SVch thinges are committed at plaies and Theaters, as can­not be thought vp­on, much lesse vttered without sinne. For other vices chalenge their seueral portions within vs, as filthie cogitations the minde; vnchaste aspects the eies; wicked speech the eares: so that when one of these doth offend, the rest may be without fault. But at Theaters none of these but sinneth, for both the mind there with lust; and the [...] with showes; and the eares with hearing be polluted: al which [...] so bad, that no man can wel [Page 2] report or declare them with ho­nestie.

For who, without passing the boundes of shamefastnes, can vt­ter those imitations of vnhonest things; that filthie speech; that vile motion, the beastlie gestures, vsed there? The vilenes whereof may be gathered euen by the vn­lawfulues to name them. For som sinnes, though most hainous, may wel and honestlie both be named, & blamed too, as murder, theft, ad­ulterie, sacriledge, and such like: onlie the filthines of Theaters are such as may not honestlie be no not so much as blamed. Such new matter ariseth against the reproo­uer for finding falt with this most horrible filthines; that albeit he be a most perfect honest man that would speake against it, yet can he not so doe and keepe his honestie.

[Page 3] Againe, al other euils pollute the doers onlie, not the beholders, or the hearers. For a man may heare a blasphemer, and not be partaker of his sacriledge, inasmuch as in minde he dissenteth. And if one come while a roberie is a doing, he is cleere, because he abhors the fact. Onlie the filthines of plaies, and spectacles is such, as maketh both the actors & beholders giltie alike. For while they saie nought, but gladlie looke on, they al by sight and assent be actors, that tru­lie may be applied vnto them that saieng of the apostle, Rom. 1, 31. How that not onlie they which commit such things are worthie death, but also which fa­uor them that do them.

So that in that representation of whoredome, al the people in mind plaie the whores. And such as hap­pilie came chaste vnto showes, re­turne [Page 4] adulterers from plaies. For they plaie the harlots, not then onlie when they go awaie, but al­so when they come. For as soone as one lusteth after a filthie thing, whiles he hasteneth to that which is vncleane, he becōmeth vncleane.

Now this being so, behold I praie you, what partes either al or almost al Romans, doe plaie. And yet, we doing thus, saie we are not regarded of God; we saie GOD hath forsaken vs, when in verie deede we forsake God.

For, God cannot fauor such as haunt plaies. suppose we, that our Lord wil respect vs, not deseruing his fauor? let vs see if he can. Lo, infi­nite thousandes of Christians [...] dailie abide at the showes of [...]seemelie things. Can God the [...] such kinde of persons? [...] God cast his gratious counten [...] vpon such as rage in circles, [...] [Page 5] plaie the harlots in Theaters? Or is this our meaning, and doe we thinke it meete, that forsomuch as God seeth vs in circles, and Thea­ters, that what things we see, he be­holdeth; and what filthines we looke on, he seeth it also for com­panie? For one of these must needes be: for if he vouchsafe to looke vpon vs, it foloweth, that he must beholde al those thinges, where we are: or if, which is most true, he turne awaie his eies from those thinges, he must likewise turne his countenance frō vs who are there. And the case standing thus, yet naie-theles we doe these things which I haue said, and that without cessing.

Or thinke we that God hath his Theaters, and circles, as had the gods of the Gentils? For thus did they in old time, because they [Page 6] were persuaded their idols deligh­ted in them. The Diuel delighteth in plaies; God dete­steth them. But how is it that we doe so, who are certaine that our God detesteth them? Or if wee knowe that this abominatiō doth please God, I wil not gaine-saie, but wee maie frequent it daie by daie. But if it be in our conscience, that God abhorreth, that he dete­steth, that God is offended as the Diuel is fed by Theaters; how saie we that wee worship God in his Church, which serue the Diuel al­waies at plaies, and that wittinglie, and willinglie? And what hope shal we haue with God, who not ignorantlie, or by chance wound him, but after the example of those gigants whome we reade, ful madlie bent themselues against God, and against the cloudes. So we through the iniuries which al the world ouer continualie we in­fer, [Page 7] doe beate the heauens, as it were, with a common consent.

To Christ therfore, O monste­rous madnes! euen to Christ doe we offer plaies and tomblers; yea and that especialie then when we receiue goodnes at his hands, whē we enioie prosperitie through his blessing, or God hath giuen vs vi­ctorie ouer the enimies, whereby what else do we show our selues, but euen iniurious to him which hath done vs good; to raile vpon him, who blesseth vs; to strike him ouer the face with a sworde, who louinglie doth kisse vs.

For I aske the mightie and rich men of this world, of what offence is that seruant guiltie, which wi­sheth il to a good and gratious maister; which raileth on him that deserueth wel; and rendereth de­spiteful wordes for benefits recei­ued? [Page 8] without controuersie al men wil iudge him a most hainous of­fender, which for good rendreth il to him, to whom indeed he might not yeeld il for euil: euen thus do we, which are called Christians; we stir vp against vs a merciful God by our vncleannes; we strike a gratious God by our filthines; we wound a louing God by our wickednes.

To Christ therefore, ô monste­rous madnes! euen to Christ doe we offer plaiers and tomblers; to Christ we do render for his bene­fites the filthines of theaters; euen to Christ do we sacrifice the obla­tions of most beastlie sport. As though our Sauior, who for vs be­came man, taught vs to doe so, and had preached the same either by himselfe, or by his Apostles; as though that to this end he tooke [Page 9] vpon him the shame of mans na­tiuitie, and the contumelious be­ginnings of an earthlie Luk. 2, 12. 13. generati­on; to that end he laie in a cratch, at what time notwithstanding the verie Angels ministred vnto him; to that ende he would be swadled with rags of cloth, who gouerned the heauens in simple cloth; to that end he hong on the crosse, at whose hanging the verie world was astonished. 2. Cor. 8, 9. VVho being rich, saith the Apostle, for your sakes became poore, that yee thorough his pouertie might be made rich. Phil. 2, 6. And being in the forme of GOD, he hum­bled himselfe vnto the death, euen the death of the crosse: Euen this did Christ teach vs when he suffe­red these things for our sakes.

Wel do we requite his passion, who, receiuing through his death redemption, leade a most filthie [Page 10] life. Tit. 2, 11. For the grace of God that brin­geth saluation vnto al men hath ap­peared, 12. saith blessed Paule, and teacheth vs that wee should denie vngodlines, and worldlie lustes, and that wee should liue soberlie, and righteouslie, and godlie in this pre­sent world, 13. looking for the blessed hope, and appearing of the glorie of the mightie God, 14. and of our Sauior Iesus Christ, who gaue himselfe for vs, that he might redeeme vs from al iniquitie, and purge vs a peculiar people vnto himselfe, Zealous of good workes.

Where be they which doe these things, for which the Apostle saith Christ came? where be they which flie thedesires of this world? where be they which liue godlie & righ­teouslie, that looke for the blessed hope by wel doing, and leading a pure life, show thereby that they [Page 11] looke and long for the kingdome of God; where be such?

Our Lord Iesus Christ came, Tit. 2, 14. saith he, that he might purge vs a peculiar people vnto himselfe, zealous of good workes. Where is that pure people? that peculiar people; that good people, that people of holines?

Christ, saith the Scripture, 1. Pet. 2, 21 suf­fered for vs, leauing vs an ensam­ple, that we should folow his steps. And we folow the steps of our Sa­uior in circles, and in Theaters, we folow the steps of our Sauior: as though our Sauior left vs such an ensample, whome wee read did weepe, but that he laughed, we ne­uer read. And both these for our sakes, because weeping is a pric­king of the hart, laughter the cor­ruption of maners. Therefore said he, VVoe to you that laugh, Luke. 6, 25. for yee shal waile and weepe: and, 21▪ Blessed [Page 12] are ye that weepe now, for yee that laugh. But it is not enough for vs to laugh and be merrie, vnles we reioice with sin and madnes; vn­les our laughter be tempered with filthines, & mixed with impietie.

What error, I saie, is this, naie what foolishnes? Can we not dai­lie be merrie, and laugh, vnles we make our laughter & mirth to be wickednes? Or els thinke we sim­ple mirth to be nothing worth? and can wee not laugh except wee sinne? what a mischiefe is this, naie what furie? Let vs laugh, I praie you, yea vnmeasurablie; and let vs be merrie, yea continualie, so we sinne not. What foolishnes, naie madnes is it, to thinke mirth and ioie nothing worth, vnles God be iniuried therebie? yea iniuried, & that most hainouslie?

For in showes there is a certaine [Page 13] Apostasie from the faith; To see plaies a kind of A­postasie. and a deadlie declining from our beliefe, and the heauenlie sacraments. For what is the first professiō of Chri­stians at their baptisme? They pro­test they wil renounce the Diuel, and al his workes, his pompes, and vanities. Therefore by our owne confession, showes & pompes are the workes of the Diuel.

How then, ô Christian, dost thou haunt plaies and Theaters af­ter baptisme, which thy selfe con­fessest are the works of the Diuel! Once thou didst renounce the Di­uel and al his showes, wherebie it foloweth, that whiles thou goest witting and willinglie vnto com­mon spectacles, thou must thinke thou returnest again vnto the Di­uel. For thou hast renoūced both, and didst confesse one of them to be both. So that returning vnto [Page 14] one, thou wentest back vnto both. For, thou saiest, I renounce the Diuel, his pompes, showes, and workes. And what afterward? I beleeue, thou saiest, in God the Father almightie, and in Iesus Christ his sonne. Therefore before we can beleeue in God, the Diuel must be renounced. For he belee­ueth not in God, who renoun­ceth not the Diuel. So then he for­saketh God, who returnes to the Diuel. But the Diuel is in his pompes & showes, then it folow­eth that by returning vnto his pompes wee forsake the faith of Christ. Then hereby al the myste­ries of the Beliefe are vnlosed; and al which foloweth in the Creede, is weakened, and tottereth. For the building cannot stand, if the principal be downe.

Then tel me, ô Christian, how [Page 15] canst thou think thy selfe to keepe that which folowes in the Creed, when thou hast lost the beginning of the same? The members with­out an head be nothing worth; & to their beginning al things haue respect; which once being decaied euerie thing goes to wracke. For the roote being gone, either no­thing remaines; or if there do, it serues to smal profit, for without an head nothing can stand.

He therefore that thinkes it a light offence to see plaies, let him consider al what we haue said, and he shal see that in plaies there is destruction, and no pleasure. And what els is it, but to fal into de­struction, to forgo the beginning of life? For where the fundacion of the Beliefe is ouerthrown, life it selfe is destroied.

Then againe we must needs re­turne [Page 16] vnto that which we haue often said: what such thing a­mong the barbarous? where be a­nie stages among them, or Thea­ters? where is the sinne of manie sinnes, that is the destruction of our hope, Pagans might better erect & frequent Theaters than Chri­stians. and saluation? which notwithstāding if they, being Pa­gans did vse, they should erre with lesse 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 saie for our selues? we hold the beleefe, & we ouerthrowe the beleefe; wee confesse the dutie of saluation, and also denie the same. And therefore where is our Christianitie? who, as it seemeth, hereunto are bapti­zed, that afterward more hainous­ly we might offend? we prefer pas­times before the Church; we de­spise [Page 17] the Lordes table, and honor Theaters; at a worde, we loue al things, reuerence al things, God alone seemeth vile to vs in com­parison of other things.

Finalie among the rest which proue the same, this which I now saie, doth showe it to be true. For if it fal out, as often it doth, that at one & the same time an holie daie be kept, and common plaies procla­med, I demaund, whether do men flock most, to the court of God, or to the den of plaies; to the temple, or to Theaters? And what do men heare most willinglie, the saiengs of the Euangelists, or the toies of plaiers; the wordes of life, or the wordes of death; the wordes of Christ, or the words of a foole in a plaie? doubtles we loue that best, which we prefer. For if the Church keepe anie feast on that daie when [Page 18] deadlie pastime is showen, men, such as say they are Christians, ei­ther come not at al vnto Church; or, if not thinking of plaies they come and heare in the same plaies to bee abroad, they leaue the Church. The temple is despised, to run vnto Theaters; the Church is emptied, the yeard is filled; wee leaue the sacrament, to feede our adulterous eies with the impure, & whorish sight of most filthie pas­time. But forsooth we, whom pro­speritie doth mar, must do some­thing in the beginning. And ther­fore ful rightlie saith the Lord God vnto vs; For your vncle annes, are yee with destruction abolished. And againe, The altars of this mirth shalbe rooted out.

But now it maie be answered, that in al the townes of the Ro­mans plaies be not vsed. True it is, [Page 19] and I ad moreouer, that neither be Theaters where in times past they were. For they are not vsed nei­ther at Magontia, norat Massilia, because those townes be ouer­throwen, and destroied; They are not vsed at Agrippina, for the eni­mie hath subdued the same; not in Treuers that famous towne, be­cause being foure-times subdued, it is now brought to ground; to conclude they are not vsed in most townes both of France, and Spaine; and therefore wo to vs men, and to our vncleannes; wo to vs, and to our wickednes. What hope is there for Christian people before God? inasmuch as those euils haue ne­uer ben in Roman cities, since they came into the hands of Barbarians. Wherby it appeareth that wicked­nes and impuritie, Romans singular wicked. is proper & pe­culiar vnto the Romans, and their [Page 20] verie nature as it were. A goodlie praise of the Ro­mans. For there wickednes doth chieflie raigne, where the Romans be.

But haplie this maie seeme a grieuous, and vniust complaint▪ grieuous indeede, if it be false. But how, thou wilt saie, how can it be otherwise, sithence what we haue said, are done in a few cities of the Romans? And most of them are not polluted with this spot of fil­thines, where although the place and dwelling of ancient error do abide, yet are not those things now done which were in times passed.

It wil be good therefore to con­sider both these things, that is, both why the places & houses of plaies are yet vp; and yet no plaies vsed. The places and houses of filthines are therefore yet standing, because in them all impure things were wont to be showen: and now the [Page 21] vaine pastime is not vsed, for that the miserie of the time, and mens pouertie will not permit. So that it was of their impietie, why in time past plaies were frequented, & ne­cessitie is the cause that they are not now. For the miserable case of the exchequer, & the emptines of the Romane treasurie wil suffer no monie to be wasted commonlie vpō trifling things. And although much is lost, and cast as it were vp­on the dunghil: yet nothing so much can be consumed, because they haue not wherewithal to do so. For such is our insatiable de­sire of filthie plesure, that we could wish to haue more, onlie to laie it vpon this dirte of abhomination. And the thing showes what we would prodigalie consume, if we were rich, when we wast so much being in so poore a state. For this [Page 22] is the spot, and miserie of the pre­sent time, that although through pouertie we cannot, yet through our impietie we would consume much.

There is no cause then why we should deceaue our selues, in sai­eng that in al cities those things are not, which were before done. For therefore they are not in this time vsed, because the townes where they were vsed, are not to be seene: and where they haue a long time bene vsed, there is not to bring it to passe: as God him­selfe speaketh vnto sinners by the prophet, And it ascended vpon his harte, and the Lord could beare it no longer: for the wickednes of your studies, and for the abhomina­tions which you haue committed, and your land is brought into de­solation, into barrennes, and accur­sed. [Page 23] This is the cause then whie the maior part of the Romane em­pire is brought into desolation, in­to barrennes, and accursed.

And would to God they were onlie done in times past, and not now in these daies, happelie then, as it is written, God would be mer­ciful to our sinnes. But we take not the waie to haue Gods fauor. For vncessantlie we ad sinne to sin, & heape wickednes vpon wicked­nes, that as the better part of vs are destroied, so we maie al come to nought.

For, I demand, who seeth ano­ther slaine before his face, and is not afraide? who beholdeth his neighbors house on fire, and wil not by al meanes prouide for the salfetie of his owne? wee do not onlie see our neighbors to burne, but also are set on fire our selues [Page 24] from the chiefest part of our bo­dies. And, ô abomination! what a mischiefe is this? we burne, we burne, yet dread we not the fire wherwith we burne. For, as I said, the cause why those things which before time were vsed, are not now done, is to be ascribed to the miserie we are in, not to anie dis­cipline or good order which we haue.

Finalie, I doe easilie prooue the same. For make the time as it was, and forthwith al things shalbe as they were in those daies. Yea moreouer, as touching the desire of men, though those things are not euerie where, yet in respect of their minds euerie where they be. For the Romans would haue them vsed euerie where. For when ne­cessitie onlie makes an euil thing to be left vndone, the verie desire [Page 25] of a filthie thing is condemned in such sort as if it were done. For, as I saie, according to the wordes of our Sauior, Matt. 5, 28. VVhosoeuer looketh on a woman to lust after her, hath com­mitted adulterie with her alreadie in his harte: whereby we maie ga­ther, that albe we leaue things fil­thie & damnable vndone, and that onelie through necessitie; yet be­cause our wil is good to haue them, wee are guiltie of condem­nation.

And what speake I of wil? when almost euerie where those things are committed. For what stranger soeuer commeth either to Rauenna, or to Rome, shal finde a part of the Romans at showes; and a part of the Rauenians at Thea­ters. And although anie be either absent, or distant by place, yet is he not excused thereby. For as manie [Page 26] as are ioined togither in likenes of affection, are guiltie alike of the same wickednes which either do commit.

Yet for al this wee flatter our selues of our good behauior; wee flatter our selues of the rarenes of impuritie. But I say yet more, that not onelie those foule spots of in­famous plaies are yet to be seene as afore time; but also be more a­bominablie set forth, than euer they were. For in those daies eue­rie part of the Romane empire was in health and sound; the riches of other townes made the common barnes to be large & big; citizens did abound in wealth and plea­sure, so that it was verie hard in such aboundance of al things, for religion to continue pure, and manners vncorrupt. Then euerie where Autors of filthie pleasure [Page 27] were cherished; for in al places men were fat. No man waide the charge of the Common-weale, no man feared to come behind hand; for expenses was not perceaued. The Common-weale after a sort did seeke where, and how to wast wealth, hauing almost no place to keepe it. And therefore heapes of wealth, euen wel nigh aboue mea­sure, were consumed vpon vaine things.

But now what maie be said? old aboundance is gone, gone is the wealth which once we had. Poore wee are, yet cease wee not to be vaine. And whereas pouertie doth reclaime prodigal and prodigious pupils, so that when their wealth is gone, they leaue wickednes: we showe our selues a newe kind of pupils and vnthriftes, who lacking wealth wil not leaue wickednes. [Page 28] Whereby it appeareth, that the cause of our wickednes, is not in the inticements, as of other men, but in our hartes: and that our mindes, is our wickednes; that in deede not by the taking awaie of riches, but through the desire of e­uil things we sinne.

And although we haue hither­to recited manie vices of the Ro­mans, which the barbarous people are not polluted withal: yet are there manie mo, which I will now ad. But first this I warne you by the waie, that you account no kind of sinne light, which tendeth vnto the dishonor of God. For if no man maie dishonor him that is noble and mightie; but if he do so he is made to answere it where he would not, and condemned by lawe: how much more hainous is that offence, whereby the glorie [Page 29] of God is defaced? For alwaies the fault doth increase, according to the worthines of him that is iniu­ried. Because by how much the person is greater that suffereth re­proch, by so much is he faultie that doth the same. Exod. 31, verse. 13. 14. Whereof it is which wee read in the lawe, that they which to mans thinking did but lightlie offend, Nomb. 20, verse. 25. 26, &c. were most se­uerelie for al that punished: which was to giue vs to vnderstand that nothing, Nomb. 25, verse. 4. 9. which concerneth God, should be lightlie accounted of: & that that which man esteemed a smal offence, because it was com­mitted against the glorie of God, 1. Chr. 13, verse. 9. 10. was a most grieuous crime.

To be short, Vzza Vzza. that Leuite of the Lord, what did he contrarie vnto the commandement of God, when he assaied to keepe vp the Arke of God from falling? no pre­cept [Page 30] was there by lawe to forbid him; yet while he held vp the same, presently through the wrath of God he died: not because he had done anie thing rebelliouslie, or at leastwise not dutifullie, but by showing dutie he prooued vn­dutiful, for taking more vpon him than he was commanded.

That man among the people of Israel, Gathering of stickes. Nomb. 15, verse. 32. 35. 36. that had gathered stickes vpon the Sabboth daie, died the death, and that by the iudgement, and commandement of God, euen the most gratious and mercifull iudge, who out of doubt had ra­ther pardon than kil, had not the consideration of seueritie preuai­led ouer his mercie. For one rash felowe perished, that manie after­ward through rashnes might not perish.

And what should I speake of [Page 31] each particular man? Nomb. 11, verse. 4. 31. 32. 33. The whole nation of the Iewes traueling tho­rough the wildernes, because they lusted after their wonted meate, lost a part of their people. Psa. 78, 30. 31. Yet was there no cōmandement that they should not lust, but God, as I sup­pose, would prouide afore hand for the due obseruation of the moral law, by restraining their re­bellious concupiscence: euen that al the people might the more easi­lie confesse, how earnestlie they should auoid those things, which God in his holie Scripture should forbid, when they were punished for that, which as yet they were not forbidden.

The same people also complai­ned that they tooke such paines, for which cause the Lord plagued them from heauen: not because a man oppressed with labor might [Page 32] not complaine; but for that there­bie they showed themselues vn­thankful towards GOD, making God, as it were, the Autor of their immoderate busines. Wherby we maie gather, how zelouslie hee ought to serue God, which enioi­eth prosperitie, when as he maie not complaine being in aduersitie.

But perchance, some wil saie, whereto serues al this? whether to? doubtles, that we should count nothing a smal thing, which hur­teth the glorie of God. Plaies the mockerie of religion. We speake of common plaies, the verie moc­kerie of religion, and the toies of our life. For while wee plaie at Theaters and stages, we are rauish­ed with the loue therof, according to that in the holie Scripture, Prou. 10, verse. 23. It is a pastime for a foole to do wickedlie. And so, in laughing at filthie and abhominable thinges, we commit [Page 33] wickednes: & those no smal sins, but therefore the more damnable: because though they seeme smal at the first sight, yet are they most pestilent in the end. For inasmuch as there be two most notorious e­uils, Two most notorious offences cō ­mitted by frequenting plaies. as when a man either slaieth himselfe, or defaceth the glorie of God, both they are done in com­mon plaies. For at plaies both the euerlasting saluation of Christian people is quite extinguished tho­rough wicked filthines, & the ma­iestie of God violated, through sa­crilegious superstition. For it is certaine that it offendeth God, be­ing consecrated to idols.

For Minerua in schooles of ex­ercise, Venus at Theaters, Neptune at circles, in the field Mars, Mercu­rie at wrestling places is adored, & had in honor: and so, according to the qualitie of the Autors, super­stition [Page 34] doth encrease.

Al vncleanes is showed at plai­eng; al luxuriousnes at wrestling; at tumbling al vnshamefastnes; al madnes in caues. Vncleannes is one where; wantonnes another­where; anotherwhere intemperan­cie; and madnes anotherwhere: but the Diuel is eueriewhere; yea in e­uerie particular place where plaies be, are al the sortes of Diuels. For they gouerne those places which are dedicated vnto them. And therefore the onelie inticement is not there, nor wickednes onelie in such spectacles, or showes. For it is a kind of sacriledge beside for a Christian to be at such superstiti­on; because he taketh part with their idolatrie, whose feasts he is delighted withal.

The which albeit alwaies it hath bene a lamentable thing: yet then [Page 35] is it most intollerable, when as be­sides the customable vse of life, ei­ther our aduersitie, or prosperitie doth make it the more hainous. And that because God in aduersi­tie should be the more pacified, & lesse offended in prosperitie. For Gods fauor should be sought for when he is angrie; and when he is merciful, he should not be disho­nored. For we fall into aduersitie through the displeasure of God; and by his fauor, we enioie pros­peritie.

But we doe al things cleane o­therwise. Prosperitie abused. How so? doe you aske? marke what I saie. And first when God being intreated of his owne mercie (for wee do neuer so liue, that we can deserue to haue him entreated) but, as I saie, when God hath entreated himselfe, and giuen vs a peaceable time, great encrease, [Page 36] a rich tranquillitie, and store of al thinges more than we can desire; then we so corrupt our selues with such prosperitie, and so defile our liues with wickednes, that we vt­terlie forget both GOD and our selues. And whereas the Apostle saith, 1. Tim. 2, verse. 2. that The frute of peace which God doth send, consisteth in this, that we should lead a peaceable and quiet life in al godlines, and honestie: we vse the same as though God gaue it to the end, that we should liue in al drōkennes, in al riotousnes, in naughtines, in theft, and in al wic­kednes and dishonestie: as though the benefite of peace giuen, were leasure to do wickedlie; and wee should take the truce of tranquilli­tie at Gods hand the more licen­tiouslie, and securelie to sinne.

Therefore wee are vnworthie Gods gifts, which vse the benefits [Page 37] of God so wickedly. We make the occasion of good workes, to be onlie the matter of wickednes. Wherebie commeth to passe, that peace it selfe is against vs. For so we deale, that better it were for vs to be without that thing whereby we proue the worse.

Who would thinke it? we change the course of things by our wic­kednes; and what God of his mer­cie made good, we make the same il for vs, through our vile beha­uior, &c.

It remaineth that we now proue that neither the giftes nor allure­mēts of God do better vs one iote. And what are they? what, but euen our peace, quietnes, & tranquillitie which we enioie according to our wish and desire. Wherfore because the matter doth so require, let vs vtter some special thing.

[Page 38] Then, as often as we are in feare, in affliction, in perils; when either citties with enimies are besieged, or countries by inuasion or anie other aduersitie are wasted: then we beate the members of a Com­mon-weale, and by praier cal for the assistance of God: If by the aide of God either townes by sa­ued, or spoile and pilling hath an end; or the host of enimies foiled; & al feare through the blessing of God is taken awaie, what do wee straight after al these ehings? I be­leeue we endeuor to requite the benefits that we haue receiued frō our Lord God with seruing, ho­noring, and reuerencing his holie Name. (For this followeth, & ex­perience doth prooue, that they who are thankefull get moe bene­fits, and they are blessed with most ample and fresh rewardes that re­quite [Page 39] good turnes.

So happelie we do, & requiting our GOD at leastwise after the māner of men, we render good for his benefites, that is, we forthwith make recourse vnto the house of the Lord, throwe our selues vpon the ground, praie vnto him with ioie and teares together, set forth the temple with our gifts, and be­stow rewards. And because tho­rough his gift we are made merrie, we showe the signes of our ioie in his temples, or least wise, which he likes as wel, we renounce the for­mer wickednes of our life, slaie the sacrifices of good workes, and for newe consolations we offer the sa­crifice of a new conuersation, fina­lie we proclaime an holie warre a­gainst al vncleannes, shun the madnes of stages, abhor the filthi­nes of plaies, promise a new life to [Page 40] the Lord, and finalie for the at­tainement of his perpetual prote­ction we offer vp our selues who­lie vnto God.

Now, forasmuch as these things which we haue mētioned, should be done for Gods benefites newlie extended vpon vs, let vs consider what is done. Wee run forthwith vnto plaies, we flie vnto madnes, the people disperse themselues in Theaters, the whole multitude re­uel it out at stages. He bestoweth good thinges vpon vs, that wee should be good; we contrariewise when we haue receaued good, en­crease our wickednes; He by his benefites calleth vs vnto godlines, we therby fal to sin; He by his gifts allureth to repentāce, we rush vn­to vncleannes; He calleth vnto pu­ritie of life, we folowe filthines.

Thus we wel requite him for his [Page 41] liberalitie, we do wel either ac­knowledge, or honor him for his giftes, who as greatlie do recom­pense him with iniuries, as he hath mercifullie blest vs with benefits.

KNowledge makes her seate & abode in the mindes of those men, who are neither addicted to their owne opinion; [Page 42] nor yet carried awaie with euerie likelihood of troth. For as he that is vnwilling to heare, is farthest from knowledge: so he that is car­ried awaie with euerie likelihood, before he haue waded far & deep­lie in the cause, shal prooue but slender of iudgement. But he who wil neuer be satisfied with reason maie rightlie be counted obstinate and peruerse; and without reason to be persuaded commeth either of simplicitie, or compulsion.

I write this to none other end but to showe, that as I ought not, being wedded too much to mine owne opinion, to be caried to the defence of a wrong cause: so it be­seemeth me not to be ouerlightlie misled vnto error through the cen­sure of those, whose bare affir­ming or denial serue onelie to maintaine, but not to prooue; for [Page 43] that men are not to be satisfied with wordes, but with reason. Which if I maie be, I wil not be counted a peruerse wrangler, but francklie wil condescend into the opinion of the wise: otherwise am to be pardoned though I stand er­nest and stiffe against that which is contrarie to virtue; disagreing from good religion; furthest from ciuilitie, and maie neither by ar­gument of reason, nor power of learning be defended.

Such doubtles is mine opinion of common plaies, vsual iesting, and riming extempore, that in a Christian-weale they are not suf­ferable. My reason is, because they are publike enimies to vir­tue & religion; allurements vnto sinne; corrupters of good manners; the cause of securitie and careles­nes; meere brothel houses of Bau­derie; [Page 44] and bring both the Gospel into slander; the Sabboth into con­tempt; mens soules into danger; and finalie the whole Common­weale into disorder.

Great and hainous speeches, no doubt: yet not so hainous, as the exercise of them is odious; biting wordes, yet not so bitter as the cause requireth.

It were il painting the Diuel like an Angel, he must be portraied forth as he is, that he maie the bet­ter be knowen. Sinne hath alwaies a faire cloake to couer his filthie bodie. And therefore he is to be turned out of his case into his na­ked skin, that his nastie filthie bo­die, and stinking corruption being perceaued, he might come into the hatred and horror of men. For as we are naturalie of our selues euil and corrupt: so are we naturalie [Page 45] giuen to loue our selues, and to be blinded with our owne affections, insomuch that, what we knowe to be euil, we are not ashamed ei­ther openlie to defend, or slilie to cloake.

The excuse of wickednes is but the increase of punishment; & an il cause defended by auctoritie, & maintained by learning, bringes Magistrates into slander, and lear­ning into contempt.

This I speake, for that I knowe those afore-said do want neither countenance to vphold, nor yet skil to defend them. But yet, vnder correction, an euil cause maintain­ed is nearetheles euil; &, as pitch defiles the toucher thereof, be he neuer so cleane: so the virtuous bring their life into question ei­ther by sufferāce, or maintenance of euil. For who wil not iudge but [Page 46] what a mans allowes in another, he commendes in himselfe?

I therefore with reuerence not as a teacher, but as a wel-willer both to the noble and learned, would wishe them with Adrian the Emperor to suffer no pastime, that maie bring them to vanitie; nor to frequent that recreation▪ which tendes either to the hurt of a Common-weale, or to the ouer­throwe of religion.

It is true that one opinion maie be contrarie to another; and that for the disliking of one, or two the qualitie of plaieng were not to be laide of, being so highlie esteemed of al sortes of men, for that euerie man conceaueth of the goodnes or badnes of a thing according as it seemeth in his owne opiniō. And therefore the thing which they discommend, maie be both liked, [Page 47] and allowed.

I confesse the iudgement of one or two is not to be allowed in such cases: neuertheles the opinions of the rude multitude are not alwais the soundest, which are mooued with vnconstant motions, where­by manietimes they like of that which is most hurtful; and dislike that which is most profitable: be­cause the one pleaseth their hu­mors and the other restraineth their affections. The censure ther­fore of them who carie best groūd from Gods worde; and is most a­greeable to reason, most profitable for the Cōmon-weale; least hurt­ful to our brethren; and tending alwaie to the reformation of ab­use, is soonest to be allowed, and followed.

Then whether this my iudge­ment to be admitted or no, as be­ing [Page 48] the soundest, & respecting the benefit of this our countrie, I leaue it to the iudgement of the godlie wise, and learned. And that I maie seeme to write nothing without ground, or to finde fault without cause, I wil, GOD to freend, set downe nothing to prooue mine assertion good, but what Scripture shal warrant, examples confirme, reason allowe, and present experi­ence ratifie.

Which mine arguments, if anie by more colour of truth can ouer­throwe, I am readie to recant, and to allowe that for good, which I can yet but condemne as wicked, and thinke of al other to be the most intolerable abuse in our Cō ­mon-weale. For otherwise I can­not thinke, vnles I be constrained, as Petrarch saith, to iudge by other mens iudgements; which who so [Page 49] doth, iudgeth not of himselfe, but reporters the opinion of others.

Manie run on their courses ve­rie vainelie til it please God to cal them home by the Spirit of his grace vnto amendment of life. For when it shal 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 maie appeare in S. Paule at his conuersion. And assuredlie the Lord doth suffer vs manie­times to run past our selues, that when he hath called vs home, we maie become examples of virtue and godlines vnto others.

I confesse that ere this I haue bene a great affecter of that vaine art of Plaie-making, The Autors former stu­die; and life. insomuch that I haue thought no time so wel bestowed, as when my wits were exercised in the inuention of [Page 50] those follies; I might scarselie with patience heare anie man speake, weare he neuer so learned & god­lie, that thought to persuade me from them. So far was I from re­ceiuing of their good and godlie admonitions, that I stopped mine eares, and hardened mine harte a­gainst their counsaile. Such is our peeuish nature; we can like of no­thing which doth dislike vs, or see­meth contrarie to our vaine opi­nions. And therefore it is God on­lie, that must turne our mindes, o­therwise wee shal neuer discerne profitable from hurtful things. For able we have some about vs who counsaile vs the best,& seeke our profit: yet for al that our nature is so peruerse & froward, that what is wel said wil take no place. This found I by my selfe, & this I now perceaue to be in others: but the [Page 51] Lordes purpose is good in al his dealings.

It might haue bene said of me then, Hereby learne thou, good Reader, how to shun not onelie the vanitie of plaies, but al other vanities, af­ter the example of the Author, who by diligent reading the holie Scriptures, and repentance fel into an vtter detestation of plaies. as it was written of the wicked, that they con­sidered not the waies of the Lord, but after when it plea­sed God of his mercie to cal mee to the reading of his worde, and diligent studie of the Scriptures, I began to loath my former life, and to mis­like my owne doings; and I was no sooner drawen with an hartie desire to returne vnto the Lorde, but I found my selfe strengthened with his grace vnto good desires. For the Lord neuer faileth them that seeke him. Assuredlie his pro­mise can neuer deceaue men, Luke. 11, 9. but when they knock, the gate shalbe opened vnto them; and when thy seeke, they shal find. There is no­thing [Page 52] more required in vs, What God requireth at our hands. than a readie desire of wel doing, who no doubt, being trulie ingraffed in our minds, shalbe so watered with the dewe of Gods holie spirit, that it wil increase and growe vp in vs to a more ful grouth and perfection.

When I came to a streit exami­nation of my life, which I had vainelie consumed in those exer­cises; Plaies can­not abide the truth of Gods word; and that I began to cal mine old doings into question, and to trie them by the true tuch of Gods word, I found what I counted for gold to be but drosse, vile, and of none account, Vaine plaies make vaine folkes. hauing the proper­tie to make their fauorers of their owne nature.

Then to the end that others should not be deceaued with that wherewith my selfe was ouerta­ken, The ende why this booke was made. I thought it my part to laie open to al mens eies the horrible [Page 53] abuse aswel of plaies as of the In­actors, & the disorder of their Au­ditorie; that the abuse being per­ceaued, euerie man might reforme himselfe, & be weaned from their wickednes; or otherwise, that the Magistrats being informed might take such good waies, that the in­tolerable exercise of plaies might be vtterlie put downe. For I am verilie persuaded, that if they may be permitted stil to make sale of sinne, we shal pul on our heads Gods vengeance, & to our realme bring an vtter confusion.

What I shal speake of the abuse by plaies of my owne knowledge, I know maie be affirmed by hun­dreds, to whome those matters are as wel knowen as to my selfe. Some citizens wiues, Frutes of plaies for the Diuels owne mouth vpon whom the Lord for ensample to others hath laide his hands, haue euen on [Page 54] their death beds with teares con­fessed, that they haue receiued at those spectacles such filthie infe­ctions, as haue turned their minds from chast cogitations, 1. Cor. 6, verse. 19. 20. and made them of honest women light hus­wiues; by them they haue disho­nored the vessels of holines; and brought their husbandes into con­tempt, their children into questiō, their bodies into sicknes, and their soules to the state of euerlasting damnation.

Such is the nature and inclina­tion He that toucheth pitch wilbe defiled. that we run whether affection leades vs, and are with­drawen by companie. And there­fore, 2. Sam. 22, verse. 26. 27. as Dauid saith, VVith the god­lie thou wilt showe thy selfe godlie; with the vpright man thou wilt showe thy selfe vpright. Psa. 18, 25. 26. VVith the pure thou wilt shewe thy selfe pure, and with the froward, thou wilt [Page 55] showe thy selfe froward.

The repaire of them that are ho­nest to those places of euil resort, Auoid su­spected pla­ces. makes their owne good life to be doubted of; for that the place breedes suspicion aswel of good, as of bad. For who can see man or woman resort to an house which is notoriouslie wicked, but wil iudge them to be of the crewe of the wicked and vngodlie?

The most honest wife, The best soonest tempted. is the soonest assalted, and hath such snares laid to entrap her, as, if God assist her not, she must needes be taken.

When I gaue my selfe first to note the abuse of common plaies, I found mine harte sore smitten with sorowe (sinne did there so a­bound & was so openlie commit­ted, Horrible sinnes open­lie commit­ted at The­aters. that I looked when God in iustice would haue presentlie in [Page 56] his wrath haue cōfounded the be­holders.) The Theatre I found to be an appointed place of Bauderie; Marke this, ô yee fauo­rers, fre­quēters, & vpholders of plaies. mine owne eares haue heard ho­nest women allured with abhomi­nable speeches. Sometime I haue seene two knaues at once impor­tunate vpon one light huswife, whereby much quarel hath grow­en to the disquieting of manie. There seruants, as it is manifestlie to be prooued, haue consented to rob their maisters, to supplie the want of their harlots; there is the practising with married wiues to traine them from their husbands, and places appointed for meeting and conference.

When I had taken a note of al these abuses, Who can fauor plaies when the Autors thē ­selues ab­hor them. & sawe that the The­ater was become a consultorie house of Satan, I concluded with my selfe, neuer to imploie my pen [Page 57] to so vile a purpose, nor to be an instrument of gathering the wic­ked togither.

It maie seeme I am ouer lauish of speech; and that which I haue publiqulie expressed ofothers by mine owne knowledge might haue bene dissembled. But I haue lear­ned that he who dissembles the e­uil which he knowes in other men, is as giltie before God ofthe offence as the offenders the selues. And the Lord hath expreslie com­manded in Exodus, Exod. 23, verse. 2. that we should not folowe a multitude to do evil, neither agree in a controuersie to decline after many, and overthrowe the truth. I cannot therefore but resist such wickedness, least I might seeme to maintaine them, For he that dissembles vngodlines is a traitor to God.

Since therefore that the cause is [Page 58] Gods, I dare presse forth my selfe to be an Advocate against Satan unto the rooting out of sinne. For I am fully resolued in Gods truth, to build so strong and fure a fun­dation against these sellers, & set­ters forth of sinne, as neither they, nor their adherents shal euer be able to ouerthrowe. And my trust is that the godile wil ionie with me to the suppressing of those which fight against his worde, wa­ging their battel on the Sabboth daie the more conuenientile to de­stroie the soules of the children of God.

The cause is generalie to be de­fended, for that the contention of the Aduersaries is about religion, and therefore none can be dischar­ged for bare saieng they consent not to the wicked. For it is the part of euerie true soldier of lesus [Page 59] Christ with al power to with­stand, & resist such as offer wrong to the maiestie of GOD, by hin­dering the service which we owe unto him. We are to be enimies unto the death against those up­hiolders of wickedness; and neuer to giue ouer the battel in so holie, & iust a quarel.

We see the wicked are alwaies readie to maintaine euil causes, & in these daies the worst men shal find bearers, and bolsterers, and be supported by those, who by iustice are to supress them, or at least to reforme their abuses, which are in­tolerable. If the wicked lurke to­gether to vphold their lewdenes, how much more ought the faith­ful to ioine themselues together to plucke downe vanitie!

I knowe my selfe a worme of al other the weakest to medle in [Page 60] these cases: yet such is my desire to ouerthrowe their wickednes, that I dare, inflamed with the ho­lie zeale of Dauid in the quarel of God, unprouided both of armor and weapon, with one poore sling resist the strength of their hugest Champion, and endure the brunt of his fierce assalts; doubting not but to finde some that wil stande with me to ouerthrowe the eni­mies of GOD, and to pul downe those flags of defiāce, which Satan hath set vp against the preaching of the Gospel to the decaie of the Church.

Let vs delaie no time, deere bre­thren, their doings are abhomina­ble in the sight and eares of God, and condemned of the righteous: if therefore sentence against their euil workes be not executed spee­delie, The hartes of the children of [Page 61] men, as Ecclesiastes saith, wilbe ful­lie set in them to do euil. Eccl. 8, 11.

If there were nothing to moue you, Plaies do not onelie hinder the Gospel, but hurte the Common-weale. it were great cause to stir vp your godlie furie, and zeale to discommend plaies vtterlie: but their abuses stretching further in­to the Common-wealth, are by sufferance growen so huge, that it is hard dealing with them as a­gainst foes; for they are become priuate freends. Waies how to suppresse plaies. They are therfore to be delt withal by degrees. For it is verie hard to roote out that frō our hartes, be it neuer so great an abuse, wherof we haue concea­ued a good opinion.

Let therefore the Magistrate but repel them from the libertie of plaieng on the Sabboth daie. The Magi­strates du­tie in sup­pressing plaies. For that is abuse which is genera­lie found fault withal, & allowed [Page 62] of none but those who are altoge­ther destitute of the feare of God, and without conscience. To plaie on the Sabboth is but a priuiledge of sufferance, and might with ease be repelled, were it throughlie fo­lowed. The warrant which Magi­strates haue to forbid plaies is great, and passed vnto them by such a Prince, whose auctoritie is aboue al auctories of earthlie gouernors.

God hath giuen vs an expresse commandement that wee should not violate the Sabboth daie; Exo. 20, 8. 9. 10. 11. and prescribed an order how it should be sanctified, namelie in holines, by calling into minde the spiritual rest; Workes which God requireth on the Sab­both. hearing the worde of GOD; and cessing from worldlie busines. Wherevpon Isaiah the Prophet showing how the sabboth should be obserued, Esaie. 58, verse. 13. saith, If thou turne a­way thy foote from the Sabboth, from [Page 63] doing thy wil on mine holie daie, & cal the Sabboth a delite, to consecrate it, as glorious to the Lord, and shalt honor him, not doing thine owne waies, nor seeking thine owne wil, nor speaking a vaine worde, Esa. 58, 14. then shalt thou delite in the Lord, and I wil cause thee to mount vpon the hie places of the earth, and feede thee with the heritage of Iaakob thy fa­ther: for the mouth of the Lord hath spoken it.

Here we see how the Lord re­quireth that this daie should be obserued; How the Sabboth daie is con­sumed. and what rest he looketh for at our hands. But, alas, how do we followe the order which the Lord hath set downe! Is not the Sabboth of al other daies the most abused? which of vs on that daie is not carried whether his affecti­on leades him vnto al dissolutenes of life? How often do wee vse on [Page 64] that daie vnreuerend speeches! which of vs hath his hart occupi­ed in the feare of God? who is not led awaie to the beholding of those spectacles, the sight whereof can bring but confusion both to our bodies and soules?

Are not our eies (there At plaies.) carri­ed awaie with the pride of vanitie? Euerie mē ­ber of man defiled at plaies. our eares abused with amorous, that is lecherous, filthie, and abho­minable speech? Is not our tong, which was giuen vs onelie to glo­rifie God withal, is not our tong there imploied to the blasphe­ming of Gods holie Name, or the commendation of that is wicked? Are not our hartes through the pleasure of the flesh; the delight of the eie; and the fond motions of the mind, withdrawn from the seruice of the Lord, & meditation of his goodnes?

[Page 65] So that albe it is a shame to saie it, yet doubtles whosoeuer wil mark with what multitudes those idle places are replenished, & how emptie the Lordes sanctuarie is of his people, may wel perceaue what deuotion we haue. We maie wel saie, wee are the seruants of the Lord: but the slender seruice wee do him, and the smal regard we haue of his commandements, de­clares our want of loue towardes him. For, If yee loue me, Iohn. 14, verse. 15. saith Christ, keepe my commandements. We maie wel be hirelings, but we are none of his houshold.

Wherfore abuse not so the Sab­both daie, my brethren, leaue not the temple of the Lord; sit not stil in the quagmire of your owne lustes: but put to your strength to helpe your selues, before your owne waight sinke you downe to [Page 66] hel. Eph. 5, 16. Redeeme the time, for the daies are euil.

Alas, what folie is in you, to purchase with a penic damnation to your selues? why seeke yee af­ter sinne, None de­light in cō ­mon specta­cles, but such as would be spectacles. as after a banket? None delight in those spectacles, but such as would be made spectacles. Account not of their drosse; their tresures are too base to be laied vp in the rich coafers of your minde. Repentance is furthest from you, when you are nearest such maie­games. Al of you, for the most part, do leese the time, or rather wilfulie cast the same awaie; con­temning that as nothing, which is so pretious as your liues cannot redeeme.

I would to God you would be­stowe the time you consume in those vanities in seeking after vir­tue, Time would not be lost. & glorie. For to speake trulie, [Page 67] whatsoeuer is not conuerted to the vse wherefore it was ordained, maie be said to be lost. For to this end was man borne, End of mās creation. and had the benefit of time giuen him, that he might honor, serue, and loue his Creator, & thinke vpon his good­nes. For whatsoeuer is done with­out this is, doubtles cast awaie.

Oh, how can yee then excuse your selues for the losse of time! do ye imagine that your carelesse life shal neuer bee brought into question. Thinke yee the wordes of S. Paule the Apostle are spoken in vaine, when he saith, 2. Cor. 5, verse. 10. VVe must al appeare before the iudgment seate of Christ, that euerie man maie re­ceiue the things which are done in his bodie, according to that he hath done, whether it be good or euil. When that account shalbe taken, I feare me your reckoning wilbe to [Page 68] seeke.

But you saie, tush al is wel, can the Lord see this? wel, folowe the thoughtes of your owne harts, & see what shal come vpon you? yee shal find al your imaginations to be wicked; and though you flatter your selues in your sinnes, tempt the Lord in his mercie, and pricke forward his slownes of wrath by your presumption: yet he will strike in the end to your vtter cō ­fusion. Be thou not wicked ouer­much, Eccl. 7, 19. neither be thou foolish; where­fore shouldest thou perish not in thy time, saith Ecclesiastes godlie. And Salomon, Prou. 30, verse. 32. If thou hast bene foolish in lifting vp thy selfe, and if thou hast thought wickedlie, laie thine hande vpon thy mouth. Cesse from il doing. Againe, Prou. 28, verse. 14. Blessed is the man that feareth alwaie, but he that hardeneth his harte shal fal into euil.

[Page 69] What shal I saie? None but the wicked fauor iniquitie. The despi­sers of GOD, looke where they take anie pleasure, and find sweet­nes, there they hold them-selues, and feede their greedie humors; & it falleth out, as Salomon saith, that he who is throughlie an hun­gred, thinkes the meate which he eateth to be sweete, although it be as bitter as wormewood.

Those vnsauerie morsels of vn­seemelie sentences passing out of the mouth of a ruffenlie plaier doth more content the hungrie humors of the rude multitude, and carieth better rellish in their mouthes, than the bread of the worde, which is the foode of the soule.

They are alwaies eating, & ne­uer satisfied; euer seeing, and neuer contented; continualie hearing, & [Page 70] neuer wearied; they are greedie of wickednes, and wil let no time, nor spare for anie weather (so great is their deuotion to make their pil­grimage) to offer their penie to the Diuel.

It is the nature of the wicked to finde alwaie such sweetenes in their misdoings, The nature of sinne. as they wil neuer giue ouer, til they be ouerthrowen by Gods righteous iudgement, or reclamed by the secret working of his holie spirit.

Looke vpon an whore-master, Caluin vp­on Iob, chap. 74. if he be once chased with his owne lust, the Diuel blindes him, and makes him take such pleasure in his wickednes, that al his delight is therein. If a mā be giuen to drō ­kennes, or to other wickednes, he wil hardlie be reclamed, or giue it ouer, so great sweetenes doth he tast in those vnseemelie pleasures, [Page 71] if so I maie saie. Thus you maie see the despisers of God do finde sweetenes in al their misdoings.

O my deere brethren, let not your affections carie you to wic­kednes; it behooueth you to be verie warie, and circumspect how you thrust your selues into pub­lique assemblies of prophane plaies, since there be so manie in­ticements vnto loosenes, & so ma­nie meanes to traine you to vn­thriftines there, as wonder it is, if you haunt them but your soules wilbe grieuouslie hurt.

Pleasure their capitaine is so po­litique an enimie, that he knowes how to traine you into danger. But when ye are once within his lap, hard wil it be for you to es­cape. because he can vse you so freendlie, and so fitlie applie him­selfe to your appetites, that yee wil [Page 72] rather wish to be in bondage with him, than at libertie without him. So that yee are warelie to shun his ambushes, and so to retire, that Sa­tan be not able to endamage you anie kind of waie. And that you maie do it the better, it is meete that yee be made priuie to his sub­tile pollicies.

It was trulie said of Chrysostome, that none is hurt but of himselfe; no man hath so dangerous a foe, as that he caries about him. The snake in our bosome, which wee nurish with such care, wil soonest annoie vs. Let vs throwe awaie our fleshlie minds, and bridle our affections. For if they maie haue the hed, they wil neuer leaue run­ning til they haue ouerthrowen vs, and brought vs to a wretched state.

In the beginning cuerie disease [Page 73] is to be stopped, and cured; but if a sore run ouer-long it wil growe past the cure of the Physition.

The Magistrate is therefore to prouide in time a remedie to re­dresse the mischiefes that are like to ensue by this common plague. Dutie of a Magistrate. They which gouerne the state are to trie, and decerne each cause, that they appeare not to deale vnadui­sedlie. They are to be diligent to finde out the truth of things; and when a matter is knowen of them to be euil, it is their part to re­forme it; otherwise by negligence they shal run into the displeasure of God.

The Magistrates hart must be as the hart of a Lion. Virtues of a Magistrate. He is not to shrinke in the Lordes cause, or to stand in feare to reforme abuses of the Common-weale, because of some particular men of auctoritie. [Page 74] He must haue both stoutnes, and constancie to represse euil. And then doubtles the Lord wil blesse them in their enterprises. Let not therefore the intercession of the mightie mooue the Magistrate to staic his sworde from doing iustice on the wicked.

The parcialitie which is vsed in these daies for fauor, makes these yonkers to become bolder by rea­son of those liberties which are granted them. They vphold them­selues by the countenance of their maisters: as if their auctoritie were a warrant sufficient for them to do euil, and to beare them out against good orders.

Let not the abuse of the Sab­both proceede further and further, and in the meane while the iudge be a looker on, daring not for feare to reforme their disorder til al be [Page 75] out of order. A note for Noble-men. Alas, that priuate af­fection should so raigne in the Nobilitie, that to pleasure, as they thinke, their seruants, and to vp­hold them in their vanitie, they should restraine the Magistrates from executing their office! what credite can returne to the Noble, to coūtenance his men to exercise that qualitie which is not suffer­able in anie Cōmon-weale? wher­as it was an ancient custome, that no man of Honor should reteine anie man, but such as was excel­lent in some one good qualitie or other, whereby if occasion so ser­ued, he might get his owneliuing? Then was euerie noble mās house a Common-weale in it selfe: but since the reteining of these Cater­pillers, the credite of Noble men hath decaied, & they are thought to be couetous by permitting their [Page 76] seruants, Plaiers bold beg­gers. which cannot liue of thē ­selues, and whome for neerenes they wil not maintaine, to liue at the deuotion or almes of other men, passing from countrie to countrie, from one Gentlemans house to another, offering their seruice, which is a kind of begge­rie. Who in deede, to speake more trulie, are become beggers for their seruants. For cōmonlie the good­wil men beare to their Lordes, makes them drawe the stringes of their purses to extend their libera­litie to them; where otherwise they would not.

By such infamous persons much time is lost; and manie daies of ho­nest trauel are turned into vaine exercises. Wherein is learned no­thing but abuse; poore men liuing on their handie labor, are by them trained vnto vnthriftines; scholers [Page 77] by their gaudes are allured from their studies.

Thus the people are robbed; youth corrupted; the Sabboth pro­phaned; and of al these euils, who are counted the vpholders but the Noble, who of right should esta­blish the lawe of the Roman Tra­iane, Traiane the Empe­ror. who commanded that no plaier, iester, nor iugler should be admitted in his Common-weale to pick the purses of his subiects, but that they should either learne some occupation to mainteine themselues in their owne houses, or otherwise be banished out of Rome. But now such like men, vn­der the title of their maisters or as reteiners, are priuiledged to roaue abroad, and permitted to publish their mametree in euerie Temple of God, Temples prophaned with plaies. and that throughout En­gland, vnto the horrible contempt [Page 78] of praier. So that now the San­ctuarie is become a plaiers stage, and a den of theeues and adulte­rers.

It was ordained in Rome by that aforesaid Emperor, Why the Emp. Tra­iane ordai­ned but 22. holie-daies throughout the yeere. that the Ro­mans should obserue but 22. ho­lie daies throughout the whole yeere. For he thought without al doubting, that the gods were more serued on such daies as the Ro­mans did labor, than on such daies as they rested: because the vices were moe then which they did commit, than the sacrifices they did offer.

And trust me I am of that opi­nion, God worst serued on the Sabboth daies. that the Lord is neuer so [...]l serued as on the holie-daies. For then hel breakes loase. Then wee permit our youth to haue their swinge; and when they are out of the sight of their maisters, such [Page 79] gouernment haue they of them­selues, that what by il companie they meete withal, & il examples they learne at plaies, I feare me, I feare me their harts are more alie­nated in two houres from virtue, than againe maie wel be amended in a whole yeare.

But let vs leaue to speake here­of, and returne we to the further abuse of these plaies, which is in breach of the first Table of the cō ­mandements. Is it not expreslie commanded of God in Deutero­nomie, Deu. 11, 5. That we should not take his Name in vaine, either by swearing rashlie, or falslie? Are we not flatlie warned, if wee doe infringe the same, that he wil not hold vs gilt­les? yet how wel this commande­ment is kept at plaies, no man which resortes to heare them, but can report.

[Page 80] How often is the sacred, The blas­phemous speaches vsed at plaies. and re­uerend Name of God blasphemed on the stages, without regard of his iudgements! Is not he held the gallantest rufler, that can rap out the most disguised othes, to tempt the Lord withal! As who should saie, it were allowable to sweare, so it were done couertlie. As if it were none offence to resemble the wic­ked; and that to dissemble were commendable.

Christ hath willed vs not to sweare at al, Matth. 5, verse. 34. but these felowes thinke they maie iugle with God, as they do with the world. There­fore to verefie their false-hoodes they take the names of Iupiter, Sa­turne, Iuno, & such like prophane Gods, as they are called, and God­desses of the Gentils, and that they thinke they maie doe lawfulie. But, if that be not lawful which by [Page 81] the Scripture is not warranted, I dare auar that that swearing is as odious as the other; and as plainlie forbidden by the worde of God. As we maie read in Exodus; Exod. 23, verse. 13. where among other things that God set­teth downe for the Israelits to do, he giueth this vnto them as a prin­cipal charge, that they make no mention of the names of other Gods; that they open not their lips to speake of them; or to sweare by them, or otherwise. And herevpon Dauid saith, Psal. 16, 4. That the sorowes of them which offer to another GOD shalbe multiplied, their offerings of bloud, saith he, wil I not offer, nei­ther make mention of their names with my lips.

How then can these men excuse them-selues, Plaiers o­pen idola­ters. that they haue not offered this sacrifice of bloud! when they not onelie name those [Page 82] prophane gods in their mouthes, and take them as witnesses of their falshood, shal wee not saie they haue confented to idolatrie? I re­fer their cause to be considered of the learned, my self maie not passe beyond my latchet: but this much I dare affirme, that these men which dallie with God with their blasphemous swearings, are not out of the danger of his indignati­on, and without repentance shal­be no partakers of Christ, nor of his merites.

For al their othes what are they but open reproches against the Name of God? When these men sweare, as they sweare at aduen­ture, doth it not declare that they regard not the Name of GOD, which ought to be holden holie in our sight VVho so sweareth vainlie by the Name of the Lord, Leuit. 19, verse. 12. defileth it. [Page 83] The Israelitish womans sonne for blaspheming the Name of the Lord, Leuit. 24, verse. 10. 11, &c. was stoned to death.

How is it, Who can heare plaies and not ab­hor them. my deere brethren, that we can heare the Name of the Lord vttered from the mouth of these blasphemers, without ca­sting downe our heads, and ac­knowleging his infinite maiestie! How is it that we can heare, with­out stopping our eares, so manie counterfet othes vttered of plaiers! which, Hearers of plaies are accessarie to the wic­kednes of plaiers. as light as they seeme in our eies, are great reproches, and iniuries to the Maiestie of GOD. Wherevnto yee are accessarie, in­asmuch as yee can vouchsafe to heare them without scruple of cō ­science. But it appeareth yee haue litle conscience, and therefore be so litle moued.

Others there be which flatter themselues in euil, Defenders of plaies. accōpting that [Page 84] pretious which is most prophane. They wil stand in contention, and defend the cause of the wicked, yea they haue prepared argumēts against Gods children; so smal power haue they to withstand the fancies which the diuel putteth in­to their heads. Wel, let these men make their arguments, as sure as they can, though they haue an hundred replies in the defence of the wicked, yea, and such as maie seeme to carie good likelihood for the maintenance of their cause: yet shal they be as nothing, but fal to the earth, when the iudge of the cause shal argue against them. What shal I saie? wickednes so en­creaseth, and groweth more and more to ripenes, when men giue it scope, & seeke not to redresse it in conuenient time. A note of Magistrats. When the wic­ked are suffered and not repressed, [Page 85] we must needs saie the Magistrate is a cause of such misbehauior. Sixe score yeeres before the floud, the world did so exceede in volup­tuousnes and pleasure, as if the Lord had left to take the charge of men: but whilest they liued so at pleasure & ease, their arrainement was preparing in heauen; & when their sinne was ripe, the Lord pro­nounced iudgement against those wicked liuers; rained from hea­uen, & made a general submersion of the whole worlde. I cannot o­therwise think, but that the wrath of God hanges ouer vs, and that our arrainment is alredie drawen: we lacke but our iudgment, which can pronounce nothing but death and damnation, the sinnes of al men are so greeuous.

If we would consider the short­nes of our life, which with the tur­ning [Page 86] of an hande maie be cut off, we could not be so careles of our selues. But the pleasures of this life so beguile vs, & drawe vs from the cōsideration of our estate, that we are vtterlie vnmindful of our duties, and forgetful of God, and his worde. But let vs not thinke that God in sparing vs of his mer­cie, doth giue libertie for to sinne; as though we might do wickedlie because we are vnpunished. Oh let vs not delaie our amendment til he smite, but rather with the re­penting Niniuites aduisedlie pre­uent his iudgements: otherwise, when we shal saie like reprobates, Peace, 1. Thess. 5, verse. 3. and salfetie, then shal come vpon vs sudden destruction.

Alas that we should so vnmea­surablie folowe those vanities, which God condemneth. Those pleasures of the stage, what are [Page 87] they, but the drifts of Satan, which he vseth to blind our eies withal, the more easilie to carie vs from the obedience of GOD! Such knacks from time to time he hath set vp, and men haue willinglie fo­lowed that which they haue liked of, and which the pleasure of the flesh hath drawen them vnto. Yea now adaies we see manie that on­lie seeke after those vaine delights, counting no time wel spent, but that they consume in beholding of gaudes.

And albe these pastimes were not (as they are) to be condemned simplie of their owne nature: yet because they are so abused they are abhominable. For the foole no sooner showeth himselfe in his colors to make men merrie, but straight-waie lightlie there folow­eth some vanitie, not onlie super­fluous, [Page 88] but beastlie and wicked.

Yet are we so caried awaie with his vnseemelie gesture, and vnre­uerend scorning, that wee seeme onelie to be delighted in him; and are not content to sport our selues with modest mirth, as the matter giues occasion, vnles it be inter­mixed with knauerie, dronken merie-ments, craftie coosenings, vndecent iuglings, clownish con­ceites, & such other cursed mirth, as is both odious in the sight of God, & offensiue to honest eares, being forbidden by S. Paule in his epistle vnto the Ephesians, where he willeth vs expreslie, that Nei­ther filthines, Ephes. 5, 3. 4. neither foolish tal­king, nor iesting, which are things not comelie, should be once named among vs. Al which things wee now count but light sinnes (so blinde we are, and so far past our [Page 89] selues, & the knowledge of God.)

No zelous hart but must needs bleed, to see how manie Christian soules are there swalowed vp in the whirle-poole of diuelish im­pudencie. Whosoeuer shal visit the chappel of Satan, Theaters the chap­pels of Sa­tan. I meane the Theater, shal finde there no want of yong ruffins, nor lacke of har­lots, vtterlie past al shame: who presse to the fore-frunt of the scaf­foldes, to the end to showe their impudencie, and to be as an obiect to al mens eies. Yea, such is their open shameles behauior, as euerie man maie perceaue by their wan­ton gestures, wherevnto they are giuen: yea, they seeme there to be like brothels of the stewes. The open wickednes of harlots at plaies. For often without respect of the place, and companie which behold them they commit that filthines open­lie, which is horrible to be done in [Page 90] secret; as if whatsoeuer they did, were warranted. For neither reue­rence, iustice, nor anie thing beside can gouerne them.

Alas, An admo­nition to Magistrats. that youth should become so diuelish, and voide of the feare of God. Let Magistrates assure themselues, that without speedie redresse al things wil growe so far out of order, as they wilbe past re­medie. Shamefastnes, & modestie is quite banished from yong men: they are vtterlie shameles, stub­borne, and impudent.

It was wel said of Caluine, that a man setled in euil, wil make but a scofof religion. He preacheth in vaine, that preacheth vnto the deafe. Tel manie of these men of the Scripture, they wil scof, and turne it vnto a iest. Rebuke them for breaking the Sabboth day, they wil saie, you are a man of the Sab­both, [Page 91] you are verie precise; you wil allowe vs nothing; you wil haue nothing but the worde of God; you wil permit vs no recreation, but haue men like Asses, who ne­uer rest but when they are eating.

Seeke to withdrawe these fe­lowes from the Theater vnto the sermon, they wil saie, By the prea­cher they maie be edified, but by the plaier both edified and deligh­ted. So that in them the saieng of S. Paule is verified, where he saith, that The wisedome of the flesh is no­thing but enimitie against GOD. Rom. 8, 7. How smal heede take they of thē ­felues, which suffer their owne wicked affections to withdrawe them from God, and his worde. We neede not voluntarilie seeke our owne destruction. For he that is virtuouslie disposed, shal finde lewde persons enough to with­drawe [Page 92] him from wel doing by the promise of pleasure, and delight­ful pastime, Theaters the schoole­house of Sa­tan, and chappels of il counsel. wherevnto we are na­turalie inclined, vnto the Schoole­house of Satan, and chappel of il counsel, where he shal see so much iniquitie, & loasenes; and so great outrage and scope of sinne, that it is a wonder, if he returne not ei­ther wounded in conscience, or changed in life.

I would wish therefore al mai­sters, Counsel to maisters. not onlie to withdraw them­selues, but their seruants also frō such wicked assemblies. For it is alwaies wisedome to shun the oc­casions of euil.

Youth wilbe withdrawen by companie, if they be not restrai­ned of their libertie. They neede not to seeke out for schoole-ma­sters, they can learne euil too fast­of them-selues, and are pregnant [Page 93] enough at home to learne vnhap­pines. Manie of nature honest, and tractable, haue bene altered by those showes and spectacles, and become monsterous. Mans minde, which of it selfe is proane vnto vice, is not to be pricked forward vnto wantonnes, but bridled: if it be left vnto it selfe, it hardlie stan­deth; if it be driuen forth, it run­neth headlong.

Flee far from Baby lon, yee that carrie the Lordes vessels. Rom. 6, 3. Forso­much as yee are baptized into Christ, it standeth you vpō to be holie both of bodie and minde, & to dedicate your felues to his ser­uice, which yee shal neuer do, vn­les ye withdraw your selues from the inticements of vanitie, and es­chue the occasions of euil, which that yee maie the better do, yee are to fasten your eies vpon God, by [Page 94] whome we are sanctified.

Let not the examples of the wic­ked be a president vnto vs; Ilexamples to be shun­ned. neither let vs be drawen away to euil with the multitude. Custome shal but make vs bold in sin, and the com­panie of scorners make vs more impudent, and disordered of life.

It is not enough for vs to ex­cuse our selues by the doings of o­ther men; it wil not be taken for an excuse, although we could alleage that euerie man doth as wee doe. For it is no meanes to acquite vs before God, to saie that other be no better than our selues. I would rather wish that the euil conuersa­tion of others might be an occasi­on to drawe vs backe; least perhaps we be wrapped in the vices that raigne in al the wicked, and so be partakers of the punishment due to them. For we are not to walke [Page 95] as men that looke but onlie vpon the creatures, but our part is to set God before our eies, whose pre­sence we cannot possiblie escape.

It is maruelous to consider how the gesturing of a plaier, Motion of the bodie. which Tullie termeth the eloquence of the bodie, is of force to moue, and prepare a man to that which is il. For such thinges be disclosed to the eie, and to the eare, as might a great deale better be kept close. Whereby a double offence is com­mitted; first by those dissolute plaiers, which without regard of honestie, are not ashamed to exhi­bite the filthiest matters they can deuise to the sight of men: second­ly by the beholders, which vouch­salfe to heare and behold such fil­thie things, to the great losse both of themselues and the time. There cōmeth much euil in at the eares, [Page 96] but more at the eies, by these two open windowes death breaketh into the soule. Nothing entereth in more effectualie into the me­morie, than that which commeth by seeing, things heard do lightlie passe awaie, but the tokens of that which wee haue seene, saith Pe­trarch, sticke fast in vs whether we wil or no: and yet they enter not into vs, vnles we be willing, except verie seldome.

Alack what violence carieth vs awaie, to be merie an hower, and alwaies after to be sad; to see that at one time, which a thousande times after wee shal rue that euer we sawe it!

Manie haue ben intangled with the webs of these Spiders, who would gladlie haue bene at liber­tie when they could not. The webs are so subtillie spun, that [Page 97] there is no man that is once with in them, that can auoide them without danger. None can come within those snares that maie es­cape vntaken, be she maide, ma­trone, or whatsoeuer; such force haue their inchantements of plea­sure to drawe the affections of the mind. Snares of plaies.

This inward fight hath vanqui­shed the chastitie of manie wo­men; some by taking pittie on the deceitful teares of the stagelouers, haue bene mooued by their com­plaint to rue on their secret frends, whome they haue thought to haue tasted like torment; some ha­uing noted the ensamples how maidens restrained from the mar­riage of those whome their frends haue misliked, haue there learned a policie to preuent their parents, by stealing them awaie; some see­ing [Page 98] by ensample of the stage plaier one carried with too much liking of an other mans wife, hauing no­ted by what practise she hath bene assailed and ouertaken, haue not failed to put the like in effect in earnest, that was afore showen in iest.

The wilines & craft of the stage is not yet so great, as is without on the scaffoldes. For that they which are euil disposed, no sooner heare anie thing spoken that maie serue their turne, but they applie it vnto themselues. Alas, saie they to their familiar by them, Gentle­woman, is it not pittie this passio­ned louer should be so martyred. And if he finde her inclining to foolish pittie, as commonlie such women are, then he applies the matter to himselfe, and saies that he is likewise caried awaie with [Page 99] the liking of her; crauing that pit­tie to be extended vpō him, as she seemed to showe toward the affli­cted amorous stager.

These running headed louers are growen so perfect scholers by long continuance at this schoole, that there is almost no worde spo­ken, but they can make matter of it to serue their turne. They can so surelie discouer the conceits of the minde, and so cunninglie handle themselues; & are growen so sub­tile in working their matters, that neither the ielosie of Iuno, who su­specteth al things; nor the streight keeping of Danaes maie debar; nor the watchfulnes of Argoes with his hundred eies espie.

Credite me, Flie Thea­ters you that would be honest. there can be found out no stronger engine to batter the honestie as wel of wedded wiues, as the chastitie of vnmar­ried [Page 100] maides and widowes, than are the hearing of common plaies. There wanton wiues fables, and pastorical songes of loue, which they vse in their comical discour­ses (al which are taken out of the secret armorie of Venus, & practi­sing bawderie) turne al chastitie vpside downe, & corrupt the good disposition & manners of youth, insomuch that it is a miracle, if there be foūd anie either woman, or maide, which with these spe­ctacles of strange lust, is not often­times inflamed euen vnto furie.

The nature of their Comedies are, for the most part, after one manner of nature, like the tragical Comedie of Calistus; where the bawdresse Scelestina inflamed the maiden Melibeia with her force­ries. Do wee not vse in these dis­courses to counterfet witchcraft, [Page 101] charmed drinkes, & amorous po­tions, thereby to drawe the affecti­ons of men, & to stir them vp vn­to lust, to like euen those whome of them-selues they abhor. The ensamples whereof stirre vp the ignorant multitude to seeke by such vnlawful meanes the loue, & goodwil of others.

I can tel you a storie of like practise vsed of late by a ielous wife to her husband, A strange example. whose hart being, as she thought, estranged o­therwise than of custome, did pra­ctise with a sorceresse to haue some powder, which might haue force to renew her husbandes wonted goodwil towardes her: but it had such a virtue in the operation, as it wel nigh brought him his bane: for his memorie therby was gone: so that if God had not dealt mira­culouslie with him, by reuealing [Page 102] 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 liues.

The deuise of carrieng and re­carrieng letters by landresses, pra­ctising with pedlers to transport their tokens by colorable meanes, to sel their marchandise, and other kind of policies to beguile fathers of their children, husbands of their wiues, gardens of their wardes, and maisters of their seruants, is it not aptlie taught in the Schoole of abuse He mea­neth plaies, who are not vnfitlie so called.? But hush no more.

I am sorie this schoole is not pluckt downe by the Magistrate; and the schoole-masters banished this citie. London. Thus much I wil tel them, if they suffer these brothel houses to continue, or do in anie [Page 103] wise allowe them, the Lord wil saie vnto them, as the Psalmist saith, If thou sawest a theefe thou wentest with him, and haddest thy part with adulterers; thou hast done these things, and because I haue held my peace, thou hast beleeued, wicked man, that I am like vnto thee, but I wil accuse thee, &c.

The reuerend word of God, & histories of the Bible set forth on the stage by these blasphemous plaiers, are so corrupted with their gestures of scurrilitie, and so inter­laced with vncleane, and whorish speeches, that it is not possible to drawe anie profite out of the do­ctrine of their spiritual morali­ties. For that they exhibite vnder laughing that which ought to be taught and receiued reuerendlie. So that their auditorie maie re­turne madde merie in minde, but [Page 104] none comes awaie reformed in manners. And of al abuses this is most vndecent and intollerable, to suffer holie things to be handled by men so prophane, and defiled by interpositiō of dissolute words.

The writers of our time are so led awaie with vaineglorie, Against Auctors of plaies. that their onlie endeuor is to pleasure the humor of men; & rather with vanitie to content their mindes, than to profit them with good en­sample. The notablest lier is be­come the best Poet; he that can make the most notorious lie, and disguise falshood in such sort, that he maie passe vnperceaued, is held the best writer. For the strangest Comedie brings greatest delecta­tion, and pleasure. Our nature is led awaie with vanitie, which the auctor perceauing frames himself with nouelties and strange trifles [Page 105] to content the vaine humors of his rude auditors, faining coun­tries neuer heard of; monsters and prodigious creatures that are not: as of the Arimaspie, of the Grips, the Pigmeies, the Cranes, & other such notorious lies. And if they write of histories that are knowen, as the life of Pompeie; the martial affaires of Caesar, and other wor­thies, they giue them a newe face, and turne them out like counter­feites to showe themselues on the stage. It was therefore aptlie ap­plied of him, Writers of these daies. who likened the wri­ters of our daies vnto Tailors, who hauing their sheers in their hand, can alter the facion of anie thing into another forme, & with a new face make that seeme new which is old. The shreds of whose curio­sitie our Historians haue now sto­len from them, being by practise [Page 106] become as cunning as the Tailor to set a new vpper bodie to an old coate; and a patch of their owne to a peece of anothers.

So that yee shal find in al their writings three differences, The best thing at plaies is starke naught. manie things good, manie things indiffe­rent, and manie strake naught: but by reason that thing which is good is applied vnto il purpose, & mixed with euil, the good hath changed propertie, and is become of the nature of the bad. Other­wise goodnes & badnes, being two cōtraries, cannot be made to agree together. And therefore there can be no difference of choice, but al must be euil: because it is general­lie il applied, and by altering pro­pertie, hath changed his nature. Yet neuertheles that it keepeth his virtue, of being good, and reduced to his proper substance.

[Page 107] I do not denie, but that writers inal their workes maie be plea­sant, so far forth as they be profi­table, and swarue not from hone­stie, and therein deserue commen­dation. But what praise maie they deserue who set forth those works which are vaine and naught, and conteine in them no matter of good example, who write 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 doe they leaue behind them? monumentes of wanton wicked life, and doting things for men of these latter daies. O Lord, how do those▪ wanton wordes of theirs intice vnto wicked life, and with a poisoned baite allure men to sinne! Their wanton speeches do pearse our secret thoughts, and [Page 108] moue vs thereby vnto mischiefe, and prouoke our members to vn­cleannes.

But some perhaps wil saie, An Obie­ction. The Noble man delighteth in such things, whose humors must be contented, partlie for feare, & part­lie for commoditie: and if they write matters pleasant, they are best preferred in court among the cunning heads.

Cunning heads, whose wits are neuer wel exercised, but in the pra­ctise of such exploits! But are those things to be suffered and praised, Answere. because they please the rich, and content the Noble man, that al­waies liues in ease? not so. A two legged Asse maie be clothed in gold, a man of honor maie be cor­rupt of iudgement, though by his auctoritie he maie seeme wiser than Socrates, whome Phoebus for [Page 109] wisedome iudged to beare the bel. Those goodlie persons, if they be voide of virtue, maie wel be coun­ted like faire clothes ouer a foule wal; big bladers ful of wind, yet of no waight. Where wealth is abun­dant, pleasure is present: pleasure bringeth folie into estimation; and thereby the light of reason is vt­terlie extinguished.

Who writeth for reward, Writers for reward. nei­ther regardeth virtue, nor truth; but runs vnto falshood, because he flattereth for commoditie. Neede and flatterie are two brothers, and the eldest seruitors in the Court: they were both scholers vnto Ari­stippus, and learned both of them to applie themselues to the time, & their matter to the disposition? No maruel then though none can please Dionysius but Aristippus, nor anie the courtier but the flatterer.

[Page 110] The rich that followeth the plea­sures of this life, Conditions of the world­lie rich. maie not abide to be reformed, or to be drawen away from his desires, be they neuer so wicked and vnseemelie. Talke to him of amendement, he wil saie, he is not dieng. He that repre­hends him, is a Preacher; he that sooths him, is a Saint. Who med­dels with nettles cannot passe vn­stinged: and he that deales with men of auctoritie otherwise than maie like them, cannot scape from his danger without hurt. I maie not staie longer on this point.

As I haue had a saieng to these versi-fieng Plaie-makers: Against training vp of boies to plaies. so must I likewise deale with shameles in­actors. When I see by them yong boies, inclining of themselues vn­to wickednes, trained vp in filthie speeches▪ vnnatural and vnseeme­lie gestures, to be brought vp by [Page 111] these Schoole-masters in bawde­rie, and in idlenes, I cannot chuse but with teares and griefe of hart lament.

O with what delight can the fa­ther behold his sonne bereft of shamefastnes, Plaiers, the schoolemai­sters of sin, in the schoole of abuse. & trained vp to im­pudencie! How proane are they of themselues, and apt to receiue instruction of their lewde teach­ers, which are the Schoolemasters of sinne in the schoole of abuse! what do they teach them, I praie you, but to foster mischiefe in their youth, that it maie alwaies abide in them, and in their age bring them sooner vnto hel?

And as for those stagers them­selues, Disposition of plaiers for the most part. are they not commonlie such kind of men in their conuer­sation, as they are in profession? Are they not as variable in hart, as they are in their partes? are they [Page 112] not as good practisers of Bawde­rie, Plaiers can not better be compa­red than to the Came­lion. as inactors? Liue they not in such sort themselues, as they giue precepts vnto others? doth not their talke on the stage declare the nature of their disposition? doth not euerie one take that part which is proper to his kind? doth not the Plough-mans tong walke of his plough; the Sea-faring man of his mast, cable, and saile; the Soldier of his harnes, speare, and shield; & bawdie mates of bawdie matters? Aske them, if in their laieng out of their partes, they choose not those partes which is most agree­ing to their inclination, and that they can best discharge? And looke what euerie of them doth most delight in, that he can best handle to the contentment of others. If it be a roisting, bawdie, and lasciui­ous part, wherein are vnseemelie [Page 113] speeches, & that they make choise of them as best answering, & pro­per to their manner of plaie: maie we not saie, by how much he ex­ceedes in his gesture, he delightes himselfe in his part? & by so much it is pleasing to his disposition and nature? If (it be his nature) to be a bawdie plaier, and he delight in such filthie & cursed actions, shal we not thinke him in his life to be more disordered, and to abhor virtue?

But they perhaps wil saie, An Obie­ction. that such abuses as are handled on the stage, others by their examples, are warned to beware of such e­uils, to amendment.

In deed if their auctoritie were greater than the wordes of the Scripture; Answere. or their zeale of more force than of the preacher, I might easilie be persuaded to thinke, that [Page 114] men by them might be called vnto good life. But when I see the word of truth proceeding from the hart, and vttered by the mouth of the reuerend preachers, to be receaued of the most part into the eare, and but of a fewe rooted in the hart: I cannot by anie means beleeue that the wordes proceeding from a pro­phane plaier, and vttered in scor­ning sort, interlaced with filthie, lewde, & vngodlie speeches, haue greater force to mooue men vnto virtue, than the wordes of truth vttered by the godlie Preacher, whose zeale is such as that of Mo­ses, Exo. 32, 32 who was contented to be ra­ced out of the booke of life; Rom. 9, 3. and of Paule, 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 repen­tāce than the tong, or words, why [Page 115] do not plaiers, I beseech you, leaue examples of goodnes to their po­steritie? But which of them is so zealous, or so tendereth his owne saluatiō, that he doth amend him­selfe in those pointes, which, as they saie, others should take heede of? Are they not notoriouslie knowen to be those men in their life abroade, as they are on the stage, roisters, brallers, il-dealers, bosters, louers, loiterers, ruffins? So that they are alwaies exercised in plaieng their parts; and practi­sing wickednes; making that an art, to the end they might the bet­ter gesture it in their partes. For who can better plaie the ruffin thā a verie ruffin? who better the lo­uer, than they who make it a com­mon exercise? To conclude, Chiefe end, of plaies. the principal end of all their inter­ludes is to feede the world with [Page 116] sights, & fond pastimes; to iuggle in good earnest the monie out of other mens purses into their owne hands.

What shal I saie? Plaiers in­famous per­sons. They are infamous men; and in Rome were thought worthie to be expelled, Plaiers ba­nished out of Rome. albe there was libertie enough to take pleasure.

In the primatiue Church they were kept out from the Commu­nion of Christians, In the pri­matiue Church plaiers kept from the Com­munion. and neuer re­mitted til they had perfourmed publike penance. And thervpon S. Cyprian in a certaine Epistle coun­seleth a Bishop; not to receiue a plaier into the pension of the Church, by which they were no­rished, til there was an expresse act of penance with protestation to re­nounce an art so infamous. And thus much for those plaiers.

Some haue obiected, Obiection. that by [Page 117] these publique plaies manie for­beare to do euil for feare to be publiquelie reprehended. And for that cause they wil saie it was tolerated in Rome, wherein Emperors were touched, though they were present.

But to such it maie be answe­red, Answere. first that in disguised plaiers giuen ouer to al sortes of disso­lutenes, is not found so much as a wil to do good, seing they care for nothing lesse than for virtue. Secondlie, that is not a good meanes to correct sinne. For that if it be secret, it ought not to be reuealed openlie, but by such meanes to be reformed as Christ himselfe alloweth in his Gospel. If, Matth. 18, verse. 15. saith he, thy brother trespasse against thee, speaking of those secret & particular sinnes, which are not open, and made knowen [Page 118] to others, go and tel him his fault betweene thee and him alone; if he heare thee, thou hast wonne thy brother. But if he heare thee not, Matth. 18, verse. 16. take yet with thee one or two, that by the mouth of two or three wit­nesses euerie worde maie be con­firmed. 17. And if he wil not vouch­safe to heare them, tel it vnto the Church: (which is, to those an­cient & expert men of the Iewes which were appointed to re­forme manners, and execute dis­cipline. For those assemblies of ancient Fathers did represent the Church; because they had the charge thereof appointed vnto them) and if he refuse to he are the Church also, let him be vnto thee as an Heathen man, and a Pub­licane.

You see then that euerie fault being priuatelie knowen is to be [Page 119] kept secret, and not to be openlie vttered to the defamation of the offender. And that on the other­side, if it be a matter openlie knowen, it is to be put to the re­prehension of the Magistrate, and not of the plaier, whose re­prehension is as vnreuerend, and odious, as the reprehension of a Magistrate is decent, and com­mendable.

The antiquitie of plaieng is An obiecti­on answe­red. likewise often vsed for an argu­ment to proue it allowable. But the custome of euil is not to be maintained, Against the antiquitie of plaies. because of antiqui­tie. Gods truth is not to be op­pressed vnder that color, what examples of antiquitie soeuer do serue to maintaine wickednes, I am not bounde to allowe of them, or to maintaine them. For my part I disallowe al those an­tiquities [Page 120] which are contrarie to the Scriptures. Those spectacles were vsed of the Gentils to the setting vp of idolatrie, and to the honor of their false gods: as Pesa and Elis. Such games were exercised in the honor of Iupi­ter worshipped on the hil Olym­pus. Theseus ordained in the straightes of Corinth the Isthe­mian games in the honor of Ne­ptune. There were also Pythij ludi, Ludifunebres, Lupercalia, Saturnalia, and Circenses ludi, and manie other deuised as wel by Romans as Greekes to the great charges of their Cōmon-weales. The exercise whereof was both bloudie and beastlie, and yet a­mong them sufferable and al­lowed.

Notwithstanding, these are not examples vnto Christians to [Page 121] allowe that for good, which was sufferable among them. For then one might slaie another; one might wound another; then should we encounter with wild beastes; our hartes should then delight in shedding bloud; and be al giltie of the death of the murdered.

As for the plaiers in these daies which exhibite their games for lucre sake, as did those two Ro­mans Esopus, The accōpt which good men haue of our cōmon gamesters, and plaiers. and Arossus, who showed their wonderful cun­ning on the stage to gather welth and substance; they are of the most part of men either of au­ctoritie, or learning held for va­gabondes, & infamous persons; they maie aptlie be likened vn­to droanes, which wil not labor to bring in, but liue of the labors of the paineful gatherers. They [Page 122] are therefore to be thrust out of the Bee-hiue of a Christian Common-weale.

This vnhonest trade of gaine, hath driuen manie from their occupations, in hope of easier thrift. What successe they haue had, some of them haue repor­ted, finding the Prouerbe true, that, Il gotten goodes are il spent.

The citie Marsiles, Would to God Lon­don would followe the example of Marsiles. as Vale­rian writeth, kept so great graui­tie, that it would receaue into it no stage-plaiers: because their arguments, for the most parte, contained the actes and doinges of harlots; to the end that the cu­stome of beholding such things might not also cause a licence of folowing them. Harke Ma­gistrates of London. I would to God the Magistrates of our citie of London would haue the like foresight. The permission of [Page 123] plaies so long a time hath alrea­die corrupted this citie; London de­famed tho­rough plaies there vsed. and brought the Name of the citi­zens into slander: the examples of Gods iudgement is at this pre­sent an example in this citie. Iudges. 19, verse. 1. 2, &c. The sinne of whoredome being winked at by the children of Beniamin, they were punished by the destructiō of their whole tribe. If we slacke to punish of­fenders, and giue our selues to maintaine the wicked in their lewdenes, wee are to looke for none other than a general con­fusion. For the Lord himselfe wil take part against the wicked to destroie them. They maie be wel let alone for a time, but yet that which is deferred wil one daie come.

In the raigne of Tiberius the Emperor, the Lorde by ouer­throwing [Page 124] the Amphitheater in A worthie example of Gods iustice vpon a play house, or Theater. the citie of Tidena slew 20. thou­sand of the beholders. A notable example of Gods iustice. For no­table offenders he appointeth strange & notable punishments: And looke wherewith a man sin­neth, Wisd. 11, verse. 13. by the same also shal he be pu­nished.

Wherfore, The conclu­sion. my deere brethren, leaue these Cretan liers with their wicked inuentions▪ Do not companie with the wicked; Prou. 24, 1 Rom. 12, 2. faci­on not your selues like vnto this world; but be ye changed by the re­nuing of your mind, that ye maie proue what is the good wil of God, and acceptable, and perfect, eschew euil and do good. Psa. 34, 14. 1. Pet▪ 3, 11 He that shal saie to the wicked, Prou. 24. verse. 24. Thou art righte­uous, him shal the people cursse, and the multitude shal abhor him. 20. For the Lord is far from the wicked; [Page 125] their house shalbe destroied, there shalbe none end of their plagues, their light shalbe put out. Yeelde not your selues to them, lest ye perish in their wickednes; yeeld not your selues to those vaine pleasures and delights. For yee shal find nothing more hurtful, nor preiudicial to your soules; they depriue you of al good co­gitations; enimies they are vnto virtue; increasers of wickednes; the nurses of al vice; the cor­rupters of manners; the subuer­ters of religion; and so bring at the end vnto euerlasting sorowes and gnashing of teeth in the pit of hel.

The Lord of his infinite mer­cie looke vpon vs, and direct vs with his holie spirit; and so or­der our liues, that wee maie be holie and acceptable in his sight. [Page 126] The Lord open our eies, that we maie see our sinne, and loath it in our selues, represse it in the wicked, and condemne it in our Common-weale. Lord increase our deuotion, that our hartes maie be made zelous to heare the word of God, which is a lan­terne vnto our feete, and a light vnto our pathes.

Preserue this Church of En­gland; increase thy flocke vni­uersal; be a safegard vnto vs a­gainst the force of our enimies, for our trust is in thee.

Blesse our worthie Princesse, & renowmed soueraigne Queene ELIZABETH, and establish her state, as the seate of Dauid; let thy spirit direct her doings in al things; that she maie be as the zelous Iosias to vphold the state of the true Church; to roote [Page 127] out superstition and idolatrie; that she maie be as a continual enimie to the enimies of thy truth. Be thou, ô Lord, her sup­porter, that thou by her maist defend thine owne cause.

Merciful God, inspire her ho­norable Counsel with the wise­dome of Salomon, that their counsel maie be wise and good; and their harts linked vnsepara­blie together to the preseruation of her state, and the welfare of this land.

Lord strengthen the hand of Iustice against the wicked, that our Magistrates maie roote out the memorial of wickednes from the earth, that our Realme maie florish, & our liues be as a lampe on a mountaine, to giue light vnto other nations how to di­rect their liues after our good [Page 128] example.

Performe al wantes, O God, in thy Church; increase our faith and loue towards thee; con­tinue thy Gospel among vs for thy deere Sonnes sake Iesus Christ, to whome with thee, and the holie Ghost, be al honor and glorie, worlde without ende, Amen.