virtue, and all religious men. f. 542.543. p. 120. to 127. p. 814.815. Fourteen, inamoring men with sin, vanity, and indisposing them to repentance. f. 544.545. Fifteenthly, effeminacy in words, apparel, hair, actions. p. 167. to 212. f. 546.547. p. 708.740. Sixteenthly, acquaintance with lewd companions. p. 131. to 155. f. 547. to 550. Seventeenthly, Atheism, Paganism & gross Idolatry. p. 75. to 106. fol. 550.551. Eighteenthly, the breach of all the 10. Commandments. f. 551.522. Ninteenthly, the drawing down of God's heavy judgements both upon their Penners, Actors, Spectators, with those republics and Cities which suffer them. p. 484.485. & ● f. 552. to 565. Twentiethly, eternal damnation of men's souls without sincere repentance. p. 45.46, 61.476. f. 565, 566.567. & p. 910. See Players. Authorities against them. p● 305 to 721. Sparsim. Objections in defence of them answered. p. 721. to 830. The penning, acting, beholding of them proved unlawful. p. 831. to 914. Objections in defence of the penning, acting, seeing of them, answered. pag. 913. to 989. Stageplays, the very pomps of the Devil which we renounce in baptism. See Baptism, Devil, Pompes. Styled by the Fathers and others, The seminaries of vice, of lewdness; the lectures of bawdry, the plagues, the poison of men's souls, and minds: the grand empoisoners of all grace, all goodness, the spectacles & food of Devils, etc. p. 2.10, 46, 47, 50, 67, 69, 329. to 590. Sparsim. f. 566 See Playhouses: unsufferable ●vi●s in any Christian Church or State● f. 330. to 501. Sparsim● & 545. to 780. Devils & Devill-Idols delighted with them, honoured by them. See Dancing, Devils, Idols, Festivals. Incorrigible mischiefs. p. 38. to 42. The Devil the only gainer by them. p. 44. to 47. More obscene of latter then any in former times. pag. 38.39, 70, 132, 458. Rarely acted heretofore. pag. 742.743, 768. Academical Stageplays censured. pag. 7.8, 490, 491, 700, 701, 841. to 867. Sparsim. 99●. 999.  
Statius his censure of Achilles wearing of women's apparel. p. 199.  
Statutes against Players, Plays, and Diceplay. Epist. Ded. 1. pag. 109.495 496, 497, 715, 716.  
Stephanio the Pla●er whipped. p. 459.  
Stews erected by Heliog●balus. p. 389. Suffered in Pagan Rome of old. p 767. Erected in Antichristian Rome by Pope Sixtus the 4. and continued by his Successors, who make a great revenue of them. p. 215.445, 446. Playhouses, Stews in former times, if not now to. p. 144.145, 358, 359, 389, 390.446, 993. See justin: Autent. C●llat 5. Tit. 4. f. 46.  
Strabo the Geographer a Cappadocian borne; his division of Cappadocia. pag. 678.  
Straton King of the Sydonians, censured for his dancing, etc. p. 250.857.  
Master Stabs his censure of Dancing, Dicing, Maypoles, Wakes, Stageplays, Epist. Deed 1. pag. 227.358, 435, 436, 698, 626● m. 793.794, 795, 796.  
Guli. Stucki●s his censure of Dancing, Health-drinking and Stageplays pag. 996  
Sword-playes condemned, prohibited, suppressed by Fathers, Emperors, and others. pag. 74.75, 347, 367, 368, 548, 685, 467, 468, 519.  
Sybarites their effeminacy and effeminate Pages who did wear long hair and Love-locks, censured. p. 883.209. m.  
Sylla his expense ●pon Actors. pag. 315.840.    


T  
Tables, and no Altars in the Primitive Church. p. 396.400, 408. See Altars and Hooper.  
C. Tacitus his censure of Plays, of Players, of N●ro and others who either acted or frequented Plays. pag. 368.451, 465, 705, 849, to 853.858, 859.  
Tamerlan his lewdness. p. 387.  
Tapers on Altars and in Churches, derived from the Pagans: censured. p. 22.23, 36, 758.  
Tatianus his censure of Plays and Players. p. 334.669.  
Tecla censured for cutting her hair, and wearing man's apparel. p. 879.  
Terence his death. f. 553. his Comedies censured, prohibited to be read in Schools. p. 916.917.  
Terynthians, much accustomed to laughter. etc. ●. 200.  
Tertullian his censure of, & Book against Stageplays. pag. 49.162, 163, 330, 331, 472. fol. 522.523, 547, 557, ●69, 972, 973. against acting in women's apparel. p. 187.888. against Images, Vizards and Stage-disguises. p. 36. m. 60.89. m. 160.897. m. 901. his censure of face-painting, lascivious apparel, false hair, wearing of Laurel crowns, Bonfires, and disorderly Festivals● pag. 20.160. m. 217.581. m. 745. m. 768.769, 770. m.  
Thales pressed to death at a Play. f. 557.  
Theatre, not always taken for a Playhouse, but sometimes for a place of public meeting where Orations were made, and Malefactors executed. pag. 724. to 727. theatres overturned by tempests. f. 558.559.  
Theft, occasioned and taught by Stageplays and Dicing. Epist. Ded. 1. fol. 558.559. Money got by Diceplay, unlawful games, or acting Stageplays, theft. p. 325.326, 905.906.  
Themistocles● his law against Magistrate's resort to Plays. p. 456.457.  
Theodectes his punishment for inserting Scripture into his Plays. p. 110. fol. 553.  
Theodora censured for putting on man's apparel. p. 201.879.  
Theodoret his censure of Plays and Player's fol. 550,  
Theo●oricus●is ●is censure of Plays and Players. p 470.471. fol. 517.518.  
Theodosius his inhibition of lascivious Songs, of Stageplays and Actors● p. 263.264, 422, 423, 424. ●68, 715.  
Theophilact his censure of Plays, and dancing. pag. 224.228, 684. See his Enar. in Act. 17. p. 804.  
Theophilus A●ti●●henus his censure of Places and Players. p. 334.557, 558, 669.  
Theopompus his divine punishment. p. 110.  
Tiberius A●tinius a story of him. p. 11.12.  
Tiberius' banished Players, and suppressed Plays. p. 122 137, 460. f. 516.517. p. 708. his lewdness. p. 387.  
Tibullus, not to be read. pag. 453.454, 916, 917.  
Time shrot, precious, and to be redeemed. p. 48. m. 302.303, 310.346. consumed, misspent on Plays and vanities. pag. 302. to 310.837.903, 946, 951. to 946.951.952, 953, 957, 958. f. 530. vacant times and hours how to be spent. p. 952. to 956.  
T●sta●us his censure of Plays, and Players. p. 690.846, 847.  
Tragedies and bloody Spectacles, censured p. 72 to 76. f. 516 to 520.  
Trajan his censure and suppression of Plays and Players. p 462.463, 714. his abridgement of the number of Holidays. f. 539.  
Trebonius Rufinus banished Plays from Vienna. p. 458.  
Tully his censure of Dancing and Stageplays. p. 246.247, 248, 449, 703. his contesting with Roscius. p. 932. his censure of him. p. 848.  
Tumblers censured. pag. 22.  
Turks, punish adultery with death. p. 382. may justly censure Christians for their excess. p. 747.748. condemn idleness as a mortal sin. p. 506.    


V  
Valens his Edict against Players and Plays. p. 468.843.  
Valentinian his Edict against Sword-playes, Stageplays, & Stage-players. p. 468.843, 844.  
Valerian his censure of amorous Music, Songs, Plays. pag. 269.270, 276, 683.  
Valerius Maximus his censure of Plays. p. 450.704, 732.  
Valesius a story of him. pag. 11.  
Vanity and vain things to be avoided of Christians. p. 128.129, 173, 174. fol. 544.545. Stageplays vanity, and vain delights. Ibidem. & p. 52.127. to 132.173. to 178.  
Venus' the Patroness of Stageplays. p. 168.386. her effeminate Priests in women's attire and long hair. p. 194.204, 207, 885. her sacrifices. Ibidem.  
Veronius Turinus his death. pag. 920.  
Virtue of Heathens, no virtue, no pattern for Christians. pag. 96. to 100 God only can teach it, not Plays or Players. p. 96. to 103.139.  
Vestal Virgins how punished for fornication. p. 382. did cut their hair and consecrate it to Lucina, from whence the polling of Popish Nonnes is derived. pag. 202.  
Vestments of the Gentiles prohibited. pag. 22.  
Vices, acted in, and taught by Stage-playes● pag. 100, to 106.305. to 568. God only can teach men to hate vice, not Stageplays. p. 139.140.  
Vigils why appointed. p● 642. See Gratian Distinct● 75. abolished. p. 754. m. 578.  
Vincentius Beluacensis censure of Plays, and Dancing. p. 637. 688, 471, 472.  
Vitellius taxed for favouring Players. p●g. 856. his law against Knights acting on a Stage. pag. 862.  
Lod. Vives, his censure of Players, Plays, and Popish Interludes. p. 103. m. 114. 115, 134. m. 691.  
Universities their censure of common Interludes. p. 490.491, 941, 942. m.  
Volateranus his censure of Plays. p. 730.  
Vortiger his vices. pag. 133.135.  
Vulgar, delighted with Plays. fol. 540.  
Vzza his death. pag. 943.944.    


W  
Wakes, derived from the ancient Vigils. p. 236.754. m. their hurt. fol. 516. See M. Stubs his Anatomy. pag. 112.113.  
Waldenses, their censure of Dancing, Dicing, and Stageplays. p. 228. to 233. 636. See Lydij Waldensia. Tom. 2. p. 358. & Andreas Frisiu● de Republica ●mēdanda. l. 1. cap. 23. f. 90. Of Church-musicke, Altars, and Organs. p 285. m.  
Thomas Waldensis censure of Stageplays as the Devils pomps pag. 565.690.  
Paulus Won his censure of Plays, and Dancing, p. 691.258. m.  
Whipping-post, Players adjudged to it. pag. 413.459, 460, 847, 848, 849.  
Whoredom occasioned by Stageplays. p. 328. to 446. See Adultery.  
Whore's harboured, prostituted in Playhouses. p 144.145, 349, 358, 389, 390, 391, 856. Usual resor●ers to Plays to Playhouses, whether few women but known or suspected Harlots, and Adulteres●es re●ort. pag. 144. 145, 146, 349, 361, 362, 363, 370, 371, 389, 390, 391, 419. to 442.438, 453, 662, 355, 356, 369, 944. fol. 5●4. p 856.991, 994, 1002.  
Wickliff his censure of giving money to Players. p. 324.689.  
Women, skill in dancing no good sign of their honesty, ought not to learn, nor train up their children to dance. pag. 220.229. to 261. See Dancing. Ought not to frizle or cut their hair, to wear false hair, to put on men's apparel, to paint their faces, or to wear garish lascivious attire. p. 159.179. to 221.258. f. 514.879. to 890. See Hair, Apparel, ●nd Face-pa●nting. & Gulielmus ●●raldus. Summa Virtutum & Viti●rum. ●om. 2. f. 119. to 128. Ti●. Superbia● & fol. 16. to 21. Tit. Luxuria: Ought to nurse their own children. p. 705.706. m. See Reformatio Legum Ecclesiasticarum. Ti●. De Matrimonio. c. 13. f. ●2. D. Tailors Commentary upon Titus. p. 382.383. Thomas B●acon his Catechism. f. 517. 5●8. Ought to be keepers at home, not gadder● abroad. p. 434●435, 992, 993. Ought not to resort to Plays to Playhouses, which either find or quickly make them Whores. p. 340.341, 349, 356, 360, 362, 370, 389. to 393.419, 434. to 446.453, 662, 457, 458, 992, 993. See Whores. The Devil's Sword and Instrument especially when they dance. pag. 228.229, 230, 258.  
Women-Actors, notorious whores. p. 162. 214, 215, 1002, 1003. Unlawful. Ibid. Hence justinian. Autenticorum Collatine. 5. Tit. 4. f. 46. enacted this Law: Scenicas non solum si fidejussores prestent, sed etiam si jus-jurandum dent quod observabunt & impiam complebunt operationem, & quod nunquam ab impia illa & turpi operatione cessabunt, possent sine periculo discedere. Et tale jusjurandum à scenica praestitum, & fidejussoris datio non tenebit. And good reason: for S. Paul prohibits women to speak publicly in the Church. 1 Cor. 14.34. 1 Tim● 2.12. And dare then any Christian women be so more than whorishly impudent, as to act, to speak publicly on a Stage, (perchance in man's apparel, and cut hair, here proved sinful and abominable) in the presence of sundry men and women? Dij ta●em terris avertite p●stem. O let such precedents of impudence, of impiety be never heard of or suffered among Christians.  
Words idle and unprofitable condemned. pag. 128.  
World, the fashions and customs of it not to be followed. p. 18 to 28 57, 58. this world no place of carnal mirth and jollity. p. 293.294, 907, 908.  
Worldly pleasures dangerous, and to be avoided. p●g. 907.966, 967, 968, 969, 970. fol. 551.    


X  
Xenophon his story of the Persian Schoolmaster, of the Syracusian and his dancing Trull. p. 249.361, 366. f. 515.516.    


Y  
Youth how to be educated; to be kept from acting, reading and beholding Plays. p. 366.367, 498. See Acting, Books, Parents.  
Yvie Garlands not to be worn of Christians; dressing of houses with it prohibited. p. 21.581, 756. m.    


Z  
Zeno Veronensis his censure of Plays and Dancing. p. 670.  
Fr. Zephyrus, his censure of Plays, and wanton Poets. p. 694.  
Tho. Zerula, his censure of Plays. p. 696.  
Th●od Zuinger his censure of Plays and Actors. pag. 694.   
The names of many other Authors quoted in this Treatise against Stageplays, Dancing, etc. I have omitted in this Table for brevity sake, a Catalogue of whose names and Works you m●y find p. 32●. to 566.969.668. to 713.843. to 860.882. to 890.   
FINIS.   

ERRATA.  
Courteous Reader, besides the Printers mistakes collected in the beginning of the Book, I shall desire thee to correct these Erratas following.  
In the Pages. p. 17. l. 15. p. 39 l. 35. & p. 65. l. 29. for Major, r. Minor. p. 29. l. 14. & p. 66. l. 2. f. advers. & Contr. ad Autolichum. p. 69. l. 4. Brissonius. p. 77. l. 6. demoniacal. & l. 30. names of Idols. p. 91. l. ●, righteous. p. 115. l. 28. reasons. p. 140. l. 34. sinners. p. 153. l. 6. it is. p. 189. l. 16. & lib. 3. p. 191. l. 11. judges. p. 201. l. 12. words. l. 226. l. 11. Dub. 13. & l. 13. Mapheus. p. 250. l. 10. f. Strabo, Straton. p. 279. l. 2. f. Turvy Towers. p. 281. l. 20. ingemiscit. p. 291. l. 19 & 296. l. 22. Antoninus. p. 315. l. 12. Players. p. 357. l. 29. Agrippa. p. 378. l. 7. strike, & l. 24. twelvely. p. 400. l. 7. evidence. & l, 20. thy. p. 408. ●● 34. if it. p. 445. l. 20. f. three, four. p. 447. l. 1. f. 5. r. 6. p. 440. l. 19 undoubted. p. 451. l. 17.18. Soloninus. p. 489. l. 34. his Re●utation of the: fol. 530. l. 24. he fol. 546. l. 25. f. Epist. Epit. fol. 559. l. 26. f, first, fifth. & 8. l. 4. for might, nigh. p. 549. l. 2. Hispalensis. p. 551. l. 21. sinful. p. 620. l. 24. f. Dances, Plays. p. 628. l. 15. vanu. p. 644. l. 29. di●i. p. 643. l. 2. r. 291. l 3. r Can. 1. f. 2. l. 6. r. p. 277. p. 666. l. 31 Ecclesia. p. 66●. l. 14. r. 71. p. 669. l. 33. f. work, worth: & l. 32. Antichrist●. p. 671. l. 12. & in other places, f. Zozomen. Sozomen. p. 672. l. 32. indigni● p. 673. l. 16. Flacius. p. 678. l. 11.12. p. 679. l. 7. f. Gloster & Gloucestershire; Oxford & Oxford-shire. p● 691. l. 24. f. Histrio, Adulatio. p. 695. l. 17. f. 210. r. 230. p. 707. l. 9 Ves. l. 29. vel. & l. 37. w●ites thus. p. 709. l. 10. perijt. p. 723. l. 11. f. this● his. p. 733. l. 8. deal, ●●. p. 747. l. 27. Infidels● p. 818. l. 32. f. ne, me. p. 819. l. 29. f. qui, quae. p. 827. l. 10. f. Protestants, Laics. p. 835. l. 33. deal by. p. 840. l. 37. r. dulcibus vitijs. p. 842. l. 22. r. saltando praebendum. p. 843. l. 15. f. aut, r. ad. p. 845. l. 2. No m●: & l. ●0. tertiam. p. 848. l. 9 Sylla. p. 857. l. 2. popina●. p. 858. l. 22. Cocciu●. p. 861. l. 32. cautam. p. 867. l. 9 Christians. p. 22. theatres, & l. 27. Stageplays. p. 870. l. 29. Rufinus. p. 880 l. 15. Gunda. p. 881. l. 1. me●etricularū. p. 884. l. 6. f. Ascanius, Numanus. p. 887. l. 28. & 907. l. 29. Beluacensis. p. 885. l. 9 C●cogr●cus. p. 909. l. 35. f. Lastly, Fiftly. ●. 915. l. 23. lib. 3. c. 6. p. 934. l. 33. f. that, all. p. 935. l. 27. f. estimation, ostentation. p. 940. l● 2. have. p. 942. l. 13. find. p. 950. l. 6. f. his, their. p. 957. l. 24. vulneri. p. 958. l. 10. obvious: & 17. th●m. p. 996. l. 11. mixed. p. 997. l. 26. facilie. p. 998. l. 37. certaminibus. p. 999. l. 14. fabula.  
In the margin. p. 4. l. 2. f. advers. r. ad. p. 23. l. 29. r. Hist. l. r. p. 25. l. 10. r. Quid. p. 74. l. 31. f. Contr r. ad. p. 75. l. 5. & other places, ●. Sozomen. p. 94. l. 45. ad Demonicum. p. 110. l. 18. injuria. p. 126. l. 39 alien. p. 129. l. 13. Pan●omimū. p. 153. l. 39 Vnus. p. 156. l. 14. migr●vit. p. 158. l. 49. mimum. p. 171. l. 41. a●. p. 179. l. 23. Can. p. 38. Tom. p. 189. l. 38. hominis. p. 200. l. 2. ●. 28. p. 212. l. 34. fabulam. p. 215. l. 35. & 552. l. 25. Alvarus. p. 219. l. 40. versa●tur. p● 233. l. 38. Phryx. p. 3●0. l. 26. r. c 41. p. 324. l. 14 & 326. l. 25. f. Rosella, Angelica. p. 358. l. 20. Var●o. p. 374. l. 39 munera. p. 457. l. 23. f. ad, ●. p. 459. l. 2 Aurelius. p. 472. l. 37. Theatra. p. 480. l. 5. & pag. 448. fol. 516. l. 1. Cyprian. f. 550. b. l. 40. contemnere. l. 42. jurat. f. 55●. l. 12. Suetonijs julius. sect. 39 omitted. f. 559. l. 41. so writes● p. 549. l. 26. Hispalensis. p. 561. l. 37. Nomocan. p. 614. l. 43. precipimus. p. 685. l. 29. Vincentius. p. 686. l. 33. Furens. p. 708. l. 12. vicious. p. 715. l. 22. r. lib. 4. Tit. 7. p. 720. l. 16. r. p. 20. p. 755. l. 41. augurijs. p. 798. ●. 15. irasceru. p. 82●. l. 29. teneritudinem. p● 832. l. 16. jungere. l. 34. Library. p. 834. l. 25. Satyr● p. 836. l. 6. f. Artic. r. Act. p. 841. l. 37. Stageplays. p. 844. l. 41.42. debet propter. p. 845. l. 13. r. 481. p. 848. l. 31. & 851. l. 44. Sabellicus. p. 849. l. 30. nimirum. p. 852. l. 15.16. arts Gaudenti●. p. 853. l. 4. Zona●as. p. 858. l. 1. R●rum. l. 19 Suid. p. 869. l. 5. cum subeunt. p. 879. l. 11. crucius. p. 884. l. 5. vob●. p. 894. l. 13. f. m, in. p. 900. l. 4. Enar. in Psal. l. 44. r. p. 902.903. p. 902. l. 39 r. 79. p. 933. l. 41. r. omnes. p. 964. l. 37. ●iserunt. p. 971. l. 3. Tom. 2. p. 990. l. 36. secularu.