The Players Scourge

SCAENA PRIMA.

THat all popular, and common Stage-Plays, whether Comicall, Tragicall, Satirical, Mimicall, or mixed of either, (especially, as they are now composed, and personated,) are such sinful, hurtful, and pernicious Recreations, as are altogether unseemly, and unlawful unto Christians: I shall first of all evidence, and prove it, from their original parents, and primary Inuentors: which were no other, but the very Devil himself; or at leastwise, Idolatrous, and Voluptuous Pagans, impregnated with this infernal issue from Hell it self: from whence I argue in the first place, thus.

The Minor, (which is only liable to exception,) I [ 1] shall easily make good: First, by the direct, and punctual testimony of sundry Fathers. Clemens Alexandrinus, Oratio Exhortatoria, ad Gentes. fol. 8. Tertullian de Spectaculis. cap. 5.7.10.24. Clemens Romanus, Constitutionum Apostolorum. lib. 2. c. 65.66. S. Cyprian, De Spectaculis. l. & Epist. l. 1. Epist. 10. Eucratio, Arnobius Disputatio • Aduers. Gentes. l. 7. Lactantius, De Vero Cultu. c. 20. Cyril of Hierusol. Catech. Mystag. 1. S. Chrysostom, Hom. 6.7. & 38. on Mat. S. Augustine, De Ciuit. Dei. lib. 1. cap. 32. l. 2. c. 6. to 23. Saluian. De Gub. Dei. lib. 6. pag. 206.207. All excellently learned in all the learning of the Heathen, and therefore, best able to determine of the Original of Stage-Plays, especially, since they lived so near unto their birth-day.) All these, I say, to whom I might add: Pope Innocent the first, Epistolarum Decretalium. Epist. 2. ad Victricium. cap. 11. (which you shall find in Surius, Conciliorum. Tom. 1. pag. 529. and in Gratian. Distinctio. 51. cap. Praeterea, frequenter: ) Ludouicus Vi • es, Comment. in Augustinum, De Ciu. Dei. lib. 1. cap. 32. lib. 2. cap. 6. to 22. Coelius Rhodiginus Antiquarum Lectionum. lib. 8. cap. 7. Agrippa De Vanitate Scientiarum. cap. 59. Johannes Mariana, Doct. Reinolds, Gosson, with sundry others in their Books, and Treatises against Stage-Plays: do expressly testify: That all Theatricall Plays, or Interludes, had their Original birth from the very Devil himself, who invented them for his own honor, and worship, to detain men captive by them, in his infernal snares: Whence they all condemn them, as sinful, hurtful, abominable, and unlawful pleasures: styling all Play-houses: the Temples, Chapels, Chaires, Shops, and School • s of Satan: and Plays, the Devils Spectacles, Lectures, Sacrifices, Recreations, and the like. If all these several Witnesses then have any credit: (as their testimony in our present case, was never contradicted to my knowledge, by any Christian, or Pagan Author:) my Minor, (yea, my Major likewise,) need no farther proof: But yet to satisfy vncredulous spirits in this point, I shall here in the second place, recite some two, or three Histories of note, and credit, [ 2] which prove my assumption to the full. Memorable to this purpose, is that story in Tertullian ; who informs us: that a Christian woman in his time, going to see a Stage-Play acted, returned from it possessed with a Devil: which Devil being interrogated by the Exorcists, and Christians that came to dispossess him, how he durst assault a believing Christian in such a presumptuous manner? Returned them this answer, with much boldness: that he had done most justly in it, in meo enim eam inueni: for I found her in my own Temple, negociated, and employed in my service: Whence this acute, and learned Author doeth (as we also from it may) conclude: that Plays, and Play-houses came originally from the Devil himself, because he claims both them, and those who do frequent them for his own. Add we to this, the story of one Valesius a wealthy Roman: whose three children being desperately sick of the Plague, and afterwards recovered by washing them in hot water, taken from the Altar of Proserpina: which remedy, was prescribed unto him by an immediate voice from his Devil-God's, after his earnest prayer to them, to translate their sicknesses on himself: these infernal Spirits, in recompense of this their cure, appearing to those recovered Patients in a Dream: commanded them to celebrate Plays unto them; which Valesius did accordingly: This story I shall couple with that of Titus Latinus, as some; or Tiberius Atti • ius, as others style him: to whom the great Devil-God Jupiter Capitolinus, under the Consulship of Qu. Sulpitius Camerinus, & Sp. Largius Flauus, in a great mortality both of men, and beasts, appeared in a dream: commanding him, to inform the Senate; that the cause of this fatalitie, was, their negligence, in not providing him an expert, and eminent Presultor in their last Plays, that they celebrated to him: and withal, to enjoin them from him, to celebrate these Plays afresh unto him, with greater care and cost, and then this Plague should cease: He supposing it to be a mere dream, and fancy of his own, neglects his arrant; upon which this great Master-Devil appears unto him the second time, threatening to punish him for his precedent neglect, and charging him to di • patch his former message to the Senate: Who neglecting it as before, as being ashamed, and with all afraid, to relate it to the Senate, left it should prove nothing but his own • private fancy • some few days after, his Son was taken away from him by sudden death, and a griping sickness seised upon every part, and member of his body, so that he could not so much as stir one joint, without intolerable pain and torture. Where upon, by the advice of some of his friends, to whom he did impart these dreams, he was carried up out of the Country in a litter, into the Senate house, where he delivered his former message: no sooner had he ended his relation, but his sickness forthwith leaves him; and rising out of his bed, he returns unto his house an healthie man: The Senate wondering at it, commanded these Plays to be again renewed, with double the former pomp and cost; and so the Pestilence ceased.

These two precedent parallel Histories, (the truth of which the Fathers in the margent testify, (do insallibly demonstrate, the Devil hims • lfe to b • e the Author of these Stage-Plays, since he enjoins his Pagan worshippers to celebrate them to his honor, and takes such pleasure, and contentment in them. To these, I shall annex one story more, which though most Protestants may chance to slight, as a fable; yet all our Roman Catholics, (who are much devoted to these. Theatricall Spectacles,) will ready subscribe unto it, as an undoubted truth: and that as our rare Historian, Matthew Paris at large relates it, is briefly this: Saint Dominic, Saint Julian, and one Thurcillus a plain Husbandman, being in the Church of Saint Mary's, about the middle of the world, where there were many Souls of Saints departed, in endless Bliss, others • in Purgatory: on a Saturnday evening near night: saw a Devil towards the North part of the Church, riding post towards Hell on a black horse, with many damned Souls: Saint Dominic chargeth this Devil to come presently to him: who delaying to do it, out of joy for the great bootie of Souls which he had gotten, Saint Dominic takes a rod, and whips him well, causing him to follow him to the North side of the Church, where Souls were usually freed; where the Devil among other things informs him, that every Lord's day at night, (a time which some men consecrate and set apart for Stage-Plays, and such infernal Pastimes, whereas Saint Paul did spend it all in preaching: ) the Devils did use to meet in Hell, and there did recreate, and exhilarate themselves with Stage-Plays: Which Saint Dominic, and the others hearing, they desired the Devil, that they might go along with him to Hell, to see their Interludes: who putting by Thurcillus, per • itted Saint Dominic, and Saint Julian to accompany him: the Devil brings them into a large, but smokie house towards the North, environed with three walls; where they see an ample Theater with seats round about it, where sundry Devils sat in a row laughing, and making themselves merry with the torments, and sins of the Damned, whom the Prince of the Devils commanded to be brought upon the Stage, and to Act their parts in order. And first of all, the Proud man is brought upon the Theater: next an idle Nonresident, who did not feed his Flock, neither by Life, nor Doctrine: then a Soldier, who had lived by Murder, and Rapine: then an Oppressing, and Bribe-taking Lawyer, who was once an Officer in the Kings Exchequer, and did much oppress the Subjects: next a • Adulterer, and an Adulteress: then a Sclanderer: next a Thief: and last of all, a Sacrilegious person, who had violated Sanctuaries; all these coming in their several garbes, and postures, did Act their proper parts, and had several Tragicall tortures inflicted on them by the Devils Ministers, who were likewise Spectators of-these Ludibrious Spectacles. If then the Devils recreate themselves thus in Hell with Stage-Plays, as this Historian reports; if they thus Proiect, and Puruay for them; they may be well reputed the primary Authors, and Inuentors of them.

Lastly, that which is utterly displeasing unto God, and [ 3] wholly fraught with Scurrility, Prophannesse, Sin, and Wickedness: that which was at first de • oted to the Devils immediate worship, and cannot any ways be deemed the invention, or product, either of God himself, who is infinitely holy, and therefore, no Proiector of such unholy pleasures: ) or of Christians, or civil Pagans; must of necessity be fathered on the Devil himself, who is the common seed-plot of all uncleanness, and profaneness whatsoever: But such are Stage-Plays: as hereafter I shall prove at large: Therefore they must of necessity, call the Devil Father, and be reputed as his of-spring • so that the Assumption of my former argument is irrefragable.

For the Major: That things which had their birth, and primary conception from the Devil himself, who is all, and only evil, must needs be sinful, pernicious, unseemly, and unlawful unto Christians: I presume, no Christian dares gain-say it: For what honest, profitable, good, or lawful thing, can flow, or issue from him, who is wholly evil, and walks about in an indefatigable, and restless manner, like a roaring Lyon, seeking whom he may devour? Can a bitter Fountain, send forth sweet; and pleasant streams? Or can a corrupt Tree bring forth good, and wholesome fruit? Who can bring a clean thing out of filthiness ; or a good thing out of wickedness? It is past the skill of any Chymicke, or artist to effect it. Certainly, such as the Mother is, such is the Daughter: that which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit: Now the Devil, is an unclean, a wicked, a sinful, and pernicious Spirit: there is no good at all within him: his inventions, works, and of-spring, therefore must resemble him: they must be evil, unclean, pernicious, and abominable, like himself: Men do not, men cannot gather Grapes of Thorns, or Figs of Thistles: such as the stock is, such must be the fruit; as Scripture, Nature, Reason, and Experience teach us. Since then the Devil himself, is all, and only evil, abominable, polluted, and pernicious; I mean in his quality, as a Devil, not in his • ntitie, as a creature: these Stage-Plays (which are his proper, and immediate issue) must be so too: if not to Pagans, inthralled to his bondage, and captivated at his pleasure in his snares : yet at least to such, as lay any title to the name of Christians: who have vowed in their very Baptism, and first admittance into the Church of Christ: to forsake the devil, and all his works: of which these Stage-Plays, are well-nigh the chief: Oderis itaque Christiane, quorum Auctores non poteris non odisse: needs then must all Christians hate these Stage-Plays, whose Author they cannot choose but hate: needs must they repute them evil, abominable, and pernicious; yea, altogether such; since the genitor, and parent of them, is wholly, only, always such. Can any good thing come out of Nazareth? was a question, that sincere Nathaniel demanded once of Philip, when he brought tidings to him of Christ: Can any good thing come out of Hell? out of Satan; out of that wicked, and unclean infernal Spirit, who plots the ruin of men's Souls, and nothing else? is the demand I make to such who are enamored with these Stage-Plays. Alas, what Christian, or Pagan heart, can so much as once conceive; that the professed enemy of mankind, of God, of goodness: the fountain of all sin, and wickedness: the very sink, and center of all uncleanness, should be the Author, Propagator, or Contriuer of any real good: of anything that furthers the happiness, or well-fare of the sons of men? Was it ever known since the world was framed; that this only Author of all evil, was the cause of any good? of any invention that might benefit the Bodies, or Souls of men, or further their Temporal, or Eternal well-fare? Oh no: the experience of all ages, all men, all Christians proves it: For though the Devil may sometimes commend some seeming good unto us: yet latet anguis in herba: there is always poison, in his best, and sweetest Potions: there is a Soul-entangling snare, in all his inventions: a dangerous, and inevitable hook in all his baits: all his works, contriuances, and delights, what ever glittering outside, or Honie tastes, they seem to have; are but so many trapp • s, and poisons, to captivate, and endanger Souls: they are all abominable, and pernicious, like himself: and so are Stage-Plays too, as well as others: O then let this convince them to be unlawful, unseemly, and pernicious vanities: (as the fore-quoted Fathers, and Authors in the Minor have deemed them for this very reason;) and now at last persuade all Christians, all Pagans, (unless they will swear homage to the Devil, and renounce the service, and protection of the Living, only God;) forever to abominate them, as the very product of Satan, and the brood of Hell.

SCAENA SECVNDA.

BVt admit, that the Devil himself were not the immediate forger, and parent of these Theatricall Interludes, which no man can disprove by any Orthodox records: yet this must needs be granted: that Idolatrous Infidels, and the deboisest Pagans, were the first Actors, and Contri • ers of them, and that by the very Instinct, and Tutorship of the Devil, whose instruments they were: and this alone doeth brand them for evil, and unlawful pleasures, which Christians may not practice; as this second Argument will clearly evidence.

For the Major, I shall clearly evidence it, by Authentic Recordes; which though they somewhat vary in the particular persons, yet they all concur in this: that Pagans, and Infidels, were the first contriuers of these Stage-Plays. Athenaeus, with others, informs us: that the Athenians were the primary composers of Comicall Interludes, in imitation of those drunken Husband-men, who Sacrificed, and made Plays to Bacchus, the God of their Vineyards: Plutarch relates, that Comedies, and Tragoedies, took their Original from Homer: Clemens Alexandrinus records: that one Thespis: Quintilian, that AEschylus, was the first who brought Tragoedies to light. Who ever he was, that first invented these Plays among the Grecians; yet all concur, that the Romans (who as it seems, derived them from the Greeks, ) did first embrace them upon this occasion. When as there was a great Plague in Rome, which could not be aswaged by any Divine, or human helps, the Romans to appease the wrath of their enraged Devil-gods, sent into Tuscanie for Stage-Players: among whom, one Hister, being more eminent, and expert then the rest, as most: or the AEtrurian word Hister, which signifieth a Play, as others: gave the name of Histrio, which denominates an Actor, or Player, to all succeeding Stage-Players: How Stage-Plays, which were more rude, and plain at first, came to be more refined, and enlarged afterwards, I shall refer you, to these marginal Authors, which will at large inform you: only this I shall say in brief; that both the inception, and growth of Stage-Plays, by the consent of all Recordes, was from Idolatrous Infidels, and voluptuous Pagans, whose ways, and works, we Christians must not follow.

For the Major, I willingly acknowledge; that those inventions of Infidels, and Pagans, which may further God's glory, or the good of men: as Music, Poetry, Husbandry, Nauigation, Architecture, Letters, Writing, and the like: are lawful unto Christians; because they issue from those common gifts, which God himself implanted in them: but as for all their noxious, improfitable, and vain productions, which dishonor God; which prejudice men's Souls, and were destinated at first to sinful ends, (which is the case of Stage-Plays:) these Christians must avoid: if for no other reason, yet for this one alone: that the Heathen Gentiles were the Authors, fomentors, and frequenters of them. Hence God himself doeth charge the Israelites: That when they were possessed of the Land of Canaan, they should beware, that they committed not any of those abominable customs, which were committed before them, by the Canaanites: that they should not defile themselves therein, but take heed, lest they were taken in a snare after them, lest they should ask after their God's, saying: how did those Nations serve their God's, that I might do so likewise: Hence Christ himself enjoins all Christians, not to use vain repetitions when they pray, as the Heathen do, who think to be heard, for their much babbling: be ye not therefore (saith he) like unto them: Not to take thought, what we shall eat, or what we shall drink, or wherewith we shall be clothed: and what is his reason? For after all these things do the Gentiles seek: Hence Saint Paul doeth exhort the Thessalonians, to possess their vessels in holiness, and honor; not in the lust of concupiscence, as the Gentiles do: Hence Saint Peter informs us: that the time past of our lives, may suffice us to have wrought the will of the Gentiles: Hence Saint Paul exhorts the Ephesians, that they should not henceforth, walk as other Gentiles in the vanities of their minds, in Lasciuiousnesse, and all Vncleanenesse: Hence the Prophet Jeremiah, speaks thus unto the house of Israel: Thus saith the Lord, learn not the way of the Heathen, and be not dismayed at the signs of Heaven, mark his reason: for the Heathen are dismayed, at them. Hence God himself, doeth oft times in the Scriptures, reprove, and blame the Israelites, Manasseh, and others, and likewise threaten Judgments against them, for going after the Heathen, that were round about them: for running after their vanities, customs, fashions, and abominations, conc • rning whom the Lord had said, that they should not do like them, nor learn their works: Hence is it, that God reputed the desire of a King, which in it self is lawful, a heinous sin in the Israelites, because it issued from an apish imitation of other people: that they also in this respect, might be like all other Nations: and hence, did he threaten to visit, not only the inferior rank of the Israelites; but even the Children, and Courteours of their Kings, for wearing strange Apparel, and taking up the garbes, and fashions, of those Pagans which bordered round about them. If then it be unlawful to imitate, not only the abominations, rites, and ceremonies: but even the prayers, cares • and fear: the government, and strange Apparel, of Infidels, and Pagans, as all these Scriptures strongly evidence: much more must it be vile, and sinful, to trace their foot-steps, in practicing, approving, and frequenting, their Histrionicall Stage-inventions, which have no good, nor profit in them. How chary, and fearful the Saints of God in former ages were, of admitting the Festiuities, Customs, Ceremonies, Relics, or Inuentions of Idolatrous Pagans; how ready they were to disauow them; may appear by sundry instances, that are Parallell with Stage-Plays. Tertullian, cond • mnes the wearing of a Laurell Crown, or flowrie Garland by way of Triumph, in a Christian Souldi • r; because those Crowns, and Garlands, were first invented by the Devil, and worn by his Minions, to his honor. The Council of Africa • , Canon 27. Prohibits Christians to make Feasts, or Morricedaunces, on the Birth-days of Martyrs, because such Feasting, and Dauncing, had their Original from Gentilism. The Council of Ancyra, or Engury, Canon 21. exposeth all Christians to five years penance, who shall observe any Prophesies, Dreams, Diuinations, or Fortune-tellers, after the customs of the Gentiles, or should entertain such Diuiners, or South-s • yers in their houses. The second Council of Towers, Canon 23. The Council of Antisyodorum, Canon 1. Saint Augustine, De Rectitud. Cathol. Conuersationis. Tract. Tom. 9. pag. 1448. Saint Ambrose, Oration. 11. Gratian, Causa. 26. Qu • st. 7. condemn the observation of Newyeeres-day, and the sending of New-years-gifts, as a sin, threatening Excommunication, both from the Church, and Sacraments, to such who should obs • rue it: because they were but the Relics, and Observations of Pagans, who Cons •• rated this day, to the honor of Ianus their Devil-God, and sent reciprocal Newyeeres-gifts to their friends upon it. The first Council of Braga, Canon 29. Prohibits all such, who are ordained Readers in the Church, to sing in a Secular habit, or to give over their degree, after the manner of the Gentiles: The French Synod under Pope Zechariah, in the year 742. enjoined all Bishops, to give all diligence to inhibit, and keep back Christians, from all the Relics of Paganism, and G • ntilisme: as Pageants, Southsayings, Diuinations, Lot-fortunes, Sacrifices to Saints, and Martyrs, near to Churches, after a Pagan manner; Sacril • gious fires, called N • dfire, or Bonefires, with all other Heathenish Observations, and Ceremonies; because they are unbeseeming Christians. The Canons of the Greeks Synods, collected by Martin, Bishop of Braga, Can. 71, 72, 73, 74, 75. Prohibit the entertainment of Soothsayers, Fortune-tellers, and Diuiners, into Christians houses, after the custom of the Pagans, • ither to expel some evil out of them, or to purge them by some Pagan Spelles, under five years penance. Yea, they say expressly: that it is unlawful for Christians, to retain the traditions of the Gentiles, in observing the course of the Elements, Moon • , or Stars, or the vain fallacies of Signs; in building Houses, in sowing Corn, in planting Trees, or solemnizing Marriages: that it is unlawful to obser • e Calends, or to addict themselves to Heathenish Feastiualls, and Delights; or to decke up their Houses with Laurell, Yuie, and green boughs, (as we use to do in the Christmas season:) because all this observation is descended of Paganism: and that Christians • ay not observe, or use any Spelles, or Ceremonies, in gathering medicinal Hearbes, or in their lanifices; because the Heathens did observe them. The fourth Council of Carthage, Canon 16. together with Saint Jerome • , Epist. 22. cap. 13. Prohibit Christian Bishops, to read the Books of the Gentiles. The Council of Laodicea, Canon 37.39. The Council of Ancyra, Canon 5, 6, 7. Saint Ambrose Orat. 3. Tertullian De Spectaculis. lib. with sundry others inform us: that it is a great sin to observe the Feastiualls, or Solemnities of Pagans; to be present with them at th • ir Feasts; to retain their Feastiuall-gifts; or to communicate with them in their Ceremonies, which are not of God: whence they prohibit Christians from them, under pain of Excommunication, and two years Penance. The sixth Council of Constantinople, Canon 96. Excommunicates all such as shall swear the Oaths of the Gentiles: Yea, the same general Council, Canon 62. disanulles, and condemns the observation of the Calends, and Winter votes: all meetings, on the first of March; all public Dauncing of Women: all Mummings, Dauncings, Sportes, and Ceremonies, which might provoke Laughter, under the name of Bacchus, or any other, which was falsely named a God among the Grecians: inflicting Excommunication, and Deposition on those that sh • uld from thence observe them, because they were the Impostures of Satan, and the Sportes, and Vanities of the Heathen: Yea, Canon 65. It prohibits the making of Bonefires on New-moons, before the Houses, or Shops of Christians; together with all skipping, jesting, and fooling about them, after the Ancient custom, under the foresaid penalty; as being a Pagan practice, condemned in Manasseh: in the 2 Chro. 33.2.5, 6. And Can. 70. it informs us: that Christians who are taught the Laws of God, ought not to use the manners, Tumblings, Plays, and Vestments of the Graecian Infidels. Saint Basil, and Saint Augustine, condemn the Drinking, and Pledging of Healthes, from this very ground; that they were the invention of the Devil, and the observations, or relics of Infidels, and Pagans: Clemens Romanus, Constit. Apostol. lib. 2. cap. 66. The third Council of Arles: The third Council of Toledo, Canon 23. Nazienzen. Oratio. 48. p. 796, 797. Cyrillus. Hierusol. Catech. Mystag. 1. with sundry other Councils, and Fathers, which I might enumerate, prohibit, and condemn all lascivious Dauncing, all scurrilous Songs, and Iests, with sundry other Sportes • and Mer •• ments, because they were the Recreations, Ceremonies, and Inuentions of Heathen men. The Council of Eleberi • , Canon • 34.37. The second Council of Arles, Canon 23. Tertullian in his Apology against the Gentiles: and his Book against Idolatry. Lactantius De vero Culta. lib. 6. cap. 2. Cyrillus Hierusolomitanus. Catech. Mystagogica 1. together with Ormerod in his Pagano-Papismus. Semblance 37.123, 124, 125. Condemne the burning of Tapers in Church-yardes, or Churches, especially in the daytime, as the Papists do) upon the self-same reason: even because the Pagans practiced it: as i • evident by Baruch 6.19. by Pliny. Nat. Hist. lib. 16. cap. 37. Suetonij C • lig. cap. 13. Virgil. AEneid. lib. 11. p. 353. Copa. p. 510. & Tatianus Oratio adverse. Graecos. And yet the Papists are not ashamed for to use them: Saint Jerome, and Theodoret, in their Commentaries, and Interpretations on Ezech. 44.20. which enjoin the Priests, not to shave their heads, but only to poll them; make the ground of this Iniunction, the practice of the Idolatrous Priests of Isis, and Serapis, who did use to shave their crown, and beards, and make bald their heads. Yet notwithstanding, this express command of God himself, which is likewise seconded by L • uit. 19.27. and 21.5. All Popish Priests, and Friers, do shave their heads, and beards, in imitation of these, and other Idolatrous Priests, and Nations ; yea, they do enjoin this To • sure to them by sundry Councils, and Decrees: for which not only Protestants, but even their own Popish writers do condemn them, as Heathenish, and absurd ; Pope Anicetus was the first that made this innovation: as Gratian. Distinctio. 33. Polyd. Virgil. De Inuent. Rerum. lib. 4. cap. 8. and Lorinus on Levite. 19.27. record: contrary to the express Word of God; and the fourth Council of Carthage. Canon 44. which enjoineth Clerks, or Clergy-men: neither to let th • ir hair grow long, nor yet to shave their beards: which their Binius, Surius, Carranza, and Crabb, have miserably corrupted: as John Valerian in his Book, De Sacerdotum barbis, witnesseth: rendering it in this manner. Clerici nec comam nutriant, nec barbam ; shaving away this word radant, from the latter clause, as a superfluous excrement; because it expressly condemns their Effeminate, Unnatural, Heathenish, and Popish shaving. If then these several Fathers, and Councils have utterly condemned, these Morrice-dances, Bonefires, Newyeeres-gifts, Newyeeres-days, Diuinations, Lotteries, Mummings, Dancings, Healthes, Tapers, Shauen-crowned, and bare-chind Priests, together with all the other fore-recited Ceremonies, Customs, and Observations, (which are now too frequent among Christians,) as sinful and abominable, because they were in use among the Gentiles, and had their rise, and birth from Pagans: then certainly, by the same analogy of reason; we must needs reject, and censure Stage-Plays, as pernicious, unseemly, and unlawful unto Christians, because they had their birth, their authority, use, and progress from Idolatrous Heathens, and the deboisest Pagans. Upon this very ground, among sundry others: Tertullian, and Cyprian, in their Books De Spectaculis. Clemens Romanus Constit. Apost. lib. 2. cap. 65.66. Clemens Alexandrinus Oratio. Adhort. ad Gentes. fol. 8.9. Tatianus Oratio. aduersus Gr • cos. Bibliotheca Patrum. Coloniae Agrip. 1616. Tom. 2. p. 180, 181. Athen • goras, pro Christianis Legatio. Ib. pag. 138, 139. Theophilus Antiochenus Contr. Autolichum. lib. 3. Ib. pag. 170. Arnobius Dispute. aduersus Gentes. lib. 7. pag. 230. to 242. Lactantius De vero Cultu. cap. 20. Diuinarum Instit. Epit. cap. 6. Cyrillus Hierusol. Catech. Mystag. 1. Fol. 175. B. Minutius Felix Octauius. pag. 34.101.123. Jerome. Epist. 18. cap. 1. Com. in Ezech. lib. 6. cap. 20. Tom. 4. pag. 389. H. Chrysostom, Hom. 6, 7. & 38. on Mat. Ambrose, Sermo. 11. & 81. Augustine De Ciu. Dei. lib. 1. cap. 31, 32, 33. lib. 2. cap. 4. to 15. De Rectitudine Cathol. Conuersationis Tractatus. De Doctrina Christiana. lib. 2. cap. 25. Saluian. De Gub. Dei. lib. 6. Ioannis Salisburiensis. De Nugis Curialium. lib. 1. cap. 7, 8. Council. Constantinop. 6. Can. 62. The Council of Afric. Canon 26, 27. D. R • inolds, Gosson, and Northbro • ke, in their Books gainst Stage-Plays ; together with sundry other Councils, and Authors, which I shall muster up hereafter; condemn these Stage-Plays, as unlawful, and misbese • ming Christians; even because they were the Inuentions, Sportes, and Ceremonies of Gentiles, which Christians must not entertain. Now there is in truth great reason, why Christians should not imitate, nor embrace the Pleasures, Sportes, and ceremonies of the Heathen, though many Libertines, and Licentious Christians, who make their will, and lusts their law, may deem it Puritanism, or brand it for ouerstrict preciseness, in this dissolute, and unruly age.

For first, the Scriptures do positively inform us; [ 1] that Righteousness • hath no fellowship with Unrighteousness; nor Light with Darkness: that Christ hath no co • cord with Belial; that he that believeth, hath no part, nor portion with an Infidel: that the Temple of God hath no agreement wi • h Id • les: and that we cannot drink the cup of the Lord, and the cup of De • ils, nor be partakers of the Lord's table, and of the table of Devils. If then Christ, if Christians, and Infidels have no communion; great reason is it, that they should not intercommon in these Heathenish Spectacles, and delights of sin.

Secondly, all Christians have vowed in their Baptism: to forsake the Devil and all his works, the Pompes, and Vaniti • s of this wicked world, and all the sinful lusts of the [ 2] flesh: and have they any reason then, to harbor, or retain the Ceremonies of Worldlings, or Interludes of Pagans, which they have thus seriously renounced?

[ 3] Thirdly, all true and real Christians, are Redeemed by the red, and precious blood of Jesus Christ, from the ordinances, rudiments, and customs of the world: from their vain conversation received by tradition from their Fathers: they are purchased from off the earth, and from among the sons of men: they are ransomed, and taken out of this World, and made m • n of another world, that so they might have their whole conversation with God in Heaven; and walk on in all holy conversation, and godliness, serving God in holiness, and true Righteousness, all the days of their lives : Christ Jesus himself hath bought them at the dearest rate for this very end, that they should no longer live to the world, or to the will, and lusts of men, but unto him alone: that they should cast off the works of Darkness, and put on the armor of Light: that they should not henceforth walk as other Gentiles, in the vanity of their minds, following the desires of the flesh, and of the mind, giving themselves over to Lasciuiousnesse, and uncleanness: that the time past of their lives might suffice them to have wrought the will of the Gentiles, when as they walked in Lasciuiousnesse, Lusts, Reuellings, Banquetings, and abominable idolatries: that they should now deny ungodliness, and worldly lusts, and walk soberly, righteously, and godly in this present world, looking for the blessed coming, and appearance of their Lord and Savior Jesus Christ: that they should not henceforth walk according to the course of this world, according to the power of the Prince of the air, which now worketh in the children of disobedience: but that they should be pure, and undefiled before God, keeping themselves unspotted from the World: Since therefore Ie • us Christ ha • h thus Redeemed all Christians from the World, and all i • s Pagan customs, pleasures, ceremonies, and delights of sin, that so they might be holy, and blameless before him in love, and become a peculiar people to him, Zealous of good works: great reason is there, that they should abominate all Pagan practices, Interludes, and Ceremonies, as unlawful, and misbeseeming Christians: else they should but euacuate, and make void unto themselves the death of Christ: yea trample under feet his precious blood, and put him unto open shame: And would any Christian be so ungrateful, so dispitefull to his blessed Savior, (whose bleeding wounds do preach Salvation to his fiercest enemies, ) as thus to wrong, and shame him?

Fourthly, man's nature is exceeding prone to Paganism, and Heathenish superstition; as is evident, not only by the frequent Apostasies of the Israelites to gross Idolatry, recorded in the Scriptures ; but likewise by that general deluge of Heathenism, Muhammadism, and hideous Idolatry, which now, and always heretofore, hath overspread the greatest part of all the world: God therefore out of his Fatherly care, and compassi • n • o his Children, to anticipate all occasions, which might withdraw them from him, to Idolatry; doeth oft times prohibit them, to imitate the Fashions, Customs, Vanities, Habites, Rites, or Ceremonies of Infidels, and Heathen Gentiles; for fear lest one thing should draw on another by degrees, till they were quite Ap • statized to Idolatry, and seduced from the Faith. Whereupon, Saint Augustine exh • rts all Christians, to prohibit the use of all diabolical Interludes, Vacillations, and songs of the Gentiles: and that no Christian should exercise any of these, because by this he is made a Pagan. Since therefore the imitation of Pagan customs, pleasures, and delights, are but so many ingredients, and allectiues to Paganism, and gross Idolatry; and since they alienate, or at least in some degree, disjoin our affections from God, and heavenly things; there is ground, and cause enough, that Christians should reject them, as sinful, and pernicious. So that upon all these authorities, and reasons, (the force of which no pious heart is ever able to withstand:) I may safely conclude this second Scaene, with this short Corollary: That Stage-Plays are sinful, unseemly, pernicious, and unlawful, at least wise unto Christians; because they were the inventions, ceremonies, and pastimes of Idolatrous Infidels, and the most Licentious Heathens, ( who were no other but the Devils Purueyers, ) whom Christians must not imitate.

CHORVS.

ANd here before I pass to the ensuing Act, I shall propound a fourth Argument against these Stage-Plays, (which several Fathers have framed to my hands,) as a Chorus, or Corollary to the premises.

For the former part of the assumption: That Stage-Plays are the works, and Pompes of Satan ; it is infallibly evident: For first, they were invented by him: Secondly, he did exact, and require them of, and extort them from his worshippers. Thirdly, they were consecrated to his honor, and appropriated to his service, by his own special command: Fourthly, they were usually celebrated by his followers on the Feastiualls, and Birth-days, of; or at the solemn Dedication of some new erected Temples, to those dunghill Devil-gods, which Pagans did adore: Fifthly, the Primiti • e Church, and Christians, did not only constantly condemn, but likewise, utterly reject them, as the works, and Pompes of the very Devil: all which is irre • ragably confirmed in the premised Acts: Sixthly, they never issued from God, or from his Children; but from the Factors, and Minions of the Devil, who only did frequent, and Act them heretofore, and applaud, perform, and haunt them now: Seventhly, God gains no glory by them, men no good; only the Devil works his ends, fulfills his pleasure, both in us, and of us; and propagates his kingdom by them, as I shall prove anon. If we will but seriously • suruay the end, and fruit, or sum up the loss, and gain that comes by Stage-Plays, we shall find that all are losers ; none gainers by them, but the Devil, whose ends they do accomplish. God the Father, he loseth his honor, his worship, his love, his fear, his obedience, the fruit of all his ordinances, and the labor of his faithful Ministers by their means. Christ Jesus, he loseth his glory, his respect; the worth, and dignity of his person, the e • ficacy, and merits of his blood: the honor, and true solemnizing of his Natiuitie, his Circumcision, his Resurrection, and Ascension: which Stage-Plays trample under feet, as despicable, and unholy things, and cause men for to vilify: yea, he loseth the desired fruit of his Gospel, his Sacraments, his Ambassadors, and of all his travel, whereby he doeth solicit, and woo us to come in, and match our souls with him, who is happiness, pleasure, comfort, and delight it self. The Holy Ghost by means of Plays, doeth oft times to his grief, even lose his blessed residence in, his heavenly influence into, his sweet regiment over, his flexanimous solicitations to, those good persuasions, purposes, resolutions, and sparks of grace, which he hath kindled in, our hearts: The Angels they lose their joy, in our conversion; their office, in our protection: their happiness in our Salvation: their fellowship, in our association: The Church she loseth her outward beauty, and splendor, her honor, her purity, her joy, her external tranquility, and prosperity; her members, her fruitfulness, and fullness by them. The Word, and Sacraments, they lose their powerful efficacy, their reverend respect, their due esteem, their spotless purity, their fruitfulness, and their frequent resort. The Ministers, they lose their prayers, their preaching, their exhortations, and reproofs, their reverend respect, and love; their rewards, encouragements, and resort: together, with the joy, and fruit of all their Labors: The Saints of God, they lose their kindred, their friends, their companions, their joys, their hopes, their prayers, their admonitions, their good names, yea, the glory of their Christian profession, and the praise, and innocence of their holy conversation, which are oft times vilified, traduced, and derided on the Stage: The Common-wealth is put to prejudice, by the general corruption of men's minds, and manners; the abundance of Idl • nesse, Prodigality, Riot, Pride, effeminacy, Treachery, Cruelty, Whoredom, Adultery, Wickedness, and Prophanenesse, which these Plays produce. The poor are spoiled of that alms, that succor, and relief which should refresh their bow • ls, and make glad their hearts. The miserable Spectatours, and Frequenters of these Infernal pleasures, they lose their time, their modesty, their honesty, their credit, and respect with God, and all good men: yea their civility, their chastity, their money, and estates sometimes • and if all this be not enough, their very souls, and bodies too, without repentance: too deer a price Godwot, for such momentary shadows, and delights of sin, of which we must of necessity repent, or be ashamed, unless we will be damned. As for the prof • ssed Actors of these Interludes, they gain perchance a little vain applause upon the Stage, which they put off with their Players robes: or at the most, a little filthy gain, or ill gotten Estate, (which they are bound in Conscience to restore, as I shall prove anon,) and that so blasted with the curse of God upon it; that it either turns Wormwood, Gall, or Poison to the owners, or meltes away like Snow before the Sun in their very life time: or else, it proves Rottenness, and consumes to Ashes in their next Heirs hands: But alas, their loss transcends their gains: they lose their credit, their respect, their good names, their time, their civility, their modesty, their chastity; and all that was commendable in them heretofore: yea, they lose their God, their Heaven, their Savior, their Sanctifier, and Oh that I could not say their very Souls, and Bodies for all Eternity, unless God miraculously call them to Repentance, and cause them to renounce their Vnchristian, and Infernal profession. Thus all are losers by their Stage-Plays, none gainers by them, but the Devil, and Hell: the one gains vassals to • ffect his will, and lusts here; and damned Souls, to associate him in his everlasting torments hereafter: the other fuel to nourish those scorching, and Eternal flames, in which the Souls, and Bodies of all impenitent Stage-frequenting Christians, shall have th • ir portion. Since therefore, the Devil is the only gainer by these Stage-Plays ; which Saint Jerome rightly stiles the Devils food: Since he is only honored, and enriched by them, served in them, delighted with them, puruaying for them: we may safely, yea, infallibly conclude on all the premises; that they are his proper works, and pomps.

For the second branch of the Assumpsion: That Stage-Plays are the Pompes, and Vanities of this wicked World; these impregnable reasons will evince it. First their very inchoation, and conception, as my first Act proves, was merely from the Devil, the God, and Prince of this World ; • rom • nfide • s, and Idolaters, the natural, and most genuine, if not the principal parts, and Agents of this world, which lies in wickedness: Secondly, the common Actors, frequenters, and admirers of them, both now, and hereto • ore, are no other but the men of the world, who have their portion only in this life, being lovers of pleasures, more then lovers of God: Thirdly, their subject matter, their several partes, and passages, as experience teacheth, do savor only of worldly Pomp, and Vanity, if not of sin, and all profaneness: Fourthly, those Pompous, and stately shows, and Scenes; that effeminate, rich, and gorgeous Attire: that glittering, and glorious Apparrell; those mimicall, antique, clownish, hellish, amourous, filthy, foolish, ridiculous, obsceane, and wanton parts: those licentious complements, clippings, and embracements, withal those other ceremonies, and circumstances, which attend our Stage-Plays; what are they but the chiefest Pompes, and Vanities which this world affordes? Fifthly, is not the very ground, and end of all Theatricall Spectacles, (especially, such as are acted in private houses, and societies,) a vainglorious desire of some worldly Pomp, and State? or an o • ficious compliancy to the course, and fashion of this wicked World? Why do men send for Stage-Players to their houses; why do they flock unto their Theaters thick, and threefold, on Feastiuall, and Solemn seasons, especially in the Christmas time? Is it not out of worldly Pomp, and State? out of a prodigal, and vainglorious humor? a degenerous, and Vnchristian symbolization with this present World? a voluptuous, and base seruilitie to our filthy carnal lusts? or at least wise, out of an affected desire, to post, and pass away our peerless time, ( which flies too faest without these wings, and spurs to speed it: ) to banish God, and Christ out of our Hearts; Grace out of our Souls; all thankful remembrance of God's favors to us on such times as these, out of our minds, and thoughts? and wholly to auocate, and estrange us from all true Christian joy, and heavenly solace? which expresseth it self, in Psalms, and Hymns, and spiritual Songs; in divine Meditations, and discourses of God's mercy towards us: in pouring out hearty praises, prayers, and thanksgivings unto our Gracious, and ever blessed God, with inflamed, and enlarged spirits, for all his superabundant favors, and compassions to us : not in Hellish Plays, and carnal merriments, which Christ, and Christians do abhor: If this then be the use, the end, and • ruite; these the appendices, and parts of Stage-Plays: needs must we now subscribe: that they are, if not the greatest, and most assiduous; yet not the meanest Pompes, and Vanities of this wicked World, to whose use, and ends they only serve; as their own professed Apologist doeth acknowledge.

Now to prove unto you further; that Stage-Plays are the very works, and Pompes of Satan; yea, the very self-same Pompes, and Vanities of this wicked World, which Christians have renounced in their Baptism: I shall vouch unto you the express resolution of sundry Fathers: Stage-Plays, (saith Tertullian, ) are the Pompes of the Devil, against which, we have renounced in our Baptism; because their original, and the materials of which they are composed, consisteth wholly of Idolatry: whence he stiles Play-houses, the Devils Church. Clemens Romanus, (if the work be his,) calls Stage-Plays; the Pompes of Idols, and Spectacles of the Devil; wishing all Christians to shun, and avoid them. The Devils Pomp, (saith Cyril of Jerusalem, ) which we renounce in our Baptism; are those Spectacles, or Plays in Theaters, and all other vanities of this kind: from which the holy Man of God desiring to be freed, saith: Turn away mine eyes from beholding vanity. Be not therefore diligent in the assemblies of Plays. Saint Augustine likewise stiles these Stage-Plays the Pompes of the Devil, which we renounce in Baptism. Thou art apprehended, thou art detected Oh Christian, (saith he) when thou doest one thing, and professest another: when thou art faithful in name, faithless in work, not keeping th • faith of thy promise: going one while into the Church to pray; and a while after, running to the Play-house, to cry out impudently with Stage-Players. You have professed to renounce the Devil; in which profession, you have said: I renounce: not only men, but even God, and his Angels subscribing together with you. What then hast thou to do with these Pompes of the Devil, which thou hast renounce? Saint Chrysostom, who of all the Fathers is most Copious, most Zealous, and divinely Rhetorical, against all theatrical Interludes, endeauoring out of an holy Zeal, to withdraw all Christians from them, unto God: doeth oft times style these Stage-Plays: the Devils Pompes: the fables of Satan: Daemoniacall mysteries: the im • ure food of the Devil: and Play-houses: the Devils conventicles: And from hence he doeth seriously, and frequently persuade all Christians to avoid them. Yea, saith he, (such was his implacable indignation, and holy detestation against Stage-Plays; not out of passion, or Puritanism, but true Christian Zeal,) I will never give over preaching, until I have dissipated, and rent a sunder, that devilish Theater; that so the assembly of the Church may be made pure, and clean; freed from its present filthiness, and enjoy eternal Life hereafter, by the Grace, and Mercy of Jesus Christ their Lord: a memorable, and Christian resolution. That holy man of God, and professed enemy of Stage-Plays, Saluian Bishop of Marcelles, is very Elegant, and Copious in this Theame. In Stage-Plays, (writes he) there is a certain Apostasy from the Faith, and a deadly prevarication, both from the Symboles of it, and the heavenly Sacraments: For what is the first confession of Christians in their wholesome Baptism: what else, b • t that they protest they do renounce, the Devil, his Pompes, his Spectacles, and his works? Therefore Plays, and Pompes according to our profession, are the works of the Devil. How then, Oh Christian, doest thou follow Stage-Plays, after Baptism, which thou confessest to be the work of the Devil? Thou hast once renounced the Devil, and his Spectacles, and by this thou must needs know, that thou doest return to the Devil, when thou doest wittingly, and knowingly return to Stage-Plays: for thou hast renounced both of them together, and thou hast professed both of them to be one. If then thou reuert to one, thou hast returned unto both; for thou sayest, I renounce the Devil, his Pompes, his Spectacles, and hi • Works. And what follows? I believe, sayest thou in God the Father Almighty, and in Jesus Christ his Son. Therefore the Devil is first renounced, that God may be believed in: because he, who doeth not renounce the Devil, doeth not believe in God: and therefore he who returns to the Devil, forsaketh God. Now the Devil is in his Plays, and Pompes: (yea the Play-house, the Temple of all Devils, as Tertullian observes, is always full of Devils: ) and by these means, when we return to Stage-Plays, we r • linquish the Faith of Christ, and return to the Devil. By this means then, all the Sacraments of the Creed are abrogated, and all that which follows in the Creed is demolished. If then the crime of Stage-Plays seems but small to any man, let him reflect on all this which we have said, and he may see, that there is no pleasure in Stage-Plays, but death: All which, if our Actors, Play-Poets, and Stage-haunters, would but a whiles consider, it would make them forever to abominate, and renounce all Stage-Plays, as they ought to do, because they were consecrated to the Devil, as his chiefest Pompes.

You see now by all these concurrent Testimonies of the Fathers: that Stage-Plays are those very Works, those Pompes, and Vanities of the Devil, which every Christian hath solemnly renounced, and seriously vowed against, in his Baptism, in the very presence of God himself, and all his Angels. That they are likewise, those Pompes, and Vanities of this wicked World, which they have then, and there renounced ; the former reasons, together with the express, and punctual suffrages of Saint Hilary, Saint Ambrose, Saint Chrysostom, and Saint Augustine in their Comments, and Expositions on the 118, alias the 119. Psalm, verse 37. Turn away mine eyes from beholding vanity: (to whom I might add, Saint Cyprian, Lactantius, Cyril of Jerusalem, Clemens Alexandrinus, Saint Bernard, Macarius AEgyptius, Saint Basil, Nazianzen, and Saluian, omitting all those Moderne writers, which are copious in this Theame,) do abundantly testify: and indeed, what are, what should be the Works, and Pompes of Satan; the Spectacles, Pleasures, Pompes, and Vanities of this wicked World, which we renounce in Baptism; if Stage-Plays are exempted from that order?

If then this my Assumption be yielded to me, as of necessity it must, (for who can, or dares control it, against such punctual, and pregnant evidences?) my Sequell, and Conclusion must be granted without anymore dispute. For what man, who dares to style himself a Christian, can be so Diabolically absurd, so Audaciously impious, or Desperately profane, as to deny that to be abominable, pernicious, indecent, and unlawful unto Christians, which they have all renounced, and abominated in their Baptism? Doubtless, if there be any odious, hurtful, unseemly, or illegitimate thing in all the world; if there be any evils, any vanities, or delights of sin that Christians must refrain; then certainly those which they have vowed, sworn, and solemnly protested against, in the very house, and presence of God himself, and that in the audience both of men, and Angels; those whom they have everlastingly abjured, in that init • atory Sacrament of Baptism, which gives them their primary admission into the visible Church of Christ, must needs be they ; no Man, no Christian, no Devil can gain-say it. Since then I have proved by irrefragable Testimonies; that Stage-Plays, are those very works, and Pompes of the Devil; those very Pompes, and Vanities of this wicked world, which every Christian, hath solemnly disclaimed, and seriously renounced in his Baptism; who can, who dares stand out to justify them? who can, who dares deny them, to be abominable, incompatible, and utterly unlawful unto Christians? God forbid, that any who have been dipped in the Sacred laver of Regeneration; any who have been bathed, and purified in the Soul-cleansing, and Sin-purging blood of the Lord Jesus Christ, any who have pledged their Faith, and Troth to God in Baptism; any who have been Baptized with the name of Christians; any who have either by themselves, or others, renounced the Devil, withal his Pompes, and Works: together with all the Pompes, and Vanities of this wicked World, from which Christ Jesus hath Redeemed them ; should prove such desperate, incarnate Devils ; such mo • sters of Impiety; such Atheistical, Prodigious, and infernal Miscreants; such treacherous Judases to their Lord, and Master; such perjured, and professed Rebells to their God; such blemishes, and cut-throats to their Religion ; such Apostates, and underminers to their Faith, and Baptism: such unnatural, and deplored Enemies to their own Salvation; or such will-full bloody Murderers to their own Souls; as to approve, to justify, to practice, or frequent these Stage-Plays, which they have thus abjured; or to deem them tolerable, or lawful unto CHRISTIANS. Alas, what have Christians anymore to do with Idols? what will the Devil? what with the Pompes, and works of Satan? what with the shows, the pleasures, and vanities of this wicked world? yea, what with Stage-Plays, which they have abjured? Is there any late, or new agreement signed between Christ, and Belial? between Righteousness, and Unrighteousness? Believes, and Infidels? Is there any peace, or contract newly made between God, and Satan? between Christians, and the Devil? between Heaven, and Hell? between the Citizens of the new Jerusalem, and this present evil World, which are everlasting enemies, incapable of any truce, or mixture? Or hath God dispensed with our vow in Baptism? or have we lately renounced our covenant with our God, and sworn allegiance to the World, the Flesh, and the Devil; or else been Rebaptized in their names? If so, then let us flock, and run to Stage-Plays, and take of them our fill, I will not interrupt, or keep back any. But if the Devil, the World, and God be as far at var • ance now, as 〈◊〉 : is Righteousness, and Unrighteousness; Christ, and Belial; Believes, and Infidels; the Temple of God, and the Temple of Idols; yea, the World, the Flesh, the Devil, and Christians, be yet at irreconcilable, and everlasting enmity, as they are: If the ancient contract between God, and us in Baptism, confirmed, and ratified in the precious blood of our blessed Savior Jesus Christ, ) stand good: and there be no new league, nor covenant between the World, the Devil, Hell, and us: how can, how may we then approve of Stage-Plays? how can we tolerate, act, admire, or frequent them, as alas we do? What, shall we renounce the Devil, and all his Works? shall we abjure the Pompes, and Vanities of this wicked World, (which serve only to feed the sinful lusts of the flesh;) and yet shall we Pleade for them with our Tongues, Cherish them with our Purses, Run to them with our Feet, Applaud them with our Hands, Magnifie them in our Judgments, Harbor them in our Houses, yea, Lodge them in our Hearts? Alas, poor sinful wretches, who are thus grossly Deluded, thus miserably Periured; How, how shall we answer, how excuse, or justify this our notorious, and will-full Periury to our great Creator? how shall, how can we look our God, our Judge, our Savior, or any of the blessed Saints, and Angels in the face? where can we appear, how can we stand in Judgment, what shall we do, or which way shall we turn our selves, when God himself shall challenge us, when Christ Jesus shall arraign us, and he together withal his holy Saints, and Angels, condemn us, in that great, and terrible day of Judgment, for breach of this our vow? O let us now at last remember, that there is an Audit, a day of Judgment coming, wherein we must all appear, before the great Tribunal of the 〈◊〉 Jesus Christ, 〈…〉 all the breaches of this our solemn covenant: and what will then become of us, if we thus treacherously infringe it now, in frequenting Stage-Plays? Excuse our selves we cannot; Perish, perish we must, and that eternally without recovery; without all pity. For is it not equal, that such who readily serve the Devil, in practicing all his works, and resorting to his Pompes, which they have covenanted to abjure, should participate of his wages, and everlasting torments? that such who follow the Pleasures, Pompes, and Vanities of this wicked world, should likewise be condemned with the world, and be partakers of its punishments? who can Commiserate, or Pity such a one, or deem him worthy of Salvation, who leaves his ever-blessed God, to whom he owes himself, and all his service ; to serve the Devil whom he hath defied? or willingly parts with Heaven, and Eternal glory, by departing from the ways of Grace, which lead men to it, to embrace the very vainest vanities, and Interludes of this wretched world, which he hath thus abjured? Certainly such a man's Damnation is exceeding just, and his Salvation, (without repentance) desperate: And is not this the case of all such persons, who resort to Stage-Plays after Baptism? O then good Christian Readers, in the name, and fear of God, and in tender compassion to your own distressed Souls, I beseech y •• , I entreat you, even with sobs, and tears proceeding from a bleeding, and lamenting spirit, anxious of nothing but your Eternal good; that you would now at last, consider seriously what you are, and what you have done. You are all Christians in name; and it is my desire, my prayer, that you may be such in truth. You have all proclaimed a solemn defiance to the Devil, and all his Works, and openly renounced the several Pompes, and Vanities of this wicked World, of which Stage-Plays are the chief, and most assiduous: as being the Servants, and Saints of God, the Heirs of Heaven, the Vessels of Holiness, the living Temples of the holy Ghost, the fellow Citizens of the Saints in Glory, and the Inhabitants of a better World then this: Oh answer therefore your profession with a correspondent conversation: If you are, or would be Christians, do not you henceforth live like Pagans: but as you differ from them in your Faith, be you likewise distinguished from them by your Works. If you have renounced the Devil, and all his Works; O live not any longer to them: If you have abjured the Pompes, and Vanities of this wicked World; O then return not to them, as Dogs unto their vomit: why should you serve, why should you re-embrace, how can you tolerate, or approve the things, which you have thus abjured? God commands you, not to give place to the Devil, but to resist him steadfastly in the Faith, that so he may fly from you • how dare you then to entertain him in these Interludes, which are his chiefest Pompes, and Works; against this Precept, and your Vow? God commands you, not to love the World, nor the things of the World; not to conform yourselves to the Course, the Fashions, Pompes, and Vanities of this present evil World, which lies in wickedness; but to keep yourselves unspotted from it: because the friendship of the World, is enmity to God, and the friends of this World, which is not of God,) are professed enemies unto God: How can you then admit, or harbor Stage-Plays, (the greatest Pompes, and Vanities, that this World affords,) against these Precepts, and your Co • enant, without the danger of Rebellion, and the highest Periury? Christ Jesus informs you; that you cannot serve two contrary Masters, as the Devil, or the World, and him: and therefore you disclaim the one in Baptism, that so you may appropriate yourselves, and service to the other. And can you then yoke, and serve them all together? Can you serve Christ Jesus, and the Devil? Christ, and the World? Christ, and Stage-Plays? Or can you be so besotted by the Devil, (as alas too many are,) as to think to please, to honor, court, and entertain Christ Jesus, to welcome him into the World, or celebrate his Natiuitie, with infernal Stage-Plays, the very Monuments, and Insignes, with which the Pagans did Gratifie, and Court their Devil-gods upon their Feastiualls, and solemn Birth-days: ) as if Christ, and the Devil, Christians, and Pagans were accorded? as if Stage-Plays, were the chiefest works of the Lord Jesus Christ, (who was borne of purpose to Redeem us from them, and to destroy out of us these works of the Devil: ) the principal recreations, and delights of Christians; not the Inuentions, Pompes, and Solemnities of Satan; not the remainders of Idolatry ; not the Soul-poisoning pleasures, shows, and vanities of this sinful World, which we have all renounced. Beloved Christians, consider I beseech you, that God himself commands you: to keep yourselves from Idols; and to flee from all Idolatry, as being the most capital, and dangerous sin of all other: and can you then embrace these Stage-Plays, (which were originally consecrated unto Idols, as holy, and religious things; as parts, and ornaments of their Pomp, and Worship: and have therefore been condemned by the Fathers; as the Issues, Limbes, and Monuments of Idolatry, from whence they had their birth: ) without any breach of these commands, or of your vow in Baptism; wherein you did renounce all Idols, and Idolatry, with all their Pompes, and Relics? O therefore, as you are Christians; as you have Souls to save, or lose forever; be you now at last entreated, to lay all these considerations close unto your Souls; before it be to late. The time will come ere long, (and who can tell how soon, since the Apostle hath long since forewarned us; that the Lord is at hand: that the coming of the Lord draweth nigh; and that the Judge standeth before the door ;) when that last, and dismal Trump, (which should be always sounding this into your ears • arise ye dead, and come to Judgment,) shall summon you before Christ's glorious Tribunal, to render an account of yourselves to him, how well you have kept this vow, these Precepts, which now I press upon you: and then alas, what can you plead, or answer for yourselves? Can you reply, that you have kept, or at leastwise endeavored for to keep, to the utmost of your power, these several Injunctions, or your vow in Baptism? that you have renounced the World, the Flesh, the Devil, or Idols, and Idolatry, with all their several Vanities, Pompes, and Works; whiles you thus justify, magnify, and harbor Stage-Plays, which not only Fathers, but even Pagans themselves, repute, and style; the Worlds, and Devils Pompes? Alas, how have you renounced the Devil, World, or Idols, whiles you retain their shows, or do their works? What divorce have you given to all, or any of these, with which, by which you live? What enmity have you taken up against them, whiles you are thus obliged to them? Can you deny that (think you,) with your tongues, which you confess with your hands? Or do you destroy that in word, which you support in deed? O my beloved, how can you ever say, that you have lived like Christians, not like Pagans? that you are the Saints of God, and Citizens of Heaven ; not Satan's Minions, or Burgers of this present wicked world? that you have in truth renounced the World, the Flesh, and the Devil, with all their Pompes, and Works; whiles you wast your time, and your affections, on those Heathenish, and Infernal Interludes, and delights of sin, which are the chiefest Works, and Pompes of Satan; the eminentest Pompes, and Vanities of this wicked World; to which Infidels, and worldlings have been most devoted? Can you plead Not-guilty of Periurie, and Rebellion in all these particulars unto God hereafter, when as you cannot plead thus, now to men, or to your own condemning Consciences? If you hope to prove Not-guilty then; why do your Liues, your Works, your Consciences cry Guiltie now? If you confess yourselves Guiltie now, how can you plead Guiltlesse, or escape Christ's doom, and judgment then? Since therefore it is undeniably e • ident by all the premises: that Stage-Plays are those Pomps, and Works of the Devil, and Idols; those Pompes, and Vanities of this wicked World, and heathen Pagans, which every Christian hath everlastingly renounced, and solemnly abjured in his Baptism: Let this, yea this alone, persuade all such as are Baptized with the name of Christians, (unless, they desire only to seem Christians, not to be Christians, as many do, ) to abominate, and condemn all Stage-Plays; not only in judgment, but in practice too ; as Per • icious, Vnchristian, and unlawful Pompes, and Vanities, as the Church, and Saints of God have always done in former Ages. (And so much the rather; because Christians in the Primitive Church, (how ever the times are changed now,) were especially known, and discovered to be Christians, by their abstinence, and divorce from Stage-Plays. ) Else if they approve, applaud, and haunt these Stage-Plays still; let them know this to their endless terror: that though they bear the name of Christians, or yield some superficial worship unto God; yet they do in truth renounce their Christianity, annihilate their Baptism, abjure their Religion; deny their Faith, their God, their Jesus: and bequeath themselves wholly to the Devil: yea, they forfait • Heaven, and their own Salvation, and wreck their dear immortal Souls for all eternity. And who is there that believes a God, a Heaven, a Hell, so desperately prodigal of his own Salvation, as to incur all these, or to put himself to such a loss, to favor Stage-Plays? but of this enough.

SCENA PRIMA.

THirdly, as Stage-Plays are thus odious, unseemly, pernicious, and unlawful unto Christians in all the precedent respects: so likewise are they such in regard of their ordinary style, and subject matter; which no Christian can, or dares to patronize: If we sur • ay the style, or subject matter of all our popular Interludes; we shall discover them, to be either Scurrilous, Amorous, and Obscene: or Barbarous, Bloody, and Tyrannicall: or Heathenish, and Profane: or Fabulous, and Fictitious: or Impious, and Blasphemous: or Satirical, and Inuectiue: or at the best but Frothy, Vain, and Friuolous: If then, the composure, and matter of our popular Stage-Plays, be but such as this, the Plays themselves must needs be evil, unseemly, and unlawful unto Christians.

Not to insist upon this General: that the subject matter of most Comedies, and Tragedies is some vile, and odious sin: which should be rather a grief, and abomination, then a recreation unto Christians: I shall for the present confine myself to the particulars here specified.

First, I say, that the style, and subject matter of most popular, (especially Comicall) Stage-Plays, is Amorous, Scurrilous, and Obscene, unbeseeming all Chast, and Christian ears: from whence I raise this fifth Argument.

For the Major, I hope no Christian, no Pagan dares to question it. For God himself, hath laid this peremptory Iniunction upon men: to keep their tongues from evil, and their lips from speaking guile: yea, he hath given this in special charge to Christians. Let your speech be always gracious, seasoned with salt: Let no corrupt communication proceed out of your mouth, but that which is good for the use of edi • ying, that it may minister grace to the hearers: Let all evil speaking be put away from you: and as for fornication, and uncleanness, (the common subjects, and principal ingredients of our Comedies,) neither foolish talking, nor jesting, which are not convenient, let them not be once named, (much less then acted, or applauded) among you, as becometh Saints: It is a great solecism, yea, a sin among Christians, either to relate, or do, (much more, to Personate, Pen, or Pleasingly to behold,) any obscene, or filthy thing: Christians they are, at leastwise should be, Saints; yea, Chast, and holy Virgins, Temples, and Vessels for the Lord: cleansing themselves from all pollution, both of Flesh, and Spirit: stopping their ears from hearing blood, sh • tting their eyes from seeing evil: yea, not so much, as touching any unclean thing: therefore they must abandon all Vnchast, all Scurrilous, and filthy things: their Eyes, t • eir Ears, their Hands, their Tongues, their Hearts, must know nothing but Christ, intermeddle with nothing but pure • and holy things: Their God is holy: their Sauiou • Jesus Christ is holy: their holy Ghost is holy: their Religion, their Scriptures, their Sacraments, their Companions, their Faith, their Inheritance, and Profession holy, Chast, and Vndefiled: and so must they be too, in all manner of con • ersation, at all times: therefore all Amorous, all Lasciuious, filthy, and polluted things, which have no analogy, nor proportion with them, must needs be sinful, hurtful, and unseemly, yea, odious, and displeasing to them. Obscenitie, or rotten discourse: (which the Fathers in the margent who condemn it, define to be nothing else, but a Narration of some Vitious, Amorous, Adulterous, and filthy action, to pass away the time, or to provoke, and stir up laughter: of which sort, are all ribaldrie Songs, and Iests; all Theatricall, Complementall, Poetical, or Table-discourses of the Adulteries, Incests, Loves, and vile Obsenities of graceless wicked men, or Heathen-gods, who transcended others in their vices, as much as in their Deity: ) was always detestable, and odious unto Pagans: Hence Gellius informs us, that the Romans did publicly punish, not only Obscene, and petulant deeds, but words: Hence Romulus enacted this Law: Ne quis praesentibus foeminis obscaena verba facito: Let no man use any obscene speech in the presence of any women: Hence Sophocles informs us, that it is not seemly, nor honest, to speak such things, which are unseemly to be done: Hence was that ingenious check • which Diogenes gave to a beautiful youth, when he heard him uttering some obscenities: doest thou not blush, (saith he) to draw a leaden Sword out of an Iuorie scabbard? Hence was that brand, which Seneca stamped upon all scurrilous persons, which I would such Christians whose tongues are tipped, and hearts delighted with Ribaldrous Songs, and Iests, would seriously apply unto their Consciences: wheresoever (saith he) thou meetest with corrupt discourse, there doubt not but the heart, and manners are depraved: and no wonder: for out of the abundance of the heart, the mouth speaketh, and evil words corrupt good manners, as the Scriptures teach us Hence Aristotle magnifies the modesty of that ingenuous Pagan, who when he was about to utter an unchaste obscenitie, was tongue-tied out of modest shame: the Citizens of Marcelles though Pagans, would admit no Stage-Plays into their City, least their filthiness, and obsceniti • should corrupt their youth: Yea, the very Heathen Poet himself, would have all scurrility, and ribaldrie, exiled from such places where Youthes, and Children were, for fear they should deprave their minds, and manners. If then God himself, if the Fathers, yea, if all these Pagans have utterly condemn