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 cuisse of God, wherein either players be made of, or theatres maintained.  
Set forth by Anglo-phile Eutheo.  Ephes. 5, verse. 15, 16. 
Take heed therefore that ye walk circumspectly, not as unwise, but as wise, redeeming the time, because the days are evil.  
Allowed by authority. 1580.   

  

Anglo-phile Eutheo to the Reader, S.  
THou hast here, Christian reader, a second and third blast of retreat from plays and theatres. The first blast in my count is The School of abuse: 
School of abuse.  a title not unfitly ascribed unto plays. For what is there which is not abused thereby? Our hearts with idle cogitations; our eyes with vain aspects, gestures, and toys; our ears with filthy speech, unhonest mirth, and rebaldrie; our mouths with cursed speaking; our heads with wicked imaginations; our whole bodies to uncleanness; our bodies and minds to the service of the Devil; our holy days with profanes; our time with idleness; all our blessings, health, wealth, and prosperity to the increase of Satan's kingdom, are there abused: that not unfitly they are termed, as of late The school of abuse, by one 
a 〈…〉 his invective against plays, called ●he School of abuse. ; The school of Bawdry by another 
b 3. Blast of retreat 〈◊〉 plays. ; The nest of the Devil, and sink of all sin, by a third 
c M. Spark in his rehearsal sermon at Paul's cross, 29. of April. Ann. 1579,  so long ago, The chair of pestilence, by Clement Alexandrinus 
d Clement. Alexand. ●. 3. Pedag. cap. 12. ; by Cyril, 
e Cyril. Catech. 1. Mystagogica.  and Saluianus 
f 2. blast of retreat from plays.  The pomp of the Devil; the sovereign place of Satan, by Tertullian 
g Tertul. lib. de spe●lach●is. .  
And albe I call them, A second and third blast▪ etc. yet do I not so, as though there were no more blasts, or dehortations from them, or invectives against them beside. For in all ages the most excellent men for learning have condemned them by the force of eloquence, and power of God's word (as I am to prove upon any good occasion offered). But so do I tear●● them in respect of the time present wherein none, that I know, besides these authors have written, though many, thanked be God, in the principal places of this land have, 
Author of the second blast.  and daily, yea and openly do speak against plays and theatres.  
The former of these two was written in the Latin tongue by that reverend man Saluianus 
h Saluianus 〈◊〉 Episcopus lib. 6. de gubernat. Dei.  Bishop of Massilia, who for his wonderful eloquence and zeal is called, Magister Episcoporum, The master of Bishops, by Gennadius 
i Gennadius de illustribus viris. ; and that 1100▪ years sithence. Wherebie thou mayst gather, first, that it is a most odious, & intolerable thing in a Christian Commonweal, which so learned a Bishop would stand to confute; & secondly, that to dehort from plays is no new thing, being condemned so long ago.  
The Lord of his infinite mercy grant, that his blast may do more good with Englishmen, than it did with the Romans, to which he sounded the same. Otherwise I know right well, that must needs betide us which happened unto them. For they contemned his sayings, and the warnings of such like good men. Therefore first came the foreign enemies, the Goths and Vandals who overcame them, and oppressed them with most grievous bondage; and afterward they fell into the hands of Satan, who carried them headlong into all impurity of life, & abomination, under which curse of God they as yet continue. So we, assuredly, unless we listen unto the dehortations of these good men, and shun plays, with such like pomps of Satan, the which once we, when it was, before God & his congregation, renounced, shall fall into some one intolerable plague of God or other, into the hands if not of foreign enemies, which I fear; yet of our spiritual adversary, the Pope or Devil, which I am sure of.  
Touching the Author of the latter blast, thou mayst conjecture who he was, but I may not name him at this time for my promise sake: yet this do I say of him, that he hath been, to use his very words, A great affecter of that vain Art of play making, etc. Yea, which I add, as excellent an Author of those vanities, as who was best. But the Lord of his goodness hath called him home; so that he did not so much delight in plays in times past, but he doth as much detest them now, and is heartily sorry that ever he was such an instrument to set vice afloat: as more at large in his discourse, thou mayst perceive. Whereby first, note with me, the goodness of our God toward us, who seeing that we will not shun plays for any dehortations of his godly Preachers, who day by day in all places of greatest resort denounce the vengeance of GOD to them, be they hie or low, that favour plays, theatres, or players, stirreth up the very authors themselves to inveigh against them, that we may be ashamed any way to allow that, which the very authors do utterly condemn. secondly praise God, I beseech you, for bringing this Author, and Master Gosson, who made the School of abuse out of Babylon. And thirdly pray unto him, that all ●●kers of plays may follow their ●●ample: then sure I am, that both 〈◊〉 rude multitude, if not for fear of God's displeasure, yet because they 〈◊〉 hear nothing but what is stolen 〈◊〉 leave haunting of stinking 〈◊〉 and also players themselves 〈◊〉 their unlawful, ungodly, and abominable exercise, for lack either of authors, or of auditors.  
Loath was the Author, I must needs confess, to have his work published, not because he would not have plays openly reproved, which from his heart he wisheth were most straightly forbidden, but through a too too base conceit of his own work, thinking that some grounded Divine were more fit to dehort from so profane an exercise, than he, whose profession (if so I may say) is otherwise. But hearing partly by me, and partly by others, what a joy to the children of God, and grief to the servants of 〈◊〉 would be to hear, that he, who 〈◊〉 so famous an Author, was now 〈◊〉 a religious dehorter from 〈◊〉; yea, thinking how the one sort would with more Zeal avoid them, & the other with more shame appear on stage, when they should understand that all the world knoweth that their exercise is neither warranted by God's word, nor liked of Christians, but disallowed utterly by Scripture, by reason, by Doctors, by Bishops, by their very authors themselves, yea and by all other good men, as the enemy to godliness, and the corruption of the well disposed, and so consequently a special engine both to subvert all Religion, and to overthrow the good state of that Commonweal where it is maintained, he altered his mind, and gave me his book, wishing me to do therewithal as I thought best for the glory of God, and thy commodity.  
Which I have now, together with the invective of that reverend Bishop Saluianus, published, that one of them might show the abomination of theatres in the time present, and the other how odious they have seemed to the godly in time past, and both allure thee utterly to forbid them, if thou be a Magistrate of power, and to avoid them more than any pestilence, be thou whosoever. Which God grant.   

A Second blast of retreat from plays and theatres, sounded by that reverend, godly, and learned Bishop Saluianus, sometime Bishop of Massilia, in his sixth book De gubernation Dei.  
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 speech the ears: so that when one of these doth offend, the rest may be without fault. But at theatres none of these but sinneth, for both the mind there with lust; and the 〈◊〉 with shows; and the ears with hearing be polluted: all which 〈◊〉 so bad, that no man can well report or declare them with honesty.  
For who, without passing the bounds of shamefastness, can utter those imitations of unhonest things; that filthy speech; that vile motion, the beastly gestures, used there? The vileness whereof may be gathered even by the unlawfulues to name them. For some sins, though most heinous, may well and honestly both be named, & blamed too, as murder, theft, adultery, sacrilege, and such like: only the filthiness of theatres are such as may not honestly be no not so much as blamed. Such new matter ariseth against the reprover for finding fault with this 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.  
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, inasmuch as in mind he dissenteth. And if one come while a robbery is a doing, he is clear, because he abhors the fact. Only the filthiness of plays, and spectacles is such, as maketh both the actors & beholders guilty alike. For while they say nought, but gladly look on, they all by sight and assent be actors, that truly may be applied unto them that saying of the apostle, 
Rom. 1, 31.  How that not only they which commit such things are worthy death, but also which favour them that do them.  
So that in that representation of whoredom, all the people in mind play the whores. And such as happily came chaste unto shows, return adulterers from plays. For they play the harlots, not then only when they go away, but also when they come. For as soon as one lusteth after a filthy thing, whiles he hasteneth to that which is unclean, he becometh unclean.  
Now this being so, behold I pray you, what parts either all or almost all Romans, do play. And yet, we doing thus, say we are not regarded of God; we say GOD hath forsaken us, when in very deed we forsake God.  
For, 
God cannot favour such as haunt plays.  suppose we, that our 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 〈…〉 seemly things. Can God the 〈…〉 such kind of persons? 〈◊〉 God cast his gracious countenance upon such as rage's in circles, 〈◊〉 play the harlots in theatres? Or is this our meaning, and do we think it meet, that forsomuch as God seethe us in circles, and theatres, that what things we see, he beholdeth; and what filthiness we look on, he seethe it also for company? For one of these must needs be: for if he vouchsafe to look upon us, it followeth, that he must behold all those things, where we are: or if, which is most true, he turn away his eyes from those things, he must likewise turn his countenance from us who are there. And the case standing thus, yet naie-theles we do these things which I have said, and that without ceasing.  
Or think we that God hath his theatres, and circles, as had the gods of the Gentiles? For thus did they in old time, because they were persuaded their idols delighted in them. 
The Devil delighteth in plays; God detesteth them.  But how is it that we do so, who are certain that our God detesteth them? Or if we know that this abomination doth please God, I will not gainsay, but we may frequent it day by day. But if it be in our conscience, that God abhorreth, that he detesteth, that God is offended as the Devil is fed by theatres; how say we that we worship God in his Church, which serve the Devil always at plays, and that wittingly, and willingly? And what hope shall we have with God, who not ignorantly, or by chance wound him, but after the example of those gigants whom we read, full madly bend themselves against God, and against the clouds. So we through the injuries which all the world over continually we infer, do beat the heavens, as it were, with a common consent.  
To Christ therefore, O monstruous madness! even to Christ do we offer plays and tumblers; yea and that especially then when we receive goodness at his hands, when we enjoy prosperity through his blessing, or God hath given us victory over the enemies, whereby what else do we show ourselves, but even injurious to him which hath done us good; to rail upon him, who blesseth us; to strike him over the face with a sword, who lovingly doth kiss us.  
For I ask the mighty 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 despiteful words for benefits received? without controversy all men will judge him a most heinous offender, which for good rendereth ill to him, to whom indeed he might not yield ill for evil: even thus do we, which are called Christians; we stir up against us a merciful God by our uncleanness; we strike a gracious God by our filthiness; we wound a loving God by our wickedness.  
To Christ therefore, o monstruous madness! even to Christ do we offer players and tumblers; to Christ we do render for his benefits the filthiness of theatres; even to Christ do we sacrifice the oblations of most beastly sport. As though our Saviour, who for us became man, taught us to do so, and had preached the same either by himself, or by his Apostles; as though that to this end he took upon him the shame of man's nativity, and the contumelious beginnings of an earthly 
Luk. 2, 12. 13.  generation; to that end he lay in a cratch, at what time notwithstanding the very Angels ministered unto him; to that end he would be swaddled with rags of cloth, who governed the heavens in simple cloth; to that end he hung on the cross, at whose hanging the very world was astonished. 
2. Cor. 8, 9  Who being rich, saith the Apostle, for your sakes became poor, that ye through his poverty might be made rich. 
Phil. 2, 6.  And being in the form of GOD, he humbled himself unto the death, even the death of the cross: 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. 
Tit. 2, 11.  For the grace of God that bringeth salvation unto all men hath appeared, 
12.  saith blessed Paul, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, 
13.  looking for the blessed hope, and appearing of the glory of the mighty God, 
14.  and of our Saviour jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purge us a peculiar people unto himself, Zealous of good works.  
Where be they which do these things, for which the Apostle saith Christ came? where be they which fly thedesires of this world? where be they which live godly & righteously, that look for the blessed hope by well doing, and leading a pure life, show thereby that they look and long for the kingdom of God; where be such?  
Our Lord jesus Christ came, 
Tit. 2, 14.  saith he, that he might purge us a peculiar people unto himself, zealous of good works. Where is that pure people? that peculiar people; that good people, that people of holiness?  
Christ, saith the Scripture, 
1. Pet. 2, 21  suffered for us, leaving us an ensample, that we should follow his steps. And we follow the steps of our Saviour in circles, and in theatres, we follow the steps of our Saviour: as though our Saviour left us such an ensample, whom we read did weep, but that he laughed, we never read. And both these for our sakes, because weeping is a pricking of the heart, laughter the corruption of manners. Therefore said he, Woe to you that laugh, 
Luke. 6, 25.  for ye shall wail and weep: and, 
21.  Blessed are ye that weep now, for ye that laugh. 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, & mixed with impiety.  
What error, I say, is this, nay what foolishness? Can we not daily be merry, and laugh, unless we make our laughter & 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, nay what fury? Let us laugh, I pray you, yea unmeasurably; and let us be merry, yea continually, so we sin not. What foolishness, nay madness is it, to think mirth and joy nothing worth, unless God be injuried thereby? yea injuried, & that most heinously?  
For in shows there is a certain Apostasy from the faith; 
To see plays a kind of Apostasy.  and a deadly declining from our belief, and the heavenly sacraments. For what is the first profession of Christians at their baptism? They protest they will renounce the Devil, and all his works, his pomps, and vanities. Therefore by our own confession, shows & pomps are the works of the Devil.  
How then, o Christian, dost thou haunt plays and theatres after baptism, which thyself confessest are the works of the Devil! Once thou didst renounce the Devil and all his shows, whereby it followeth, that whiles thou goest witting and willingly unto common spectacles, thou must think thou returnest again unto the Devil. For thou hast renounced both, and didst confess one of them to be both. So that returning unto one, thou goest back unto both. For, thou sayest, I renounce the Devil, his pomps, shows, and works. And what afterward? I believe, thou sayest, in God the Father almighty, and in jesus Christ his son. Therefore before we can believe in God, the Devil must be renounced. For he believeth not in God, who renounceth not the Devil. So then he forsaketh God, who returns to the Devil. But the Devil is in his pomps & shows, than it followeth that by returning unto his pomps we forsake the faith of Christ. Then hereby all the mysteries of the Belief are unloosed; and all which followeth in the Creed, is weakened, and tottereth. For the building cannot stand, if the principal be down.  
Then tell me, o Christian, how canst thou think thyself to keep that which follows in the Creed, when thou hast lost the beginning of the same? The members without an head be nothing worth; & to their beginning all things have respect; which once being decayed every thing goes to wrack. For the root being gone, either nothing remains; or if there do, it serves to small profit, for without an head nothing can stand.  
He therefore that thinks it a light offence to see plays, let him consider all what we have said, and he shall see that in plays there is destruction, and no pleasure. And what else is it, but to fall into destruction, to forego the beginning of life? For where the foundation of the Belief is overthrown, life itself is destroyed.  
Then again we must needs return unto that which we have often said: what such thing among the barbarous? where be any stages among them, or theatres? where is the sin of many sins, that is the destruction of our hope, 
Pagans might better erect & frequent theatres than Christians.  and salvation? which notwithstanding if they, being Pagans did use, they should err with less offence of God: because albe such doing were a defiling of the sight, yet were it not a breaking of the sacrament.  
But now, what can we say for ourselves? we hold the belief, & we overthrow the belief; we confess the duty of salvation, and also deny the same. And therefore where is our Christianity? who, as it seemeth, hereunto are baptised, that afterward more heinously we might offend? we prefer pastimes before the Church; we despise the lords table, and honour theatres; at a word, we love all things, reverence all things, God alone seemeth vile to us in comparison of other things.  
Finally among the rest which prove the same, this which I now say, doth show it to be true. For if it fall out, as often it doth, that at one & the same time an holy day be kept, and common plays proclaimed, I demand, whether do men flock most, to the court of God, or to the den of plays; to the temple, or to theatres? And what do men hear most willingly, the sayings of the Evangelists, or the toys of 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 best, which we prefer. For if the Church keep any feast on that day when deadly pastime is shown, men, such as say they are Christians, either come not at all unto Church; or, if not thinking of plays they come and hear in the same plays to be abroad, they leave the Church. The temple is despised, to run unto theatres; the Church is emptied, the yard is filled; we leave the sacrament, to feed our adulterous eyes with the impure, & whorish sight of most filthy pastime. But forsooth we, whom prosperity doth mar, must do something in the beginning. And therefore full rightly saith the Lord God unto us; For your uncle annes, are ye with destruction abolished. And again, The altars of this mirth shallbe rooted out.  
But now it may be answered, that in all the towns of the Romans plays be not used. True it is, and I add moreover, that neither be theatres where in times past they were. For they are not used neither at Magontia, norat Massilia, because those towns be overthrown, and destroyed; They are not used at Agrippina, for the enemy hath subdued the same; not in Trevers that famous town, because being fouretimes subdued, it is now brought to ground; to conclude they are not used in most towns both of France, and Spain; and therefore woe to us men, and to our uncleanness; woe to us, and to our wickedness. What hope is there for Christian people before God? inasmuch as those evils have never been in Roman cities, since they came into the hands of Barbarians. Whereby it appeareth that wickedness and impurity, 
Romans singular wicked.  is proper & peculiar unto the Romans, and their very nature as it were. 
A goodly praise of the Romans.  For there wickedness doth chiefly reign, where the Romans be.  
But haply this may seem a grievous, and unjust complaint▪ grievous indeed, if it be false. But how, thou wilt say, how can it be otherwise, since what we have said, are done in a few cities of the Romans? And most of them are not polluted with this spot of filthiness, where although the place and dwelling of ancient error do abide, yet are not those things now done which were in times passed.  
It will be good therefore to consider both these things, that is, both why the places & houses of plays are yet up; and yet no plays used. The places and houses of filthiness are therefore yet standing, because in them all impure things were wont to be shown: and now the vain pastime is not used, for that the misery of the time, and men's poverty will not permit. So that it was of their impiety, why in time past plays were frequented, & necessity is the cause that they are not now. For the miserable case of the exchequer, & the emptiness of the Roman treasury will suffer no money to be wasted commonly upon trifling things. And although much is lost, and cast as it were upon the dunghill: yet nothing so much can be consumed, because they have not wherewithal to do so. For such is our insatiable desire of filthy pleasure, that we could wish to have more, only to lay it upon this dirt of abomination. And the thing shows what we would prodigalie consume, if we were rich, when we wast so much being in so poor a state. For this is the spot, and misery of the present time, that although through poverty we cannot, yet through our impiety we would consume much.  
There is no cause then why we should deceive ourselves, in saying that in all cities those things are not, which were before done. For therefore they are not in this time used, because the towns where they were used, are not to be seen: and where they have a long time been used, there is not to bring it to pass: as God himself speaketh unto sinners by the prophet, And it ascended upon his heart, and the Lord could bear it no longer: for the wickedness of your studies, and for the abominations which you have committed, and your land is brought into desolation, into barrenness, and accursed. This is the cause then why the mayor part of the Roman empire is brought into desolation, into barrenness, and accursed.  
And would to God they were only done in times past, and not now in these days, happily then, as it is written, God would be merciful to our sins. But we take not the way to have God's favour. For uncessantly we add sin to sin, & heap wickedness upon wickedness, that as the better part of us are destroyed, so we may all come to nought.  
For, I demand, who seethe another slain before his face, and is not afraid? who beholdeth his neighbours house on fire, and will not by all means provide for the salfetie of his own? we do not only see our neighbours to burn, but also are set on fire ourselves from the chiefest part of our bodies. And, o abomination! what a mischief is this? we burn, we burn, yet dread we not the fire wherewith we burn. For, as I said, the cause why those things which before time were used, are not now done, is to be ascribed to the misery we are in, not to any discipline or good order which we have.  
Finally, I do easily prove the same. For make the time as it was, and forthwith all things shallbe as they were in those days. Yea moreover, as touching the desire of men, though those things are not every where, yet in respect of their minds every where they be. For the Romans would have them used every where. For when necessity only makes an evil thing to be left undone, the very desire of a filthy thing is condemned in such sort as if it were done. For, as I say, according to the words of our Saviour, 
Matt. 5, 28.  Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart: whereby we may gather, that albe we leave things filthy & damnable undone, and that only through necessity; yet because our will is good to have them, we are guilty of condemnation.  
And what speak I of will? when almost every where those things are committed. For what stranger soever cometh either to Ravenna, or to Rome, shall find a part of the Romans at shows; 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 which either do commit.  
Yet for all this we flatter ourselves of our good behaviour; we flatter ourselves of the rareness of impurity. But I say yet more, that not only those foul spots of infamous plays are yet to be seen as afore time; but also be more abominably set forth, than ever they were. For in those days every part of the Roman empire was in health and sound; the riches of other towns made the common barns to be large & big; citizens did abound in wealth and pleasure, so that it was very hard in such abundance of all things, for religion to continue pure, and manners uncorrupt. Then every where authors of filthy pleasure were cherished; for in all places men were fat. No man weighed the charge of the Commonweal, no man feared to come behind hand; for expenses was not perceived. The Commonweal after a sort did seek where, and how to waste wealth, having almost no place to keep it. And therefore heaps of wealth, even well nigh above measure, were consumed upon vain things.  
But now what may be said? old abundance is gone, gone is the wealth which once we had. Poor we are, yet cease we not to be vain. And whereas poverty doth reclaim prodigal and prodigious pupils, so that when their wealth is gone, they leave wickedness: we show ourselves a new kind of pupils and unthrifts, who lacking wealth will not leave wickedness. Whereby it appeareth, that the cause of our wickedness, is not in the enticements, as of other men, but in our hearts: and that our minds, is our wickedness; that in deed not by the taking away of riches, but through the desire of evil things we sin.  
And although we have hitherto recited many vices of the Romans, which the barbarous people are not polluted withal: yet are there many more, which I will now add. But first this I warn you by the way, that you account no kind of sin light, which tendeth unto the dishonour of God. For if no man may dishonour him that is noble and mighty; but if he do so he is made to answer it where he would not, and condemned by law: how much more heinous is that offence, whereby the glory of God is defaced? For always the fault doth increase, according to the worthiness of him that is injuried. Because by how much the person is greater that suffereth reproach, by so much is he faulty that doth the same. 
Exod. 31, verse. 13. 14.  Whereof it is which we read in the law, that they which to man's thinking did but lightly offend, 
Nomb. 20, verse. 25. 26, etc.  were most severely for all that punished: which was to give us to understand that nothing, 
Nomb. 25, verse. 4. 9  which concerneth God, should be lightly accounted of: & that that which man esteemed a small offence, because it was committed against the glory of God, 
1. Chr. 13, verse. 9 10.  was a most grievous crime.  
To be short, Vzza 
Vzza.  that Levite of the Lord, what did he contrary unto the commandment of God, when he assayed to keep up the Ark of God from falling? no precept was there by law to forbid him; yet while he held up the same, presently through the wrath of God he died: not because he had done any thing rebelliously, or at leastwise not dutifully, but by showing duty he proved undutiful, for taking more upon him than he was commanded.  
That man among the people of Israel, 
Gathering of sticks. Nomb. 15, verse. 32. 35. 36.  that had gathered sticks upon the Sabbath day, died the death, and that by the judgement, and commandment of God, even the most gracious and merciful judge, who out of doubt had rather pardon than kill, had not the consideration of severity prevailed over his mercy. For one rash fellow perished, that many afterward through rashness might not perish.  
And what should I speak of each particular man? 
Nomb. 11, verse. 4. 31. 32. 33.  The whole nation of the jews traveling through the wilderness, because they lusted after their wont meat, lost a part of their people. 
Psa. 78, 30. 31.  Yet was there no commandment that they should not lust, but God, as I suppose, would provide afore hand for the due observation of the moral law, by restraining their rebellious concupiscence: even that all the people might the more easily confess, how earnestly they should avoid those things, which God in his holy Scripture should forbid, when they were punished for that, which as yet they were not forbidden.  
The same people also complained that they took such pains, for which cause the Lord plagued them from heaven: not because a man oppressed with labour might not complain; but for that thereby they showed themselves unthankful towards GOD, making God, as it were, the Author of their immoderate business. Whereby we may gather, how zealously he ought to serve God, which enjoyeth prosperity, when as he may not complain being in adversity.  
But perchance, some will say, whereto serves all this? whether to? doubtless, that we should count nothing a small thing, which hurteth the glory of God. 
Plays the mockery of religion.  We speak of common plays, the very mockery of religion, and the toys of our life. For while we play at theatres and stages, we are ravished with the love thereof, according to that in the holy Scripture, 
Prou. 10, verse. 23.  It is a pastime for a fool to do wickedly. And so, in laughing at filthy and abominable things, we commit wickedness: & those no small sins, but therefore the more damnable: because though they seem small at the first sight, yet are they most pestilent in the end. For inasmuch as there be two most notorious evils, 
Two most notorious offences committed by frequenting plays.  as when a man either slayeth himself, or defaceth the glory of God, both they are done in common plays. For at plays both the everlasting salvation of Christian people is quite extinguished through wicked filthiness, & the majesty of God violated, through sacrilegious superstition. For it is certain that it offendeth God, being consecrated to idols.  
For Minerva in schools of exercise, Venus at theatres, Neptune at circles, in the field Mars, Mercury at wrestling places is adored, & had in honour: and so, according to the quality of the authors, superstition doth increase.  
All uncleanness is showed at playing; all luxuriousness at wrestling; at tumbling all unshamefastness; all madness in caves. Uncleanness is one where; wantonness anotherwhere; anotherwhere intemperancy; and madness anotherwhere: but the Devil is everywhere; yea in every particular place where plays be, are all the sorts of Devils. For they govern those places which are dedicated unto them. And therefore the only enticement is not there, nor wickedness only in such spectacles, or shows. For it is a kind of sacrilege beside for a Christian to be at such superstition; because he taketh part with their idolatry, whose feasts he is delighted withal.  
The which albeit always it hath been a lamentable thing: yet then is it most intolerable, when as besides the customable use of life, either our adversity, or prosperity doth make it the more heinous. And that because God in adversity should be the more pacified, & less offended in prosperity. For God's favour should be sought for when he is angry; and when he is merciful, he should not be dishonoured. For we fall into adversity through the displeasure of God; and by his favour, we enjoy prosperity.  
But we do all things clean otherwise. 
Prosperity abused.  How so? do you ask? mark what I say. And first when God being entreated of his own mercy (for we do never so live, that we can deserve to have him entreated) but, as I say, when God hath entreated himself, and given us a peaceable time, great increase, a rich tranquillity, and store of all things more than we can desire; then we so corrupt ourselves with such prosperity, and so defile our lives with wickedness, that we utterly forget both GOD and ourselves. And whereas the Apostle saith, 
1. Tim. 2, verse. 2.  that The fruit of peace which God doth send, consisteth in this, that we should lead a peaceable and quiet life in all godliness, and honesty: we use the same as though God gave it to the end, that we should live in all drunkenness, in all riotousness, in naughtiness, in theft, and in all wickedness and dishonesty: as though the benefit of peace given, were leisure to do wickedly; and we should take the truce of tranquillity at God's hand the more licentiously, and securely to sin.  
Therefore we are unworthy God's gifts, which use the benefits of God so wickedly. We make the occasion of good works, to be only the matter of wickedness. Whereby cometh to pass, that peace itself is against us. For so we deal, that better it were for us to be without that thing whereby we prove the worse.  
Who would think it? we change the course of things by our wickedness; and what God of his mercy made good, we make the same il for us, through our vile behaviour, etc.  
It remaineth that we now prove that neither the gifts nor allurements of God do better us one jot. And what are they? what, but even our peace, quietness, & tranquillity which we enjoy according to our wish and desire. Wherefore because the matter doth so require, let us utter some special thing.  
Then, as often as we are in fear, in affliction, in perils; when either cities with enemies are besieged, or countries by invasion or any other adversity are wasted: then we beat the members of a Commonweal, and by prayer call for the assistance of God: If by the aid of God either towns by saved, or spoil and pilling hath an end; or the host of enemies foiled; & all fear through the blessing of God is taken away, what do we strait after all these ehings? I believe we endeavour to requite the benefits that we have received from our Lord God with serving, honouring, and reverencing his holy Name. (For this followeth, & experience doth prove, that they who are thankful get more benefits, and they are blessed with most ample and fresh rewards that requite good turns.  
So happily we do, & requiting our GOD at leastwise after the manner of men, we render good for his benefits, that is, we forthwith make recourse unto the house of the Lord, throw ourselves upon the ground, pray unto him with joy and tears together, set forth the temple with our gifts, and bestow rewards. And because through his gift we are made merry, we show the signs of our joy in his temples, or least wise, which he likes as well, we renounce the former wickedness of our life, slay the sacrifices of good works, and for new consolations we offer the sacrifice of a new conversation, finally we proclaim an holy war against all uncleanness, shun the madness of stages, abhor the filthiness of plays, promise a new life to the Lord, and finally for the attainment of his perpetual protection we offer up ourselves wholly unto God.  
Now, forasmuch as these things which we have mentioned, should be done for God's benefits newly extended upon us, let us consider what is done. We run forthwith unto plays, we fly unto madness, the people disperse themselves in theatres, the whole multitude revel it out at stages. He bestoweth good things upon us, that we should be good; we contrariwise when we have received good, increase our wickedness; He by his benefits calleth us unto godliness, we thereby fall to sin; He by his gifts allureth to repentance, we rush unto uncleanness; He calleth unto purity of life, we follow filthiness.  
Thus we well requite him for his liberality, we do well either acknowledge, or honour him for his gifts, who as greatly do recompense him with injuries, as he hath mercifully blest us with benefits.  
FINIS.   

A third blast of retreat from plays and theatres, showing the abomination of them in the time present.  
KNowledge makes her seat & abode in the minds of those men, who are neither addicted to their own opinion; nor yet carried away with every likelihood of troth. For as he that is unwilling to hear, is farthest from knowledge: so he that is carried away with every likelihood, before he have waded far & deeply in the cause, shall prove but slender of judgement. But he who will never be satisfied with reason may rightly be counted obstinate and perverse; and without reason to be persuaded cometh either of simplicity, or compulsion.  
I writ this to none other end but to show, that as I ought not, being wedded too much to mine own opinion, to be carried to the defence of a wrong cause: so it beseemeth me not to be overlightlie misled unto error through the censure of those, whose bare affirming or denial serve only to maintain, but not to prove; for that men are not to be satisfied with words, but with reason. Which if I may be, I will not be counted a perverse wrangler, but frankly will condescend into the opinion of the wise: otherwise am to be pardoned though I stand earnest and stiff against that which is contrary to virtue; disagreeing from good religion; furthest from civility, and may neither by argument of reason, nor power of learning be defended.  
Such doubtless is mine opinion of common plays, usual jesting, and rhyming extempore, that in a Christian-weale they are not sufferable. My reason is, because they are public enemies to virtue & religion; allurements unto sin; corrupters of good manners; the cause of security and carelessness; mere brothel houses 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 heinous speeches, 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 il painting the Devil like an Angel, he must be portrayed forth 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 affections, insomuch that, what we know to be evil, we are not ashamed either openly to defend, or slily to cloak.  
The excuse of wickedness is but the increase of punishment; & an ill cause defended by authority, & maintained by learning, brings Magistrates into slander, and learning into contempt.  
This I speak, for that I know those aforesaid do want neither countenance to uphold, nor yet skill to defend them. But yet, under correction, an evil cause maintained is nearetheles evil; &, as pitch defiles the toucher thereof, be he never so clean: so the virtuous bring their life into question either by sufferance, or maintenance of evil. For who will not judge but what a man's allows in another, he commends in himself?  
I therefore with reverence not as a teacher, but as a well-willer both to the noble and learned, would wish them with Adrian the Emperor to suffer no pastime, that may bring them to vanity; nor to frequent that recreation▪ which tends either to the hurt of a Commonweal, or to the overthrow of religion.  
It is true that one opinion may be contrary to another; and that for the disliking of one, or two the quality of playing were not to be laid of, being so highly esteemed of all sorts of men, for that every man conceiveth of the goodness or badness of a thing according as it seemeth in his own opinion. And therefore the thing which they discommend, may be both liked, and allowed.  
I confess the judgement of one or two is not to be allowed in such cases: nevertheless the opinions of the rude multitude are not always the soundest, which are moved with unconstant motions, whereby many times they like of that which is most hurtful; and dislike that which is most profitable: because the one pleaseth their humours and the other restraineth their affections. The censure therefore of them who carry best ground from God's word; and is most agreeable to reason, most profitable for the Commonweal; least hurtful to our brethren; and tending alway to the reformation of abuse, is soon to be allowed, and followed.  
Then whether this my judgement to be admitted or no, as being the soundest, & respecting the benefit of this our country, I leave it to the judgement of the godly wise, and learned. And that I may seem to write nothing without ground, or to find fault without cause, I will, GOD to friend, set down nothing to prove mine assertion good, but what Scripture shall warrant, examples confirm, reason allow, and present experience ratify.  
Which mine arguments, if any by more colour of truth can overthrow, I am ready to recant, and to allow that for good, which I can yet but condemn as wicked, and think of all other to be the most intolerable abuse in our Commonweal. For otherwise I cannot think, unless I be constrained, as Petrarch saith, to judge by other men's judgements; which who so doth, judgeth not of himself, but reporters the opinion of others.  
Many run on their courses very vainly till it please God to call them home by the Spirit of his grace unto amendment of life. For when it shall please him to touch the conscience of the wicked with repentance, the whole state of their life doth alter from that it was before as may appear in S. Paul at his conversion. And assuredly the Lord doth suffer us many-times to run passed ourselves, that when he hath called us home, we may become examples of virtue and godliness unto others.  
I confess that ere this I have been a great affecter of that vain art of Plaie-making, 
The authors former study; and life.  insomuch that I have thought no time so well bestowed, as when my wits were exercised in the invention of those follies; I might scarcely with patience hear any man speak, wear he never so learned & godly, that thought to persuade me from them. So far was I from receiving of their good and godly admonitions, that I stopped mine ears, and hardened mine heart against their counsel. Such is our peevish nature; we can like of nothing which doth dislike us, or seemeth contrary to our vain opinions. And therefore it is God only, that must turn our minds, otherwise we shall never discern profitable from hurtful things. For able we have some about us who counsel us the best, & seek our profit: yet for all that our nature is so perverse & froward, that what is well said will take no place. This found I by myself, & this I now perceive to be in others: but the lords purpose is good in all his dealings.  
It might have been said of me then, 
Hereby learn thou, good Reader, how to shun not only the vanity of plays, but all other vanities, after the example of the Author, who by diligent reading the holy Scriptures, and repentance fell into an utter detestation of plays.  as it was written of the wicked, that they considered not the ways of the Lord, but after when it pleased God of his mercy to call me to the reading of his word, and diligent study of the Scriptures, I began to loathe my former life, and to mislike my own doings; and I was no sooner drawn with an hearty desire to return unto the Lord, but I found myself strengthened with his grace unto good desires. For the Lord never faileth them that seek him. Assuredly his promise can never deceive men, 
Luke. 11, 9  but when they knock, the gate shallbe opened unto them; and when thy seek, they shall find. There is nothing more required in us, 
What God requireth at our hands.  than a ready desire of well doing, who no doubt, being truly engraffed in our minds, shallbe so watered with the dew of God's holy spirit, that it will increase and grow up in us to a more full growth and perfection.  
When I came to a straight examination of my life, which I had vainly consumed in those exercises; 
Plays cannot abide the truth of God's word;  and that I began to call mine old doings into question, and to try them by the true tuch of God's word, I found what I counted for gold to be but dross, vile, and of none account, 
Vain plays make vain folks.  having the property to make their favourers of their own nature.  
Then to the end that others should not be deceived with that wherewith myself was overtaken, 
The end why this book was made.  I thought it my part to lay open to all men's eyes the horrible abuse aswell of plays as of the Inactors, & the disorder of their Auditory; that the abuse being perceived, every man might reform himself, & be weaned from their wickedness; or otherwise, that the Magistrates being informed might take such good ways, 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 our heads Gods vengeance, & to our realm bring an utter confusion.  
What I shall speak of the abuse by plays of my own knowledge, I know may be affirmed by hundreds, to whom those matters are as well known as to myself. Some citizens wives, 
Fruits of plays for the Devils own mouth  upon whom the Lord for ensample to others hath laid his hands, have even on their death beds with tears confessed, that they have received at those spectacles such filthy infections, as have turned their minds from chaste cogitations, 
1. Cor. 6, verse. 19 20.  and made them of honest women light housewives; by them they have dishonoured the vessels of holiness; and brought their husbands into contempt, their children into question, their bodies into sickness, and their souls to the state of everlasting damnation.  
Such is the nature and inclination 
He that toucheth pitch willbe defiled.  that we run whether affection leads us, and are withdrawn by company. And therefore, 
2. Sam. 22, verse. 26. 27.  as David saith, With the godly thou wilt show thyself godly; with the upright man thou wilt show thyself upright. 
Psa. 18, 25. 26.  With the pure thou wilt show thyself pure, and with the froward, thou wilt show thyself froward.  
The repair of them that are honest to those places of evil resort, 
Avoid suspected places.  makes their own good life to be doubted of; for that the place breeds suspicion aswell of good, as of bad. For who can see man or woman resort to an house which is notoriously wicked, but will judge them to be of the crew of the wicked and ungodly?  
The most honest wife, 
The best soonest tempted.  is the soon assaulted, and hath such snares laid to entrap her, as, if God assist her not, she must needs be taken.  
When I gave myself first to note the abuse of common plays, I found mine heart sore smitten with sorrow (sin did there so abound & was so openly committed, 
Horrible sins openly committed at theatres.  that I looked when God in justice would have presently in his wrath have confounded the beholders.) The Theatre I found to be an appointed place of Bawdry; 
Mark this, o ye favourers, frequenters, & upholders of plays.  mine own ears have heard honest women alured with abominable speeches. Sometime I have seen two knaves at once importunate upon one light housewife, whereby much quarrel hath grown to the disquieting of many. There servants, as it is manifestly to be proved, have consented to rob their masters, to supply the want of their harlots; there is the practising with married wives to train them from their husbands, and places appointed for meeting and conference.  
When I had taken a note of all these abuses, 
Who can favour plays when the authors themselves abhor them.  & saw that the Theatre was become a consultorie 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 over lavish of speech; and that which I have publiqulie expressed of others by mine own knowledge might have been dissembled. But I have learned that he who dissembles the evil which he knows in other men, is as guilty before God of the offence as the offenders the selves. And the Lord hath expressly commanded in Exodus, 
Exod. 23, verse. 2.  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 wickedness, 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 press forth myself to be an Advocate against Satan unto the rooting out of sin. For I am fully resolved in God's truth, to build so strong and sure a foundation against these sellers, & setters forth of sin, as neither they, nor their adherents shall ever be able to overthrow. And my trust is that the godile will ionie with me to the suppressing of those which fight against his word, waging their battle on the Sabbath day the more convenientile to destroy the souls of the children of God.  
The cause is generally to be defended, for that the contention of the Adversaries is about religion, and therefore none can be discharged for bare saying they consent not to the wicked. For it is the part of every true soldier of lesus Christ with all power to withstand, & resist such as offer wrong to the majesty of GOD, by hindering the service which we own unto him. We are to be enemies unto the death against those uphiolders of wickedness; and never to give over the battle in so holy, & just a quarrel.  
We see the wicked are always ready to maintain evil causes, & in these days the worst men shall find bearers, and bolsterers, and be supported by those, who by justice are to supress them, or at least to reform their abuses, which are intolerable. If the wicked lurk together to uphold their lewdness, how much more ought the faithful to join themselves together to pluck down vanity!  
I know myself a worm of all other the weakest to meddle in these cases: yet such is my desire to overthrow their wickedness, that I dare, inflamed with the holy zeal of David in the quarrel of God, unprovided both of armour and weapon, with one poor sling resist the strength of their hugest Champion, and endure the brunt of his fierce assaults; doubting not but to find some that will stand with me to overthrow the enemies of GOD, and to pull down those flags of defiance, which Satan hath set up against the preaching of the Gospel to the decay of the Church.  
Let us delay no time, dear brethren, their doings are abominable in the sight and ears of God, and condemned of the righteous: if therefore sentence against their evil works be not executed speedily, The hearts of the children of men, as Ecclesiastes saith, willbe fully set in them to do evil. 
Eccl. 8, 11.   
If there were nothing to move you, 
Plays do not only hinder the Gospel, but hurt the Commonweal.  it were great cause to stir up your godly fury, and zeal to discommend plays utterly: but their abuses stretching further into the Commonwealth, are by sufferance grown so huge, that it is hard dealing with them as against foes; for they are become private friends. 
Ways how to suppress plays.  They are therefore to be dealt withal by degrees. For it is very hard to root out that from our hearts, be it never so great an abuse, whereof we have conceived a good opinion.  
Let therefore the Magistrate but repel them from the liberty of playing on the Sabbath day. 
The Magistrate's duty in suppressing plays.  For that is abuse which is generally found fault withal, & allowed of none but those who are altogether destitute of the fear of God, and without conscience. To play on the Sabbath is but a privilege of sufferance, and might with ease be repelled, were it throughlie followed. The warrant which Magistrates have to forbid plays is great, and passed unto them by such a Prince, whose authority is above all auctories of earthly governors.  
God hath given us an express commandment that we should not violate the Sabbath day; 
Exo. 20, 8. 9 10. 11.  and prescribed an order how it should be sanctified, namely in holiness, by calling into mind the spiritual rest; 
Works which God requireth on the Sabbath.  hearing the word of GOD; and ceasing from worldly business. Whereupon Isaiah the Prophet showing how the sabbath should be observed, 
Esaie. 58, verse. 13.  saith, If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, & call the Sabbath a delight, to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word, 
Esa. 58, 14.  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 jaakob thy father: for the mouth of the Lord hath spoken it.  
Here we see how the Lord requireth that this day should be observed; 
How the Sabbath day is consumed.  and what rest he looketh for at our hands. But, alas, how do we follow the order which the Lord hath set down! Is not the Sabbath of all other days the most abused? which of us on that day is not carried whether his affection leads him unto all dissoluteness of life? How often do we use on that day unreverend speeches! 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 confusion both to our bodies and souls?  
Are not our eyes (there 
* At plays. ) carried away with the pride of vanity? 
Every member of man defiled at plays.  our ears abused with amorous, that is lecherous, filthy, and abominable speech? Is not our tongue, which was given us only to glorify God withal, is not our tongue there employed to the blaspheming 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, & meditation of his goodness?  
So that albe it is a shame to say it, yet doubtless whosoever will mark with what multitudes those idle places are replenished, & how empty the lords sanctuary is of his people, may well perceive what devotion we have. We may well say, 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. For, If ye love me, 
john. 14, verse. 15.  saith Christ, keep my commandments. We may well be hirelings, but we are none of his household.  
Wherefore abuse not so 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. 
Eph. 5, 16.  Redeem the time, for the days are evil.  
Alas, what folly is in you, to purchase with a penic damnation to yourselves? why seek ye after sin, 
None delight in common spectacles, but such as would be spectacles.  as after a banquet? 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 furthest from you, when you are nearest such maie-games. Al of you, for the most part, do lose the time, or rather wilfully cast the same away; contemning that as nothing, which is so precious as your lives cannot redeem.  
I would to God you would bestow the time you consume in those vanities in seeking after virtue, 
Time would not be lost.  & glory. For to speak truly, whatsoever is not converted to the use wherefore it was ordained, may be said to be lost. For to this end was man borne, 
End of man's creation.  and had the benefit of time given him, that he might honour, serve, and love his Creator, & think upon his goodness. For whatsoever is done without this is, doubtless cast away.  
Oh, how can ye then excuse yourselves for the loss of time! do ye imagine that your careless life shall never be brought into question. Think ye the words of S. Paul the Apostle are spoken in vain, when he saith, 
2. Cor. 5, verse. 10.  We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. When that account shallbe taken, I fear me your reckoning willbe to seek.  
But you say, tush all is well, can the Lord see this? well, follow the thoughts of your own hearts, & see what shall come upon you? ye shall find all your imaginations to be wicked; and though you flatter yourselves in your sins, tempt the Lord in his mercy, and prick forward his slowness of wrath by your presumption: yet he will strike in the end to your utter confusion. Be thou not wicked overmuch, 
Eccl. 7, 19  neither be thou foolish; wherefore shouldest thou perish not in thy time, saith Ecclesiastes godly. And Solomon, 
Prou. 30, verse. 32.  If thou hast been foolish in lifting up thyself, and if thou hast thought wickedly, lay thine hand upon thy mouth. 
* Cease from ill doing.  Again, 
Prou. 28, verse. 14.  Blessed is the man that feareth alway, but he that hardeneth his heart shall fall into evil.  
What shall I say? None but the wicked favour iniquity. The despisers of GOD, look where they take any pleasure, and find sweetness, there they hold themselves, and feed their greedy humours; & it falleth out, as Solomon saith, that he who is throughlie an hungered, thinks the meat which he eateth to be sweet, although it be as bitter as wormwood.  
Those unsavoury morsels of unseemly sentences passing out of the mouth of a ruffenlie player doth more content the hungry humours of the rude multitude, and carrieth better relish in their mouths, than the bread of the word, which is the food of the soul.  
They are always eating, & never satisfied; ever seeing, and never contented; continually hearing, & never wearied; they are greedy of wickedness, and will let no time, nor spare for any weather (so great is their devotion to make their pilgrimage) to offer their penny to the Devil.  
It is the nature of the wicked to find alway such sweetness in their misdoings, 
The nature of sin.  as they will never give over, till they be overthrown by God's righteous judgement, or reclaimed by the secret working of his holy spirit.  
Look upon an whoremaster, 
Calvin upon job, chap. 74.  if he be once chased with his own lust, the Devil blinds him, and makes him take such pleasure in his wickedness, that all his delight is therein. If a man be given to drunkenness, or to other wickedness, he will hardly be reclaimed, or give it over, so great sweetness doth he taste in those unseemly pleasures, if so I may say. Thus you may see the despisers of God do find sweetness in all their misdoings.  
O my dear brethren, let not your affections carry you to wickedness; it behoveth you to be very wary, and circumspect how you thrust yourselves into public assemblies of profane plays, since there be so many enticements unto looseness, & so many means to train you to unthriftiness there, as wonder it is, if you haunt them but your souls willbe grievously hurt.  
Pleasure their captain is so politic an enemy, that he knows how to train you into danger. But when ye are once within his lap, hard will it be for you to escape. because he can use you so friendly, and so fitly apply himself to your appetites, that ye will rather wish to be in bondage with him, than at liberty without him. So that ye are warely to shun his ambushes, and so to retire, that Satan be not able to endamage you any kind of way. And that you may do it the better, it is meet that ye be made privy to his subtle policies.  
It was truly said of Chrysostom, that none is hurt but of himself; no man hath so dangerous a foe, as that he carries about him. The snake in our bosom, which we nurish with such care, will soon annoy us. Let us throw away our fleshly minds, and bridle our affections. For if they may have the head, they will never leave running till they have overthrown us, and brought us to a wretched state.  
In the beginning every disease is to be stopped, and cured; but if a sore run overlong it will grow past the cure of the Physician.  
The Magistrate is therefore to provide in time a remedy to redress the mischiefs that are like to ensue by this common plague. 
Duty of a Magistrate.  They which govern the state are to try, and decern each cause, that they appear not to deal unadvisedly. They are to be diligent to find out the truth of things; and when a matter is known of them to be evil, it is their part to reform it; otherwise by negligence they shall run into the displeasure of God.  
The Magistrate's heart must be as the heart of a Lion. 
Virtues of a Magistrate.  He is not to shrink in the lords cause, or to stand in fear to reform abuses of the Commonweal, because of some particular men of authority. He must have both stoutness, and constancy to repress evil. And then doubtless the Lord will bless them in their enterprises. Let not therefore the intercession of the mighty move the Magistrate to staic his sword from doing justice on the wicked.  
The partiality which is used in these days for favour, makes these younkers to become bolder by reason of those liberties which are granted them. They uphold themselves by the countenance of their masters: as if their authority were a warrant sufficient for them to do evil, and to bear them out against good orders.  
Let not the abuse of the Sabbath proceed further and further, and in the mean while the judge be a looker on, daring not for fear to reform their disorder till all be out of order. 
A note for Noblemen.  Alas, that private affection should so reign in the Nobility, that to pleasure, as they think, their servants, and to uphold them in their vanity, they should restrain the Magistrates from executing their office! what credit can return to the Noble, to countenance his men to exercise that quality which is not sufferable in any Commonweal? whereas it was an ancient custom, that no man of Honour should retain any man, but such as was excellent in some one good quality or other, whereby if occasion so served, he might get his owneliving? Then was every noble man's house a Commonweal in itself: but since the retaining of these Caterpillars, the credit of Noble men hath decayed, & they are thought to be covetous by permitting their servants, 
players bold beggars.  which cannot live of themselves, and whom for nearness they will not maintain, to live at the devotion or alms of other men, passing from country to country, from one Gentleman's house to another, offering their service, which is a kind of beggary. Who in deed, to speak more truly, are become beggars for their servants. For commonly the goodwill men bear to their Lords, makes them draw the strings of their purses to extend their liberality to them; where otherwise they would not.  
By such infamous persons much time is lost; and many days of honest travel are turned into vain exercises. Wherein is learned nothing but abuse; poor men living on their handy labour, are by them trained unto unthriftiness; scholars by their gauds are alured from their studies.  
Thus the people are rob; youth corrupted; the Sabbath profaned; and of all these evils, who are counted the upholders but the Noble, who of right should establish the law of the Roman trajan, 
trajan the Emperor.  who commanded that no player, jester, nor juggler should be admitted in his Commonweal to pick the purses of his subjects, but that they should either learn some occupation to maintain themselves in their own houses, or otherwise be banished out of Rome. But now such like men, under the title of their masters or as retainers, are privileged to rove abroad, and permitted to publish their mametree in every Temple of God, 
Temples profaned with plays.  and that throughout England, unto the horrible contempt of prayer. So that now the Sanctuary is become a players stage, and a den of thieves and adulterers.  
It was ordained in Rome by that aforesaid Emperor, 
Why the Emp. Trajan ordained but 22. holie-days throughout the year.  that the Romans should observe but 22. holy days throughout the whole year. For he thought without all doubting, that the gods were more served on such days as the Romans did labour, than on such days as they rested: because the vices were more than which they did commit, than the sacrifices they did offer.  
And trust me I am of that opinion, 
God worst served on the Sabbath days.  that the Lord is never so●l served as on the holie-days. For than hell breaks lose. Then we permit our 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, & ill examples they learn at plays, I fear me, I fear me their hearts are more alienated in two hours from virtue, than again may well be amended in a whole year.  
But let us leave to speak hereof, and return we to the further abuse of these plays, which is in breach of the first Table of the commandments. Is it not expressly commanded of God in Deuteronomie, 
Deu. 11, 5.  That we should not take his Name in vain, either by swearing rashly, or falsely? Are we not flatly warned, if we do infringe the same, that he will not hold us guiltless? yet how well this commandment is kept at plays, no man which resorts to hear them, but can report.  
How often is the sacred, 
The blasphemous speeches used at plays.  and reverend Name of God blasphemed on the stages, without regard of his judgements! Is not he held the gallantest ruffler, that can rap out the most disguised oaths, to tempt the Lord withal! As who should say, it were allowable to swear, so it were done covertly. As if it were none offence to resemble the wicked; and that to dissemble were commendable.  
Christ hath willed us not to swear at all, 
Matth. 5, verse. 34.  but these fellows think they may juggle with God, as they do with the world. Therefore to verify their falsehoodes they take the names of jupiter, Saturn, juno, & such like profane Gods, as they are called, and Goddesses of the Gentiles, and that they think they may do lawfully. But, if that be not lawful which by the Scripture is not warranted, I dare avar that that swearing is as odious as the other; and as plainly forbidden by the word of God. As we may read in Exodus; 
Exod. 23, verse. 13.  where among other things that God setteth down for the Israelits to do, he giveth this unto them as a principal charge, that they make no mention of the names of other Gods; that they open not their lips to speak of them; or to swear by them, or otherwise. And hereupon David saith, 
Psal. 16, 4.  That the sorrows of them which offer to another GOD shallbe multiplied, their offerings of blood, saith he, will I not offer, neither make mention of their names with my lips.  
How then can these men excuse themselves, 
players open idolaters.  that they have not offered this sacrifice of blood! when they not only name those profane gods in their mouths, and take them as witnesses of their falsehood, shall we not say they have confented to idolatry? I refer their cause to be considered of the learned, myself may not pass beyond my latchet: but this much I dare affirm, that these men which dally with God with their blasphemous swearings, are not out of the danger of his indignation, and without repentance shallbe no partakers of Christ, nor of his merits.  
For all their oaths what are they but open reproaches against the Name of God? When these men swear, as they swear at adventure, doth it not declare that they regard not the Name of GOD, which ought to be holden holy in our sight Who so sweareth vainly by the Name of the Lord, 
levit. 19, verse. 12.  defileth it. The Israelitish woman's son for blaspheming the Name of the Lord, 
levit. 24, verse. 10. 11, etc.  was stoned to death.  
How is it, 
Who can hear plays and not abhor them.  my dear brethren, that we can hear the Name of the Lord uttered from the mouth of these blasphemers, without casting down our heads, and acknowledging his infinite majesty! How is it that we can hear, without stopping our ears, so many counterfeit oaths uttered of players! which, 
Hearers of plays are accessary to the wickedness of players.  as light as they seem in our eyes, are great reproaches, and injuries to the Majesty of God. Whereunto ye are accessary, inasmuch as ye can vouchsafe to hear them without scruple of conscience. But it appeareth ye have little conscience, and therefore be so little moved.  
Others there be which flatter themselves in evil, 
Defenders of plays.  accounting that precious which is most profane. They will stand in contention, and defend the cause of the wicked, yea they have prepared arguments against God's children; so small power have they to withstand the fancies which the devil putteth into their heads. Well, let these men make their arguments, as sure as they can, though they have an hundred replies in the defence of the wicked, yea, and such as may seem to carry good likelihood for the maintenance of their cause: yet shall they be as nothing, but fall to the earth, when the judge of the cause shall argue against them. What shall I say? wickedness so increaseth, and groweth more and more to ripeness, when men give it scope, & seek not to redress it in convenient time. 
A note of Magistrates.  When the wicked are suffered and not repressed, we must needs say the Magistrate is a cause of such misbehaviour. Six score years before the flood, the world did so exceed in voluptuousness and pleasure, as if the Lord had left to take the charge of men: but whilst they lived so at pleasure & ease, their arraignment was preparing in heaven; & when their sin was ripe, the Lord pronounced judgement against those wicked livers; reigned from heaven, & made a general submersion of the whole world. I cannot otherwise think, but that the wrath of God hangs over us, and that our arraignment is already drawn: we lack but our judgement, which can pronounce nothing but death and damnation, the sins of all men are so grievous.  
If we would consider the shortness of our life, which with the turning of an hand may be cut off, we could not be so careless of ourselves. But the pleasures of this life so beguile us, & draw us from the consideration of our estate, that we are utterly unmindful of our duties, and forgetful of God, and his word. But let us not think that God in sparing us of his mercy, doth give liberty for to sin; as though we might do wickedly because we are unpunished. Oh let us not delay our amendment till he smite, but rather with the repenting Ninivites advisedly prevent his judgements: otherwise, when we shall say like reprobates, Peace, 
1. Thess. 5, verse. 3.  and salfetie, then shall come upon us sudden destruction.  
Alas that we should so unmeasurably follow those vanities, which God condemneth. Those pleasures of the stage, what are they, but the drifts of Satan, which he useth to blind our eyes withal, the more easily to carry us from the obedience of GOD! Such knacks from time to time he hath set up, and men have willingly followed that which they have liked of, and which the pleasure of the flesh hath drawn them unto. Yea now adays we see many that only seek after those vain delights, counting no time well spent, but that they consume in beholding of gauds.  
And albe these pastimes were not (as they are) to be condemned simply of their own nature: yet because they are so abused they are abominable. For the fool no sooner showeth himself in his colours to make men merry, but straightway lightly there followeth some vanity, not only superfluous, but beastly and wicked.  
Yet are we so carried away with his unseemly gesture, and unreverend scorning, that we seem only to be delighted in him; and are not content to sport ourselves with modest mirth, as the matter gives occasion, unless it be intermixed with knavery, drunken merie-ments, crafty coosening, undecent jugglings, clownish conceits, & such other cursed mirth, as is both odious in the sight of God, & offensive to honest ears, being forbidden by S. Paul in his epistle unto the Ephesians, where he willeth us expressly, that Neither filthiness, 
Ephes. 5, 3. 4.  neither foolish talking, nor jesting, which are things not comely, should be once named among us. All which things we now count but light sins (so blind we are, and so far past our selves, & the knowledge of God.)  
No zealous heart but must needs bleed, to see how many Christian souls are there swallowed up in the whirlpool of devilish impudency. Whosoever shall visit the chapel of Satan, 
theatres the chapels of Satan.  I mean the Theatre, shall find there no want of young ruffians, nor lack of harlots, utterly past all shame: who press to the forefrunt of the scaffolds, to the end to show their impudency, 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, 
An admonition to Magistrates.  that youth should become so devilish, and void of the fear of God. Let Magistrates assure themselves, that without speedy redress all things will grow so far out of order, as they willbe past remedy. Shamefastness, & modesty is quite banished from young men: they are utterly shameless, stubborn, and impudent.  
It was well said of Caluine, that a man settled in evil, will make but a scofof religion. He preacheth in vain, that preacheth unto the deaf. Tell many of these men of the Scripture, they will scoff, and turn it unto 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 the 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 S. Paul is verified, where he saith, that The wisdom of the flesh is nothing but enmity against God. 
Rom. 8, 7.  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, 
theatres the schoolhouse of Satan, and chapels of ill counsel.  whereunto we are naturally inclined, unto the Schoole-house of Satan, and chapel of ill counsel, where he shall see so much iniquity, & loasenes; and so great outrage and scope of sin, that it is a wonder, if he return not either wounded in conscience, or changed in life.  
I would wish therefore all masters, 
Counsel to masters.  not only to withdraw themselves, but their servants also from such wicked assemblies. For it is always wisdom to shun the occasions of evil.  
Youth willbe withdrawn by company, if they be not restrained of their liberty. They need not to seek out for schoolmasters, they can learn evil too fastof themselves, and are pregnant enough at home to learn unhappiness. Many of nature honest, and tractable, have been altered by those shows and spectacles, and become monstruous. Man's mind, which of itself is prone unto vice, is not to be pricked forward unto wantonness, 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 ye are baptised into Christ, it standeth you upon to be holy both of body and mind, & to dedicate your selves to his service, which ye shall never do, unless ye withdraw yourselves from the enticements of vanity, and eschew the occasions of evil, which that ye may the better do, ye are to fasten your eyes upon God, by whom we are sanctified.  
Let not the examples of the wicked be a precedent unto us; 
Ilexamples to be shunned.  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, and disordered 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 other 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 but only upon the creatures, but our part is to set God before our eyes, whose presence we cannot possibly escape.  
It is marvelous to consider how the gesturing of a player, 
Motion of the body.  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 be 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 those 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 vouchsalfe 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, than that which cometh by seeing, things heard do lightly pass away, but the tokens of that which we have seen, saith Petrarch, stick fast in us whether we will or no: and yet they enter not into us, unless we be willing, except very seldom.  
Alack what violence carrieth us away, to be merry an hour, and always after to be sad; to see that at one time, which a thousand times after we shall rue that ever we saw it!  
Many 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 with in them, that can avoid them without danger. None can come within those snares that may escape untaken, be she maid, matron, or whatsoever; such force have their enchantments of pleasure to draw the affections of the mind. 
Snares of plays.   
This inward fight hath vanquished the chastity of many women; some by taking pity on the deceitful tears of the stagelovers, have been moved by their complaint to rue on their secret friends, whom they have thought to have tasted 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 ensample of the stage player one carried with too much liking of an other 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 & craft of the stage is not yet so great, as is 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 unto 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 inclining to foolish pity, as commonly such women are, than he applies the matter to himself, and says 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 stagger.  
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; & are grown so subtle in working their matters, that neither the jealousy of juno, who suspecteth all things; nor the straight keeping of Danae's may debar; nor the watchfulness of Argoes with his hundred eyes espy.  
Credit me, 
Fly theatres you that would be honest.  there can be found out no stronger engine to batter the honesty as well of wedded wives, as the chastity of unmarried maids and widows, than are the hearing of common plays. There wanton wives fables, and pastorical songs of love, which they use in their comical discourses (all which are taken out of the secret armory of Venus, & practising bawdry) turn all chastity upside down, & corrupt the good disposition & manners of youth, insomuch that it is a miracle, if there be found any either 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 forceries. Do we not use in these discourses to counterfeit witchcraft, charmed drinks, & amorous potions, thereby to draw the affections of men, & 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, & goodwill of others.  
I can tell you a story of like practice used of late by a jealous wife to her husband, 
A strange example.  whose heart being, as she thought, estranged otherwise than of custom, did practise with a sorceress to have some powder, which might have force to renew her husbands wont goodwill towards her: but it had such a virtue in the operation, as it well nigh brought him his bane: for his memory thereby was gone: so that if God had not dealt miraculously with him, by revealing 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, & afterward their lives.  
The devise of caring and recarrying letters by laundresses, practising with peddlers to transport their tokens by colourable means, to sell their merchandise, and other kind of policies to beguile fathers of their children, husbands of their wives, gardens of their wards, and masters of their servants, is it not aptly taught in the School of abuse 
* He meaneth plays, who are not unfitly so called. ? But hush no more.  
I am sorry this school is not plucked down by the Magistrate; and the schoolmasters banished this city. 
* London.  Thus much I will tell them, if they suffer these brothel houses to continue, or do in any wise allow them, the Lord will say unto them, as the Psalmist saith, If thou sawest a thief thou goest with him, and hadst thy part with adulterers; thou hast done these things, and because I have held my peace, thou hast believed, wicked man, that I am like unto thee, but I will accuse thee, etc.  
The reverend word of God, & histories of the Bible set forth on the stage by these blasphemous players, are so corrupted with their gestures of scurrility, and so interlaced with unclean, and whorish speeches, that it is not possible to draw any profit out of the doctrine of their spiritual moralities. For that they exhibit under laughing that which ought to be taught and received reverendly. So that their auditory may return mad merry in mind, but none comes away reform in manners. And of all abuses this is most undecent and intolerable, to suffer holy things to be handled by men so profane, and defiled by interposition of dissolute words.  
The writers of our time are so led away with vainglory, 
Against authors of plays.  that their only endeavour is to pleasure the humour of men; & rather with vanity to content their minds, than to profit them with good ensample. The notablest liar is become the best Poet; he that can make the most notorious lie, and disguise falsehood in such sort, that he may pass unperceaved, is held the best writer. For the strangest Comedy brings greatest delectation, and pleasure. Our nature is led away with vanity, which the auctor perceiving frames himself with novelties and strange trifles to content the vain humours of his rude auditors, feigning countries never heard of; monsters and prodigious creatures that are not: as of the Arimaspie, of the Grips, the Pigmeys, the Cranes, & other such notorious lies. And if they writ of histories that are known, as the life of Pompeie; the martial affairs of Caesar, and other worthies, they give them a new face, and turn them out like counterfeits to show themselves on the stage. It was therefore aptly applied of him, 
Writers of these days.  who likened the writers of our days unto Tailors, who having their shears in their hand, can alter the fashion of any thing into another form, & with a new face make that seem new which is old. The shreds of whose curiosity our Historians have now stolen from them, being by practice become as cunning as the Tailor to set a new upper body to an old coat; and a patch of their own to a piece of another's.  
So that ye shall find in all their writings three differences, 
The best thing at plays is stark nought.  many things good, many things indifferent, and many struck nought: but by reason that thing which is good is applied unto ill purpose, & mixed with evil, the good hath changed property, and is become of the nature of the bad. Otherwise goodness & badness, being two contraries, cannot be made to agree together. And therefore there can be no difference of choice, but all must be evil: because it is generally il applied, and by altering property, hath changed his nature. Yet nevertheless that it keepeth his virtue, of being good, and reduced to his proper substance.  
I do not deny, but that writer's in al their works may be pleasant, so far forth as they be profitable, and serve not from honesty, and therein deserve commendation. But what praise may they deserve who set forth those works which are vain and nought, and contain in them no matter of good example, who writ of those things, which may corrupt the life of men, thereby making them worse by ten to one, than they were before they heard them?  
What do they leave behind them? monuments of wanton wicked life, and doting things for men of these latter days. O Lord, how do those▪ wanton words of theirs entice unto wicked life, and with a poisoned bait allure men to sin! Their wanton speeches do pierce our secret thoughts, and move us thereby unto mischief, and provoke our members to uncleanness.  
But some perhaps will say, 
An Objection.  The Noble man delighteth in such things, whose humours must be contented, partly for fear, & partly for commodity: and if they writ matters pleasant, they are best preferred in court among the cunning heads.  
Cunning heads, whose wits are never well exercised, but in the practice of such exploits! But are those things to be suffered and praised, 
Answer.  because they please the rich, and content the Noble man, that always lives in ease? not so. A two legged Ass may be clothed in gold, a man of honour may be corrupt of judgement, though by his authority he may seem wiser than Socrates, whom Phoebus for wisdom judged to bear the bell. Those goodly persons, if they be void of virtue, may well be counted like fair clothes over a foul wall; big bladders full of wind, yet of no weight. Where wealth is abundant, pleasure is present: pleasure bringeth folly into estimation; and thereby the light of reason is utterly extinguished.  
Who writeth for reward, 
Writers for reward.  neither regardeth virtue, nor truth; but runs unto falsehood, because he flattereth for commodity. Need and flattery are two brothers, and the eldest servitors in the Court: they were both scholars unto Aristippus, and learned both of them to apply themselves to the time, & their matter to the disposition? No marvel then though none can please Dionysius but Aristippus, nor any the courtier but the flatterer.  
The rich that followeth the pleasures of this life, 
Conditions of the worldly rich.  may not abide to be reform, or to be drawn away from his desires, be they never so wicked and unseemly. Talk to him of amendment, he will say, he is not dying. He that reprehends him, is a Preacher; he that soothes him, is a Saint. Who meddels with nettles cannot pass unstinged: and he that deals with men of authority otherwise than may like them, cannot scape from his danger without hurt. I may not stay longer on this point.  
As I have had a saying to these versifying Plaiemakers: 
Against training up of boys to plays.  so must I likewise deal with shameless inactors. When I see by them young boys, inclining of themselves unto 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, 
Players, the schoolmasters of sin, in the school of abuse.  & trained up to impudency! How prone are they of themselves, and apt to receive instruction of their lewd teachers, which are the 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 in them, and in their age bring them sooner unto hell?  
And as for those stagers themselves, 
Disposition of players for the most part.  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, 
players can not better be compared than to the Chameleon.  as inactors? Live they not in such sort themselves, as they give precepts unto others? doth not their talk on the stage declare the nature of their disposition? doth not every one take that part which is proper to his kind? doth not the Ploughman's tongue walk of his plough; the Seafaring man of his mast, cable, and sail; the Soldier of his harness, spear, and shield; & bawdy mates of bawdy matters? Ask them, if in their laying out of their parts, they choose not those parts which is most agreeing 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, and lascivious part, wherein are unseemly speeches, & that they make choice of them as best answering, & proper to their manner of play: may we not say, by how much he exceeds in his gesture, he delights himself in his part? & by so much it is pleasing to his disposition and nature? If (it be his nature) to be a bawdy player, and he delight in such filthy & cursed actions, shall we not think him in his life to be more disordered, and to abhor virtue?  
But they perhaps will say, 
An Objection.  that such abuses as are handled on the stage, others by their examples, are warned to beware of such evils, to amendment.  
In deed if their authority were greater than the words of the Scripture; 
Answer.  or their zeal of more force than of the preacher, I might easily be persuaded to think, that men by them might be called unto good life. But when I see the word of truth proceeding from the heart, and uttered by the mouth of the reverend preachers, to be received 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, & 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, 
Exo. 32, 32  who was contented to be razed out of the book of life; 
Rom. 9, 3.  and of Paul, who wished to be separated from Christ for the welfare of his brethren. If the good life of a man be a better instruction to repentance than the tongue, or words, 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 own salvation, that he doth amend 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, as they are on the stage, roisters, brallers, il-dealers, boasters, lovers, loiterers, ruffians? 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 lover, than they who make it a common exercise? To conclude, 
Chief end, of plays.  the principal end of all their interludes is to feed the world with sights, & fond pastimes; to juggle in good earnest the money out of other men's purses into their own hands.  
What shall I say? 
players infamous persons.  They are infamous men; and in Rome were thought worthy to be expelled, 
Players banished out of Rome.  albe there was liberty enough to take pleasure.  
In the primative Church they were kept out from the Communion of Christians, 
In the primative Church players kept from the Communion.  and never remitted till they had performed public penance. And thereupon S. Cyprian in a certain Epistle counseleth 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. And thus much for those players.  
Some have objected, 
Objection.  that by these public plays 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, 
Answer.  first that in disguised players given over to all sorts of dissoluteness, is not found so much as a will to do good, seeing they care for nothing less than for virtue. secondly, that is not a good means to correct sin. For that if it be secret, it ought not to be revealed openly, but by such means to be reform as Christ himself alloweth in his Gospel. If, 
Matth. 18, verse. 15.  saith he, thy brother trespass against thee, speaking of those secret & particular sins, which are not open, and made known to others, go and tell him his fault between thee and him alone; if he hear thee, thou hast won thy brother. But if he hear thee not, 
Matth. 18, verse. 16.  take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. 
17.  And if he will not vouchsafe to hear them, tell it unto the Church: (which is, to those ancient & expert men of the jews which were appointed to reform manners, and execute discipline. For those assemblies of ancient Fathers did represent the Church; because they had the charge thereof appointed unto them) and if he refuse to he are the Church also, let him be unto thee as an Heathen man, and a Publican.  
You see then that every fault being privately known is to be kept secret, and not to be openly uttered to the defamation of the offender. And that on the otherside, if it be a matter openly known, it is to be put to the reprehension of the Magistrate, and not of the player, whose reprehension is as unreverend, and odious, as the reprehension of a Magistrate is decent, and commendable.  
The antiquity of playing is 
An objection answered.  likewise often used for an argument to prove it allowable. But the custom of evil is not to be maintained, 
Against the antiquity of plays.  because of antiquity. God's truth is not to be oppressed under that colour, what examples of antiquity soever do serve to maintain wickedness, I am not bound to allow of them, or to maintain them. For my part I disallow all those antiquities which are contrary to the Scriptures. Those spectacles were used of the Gentiles to the setting up of idolatry, and to the honour of their false gods: as Pesa and Elis. Such games were exercised in the honour of jupiter worshipped on the hill Olympus. Theseus' ordained in the straights of Corinth the Isthemian games in the honour of Neptune. There were also Pythij ludi, Ludifunebres, Lupercalia, Saturnalia, and Circenses ludi, and many other devised as well by Romans as Greeks to the great charges of their Commonweals. The exercise whereof was both bloody and beastly, and yet among them sufferable and allowed.  
Notwithstanding, these are not examples unto Christians to allow that for good, which was sufferable among them. For than one might slay another; one might wound another; then should we encounter with wild beasts; our hearts should then delight in shedding blood; and be all guilty of the death of the murdered.  
As for the players in these days which exhibit their games for lucre sake, as did those two Romans Esopus, 
The account which good men have of our common gamesters, and players.  and Arossus, who showed their wonderful cunning on the stage to gather wealth and substance; they are of the most part of men either of authority, or learning held for vagabonds, & infamous persons; they may aptly be likened unto drones, which will not labour to bring in, but live of the labours of the painful gatherers. They are therefore to be thrust out of the Beehive of a Christian Commonweal.  
This unhonest trade of gain, hath driven many from their occupations, in hope of easier thrift. What success they have had, some of them have reported, finding the Proverb true, that, Il gotten goods are il spent.  
The city Marsiles, 
Would to God London would follow the example of Marsiles.  as Valerian writeth, kept so great gravity, that it would receive into it no stage-players: because their arguments, for the most part, contained the acts and doings of harlots; to the end that the custom of beholding such things might not also cause a licence of following them. 
Hark Magistrates of London.  I would to God the Magistrates of our city of London would have the like foresight. The permission of plays so long a time hath already corrupted this city; 
London defamed through plays there used.  and brought the Name of the citizens into slander: the examples of God's judgement is at this present an example in this city. 
judges. 19, verse. 1. 2, etc.  The sin of whoredom being winked at by the children of Benjamin, they were punished by the destruction of their whole tribe. If we slack to punish offenders, and give ourselves to maintain the wicked in their lewdness, we are to look for none other than a general confusion. For the Lord himself will take part against the wicked to destroy them. They may be well let alone for a time, but yet that which is deferred will one day come.  
In the reign of Tiberius the Emperor, the Lord by overthrowing the amphitheatre in 
A worthy example of God's justice upon a play house, or Theatre.  the city of Tidena slew 20. thousand of the beholders. A notable example of God's justice. For notable offenders he appointeth strange & notable punishments: And look wherewith a man sinneth, 
Wisd. 11, verse. 13.  by the same also shall he be punished.  
Wherefore, 
The conclusion.  my dear brethren, leave these Cretan liars with their wicked inventions▪ Do not company with the wicked; 
Prou. 24, 1 Rom. 12, 2.  fashion not yourselves like unto this world; but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable, and perfect, eschew evil and do good. 
Psa. 34, 14. 1. Pet▪ 3, 11  He that shall say to the wicked, 
Prou. 24. verse. 24.  Thou art rightevous, him shall the people curse, and the multitude shall abhor him. 
20.  For the Lord is far from the wicked; their house shallbe destroyed, there shallbe none end of their plagues, their light shallbe put out. Yield not yourselves to them, lest ye perish in their wickedness; yield not yourselves to those vain pleasures and delights. For ye shall find nothing more hurtful, nor prejudicial to your souls; they deprive you of all good cogitations; enemies they are unto virtue; increasers of wickedness; the nurses of all vice; the corrupters of manners; the subverters of religion; and so bring at the end unto everlasting sorrows and gnashing of teeth in the pit of hell.  
The Lord of his infinite mercy look upon us, and direct us with his holy spirit; and so order our lives, that we may be holy and acceptable in his sight. The Lord open our eyes, that we may see our sin, and loathe it in ourselves, repress it in the wicked, and condemn it in our Commonweal. Lord increase our devotion, that our hearts may be made zealous to hear the word of God, which is a lantern unto our feet, and a light unto our paths.  
Preserve this Church of England; increase thy flock universal; be a safeguard unto us against the force of our enemies, for our trust is in thee.  
Bless our worthy Princess, & renowned sovereign Queen ELIZABETH, and establish her state, as the seat of David; let thy spirit direct her doings in all things; that she may be as the zealous josias to uphold the state of the true Church; to root out superstition and idolatry; that she may be as a continual enemy to the enemies of thy truth. Be thou, o Lord, her supporter, that thou by her mayst defend thine own cause.  
Merciful God, inspire her honourable Counsel with the wisdom of Solomon, that their counsel may be wise and good; and their hearts linked unseparably together to the preservation of her state, and the welfare of this land.  
Lord strengthen the hand of justice against the wicked, that our Magistrates may root out the memorial of wickedness from the earth, that our Realm may flourish, & our lives be as a lamp on a mountain, to give light unto other nations how to direct their lives after our good example.  
Perform all wants, O God, in thy Church; increase our faith and love towards thee; continue thy Gospel among us for thy dear sons sake jesus Christ, to whom with thee, and the holy Ghost, be all honour and glory, world without end, Amen.  Ephes. 5, 13. 
All things, when they are repr●oued of the light. are manifest. For it is light that maketh all things manifest.   

1580  
OS HOMINI SUBLIMI DEDIT  
¶ Imprinted at London by Henry Denham, dwelling in Pater noster Row, at the sign of the Star, being the assign of William Seres.  
Cum privilegio Regiae Maiestatis.