The Players Scourge, Part 2 · Act 4 · Scene 2
SCENA SECVNDA.
I now come to answer the Objections, the pretences for seeing and frequenting Stage-playes.Object. 1. The first of them is this. Wee goe to Play-houses (say all our Play-haunters) with no evill intent at all: for recreation sake alone, and for no sinister purpose: therefore our resort to Playes cannot be evill, because our intentions, our purposes are not so.Answ. 1.
To this I might here reply as *De Habitu Virginum. pag. 242.Saint Cyprian did to those lascivious Virgins who ran to wanton Bathes, as some doe to our Bathes, to see & to be seene, or to bathe with naked men; and made this very objection. Videris, inquis, qua illuc mente quis veniat, mihi tantum reficiendi corpusculi cura est & lavandi: To which hee gives this answer: Non te purgat ista defensio, nec lasciviae & petulantiae crimen excusat. Sordidat lavatio ista, non abluit, nec emundat membra sed maculat. Impudice tu neminem conspicis, sed ipsa conspiceris impudice. Oculos tuos turpi oblectatione non polluis, sed dum oblectas alios pollueris. Spectaculum de lavacro facis, &c. Theatra sunt faediora quo convenis, verecundia illic omnis exuitur, &c. but I answer, first; that men cannot run to Playes and Play-houses with any good intent: For every intention is regulated by its object, and if that be ill, the intention it selfe cannot bee good. If a man intend to murther another for any good or publike end, the intent cannot be good because the thing intended, to wit the murther, is evill. d2 Sam. 6.7.Vzza no doubt had a good intent (far better then any Play-haunters have in flocking to Playes or Play-houses) when as hee put forth his hand to stay the Arke, which was shaken and like to fall: and yet God presently …ew him for it, because God had forbidden any to touch it but the *Numb. 3.31. Deut. 10.8. Iosh 3.3, 4, 6, 9, 13, 15.Priests. The f1 Sam. 6.14. to 21.Bethsheemites had questionlesse a good intention, when they tooke downe the Arke and pried into it upon its unexpected returne from the Philistins: and yet God slew fifty thousand threescore and ten men for it; because he had prohibited all but the Priests and Levites to looke into it. *Rom. 3.8.Men must not doe evill that good may come of it: therefore they must not, they cannot goe to Stage-playes, (whose sinfulnesse and unlawfulnesse I have sufficiently discovered…) with any good intent; These Playes themselves being ill their good intentions cannot make either them, or your resort unto them, good & lawfull. Secondly, I answer, that the intētions, the aymes of most who resort to Playes, are meerely ill. For to what end doe our hSee Act 6. Scene 3.4, 5.Common Strumpets, Bawdes, Panders, Adulteresses, Adulterers, Whore-masters, &c. frequent either Playes or Play-houses, but for lewde and sinister purposes; to conclude of times, of places for their shamefull workes of darknesse, to draw others on to sinne, and to sa…iate their owne ungodly lusts? And why doe most other Spectators flocke unto them; but iSee August. Enar. in Psal. 80. Tom. 8. pars 1. p. 8. & Confes. l. 6. c. 7 8. See Act 6. Scene 16. accordingly.either to gratifie such lewde companions who intice them thither … or to spend and passe their time which might bee better imployed: kSpectatum veniunt, veniunt Spectentur ut ipsae. Ovid d… Arte Amandi. l. 1. p. 170. Clemens Alexand. Paedag. l 3. c. 11. & Tertul. De Spectac. lib.to see and to be seene: to learne some apish fashions, or antique complements: to behold such or such an obscene or Satyricall Comedie acted: lSee Part 1. Act 2. & Act 5. Scene 11.to laugh excessively in a profuse unchristian childish manner; to satisfie some secret carnall lust or other, which prickes them on to Stage-playes; or some strange fantastique humor of novalty, vanity, ridiculous mirth and jollity; and the like? These I dareboldly say are the chiefe, if not the onelyonly ends why men repaire to Stage-playes; and these all are sinfull: therefore their intention in resorting unto Stage-playes is not good. Thirdly, no man when he goes to see a Stage-play, propounds Gods glory (which m1 Cor. 10.31. See Act 3. Scene 7.ough to be the utmost end of all mens actions) for his end; nor yet the good, the peace, the comfort of his own and others soules: his intentions therefore cannot be warrantable. Fourthly, admit the Objection true; that your meanings and mindes are good when you run to Playes; yet Bonus animus in malare dimidium est mali; as even nPseudolus. pag. 471.Plautus the Comedian writes: your good intentions make your ill actions far the worse, because you commit them with greater greedinesse, and lesse remorse, as if they were truely good, at least not ill. Fiftly, admit that you goe to Stage-playes onelyonly for recreation sake: yet it will not follow, that your resort to Playes is lawfull, because Playes themselves are no lawfull recreations. And if the consequent of this Objection bee now admitted: then men might by the selfesame reason run to Brothels, Whore-houses, Dice-houses, Tavernes, Alehouses, to whore, to drab, to drink themselves drunke, and cast away all their estates at one desperate throw, as too many doe, without offence, under pretence of recreation. The Scripture therefore is expresse, oProv. 14.9. cap. 24.17.that we must not make a sport or mocke of sinne, it being the object p2 Pet. 2.7, 8. Psal. 119.136, 139.onelyonly of our godly sorrow, and deepest griefe, not of our carnall joy: that we may not recreate our selves qEphes. 5.3, 4, 5. See Act 3. Scene 1.2.with scurrility, ribaldry, lascivious, prophane or amorous Enterludes, but onelyonly with good and lawfull things, which are no r1 Cor. 10.32, 33. Rom. 12.17.wayes scandalous, or of ill report: therefore we may not make Playes the object of our Recreation, which were ever *See Act 6. Scene 2.3, 4, 5, 6.infamous and unlawfull too. Sixtly, I answer, that mens pretence of going to Stage-playes meerely for their honest recreation, is but a false surmise, which will be most apparant, if we shall truely weight, what it is to doe a thing, onelyonly for honest Recreation, and what necessary ingredients and circumstances all lawfull recreations must have, tAquinas… secunda secundae Quaest. 168. M. Perkins his Cases of Conscience. l. 3. c 4. sect. 9. Vol. 2. pag. 140.141. M. Northbrooke his Treatise of Vaine Playes and Enterludes. M. Samuel Bird, his Vse of the Pleasures of this present life, and others who write of Recreations.Every honest lawfull Recreation must have these conditions: First the object, the subject of it must be lawfull, Christian, and commendable,*Prov. 14.9. not sinfull, not infamous, or prohibited by the Magistrate. Secondly, it must be bounded with due circumstances of xRom. 12.17. 1 Cor. 10 32. Prov. 1.15. c. 2.19, 20. c. 4.14, 15.place and persons, both of them must be honest, & of good report: in which all Stage-playes (especially in Play-houses,) are defective. Thirdly, it must have all these circumstances of time: First, It yIsay 58.3, 13. c. 22.12, 13, 14. Exod. 20.8, 9. Ephes. 5.16. See here Act 6. Scene 12. & Act 7. Scene 3. Summa Angelica. Tit. Ludus, with all Expositors on the 4. Commandement.must not bee on Lords-dayes, on times devoted to Gods more speciall service, on times either of publike or private fasting and solemne humiliations: nor yet in times designed for our honest studies, callings, or any necessary publike inployments: Secondly, it must not be in the zSee here, pag. 646.746, 747, 754, 75…. & 360. accordingly. & Seneca Epist. 122.night season when men by Gods appointment, and the ordinary course of nature ought to take their rest, to enable them the better to the duties of the ensuing day: and so much the rather because such aEphes. 5.11, 12, 13. Rom. 13.12, 13. 1 Thes. 5.7. Prov. 7.9, 10. See here, pag. 360.night-recreations are occasions, if not provocations unto workes of darkenesse. Thirdly, it must be onelyonly at such times when we stand in need of recreations to refresh our bodies or spirits: It must bee alwayes either after sicknesses, or naturall infirmities, or distempers of body or minde, to recover strength, health and vigor: or else after bIn oportuni & temporis & usus occasione veluti laboris quae dam m…dicina ita ludus adhibendus est. Aristot. …olit. l. 8. c. 3. sect. 7. See M… Wheatly his Times Redemption: and all others who write of Recreations.honest labours, studies, and imployments, in our lawfull callings, to repaire the decayes, to refresh the wearinesse of our bodies, or to whet the blunted edge of our over-wearied mindes: Fourthly, It must bee cEccles. 3.1, 4. Voluptates commendat rarior usus. Iuvenal. Satyr. 11. p. 111.rare and seldome, not quotidian. Fiftly, the recreation must dNec Iusisse pudet, sed non incidere ludum. Horat. Epist. l. 1. Epist. 14 p. 260. See M. Wheatly his Times Redemption. & her… p. 254.255, 258. & Act 6. Scene 1.not be overlong, not time-consuming; it must be onelyonly as a baite to a traviler, a whetting to a Mower or Carpenter, or as an howres sleepe in the day time to a wearied man; we must eIob 21.11, 12, 13. Amos 6.1… to 9. Isay 5.11. Iam. 5.5. Mat. 24.18, 20. c. 20.6. Isay 16… 12. Exod. 20.9.not spend whole weekes, whole dayes, halfe dayes or nights on recreations, as now too many doe, *Ezech. 16.49, 51.abundance of idlenesse in this kinde, being one of Sodomes hainous sinnes: Fourthly, they must gSee here Act 6. Scene 2. accordingly. & Mr. Bo…tons Walking with God. p. 154. to 181.not be over-costly or expensive; but cheape and obvious, with as little expence as may bee. Fiftly, they hSee Summa Angelica. Tit. Ludus. & here Act 7. Scene 3. accordingly.must bee such as are suitable to mens callings, ages, places, sexes, conditions, tempers of body, &c. that being not lawfull or convenient in these regards to one, which yet are and may bee commendable in, or suitable to another. The recreations of Princes being not meet for Peasants; and so … converso; nor all the pastimes of the Laitie agreeable to the Clergie. Sixtly, they must be all directed to a lawfull end, iSee M. Wheatly his Times Redemption, Dr. Raino…d… Overthrow of Stage-playes: & others. See Act 3. Scene 7.even to the strengthning, quickning and refreshing both of our bodies and spirits, that so we may goe on with greater cheerefulnesse in the duties of our callings, and in the worship and service of God, whose k1 Cor. 10.30, 31.glory must bee the utmost ayme of all our recreations. If our recreations faile in all or any of these circumstances, or if wee use prophane Playes or sports in lSee here Act 7. Scene 3. thorowout. Summa Angelica. Tit. Ludus: and our owne Canons. 1603. Can. 88. which prohibit Playes in Churches.Churches, in other sacred places devoted to Gods service, they presently cease to be lawfull or honest, and so prove sinfull pleasures. Now Stage-playes, & those who resort unto them under the pretence of recreation, are defective or peccant in all or many of these parti…ulars. Therefore they are not used, not frequented onelyonly for honest recreation …ake. Lastly, admit men goe to Stage-playes onelyonly to recreate their mindes, and to refresh their spirits; I answer, that this is so farre frow justifying or extenuating, that it doth highly aggravate the execrable vitiousnesse of this their action, and proclaime them sinners in an high degree. For what men or women are there who can make a play, a sport, a recreation of sinne and sinfull things; of ribaldry, prophane and scurrill Iests, Adulteries, Rapes, Incests, Blasphemies, and such other notorious abominations, that are usually acted on the Stage, (m2 Pet. 1.7, 8. S…e he… Act 5. Scene 11. & Chrysostom. Hom. 38. in Matth. acco… di…gly. which vex every righteous soule from day to day, and grieves it to the heart,) but such who are voyd of grace, of sin-abhorring, vice-lamenting repentance, and wholy enthralled to the love, the service of these sinfull lusts and pleasures, which will plunge them over head and eares into eternall torments at the la…t; this being one of the highest degrees of lewdnesse, nIsay 3.9. Phil. 3.19.for men to take joy and pleasure even in sinfull things.
Reply.If any here reply in the second place, that they delight not in the scurrilous sinfull passages, speeches, gestures, representations or parts in Stage-playes, which they altogether abhor, but only in the action, & in those honest Spectacles and discourses, which no man can condemne.
Answer 1.To this I answer first, That commonly the more oSee Cyprian Epist. l. 2. Epist. 2. & here Act 3 Scene 1. & 3. Act 5. Scene 1. to 5. accordingly.obscene and scurrilous the Play, the more lascivious the Players action is, the more it exhilerates, and delights the Auditors, the Spectators; no Playes, no Actors giving lesse content, then those that are most free from lascivious, amorous, prophane, effeminate jests, and gestures, as experience and the premises witnesse. This very suggestion therefore is untrue. Secondly, pSee Cyprian Epist. l. 2. Epist. 2. Chrysost. Hom. 6.7. & 38. in Matth. Tertullian De Spectaculis. Lactantius De Vero Cultu. cap. 20. accordingly.those wh… delight in the appearances of evill, in the lively representations of sinne, or sinfull things, can never cordially abhorre the evils, the sinnes themselves: for he that truly loathes a Man, a Toade, a Devill, a Serpent, (and so by consequent, a sinne, will abhorre their very pictures, and resemblances. Hence is it that a Christian who detests all sinne, hates q1 Thes. 5.22. Iude 23. Psal. 119.113.the very thoughts and imaginations, and absteines from all the appearances of it too. Since therefore Play-haunters delight thus in the representations of whoredome, adultery, and such like execrable crimes, needs must they take pleasure in the sinnes themselves. For, if men did cordially detest these sinnes as they pretend, the nearer the representations came unto the sinnes (as they oft-times come too neere in Stage-playes, rSee Lampridij… Heliogabalus. pag. 212. Mimicis adulteris ea quae solent simulatò fieri, effici ad verum jussit, &c. See Aulus Gellius. Noct. Attic. lib. 7. cap. 5. the story of Polus.even to the actuall commission of the very abominations acted:) the more they would abhorre them, by reason of that neere similitude they beare unto the sinnes: but the more lively the resemblances of these Stage-lewdnesses are, the greater vicinity they have unto the sins themselves, the more they are applauded, admired lCyprian Epist. lib. 2. Epist. 2.& actor …o peritior quo turpior judicatur: therefore they doe not hate, but love these sins themselves, what ever they pretend. Thirdly, that which most Play-haunters deeme nothing else but the representation of sinne in the acting of Playes, is even the sin it selfe in Gods repute: the acting of an effeminate whorish part upon the Stage in womans apparell, with amorous, womanish speches, gestures, kisses, cōplements, dalliances & imbracements, with wanton, unchaste, lascivious glances, nods, and sollicitations unto lewdnesse, yea the very expressions of the acts of Venery on the Stage, are mSee Act 3. & 5. thorowout, accordingly.nought else but effeminacy, scurrility, wantonnesse, whoredome and adultery it selfe in Gods esteeme: the personating of a fooles part in jest, *Prov. 13.16. c. 14.24. c. 15.21. Eccles. 2.3, 12, 13. c. 10.1, 6.is folly and vanity in good earnest: the oSee Act 3. Scene 1.3, 5, 7. accordingly.speaking of vaine words, the swearing by the names of Pagan Idols, and the very uttering of their names, much more the acting of their parts: the very naming of fornication and adultery, together with foolish talking and jesting on the Stage, are nought else but actuall sinnes in Gods account, not onelyonly in the Actors, but the *Rom. 1.30. 2 Iohn 11.Spectators too; who give consent unto them: Those therefore who take pleasure in all or any of these, delight not in the representations onelyonly of sinne, but even in sinne it selfe, which should be their greatest sorrow. Fiftly, these Play-house sh…dowes, and counterfeit resemblances of evill, are a ready meanes to enamour men with, to inscare them in the very sinnes themselves, pSee Act 3. Scene 1.2, 3, 7. & Act 6. thorowout.as the Fathers and premises witnesse: If then Play-haunters detest these sinnes, why doe they not likewise q1 Thes. 5.22. Matth. 6, 13. c. 5.28, 29.30.hate the very repres…ntations of them, which are a beaten rode, a strong all…rement to these sinnes themselves? Certainely, their little care to avoyd the one, bewrayes their love, their little detestation of the other. Sixtly, whereas some object, that they hate all scurrilous, filthy, amorous parts, discourses, passages, Pastorals, jests, and gestures in the Playes they goe to, approving none but chaste, but modest representations, passages, speeches: To this I answer… That as few Play-haunters, I dare say, can speake this seriously from his hearts: so it is but an idle false surmise. For first, every man who resorts to Playes, comes with a resolution to heare and see the whole Play acted, not one particular Scene or Act: he resolves, not this before hand with himselfe, I will onelyonly see and heate this Act, this Scene, this Part; but I will debarre mine eares, mine eyes from all the rest, because I de…est their lewdnesse: no man goes thus pre-resolved to a Play; he comes not therefore with an intention to abhor its lewdnesse, but to approve the whole. Secondly, few Play-haunters (that I say not any, I meane in point of conscience, though many doe it out of lasciviousnesse and lust) inquire before hand of the Play, whether it be scurrilous or obscene? whether there be any prophanesse, any lewde parts or passages in it? whether it bee such a one as they may behold with a safe conscience? whether there bee any lewde ungodly persons who resort unto it, &c. but they run head-long to it without these premised Queries: Those therefore who make no such conscionable inquiries of the unlawfull parts and passages of Playes before they resort unto them, can *See here, fol. 548.hardly detest them when they come. Thirdly, he who truely abhors the lewde scurrill parts and sinfull passages of Playes, will chuse rather to *S…e Rev. 18.4. 2 Cor. 6.16, 17, 18. Isay 52.11.avoyd the whole Play for the evill parts and particles which defile the whole; (as every man is apt to flie those Cities that are but in part infected with the plague, and to eschue those sweet conserves and wholsome potions that are contempered with a little poyson,) then to behold the evill parts though with detestation, that he may injoy the pleasure of the good; there being more danger of …inne, of corruption by the one, then hope of any reall benefit or contentment from the other. Lastly, every Play-haunters rSee Chrysostom. Hom. 6. & 38. in Matth. accordingly.presence at the whole entire Play, and his contribution to the Actors for playing of the whole, is a notorious approbation of, an unavoydable assent unto the whole, in Gods, if not in mens esteeme, who will thence conclude that they consented to and tooke pleasure in the whole. Let no Play-haunters therefore any longer cheat thēselves or others with these dilusory false pretences, which have neither truth nor substance in them: but quite abandon Playes and Play-houses, notwithstanding these evasions which wil not help them in the day of Iudgement. And thus much for the first Objection.
The 2. Objection or pretence for seeing Stage-playes is this:Object. 2. That it serves to pa…se away mens idle time, which would else perchance be worse imployed.
To this I answer first;Answ. 1. That sSee Act 6. Scen… 1.therefore it is evill because it thus consumes mens pretious time which should bee better imployed, either in publike or private duties of piety and devotion, or else in some honest studies, callings, or imployments for the publike good. Secondly, there is no man who hath so much vacant time, that he needs to run to Playes, to Play-houses, to waste, to poast away his idle houres. Alas, we all complaine with tDe Brevitate Vitae. cap. 1.Seneca and others, Ars longa, vita brevis; that our studies, our professions are long, our lives exceeding short and swift; and shall wee then adde wings, adde spurs of life-consuming pleasures of sin to our few winged dayes, to make them flie away with greatest haste and worser speed, as if we had too much life? uIob. 7… 6. c. 16.22. Psal. 30.6. Psal. 103.15. Psal. 144.4. Isay 40…6. Iam. 4.14. See Act 6 Scene 1.Our time is too too swift already; it runnes whiles wee sit still; it is alwayes flying more swift then any poast, whiles we are eating, drinking, sleeping, playing, and thinke not of its haste: yea so swift winged is it *Seneca De Brevit. Vitae. lib. c. 1.2, 11, 12.ubi per luxum ac negligentiam def…uit, ubi nullae rei bon… impenditur, ut quod ire non intelleximus praeterijsse sentimus; that whiles we waste it thus on Playes and sports, it is past and gone before we discerne it move. And shall we then bee so desperately prodigall of our lives, our rich and peerelesse houres, as to plot, to study how to passe them qui…e away with mo…e celerity, and farre lesser fruit? Certainely if we would but seriously consider and peruse that elegant Treatise of an ySenec… De Brevitate Vitae.Heathen, Of the shortnesse of life, or this memorable speech of his zSeneca Epist. 24.Quotidie morimur, quotidie enim demitu… aliqua pars vitae, & tunc quo que cum …escimus vita decrescit. Infantiam amisimus, deinde pueritiam… deinde adolescentiam, us que ad hesternum quicquid transijt temporis perit. Hunc ipsum quem agimus diem, etiam cum morte dividimus, &c. If we would with all remember the end for which God made us; to wit, *Prov. 16.4. Rev. 4.11.to doe his service; *Iohn 17.4. 2 Tim. 4.7, 8.to finish the worke which he hath given us to doe; *1 Pet. 1.17.and to passe the time of our pilgrimage here in his feare: Or the cause for which our blessed Saviour redeemed us, dLuk. 1.74, 75.That we might serve him in holinesse and righteousnesse before him all the dayes of our lives: eRom. 14.7, 8.that we should no longer live to our selves but unto him alone, and that living and dying we might …e hi…. If we w…uld further seriou…ly ponder how many holy duties we have every day to performe towards God; how many graces, and degrees of grace we want; how many daily sinnes and lusts we have to lament and mortifie; fSee D. Gough, his Family duties, & Thomas Beacon, his Catechisme… part 6. fol. 487. to 558.how many offices of piety, of charity, of courtesie, duty and civility wee have to exercise towards our selves, our friends, our neighbours, our families, our enemies, as we are men, or Christians, in all those severall relations wherein wee stand to others: considering withall what time we ought to spend upon our lawfull callings, upon the care and culture of our soules *An illa ingemiscit & plangit, cui vacat cultum praeciosae vestis induere, nec indumentum Chri…ti quod …erdidit cogitare? accipere preciosa ornamenta & monilia elaborata, nec divini & caelestis ornatus damna deflere? Cyprian De Lapsis. pag. 343. See Chrysostom. Hom. 8. in 1 Tim. accordingly.which are then most neglected, when as our bodies are most pampered, most adorned; all which are su…ficient to monopolize even all our idle dayes & more. And if we would adde to this; these strict commands of God: Exod. 20.9. Sixe dayes gWhich precept is not a meere permission to labour, as some explaine it, but an absolute peremptory command. See Thomas Beacon, his Catechisme. fol. 343 344, 345. Nyder super Praeceptū … tertium. cap. 14. Gorran, Lyra, RHabanus Maurus, BB. Babington, M. Perkins, Downeham, Dod, Lake, and others on the 4. Commandement.shalt thou labour and doe all thy worke; Gen. 3.19. In the sweat of thy face shalt thou eate bread till thou returne unto the ground: (a curse, a precept layd on all mankinde.) Ephes. 5.15, 16. See that yee walke circumspectly, not as fooles but as wise, redeeming the time, because the dayes are evill: 2. Thes. 3.10, 11, 12, 13, 14. For even when we were with you this we commanded you, that if any would not worke, neither should he eate. For we heare there are some (and O that we did not now heare of many …uch among us) which walke among you disorderly, not working at all, but are buste-bodies. Now them that are such we… command and exhort by our Lord Iesus, that with quie…nesse they worke and eate their owne bread, not being weary in well doing. And if any obey not our Word by this Epistle note that man, and have no communion with him, that he may be ashamed, Did we, I say, consider all this, or did we remember, *Arcta & angusta est via, quae ducit ad vitam; durus & ard…us limes qui tendit ad gloriam. Non est ad magna facilis ascensus. Quem …udorem perpetimur, quem laborem; cum conamur ascendere colles & vertices monti…m, quid ut ascendamus ad caelum? Cyprian De Habit. Virg pag. 124.how narrow, steepe, and difficult the way is unto Heaven, and what paines all those must take who meane to climbe up thither; We should then speedily discover, how little cause men have to run to Stage-playes to passe away their idle houres, which flie away so speedily of themselves. But suppose there are any such (as alas our idle age hath too too many,) who though they are loath to die, (as all men should be *Ioh. 17.5, 6. Act. 13.36. Luk. 2.…6, 27, 28, 29, 30. 2. Tim. 4.6, 7, 8.willing to depart who have finished or survived their worke, or else want good imployments,) yet hSee Seneca De Brevita…e. Vitae. cap. 1.2, 9. to 12.they have so much idle time, that they know not how to spend, standing all the day idle, like those lazy Loyterers, Matth. 20.1. to 8. even for want of worke; or loytring abroad like our common Vagrant Sturdy-beggers, not so much because they cannot, but because they will not worke; let all such idle Bees know, that Christ Iesus their Lord and Master hath a Vineyard in which they may and ought to spend their time; he hath store of imployments for them though themselves have none, even enough to take up all the vacant houres of their lives. When therefore any Play-haunters or others have so much idle time that they know not how to bestow it, let them presently step into the Lords Vineyard; let them repaire to Sermons, and such other publike exercises of Religion; calling upon one another and saying, hIsay 2… 3, 5.Come and let us goe up to the mountaine of the Lord, to the house of the God of Iacob, and hee will teach us his wayes, and we will walke in his pathes: or else betake themselves to their owne private prayers and devotions: Let them iDeut. 6.5. to 8. cap. 17.19. Iohn 5.39. Acts 17.11.read the Scriptures, or some other pious Bookes, which may instruct them in the wayes of godlinesse: kEphes. 5.19, 20. Col. 3.16.or sing Psalmes… and Hymnes, and spirituall Songs to God… let them seriously lLament. 3.40. 1 Cor. 11.28.examine their owne consciences, hearts and lives, by the sacred Touch-stone of Gods Word; let them mIer. 31.9, 18, 19. Zach. 12.10, 11. Rom. 7.24.bewayle their owne originall corruption, with all their actuall transgressions, and sue earnestly to God for pardon for them; let them labour n2 Pet. 1.5 to 10. cap. 3.18.after all the graces and degrees of grace which yet they want, and bee ever adding to those graces which they have: let them oIer. 50.4, 5. Psal. 61.8. Mal. 3.16. Psal. 73.28.renew their vowes and covenants with God, and walke more closely, more exactly with him every day: let them muse pGen. 24 63. Psal. 1.2. Ps. 8. thorowout. Ps. 63.6. Psal. 77.12. Psal. 119.15 23, 48, 78. Psal. 143.5.and meditate on God, on all his great and glorious workes and attributes; on Christ and all his suffrings; on the holy Ghost and all his graces; on the Word of God and all its precepts, promises, threatnings; on Heaven and everlasting happinesse: on Hell and all its torments; on sinne and all the miseries that attend it: qDeut. 32.29.on their owne frailty and mortality; on the rSee Eccles. 1.1, 2, &c.vanity of all earthly things; on the day of death and s2 Cor. 5.10, 11.judgement, which should be alwayes in their thoughts; and on a thousand such like particulars, on which they should imploy their mindes and vacant houres. If men will but thus improve their idle time which now they waste on Playes and such like vanities (which tRom. 2.5. S…e Part 1. Act 6. Scene 19.20.onelyonly treasure up wrath unto their soules against the day of wrath, and plunge them deeper into Hell at last,) what benefit, what comfort might they reape? their idle vacant seasons would then prove the comfortablest, the profitablest of all others, and bring them in a large returne of grace here, of glory hereafter. Let us therefore henceforth labour to improve our cast, our leisure times to our eternall advantage; tSeneca De Brev. Vitae cap. 1415.& ab hoc exiguo… & caduco temporis transitu, in illa nos toto demus animo, quae immensa quae aeterna sunt, quae cum melioribus communia: Haec nobis dabunt ad aeternitatem iter, & nos in illum locum ex quo nemo eijciet, sublenabunt: haec una ratio est extendendae mortalitatis, imo, in immortalitatem vertendae: and then we need not run to Masques, to Playes, or Play-houses to passe away our time. Lastly, I answer, That men cannot be worse imployed then in hearing or beholding Stage-playes, Nihil enim tam damnosum bonis moribus, quàm in aliquo Spectaculo desidere: tunc enim per voluptatem facilius vitia surrepunt. It was uSeneca Epist. 7. Sec. Act 6. Scene. 5. pag. 449.484.Seneca his resolution to his friend Lucilius, when he requested his advice, what thing hee would have him principally to avoyd; and it may be a satisfactory answer to this Objection. For how can men be worse imployed, then in hearing, seeing, learning all kinde of vice, of villany, and lewdnesse whatsoever? then in depraving both their mindes and manners, and treasuring up damnation to their soules? xSee Part 1. Act 6. thorowout.This is the onelyonly good imployment, that our Play-haunters have at Playes, which is the worst of any. This Objection therefore is but idle.
The 3. Objection which Play-frequenters make for the seeing of Playes,Object. 3. is this. That the frequenting of Stage-playes (as their owne experience witnesseth,) doth men no hurt at all: it neither indisposeth them to holy duties, nor inticeth them to lust or lewdnesse: therefore it is not ill. An Objection made in yVerum ut absurdam invenias tuorum spectaculorum quibus suspensus inhia… excusationem, dicis te utilitatem capere ex his ex quibus jacturam pateris irrecuperabilem. Hom. 1. De Verbis Isa…. Tom. 1. Col. 1284. A.Chrysostomes time, as well as now.
To this I answer first; that Play-haunters are no meete judges in this case, because most of them being yet zEph. 2.1, 2, 3. See Part 1. Act 4.in the state of sinne and death, are altogether sencelesse of the growth and progresse of their corruptions, of which they take no notice. Excellent to this purpose is that speech of aEpist. 54. pag. 241.Seneca Quare vitia sua nemo confitetur? Quia etiam nunc in illis est. Somnium narrare, vigilantis est; & vitia sua confireri, sanitatis indicium est Expergiscamur ergo, ut errores nostros coarguere possimus. Stage-haunters are for the most part lulled asleepe in the Dalilaes lappe of these sinfull pleasures, yea they are quite dead in sinnes and trespasses; their b2 Cor. 4.4. Heb. 3.13.eyes are so blinded that they will not see, their hearts so hardned that they cannot discerne, their consciences so cauterized that they never seriously behold nor yet examine the execrable filthinesse, greatnesse, multitude, growth, or daily increase of their beloved sinnes and lusts; no marvaile therefore if they affirme this falsehood; that they receive no hurt at all from Stage-playes. Secondly, every man (especially those who were never thorowly humbled for their sinnes, as few Play-frequenters are,) is a *Male verum examinat omnis corruptus Iudex. Horat. Serm. l. 2. Satyr. 2. pag. 199.corrupt, a partiall, and so an unfitting …udge, in his owne cause. As therefore men in ordinary differences, referre the censure and determination of their owne causes to indifferent Arbitrators who are no wayes ingaged in their suits, declining their owne particular discitions to avoyd all partiality; it being against reason (as dSect. 212.12. H. 4.8. Br. Leete 12.9. H. 6.10. a. 7. H. 6.13. a. 1. E. 3.13. a. 23. a. 8. …. 3.2. a.Mr. Littleton and our Law-bookes teach us,) that any man should be the Iudge of his owne cause. Or as ePolit. lib. 3. cap. 12.Aristotle writes of Physicians, that they use the helpe of other Physicians in their owne sicknesse, because they cannot discerne the true touch of their owne diseases by reason of their distemper: the same should our Play-haunters doe in this particular; referre the examination of the hurt they receive from Playes and Play-houses unto others, who are impartiall judges; but not unto themselves, whom selfe-love makes too partiall. Thirdly, I answer with S. Hierom; fEpist. 1. c. 3.5.Tunc maxime oppugnaris, si te oppugnari nescis. Adversarius noster, tanquam leo rugiens, aliquem devorare quaerens circumit; & tu pacem putas? Sedet in insidijs; insidiatur in occulto; & tu frondosae arboris tectus umbraoulo, molles somnos futurus praeda, carpis? Inde me persequitur luxuria, inde compellit libido, ut habitantem in me Spiritum sanctum fugem, ut templum ejus violem: persequitur, inquam, me hostis, cui nomina mille, mille nocendi artes… & ego infaelix victorem me putabo, dum capior? In illo aestu Charybdis luxuriae salutem vorat. Ibi ore virgineo ad pudicitiae perpetranda naufragia, Scylla seu renidens, libido blanditur. Hic barbarum litus, hic Diabolus pyrata cum socijs portat vincula capiendis. Nolite credere, nolite esse securi. Licet in modum stagni fusum aequor arrideat; licet vix summa jacentis elementi spiritu terga crispentur: magnos hic campus montes habet; intus inclusum est periculum, intus est hostis, expedite rudentes, vela suspendite; tranquillitas ista tempesta… est. Stage-players and Play-haunters are commonly most dangerously corrupted by the Playes they act and see, when as they are least sensible of their hurt; yea their oft resort to Playes and Play-houses which perchance did somewhat gall their consciences at the first, hath made them sencelesse of their mischiefe at the last. gBernard. De Consideratione. lib. 1. c. 2.Vulnere vetusto & neglecto callus obducitur, & eo insanabile quo insensibile fit. Solum est cordurum quod semetipsum non exhorret quia nec sentit. I shall therefore shut up this reply with that of hDe Consideratione. l. 2. c. 1.Bernard, which I would wish all unlamenting Play-haunters & sinners to consider. Scio, longius à salute absistere membrum quod obstupuit, & aegrum sese non sentientem, periculosius laborare. Fourthly, the hurt men receive from Stage-playes, is like the growth of their bodies, it increaseth by certaine insensible degrees, so that it is hardly discerned whiles it is growing, till time hath brought it to maturity. iIuvenal. Satyr 2. pag. 12.Nemo repente fit tu pissimus: is as true as ancient. No man becomes extreamely vitious on a sudden, but by unsensible gradations, and so doe Play-haunters too, even by those seeds of vice which Stage-playes sow and nourish in them. What kEpist. 123. See Osorius de Regum Instit. lib. 4. here, p. 916. in the margent, accordingly.Seneca writes of the discourses of lewde companions; Horum sermo multum nocet; Nametiam si non statim officit, semina in animo relinquit; sequitur que nos etiam cum ab illis discesserimus resurrecturum posteà malum. The same may I truely write of Playes; whose evill fruits, like *Matth. 13.25, 26, &c.tares that are buried under ground, are oft concealed for a time, till at last they bud forth by degrees, and come to perfect ripenesse; and then they are abvious unto all mens view. No wonder therefore if Play-haunters discover not the hurt they receive from Playes, because it creepes thus on them by imperceptible gradations, though faster upon some then others. But albeit Play-haunters feele no hurt at first, (no more then those who drinke downe poyson in a sugered cup, which yet proves fatall to rhem at the last, though it were sweet and luscious for the present,) yet when terrors of conscience, death, and judgements, when crosses and afflictions shall thorowly awaken them; when God shall set all their sinnes in order before them, or bring them by his grace and mercy to sincere repentance, then they shall finde and know it to their griefe (as sundry lSee Part 1. Act 6. Scene 12.14, 18, 19, 20. & pag. 910.penitent Players and Play-haunters have done before them,) that Stage-playes have done them hurt indeed. Fiftly, Stage-playes have exceedingly mSee Part 1. Act 6. Scene 3.4, 5, 18, 19, 20.depraved, corrupted many Spectators from time to time, and drawne them on to divers sinnes, which have even sunke their soules to Hell; as the premises largely testifie: And can any then think to escape all danger, even where they have seene so many perish? Can any man rest secure where multitudes have miscarried? What nDe Singularitate Clericorum. Tract. Tom. 2. p. 199.200.S. Cyprian therefore writes in a like case, that shall I here commend to Stage-haunters. Ad vos nunc mea exhortatio convertitur, quos nolumus experiri talia praecipitia ruinarum. Metuite quantum potestis ejusmodi casus exitia. Et in ista subversione labentium vos experimenta perterreant. Nimium praeceps est quitransire contendit, ubi alium conspexerit cecidisse, & vehementer infrenis est cui non incutitur timor alio pereunte. Amator vero est salutis suae qui evitat alienae mortis incursum, & ipse est providus qui solicitus fit cladibus caeterorum. Adversa est confidentia quae periculis vitam suam pro certo commendat; & lubrica spes est quae inter fomen…a peccati salvari se sperat. Incerta victoria est, inter hostilia arma pugnare; & impossibilis liberatio est …lammis circundari, nec ardere; quod oProv. 6.Solomon non negat, dicens. Quis alligabit in sinu suo ignem, vestimenta autem sua non comburet? Credite quaeso vos, credite divinae fidei quinimo plu… quàm nostrae. Difficile quis venenum bibet & vivet: verendum est dormienti in ripa, ne cadat, cum dicat Apostolus, p1 Cor. 10.Qui se putat stare videat ne cadat. In h…c parte expedit plus bene timere, quàm male fidere. Et utilius est infirmum se homo cognoscat, ut fortis existat; quàm fortis videri velit, ut infirmus emergat. Sixtly, all Play-haunters receive much hurt from Stage-playes qIactant & gestiunt se obtinuisse tutores quos magis ultores sensuisse debuerant. Bernard. Epist. 178. fol. 212.what ever they pretend: For first, these Playes enflame their lusts, ingender unchast affections in their soules; mispend their mony and time, indispose them to Gods service & sincere repentance, by inthralling them in the guilt of sundry other mischiefes, as I have rAct 6. thorowout.elsewhere largely prooved. Secondly, it makes them guilty of all the sinnes that are either acted or committed at the Play-house; of all the Play-poets, all the Actors wickednesse which they maintaine and cherish both with their purses and presence. A fearefull mischiefe. sDe Gubernatione D…i l. 4. pag. 141. See here pag. 417.Nam qui alios peccare fecerit, multos secum praecipitat in mortem, & necesse est ut sit pro tantis reus, quantos secum traxerit in ruinam; as Salvian well observes. Thirdly, your very contribution unto Players for their Playes and action if Saint tSee Act 6. Scene 2. pag. 324.325, 326, 472, 688, 904. to 907.Augustine and others may be credited, is a very great and hainous sinne; of which every Play-haunter is guilty … And is it not the greatest hurt that can be, to be guilty of an hainous sinne, which subjects men to Gods curse and vengeance here, and to eternall torments hereafter? Fourthly, your very example in frequenting Playes and Play-houses, as it is uProrsus displicet in pulcherrimo corpore non solū morbus sed & naevus. Bernard. Epist. 249. fol. 225. D.scandalous and offensive to Gods Church, Gods Saints, xDecet Christianum non solum habere vitae sanitatem, sed & famae decorem. Bernard. Epist. 127. fol. 206. B.and u…beseeming the Gospell of Christ, so it is a meanes to harden vitious Play-haunters, to encourage and draw on many Spectators unto Stage-playes, who are polluted, vitiated, and made worse by them: whose …ins shall certainely be put on your, as well as on their scores at last, whose lewde example was the originall occasion both of their sinne and hurt. I shall therefore cloze up this reply with that of yHomil. 38. in Matth. Tom. 2. Col. 300. A.B.Chrysostome, to those who made this very objection. Sed ego, inquies, ostend…m, nihil multis huj…smodi ludos ob…uisse: im…ò veroid maximè nocet, quod frustrae & incassu… temp…s consumi…, & scandalum alijs offers. Nàm ets… tu quod…m excelsi animi robore, nihil inde tibi …li contraxisti: …t…men qu…niam alios imbecilli…es exemplo tui spectaculorum studios…s fecisti, quomodo non ipse malum tibi contraxisti, qui causam mali committendi alijs praebuisti? Qui enim … corrumpuntur tam viri quàm mulieres, omnes corruptionis crimi… & causam in caput tuum transferunt. Nam quemadmodum si non esseu… qui spectarent, nec essent etiam qui luderent: sic quoniam uter que sunt causa peccatorum quae committuntur, ignem etiam patientur. Quare quamvis …nimi tui …odestia eff…cist…, ut nihil tibi inde obfuerit, quod ego fieri posse non arbitror: quoniam tamen alij causa ludorum multa peccaru…t, gr…ves propter hoc paenas lues, quamvis etiam multô modestior & temperantior esses, si nullo modo e… pergeres. Which passage (formerly zHere, pag. 417.4…8.Englished) I would wish all Play-haunters seriously to consider. Lastly, admit that many Spectators …eceive no hurt from Stage-playes; yet certainely they are very dangerous temptations unto evill; and it is Gods preventing grace alone, of which no Play-haunter can presume, that preserves men from their grosse corruptions. Why then shall wee runne our selves into such temptations, such infectious, insinuating, i… not ensnaring pleasures of sinne, which wee may avoyd with safety, but not resort to without feare of danger? aHierom. Epist. 47. cap. 1.Quid tibi necesse est in ea versari domo in qu… necesse habea… aut perire, aut vincere? Quis unquam mortalium juxta viperam securos somnos cepit? quae et si non perculia…, certè sollicitat. Securius est perire non posse, qu…m juxta periculum nonp…risse. O therefore let us flie these pestiferous Enterludes which will endanger hurting us, if that they harme us not.R…ply.
If any here reply, as some did to bSed Sol, imò ipse Deus ista de caelo spectat, nec contaminatur. Plane Sol… & in cloacam radios suos defert, nec contaminatur. Tertul. De Spectac. c. 20. pag. 397.Tertullian in this very case: That the Sunne shines on a dung-hill, and yet its beames are not defiled by it: so men may looke …n Stage-playes and yet not be polluted; cTitus 1.15.for unto the pure all things are pure: And admit there be some obscenity in Stage-playes, yet chaste hearts and eares will not be tainted with it. dProsper. De Vita Contempl. l. 1. c. 6.Auribus enim castis obscan… sermones cum sono defici…t, nec secretum pudici cordis irr…mpunt: nec …rumpit serm… turpis ex mente nisi se voluntarie mens autè corrumpat, quàm recipiat aliquid unde corrumpatur, aut proferat. Turpia quo que verba per aures ingressa, quid praevalent, si non fuerint arbitrio mentis admissa? Quando autem praevalent, non ipsam corrumpunt mentem, sed jam corruptam spon…e reperiunt. Pulchrorum quo que corporum formae per oculos irrepentes, animum non movent incorruptum; & quandò corruptibiliter movent, non corrumpun… sarum, sed ostendunt propria voluntate corruptum; as Prosper Aquitanicus writes.
To this I answer first,Answer. that the Sunne is of a pure and celestiall nature, uncapable of any defilement whatsoever; its shining therefore on a dunghill can no wayes maculate its pure rayes, which oft-times make the dung-heape stinke the more. But mans nature as it was capable of pollution at the first, before Adams fall, so it is *Psal. 14.2, 3. Psal. 51.5. Iob 14.4. cap. 15.14. Rom. 3.9. to 19. cap. 7.12.…0, …3, 24. Gen. 6.11, 12. Isay 60.26.altogether …ilthy, stinking, and corrupted since, more apt to be inflamed with any lascivious amorous speeches, gestures, Playes and Enterludes, then Tinder, Gun-powder, Flax, or Charcole are with the least sparkes of fire. fP…al. 51.5. Iob 14.4. Rom. 5.12. to 20. See Augustine ad Valerium De Nuptijs & Concupiscentia… and all who have written of originall sinne, and its nature.Every Sonne of Lapsed Adam is borne into the world a sinfull, uncleane, depraved creature, overspred with a universall leprosie of corruption: gGen. 6.5, 11, 12.all the imaginations of his heart are evill, yea onelyonly evill, and that continually: hIsay 64.6.yea all his righteousnesse is but as menstruous rags, and iRom. 7.18.in him there dwells nothing that is good: his very k2 Pet. 2.14.eyes being full of adultery, so that they cannot cease from sinne; and his lIer. 17.9.heart most desperately wicked and deceitfull above all things, as both Scripture and experience teach us: No wonder then if Stage-playes (which if we believe mHom. 38. in Matth. here, p. 412.413.S. Chrysostome, are farre more contagious & filthy th…n any dung,) defile mens vitious natures, though no stinking dung heape can pollute the shining Sunne. We see that nGen. 3.6.the very sight of the forbidden fruit was sufficient to tempt Adam and Eve to sinne even before their Natures were depraved: and we know o2 Sam. 11.2. to 6.that the casuall sight of Bathsheba was sufficient to provoke even regenerate David to an adulterous act: And will not then the premeditated voluntary delightfull beholding of an unchast adulterous Play, much more contaminate a voluptuous, carnall, gracelesse Play-haunter, who lies rotting in the sinke of his most beastly lusts? A very Heathen could informe us thus much: pSeneca. Epist. 97.Ad deteriora non tantum pronum iter est, sed etiam praeceps; that mans nature is not onelyonly prone, but precipitate unto evill things: and shall Christians then thinke themselves, as uncapable of contagion as the shining Sunne? God forbid: we may perchance… bee such in Heaven hereafter, as neither qAugust. De Corr…pt. & Gratia. cap. 11.12.vèlle, ne… posse peccare; but here we cannot be such; For what man among us can say, rProv, 20.9.that he hath made hi… heart cleane, and that he is pure from his sinne? Certainely if any dare say so, (as some Papists write of their …uper-errogating super-arrogant Saints,) s1 Iohn 1.8.St. Iohn … will tell him that he is a lyer, and there is no truth in him. And although tTit. 1.15. See Ambrose, Hierom Theodoret, Pri…sius, S…dul…s, Remigius, Beda, Anselme, Haymo, RHabanus Maurus, O…cumenius, Lyra, Anselme, Tostatus, Calvin, Marlorat, and others. Ibidem.unto the pure all things (that is all good, all lawful…, all indifferent things, all meates and drinkes, for of them the Apostle speakes) are pure, yet unto the impure (and such *S…e Part 1. Act 4. Scene 1.2.for the most part are all Play-haunters) all things (that is all good, all indifferent things, all meates, all drinkes and recr…tions) are uncleane; and so by consequence Stage-playes too; because their very conscience… is defiled. Secondly, whereas it is objected, that evill things corrupt not chaste or honest eyes, or eares, or hearts. I answer, that it is true indeed in these three particular cases: First, when as the evils which men see or heare are meerely casuall, not run unto of set purpose upon deliberation. Secondly, when men are necessitated to heare and see them, even against their wills: and yet in these two cases they prove *See here, fol. 548.oft-times contagious. Thirdly, when as men see or heare them *Peccata praeterita non nocent quando non placent. Hierom. Com. in Marc. 16.with highest detestation of their lewdnesse, and strong resolves against them: not with delight or approbation. But thus men see and heare not Stage-playes, to which they purposely and willingly… resort, in which they place their pleasure and delight. Therefore they cannot but corrupt, yea dangerously defile them, because they doe not loath but love them over-much. And what so apt to contaminate and deprave men, as that which they best affect?
The last Objection for the seeing of Playes is this:Object. 4. If you debarre us from beholding Stage-playes (say some) you will then deprive us of all our mirth, our pleasures, and cause us for to live a melancholy, sad, dumpish lif…, the which we cannot brooke: therefore you must still permit us to resort to Playes.
To this I answer first:Answ. 1. that it is the condition of all voluptuous carnall persons, to deeme themselves much restrained, when as they are inhibited from any one sinfull pleasure in which they take delight; as if uNun… perierunt omnia: nam voluptates cum perdidit homo, non statuo eum vivere. Sophoclis Antigon…. pag. 389.all their comforts, their contentments, yea their life it selfe, were utterly lost and gone. Let a Drunkard be but restrained from his Cups and Pot-companions; an Whore-master from his Queanes and Whoredomes, a common Dicer from his unlawfull gaming, or a Play-haunter from his Stage-playes, which delight and feed his lusts; xLuxurioso frugalitas paena est: pigrō supplicij loco labor est, desidioso studere torqueri est. Non ista difficilia sunt natura, sed nos fluidi & enerves. Seneca. Epist. 71.they presantly thinke themselves undo…e, yea quite bereaved of all their pleasures: and all because they place their happinesse, their chiefe delights in these their carnall contentments, which alwayes end in horror. But alas what *Si dicis, durus est hic sermo, non possum mundum spernere, & carnem meam odio habere: dic mihi, ubi sunt amatores mundi qui ante pauc… tempora nobiscum erant? Nihil ex ijs remansit, nisi cineres & vermes. Attende diligenter quid sunt, vel quid fuerunt. Homines fuerunt sicut tu, comederunt, biberunt, riseruut, du…erum in bonis dies suos, & in … ad infer… des…e…der…t. H… caro corum vermibus, & illic anima ignibus deputatur, donec rursus infelici collegio colligati sempiternis involuantur incendijs qui socij fuerunt in vitijs. B…nard… Meditationes. cap. 2.hard in…urious rest…aine is this, to inhibit them from sinne and sinfull things, which would certainely plung them into eternall misery, from which the very Lawes of God, of nature, of Nations have long since debard them, under the severest penalties? What, are Christians growne now such carnall Epicures, as to thinke there is no pleasure, mirth or solace but in sinne alone, in amorous Pastorals, obscene lascivious speeches, jests, and Enterludes, or such lewde notorious abominations as should even pierce all Christian hearts with griefe? ySee Salvian, De Gubernat. Dei. lib. 6. & here, Act 5. Scene 11.what, is there no pleasure thinke we but in that which God prohibits? in that which he and all good men abhorre? in that which shuts men out of Heaven, and poasts them on to Hell? Good God, if these be the chiefe delights of Christians now, which was the vice, the shame of Pagans, of Christians heretofore, why doe any such voluptuous carnall Christians hope for Heaven? Are there any lascivious Stage-playes, Spectacles, Songs, or such like sinfull vanities there? are there any such lust-fomenting, sin-engendring sports or pastimes in Heaven, as carnalists delight in here on earth? O no, zRev. 21.27. cap. 22.15.there is no uncleanesse, vanity or lasciviousnesse in that holy place… If men therefore thinke themselves miserable when they are deprived of these pleasures here, what happinesse can they hope to finde in Heaven hereafter, where there are no such Enterludes, such carnall contentments as they delight in now? If then wee may bee happy, yea eternally happy in the highest degree without these lust-enraging Enterludes hereafter, why should wee deeme our selves unfortunate in being restrained from them now? especially since Christ himselfe informes us, *Luk. 9.23. Gal. 5.24.that if any man will come after him, he must deny himselfe in all his sinfull pleasures, and crucifie his flesh with the affections and lusts thereof. The Saints and Angels now in Heaven; the Primitive Church and Christians, yea and many Pagans, whiles they were on earth, accounted their lives most comfortable, though they wanted Stage-playes, aSee Act 6. Scene 5. & Act 7. Scene 2.3.yea, this was one of their greatest contentments, that they had quite abandoned them: Nay those very Saints of God on earth, who now lead the most comfortable, joyfull, happy lives of all men in the world, are such who never come at Stage-playes… and many carnall men there are who live full mer…y, full jolly lives without them. This Objection therefore is but frivolous. Secondly, though men are deprived of Stage-playes, of all other unlawfull pleasures whatsoever; yet they have choyce enough of sundry lawfull recreations, and earthly solaces with which to exhilerate their mindes; and sences: bSee Cyprian de Spectaculis, & Chrysost. Hom. 38. in Matth accordingly. & Psa…. 8.1. to 9.They have the seuerall prospects of the Sunne, the Moone, the Planets, the Stars, the water, the earth, with all the infinite cPsal. …43.5. Psal. 8.3. to the en…. Isay …1.6. Psal. 104.2. to 35.variety of Creatures, of Fishes, Birds, Fowles, Beasts, cre…ping things, Trees, Herbes, Plants, Rootes, Stones, and Mettals that are in them, to delight their eyes: They have *Psal. 104.16. Eccles. 12.4. Cant. 2.12.the Musicke of all Birds and singing creatures to please their eares; the incomperably delicate dGen. 27.27. Canti…. 1.12. cap. 2.3. cap. 4.10, 11. c. 7.8, 13. Hosea 14.6.…doriferous sents and perfumes of all H…arbes, all Flowers, Fruits, &c. to refresh their noses… the *Gen. 27.4. to 14.28, 39. Psal. 63.5. Isay 25.6.savory tastes of all edible creatures to content their pallats, so farre as the rules of sobriety and temperance will permit: the pleasures *Eccles. 2.5. Gen. 2.8. to 17. cap. 3.1. to 12. 2 Kings 21.18. Esther 1.5. c. 7.7, 8. Ier. 39.4. c. 52.7. Cant. 5.1. cap. 6.2.11. Iohn 18.1, 2.that Orchards, Rivers, Gardens, Ponds, Woods, or any such earthly Paradices can affoord them: the *Gen. 33.5. Psal. 17.4. Psal. 113.9. Ps. 127.3, 4. Ps. 128.3.4. Eccles 2.3. to 12. Marke 10.29, 30. See Chrysostom. 38. in Matth. accordingly.comfort of Friends, Kindred, Wives, Children, Possessions, wealth, and all other externall blessings that God hath bestowed upon them. And what want of pleasures, of contentments can they complaine of, who have all these for to delight them, the very meanest whereof are farre more pleasant, then the very best of Enterludes, then all our Stage-playes put together? Besides, though men are debard from Stage-playes, Dicing, or mix lascivious Dancing, or any other unlawfull sports, they have store of honest, of healthfull recreations still remaining, with which to refresh themselves; as walking, riding, fishing, fowling, hawking, hunting, ringing, leaping, vauting, wrestling, running, shooting, *Eccles 2.8. 1 Sam. 18.6. 1 Chron. 23.5. 2 Chron. 5.13. Psal. 68.25. Psal. 86.7. Psal. 127.1, 7. Psal. 149.1, 2, 3. Psal. 150.3, 4, 5, 6. Eph. 5.19. Col. 3.16. Iam. 5.13.singing of Psalmes and pious Ditties; playing upon musicall Instruments, casting of the Barre, tossing the Pike, riding of the great Horse, (an exercise fit for men of quality) running at the ring, with a world of such like lawdable, cheape, and harmlesse exercises; which being used in due season, with moderation, temperance, and all lawfull circumstances, will prove more wholsome to their bodies, more profitable & *Tempora quae Spectaculis, campo, tesseris, ociosis deni que sermonibus, ne dicam somno & conviviorum mora conterunt, Geometriae potius, ac Musicae impendant, quantò plus delectationis ex his habituri, quam ex illis ineruditis voluptatibus? Quintil. Instit. lib. 1… cap. 19 pag. 83.delightfull to their soules, then all the Enterludes, the unlawfull Pastimes in the world. Men need not therefore complaine for want of recreations in case they are deprived of Playes, when they have such plenty of farre better sports. Thirdly, admit the objection true, that you shall be stript of all your earthly pleasures in case you are kept from Playes, yet what prejudice should your soules or bodies suffer by it? Carnall worldly pleasures, you know, are no part, no particle of a Christians comfort, hee can live a most happy joyfull life without them; yea he can hardly live happily or safely with them. Worldly pleasures are full of dangerous soule-entangling snares, which are apt to endanger the very best of Christians. Hence was it, *Heb 11.25.that holy Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sinne for a season. Hence our eLuke 6.25.Saviour pronounceth an woe unto them that laugh now, for they shall weepe and lament hereafter; Hence fIam. 4.9, 10.S. Iames adviseth men, to turne their laughter into mourning, and their joy into heavinesse: And gEccles. 7.3, 4, 5.Solomon hereupon instructs men; that it is better to goe to the house of mourning, then to the house of feasting; for that is the end of all men, and the living will lay it to his heart. That sorrow is better then laughter, for by the sadnesse of the countenance the heart is made better: And that the heart of the wise is in the house of mourning, but the heart onelyonly of fooles in the house of mirth: there being nothing more dangerous to mens soules, hVirtuti inimica voluptas. Silius Italicus. Punic. Bel. lib. 15 fol. 185.more opposite to their vertues, then carnall pleasures. This Heathen men long since acknowledged. Voluptas esca malorum quâ nulla capitalior pestis hominibus à natura datur, Nihil altum, nihil magnificum & divinum suscipere possunt, qui suas omnes cogitationes abjecerunt in rem tàm humilem at que contemptam: writes iDe Senectute pag. 652. De Amic…tia. p. 661.Cicero. Respuendae sunt voluptates, enervant & effaeminant. Voluptati indulgere initium omnium malorum est. Indurandus ita que est animus & blandimentis voluptatum procul abstrahendus. Vna Hannibalem hyberna soluerunt, & indomitum illum nivibus at que Alpibus virum enervaverunt fomenta Campaniae. Armis vicit, vitijs victus est, &c. Debellandae ita que sunt imprimis voluptates; is the advice ofkEpist. 51.104.110. Seneca. And good reason is there for it.
Quippe nec ira Deûm tantum, nec tela, nec hostes,
Quantum sola noces animis illapsa voluptas,
as lPunicorum Bel. lib. 15. fol. 186.Silius Italicus affirmed long agoe: answerable to which is that of mLivi. Hist. Rom. lib. 30. pag. 749.Scipio, appliable to our present times. Non est tantum ab hostibus armatis aetati nostrae pericul…, quantum à circumfusis undi que voluptatibus: qui eas sua temperantia frenavit ac domuit, multo majus decus majorem que victoriam sibi peperit quàm nos Syphace victo habemus. And is it then any such tedious irkesome matter for Christians out of their love to Christ, (for whom they should part with *Luk. 14.33.all things) to part with these their worldly pleasures, so dangerous to their soules, when as Pagans have thus censured, abandoned them long agoe? Let us therefore contemne the losse of these our worthlesse, vaine and sinfull Enterludes, nNon tantigulam facias voluptatis quanti periculum. Tertul. De Spectac. c. 27.whose danger farre exceeds their pleasure, and since we shall not enjoy them hereafter in Heaven, let us not desire them whiles we are on earth. Fourthly, this world, this life is oSee Act 6. Scene 11. pag. 293.294.no time, no place for pleasure, mirth or carnall jollity, it being onelyonly a vale of misery, a place of sorrow, griefe and labour to all the Saints of God. pBernard. De eo quod Scriptum est. Beatus homo, &c. Sermo. fol. 84. a.Cum enim legatur Adam in loco voluptatis ab initio positus ut operaretur, quis sanum sapiens, filios ejus in loco afflictionis ad feriandum positos arbitretur? Every man is qNatura hominem tantum nudum, & in nuda humo, natali die abijcit ad vagitus statim & ploratum, nullum que tot animalium aliud ad lachrymas, & has protenus vitae principio. At hercule risus praecox ille & celerimus ante quadragesimum diem nulli datur. Ab hoc lucis rudimento quae ne feras quidem inter nos genitas, vincula excipiunt, & omnis membrorum nexus. At homo infeliciter natus jacet, manibus pedibus que devinctis, f…ens, animal caeteris imperaturum, & à supplicijs vitam auspicatur, unam tantum ob culpam, quia natum est. Heu dementiam ab ijs initijs existimantium ad superbiam se genitos, &c. Plinius. ad l. 7. Nat Hist. Proaemium. p. 289.290.borne into this world weeping, to signifie that it is a place of teares, not of laughter; a prison, not a Paradice; and shall we then thinke to make it onelyonly a Theater of jollity and delights? Fiftly, let no men so far deceive themselves, as to expect an *Ne que enim ad hoc nos de Paradiso voluptatis animadversio divina eijcisse videtur, ut alterum sibi hic Paradisum adinventio humana prepararet. Bernardi Declamat. fol. 569. F.earthly Paradice and an heavenly too; as to enjoy the pleasures of earth and Heaven both. rHi…rom. Epist. 1. c. 9.Delicatus es frater si & hic vis gaudere cum saeculo, & posteà regnare cum Christo, writes Saint Hierom. Alas, those who receive their pleasure in this life, must not looke for any comfort, but torments onelyonly in the life to come, sRev. 18.7.and so much pleasure as they have enjoyed here, so much torment shall they susteine hereafter tPsal. 126.5, 6.None reape injoy hereafter, but those who sow in teares of godly sorrow now. u2 Cor. 4.17.Our light afflictions (not our carnall pleasures) which are but for a moment, are the onelyonly instruments that purchase for us a farre more exceeding and eternall weight of glory. xAct. 14.22.Through many afflictions (not through the pleasant way of worldly pleasures and Spectacles which are quite out of the rode to Heaven) we must all enter into the Kingdome of Heaven, yIsay 25.8. Rev. 7.17. cap. 21.4. Faelices lachrymae quas benigna manꝰ conditoris absterget. Bernardi Declamationes. fol. 270. D.where all teares shall be wiped from our eyes, which here must ever flow with teares of sorrow for our owne and others sinnes. Memorable is that speech of Abraham to the rich man. zSee Bernardi Declamat. fol. 179. & Cyprian. De Caena Domini. Serm. pag. 299.Luke 16.25. Sonne, remember that thou in thy life time receivedst thy pleasure, (as some Translations render it) and Lazarus paine; but now he is comforted, and thou art tormented. Lo here, a voluptuous life, ending in torments; and a sorrowfull life terminating in eternall blisse. It is recorded of the wicked, Iob 21.12, 13. That they take the Timbrel and Harpe, and rejoyce at the sound of the Organ: they spend their dayes in wealth and in a moment goe downe to Hell. And Solomon, Eccles. 11.8, 9. speakes thus unto all voluptuous persons who delight in worldly jollity: If a man live many yeeres, and rejoyce in them all, yet let him remember the dayes of darkenesse for they are many. All that commeth is vanity: Rejoyce, O Young man, in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee to Iudgement. Which two remarkable places coupled with Revel. 18.7. How much she hath glorified herselfe and lived deliciously, so much torment and sorrow give her: are sufficient evidences that all worldly pleasures without Gods merci… and repentance bring men onelyonly to *Ille maeret & de…et, cui bene non potest esse post se…ulum, cuju; vivendi fructus omnis hic capi…u…; cujus hic …olatium omne finitur, cujus caduca ac brevis vita hic aliquam dulcedinem co…put…t voluptatum; cum istinc recesserit, paena jam alia superest ad dolo…em. Cyprian. Contra Demetr. pag. 225.Hell, to torments at the last. It will be therefore your happines, your aSi aliqua amisistis Vitae gaudia, negot…atio est aliquid amittere ut majo…a lucr…ris. Tert…lian ad Mar…yres. cap. 2.eternall advātage, not your prejudice, to foregoe all your sinfull pleasures now, that so ye may gaine far greater, far better in Heaven hereafter. Sixtly, those Enterludes and carnall pastime… wherein the world takes so much solace, can bring no true joy to a Christians heart, who tramples upon them as not worthy the enjoying. It is an excellent saying of bEpist. 111. fol. 203. A. & Epist. 114. h. Hanc Dei gratiam recolens, qui de sacro calice bibit amplius sitit, & ad Deum vivum erigens desiderium, ita singulari fame illo uno appetitu tenetur, ut deinceps fellca peccatorū horreat pocula, & omnis sapor delectamentorum carnaliū, sit ei quasi rancidum rodens que pallatū acutae mordacitatis acetum. Cyprian. De Caena Domini Serm. pag. 301.Bernard: Gustato spiritu, necesse est desipere carnem: affectanti caelestia, terrena non sapiunt: aeternis inhanti, fastidio sunt transitoria. Revera illud verum & solum est gaudium, quod non de creatura sed de creatore concipitur, & quod cum possideris nemo tollet à te. Cui comparata omnis aliunde jocunditas, maeror est; omnis suavitas, dolor est; omne dulce, amarum; omne decorum, faedum; omne postremò quodcun que aliud delectari possit, molestum. Every pious Christian hath the c2 Cor. 1 3, 4. Quicquid nobis adest praeter Deum nostrum, non est dulce. Nolimus omnia quae dedit, si non dat seipsum qui omnia dedit. Augustin. Enarratio in Psal. 85. Tom. 8. pars 2. pag. 66. See Iob 15.11.God of all comfort and consolation, (without whom nothing is pleasant,) with all his great and glorious attributes: the mercies of God the Father; the merits and soule-saving passion of God the Sonne; the consolations, joyes and graces of God the holy Ghost; the wisedome, power, goodnesse, eternity, omnipotency, mercy, truth and alsufficiency of the sacred Trinity, *Nimi…um ad imaginem Dei facta anima rationalis, caeteris omnibus occupari potest, repleri omnino non potest. Capacem Dei, quicquid Deo minus est, non impleb…t. Bernardi Declamationes. fol. 169. F.which are onelyonly able for to fill the soule: the word, the promises of the God of truth; the eternall joyes of Heaven; the fellowship of the blessed Saints and Angels, to ravish, solace, and rejoyce his soule upon all occasions: on these he may cast the eyes, yea fix the very intentions and desires of his heart: in the…e his affections may even satiate themselves, and take their full contentment, without any subsequent repentance, sinne, or sorrow of heart: Those then who cannot satisfie their soules with these celestiall Spectacles, and soule-ravishing delights, in which all Chistians place their complacency and supreme felicity, it is a sure character, that they have yet no share in Christ, no acquaintance with the least degrees of grace, no interest in Gods favour, no true desire of grace, of Heaven, and everlasting life, which would soone embitter and debase al worldly pleasures, which are but cyphers in respect of these. Lastly, if any Play-haunter bee yet so devoted to his Play-house Spectacles that he will not part with them upon any tearmes: let him then behold farre better, farre sublimer Spectacles then these with which to delight himselfe; which I shal commend unto him in S. Augustines words: Quid ergo facimus fratres? writes dEnar. in Psal. 39. Tom. 8. pars 2. p. 417.418.he in our very case. Dimissuri eum sumus? sine spectaculo morietur, non subsistet, non nos sequetur. Quid ergo faciemus? Demus pro spectaculis spectàcula. Et quae spectacula daturi sumus Christiano homini, quem volumus ab illis spectaculis revocare? Gratias ago Domino Deo nostro, sequente versu ostendit nobis quae spectatoribus spectare volentibus spectacula praeberemus, & ostendere debeamus. Ecce aversus fuerit à Circo, à Theatro, ab Amphitheatro, quaerat quod spectet, prorsus quaerat; non eum relinquimus sine spectaculo. Quid pro illis dabimus? Audi quid sequitur. Multa fecisti tu Domine Deus meus mirabilia tua. Miracula hominum intuebatur, intendat mirabilia Dei. Multa fecit Dominus mirabilia sua, haec respiciat. Quare illi viluerunt? Aurigam laudas regentem quatuor equos, & sine lapsu at que offensione currentes. Forte talia miracula spiritalia non fecit Dominus. Regat luxuriam, regat injustitiam, regat imprudentiam: motus istos qui nimium lapsi haec vitia faciunt, regat & subdat sibi & teneat habena… & non rapiatur: ducat quo vult, non …rahatur quò non vult: aurigam laudabat, aurigam laudabit. Clamabat, ut auriga veste cooperiretur, immortalitate vestietur. Haec munera, haec spectacula dedit Deus; clamat de caelo, Specto vos: luctamini, adjuvabo: vincite, coronabo, &c. Nunc specta histrionem. Didicit enim homo magno studio in fune ambulare, & pendens te suspendit. Illum attende aeditorem majorum Spectaculorum. Didicit iste in fune ambulare, nunquid fecit in mare ambulare? Obliviscere Theatrum tuum, attende Petrum nostrum, non in fune ambulantem, sed ut ita dicam, in mari ambulantem, &c, See here, pag. 345. to 349. to the same purpose. Christians then in this Fathers judgement have farre greater, farre better Spectacles then all the Play-houses in the world can yeeld them: They have *See the 2. Epistle Dedicatory, accordingly.many heavenly, sweet and spirituall Spectacles on which to cast their eyes and thoughts; these they must alwayes contemplate; not these base filthy Enterludes. I shall therefore cloze up this objection with that excellent passage of Tertullian, which answers it to the full. Nostrae caenae, nostrae nuptiae nondum sunt: non possum cum illis (Spectatoribus) discumbere, quia nec illi nobiscum. Vicibus disposita res est. eDe Spectaculis. lib. cap. 27.28, 29. Tom. 2. pag. 401.402, 403.Nunc illi letantur, nos con…lictamur. fIohn 16.20, 21, 22.Seculum (inquit) gaudebit, vos tri…tes eritis. Lugeamus ergo dum Ethnici gaudent, ut cum lugere caeperint, gaudeamus; ne pariter nunc gaudentes, tunc quo que pariter lugeamus. Delicatus es Christiane, si & in seculo voluptatem concupiscis, im… nimium stultus si hoc existimas voluptatem. Philosophi quidem hoc nomen quieti & tranquillitati dederunt, in ea gaudent, in ea avocantur, in ea etiam gloriantur. Tu mihi metas & scenas & pulverem, & harenas suspiras. Dicas velim, non possumus vivere sine voluptate, qui mori cum voluptate debebimus? Nam quod est aliud votum nostrum, quàm quod & Apostoli; gPhil. 1.23.exire de seculo & recipi apud Dominum. Haec voluptas, ubi & votum. Iam nunc si putas delectamentis exigere spacium hoc, cur tàm ingratus es, ut tot, & tales voluptates à Deo contributas tibi satis non habeas, ne que recognoscas? Quid enim jocundius quàm Dei Patris & Domini reconciliatio, quàm veritatis revelatio, quàm errorum recognitio, quàm tantorum retrò criminum venia? quae major voluptas, *Nota.quàm fastidium ipsius voluptatis, quàm seculi totius contemptus, quam vera libertas, quàm conscientia integra, quam vita sufficiens, quàm mortis timor nullus, quod calcas Deos Nationum, quod Daemonia expellis, quod medicinas facis, quod revelationes pe… is, quod Deo vivis? Hae voluptates, haec spectacula Christianorum, sancta, perpetua, gratuita; in his tibi ludos circenses interpraetare; cursus seculi intuere, tempora labentia dinumera, metas consummationis expecta, societates ecclesiarum defende, ad signum Dei suscitare, ad tubam Angeli erigere, ad martyrij palmas gloriare. *Nota.Si scenicae doctrinae delectant, satis nobis literarum est, satis versuum est, satis sententiarum, satis etiam canticorum, satis vocum, nec fabulae, sed veritates, nec strophae, sed simplicitates. Vis & pugillatus & luctatus? praesto sunt, non parva sed multa. Aspice impudicitiam dejectam à castitate, perfidiam caesam à fide, saevitiam à misericordia contusam, petulantiam à modestia adumbratam, & tales apud nos sunt agones, in quibus ipsi coronamur. Vis autem & sanguinis aliquid? habes Christi. Quale autem spectaculum in proximo est, adventus Domini jam indubitati, jam superbi, jam triumphantis? Quae illa exultatio Angelorum, quae gloria resurgentium sanctorum? quale regnum exinde justorum? qualis civitas nova Hierusalem? At enim supersunt alia spectacula, ille ultimus & perpetuus judicij dies, ille nationibus insperatus, ille derisus, cum tanta seculi vetustas, & tot ejus nativitates h2 Pet. 3.7, 9.uno igni haurientur. Quae tunc spectaculi latitudo? quid admirer? quid rideam? ubi gaudiam, ubi exultem spectans tot ac tantos reges, qui in caelum recepti nuntiabantur cum ipso Iove, & ipsis suis testibus inimis tenebris congemiscentes? item praesid…s persecutores dominici nominis saevioribus quàm ipsi flammis saevierunt insultantibus contra Christianos, liquescentes: quos praeterea sapientes illos philosophos coram discipulis suis una conflagrantibus …rubescentes, quibus nihil ad Deum pertinere suadebant, quibus animas aut nullas, aut non in pristina corpora redituras adfirmabant; etiam poe…as, non ad Rhodamanti nec ad Minois, sed ad inopinati Christi tribunal palpitantes. Tunc magis *Let our Tragedians and Actors observe this passage.Tragaedi audiendi, magis scilicet vocales in sua propria calamitate. Tunc histriones cognoscendi solutiores multò per ignem: tunc spectandus auriga in flammea rota totus rubens: tunc Xystici contemplandi, non in gymnasijs, sed in igne ja…ulati, nisi quod nec tunc quidem illos velim visos, ut qui malim ad eos potius conspectum insatiabilem conferre qui in dominum desaevierunt. Hic est ille (dicam) iMatth. 13.55. Mark. 6.3.fabri aut quaestuariae filius, kIohn 5.16.Sabbati destructor, lIohn 8.48.Samarites & Daemonium habens. mMatth. 26.14, 15, 67, 68. c. 27.29, 30, 31, 34.Hic est quem à Iuda redimistis, hic est ille arundinis & colaphis diverberatus, sputame…tis dedecoratus, felle & aceto potatus. Hic est quem nMatth. 28.11. to 16.clam discentes subripuerunt, u… resurrexisse dicatur, vel hortulanus detraxit ne lactucae suae frequentia comeantium laederentur. Vt talia spectes, ut talibus exultes, quis tibi praetor, aut consul, aut quaestor, aut sacerdos de sua liberalitate praestabit? & tamen haec jam quodammodo per fidem habemus spiritu imaginante repraesentata. Caeter…m qualia illa sunt, o1 Cor. 2.9. Isay 64.4.quae nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt? credo Circo, & utra que cauca & omni stadio gratiora.