A Refutation of the Apology for Actors
And first, touching their Heathenish and Diabolicall institution.

IMpietie is then growen to its full heigth, when it once presumeth to boast of it selfe. Playes haue euer been condemned by godly Christians; but now the impiety of Players is growen to such ex­cesse, that they take vpon them to defende their qualitie: And that which Wise and Good men haue euer repudiated for euill, they would haue vs re­ceiue and imprace for commodious good. Wherevpon one of them (amongst the whole crew) hath published An Apologie for Actors: Which no sooner it had presented it selfe vnto my view, but in derision thereof I bought it, wondring in my minde, what M. Actor could say for himselfe, to maintaine his idle Profession. But when I had perus'd it, & read it ouer, I considered, that thereby too too many credilous people might be seduced, and therefore a matter (in some sort) worth the answering; and yet I perceiued such slender assertions to be allead­ged in defence thereof, that I deemed it not worth the answering by any graue Senior, or learned Clarke, but rather by some single witted, and illiterat Pupill, that the victorie being gotten, might be the more glorious; and the ouerthrow giuen, the more shamefull and infamous. [Page 2]Wherefore I, although ranged amongst the companie of such vnlearned Nouices, and sitting lag-tayle in the lowest Fourme of their Shoole, haue notwithstanding vndertaken to oppose and refute this Apologie, because it doth not require a better Ingene then mine owne, to batter all the Bulwarks and Fortresses therein raysed to oppugne the trueth, euer hitherto deliuered and prea­ched against these Stagerites, and prophane spectacles presented in the Theaters, to the as prophane sights of all that goe to be spectators of them. Nor in thus doing, haue I entreated any to be a Patron and Protector of these vnripe Fruits of my weake vnderstanding, against any the callumniations of those that vndoubtedly I ex­pect to resist my good intention (being such onely as wallow in worldly pleasure; or haue their mindes strict­ly bound thereto) because I know all good men, rightly religiously and sinceerely disposed, and all such as with Reason shall weigh in the ballance of their sound iudge­ment, what I haue written in this Booke will with emu­lation striue, and if need be, contende who shall first pa­tronize my worke.

And although M. Actor with all his complices and abettors, may condemne mee for an vnlearned Punie; and withall say, that I haue but Shot my Fooles Bolt at him: Yet I am perswaded I shall not shoote in vaine, but at least-wise wound, though I doe not kill: I meane, giue his Apologie such a Blurre, that it shall not be able after neuer so much washing, to shew a cleane face againe. But in case he shall vpbraide me for my barbarisme and vnpolished Phrases voyde of all elegancie and commen­dable stile, which throughout my whole Treatise I shall perforce vse, being I was neuer schooled in the arts of Humanitie, nor practized in Rhethoricke & Eloquence, it skills not; For I trust not on him, but depende on o­thers for the equitie of the cause I vndertake, knowing, that Tructh the more naked it appeares, the more comely it pre­sents [Page 3]it selfe to all men, except her Aduersaries.

And now to vse no longer, or more tedious prolo­cutions, I will set downe the Method, I meaue to follow in my succeding Discourse: Which is, First to refute and oppose such assertions wherewith M. Actor seemes to defend himselfe: And afterward, to aduance the truth I take in hand; yea'uen in the same tripartit diuision, as himselfe hath vsed in his Apologie. And so (ad remaggre­diar) to the purpose.

A Iehoue principium.

GOD, who in the beginning, Created all thinges for his owne Glorie; and next himselfe, for the seruice of Mankind, a­mong other thinges hath Created many for the Recreation of mans wearied spi­ritcs, that after some refection, hee might the more dilengently and earnestly apply himselfe to the honest labours of his Calling. This benigne grace of the Almightie, men not content thankefully to accept of, nor moderatly to vse, they haue vnthankfully per­uerted and abused; turning the grace of God into wan­tonnesse: and in continuance of time by little and little, through Sathans meanes, haue deuised many vnlawfull artificiall Pleasures, whereby they might passe away (as their name Pastimes signifie) the most precious time of their life (which th'Apostle exhorts Warily to redeeme,) idlely and fruitlesse, without any profite to the Church, or Common-wealth wherein they liue, or to their owne soules, which they ought heedfully to regard: But to the corruption of their Manners, drowning all Virtues in them, and choaking vp of the good Seed of the Word, which should dwell plentifully in their heartes, and in stead thereof, sowing the Tares reaped from vngodly [Page 4]and obscaene Stage-playes, the most impious and perni­tious of all other vnlawfull artificiall Pleasures. To the beholding of which, very many (more is the pitrie) qua­si vi & impetu coguntur, are by the prauitie of their nature, (addicted wholy to Pleasures) carryed as it were with force and violence. Yea many of them in their heartes willing to consume many Patrimonies, yearely spen­ding many poundes on these vaine representations. By which meanes, the actors of them finde such sweete gaines to maintaine their idle life, that they giue their whole industrie to various and mimicall inuentions, that they might become Men-pleasors, and those most of the prophanest condition; and so consequently displea­sers of GOD. For noue can serue these two Maisters to­geather, GOD and Belial. And now at last, by giuing two howers vaine Babling for as many howers gathe­ring of Money, some of them become rich in the Com­mon-wealth; and withall, proud to publish vnsauorie Apologies, for their impious Seminaries of euill Manners, (their Playes I meane, which breed such euill effectes, as hereafter euery wheare shall be shewed) and withall ex­hibiting them to the patronage of most Honorable peeres, thereby doubly to deceiue them whom they haue already seduced; That if such a one protect it, Oh 'tis a worthy subiect, and to be imbraced (of them that hate goodnesse) and who then dare contradict it? Yes assu­redly many thousands, especially of graue and reuerend Preachers of the Word, that hate their Playes for as bad Poyson to the Minde, as the byting of a Viper to the Flesh. Whom M. Actor in the second line of his Apology most rudely calleth Seditious sectists, hauing neither re­gard to the vnitie which by application of the diuine Word they procure twixt man & man, & by their admi­nistrie betwixt God and man and his owne Conscience, contrary to all sedition in the world: Whom also after­wards, he giues foorth to be too Sower for Food, and too [Page 5]rancke for Fodder. Happily because hee, nor any of his fellowes can digest their good instructions and sacred doctrines either as Food for men, or as Fodder for such Beastes. But this first fault of his, may be pardoned, quia consuetudo est altera natura because that custome of Ray­ling & Backbiting vpon the Stage with his tongue, hath brought him to vse the same scurrility with his Pen.

Afterwards followes, that the Princes of this Land amongst other things haue tollerated certaine Theaters. Which is not to be denyed: but the Reason why, is to be enquired. For in like cafe is Vsurie, Dicing,Why Playes are tollerated. Sortile­gie, &c. tollerated; yet none approoued and allowed. Any why then are Theaters tollerated? It is answered by Christ himselfe vpon the like occasion, in the Ghospell of S. Matthew; where being demaunded of the Pharises, Why Moses did commaund a man to giue a Bill of Diuorcement, Matth, 19.7.8. and put away his Wife? Hee answered: Moses because of the hardnesse of your heartes, suffered you to put away your Wiues. And so Princes in these times, suffer (not allow) such enormities, for the hardnesse of their subiectes heartes; and for no other causes.

Next ensueth his fayned dreame of the Muse Melpo­mine; where by tooth and nay le he labours to shew what good the Muse vsually effecteth. Which because it tou­cheth the qualitie of Playes, I referre to conuince, till I enter vpon battering the Third part of his Treatise, be­cause I will not wearie the Reader with too often repe­titions, which I shall sometimes be constrained vnto. Yet somethings therein hereafter not to be touched, may not be past ouer in silence. For after the Muse had recoun­ted all her worth, and pristine honour wherewith shee had been graced: Then peruersely doth she exclaime.

Why this is the Iron age.This age, is the Iron age indeed: and why? Because the Magistrates throughout almost euery Cittie in the [Page 6]Land, by their authoritie (represented in the Iron Sword borne before them Parcere subiectis, & debellare superbos) doe prohibite them from entring their precincts to ex­ercise their craftes. Whom if they admit, it's vnwilling­ly through the great sute made vnto them. Whereby the hardnesse of the peoples heartes the more appeares, in that they striue freely to giue accesse for sinne to enter in and take possession of them. Besides, the honourable Citie of London hath spued them out from within her Walles, and reiected them to take vp their standing in the Remotest places of the Suburbes, or no where else within her Iurisdiction.

Next, hath the Muse, or rather M. Actor, again in­curred his former lycentiousnesse, impiously belching foorth blasphemous words, calling reuerend Preachers, Blackmouth'd Curres: Because,

Next.

And how comes this to passe? But euen thus; Sinne leaues them: Why? because they leaue Sinne. And so Playes leaue them, because they leaue Playes. For further answere to which, I will recite this example. That the wise Cato once went into the Theater at Rome, and pre­sently departed foorth againe:Cato. and being demaunded why he did so; answered. He went into the Theater only that he might be seene and knowne to goe out of it. Now let all men iudge by this answere, whether the Theater reiected him, or he the Theater.

Next,Seneca. doth M. Actor for his Muse cry out, Oh Seneca! whom none sooner would oppose himselfe against Christian pietie. And yet I much doubt of it: For in his Epistles he wrote; It is very dangerous to be present at such shewes. And in his first Epistle of the third Booke, he de­clares [Page 7]the dissolutnesse, disorders, and inconuenience that haue ensued thereby.

Next doth M. Actor deriue his originall of acting Playes from the first Olympiad. When in the presence of Hercules there was personated the worthy exploits of his Father Iupiter: Which wrought such impression in his minde, that in emulation of his fathers valour, he perform'd his twelue Lobours. Him Theseus followed, and Achilles Thescus, &c. To prooue this false, be it manifested that there were many Hercules: For the Author of Zenophons aequiuoca, sayth; That the most auncient Kinges of Noble families, were still called Saturnes, their eldest Sonnes Iupiters, and their hardiest Grandchidren Hercules. Tully recounteth sixe of them:6. Hercules.

• 1. Sonne of the eldest Ioue & Liscitus.
• 2. An Aegiptian sonne to Nilus.
• 3. One deified amongst the Idaeans.
• 4. Sonne to Astery Latona's Daughter.
• 5. The Indian Belus.
• 6. The third Iupiters Sonne by Alemena. Ʋarro reckoneth 44.
  44. Hercules.

Siculus hath but three of them: 1. An Aegiptian the worthiest,3. Hercules. made Generall of the Armie by Osyris: for strength and vallour, he trauayled most part of the World, and erected a Piller in Lybia: He liued before the second Hercules Alcmena's sonne aboue 1000. yeares. And this second Hercules, emulated him, (not his father Iupiter) and therefore was called Al­caeus. The third was Hercules of Crete; a famous Souldier, institutor of the Olympian Games. This Pausanias calleth Idaeus, which is the third amongst the sixe numbred before by Tully. And this was that Hercules which triumphed as victor on Mount Olympus: the other, liued a whole Gene­ration before his time; to whom the ambitious, and fabu­lous Greekes ascribe the labours of the rest. And therefore, as he ordained not the Olympian Games, so neither was he victor of them; for we neuer read of two Hercules on the Mount at once: Nor in the first Olympiad did he behold his Fathers warlike deeds personated before him. Wherefore this M. Actors Originall of Playes, is to be held disprooued; and that his Hercules by probable coniecture, neuer beheld [Page 8] Play at all. And so as the Proposition is ouerthrowne, the Assumption of others that should imitate him, is disa­nuld; and consequently the Conclusion cleane conuinced: and further yet for vnsoundnesse, to be confounded. For where he sayth, It may be imagined had Achilles neuer liued, Alexander had neuer conquored the World; Hee is condem­ned euen by Alexanders owne wordes: For when he went against Ierusalem, and that Iaddus the High Priest and the Leuites met with him in their Priestly roabes, shewing him the Vision of God by Daniel concerning the Greekish Mo­narchie ouer the world: It is recorded that he answered. And this great God by a Ʋision in my sleepe encouraged mee to vn­dertake this weighty enterprize. Alexanders Vision. So that not the life of Achilles acted before him, but the Diuine Vision prickt him for­wards to the performance of his atchiuements. Other things follow, which belonging to the quality of Playes, I transferre to handle till the latter part of my Treatise, where with other matters together they are to be confuted. But the next proofe of Antiquity for Stage-Playes by M Actor alleadged, is out of Ouids works. That Playes were first in­stituted in Rome by Romulus; which to bee such as Stage-Playes are, can neuer be affirmed, but to the contrary. For the Apologist himselfe doth alleadge, that the patterne of the first Theater in Rome was brought from Athens, which Act was after the expulsion of their Kings.

To shew then to others (for M Actor himselfe know­eth it) what Playes they were,Romulus his scircensian Playes. They were Circensian Playes, such as were kept vpon Olympus Mount, to proue the war­like actiuenesse of their Youth, in running, leaping, sword-playing, and the like. And Circenses they were called, be­cause the place was encompassed with swords, of Circa and Ensis, as saith Seruius. For the Antiquity hauing not yet or­dayned fit places wherein to exercise their Youth, practi­zed them betwixt a riuer side and a ranke of swords, that the Idle might see danger on both sides. Afterwards Tar­quinius Priscus appoynted a Ring for them, that the people [Page 9]might stand round, (as wee make a ring for Wrastlers in More-fields) which was called Circus maximus. And euery yeere once, saith Liuy, were these Games celebrated, being diuersly named, as Magni & Romani, & Circenses. Next doth M. Actor ground himselfe vpon his very probable and important argument (as he termes it. Viz. That in the time when Theaters most flourished at Rome, Christ and his A­postles soiourned on the earth: yet neither in their Ser­mons, Bookes, Acts or Documents, haue they so much as named or touched them, but were content to passe them ouer. Manifestly false; For it is a poynt to bee held, and knowne it is for a truth, that some sinnes there are which neuer were mentioned in holy write in specie: and shall wee say then such are no sinnes? Nay, some sinnes are in the Scriptures vnspoken of, which many most learned men are of opinion, that they ought not to be publickly hand­led: That the rather being vnknowne, the hardnesse of mens hearts should not moue them to the committing of such enormities, if knowne they were. This were enough to conuince and refute M. Actors important argument, but it shall not suffice; For it is euen poynted at with the finger both in the olde and in the new Testament. In the old, Moses setteth downe an euerlasting morall Law, both for the present and future times, Deut 18.9. where hee warneth the Israelites,Prooses of Scipture a­ga [...]nst Playes. that they should not learne to doe after the abhomi­nation of the Gentiles. And what abhomination was after­ward more rife among the Nations, then Playes presented in honour of their Idols. And in the new Testament, S. Paul 1. Cor chap 8. commandeth the Corinthians, that they should ab­staine from feasting in Idols Temples, and from things consecrate to Idols. And Acts 15.20. Write vnto them, that they abstaine them­selues from filthinesse of Idols. And Vers. 29. That they abstaine themselues from things offered to Idols. Now what was offered and consecrated to the honour of the Idoll Gods or Diuels, more then Playes? And what filthinesse of Idols should they more auoid then Playes, which the more obscene and scur­rilous [Page 10]they were presented, the better pleased they the Di­uels which commanded such solemnities to be kept, as shall be declared hereafter: wherein maybe espied the Diuels drift in instituting of them, that through their obscenity he might corrupt the Gentiles manners.

Next doth M. Actor obiect, that GOD hath created sun­dry things for delight: as Iewels, Dainties, and Delicates to be moderately vsed, the Hare to be hunted, the Stagge to be chased, &c. All this I denie not. Yet shall hee neuer make me beleeue that GOD did euer allow of Iuglers and Sortilegers, often spoken against by Moses, nor of Iesters, Vices, and Players, which are all of a crue.

Next doth M. Actor affirme, hee could neuer yet reade any History of any Common-wealth which did not thriue and prosper whilst these publicke solemnities were had in odoration. Heere doth hee seeke to blindfolde the world, and leade vs hoodwinckt in a most palpable errour. As though partly Playes vpheld the slate of a Common-weale, and not rather Vertue cleane opposite against them. But although the Apologist hath produced no example to con­firme his allegation, yet will I recite worthy memorials to the contrary. Rome's Common-wealth which in glory sur­passed all other, in those times when Theaters most flou­rished, then was most pitteously rent and torne. For a while after the institution of Stage-playes, ensued those most lamentable ciuill warres that were the ouerthrow of the Ci­ties state, as I will now declare

The fall of Romes Com­mon wealth.L. Sylla, and Marius, two mighty Citizens, through their ambition enuied each other so maliciously, that their priuate hatred grew into publicke factions. And at last their discord was so great, that they fought a set battaile at Porte Esquiline. Where Marius being put to the worst, fled into Africa. Marius thus ouercome, Sylla going to warre vpon Mithridates, left Cinna, and Octauius Consulles in the Cittie. But Cinna desirous of innouasion, seuered himselfe from his fellow, and was chased out of the Cittie by him, [Page 11]and his faction. Which iniurie Cinna endeauouring to re­uenge, called backe Marius out of Africa. And he now ma­keth bloudie warres vpon his Country, and entring it with his angry forces, and mighty powers, butchered vp num­bers in euery corner of the Cittie, charging his Souldiers, that to whom so euer he returned not the salute, they should immediatly dispatch him: by which meanes an innumera­ble company, noble and ignoble were slaughtered. And then in his seauenth consulship he died. Soone after came Sylla out of Asia, and rooted out Marius his sonne, and all the whole faction of them vtterly. And then tooke he vp­on him the perpetuall Dictator-ship: wherein hee proscribed many thousands of the Romane Citizens with outragious cruelty, that they all thought Marius a meeke Lambe, in respect of him, though during his superiority, he tyranized with vnsufferable cruelty and insolence. So that betweene both, the whole Cittie, Streetes, Market-places, Temples, and Theaters themselues, were filled with dead carkasses. These mens factions, afterwards Pompey and Caesar tooke vp a fresh. Pompey could endure no equall; and Caesar no superiour. So that most cruell and deadly warres arose betweene them. And at length, Caesar getting the vpper hand, crea­teth himselfe perpetuall Dictator, bringeth the whole Em­pire vnder his owne subiection, & reduceth the Common-wealth into a Monarchy. And thus whiles Theaters flou­rished, and Stage playes were presented in greatest pompe, is the most flourishing estate of the Romane Common-wealth brought into a Monarchy. To this ensample many more might be added, and yet M. Actor could neuer reade of any such History. One more I will exhibite and so cease.

The fall of Caesars Mo­narchie. Agrippina the mother of Nero, and Seneca his Tutor, both ambitious of gouernment, perswaded Nero in the minority of his age, to take his pleasures, and leaue vnto them the charge and paine of the publicke affaires of the Empire, thinking that the fury of his youth would ware away with fond delights, and that wisedome would encrease with age, [Page 12]in meane time, that they would better gouerne then hee. Of his opinion was Burrus a singular person, and next to Seneca in the waighty causes of gouernment. Now there­fore Nero giues himselfe to all licentiousnesse: now magni­ficent Theaters are erected, and Stage-playes instituted: now the Poets pennes are set on worke, Tragedians and Come­dians are busily occupied: now all these flourish more then before, or afterwards they euer did. Now Nero becommeth a Sword-player, and chaser of wilde beasts vpon the Thea­ter, and thereby commeth to bee butcherous and bloudie minded; afterward a murtherer and a manqueller. Now Nero acteth cruell Tragedies and scurrilous Comedies in his owne person; and thereby learneth to act all dissolute­nesse, and performe whatsoeuer mischiefe could be deuised: For, Quo semel est imbutarecens seruabit odorem—Testa.

Here had so seasoned himselfe in those former euils, and therewith was drawne to such a meruailous corruption, that now he gaddeth about the streetes in the euenings; he and his flattering companions sets vpon many Innocents he meetes withall, and outragiously perpetrateth horrible facts, beastlinesse, and detestable murthers. In the meane time, for the space of fiue yeeres, Seneca & Agrippina gouer­ned the Empire indifferently. Howbeit, because Agrippina tooke vpon her to rule all alone after her owne appetite, these two, Seneca and Burrus, tooke order out of hand, that the Emperour should withdraw the gouernment from her, and assume it to himselfe. But as wise as they were, yet were they greatly deceiued, in that they thought Nero would become wise in age, by passing his youth in folly; for it hapned cleane contrary, and hee became a most wic­ked and cruell Tyrant: So that at last, hauing done innu­merable mischiefes against one or other, great and small, as his fancieled him, Seneca began to doubt least the like might happen to himselfe. And it came to passe, that Nero's cru­elties, and oppressions, so wonne him the euill will of all his Subiects, as they one after another reuolted from his [Page 13]obeysance. Whereupon Burrus, Ruffus, Sulpitius, and Fla­uius his greatest minions, entring into the like feare, con­spired against him; but they were discouered and condem­ned. Yet before they were executed, Nero would needes conferre with Sulpitius and Flauius. And after hee had de­maunded of Sulpitius, wherefore hee had broken his oath, and conspir'd against him, he asked the like of Flauius also; who answered, I haue loued, and hated thee Nero, aboue any man in the world:Conspiracie against Nero, and why.Loued thee, as long as there was any hope thou wouldest become a good Prince: but when I saw thee become a Manqueller, a Murtherer, a Tragedian, a Player of Enterludes, a Fencer, and a Towne-burner, I could not but hate thee extreamely.

Here is euidently to be seene the effects of these Theaters, how it made Nero to be hated of his dearest friends. Whose answeres though they astonied him to heare, yet in steed of amendment, he addicted himselfe to farre worse enormities then before. So that behold Ʋindex his Lieutenant gene­rall in Gaul, reuolted from him: Wherewith though the losse were not small, yet was not Nero much troubled. But when hee vnderstood that his olde Captaine Galba Presi­dent of Spaine, was reuolted, then too late hee feared his owne ruine. And now began the Empire sodainly to bee rent in sunder, for almost euery Gouernour ceased their Prouinces into their owne hands. Then doth Galba hasten vnto Rome to dispatch the Tyrant: who in the end, being abandoned of euery one, euen those of his owne guard, fled and hid himselfe within a little Lodge in the Fields; where fearing to be taken aliue, hee kild himselfe. And after this sort was the blood of the Caesars extinguished, and no more Emperours by lawfull succession. For the pretorian cohorts became so dissolute in Nero's raigne, that both they and the other Souldiers tooke vpon them to create Emperours at their pleasure: Whereby the Empire oftentimes was mise­rably dismembred by sundry Tyrants at once by them are­cted. And thus to conclude, whiles Playes were had in greatest honour, by the corruption of manners that pro­ceeded [Page 14]from them, was the Romane Common-wealth changed into a Monarchie, and the Monarchie afterwards into Tyrannicall gouernement.

Next, doth M. Actor with great contumely scandalize the good Emperour Marcus Aurilius, calling him Cynick, and vnfit for gouernment. In meane while, condemning the vse of Comedies, which so cynically (as him selfe would haue it) barke at al follies: And likewise obnubilating his worthinesse, for whose loue, who banished Players, the peo­ple made them all Statues in his memoriall; which they vouchsafed for no other Emperour, no not for Augustus him selfe, whom the Apologist affirmes to be greatest patron of Poets and Players in his time. Nor did that good Empe­rour interdict the vse of Theaters, because the wanton Dames of Rome made a Play of him; but because of the great folly they wrought, & the corruption of goodnesse which they brought into Rome, as shall further hereaster appeare in a Letter of his, written to Lambertus Gouernour of Hel­lespont, when he sent him three Shippes of Iesters and Players, wishing to haue but one Barke of Wise men in returne of his aduenture. Nor did hee banish Sword-players for other cause, then the pestilence of minde wherewith the people by bloody spectacls might be infected, to the perpetrating of any butcherous attempt: not that himselfe was a cow­ard; for he twice triumphed: once when hee ouercame the Parthians; and once when h conquered the Argonauts, and died in conquering the Realme of Hungary.

Next, doth M. Actor looke backe from Italy into Greece, declaring that the Princes and Sages thereof, being those which were the first vnderstanders, trained vp their youth­full Nobilitie to be Actors, debarring the Mechanicks such imployment. In which, is diuers things to be noted, & re­futed: First, that not all Greece is to be vnderstood, for Sparta is to be exempted as reiecting such abuses. Second­ly, how doth he derogate from the glory of the Hebrewes, when heriportes that the Grecians were the first Vnder­standers, [Page 15]whereas it is euident by all History,the Grecians not the first wise men. the Grecians receiued their knowledg from the Aegiptians, and Chaldocans, and they from the Hebrewes. But if erecting of Playes were such an act, that it were worthy the first vnderstan­ders to performe, how then chanced it the Hebrewes did it not? among whom we neuer read Stage-playes to be solem­nized, and therefore neuer spoken of, nor taxed in specie by the Prophets in their bookes. Thirdly it may bee de­maunded why the Grecians prohibited the baser sort from such imployment. Surely I know not, except their me­chanicks were, and they also desired they should be, of honester life and behauiour then their nobility. According to that speech of Aemilius probus treating of the Greekish fashions, In those Countries (saith hee) its no disgrace for any man (heere M. Actor is found tripping for debarring me­chanicks) to come vpon the Stage, to set himselfe as aspectacle to the people: which we hold for partly infamous, and partly base and vnworthy of an honest man.

Next doth M. Actor shew why the Grecians admitted Playes. Which because it toucheth the vse of Playes I will leaue, perticulerly to handle it in my Third treatise.

Next followes that through Poets and Actors the Greci­ans excelled in Ciuilitie and gouernment, so that other na­tions borrowed their lawes of them. The Romans indeed sent to take a patterne of the Athenian lawes, and withall a while after erected a Theater, after the patterne of the Athe­rian: and a while after this againe; the lawes of Athens fur­thered them not to Ciuilitie so much, as by the induction of Playes they fell into dissolutenesse. Through which all things ranne into disorder, and Ciuilitie laid aside, inhu­manitie sprang vp insteed thereof. For then presently fol­lowed the wars they had against their own slaues, & sword-players, Then ensued, as I said before, the Factions of Sylla and Marius, and after that betweene Caesar and Pompey, the end whereof was the vtter subuersion of their common wealth. And now, if through Stage-playes the Grecians [Page 16]learned Ciuilitie, & good gouernment, how could it other­wise be, but that the Romanes hauing both their lawes and theaters, should also excell in Ciuilitie, (for from the same causes proceede the same efiects.) and not that a while after through the Grecian institutions, they should learne insteed of good manners, corruption; insteed of concord, faction; and all kind of disorder,Playes profited not the Greci­ans to ciuilitie. insteed of reformation. Therefore as Playes did not benefit the Romanes, so neither could they profit the Grecians. Whereby wee may perceaue how M. Actor to blind his readers mind, would faine impose more vpon the worth of theaters, then possibly could be inten­ded. And yet doth he confesse, that those times of the Gre­cians was but the childhood and infancy of the world, very fitly; For indeed it was but their foolish thought, and chil­dish opinion, that Playes was the readiest way to plant vn­derstanding in the ignorant, whereas in the riper, and now old age of the world, most men haue receiued a true intel­lect, to the contrary, except such onely as remaine children still.

Next M. Actor would faine seeme to shorten the extent of the Text and expresse commandement of God in Deute­ronomic. 22.5. The woman shall not weare that which appertai­neth to the man; neither shall a man put on womans raiment. Where although the Law is indifferently to be vnderstood of both Sexes, yet more strictly concerning the man, that he should not so much as put on womans raiment. A very impudent and common abuse in playes it is, though M. Actor would willingly dawbe ouer the meaning of the Scripture, as though that consisted in the like figuratiue sence, as the words of sacramentall consecration elsewhere doe. Whereas there is as much difference betweene that trope and these plaine words, as betweene a Rope and a Player. And although Playes are not immediately meant in the Text, because in that time there was none in Israel, nay nor during the whole time, wherein the Church of GOD was planted among the Hebrewes, was such vanities [Page 17]knowne among them: yet doth it immediately point at this abuse of wearing womens apparell, (vsed in Playes,) flatly forbidding it.

Next M. Actor affirmes, that the Vniuersities sometime in­stitute Stage-playes: more is the pittie, that the most famous lights of learning in the world should bee branded with in­famie, through the meanes of some phantasticals which are in them. Wherefore admit they doe:Who make and act plaies in the Ʋniuersities. who them most com­monly doe compose their Playes? Idle braines, that affect not their better studies. Who are the Actors? Gentle-bloods, and lusty swash-bucklers, such as prefer an ounce of vaine-glorie, ostentation, and strutting on the Stage, before a pound of learning; and are sent to the Vniuersities, not so much to obtaine knowledge, as to keepe them from the common ryot of Gentlemen in these daies: like little chil­dren whom their parents sent to schoole, the rather to keep them from vnder horses feet in the streets, which carefull mothers doe so greatly feare. And who are the spectators? but such like as both Poets and Actors are, euen such as reckon no more of their studies, then spend-all Gentlemen of their cast sutes.

But what followes in the Apology? These Playes embol­den the Iunior schollers against they come to read the pub-like Lecture of Dialect, Ethick, Mathematick, Phisick and Metaphisick. And why not among these the Diuinitie Le­cture? because certainely no such prophane, and light hea­ded persons may bee admitted to it, and because according to the saying of Pope Panl 2. and Adrian 6. they are to bee held as enemies to true Religion.

For Plaies as saith the Apologyst makes a bold Sophister, that is plainely, a too cunning, or false reasoner, to knit pre­posterous and intertangled syllogismes, obscure Sorites, Ae­nig maticall Crocodilites, and forke-horned Dilemma's to ensnare and obnubilate the truth: as now M. Actor him­selfe faine would doe.

Next follows Playes especiall vse for Rhetorick. Rhetorica [Page 18]est ars bone dicendi. Rhetorick is an Art of speaking well. And Playes in th' Apologie instruct to speake well.Playes vse for Rhetorick con­suted. Surely M. Actor would be esteemed for a Rhetorician, and haue Plaies be­come one of the seuen liberall Arts: but his drift is not dri­uen home enough. For vltra posse, non est esse. Who euer of the ancient Orators, Greekes, or Latins, learned to speake well from a Play? Did Demosthenes learne his Science from a Stage? Did Cicero learne his Oratory from a Theater? Why doe not our Diuine Orators schoole themselues by Playes, thereby to learne Rhetorick, so necessary in their Sennons? But they know well, that Playes are a fictiue Art, and not a liberall Science: they know well that Rhetorick graceth Playes by the instruction it giues, for breathing spaces, di­stinctions, and good deliuery of words, and not that poesie and Playes euer gaue that facultie to Rhetorick. For the first arts giue light vnto the arts succeeding. And Rhetorick was long found out before possie. For no sooner had God giuen to men language in the beginning, but that presently expe­tience taught them, how aptly to apply their words, how to perswade, and diswade, how to exhort, discourage, ani­mate, praise or dispraise, defend, confute, extenuate and ag­grauate any matter, and consequently how to rise and fall with the voice, to stop, to breath, distinguish, interrogate, and to obserue all other elegancie of speech.

Next, and last of all doth M. Actor euen as in the very be­ginning, so in the later ending of his first Booke, callumni­ate those worthy and Reuerend Preachers, that in their godly Sermons, out of conscience are studious to suppresse these obscaene and filthy Stage-playes. And I, as in the be­ginning, must reprehend and reproue him therefore. That out of the custome of malicious Comedian detrectation on the Stage, and not of conscience and reason hee doth so reuile them.

Now haue I runne ouer the chiefe points and arguments, of the first Treatise of M. Actors Apologie, confuting some things, and disprouing other: wherein this one thing yet is [Page 19]to bee noted; That the very subiect of Actors Antiquity, both for their Originall and first Induction into Rome, Antiquitas [...]n veritate est an­tiquus error. is yet more narrowly to be inuestigated. For neither Hercules at the first Olympiad beheld his Father Iupiters Acts persona­ted before him, for that, that Hercules, which ordained the Olympian games, was not Iupiters Sonne, and two Her­cules we neuer read to haue beene present at these games at once: neither did Romulus first institute Stage-plaies at Rome, but as I said before, Circensian games, euen such as were vsed in the Olympiads, to exercise their youth withall: as running, riding, leaping, tourncying, sword-playing, coursing with Chariots, and the like. Wherefore to doe M. Actor an ouerthwart kindnesse, I will out of sundry Au­thors declare both their Originall, and when, and by what meanes, and by whose, they first came into Rome. After which, with some few notes and obseruations, I will finish this first part of my Discourse.

The Originall of Playes.The old Husbandmen of Greece, vsing euery yeare to sacrifice to Bacchus for their fruits: First vsed in stead of Prayers, to sing something at putting the fire to the Altars. And then to please his Deity the better, they sung ouer all his victories, warres, conquests, and captiuation of Kings. For reward of which their paines, a Goat was first appoin­ted, or the skinne of a Goat full of Wine. But because the Kings that Bacchus had conquered; affoorded not matter enough for their yearely songs, they fell in hand with the calamities of other Kings, and sung much of them. And this song was called a Tragedy: either of [...], a Goate, which they offered to Bacchus as an enemy to the Vines, or which was the reward of the singers; or of the Wine leese with which they besmeared their faces, (before that Aes­chilus deuised vizors for them) called in Greek [...]. Some will haue the Comedie to haue had the Originall from these Sacrifices also. Others from the solemnities of Apollo No­mius, the Guardian of Shepheards and Villages. Some say, that both these Sacrifices were celebrated at once. Follo­wing [Page 20]which, the most common opinion is thus. When the Athenians liued as yet in dispersed Cotages (Theseus ha­uing not yet reduced them to Cittie) the Husbandmen v­sed after their Sacrifices, to breake iests vpon such as were present, and such as trauailed by chance that way: and by these mirthfull scoffes delighted all the companie. Now, after that the Citty was builded, the Husbandmen at the time appointed for the solemnities, came into the Towne in Carts, and iested one while at their Fellowes, and ano­ther while at the Cittizens, cheefely such as had offended them. And this was called a Comedie: either of [...] a vil­lage, because they liued in such, or of [...] a way, and [...] to be saucy, or to reuell, because they were profuse, and spared no man in the way with their petulant quips. And this is rather the true deriuation; for as Lod. Ʋiues saith, the Athenians as then did not call their Villages [...], but [...]. This custome pleased the Cittizens, and made them animate these of the prompter wit, to write more exactly in this kind of verse. Now the Cittie Poets at first taxed the vices of the Cittizens with bitternes, but af­terwards when they began to follow their owne affects, and their friends, excercising their grudges with sharpnes, and vsing their pens for their weapons, they would some­time traduce Princes that neuer had deserued any such matter, and euen name them. Which tricke when Eupolis had plaied with Alcibiades, in his Comedie called Baptis, he caused him to bee taken and throwne into the Sea, saying these words: Thou hast often drowned mee vpon the Stage, Eupolis, I will once drowne thee in the Sea. By which exam­ple the rest of the Poets were so terrified, that Alcibiades got a law past, that none should dare to name any man vp­on the Stage. So that kind of Comedie called [...], that is, the old Comedie was abolished. Then came in the second kind; wherein many were girded at priuy suppressing of Names vnder colours. And this the Nobilitie fell in dislike withall, least their facts should be glanced at vnder-hand. [Page 21]So that was taken quite away, and a new kind inuented; which treated of meaner persons vnder change of names, wherein was more moderation in their taxation. These kinds were all in Greece.

But for the time of Stage-playes first entrance into Rome, by what meanes, and by whom they were first induced, it followeth thus. In the 400 yeare, or thereabout, of Romes foundation, there was such a sore plague in the Cittie, that they determined not to number the thousands which were dead, but the few that remained yet aliue. And then their Gods (which the holy Scriptures sheweth to be Deuils) for the asswaging of the Pestilence,Playes first in­stituted in Rome by the commaund of Deuils. that seised on their bo­dies, and for the augmentation of their Religion; com­maunded an institution of Stage-playes presently to bee effected in their Honors, and annexed to the celebration of their Sacrifices. And yet that bodily Pestilence did not cease, because that delicate vanity of Stage-playes entred into the cares of the people, which were then wholy giuen to warres, and accustomed onely to the Circensian games. For Liuce in his seauenth Booke, saith: This first institution of Playes for augmentation of Religion, did neither augment Religion in their minds, nor diminish the Pestilence in their bo­dies. But the wily Deuils knowing by naturall reason, that the plague should once haue an end, and beeing not sa­tisfied that they had already infected Greece, but they would also corrupt Rome, and by her, afterwards all the world: by this meanes tooke occasion to thrust a farre worse plague, not into their bodies, but into their manners, saith Saint Augustine, in corrupting of which lyeth all their ioy. And surely the Deuill would neuer haue instituted Playes, but that he knew they were, and would bee beneficiall to his Kingdome.

One example or authority more I will produce to con­firme this, that the Celebration of Playes was by comman­dement to pacifie their Gods. Tully (in Verrem, Acti [...] 6.) being made Aedile, cryes out in the cares of the Cittie; I [Page 22]must needs present the most sacred Playes and Ceremoniall so­lemnities vnto Ceres, Liber, and Proserpina: then I must re­concile Mother Flora vnto the Citty and people of Rome, with the celebration of her enterludes. By this its euident, that these vanities were not first brought vp in Rome by the cor­ruptions of men, but by the direct commandement of Idol­deuils And then arose the Comedie wherein they cast forth fluttish Phrases, and bitter Quips. And this they did inter­changeably in verses, called Fescenini, of such a Cittie in Hetruria, from whence they had their first Players, and na­med them Histriones in the language of that Country. In their taxations they neuer durst name any; for that was ex­presly forbidden in their Law of the twelue Tables. But these Fescenine vses wore out of the Playes by little and lit­tle: and being it was not allowable to traduce any man by name vpon the State, there sprang vp diuers sorts of these playing Fables in Italy, euen as there did in Greece; as the New Comedie and the Satyr: not that which taxeth Vices, and is bound to that one kinde of Verse vsed by Horace, Persius, and Iuuenal, but that wherein the Satyrs were brought in, in a sluttish and opprobrious manner; as in hai­ry Coats, heauy paced, and altogether vnbandsome and slouenly. The first true Comedy in Lattine Verse (as M. Actor alled­geth) was written by La [...]ius Andronicus, Solinater's freed Seruant, after Rome was buildediust 540. yeares, the first Carthagenian warre being ended some few yeares before, as Atticus doth account the time.

But to conclude this Discourse, there were foure cheefe sorts of Stage-Playes among the Romaines. Comedies, Tragedies, Satyrs, and Mimick's, otherwise called Pla [...]ipe­der or plaine-feete, wearing neither shooes nor buskins, but comming bare-foote vpon the Stage. The Satyrs notwith­standing and the Mimicks, are both included vnder the Comedie. The Tragedie discourseth of lamentable fortunes, extream affects, horrible villanies, rapines, murthers, spoils, tyrannies, and the like. The Comedie treats of Fables, dis­honesties, [Page 23]all kinde of knaueries and trickes of wanton Loue, (the impious subiects of these playes would make one hate them) beeing brought into it by Menander, to please the Macedonians that stood affected in such passa­ges.

The Satyr containeth the looser Faunes and Siluanes, whose Rusticall Iests delight much. But as they were vn­cleanly and slouenly, soe were their speeches very foule and dishonest to heare. The Mimicks forbare no beastli­nes, but vsed extreame licentiousnesse; And yet were these more tollerable then other thinges acted in the solemni­ties of Bacchus, which after for their incredible villany and filthinesse, were expelled out of Italy by a decree of the Senate. The Saturnalia and Floralia were two other kind of Playes celebrated by common Strumpets, and the most raskally sort of all men. The Actors of the Floralia though they reuerenced not their owne Gods, yet when Cato came, they would not for shame act any thing in his pre­sence.

I feare me I haue beene too tedious; yet haue I continued my discourse, that I might declare concerning Playes and their originall somewhat to the full. Out of which prece­dent discourse some thinges are yet to bee noted, and light­ly touched at againe.

First concerning their Originall, that they were first instituted amongst the fabulous Heathen Greekes (the peruerters of all Diuine knowledge) in honour of their Diuell-Gods. And that the Comedies tooke their matter and subiect from enuious iesting and scoffing (practised now in our enterludes) strictly forbidden by the Apostle. Ephes. 5.4. and 4.31.

Secondly, that their first induction into Rome was by the commandement of these Diuell-Gods. For which cause it selfe, as thinges the Diuell most delighted in, all professing the name of Christians should detest.

Lastly that the Actors and Poets were driuen to post from one kind of Play to another, because they were euer in dislike and because their licentiousnesse euer grew to bee such and so great, (as theirs among vs now is) that it was not tollerable.

A Refutation of the Apology for Actors, and of their ancient and mo­derne indignity.
THE SECOND BOOKE.

NOw I haue ended my first Treatise, it followes that I proceed in confutation of M. Actors second Booke, Of Actors antient Dignity. Wherein, after I haue refuted some particu­lers, I will declare how the Antiquity esteem­ed of them, and what base accompt for the most part they made of them. To be breefe therefore, the first thing that M. Actor offereth to his Reader is an Apothegme of Cicero & Caesar. Wherein is euident how vnnecessary in a common weallth Caesar at first esteemed Players for to bee, in that therevppon hee pretended a Cauill against them. But ad­mit that Cicero's opinion of Playes, viz. That many heads [Page 25]were busied with them which otherwise would bee inquisitiue af­ter his greatnes, tooke place in Caesars head, so that (as M. Actor would pretend) hee gaue many priuiledges to men of that quality. But both Caesar and Cicero were deceiued in their Councells, for it polited Caesar not one lot. For all the while Playes then florished, Brutus and Cassius with 60. Senators more, were busied in Conspiracy against him, and at last trecherously kild him with daggers in Pom­peys Court. Belike they among others were not busied with the Playes: nay; bee it more likely that from Playes (which are stuffed full of such matters) they learned the cleanely conueyance of their trechery, and how, in what sort, with what secrecy, and by what meanes to effect their treason.

Next doth M. Actor shew sundry examples of stately and sumptuous theaters, erected for Stagerits, and of one in spe­tiall made by Iulius Caesar, wherein was figured the perpe­tuall motion of the coelestiall Spheares. But in his descripti­on hee hath acted the Play-poet so exceeding well, or rather declared such hyperbolicall impossibilities,M. Actor his forgery. that any hauing euer but tasted of the Mathematick arts, will smell out his forgery, whereby hee seekes to dignifie his profession. But I must needs confesse too sumptuous theaters were built by the great Princes of the world. But who were they more then mecre Heathen men and very Athiests, most of them vnthrifts and profuse spenders? of whom, some for their owne vaine-glory and ostentation erected Theaters: others in honour of their Diuell-Gods which commanded it, and others to shew their magnificence, and what they were out of superfluity able to performe. As Traian the Emperour built a bridge ouer the riuer Danubius, euen where it was narrowest, by reason whereof it became more difficult: For there the spatious streame being curbd in, made the torrent more swift then otherwhere. Which againe Adrian his suc­cessor ruinated, because it was a worke of cost so vainely spent. And are not these Princes, with their reasons, for what end they built Theaters, worthy examples for Christi­an [Page 26]Potentates to imitate? If they are, surely none but such as Machianel will contend to proue it.

After this againe doth M. Actor recount sundry Theaters in diuers Prouinces and Emporiall Citties, some ruinated (as thinges repudiated) some built by Heathen Ethnicks, some by Popish Catholicks, some for the hardnesse of peoples hearts, tollerated in the reformed Churches, and amongst others, one of especiall note by Popish King Francis. Anno 1539. wherein for 30. dayes together were represented the Acts of the Apostles. Concerning this let all true Christians giue their censure, whether this act of King Francis was not most impious and sacrilegious, that he should prophane the holy Scripture on a stage. Yet doth M. Actor approue him for it: for hee traduceth him as a great dignifier of Stagerits. If this be true then let not M. Actor bee adiudged for a true Christian, vntill hee sing a Palinode, in recantation of his Apology.

Next doth M. Actor spend many words in repetition of a whole crew of Poets and Actors, ancient and moderne, and amongst them hee extolls one of especiall note and fame in Rome, by name Roscius. Of him thus saith D. Anthony de Gueuara in his Dial of Princes. We find (saith hee) some fragments of an Oration which Cicero made in the Senate, greatly reprouing the Senators, and all the people because they so willingly gaue eare to this iester which raised sediti­on among the commons, his name was Roscio; who was so highly esteemed in Rome, that the Romanes more willingly heard his iests, then that which Cicero spake in good earnest. This Iester Roscio and Cicero striued which of them both were the better. Roscio for presenting a thing with diuers iests, or Cicero for pronouncing waighty matters in earnest. When I read (saith hee) in Iulius Capitolinus that which I haue spoken, I confesse that I could not refraine my selfe from laughter, to see that Roscio being Prince of folly, pre­sumed to contend with Cicero, which was father of Elo­quence.

Next M. Actor shewes what kind of men he would Play­ers should bee: such, that although they cannot speak wel, yet know how, or such that haue volubility (their tongue to run afore their wit) and can speake well, though they vn­derstand not what. See see his absurdity heerein. He would in his first Booke faine make acting an Art Rhetoricall, in­structing to speake well, and yet the tutors in it to bee dis­able for their functions. All Arts consist of two partes: me­thod and practise. Now for the first sort such as cannot speak well cannot teach the part practick of the Art: and the se­cond sort, such as vnderstand not what they speake, cannot teach the part methodicall. And so consequently no perfec­tion by Players is to bee attained in Rhetorick, or the art of speaking well, if to bee an Art it were admitted. Concer­ning which read againe Page 17.18.

Next M. Actor could wish (but he will not) that such as are condemned for their licentiousnesse, were excluded their society. And wish long enough hee may without redresse, himselfe among others neuer seeking for it. For exempt their licentiousnesse only out of Playes, too too small alas will bee their gettings to maintaine their idle life; that be­ing the thing which most pleaseth the multitude, who chie­fly run flocking to the Play-house, that they might make mirth of such folly and laugh at it, and that they might tell it to others when they come home, to make more fooles laugh for company. And therefore in vaine afterwards doth M. Actor intreat for excuse; not to misdeeme all for the mis­deeds of some; being it is the generall carriage of them all. It is a rule in Diuinity to know a mans conditions and what hee is, by the company hee doth vsually keepe. Now if the best of them were not licentious, why do they liue, and Ioue, accompany, and play together with them which are. Were it not madnesse for a man to be his companion which is his daily reproch? But Players all of them are licencious: for, the prouerb is, Birds of a feather flye together. And therefore if they were not they would neuer associate them which are, [Page 28]whon the Synteresis of their owne conscience, and the conscience of all men willeth to auoyd.

Next doth M. Actor recite a memorable example of Iu­lius Caesar, that slew his own seruant whiles he acted Hercu­les furens on the Stage. Which example indeed greatly doth make against their Playes. For it's not vnlikely but a Player might doe the like now,Facyfull sights likely to happen et Playes. as often they haue done. And then what a lamentable proiect would there be for the Spe­ctators to behold: As many times it happens when their supposed nocent persons are falsely hanged, and diuers of them ready to be strangld, or altogether. As for the other Emperours which were Actors by th' apologist recorded: as Caligula, Nero, Ʋitellius, Domitianus, and Commodus, all History shewes they were the most bloody, mercilesse, and cruell Villaines breath'd; Fit to make Actors, though fit for nothing else.

Next doth M. Actor prosecute his matter with example from the Papists, though hee would excuse himselfe for it with haec breter me at the end thereof. But how impious it is to prophane holy Scripture as they doe, all true Christians can determine, as I haue said before. And for such prophane­nesse, Players many times haue receiued their due deserts: as may appeare by the most fearfull accident that happened to the Iesuites of late yeeres at Lyons in France, when they would needs Act a Play of Christs comming to Iudgement at the last day. And Eusebius in his Booke De preapar. Euan­gelica, [...]b. [...]. cap.1. sets downe an History of a Poet that sodainly lost his Naturall sight, for hauing lewdly applied a peece of Scrip­ture to a Fable.

Next doth M. Actor shew out of Ʋirgil, that Theaters were erected immediatly after the Ruine of Troy. But surely M. Actor is not acquainted with Virgil though he be a Poet. If he were, then verily he is not ignorant, how Ʋirgil doth apply auncient Monuments and memorials to his time. As when hee faineth a prophecie, that from Iulus should pro­ceed another of like name, which should gouerne the state of Rome, meaning Iulius Caesar.

Likewise elsewhere doth Ʋirgil faine Dido to prophecie of the Romane and Carthaginean continuall hatred, be­cause in long time after there chanced such continuall warres betweene them.

Next M. Actor saith, That he hath discourst of Theaters euen till the Raigne of Iulius Caesar, and how they continu­ed in their glory (he forgets that Tyberius (witnesse Corn: Tacitus annalum lib. 4.) droue them out of Italy) till the time of Marc. Aurelius, (who banished them into Hellespont:) And from him euen to these times. Ho there, stay a little good Sir. To skip aboue a thousand yeeres is nothing with M. Actor. For from the time of Constantine the Great, who suppressed Playes as did Aurelius, till the time of Richard 2. of England, Anno 1390. and Edward 4. Anno 1490. and Francis the French King Anno 1539, hee hath nothing to say for himselfe. But he must now needs confesse that when Christianitie began publikely to flourish,As Christians encreised so P [...]y [...] were more and mor [...] abolished. then Paganisme dayly more and more was abolished, and at the last vtterly extinct in Christendome: till of late yeeres first Papisticall Fryers and Iesuits raised it vp a-fresh.

Next doth M. Actor alledge authoritie from Cicero, to proue that Playes were both in Athens and Lacedemon. In Athens indeed they were, but neuer in Lacedemonia. Hap­pily there might bee Theaters, or places of prospect to be­hold their actiue youth shew their martiall feates, and war­like prowesse, at certaine times of the yeere, as the Romans [Page 30]in their Circensian Playes, and ludis secularibus, secular games. But it was neuer read that Hystriones, Actors, Trage­dians or Comedians were in Lacedemon. For Plutarch in his Apothegmes saith, that the Lacedemonians neuer permitted any such in their common-wealth. And that when an Em­bassador of Rhodes demanded a Lacedemonian what was the occasion of their lawes against such, since that the Iesters and Players shewed pleasure to the people, and the people lost nothing, but laughed at their folly. The Lacedemonian answered. Lycurgus saw, felt, heard, or read some great damage that Iesters and Players might doe in the com­mon-wealth, since against them hee established so straight a Law. But that which I know is; wee Greekes are better weeping with our Sages, then are the Romans laughing at their Fooles.

Next doth M. Actor declare, that Cicero calleth Plautus, our Plautus, as it were noting thereby a name of excellency. Truth; hee calls him our Plautus in his workes de Republica by the mouth of Scipio. Concerning which, thus saith Lo­douicus Ʋiues. Hee calleth him our Plautus, not that hee e­uer knew him, but because hee was a Latine Poet, and hee had spoken of the Greekes before.

Lastly M. Actor maketh Cicero to commend vnto his sonne Marcus some Poets, as Statius, Naeuius and Plautus for their writings. This is a thing hardly to be credited. For in the third of his Tusculane Questions, speaking of the cau­ses corrupting the seeds of vertue, hee addeth Poets. Heere­vnto (saith hee) also may Poets bee added, who pretending (what is not in them) a great deale of doctrine and wisdome, are learnd, read, herd, and borne away in the mind of euery man. Now haue I sufficiently confuted the particulars of M. Actors second treatise of Actors antient dignity. Therefore I will now proceed in opposition thereof, to declare their antient indignity, and how base both Theaters, Play-Poets, Stage-Iesters, and Actors were esteemed of the cheese anti­quitie, which by any meanes could neuer well indure them. [Page 31]But mee thinkes I see how resolutely past reason M. Actor, his mates and all adherents stand yet vppon their rermes of ancient dignity. Wherefore with Saint Augustine I say;Aug. de Ciuit. Dei. O that Scipto Nassica were now aliue, hee whose face perhaps yee durst not to behold! hee would shame you for this grosse impudence of yours; For, what cause is there for you to [...] ­claine at the prosperity of Christian faith in these times, which condemneth the vse of Playes, but onely that you would follow your luxury vncontrolled, and hauing remo­ued the impediments of troublesome opposition, swim on in your vnhonest & vnhalowed dissolution in seeking out in­finite variety of vain pleasures, so to giue birth vnto these ex­orbitances, which wil heap thousands of mischiefes vpon you in the end? Hence it was, & out of his most circumspect zeale vnto his country, that the said Scipio, who was then chosen by the Senate of those times for the best man, without any difference of voices, (a thing worthy often repetition, when the Senate had giuen order for a Theater to bee built, wherein the Roman people might sit and see plaies,Scipio would haue no Thea­ters in Rome. diswaded their vaine resolution, & in a graue oration perswaded them, not to suffer the luxury of the Greeks to creep into their old conditions: nor to consent vnto the entry of forraigne cor­ruption, to the subuersion and extirpation of their natiue Ro­man perfection: working so much by his owne only Autho­rity, that the whole bench of the iudicious Senate being mo­ued by his reasons, expresly prohibited the vse of those seats which the Romans began then to haue in the beholding of Playes.

This History Valerius Maximus doth record. And how Nassica so laboured with the Senate, that Theaters was held a thing vnfit, as preiudiciall to the manners of the people: so that by a decree of the Senate all the preparation for the Theater was laid aside. And it was ordained that noe man should place any seates, or sit to behold any Playes, within the Citty, or within a mile of the walles. How ernest would Scipio haue been to haue clensed Rome of the Playes them­selues, [Page 32]durst ye haue opposed their authority whom he held for Gods being ignorant that they were malicious Diuels? or if hee knew it, then it seemes hee held (Oh hellish igno­rance) that they were rather to bee pleased, then despised, being hee was high Priest vnto them. For as yet that hea­uenly doctrine was not deliuered to the world, which puri­fying the heart by saith, changeth the affect, and in Christ freeth men absolutely, from the slauery of these proud and vngracious Diuels. Who as I haue before said, euen by com­mand and constraint forced the stayed Romans, which knew nothing but of armes before, to present them with such thinges: nay (not only to present them but to dedicate and consecrate them) saith Saint Augustine with all solem­nity vnto their honors.

There are many thinges in this History of especiall note. First that it was the chosen best man in Rome, which diswa­ded the Senate from their enterprise, and that the wise Se­nate condiscended to him. Also that they held the Greekish corruption an enemy to the natiue Roman perfection: which afterward proued true when they had giuen entrance to it. The last thing is that they banished Theaters out of their Citty, and without a mile of their walles: which was euer after obserued vntill the sack of Corinth, when Lucius Memmius set vp a Theater for the Playes at his triumph, which stood no longer neither then the triumphs lasted, nor any after it till Pompeius time. For as long as meerely some Atomes of Roman perfection did remaine, standing Thea­ters by no meanes might be erected.

Caligula, that famous, or rather infamous villaine, what impudent shifts he made to maintaine his riot, all Histories of him do record. Among other thinges hee shamefully ex­acted toll and custome from Baudes, Harlots, and strumpets which vse may seeme was euer after retained till Alexander Seuerus was Emperor. For hee, saith Lampridius; did for­bid that it should bee brought into the common treasure, but assigned it to the reparations of the Theaters. By which [Page 33]it is euident how basely he esteemed them, that the most base of all gaines, and what hee thought vnhonest for him to re­ceiue, he assigned to the Theaters, which so many Baudes, Varlets and Harlots both then and now did haunt.

Concerning Poets, Polidorus Virgill saith. That a little aster Ennius his time, Poetry was so debased and held in such despite, that if any one had professed himselfe to bee a Poet, hee was taken for a murtherer or a Ruffian, What the Romans held concerning Poesie and Commedians, Cicero recordeth in his booke of the common wealth where Scipio is brought in saying thus. If that the priueledge of an old custome had not allowed them, Comedians could neuer haue gi­uen such proofes of their vilenes vpon Theaters. Hee procee­deth further and sheweth what Lawes were made against them in the twelue tables, and that our liues should not be censured by Poets, but by lawfull Magistrates, and in the end concludes, that the ancient Romans disliked, that any mans life should be praised or dispraised vpon the stage: and would by no meanes haue their manners to be liable to the quips and censures of Poets, but inflicted a Capitall punish­ment vppon such as durst offend in that kind. And so the Poets [...]eauing to taxe the vices of the Citty, turned their pens to worser matters, (as Saint Augustine affirmes) to de­clare and publish the filthinesse, obscoenity and villanies of the Gods. In another place of that Booke Cicero saith, They held the art of stage-playing so base and vnmanly, No Players capable of honor in Rome, not so much as their free­dome there­of. that there­fore they did not only detains all the honors of the Citty from such hind of men, but appointed the Censors in their viewes to remoue them from being any part of any tribe, and would not vouchsafe them to be counted as members of the Citty. Then it must of force bee granted that the Players were the most pernicious men of conditions that could be, and the vildest in their villanies, because they could not bee allowed for Cittizens in that Citty, which harbord so many thousands of wicked and vngratious fellowes, all as Cittizens; in so much that by the ancient fathers; Rome was called Babilon in the [Page 34]west. That Players were excluded from being of any tribe, Liuy and Ʋalerius do both testifie: vnlesse authority made them such, for that seemes as a constraint. As befell to De­cimus Laberius, whom Nero requested to act a mimick of his vppon the Stage: and yet hee neuerthelesse was after that a Gentleman of Rome. For hee that is forced to offend the Law, is held not to offend. But a right worthy decree, and well beseeming the Roman wisedome was this. That none which would choose of a Roman Cittizen to become a Player, should only bee secluded all honors, but by the Cen­sors censure bee made vtterly vncapable of [...]uing as a mem­ber of his proper tribe. But why were their Players so de­based, by whom their Gods were so pleased? This was the Controuersie betweene the Greekes and the Romans. The Greekes thought good reason to honour those Players, see­ing they must honour them which did require those Playes: but the Romans disabled their Players to beare honor in their Citty.

The Greekes mad a Law that the Comedians might speake what they list of any man: The Romans made a law for the abridgement of such licentious liberty; and gaue them leaue to say what they would of their Diuell-Gods. The Greeks seeing they had such Gods to serue as required Playes, thought it not fit to take away any liberty from the Poets in vsing these Stage-mocks and shames. And this they did for feare least ther Gods should bee prouoked to anger agains [...] them, in case they went about to make themselues into more honest moulds then they were, and soe seeme to preferre themselues before them, which delighted in the Poeticall fictions of their vicious facts: or els for desire to bee made like their Gods, euen in their greatest enormities. And from this immagined conuenience came it, that they held the very actors of those Playes worthy of their citties honors. As weread that Eschines of Athens (whom Demosthenes in his oration de Corona calls an apish Tragedian) hauing beene an actor of Tragedies in his youth, is said to haue borne [Page 35]office in the common wealth. Yet Aeschines himselfe in an Epistle he wrote to the Athenians, seemes to affirme, that hee had giuen ouer his stage-playing before hee bare any place in the Citty. But on the other side the Romans were so farre from gracing them, that they would not alow them in place in a Plebeyan tribe: much lesse in the Court or Se­nate, but held them disgracefull to all callings. Plato dis­puting of the true perfection of a Citty, would haue Poets banished from that society, as enemies to the Citties full perfection being wel ordered. Yet in his 10. Book de Repub. Socrates hauing spoken much against them, concludeth all in this: that hee holds that Poetry fit to bee excluded, which giues life to vnmanly affections: and that to bee al­lowed, which is manly and honest. For all Poetry is not to bee condemned: they are called by some a diuine kinde of men, namely when they sing hymnes to the Deitie: as Dauid in his Psalmes, Solomon in his Canticles, and the Prophets in their pleasant Psalmodies. And if they exceed not in loosenesse, yeeld not to rancor, consent not to flat­terie, byte not with taunts, scoffes, quips, and iests, set not abroch fables, fictions, lyes, wanton toyes, amorous con­ceits, nor in their Poesies sow any seeds of corruption, such Poets are profitable members in Plato's Common-wealth. But such good Poets, Play-Poets in these daies are not: and if they will be Play-poets, then to please their hearers such they cannot be. And therefore are they vnnecessarie in a common-wealth. Archilochus the Poet as soone as he came into Sparta, was presently thrust out againe, because hee had written falshood in his Poems: and euer after, the Lacedemonians forbad all fabulous Poesie. And hence grew the common prouerbs. Poets are lyars. And Poets and Painters may lye by authoritie. And it was written of So­crates, that he was but ill or slenderly brought vp in Poe­sie, because hee loued the truth. And a man might say, that this mooued Caligula to condemne Virgils and [Page 36] Homers Bookes, because of their prophane fables. The Citty of Marseles hath beene marueilously praised in ancient time, for that shee alwaies reiected stage-Poets & Players. And the Emperors Tiberius, Anthony, Aurelius, Frederick the first, and Henry the third caused them to be driuen out of their Empire, and the Tribunes banished one Naeuius out of Rome. Augustus likewise banished Ouid, and Domitian Iuuenal, Archilochus fell into confusion by his owne detractions. Plato compared the disputes in Poetry to the banquets of the ignorant, that vse musicke insteed of good discouse. Pythagoras said that their soules hanged in Hell vppon a tree, still pulled on euery side by serpents for their damnable inuentions. Suetonius Tranquillius in the life of Augustus declareth, that in Rome there was a very plea­sant iesting-Plaier called Epifanius, who to shew the Em­perour pleasure, and hoping to haue a good reward, went to the Pallace at one time in the attire of a Page, and at a­nother time in the habit of a Roman matron: and so truely counterfeited euery thing, that it seemed to bee the very persons whom he acted. But the Emperour was so highly displeased with what the Actor had done, that forthwith he commanded him to be whipt about the Theater three times. And when he complained, that the Emperour com­manded vagabonds to be whipt but once, and he thrice. Augustus answered; Thou art worse then a Vagabond; once they shal whip thee for the iniury thou hast don to the persons thou didst represent, the second time for the pre­sumption thou hadst to act thy folly in my presence, and thirdly for the time thou hast lost, and made others to loose in beholding and hearing. Don Antony de Gueuara in his diall of Princes hath this History. That in Rome their iesters & Comedians became so dissolute, that they were occasion of slander among the people. Which scene and considered, and withall that they liued as loyterers and fooles: the Se­nate of Rome determined amongst themselues to banish them all out of the common-wealth. On this execution of [Page 37]these loyterers, sprung diuers dissentions among the peo­ple. For the Princes which were good cast them out, and those which were euill called them in. So that one of the tokens to know a vertuous or vicious Prince in Rome, was to see whether hee maintained these Players among the people. Cornelius Tacitus annalium lib. 1. Recordeth that in the Raigne of Tiberius there was a very great sedition in Rome, by reason of the Players licentiousnesse. And after he hath shewed the Ryot which by their meanes was com­mitted, he saith. Actum est de easeditione apud Patres, dice­banturque sententiae, vt Praetoribus ius virgarum in Histriones esset. It was debated among the Senators concerning that sedi­tion, and their sentence of it was: That there was a law for the praetors, to make the Players taste of the whipping post. By this we may see that the Romane Histrions or players, were not onely excluded all honors, euen the least that might bee in the Citie, as is before declared: but they were also coun­ted for Rogues, vpon any offence subiect to the lash of the whip. Like vnto which by the lawes of this Realm of Eng­land also they were mustred in the Catalogue of the seue­rall kindes of Rogues and Vagabonds, and ought so to be punished, wheresoeuer they be taken, if they had their de­serts: such as trauell the countries with playes and enter­ludes, making a trade of it: As oftentimes our London Players when the infection is in the Citie make an occupa­tion in trauelling the Countreys and ranging from Fayre to Fayre and from Citie to Citie. And what difference is there between the one sort & the other, but euen none at all? For both alike excheat mony frō the communaltie, & for round summes of siluer giue them nothing but multitudes of vain and foolish words. Thus haue I sufficiently prooued out of good Historie the indignitie wherewith Play-Poets, Players, and Theaters were branded by the wisest men, and greatest Princes of the world.

A Refutation of the Apology for Actors: And of the wonderfull abuse of their impious qualitie.
THE THIRD BOOKE.

HItherto haue I proceeded in Refutation and opposition of Master Actors Apologie: Omitting nothing worthy of notice, which I haue not touched, or shall not touch in this my last treatise. And now that I haue declared the abhominable originall, with Ancient and present indignitie of Players; I come lastly to handle the vse of their qualitie: wherein according to my former method, after I haue conuinced M. Actors Argu­ments and affirmations, with Reasons and negations: I will set downe the most abhominable abuse, and impious qualitie of them.

Tragedies and Comedies saith he, out of Donatus, had their beginning a Rebus Diuinis, from Diuine sacrifices. It's true; they were first instituted of Diuels and for Diuels, and therefore as things first consecrated to Diuels, ought to be abandoned.

Next M. Actor sets downe his definition of a Comedie: for which hee should haue alledged his Author, because he saith it is according to the Latins. But suppose it were of his owne braine gathered from Ciceroes saying (I know not where) which he afterward alledgeth thus: A Comedy is the Image of truth. Well then; to disprooue his definition I must confute Cicero: And that thus.

Whatsoeuer is the Image of truth, is like vnto truth. For Images are said to be like vnto what they represent.

But a Comedieis not like vnto truth:

Ergo: It is not the Image of Truth.

My Assumption I confirme thus. A Comedy is not like vnto truth, because it is wholly composed of Fables and Vani­ties: and Fables and Vanities, are lyes and deceipts: and lyes and deceipts are cleane contrarie to truth, and altoge­ther vnlike it, euen as vertue is vnlike to vice. Wherefore my Assumption being true my conclusion is also firme. But beside this refutation of his Definition, I will lay downe another in opposition of it, gathered out of the workes of Atheneiu: Thus Playes are the fruit of vintage and drun­kennesse, consisting of sundry impieties,Definition of Playes. comprehending euill and damnable things, wherein is taught how in our liues and manners wee may follow all kinde of vice with Art. For they are full of filthy words and gestures,The riches of Playes, such as would not become very lacques and Courtezans: and haue sundry inuentions which infect the spirit, and replenish it with vnchaste, whoorish, cosening, deceitfull, wanton and mischieuous passions: besides which inconueniences Stage-Players doe oftentimes enuy, and gnaw at the honor of an other, and to please the vulgar people, set before them lyes, and teach much dissolution and deceitfulnes: by this meanes turning vpside downe all discipline and good man­ners. Herevpon Tully complaineth all in vaine, who being to speak of Comedians and Poets, when he came to them saith: The clamer and approbation of the people, when it is ioy­ned with these Poeticall fictions, as the testimony of some great and learned matter, oh what darknesse doth it inuolue a man in? what feares it inflicts, what lust it inflames? Thus S. Augustine alledgeth the sentence. But the whole sentence I take it is out of the third of Cicero's Tusculane Questions where spea­king of the causes which corrupt the seeds of virtue natural­ly sowne in vs, he saith. Heervnto also Poets may be added, [Page 40]who pretending a great deale of doctrine and wisedome, are learned, read, heard and borne away in the mind of eue­ry man. But when that great maister the multitude is added also, and the whole company swarming on euery side vnto vices, then chiefly are wee infected with depraued opinion, and drawne from our very expresse nature.

Next M. Actor recites a verse against them which con­demne Playes.

It is true; for grauity and leuity, two contraries cannot consist in one. But what said the Lacedemonian concerning this. I know we Greeks are better weeping with our Sages: then are the Romans laughing at their fooles.

After this hee will seeme to answer an obiection, which because it is but a peece of an obiection, extorted, both it and his answere I will omit. The obiection is, that the Romanes in their time, and some in these dayes haue abused Playes: but they hauenot only abused them, for they are abuse it selfe, (as I shall instance further heereafter) and euer were.

After this againe hee saith.

O right excellently well said! In what a doubtfull case would the vse of playes then stand, if none but fooles (as common­ly they all are) or none but blindmen were their auditors? the one kind could not vnderstand, the other could not see, and consequently neither giue right iudgement of them: For the one could not vnderstand what vice to auoid, the other could not see acted to the life what magnanimious vertue for to follow.

But to leaue this forked argument, and with more plaine reasons to touch his meaning. I Deny his maxime. For all­though this Axiome. Omne accipitur secundum modum acci­pientis bee true, euery thing is receiued according to the ca­pacity of that which receaueth: yet it extendeth it self not so [Page 41]farre as M. Actors intention. For then according to the discretion of fooles and blind men, if Playes were euill, (as they are not to be thought otherwise) by their good ac­cepting of them they were good; which how absurd a rea­son it is let all men iudge. Besides which if their were any good in Playes, yet for the euill, which is greater, they are not tollerable. And wee are taught not to doe good if any euill may ensue thereby. For good when it is the occasion of euill, ceaseth any longer to bee good, but is turned into sinne: For euill, and the occasion of euill are vnder the same predicament of sinne.

Next M. Actor inferreth many vocations and instituti­ons of life wherein men liue, amongst which there hath beene some bad: and thereupon demaundeth, whether the generall shall be condemned for the particulars sake. I answer no; But the Genus of playes comes not vnder the protection of this reason, because they are wholy euill, as more at large I will shew towards the end of my discourse. Next M. Actor proceeds in the vse of Playes, and shewes first that they are an Ornament to the Citty. But I thinke the saying of Ʋalerius Maximus of more authority then this: who saith, Playes were neuer brought vp Sine Regni rubore, without shame to the Kingdome. Secondly, hee sheweth (and to the disgrace of his mother-tongue) that our English was the rudest language in the world, a Gally­mafry of Dutch, French, Irish, Saxon, Scotch, and Welsh, but by Play-Poets it hath beene refined. But doth he not forget, that whiles they adde Greeke, Lattine, and Italian, they make a great mingle-mangle. Nay, before the Con­quest by Bastard William that the French came in, our Eng­lish tongue was most perfect, able to expresse any Hebru­isme, which is the tryall of perfection in Languages, and now it will very hardly expound a Greeke Lecture. For after that the French had once corrupted it, it was but of late yeares that it could recouer a common Dialect againe. Since which againe it hath indeed beene more refined, but [Page 42]thereby it is become more obscure, and vsed amongst few, for the simple vulgar people cannot vnderstand it: And a plaine man can scarce vtter his mind, for want of Phrases, (as I may say) according to the fashion. But what refined­nesse is in our language, it's not from Poets, but from other learned mens writings, from whom they borrow all the re­fined words they haue.

Thirdly, he affirmes that Playes haue taught the igno­rant knowledge of many famous Histories. They haue indeed made many to know of those Histories they neuer did, by reason they would neuer take the paines to reade them. But these that know the Histories before they see them acted, are euer ashamed, when they haue heard what lyes the Players insert amongst them, and how greatly they depraue them. If they be too long for a Play, they make them curtals; if too short, they enlarge them with many Fables, and whither too long or too short, they cor­rupt them with a Foole and his Bables: whereby they make them like Leaden rules, which men will fit to their worke, and not frame their worke to them. So that the ignorant instead of true History shall beare away nothing but fabu­lous lyes.

Next M. Actor hath striued wonderfully, in shewing the particular vses of playes, which I will reserue to con­demne, with all their qualities, toward the latter end of this book, And proceed next to shew the absurdities of M. Actor in his 3. Histories of strange accidents that haue happened at playes: which make more against him then for him, if they were well considered, according to Gods iust iudgement, and not M. Actor's vaine application. The first and last Hi­story concerning treacherous murthers committed by vn­trusty wiues vpon their husbands, hee applyeth to playes, because at plaies their first discoueries were intimated.

But it was farre otherwise, for these bloody-minded wines lay long in their sinnes without repentance, God for a great while vsing mercy and patience towards them: But when he [Page 43]saw them to persist in their inflexible stubburnnesse, that in stead of suing to him for grace and remission of their sinnes, they prouoked him to greater anger, and in stead of coming to the temple there to pray, to haunt Sathans Sinagogue there to see sport and seed their pleasures: hee euen tooke them napping in the Diuells Sanctuary: that where they thought to conceiue much mirth from vanity, there they might bee prickt in conscience, and receiue the beginning of their sorrow, at last to bring them to repentance, that God might saue their soules, though in his iustice hee brought their bodies to destruction. The other History of the flight of some rouing Spaniards from a towne in Cornewall, vpon striking vp of an alarme at night by the Players on the stage, hee applyeth likewise vnto playes. But farre rather it is to bee attributed to Gods mercy, who carefully kept watch for the towne and not the Players. Hee I say, while they were secure at their pleasures, and feared least when they had greatest cause, turned their present enterlude to a good vse, being euill of it selfe (as sometimes hee vseth the Diuels themselues for his instruments) thereby to teach them to be more wary another time, and not to entertaine againe the cause of like security: and sparing the towne, for the good that were absent, and not ruinating it for the vicious min­ded that were present at these Players trumperies.

Now haue I opposed and confuted the grand Arguments of M. Actors third booke, such as concerne some, though not the more particular vse of Playes, which now I come generally to handle. Before which yet euen as M. Actor hath done, so will I declare two authentick Histories of fear­full accidents that haue happened at the Theaters. The first is recorded in the booke intituled, The Anotomy of Abuses. made by M. Phillip Stubbes, that when a great multitude were assembled at the Theater, the Lord sent a mighty earthquake as though all would haue fallen about their eares.

Whereat the people sore amazed, fomeleapt downe to the [Page 44]ground from the tops of turrets and galleries where they sate: whereof some had their legges broke, some their armes, some their backes, some hurt one where, and some another, and many sore crusht and bruised, but not any which went not away sore affraid, and wounded in conscience.

The Second history I haue both read and heard. Read, if I be not deceaued in Ʋines commentaries vpon Saint Augustine: Another more fearefull acci­dent at a Play. and heard some fiue yeares since at Bristoll, from the mouth of a Reuerend Preacher, recited there in a set Sermon against the abuse of Playes. And it was thus. In the times of the primatiue Church, a Christian woman went into the Theater to behold the plaies. She entred in well and sound, but she returned and came forth possessed of the Diuell. Wherevpon certaine Godly brethren de­manded Sathan how he durst be so bould, as to enter into her a Christian. Whereto he answered, that hee found her in his owne house, and therefore tooke possession of her as his owne. A fearefull example this is indeede, able to af­frighten and deter any from entring into Theaters, least they incur the like danger as this woman did. But now I am come to entreat of the qualities of Plaies and Players, I will heare add some historicall Apothegmes and sayings concerning them, vnto the former recited and alleaged in my second treatise, and so withall I will proceed in my discourse. Saint Augustine in his booke of the City of God, speaking of some vices in the Romaines which their Cities ruine, by the Barbarian Gothes, did not reforme, exclaymeth thus. O you sencelesse men! how are you bewitched not with error but furor? That when all the nations in the East (as we heare) bewaile your Citties ruine, and all the most remote regions bewaile your misery, and publike sorrow, you your selues runne headlong vnto the Theaters: see­king them, filling them, and playing farre madder parts now then euer you did before. This your plague of minde, this your wracke of honesty, was that which Scipio so fea­red when hee would not haue any Theaters built for you.

Dio, in the Life of Tyaian reporteth concerning an ac­tiue Player thus, That when they entreated the good Em­perour that hee would please to heare him; hee answered. It is not for the maiesty of a graue and vertuous Prince, that in his presence any such vaine thing should be shewed. For in such a cafe himself should be no lesse noted of light­nesse, then the other accused of folly. And further he said. Before Princes a man should not be so hardy to speake dis­honest words, nor shew light representations. And in such a case as much paine deserue they which moue him thereto, as those which doe represent them, for none ought to put before Princes things that might allure them to vices, but such as might moue them to vertues. Marcus Aurelius wrote a letter to Lambertus his friend, certifying him that he had banished from Rome, all Iesters, Fooles, and Loy­tering Players, and declaring how hee had found the Se­pulchers of many learned Philosophers in Hellespont, where­vnto he had sent them.

Marcus Aure­lius his letter.Some fragments of this letter I will heare repeat. After salutation saith hee. To declare the chiefe cause that I write vnto thee at this present, it is. I send thee three ships loaden with Iesters, Fooles, Players, and Vagabunds. And yet I doe not send vnto thee all the Vagabunds which are in Rome, for then I should em-people thine Ile with stran­gers. The offices that they bare was, that some of them were Rayling iesters, some Singers of Mallicious and filthy songs, others playd common playes, and enterludes, and entertayned the Romaines with foolish fables and tales, others set forth vaine and light bookes of Poesie. And yet I sweare vnto thee these Loyterers wanted no Fooles to heare them. I let thee weet my friend Lambert, that these loyterers are such, and their schollers in number so many, that though the maisters may be in three ships car­ried, yet the schollers in an hundred could not be transpor­ted. One thing there is at which I much wonder: that the Earth-quakes ouerthrow the houses, great invndations [Page 46]carry away the bridges, the frost perish the vines, and the contagious aire infecteth Wise-men: But yet there is no plague that consumeth these Fooles. O Rome how vnhap­py dost thou present thy selfe to him that doth diligently search thee. For in thee wanteth valliant Captaines, honest Senators, iust Censors, faithfull Officers, vertuous Princes, and onely thou aboundest with Fooles, Iesters, Players, Loy­terers, and Vagabonds. O Lambert, what seruice shouldest thou doe to God, and Profit to our Mother Rome, if for three ships of Fooles thou didest returne vs one onely Barke of Wise-men.

After this hee writeth of those that heare these Fooles, thus. A Foole hath a semblance of the Sage when he ac­companieth with a Sage: But the Sage sheweth himselfe a Foole when he accompanieth with a Foole. If wee com­municate with Lyers wee shallbe Lyers, and if wee desire the Foolish we shall be Fooles: for accordying to the Ma­sters and Doctrines we haue, such shalbe the Sciences we learne, and the workes we shall follow. Dionisus the Scici­lian tyrant demanded of Diogenes, with what persons wee should deuide our goods: who answered, with aged per­sons that should counsaile vs, good seruants which should obey vs, friends that should comfort vs, and the poore that should pray for vs. By this answere wee may see, that it is not iust to giue to cate to Iesters, Players, Loyterers, and Fooles. And it seemeth to me, a man ought not to thinke that Players can giue good instruction by their lyes and mockeries. Also it should be great folly to vse such men as Sages, which of their owne will haue made them-selues Fooles. And againe it seemeth to me vaine to thinke, that such Iesters should serue as seruants. For they to fly trauaile haue onely taken vpon them this so slanderous an office. Thirdly, it seemeth to me a thing of great inconuenience, that a noble or Sage man should accept any such Iester as his friend: For they cannot be counted amongst true friends, since they loue vs not for the vertue we possesse, but [Page 47]for the goods which wee haue. Fourthly it seemeth vnto me vninst that vnder the coulour of pouerty it should bee law­full to giue meat to such loyterers: For wee cannot say they are pore because they want ritches but because they abound in folly. Since therefore they are not honest poore, true friendes, faithfull seruants, wise Sages, therefore it is folly for any man to spend his goods vppon them, and thereby become defamed.

By this Centurion thou shalt know all thinges that are chanced among the prisoners. For if I should write vnto thee the whole matter as it was done, it would bee much paine to me to write it and to thee very tedious to read. It sufficeth presently to say, that the day of the great so­lemnity of the mother Berecinth, a great slander arose in Rome by reason of these iesters, players and loyterers. And by the faith of a good man I sweare vnto thee, that the bloodshed throughout all places, surmounted the wine which was drunke at the feast. And as thou knowest the Cittizens are come to so great impudency, that hee which on that day dranke most, was esteemed to haue offered the greatest sacrifice. I am yet affraid to remember the cruelties which that day I beheld with my own eyes, but I am much more ashamed of that which they talke of vs in strange Realmes. Then saw I Rome, inuincible to the valiant men, that day ouercome with loyterers. Rome, which could ne­uer be won by the Carthaginians, is now won by Iesters, Players and Vagabonds: Rome, which triumphed ouer all the Realmes is now vanquished by such idle persons: Finally I saw Rome, which in times past gaue lawes to the Barba­rians, now become the slaue of fooles. In this case I haue beene so troubled that I cannot tell what to say, and lesse what to write to thee. One thing comforteth me, that since Rome and her Romans do not reioyce themselues but with fooles, that shee and her children bee not punished but by the handes of fooles. I think not in this case that the Gods do any wrong, if Rome, which laughed at the iests of Playes [Page 48]do weepe one day with the loyterers in good earnest. Thou mightst demand of me Lambert, since we Princes are bound to maiutaine equall iustice to all, wherefore wee dissemble the offences of others performed in earnest, and yet we will not pardon these loyterers, since all their inuentions was but in iest for mirth and pastime. I promise thee though their offences were great indeed, yet doe I not banish them so much for the blood they haue shed, as for the good orders they haue peruerted. And once againe I protest vn­to thee that I haue not banished them so much because they were occasion of murthers, as because they were teachers of lyes. Without comparison greater is the offence to God and greater the damage to the common wealth, to take a­way as these loyterers haue done, the sences of wise men, then that which the murtherers haue done in bereaning their aduersaries of life. The end of these iesters, players, idle men and vagabonds, is alwayes to perswade men that they speake and treat continually in mockeries, to rid them of melancholly and sorrow, and giue them recreation: and all this is but to deceiue them of their goods. In which case I wish it would so please God, that they did but spoyle vs onely of our goods, without depriuing vs of our wise-dome.

When Scipio Affricanus had ended the warres of Affrick, hee went through Rome, accompanied, not with valiant Captaines, but with Players: Which when a Philosopher espied, he said vnto him these wordes. O Scipio according to the much I haue heard of thee, and the little I see in thee, it were better thou hadst dyed in Affrick then haue come to Rome. For thy worthy and thy honorable acts in thy ab­sence did astonish vs, but thy leuity in our presence doth offend vs. To thee it is great infamy, and a shame vnto the sacred Senate, that thou hauing conquered so many mighty Princes in Affrick, shouldst goe accompanied with fooles and madmen in Rome. O Scipio, thy life had not then soe much perill among thine enemies, as thine honor hath at [Page 49]this present among fooles. After that these loyterers and vaga bonds shall land in thine lle, thou shalt depriue them of none of their goods, but thou shalt not suffer them to bee so hardy to exercise their crafts: which if they presume to do they shall put them to death. Wee that are Sages call them fooles: yet are they subtill fooles which by craft liue vppon the sweat of others.

And with greater reason should they mock our works, then wee laugh at their words: for they profit more of our goods then wee can of their folly.

Afterwards speaking of the plague when playes were first induced, he imprecateth thus. Would to the immortall Gods that the plague had ended those few which remained, before this cursed generation had brought such abomina­ble customes into Rome. Much better had it beene for our Mother Rome shee had beene dispeopled, then such ras­calls had been her inhabitants.

Since the time I was borne, I neuer saw any thing lesse pro­fitable in the common wealth, nor more vaine, nor worse inuentions, nor coulder recreations then these are, which these iesters and players do inuent. What thing can be more monstrous then to see the mockery of a foole draw many wise men beside their wittes? what greater folly then to esteeme the iests of a foole worth the laster of the Sage? what greater cruelty in Rome, then that rich men giue more to a Player for one houres babling, then to a seruant for his whole yeares trauaile? What greater theft then this, that the Garisons in Hiria want, but Players iestars and loyterers in Rome haue too much? what greater shame to Rome then this: that Players haue wonne more by their enterludes and mockeries, then diuers Captaines with their weapons and triumphes?

Afterwards hee sheweth to how great abundance of wealth some Players haue come: wherevppon hee saith thus. Behold Lambert how they are neglected of the Gods and fauored of Fortune: and in how little estimation the [Page 50]goods of this life ought to bee, since some by counterfeiting leaue behind them as great memory of their folly, as others in truth doe by their wisedome. One thing onely there is of these loyterers that pleaseth me. That with their presence at Rome, they made euery man laugh at their fooleries: and now they are banished all remaine sad for the mony they carried away. It is a iust iudgement of God, that those which haue taken vaine pleasure together, do weep afterwards for their losse seuerally, &c.

Plutarch telleth of a Lacedemonian who when hee was demanded what he thought of Tirteus the Poet answered; Hee was very good to infect young mens wits. And Hieron of Syracusa condemned the Poet Epicarinus in a great fine, because in his wiues presence he had repeated lasciuious verses. If this should be obserued in these times, Poets would verily make too true the common saying which calleth them Thred-bare. Ʋiues also writeth, that Ouid was most iustly banished as an instrument of wantonnesse, for making loue bookes, enterludes, and such amorous trum­pery. Tertullian, an ancient Doctor of the Church, called Poets and certaine Philosophers the Patriarches of Here­ticks. And in his booke De Speculo saith, that Playes were consecrate to the Idoll Bacchus, because hee found out and inuented strong drinke, which Palingenius toucheth at in these verses concerning Poets.

Blondus in his booke de Roma triumphante saith, that the Romaines gaue lawes to their Iesters and Players, euen as they did discipline to their mattiall Cheeftaines. And a­mong other Lawes hee repeateth these three of especiall note. First they permitted none to vse such feats vnlesse hee had some other Craft to liue by: But our Players are altogether idle. Secondly they prohibited any vice to be [Page 51]so bold in his ostentations as to speake malliciously: but this is the chiefe subiect of our Commedies now. Lastly they ordayned that for no pastime shewed, or other thing spoken, they should be so bould to take any mony; and to that end allowed them a small pension out of the treasury. If our Players and Iesters should be enioyned to this rule, I am perswaded their gaines would be no eye-sore to them at the yeares end: For the country loueth them not so well as to giue them yearely pensions, except a Noble man or so, haue some as reteyners to them. But they may here re­member the saying of Bias. To be accounted a noble mans iester, is to be esteemed a mercinary Foole.

Aristotle in the end of his eight booke of Politicques, debarreth all youth accesse to playes, least in seeking to quench the thirst of Ʋenus, they quench it with a pottle of fire. Lactantius, a learned father, saith, Histrionú impudissimi gestus nihil aliud nisi libidinem mouent. The shamelesse ges­tures of Players serue to nothing so much as to moue the flesh to lust and vncleanesse. Saint Chrisostome calleth plaies fesia Sathanae, feasts of the Diuell. And in his Seuenteene homily vpon Saint Mathew hee saith. There is no perrill vpon the sea so dangerous, as are the Theaters and places of Comedies and Plaies, and declareth at large what dis­solutnesse, disorder, factions, mischiefes and inconuenien­ces haue ensued thereby. Saint Augustine de Ciuit. Dei hath written his whole second booke against them, and saith, Pecunias histrionibus dare, vitium est inane, non virtus. To giue mony vnto Plaiers is nor vertue, but a heinous vice. The Lacedemonians would neuer permit such Plaies and acts, for feare least some-what might be imprinted in the peoples brest, contray to the lawes of truth. For as the Apostle writeth, Euillwords corrupt good manners. And this caused the good King Saint Louis to banish them out of his Court. And in Cassiodorus, King Theodorick writeth a long letter to his Prouost that he should hinder al such spe­ctacles, as corrupted manners and honesty, raysing nothing [Page 52]but quarrells and contention. The which moued Aristotle in his Politicks, to exhort all magistrates to forbid such Plaies, and banish all vile words out of their City. And Saint Paul exhorteth the Ephesians, that no corrupt commu­nication proceed out of their mouth: and addeth; Greene not the holy spirit of God, by whom you are sealed vnto the day of re­demption. Constantinus the Emperour ordained that no Play­er should be admitted to the Table of the Lord. For how can they be partakers of Christs table and of the table of Diuells. And in the third Counsell of Carthage, Chap. 11. And in the Synod of Laodicea, it was decreed that no Chri­stian Man or Woman, should resort to Plaies and Enter­luds. Wherefore it would be wished that Theaters might be defaced, and no occasion giuen for such plagues to en­ter within Cities and houses, according to the opinion of Saluianus Bishop of Marseilles: esteeming all such specta­cles to be very Apostacy, and leauing of the faith of Sacra­ments, and Christian Religion: and therefore as the occasi­on of so great mischiefe they ought to be shunned. Infinite are the sayings to be alleaged both from Diuine and pro­phane writers against Plaies and Enterludes, but I will rest contented with those few of many that I haue collected. And will now proceed to condemne the vse of Plaies, by declaring their grosse abuse and vnchristian impiety.

First therefore they are full of idle and vaine words: of which our Sauiour sayth,Scriptures against sundry vices in Plaies. Mathew 12.26. I say vnto you, of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement. They are full of obscaene speeches, which Saint Paul forbids, Ephes. 4.29. Let no corrupt communication proceed out of your mouth.

They are full of lies and prophane fables: concerning which, 1 Tim. 1.4. Paul commands Timothy, to teach that they giue not heed to fables. And againe, 1 Tim. 4.7. Cast a­way prophane, and old Wiues fables: and exercise thy selfe vnto Godlinesse: as if such fables were enemies to Godlinesse. Againe, 1 Tim. 6.4. O Timotheus keepe that which is com­manded [Page 53]vnto thee, and auoid prophane and vaine babling. Three times in one Epistle is the same repeated, to shew the ernest­nesse of Paul in his dehortation. Which least it should not take effect, he againe putteth Timothy in minde of it in his second Epistle, 2 Chap. 16. verse. Stay prophane and vaine bablings, for they shall increase to more vngodlinesse:

They are full of othes, and blasphemies, cursing, and tearing God and Christ into as many peeces, as they suppose there are members in a Man. Against which Exod. 20. there is the whole third commandement forbidding it.

They are full of all obscaenity, acts of Fornication, and practizes of Strumpets and Coseners, and full of Scurrility, Fooleries, Mocks and Mowes, spoken against by Saint Paul Ephes. 5.3. But fornication, and all vncleanesse or couetous­nesse let it not once be named among you as becommeth Saints: neither filthinesse, neither foolish talking, neither iesting, which are things vncomely.

They are full of rayling, reuiling, backbyting, quipping, taunts, and euill speaking, which is forbidden in the ninth commandement. Thou shalt not bare false witnesse. And Saint Paul, 1 Cor. 6.10. writeth that Raylers shall not in­herit the kingdome of God, and Ephes. 4.31. he exhorteth. Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all malliciousnesse. This euill tongue Danid calleth a sharpe Razor, and hot burning Coales. Wherevpon Salomon in his Prouerbs saith. Hee which keepeth his tongue, keepeth his life. And herevpon all kinde of mockery, (with which Plaies are enricht,) ought to be shunned, which is a reproch couered with some fault, and which accustometh the mocker to Raile and Lye: and moueth more then an iniury, when it proceedeth from a will to outrage, and a malice without necessity: which hath moued some to term it an artificiall iniury. Paul 1 Cor. 5.11. Willeth vs not so much as to Eate and Drink with Raylers, and Salomon writeth in his Prouerbes, That God doth ab­hor all Mockers. For this cause wee are to resemble the [Page 54]Phisitians which Hypocrates made to sweare, that they should not bewray the secret and hidden falts and euills: or rather follow the counsell of saint Peter, 1 Pet. 2.1. That laying a side all malliciousnesse, and all guile, and dissi­mulation, and enuy, and all euil speaking, as new borne babes we desire the sincere milke of the word, that we may grow there­by. But now to examine plaies according to the foure gene­rall causes, the Efficient, Materiall, Formall, and Fynall cause of all things, all men shal see the goodnesse that they containe in them: or much rather the great euill wherewith they abound.

The Efficient cause of Plaies.The Efficient cause of Playes I haue allready shewed in sundry places of this worke to be the Diuell, chiefely by his owne command, and secondarily heretofore by his heathenish agents, first the Idolatrous Greekes, and after the pagane Romaines, and at present by his Ministers, the al­most-heathenish Poets. Wherefore I will insist no longer heerein.

The Materiall cause of Plaies.The Materiall cause or matter of Playes is their Sub­iect wherevpon they speake and entreat, and that is two fould, either Diuine or Prophane. If Playes be of Diuine matter, then are they most intolerable, or rather Sacrile­gious: for that the sacred Word of god is to be handled reuerently, grauely, and sagely, with veneration to the glo­rious maiesty of God: and not with scoffes and iybes, or with the iests of a Foole, as it is in enterludes without any worship or reuerence to the same. The word of our salua­tion, the price of Christs blood, the merrits of his life and passion, the holy Scriptures, were not giuen to be abusiue­ly acted on a Stage, but to be Preached by his Godly Mi­nisters; it was not giuen to be mixed and interlaced with scurrilous and vncomely gestures, laughters, and vaine lo­cutions, but to be grauely handled, and with veneration ex­pounded in Gods assembly. In Deut. 4.2. it is comman­ded to ad nothing, nor take away ought from Gods word: to the doers of which in the end of Iohns Reuelation there [Page 55]is added a greeuous curse. Wherefore whosoeuer abuseth the word of God on Stages in Playes and Entertludes, abu­seth the Maiesty of God which shineth in the same, and maketh a mocking stock of him, and thereby purchaseth iudgement to himself. And no maruel, for the sacred word of God & God himselfe, is neuer to be thought on, or once named, but in Feare and Reuerence to the same. All the whole company of Heauen, Angells, Archangells, Cheru­bin, Seraphin, Thrones, Dominations, Virtues, Principalli­ties, Potestates, and all powers whatsoeuer, yea the Diuells themselues doe tremble and quake at the naming of God, and at his presence: And doe these mockers and flouters of his Maiesty, these dissembling Hypocrites, thinke to es­cape vnpunished. Beware therefore you Players,warning to Players. Hypo­crites, and like good coumptists cast vp your accounts be­fore hand, what will be your reward in the end. Abuse God no more, corrupt his people no longer with your dregs, and entermingle not his blessed Word with your prophane va­nities.

For in noe wise is it lawfull to mixe Scurrility with Di­uinity, nor Diuinity with Scurrility. Theopompus ming­led Moses Law with his writings and was therefore stri­ken Mad. Theodictes began the like practise, and the Lord strocke him Blinde. And many others attempting the like deuises were all confounded, and died miserably: besides which, what is their iudgement in the other world, the Lord onely knoweth.

On the other side, if the matter of playes be prophane, then tend they to the dishonour of God, and nourishing of vice, both which are damnable. So that whether they be diuine or prophane, they are quite contrary to the word of grace, and sucked out of the Diuils teates to nourish vs in I­dolatry, heathenry, and sinne. To discribe the matter of prophaine playes, wee are to consider the generall kindes of Playes, which is the Tragedy, and the Comedy. The mat­ter [Page 56]of Tragedies is haughtinesse, arrogancy, ambition, pride, iniury, anger, wrath, enuy, hatred, contention, warre, murther, cruelty, rapine, incest, rouings, depredations, piracyes, spoyles, roberies, rebellions, treasons, killing, hewing, stabbing, dagger-drawing, fighting, butchery, trechery, villany &c. and all kind of heroyick cuils whatso­euer. Of Comedies the matter is loue, lust, lechery, baudry, scortation, adultery, vncleannesse, pollution, wantonnesse, chambring, courting, ieasting, mocking, flouting, foole­ry, venery drabbery, knauery, cosenage, cheating, hipo­crisy, flattery, and the like. And as complements and ap­pendants to both kindes of playes is swearing, cursing, othes, and blasphemies, &c.

Hence ariseth the formall cause, or forme of playes, which consisteth in the action, and in the Actors.The formall cause of Plaies. The action is two-fould, in word, and in deede. The action in word is lasciuious speches, idle and vaine scoffing, ieasting, and foo­lery, and cosenage, knauery, flattery, and what soeuer els, set forth in their coullors, phrases, and tearmes, and with the grace, elegancy, and lustre of the tongue. The action in deede is the setting forth of all enormities, and exorbi­tances, with the personating of the doers of them; with false representations, lying shewes, killing, stabbing, hang­ing, and fighting; actiue demonstration of cosenage, whor­ish enticeing, all kinde of villany, and hypocrisie; with embracing, clipping, culling, dandling kissing; all manner wanton gestures, and the like. The forme that consists in the Actors, is the parts they play: And these are ioyntly both in Tragedies and Comedies. Tiranous Kinges and Queenes; ambitious Potentates, Nobles, Peeres; vniust Iudges, Magistrates, Officers, couetous Cittizens, spend-all Gentlemen, Gods, Goddesses, Fiendes, Furies, Diuells, Hagges, Ghosts, Witches, Magitians, Sorcerers, Trechers, Murtherers, Swaggerers, Knaues, Drabs, Queans, Whores, Baudes, Courtezans, Rogues, Villaines. Vagsbonds, Theeues, Rouers, Pyrates, Cosoners, Cheaters, Brokers, [Page 57]Banckrupts, Hyppocrites, Sycophants, Parasites, Flatterers, Talecarriers, Makebates, Lecherous old men, Amarous young men, Wanton maides, Lasciuious dames, Vnhonest wiues; Rebells, Traytors, proud, hauty, arrogant, incestu­ous wicked persons; Whoremasters, Gluttons, Drunkards, Spend-thrifts, Fooles, Madmen, Iesters, Iybers, Flouters, Mockers; and finally contemners of God, his lawes, and the Kinges, and blasphemers of his holy name; with such like of infinite variety. That if there were nothing els but this, it were sufficient to withdraw a good Christian from beholding of them. For as often as they goe to Theaters to see Playes, they enter into Venus Pallace and Sathans Synagogue, to betray and insnare their owne souses. And therefore these Players, through the parts they act carrying the note and brand of all kinde of cursed people on their backs, wheresoeuer they goe, are to bee hissed out of all Christian Kingdomes, if they will haue truth and not va­nity, Christ and not the Diuell to dwell among them. The finall cause or end of Playes particulerly toucheth their vse and qualities, wherein I am to answer three maine obiections.The Finall cause of Plaies The first obiection.

The first obiection is, that they instruct men what vices to auoid, what ordinances to obserue, what enormities to abandon, & what vertues to imbrace. Which M.Actor pre­tendeth to bee the finall cause why the Greekes admitted Playes in their common-wealth, and which I promised in my first Book particulerly to answer and refute. Therefore let him know that God onely gaue authority of publique instruction and correction but to two sorts of men: to his Ecclestasticall Ministers, and temporal Magistrates: hee ne­uer instituted a third authority of Players, or ordained that they should serue in his Ministry: and therefore are they to bee reiected with their vse and quality. As concer­ning their Ministeriall vse, God requireth no such thing at their hands, that they should take it vpon them: But it is the Diuells craft who sometimes will change himselfe in­to [Page 58]an Angell of Light, that is will colourably seeme to in­duce to good, when his intention is to seduce, insnare, and intrappe sily soules in inexplicable euills. But what God doth not require them to doe is performed according to the prauity of their owne nature, and not his wil. And it is a horrible abhomination for those (whom Christ hath not put into his Vineyard) to presume to bee labou­rers therein. For Christ will haue none, but whom himselfe through his holy spirit shall sanctifie for that end. And therefore Luke 10.2. he teacheth vs to pray the Lord of the harnest (which is himselfe) to send forth labourers into his haruest. Shall wee then pray him to send forth Players: no they belong no to his publique ministry. God gaue autho­rity to instruct and preach, to correct and anathema­tize, which is the keyes of heauen, onely to the Apostles and their successors, and not to Players; For it is vnlawfull to cast pearles before Swine. The Ministers of Christ must take the word of God in their mouthes, and therewith im­proue, rebuke, and exhort; and may Players doe so? no it were most impious, as I haue shewed before, to mixe Diui­nity with scurrility on the stage. As concerning publique Magistracy, Players haue no authority in their enterludes: they haue no law to cause men to fly that which is euill, and to follow that which is good. Magistrates are sent of God, 1. Pet. 2.14. for the punishment of euill doers, and for the praise of them that do well. And as the Ministry is, so is the Magistracy the ordinance of God; to which he hath added the good lawes for instruction & the sword for correction. But hath God instituted any such authority and liberty to Players? no; for Rom. 13.1. There is no power but of God, and the powers that be ordained of God. But Playes were ordained by, & dedicated to the Diuell, which is enemy to God and al goodnes. And ful sory would he be that any (as neuer yet any did) should benefit by a Play: for if he could haue but thought so, he would neuer at first hau e instituted them.

And so to conclude Players assume an vnlawfull office to themselues of instruction and correction: and therefore it [Page 59]becometh sin vnto them, because God neuer ordained them vnto it, which is the reason that neuer any profited in good­nes but in wickednes by them. This is sufficient to refute the first obiection. But because this opinion of the vse of playes was but the supposition of the heathen Greeks I will further conuince it with the authority & reasons of an hea­then man,Affricanus in Ciceronem de republica., speaking of the licentious liberty of Poets and Players tongues, saith thus: Whom did not the Poet touch, nay whom did he not vexe, whom spared he? Perhaps saith one, he quipt a sorte of wicked, vulgar, seditious fellowes, as were Cleo, Clitophon and Hyperbolus: but it were fitter for such faults to be taxed by the Censor, then by the Poet. And it was no more decent that Pericles should be snuffed at, hauing many yeares gouerned the Citty so well, both in peace and warre, then for our Plautus or Naeuius to deride Publius or Cneius Scipio, or for Caecilius to mock Marcus Cato. Heere hee shewes that not onely the euill, but the good also are subiect to the bitter mallice of Comedians, worthy therefore to bee re­iected. And againe a little after saith hee. Our 12. Tables hauing ordained but a very few thinges vppon paine of death, yet thought it good to establish this for one of those few; that none should write or act any verse derogatiue to the good name of any one, or preiudiciall vnto manners. Excellently well; For our liues ought not to bee the subiects for Poets to play vp­pon, but for lawfull Magistracy, & throughly informed iustice to iudge vpon. Hee proceedeth further in his discourse, and in fine concludeth thus, That the ancient Romans disliked that any should be either praised or dispraised vpon the stage. This now is wholy enough to confound the first, and grand cheefe obiection. For first it shewes the licenciousnesse of Poets pennes, and Players tongues in nipping at men both good and bad; And that such faultes as are reprehended on the stage, were better to bee taxed by the Censor; And that the ancient Romans capitis diminutione made a law to represse the leudnes of Poets and stagerits: because the law it selfe were sufficient by the power of Magistracy to plant vertue, and iustice it selfe of sufficient force to root out vice.

The second Obiection.The second obiection is the vulgar opinion of Actors, and the most part of their prophane auditors, some whereof I haue euen heard with mine owne cares to pronounce and affirme: Plaies to be as good, or may doe as much good, as Sermons are,Jf Plaies do so much good, why are they not suffered on the Sabbath, a day select wherein to doe good. or may doe. Oh blasphemy intollerable! Are obscaene Plaies, and filthy Enterludes comparable to the word of God, the food of life, and life it selfe? It is all one as if they had said, Baudry, Heathenry, Paganisme, Scurri­lity, and Diuelry, it selfe is equall with Gods Word: Or that Sathan is equipolent with the Lord. God hath ordayned his blessed word, and made it the ordinary meanes of our Saluation: the Diuell hath inferred the other as the ordi­nary meanes of our destruction. God hath set his holy Word and Ministers to instruct vs in the way of Life: the Diuell instituted Plaies and Actors to seduce vs into the way of Death: and will they yet compare the one with the other? If he be accursed that calleth Light Darknesse, and Dark­nesse Light; Truth Falshood, and Falshood Truth; then a fortieri, is he accursed that saith Plaies and Enterludes are Equiualent with Sermons, or compareth Comedies and Tragedies to the Word of God, whereas there is no mis­chiefe, almost, which they maintaine not. For doe they not nourish Idlenesse? and Otia dant Vitia. Idlenesse is the Mo­ther of Vice, and many vitious Persons when they know not how any longer to be idle, for variety of Idlenesse goe to see Plaies. Doe they not draw the people from hearing the Word of God, and Godly Lectures? For you shall haue them flock thick and three-fould to the Play-houses, and withall Celerity make speed to enter in them, least they should not get place neere enough vnto the Stage (so prone and ready are they to euill;) when the Temple of God shall remaine bare and empty.The Play-house full, but the Church empty. And those that will neuer come at Sermons will flow thither apace: the reason is be­cause the way that leadeth to life is Narrow, and few that tread that Path: but the way that leadeth to destruction is Brode, and many finde it. And this sheweth they are not [Page 61]of God, who refuse to heere his word: but of the Diuell whose exercises they goe to visite. Doe they not teach Cheating and Cosenage, by publishing their tricks of Knauery? Doe they not instruct in Chambering and Won­tonnesse, by shewing how to court and congie? Doe they not insinuate Baudry, Act Foolery, and renew the remem­brance of Heathen Idolatry? Doe they not induce Whoredome, and vncleanesse? nay; are they not rather plaine deuourers of Maidenly Virginity and Chastity? For proose whereof but marke the madding and running to Theaters and Curtaines, daily and hourely, night and day, time and tyde, too see Playes and Enterludes. Where such wanton gestures, such dishonest speeches, such laughing and flee­ring, such lipping and kissing, such clipping and culling, such lustfull passions, such wincking and glancing of won­ton eies and the like is vsed, as is wonderful and exceeding shamefull to behold.The fruit of Plaies. Then these goodly Pageants being done, euery one sorteth to his mate, each bring another home-ward of their way: then begin they to repeate the lasciuious acts and speeches they haue heard, and thereby infect their minde with wicked passions, so that in their secret conclaues they play the Sodomits, orworse. And these for the most part are the fruits of Playes.

The third obiection is, that many good examples may belearned out of them. And truely so there may;The third Ob­iection what good there is to be learned as Playes. For if you will learne to doe any euill, skilfully, cunningly, couertly, or artificially, you need goe noe other where then to the Theater: If you will learne falshood if you will learne coso­nage, if you will learne indirect dealing, if you will learne to deceiue, if you will learne to play the hippocrite, sico­phant, Parasite and flatterer; if you will learne to cogge, lye, and falsifie, if you will learne to iest, laugh and fleere, to grinne, nodde, and mow: if you will learne to play the Vice, to curse, sweare, teare, and blaspheme both heauen and earth, in all kindes and diuersities of othes; if you will learne to play the Baud or courtesan, to polute your selfe, [Page 62]to deuirginate maides, to defloure wiues, or to rauish wid­dowes by inticing them to lust, if you will learne to drabbe and stabbe, to murther, kill, and slay, if you will learne to picke, steale, rob, and roue, if you will learne to rebell a­gainst Princes, closely to carry treasons, to consume trea­sures, to practise idlenesse, to sing and talke of filthy loue and venery, if you will learne to deride, quippe, scorne, scoffe, mock, and flout, to flatter and smoth, if you will learne to play the Diuell, the swaggerer, the whoremaister, the glutton, the drunkard, the iniurious or incestuous per­son, if you will learne to become proud, haughty, and ar­rogant: Finally if you wil learn to contemne God & all his lawes, to care neither for heauen nor hell, and to commit all kind of sinne and mischeefe with secresie and art, you need not goe to any other choole, for all these good ex­amples may you see painted before your eyes in enterludes and playes. Wherefore that man that giueth mony for the maintenance of them, must needs incurre the danger of praemunire that is scuere iudgement except they repent.A diuine prae­munire. For the Apostle biddeth vs beware least wee communicate with other mens sinnes, and this their doing is not onely to com­municate with other mens sinnes, and maintaine euill to the destruction of themselues and many others, but also a maintaining of a great sort of idle and buzzing drones, to sucke vp and deuoure the good hony, wherevpon the poore bees should liue. And therefore let all Players and founders of Playes, as they tender the saluation of their owne soules, and others, leaue off that cursed kind of life, and betake themselues to such honest exercises and godly misteries, as God hath commanded in his word to get their liuing with-all. For who will call him a wise man that playeth the foole and the vicer Who can call him a good Christian that play­eth the part of a Diuell the swerne enemy of Christ? who can call him a iust man that playeth the dissembling hypo­crite? who can call him a straight dealing man, that playeth a cosoners tricke: and so of all the rest. The wise man is [Page 55]ashamed to play the foole, but Players will seeme to bee such in publique view to all the world: a good Christian hateth the Diuell; but Players will become artificiall Di­uelse excellently well: a iust man cannot indure hypocrisy; but all the acts of Players is dissimolation, and the proper name of Player (witnesse the Apology it selte) is hypocrite: a true dealing man cannot indure deceipt, but Players get their liuing by craft and cosenage. For what greater chea­ting can there be then for money to render that which is not moneys worth. Then seeing they are fooles,Of what sort of men Play­ers bee. artificiall Diuells, hypocrites and coseners; most euident it is that their Artis not for Christians to exercise, as being diabo­licall, and themselues infamous: such indeed as the Lacede­monians had, and we also haue great reason to extrude out of our common wealth, for they are Idle, vicious, cisho­nest, malitious, peiudiciall and vnprofitable to the same. They are Idle, for they can take no paynes, they know not how to worke, nor in any lawfull calling to get their liuing: but to auoid labour and worke, like braue and noble beg­gers, they stand to take money of euery one that comes to see them loyter and play. Hence it is that they are Vicious; for idlenesse is the mother of vice, and they cannot exercise their offices but in vices, and treating of and with vicious men. They are dishonest; for they get not to eate by doe­ing good works, but by speaking filthy, vile, and dishonest words. They are malicious; for they are accustomed, either for their friends or themselues, when they ioue not a man to speake euill of him: and colourably vnder hand to mock and flout at any. They are preiudiciall and vnprofitable to the common wealth; for they cosen and mock vs with vaine wordes, and wee pay them good mony, But now to draw to the end and conclusion of my discourse, I will but only describe briefely and in few wordes, who for the most part they are which runne madding vnto playes. In generall the vulgar sort, in whom, Cicero pro Planc. saith non est concilium, non ratio, non discrimen, there is no coun­sell, [Page 58]reason, or discretion. But to particularize some a­monst all. The prophane gallant to feed his pleasure; the Citty dames to laugh at their owne shames: the Country Clowne to tell wonders when hee comes home of the va­nities he hath seene, the baudes to intice, the whores and courtezans to set themselues to sale, the cutpurse to steale, the pickpocket to filch, the knaue to be instructed in more cosoning trickes, youth to learne amorous conceits, some for one wicked purpose, some for another: none to any good intent, but all fruitlesly to mispend their time. But among any others that goe to the Theaters, when shall you see an ancient cittizen, a chast matron, a modest maid, a graue Senator, a wise Magistrate, a iust Iudge, a godly Preacher, a religious man not blinded in ignorance, but making conscience of his wayes? you shall neuer see any of these men at Playes, for they count it shamefull and ig­nominious, euen an act of reproch that may redound vn to them.

Then to conclude all, seeing Playes are the institution of the Diuell himselfe, and the practize of Heathen peo­ple nouzeled in ignorance: seing they took originall from Paganisme, and were dedicated to their Idol-Gods, as now also they are the house, stage and apparell to Venus, the musicke to Apollo, the penning to Minerua, the songs to the Muses, the action and pronounciation to Mercury: seeing they are inricht with fables, lies, dishonesties and all kind of kanueries: seeing the actors of them haue been counted ignominious, and in all ages by the best men branded with infamy: seeing by the wisest men they haue beene expeld out of their common wealth, and esteemed as vagabonds, corrupters of good manners, subuerters of religion in peoples heartes, and seducers of men to de­struction: seeing by some they haue not beene admitted to the Lords table: seeing their action both in word and deed is to be abhord: seeing they carry the note & brand of all kind of cursed people on their backs: seeing they [Page 59]were neuer ordained of God to giue instruction, but by the Diuell to teach lewdnes and dissolution: seeing they are idle drones, and preiudiciall to the common wealth: seeing none of the best sort will frequent their theaters for very shame: seeing the theater is Sathans Synagogue and the diuells owne house: seeing Playes haue beene condemned by Pagans and Christians, by Synods and Counsells, by ancient Fathers and late Writers, by both the old and new Testament: seeing their subiect and mat­ter is nothing but filthinesse and villany: seeing they are full of abuses, against which sundry places of Scripture do testifye: seeing from them can bee learned no good, but any cuill that wickednes can desire. Then doe I earnestly intreat cuery one, as they loue their owne soules, to detest and abandon them. As for those which will yet remaine in blindnesle, or presume to go to Sathans Sanctuary, in hope there to learne any good, let them consider in how palpable darkenesle they wander, while they forsake the truth and cleaue to fables, like vnto whom the Apostle mentioneth some in his 2. Epist. to Tim. 4.2. where hee thus exhorteth. Timothy. Preach the word, bee instant in season and out of season, improue, rebuke, exhort, with all long suffering and doctrine. For the time will come when they will not suffer wholsome Doctine, but hauing their eares itching, shall after their owne lustes get them a heape of teachers, and shall turne their eares from the truth and be giuen vnto fables. And finally let me intreat eue [...] one that will reclaime themselues from Playes, for the furthe­rance and execution of their good thought and intention, to be are this Sermon of Saint Paul in their mind. Ephes. 4.17. This I say and testifie in the Lord, that yee henceforth wallke not as other Gentiles walke, in vanity of their mind, ha­uing their cogitation darkened, and beeing strangers from the life of God through the ignorance that is in them, because of the bardnes of their heart, who being past feeling haue giuen themselues vnto wantonnes, to worke all vncleannes enen with [Page 62]greedines. But yee [...] not so [...] Christ. If so [...] [...]ard him and haue [...] taught by him, as the truth [...] Iesus that yee cast off (concerning the conuersation in times just the old man, which is corrupt through the d [...]aue [...] ­ble lustes: and be renewed in the Spirit of your mind.