Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes…Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes…
Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections answered, and the case so cleared and resolved, as that the judgement of any man, that is not froward and perverse, may easily be satisfied. Wherein is manifestly proved, that it is not only unlawful to be an actor, but a beholder of those vanities. Whereunto are added also and annexed in th'end certain latin letters betwixt the said Master Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections aunswered, and the case so cleared and resolved, as that the iudgement of any man, that is not froward and perverse, may easelie be satisfied. Wherein is manifestly proved, that it is not onely vnlawfull to bee an actor, but a beholder of those vanities. Wherevnto are added also and annexed in th'end certeine latine letters betwixt the sayed Maister Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.
John Rainolds 1549–1607Middelburg: printed by Richard Schilders, 1599
[8], 163, [1], 164-190, [1] p. · 74k words · STC 20616 · ESTC S115568
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For as ⟨p. 13⟩he whose fact 6your self adjudge wicked Clodius I mean, qdid satisfy his villainous lust with Caesars wife by cladding him self in woman's raiment: semblably Achilles deflowered Deidamia, king Lycomedes daughter, by the same occasion. And Statius, who reporteth the story (so to term it with 7you) most exactly, saith rthat Chiron, the instructor and bringer up of Achilles, would not have suffered his mother to have had him away, Si molls habitus & tegmina foedafateri Ausa foret: that Calchas the Prophet, being filled wth Apollos spirit, cried out, O scelus, en fluxae veniunt in pectora vests; Scinde puer, scinde, & timidae ne creed parenti: that Achilles him self did say unto Deidamia, Neque ego hos cultus, aut foeda subissem Tegmina, ni primo te visa in littore; and sunto his mother, Paruimus genitrix, quanquam haud toleranda jubebas, Paruimus nimium; and unto Ulysses, that Maternum nefas had caused him to put on indecores, fatorum crimina, cultus▪ The with resolutions and speeches being attributed to heathen men by an heathen, and him an excellent Poet, who so well discerned what was fit and seemly for every one to speak and think, that in this respect he is preferred by a tlearned judicious author before Homer; do argue and declare, that wise & virtuous persons, represented in Chiron, would not have a man for safeguard of his life undergo the shame of wearing woman's raiment; that religious folk having the Spirit of GOD, as Calchas is imagined, accounted it a heinous crime, and wished children to rent such raiment when it were put on, and therein disobey their parents; that ingenuous valiant youths, like Achilles, may be ensnared for love sake to wear it, not for life; and do it for reverence of parents, though with grief; and lay the fault afterward upon their mothers, and the destinies, that they were tainted with such dishonour. Thus is it apparent even by the example which your self commend, that, as S.
Paul observeth on the like occasion, nature and scripture •each the same: and the moral law of God, and law of nature, agreeing both in one, do prove it to be simply unlawful and evil for men to put on women's raiment. But suppose it were
For as ⟨p. 13⟩hee whose fact 6your selfe adiudge wicked Clodius I meane, qdid satisfie his vilanous lust with Caesars wife by cladding him selfe in womans raiment: semblably Achilles deflowred Deidamia, king Lycomedes daughter, by the same occasion. And Statius, who reporteth the storie (so to terme it with 7you) most exactlie, saith rthat Chiron, the instructer and bringer vp of Achilles, would not haue suffered his mother to haue had him away, Si molles habitus & tegmina foedafateri Ausa foret: that Calchas the Prophet, being filled wth Apollos spirit, cryed out, O scelus, en fluxae veniunt in pectora vestes; Scinde puer, scinde, & timidae ne crede parenti: that Achilles him selfe did say vnto Deidamia, Neque ego hos cultus, aut foeda subissem Tegmina, ni primo te visa in littore; and svnto his mother, Paruimus genitrix, quanquam haud toleranda jubebas, Paruimus nimium; and vnto Ulysses, that Maternum nefas had caused him to put on indecores, fatorum crimina, cultus▪ The wich resolutions and speeches being attributed to heathen men by an heathen, and him an excellent Poet, who so well discerned what was fitt and seemely for every one to speak and thinke, that in this respect he is preferred by a tlearned iudicious autor before Homer; doe argue and declare, that wise & vertuous persons, represented in Chiron, would not haue a man for safegard of his life vndergoe the shame of wearing womans raiment; that religious folke having the Spirit of GOD, as Calchas is imagined, accounted it a heinous crime, and wished children to rent such raiment when it were put on, and therein disobey their parents; that ingenuous valiant youths, like Achilles, may be ensnared for loue sake to weare it, not for life; and doo it for reuerence of parents, though with griefe; and lay the fault afterward vpon their mothers, and the destenies, that they were tainted with such dishonour. Thus is it apparant euen by the example which your selfe commende, that, as S. vPaul obserueth on the like occasion, nature and scripture •each the same: and the moral law of God, and law of nature, agreeing both in one, doo prooue it to be simply vnlawfull and evill for men to put on wemens raiment. But suppose it were ⟨p. 14⟩not vnlawfull simply & alwayes, because a xgreat Diuine saith it is a great question whether a man may do it to deliuer his countrie from an enemie, though 8him selfe seeme to approoue the negatiue;
6Mollem puellā induere, scelus est Clodio; Non est Achilli: Clodius stuprum parrot.Mollem puellā induere, scelus est Clodio; Non est Achilli: Clodius stuprum parat.
qSueton. in Caes. cap. 74.
7Id quod crebra testari p• test Historia.
rAchilleid. lib. […].Achilleid. lib. 〈…〉.
sLib. 2.
tJulius Caes. Scaliger. Poet. lib. 6. ca. 6Iulius Caes. Scaliger. Poet. lib. 6. ca. 6
and a certain ySchoolman, affirming it to be evil and naught of it self, sayeth that it may nevertheless be done for necessity, perhaps zupon I know not what conceit of somewhat ceremonial in it; but suppose a man might do it for the saving of his life or country: yet your reason faileth in the consequution, that a man may therefore do it to play a part in comedies or tragedies. aDavid, when he was hungry, did eat the shewbread, which was not lawful for him to eat: and our Saviour showeth that he did well therein. But if he had done it in sport and of a merriment, when no need enforced: the law, which bcondemned a man for gathering sticks upon the Sabbath day, would have condemned him too. The grave Athenian Judges, Areopagitae did never punish any (I trow) for killing quails to supply his want. But, cwhen a lewd boy did pick out quails eyes of a wanton humour, they judged him worthy of death for it. Good Emperors have dallowed men to do their works of tillage and husbandry on the Sunday, when other days the season serveth not. What? to have stage-plays upon the Sunday therefore, or running of horses, or bearbaitings? No: they edisallowed it. He that should spend his life as fSamson did, in avenging him self of the Philistines, might have the same testimony of faith which gSamson had. But if one should spend it to show men Theatre-pastime, as hthat fellow did who played Icarus before Nero, and falling down near to his chamber, sprinkled him with blood; well might he earn the praise of Icarus. Wherefore albeit a man for the performance of necessary duties might putt on women's raiment: yet would it not follow thereof, that he may do it to play a part in Interludes; Much less will that conclusion follow, which in stead hereof you set down generally, thereby to fetch about this hidden conclusion. For you do infer, as proved by those examples with the contrary of Clodius, that 9it is no fault for young men to wear women's raiment, but to do it (as ⟨p. 15⟩Clodius) with a lewd intent of committing whoredom, beguiling, and deceiving: neither doeth any apparel, but the mind, make a man dishonest. And so assuming hereto, that lnone of your young men, who were attired like women, had any such intent or meaning; you imply by consequence that it was no fault for them to be attired so;
and a certaine ySchoolman, affirming it to be euill and naught of it selfe, saieth that it may neuerthelesse be done for necessitie, perhaps zvpon I know not what conceit of somewhat ceremonial in it; but suppose a man might doe it for the sauing of his life or countrie: yet your reason faileth in the consequution, that a man may therefore doe it to play a part in comedies or tragedies. aDauid, when he was hungry, did eate the shewbread, which was not lawfull for him to eate: and our Sauiour sheweth that he did well therein. But if he hah done it in sport and of a meriment, when no neede enforced: the law, which bcondemned a man for gathering stickes vpon the Sabbatday, would haue condemned him too. The graue Athenian Iudges, Areopagitae did never punish any (I trow) for killing quailes to supply his want. But, cwhē a lewd boy did picke out quailes eyes of a wanton humor, they iudged him worthy of death for it. Good Emperours haue dallowed men to doe their workes of tillage and husbandrie on the Soonday, when other dayes the season serveth not. What? to haue stage-playes vpon the Soonday therefore, or running of horses, or bearebaytings? No: they edisallowed it. He that should spende his life as fSamson did, in avenging him selfe of the Philistines, might haue the same testimonie of faith which gSamson had. But if one should spende it to shewe men Theater-pastime, as hthat fellowe did who played Icarus before Nero, and falling down neere to his chamber, sprinkled him with blood; wel might he earne the praise of Icarus. Wherefore albeit a man for the performance of necessarie dueties might putt on womens raiment: yet would it not folow thereof, that he may doe it to play a part in Enterludes; Much lesse will that conclusion followe, which in steede hereof you sett downe generallie, thereby to fetch about this hidden cōclusion. For you doe inferre, as proved by those examples with the contrarie of Clodius, that
9Non ergo vestis foeminca juveni est scelus; Sed prava mens, libido, malitia ac dolus: nec habitus ullus, sed animus turpem facit.Nō ergo vestis foeminca iuveni est scelus; Sed prava mens, libido, malitia ac dolus: nec habitus ullus, sed animus turpem facit.
lQuid simil• nobis obijcere quisquā potest? Quid cogitatum tale? quisQuid simil• nobis obijcere quisquā potest? Quid cogitatum tale? quis
and therefore men may lawfully put women's raiment on to play. But what a foundation this frame is built upon, the consequence in religion and reason both will show. The Scripture saith that iwomen, praying, or prophesying, ought to have a veil or cover on their heads in token of subjection: but kmen ought not to have so. Now, what if a man should preach or pray in the Church with such a veil as women bear in this respect; with a call (for examples sake) or with a French hood: should he offend, or no? Your inference sayeth, Nay, unless he wear it with a lewd intent, as Clodius did. For no apparel, but the mind, doeth make a man dishonest: and therefore *it is no fault for a man to pray with a French hood on his head. But Saint Paul saith otherwise: and, though he would grant the wearing of it with Clodius mind to be a greater fault; yet a fault would he judge it to wear it with Penelope's, because the very wearing of it, is forbidden. The lCivill law, speaking of Mens and Women's garments, some peculiar to either, some common to them both, defineth those to be common, which both may wear without reproof; peculiar, which both may not. Women shall have no garments peculiar now to them, if your speech be true. For men may wear their petticoats, kirtles, and whatsoever else without reproof: because it is not any apparel, but the mind, that makes a man blame-worthy. The mProphets reprehend the people of Jury and Jerusalem, for vanity in apparel. The nApostles require modesty and decency therein. The oFathers, instructing folk of several sexes, estates, and professions, give special precepts of the same. The pPhilosophers, and qStatesmen, have thought some raiment comely for honest personages, some uncomely. All greatly overseen, if it be no shame for what so ever person to go attired how so ever; and every one ⟨p. 16⟩may wear of any matter, fashion, colour, price he list. But if they were not overseen all, which for some of them we are sure they were not: then must we acknowledge, that, as in meats and drinks rthat which goeth into the mouth, defileth not the man; yet, if men drink too much swine, they are defiled by their intemperance and riot: likewise in apparel, that which cometh upon the back, dishonesteth not the man;
and therefore men may lawfully put wemens rayment on to play. But what a foundation this frame is built vpon, the consequence in religion and reason both will shew. The Scripture saith that iwemen, praying, or prophecying, ought to haue a veile or couer on their heads in token of subiection: but kmen ought not to haue so. Nowe, what if a man should preach or pray in the Church with such a veile as women beare in this respect; with a calle (for examples sake) or with a French hoode: should he offende, or no? Your inference sayeth, Nay, vnlesse he weare it with a lewde intent, as Clodius did. For no apparell, but the minde, doeth make a man dishonest: and therefore *it is no fault for a man to pray with a French hoode on his head. But Saint Paul sayth otherwise: and, though he would graunt the wearing of it with Clodius minde to be a greater fault; yet a fault would he iudge it to weare it with Penelopes, because the verie wearing of it, is forbidden. The lCiuill lawe, speaking of Mens and Womens garmentes, some peculiar to either, some common to them both, defineth those to bee common, which both may weare without reproofe; peculiar, which both may not. Women shall haue no garmentes peculiar nowe to them, if your speach be true. For men may weare their peticoates, kirtles, and whatsoeuer else without reproofe: beeause it is not any apparell, but the mind, that makes a man blame-worthie. The mProphetes reprehend the people of Iurie and Ierusalem, for vanitie in apparell. The nApostles require modestie and decencie therein. The oFathers, instructing folke of seuerall sexes, estates, and professions, giue speciall preceptes of the same. The pPhilosophers, and qStatemen, haue thought some rayment comelie for honest personages, some vncomelie. All greatlie overseene, if it be no shame for what so euer person to goe attired how so euer; and euerie one ⟨p. 16⟩
yet, if men wear costlier garments then they ought, they are dishonested by their riotous and unmodest behaviour. And so, if any man do put on Woman's raiment, he is dishonested and defiled, because he transgresseth the bounds of modesty and comeliness, and weareth that which Gods law forbiddeth him to wear, which mans law affirmeth he can not wear without reproof: though otherwise a Woman's raiment of it self doeth neither discommend or commend the wearer; no more then tmeat maketh us acceptable to God; vFor the kingdom of God is not meat, nor drink (I may add, nor apparel) but righteousness and peace and joy in the holy Ghost. Wherefore you had done better service to the trueth, if, in stead of your eager knitting up of this point with this epiphonema, 2Cursed is the gloss that corrupteth the good text, you had observed rather as xTertullian doeth, that the good text you speak of, I mean, the holy Scripture specifieth not any apparel 3Cursed by God, but only woman's worn by man; and had applied it also against mens wearing of it in stage-plays, as yhe doeth. At least I could have wished your censure had been milder, if not in regard of a younger Preacher, who did so expound that text in a godly Sermon before your book was printed: yet in consideration of that ancient Father, with zmany other worthy men, whose learned writings do gloss it in the same sort; and of a ageneral Council, which noteth mens wearing of women's, raiment though in plays, as a heinous crime. But if our gloss be cursed, who say that in the general sentence of the Scripture, All men are abomination that put on women's raiment, the special is comprised, Players are abomination that put on women's raiment; a thing which your Law-glosses observe upon your ⟨p. 17⟩blaws, as standing with reason, and thereupon do gather (agreeably to a crule of law) that he, who forbiddeth the general, will not have the special practised; and, every special is suspended, when the general is suspended: what manner a gloss is yours, which deduceth out of the general affirmative a particular negative, that is, a flat contradictory; & turneth, Alar, into, Some are not; and delivereth as a rule that it is no dishonesty for a man to wear whatsoever apparel, if his mind be chaste?
yet, if men weare costlier garmentes then they ought, they are dishonested by their riotous and vnmodest behaviour. And so, if anie man doe put on Womans raiment, hee is dishonested and defiled, because he transgresseth the boundes of modestie and comelinesse, and weareth that which Gods lawe forbiddeth him to weare, which mans lawe affirmeth hee can not weare without reproofe: though otherwise a Womans raiment of it selfe doeth neither discommende or commende the wearer; no more then tmeate maketh vs acceptable to God; vFor the kingdome of God is not meate, nor drinke (I may adde, nor apparell) but righteousnes and peace and ioy in the holy Ghost. Wherefore you had done better service to the trueth, if, in steede of your egre knitting vp of this point with this epiphonema, 2Cursed is the glosse that corrupteth the good text, you had obserued rather as xTertullian doeth, that the good text you speak of, I meane, the holy Scripture specifieth not any apparell 3Cursed by God, but onely womans worne by man; and had applied it also against mens wearing of it in stage-playes, as yhee doeth. At least I could haue wished your censure had bene milder, if not in regard of a younger Preacher, who did so expound that text in a godly Sermon before your booke was printed: yet in consideration of that ancient Father, with zmany other worthy men, whose learned writinges doe glosse it in the same sort; and of a agenerall Councell, which noreth mens wearing of wemens, raiment though in playes, as a heinous crime. But if our glosse be cursed, who say that in the general sentence of the Scripture, All men are abomination that put on wemens raiment, the speciall is comprised, Players are abomination that put on wemens raiment; a thing which your Law-glosses obserue vpon your ⟨p. 17⟩blawes, as standing with reason, and therevpon doe gather (agreeablie to a
zCypri. Chrysost. Calvin. & Hyperius, in the places quoted in my letters to D. Thornton.
aSext. Synod. in Trull. can. 6•.
bL. 5. C. d• legib. & constitut. Princ. L. 3. c. quando provo•. non est necesse.L. 5. C. d• legib. & constitut. Princ. L. 3. c. quando prouo•. non est necesse.
cL. 147. D. de regulis juris Semper specialia generalibus insunt.L. 147. D. de regulis iuris Semper specialia generalibus insunt.
3 Yet the third reason, wherein plays are charged, not for making young men come forth in whores attire, like dthe Jewde woman in the Proverbs; but for teaching them to counterfeit her eactions, her fwanton kiss, her impudent face, her gwicked speeches and enticements; should have been allowed even by your own gloss and exposition of the text: sith 4you say upon it, that different behaviour becometh different sexes, and, it beseemeth not men to follow women's manners. hThetis taught Achilles how to play the woman in gate, in speech, in gesture: Sic ergo gradus; sic ora, manusque nate feres, comitesque modis imitabere fictis. And because his mother had not taught him enough, or he was but a bad scholar: iDeidamia gave him further advertisements, how he must hold his naked breast, his hands, & so forth. These are women's manners unseemly for Achilles to imitate: he should not have done it. How much less seemly then is it for young men to dance like women, though like kthose, who praised God with dances: and much less seemly yet to dance like unhonest women, like lHerodias? whereby what a flame of lust may be kindled in the hearts of men, as ready for the most part to conceive this fire, as flax is the other, mChristian writers show in part by Herodes example: but a nHeathen Poet more fully by his own experience; affirming that he was not ravished so much with his mistresses face, though marvellous fair and beautiful, nor with her hear hanging down loose after the fashion about her smooth neck; nor with her radiant eyes, like stars; nor with her silks, & outlandish bravery; as he was with her gallant dancing. And greater reason is it you should condemn all stage-plays, wherein ⟨p. 18⟩young men are trained to play such women's parts, because, unto Momus terming the stage a 5school of scurrility and wantonness, you reply, that 6merry things are called wanton by him, and that 7he is not able to allege one word savouring of scurrility. As if you had said, that, could he make proof of the least scurrility or wantonness therein, your self would condemn them: according both to Christian piety, by the oApostles, and to civill honesty by the pPhilosophers precept. Which showeth that you acknowledge it unseemly also for men to play such mens parts, as defile their mouths with unmodest speeches;
3 Yet the third reason, wherein playes are charged, not for making young men come foorth in hoores attire, like dthe Iewde woman in the Proverbs; but for teaching them to counterfeit her eactions, her fwanton kisse, her impudent face, her gwicked speeches and entisements; should haue bene allowed even by your owne glosse and exposition of the text: sith 4you say vpon it, that different behaviour becommeth different sexes, and, it beseemeth not men to folow wemens maners. hThetis taught Achilles howe to play the woman in gate, in speech, in gesture: Sic ergo gradus; sic ora, manusque nate feres, comitesque modis imitabere fictis. And because his mother had not taught him enough, or he was but a bad scholer: iDeidamia gaue him farder advertisements, how he must hold his naked brest, his hands, & so foorth. These are wemens maners vnseemelie for Achilles to imitate: he should not haue done it. How much lesse seemely then is it for young men to danse like wemen, though like kthose, who praised God with danses: and much lesse seemelie yet to danse like vnhonest wemen, like lHerodias? whereby what a flame of lust may bee kindled in the hearts of men, as redie for the most part to conceue this fire, as flaxe is the other, mChristian writers shewe in parte by Herodes example: but a nHeathen Poët more fullie by his owne experience; affirming that hee was not ravished so much with his mistresses face, though marvellous faire and beautifull, nor with her heare hanging downe loose after the facion about her smooth necke; nor with her radiant eyes, like starres; nor with her silkes, & outlandish braverie; as hee was with her galant dansing. And greater reason is it you should condemne all stage-playes, wherein
mChrysost. hom. 49. in Matth. Hyperius de ferus Bacchan. Vives de instit. faeminin. Christ lib. 1. cap. de saltationibus.Chrysost. hom. 49. in Matth. Hyperius de ferus Bacchan. Viues de instit. faeminin. Christ lib. 1. cap. de saltationibus.
much more, as stain their bodies & minds with wanton deeds. qWhen Critobulus kissed the son of Alcibiades, a beautiful boy, Socrates said he had done amiss and very dangerously: because, as 8certain spiders, if they do but touch men only with their mouth, they put them to wonderful pain and make them mad: so beautiful boys by kissing do sting and pour secretly in a kind of poison, the poison of incontinence, as rClemens Alexandrinus speaking of unholy and amatory kisses, sayeth: Amatory 9embracing goeth in the same line with amatory kissing, if not a line beyond it. Amatory dancing is, in sHomers wantons, as oil unto the fire: and the 1commendation that 2Tully giveth it in banquets, S. vAmbrose giveth it in stage-plays. Herewithall if amatory pangs be expressed in most effectual sort: can wise men be persuaded that there is no wantonness in the players parts, when experience showeth (as wise men have observed) that x men are made adulterers and enemies of all chastity by coming to such plays? that ysenses are moved, affections are delighted, hearts though strong and constant are vanquished by such players? that zan 2 effeminate stage-player, while he feigneth love, imprinteth wounds of love? Moreover, sith of like things you must needs judge alike: you disallow the practising of other vices also, as well as of wantonness and scurrility. Which I presume the rather, because 3you say of your actors, the young men of your house, that they are ingenuous, learned, chaste, well nurtured, and virtuously disposed. For if, upon this praise ⟨p. 19⟩given them by you, I should reply, as aPhocio the Athenian did, who, when the king of Macedonia (his countries secret enemy) sent him a hundred talents, and he demanding of the bringers why among so great a number of the Athenians, the King sent that to him alone, they answered that the King thought him alone an honest man; Then let him suffer me both to seem and be such a one, quoth Phocio: I assure my self you would rejoin that you wish them to seem & be such as you avouch they are; and therefore that you would no more have them do any thing, whereby they might hazard the loss of any other of those good qualities, or the credit thereof, then whereby of chastity.
much more, as staine their bodies & mindes with wanton deedes. qWhen Critobulus kissed the sonne of Alcibiades, a beautifull boy, Socrates saide he had done amisse and very dangerously: because, as 8certaine spiders, if they doe but touch men onely with their mouth, they put them to wonderfull paine and make them madde: so beautifull boyes by kissing doe sting and powre secretly in a kinde of poyson, the poyson of incontinencie, as rClemens Alexandrinus speaking of vnholy and amatorie kisses, saieth: Amatorie 9embracing goeth in the same line with amatorie kissing, if not a line beyond it. Amatorie dansing is, in sHomers wantons, as oile vnto the fier: and the 1commendation that 2Tullie giueth it in bankets, S. vAmbrose giueth it in stage-playes. Herewithall if amatorie pangs be expressed in most effectuall sort: can wise men be perswaded that there is no wantonnesse in the players partes, when experience sheweth (as wise men haue observed) that x men are made adulterers and enemies of all chastitie by comming to such playes? that ysenses are mooved, affections are delited, heartes though strong and constant are vanquished by such players? that zan 2 effeminate stage-player, while hee faineth love, imprinteth wounds of love? Moreover, sith of like things you must needes iudge alike: you disallow the practising of other vices also, as well as of wantonnes and scurrilitie. Which I presume the rather, because 3you say of your actors, the yong men of your house, that they are ingenuous, learned, chaste, well nurtured, and vertuously disposed. For if, vpon this praise ⟨p. 19⟩
qXenoph. de dict. & fact. Socr. lib. 1.
8[Greek or Hebrew]. Aristo. de hist. anim. lib. 9. cap. 39. Dioscorid▪ lib. 6. cap. 42.〈non-Latin alphabet〉. Aristo. de hist. anim. lib. 9. cap. 39. Dioscorid▪ lib. 6. cap. 42.
rPaedagog. lib 3. cap. 11.
9Procul impudicos corpore à casto amove Tactus: quid hoc est? etiam in amplexus ruit.Procul impudicos corpore à casto amoue Tactus: quid hoc est? etiam in amplexus ruit.
sOdis. a. & D.Odys. a. & D.
1Multarum deliciarum comes est ex trema saltatio Orat. PerMuraen.
Now, within the compass hereof doth the playing of sundry parts in Comedies fall, as of cozening varlets, base parasites, and the rest, reproved by S. bCyprian: of sundry parts in tragedies, as of ambitious, cruel, blasphemous, godless caitives, and such as cHorace noteth, Sponsi Penelopae, nebulones, Alcinoique In cute curanda plus aequo operata juventus: in a word of all such parts in what soever plays, as dSaluianus censureth with that etext of Scripture, 4The fool doth commit wickedness in pastime; & the fScripture teacheth they are no better then mad men, As a mad man casteth firebrands, arrows, and mortal things; so is he that deceiveth his neighbour, and saith, was I not in sport? For, the care of making a show to do such feats, and to do them as lively as the beasts them selves in whom the vices reign, worketh in the actors a marvellous impression of being like the persons whose qualities they express and imitate: chiefly when earnest and much meditation of sundry days and weeks, by often repetition and representation of the parts, shall as it were engrave the things in their mind with a pen of iron, or with the point of a diamond. In which consideration the Spirit of God instructeth us, that we ought to 5imitate, resemble, gfollow God, and hGodly men, and ithat with is good; knot any evil thing, but good only; and 6meditate, lexercise those things. And the Paynim Romans, though mbound to have stage-plays by ⟨p. 20⟩their superstition in honour of their Deified devils, Yet ndestroyed Theatres once as unprofitable, & likely to breed public 7corruption of manners. And the oLacedaemonians, by their ancient orders, might not hear comedies nor tragedies: because they would not have their laws gainsaid, though in jest. Neither would the pMassilians suffer any stageplayers to come amongst them: least the custom of beholding evil things represented should breed licentiousness of following them. And 7 Solon, when Thespis, the first tragedy-player, being demanded by him if he were not ashamed to utter such lies before so great a company, said it was no harm to speak and do such things in sport; the grave old man, striking the ground with his staff, But shortly (saith he) we, who do commend and approve this sport, shall find it 19in our earnest contracts and affairs.
Now, within the compasse hereof doth the playing of sundry parts in Comedies fall, as of coosening varlets, base parasites, and the rest, reproued by S. bCyprian: of sundry partes in tragedies, as of ambitious, cruell, blasphemous, godlesse caitiues, and such as cHorace noteth, Sponsi Penelopae, nebulones, Alcinoique In cute curanda plus aequo operata iuventus: in a woord of all such parts in what soeuer playes, as dSaluianus censureth with that etext of Scripture, 4The foole doth committ wickednes in pastime; & the fScripture teacheth they are no better then madd men, As a madde man casteth firebrands, arrowes, and mortall thinges; so is he that deceyueth his neighbour, and saith, was I not in sport? For, the care of making a shew to doe such feates, and to doe them as lively as the beasts them selues in whom the vices raigne, worketh in the actors a maruellous impression of being like the persons whose qualities they expresse and imitate: chiefly when earnest and much meditation of sundry dayes and weekes, by often repetition and representation of the partes, shall as it were engraue the things in their minde with a penne of iron, or with the point of a diamond. In which cōsideration the Spirit of God instructeth vs, that we ought to 5imitate, resemble, gfolow God, and hGodly men, and ithat wich is good; knot any euil thing, but good onely; and 6meditate, lexercise those things. And the Paynim Romans, though
4As the Seventy interpreters (whom his Latin followeth) expressed it in Greek: agreeing with the Hebrew in substance, though having peradventure read ye letter Beth amiss in steed of CaphAs the Seauentie interpreters (whō his Latin foloweth) expressed it in Greek: agreeing with the Hebrue in substance, though hauing peradventure read ye letter Beth amisse in steed of Caph
This if that discreet Athenian lawgiver, if the Romans, the Lacedaemonians, the Massilians feared in the beholders & hearers, and feared not without cause, as rexperience taught: how much greater outrage of wickedness and iniquity are the actors & players them selves likely to fall into? Seeing that diseases of the mind are gotten far sooner by counterfeiting, then are diseases of the body: and bodily diseases may be gotten so, as appeareth by shim, who, feigning for a purpose that he was sick of the gout, became (through 8care of counterfeiting it) gouty in deed. So much can imitation & meditation do. Wherefore, in my judgment considering what your self do grant, or must by consequence, such plays as bring in wooers masked, and dancing, using much unmodest behaviour in words and deeds; young men in women's raiment, and supposed to be gentlewomen, dancing with them; Eurymachus kissing of Melantho, and Melantho bewailing the case that no more kissing, nor dancing now, when she must be hanged; Rivals fond, & amorous; mariners beastly drunken; Phaedra incestuously embracing, and endeavouring to inflame her son Hippolytus with love-speeches; the Nurse, and a new Nymph thereto, bringing fuel enough to heal and melt a heart of ice or snow; with other things haply, which, as tAeschines said of Demosthenes, What if you ⟨p. 21⟩had heard him self? so they who were present, and beheld the plays, can better tell then I: such stage-plays, I say, you ought in my judgement acknowledge to be justly charged and condemned by the third reason. But 9you, proposing it briefly, that much time was lost and misspent about them, make answer that there was not; & add sundry arguments to justify the spending of time and pains therein. S. vCyprian writing of a stage-player who made boys effeminate by instructing then how to play the women, and to express & counterfeit unhonest wanton gestures, saith, 1he was a master not of teaching but spilling children. Whose words put me in mind that the loss of time should not have been objected so much against your plays: seeing some of the players (if they were like the youths whom Cyprian speaketh of) might reply as xPhaedria; when Parmeno did tell him that his gift bestowed on Thais would be lost, Ego quoque unà pereo, quod mihi est carius: ne istuc tam iniquo patiare animo.
This if that discreete Athenian lawgeuir, if the Romans, the Lacedemonians, the Massilians feared in the beholders & hearers, and feared not without cause, as rexperience taught: how much greater outrage of wickednes and iniquitie are the actors & players them selues likely to fall into? Seeing that diseases of the mind are gotten farre sooner by counterfeiting, then are diseases of the body: and bodily diseases may be gotten so, as appeareth by shim, who, faining for a purpose that he was sicke of the gowte, became (through 8care of counterfeiting it) gowtie in deede. So much can imitation & meditatiō doe. Wherefore, in my iudmēt considering what your selfe doo grant, or must by consequēce, such playes as bring in wooers masked, and dansing, vsing much vnmodest behauiour in woordes and deedes; young men in wemens raiment, and supposed to be gentlewemen, dansing with them; Eurymachus kissing of Melantho, and Melantho bewailing the case that no more kissing, nor dansing now, when she must be hanged; Riuales fond, & amarous; mariners beastly dronken; Phoedra incestuously embracing, and endevouring to inflame her sonnne Hippolytus with loue-speeches; the Nurse, and a new Nymph thereto, bringing fewell enough to heale and melt a heart of yse or snow; with other thinges haply, which, as tAeschines said of Demosthenes, What if you ⟨p. 21⟩had heard him selfe? so they who were present, and beheld the playes, can better tell then I: such stageplayes, I say, you ought in my iudgement acknowledge to bee iustly charged and condemned by the thirde reason. But 9you, proposing it briefly, that much time was lost and misspent about them, make answere that there was not; & adde sundry argumēts to iustifie the spending of time and paines therein. S. vCyprian writing of a stageplayer who made boyes effeminate by instructing then how to play the wemen, and to expresse & counterfeit vnhonest wanton gestures, saith, 1he was a maister not of teaching but spilling children. Whose words put me in minde that the losse of time should not haue bene obiected so much against your playes: seeing some of the players (if they were like the youthes whom Cyprian speaketh of) might reply as
rIsocrat. orat. de pace: & Ariopagit. Corn. Tacit. Annal. li. 14 Aug. li. 1. de civit. Dei, ca. 33. Salvian, de gubern. Dei, li. 6. & 7
sMartial epigram. lib. 7. epigr. 38.
8Quantum cura potest, & •rs doloris? Desit finger Caelius podagrum.Quantum cura potest, & •rs doloris? Desit fingere Caelius podagrum.
There was no more time spent about them (2 you say) then useth to be spent in sports, sleep, talk, and learned releasing of the mind from study. It may be that there was: even some time that should have been spent in hearing Sermons the very day that your Ulyssis redux came on the stage. But if a student haunting a dicing house or tavern with us, or stews at Rome, should say he spent no more time thereat, then others do in sports, sleep, talk and learned releasing of the mind from study: were this sufficient proof that he did not misspend his time? you add that 3your actors can show greater fruit of their time well spent, then any that is bred up by Momusses discipline can. I pray God they may. Sure they shall the better if they be informed that this which you term the discipline of Momus, is not his, but yCyprian's, who entitled the stage 4a stews of public shame; or rather the zholy Ghosts, who willeth us to abstain from all appearance of evil: and that the contrary, for the love whereof you would disgrace this, hath to great affinity with the astrumpets discipline, mentioned in the Proverbs. You demand 5whether we dare despise learned Poetry. No. For S. bPaul hath sanctified (as ⟨p. 22⟩cTertullian well saith) a verse of Menander: and dciting other Poets doth show that there is good use of them. But S. Paul who did not despise Menanders comedies could have deemed it unmeet for a eTimothy to play the midwifes part, or Darus, or Dromo, in fhis Andria or Perentia. you ask 6Whether we think it a loss to recite Seneca. Not I: who have recited sundry of his verses upon occasion in my Lectures. But it is one thing to recite; an other thing to play: as you may learn by gJuvenal, who dispraised not Poets for 7reciting comedies, yet thought a 8man ought rather choose to dye than play them: by Pliny, who esteemed (no doubt) of stage-playing like a Roman; yet hprayed others to recite, or ipraised them for doing it, and kdid it him self; by lScaliger, who reporteth out of the same Pliny that a Latin comedy indited in such sort as the old comedy of the Greek was 9recited in his time at Rome, but not played. And if your tragedy had been recited only, as by the 1title a stranger might conceive, who knew not that it had been played:
There was no more time spent about them (2 you say) then vseth to bee spent in sports, sleepe, talke, and learned releasing of the minde from studie. It may bee that there was: euen some time that should haue bene spent in hearing Sermons the very day that your Ulyssis redux came on the stage. But if a student haunting a dicing house or taverne with vs, or stewes at Rome, should say hee spent no more time thereat, then others doe in sports, sleepe, talke and learned releasing of the minde from studie: were this sufficient proofe that hee did not misspend his time? you adde that 3your actors can shewe greater fruite of their time well spent, then any that is bredde vp by Momusses discipline can. I pray God they may. Sure they shall the better if they bee informed that this which you terme the discipline of Momus, is not his, but yCyprians, who entitled the stage 4a stewes of publike shame; or rather the zholy Ghosts, who willeth vs to abstaine from all appearance of evill: and that the contrarie, for the loue whereof you would disgrace this, hath to great affinitie with the astrumpets discipline, mentioned in the Proverbs. You demand 5whether wee dare despise learned Poëtrie. No. For S. bPaul hath sanctified (as ⟨p. 22⟩cTertulian well saith) a verse of Menander: and dciting other Poets doth shewe that there is good vse of them. But S. Paul who did not despise Menanders comedies could haue deemed it vnmeete for a eTimothee to play the midwifes part, or Darus, or Dromo, in f
2Nihil studiis remissum est publicis: id fabulis Ten pus tributum est quod solet tribui jocis, Somnoque colloquiisque, doctoque otio.Nihil studiis remissum est publicis: id fabulis Tē pus tributum est quod solet tribui jocis, Somnoque colloquiisque, doctoque otio.
3B•ne collocati temporis fructum chorus praestare noster, Mome, maiorem potest, quàm disciplina quis piam Momi editus.B•ne collocati tēporis fructum chorus praestare noster, Mome, maiorem potest, quàm disciplina quis piam Momi editus.
surely for mine own part I would have accounted it no more loss of time to have heard you pronounce it then my self to read it. But it being played as 2Terence's were: a looser Poet then Terence would control my judgement and very justly might, if seeing there is in it a 3sweet Melantho, a lewd quean, I should not think there came hurt by the playing of it. For you know what mPlautus saith of his captive, that 4it would be good for them to hear and see that interlude played, because it was not made like others, it had no filthy verse, nor perjured bawd, nor wicked whore, nor boasting soldier. Finally you say that 5there is a time for sports, plays, dances, a time for earnest studies: and, man consisteth not of one part alone; he hath a body as well as a mind.
surely for mine owne parte I would haue accounted it no more losse of time to haue heard you pronounce it then my selfe to reade it. But it beeing played as 2Terences were: a looser Poet then Terence would controll my iudgement and very iustly might, if seeing there is in it a 3sweete Melantho, a lewde queane, I should not thinke there came hurt by the playing of it. For you know what mPlautus saith of his captiue, that 4it would be good for them to heare and see that enterlude played, because it was not made like others, it had no filthy verse, nor perjured bawde, nor wicked hoore, nor boasting souldier. Finally you say that 5there is a time for sports, playes, danses, a time for earnest studies: and, man consisteth not of one part alone; he hath a body as well as a minde.
5Locus suus est jocis, Ludis, choreis, seriis etiam est suus. And, Tu tollis hominem ex homine? tu part alterâ constare credis?Locus suus est jocis, Ludis, choreis, seriis etiam est suus. And, Tu tollis hominem ex homine? tu parte alterâ constare credis?
Time of recreation is necessary, I grant: and think as necessary for scholars that are scholars in deed, I mean, good students, as it is for any. Yet in my opinion it were not fit for them ⟨p. 23⟩to play at stool ball among wenches; nor at Mum-chance or Maw with idle loose companions, nor at trunks in Guile-halls, nor to dance about Maypoles, nor to rifle in alehouses, nor to carouse in taverns, nor to steal deer, nor to rob orchards. Though who can deny, but they may do these things, yea worse, even those S. nPaul meant by chambering and wantonness, and that in the most heinous degree, even of incest, if your general speech concerning recreation be not better limited? For to go no further then your own Phaedra, the same reason serveth her unto Hippolytus: oQuod caret alterna requie durabile non est: Haec reparat vires, fessaque membra levat. Arcus, & arma tuae tibi sint imitanda Dianae: Si nunquam cesses tender, mollis erit. Good verses, and a wholesome lesson: fit for chaste Hippolytus to think of & remember. But as he had learned by the light of nature, that albeit rest and recreation is needful, yet the thing which Phaedra laboured to persuade him under pretence of rest and recreation, was execrable: so students are instructed by pfollowers of the same light (to go no higher for this matter) that all sports and plays are not expedient, honest, seemly, some savour of dishonesty. Of which kind dances are, as the Gentiles saw by the same light also: those dances, that you speak of, if you speak to purpose; not qDavids dancing, which S. rAmbrose doeth well distinguish from them, but dances of Penelope's wooers, of Melantho; of other of her maids, and simply all stage-dancing. In so much that the sRomans, whom Nero enforced, if they could do no other service on the stage, to dance there at least, 6pronounced the dead happy, who by departure out of life had escaped that shame.
Time of recreation is necessarie, I graunt: and thinke as necessarie for scholers that are scholers in deede, I meane, good students, as it is for any. Yet in my opinion it were not fit for them ⟨p. 23⟩to play at stoole ball among wenches; nor at Mum-chance or Maw with idle loose companions, nor at trunkes in Guile-hals, nor to danse about Maypoles, nor to rifle in alehouses, nor to carowse in tavernes, nor to steale deere, nor to robbe orchardes. Though who can deny, but they may doe these thinges, yea worse, even those S. nPaul meant by chambering and wantonnes, and that in the most heinous degree, euen of incest, if your generall speech concerning recreation be not better limited? For to goe no farder then your owne Phoedra, the same reason serveth her vnto Hippolytus: oQuod caret alterna requie durabile non est: Haec reparat vires, fessaque membra levat. Arcus, & arma tuae tibi sint imitanda Dianae: Si nunquam cesses tendere, mollis erit. Good verses, and a holesome lesson: fit for chast Hippolytus to think of & remember. But as he had learned by the light of nature, that albeit rest and recreation is needfull, yet the thing which Phoedra laboured to perswade him vnder pretense of rest and recreation, was execrable: so students are instructed by pfolowers of the same light (to goe no higher for this matter) that all sports and playes are not expedient, honest, seemely, some savour of dishonestie. Of which kinde danses are, as the Gentiles sawe by the same light also: those danses, that you speake of, if you speake to purpose; not qDavids dansing, which S. rAmbrose doeth well distinguish from them, but danses of Penelopes wooers, of Melantho; of other of her maides, and simplie all stage-dansing. In so much that the sRomans, whom Nero enforced, if they could doe no other service on the stage, to danse there at least, 6pronounced the dead happy, who by departure out of life had escaped that shame.
pXenophon. [Greek or Hebrew]. lib. 1. de dict. & fact. S•cr. l. 4. Panaetius & Tully after him de off. lib. 1.Xenophon. 〈non-Latin alphabet〉. lib. 1. de dict. & fact. S•cr. l. 4. Panaetius & Tullie after him de off. lib. 1.
The tPhilistines accounted it a meet dishonour for their greatest enemy, when they put Samson to it: if yet the playing & sporting before them, which they put him too, were so ignominious. All ancient laws almost (as a vlearned man doeth note upon occasion of that concerning Samson) yea, and reason it self do brand with a mark of dishonesty and infamy, those that dance publicly; and persons of such shows and spectacles. ⟨p. 24⟩Wherefore the needfulness of a time for sports, for plays, for recreation, as well as for study, doeth not prove the lawfulness of your Theatrical sports, and plays; of the dances mentioned; of young mens womanly raiment; of Melanthos kissing; of Phaedra's furious rage; her Nurses and the Nymphs bawdry; of wantonness and scurrility showed in sundry speeches, actions and gestures; of the loose and beastly behaviour of the mariners, with the rest of like quality. Nay, your own argument that man consisteth not of one part alone, he hath a mind as well as a body, confuteth all such sports; because, as recreation is needful in regard of the body, so virtuous recreation in regard of the mind: and virtue more necessary much then recreation, by how much the mind is of more excellency then the body; or rather by how much more profitable it is for mind and body both, sith he who wanteth xvirtue, yis blind, and, zgodliness hath the promise both of the life present & of the life to come, and awithout peace and holiness, no man shall see the Lord.
The tPhilistines accoūted it a meet dishonor for their greatest enemie, when they put Samson to it: if yet the playing & sporting before them, which they put him too, were so ignominious. All auncient lawes almost (as a vlearned man doeth note vpon occasion of that cōcerning Samson) yea, and reason it selfe doe brande with a marke of dishonestie and infamie, those that daunse publikelie; and persons of such showes and spectacles. ⟨p. 24⟩Wherefore the needfulnes of a time for sportes, for playes, for recreation, as well as for studie, doeth not prooue the lawfulnes of your Theatricall sports, and playes; of the daunses mentioned; of young mens womanlie raiment; of Melanthos kissing; of Phaedras furious rage; her Nurses and the Nymphes bawdrie; of wantonnes and scurrilitie shewed in sundrie speeches, actions and gestures; of the loose and beastlie behauiour of the mariners, with the rest of like qualitie. Nay, your owne argument that man consisteth not of one part alone, he hath a minde as well as a body, confuteth all such sportes; because, as recreation is needfull in regard of the body, so vertuous recreation in regard of the minde: and vertue more necessarie much then recreation, by howe much the minde is of more excellencie then the body; or rather by how much more profitable it is for minde and body both, sith hee who wanteth xvertue, yis blinde, and, zgodlines hath the promise both of the life present & of the life to come, and awithout peace and holines, no man shall see the Lord.
tJud. 16. 25.Iud. 16. 25.
vArias Mo•. in Jud. ca. 16.Arias Mo•. in Iud. ca. 16.
Now, these things standing thus, what need I spend words in proving of the fourth reason, namely, that the charge of setting forth such plays is money cast away, and addeth wastefulness to wantonness, when your own answer doeth strengthen it sufficiently? For in that you say, 7there is a time of sparing, a time of honest spending, you grant that unhonest expense is still unlawful: as you have cause to do, seeing it is of briot condemned by our Saviour in the prodigal son. Wherefore, unless that unthrift might have answered Christ or any other reprover, Thou blamest me for wasting, but I wast none of thine; thou mayest drink with me scot-free, if thou be a good fellow, and welcome: I see not how 8your answer to Momus can be justified, Thou sayest the charge is great; but thou mayest come, and look on, Momus, and pay nothing, no man doeth ask thee a penny. And that which 9he objecteth, that it had been better bestowed on the poor, is as weakly met with; in that you reply, 1The charge, great to him, is mean & moderate to you; none will give the less to the poor for that▪ none ⟨p. 25⟩would have given the more without it. For cNero, being tickled with desire of praise, and loving to hear men approve his playing on the stage with clapping of their hands, and crying out, Excellent, excellent, did choose a lusty band of valiant youths to do it, whose Captains he gave 2three hundred pound a piece, or better. This, if we consider dthe millions that he wasted in prodigal gifts, was less charge to him, supposing it amounted to three thousand pound, or four, or five, or more, then three or four, or five, or a few more shillings is to some of yours. Yet the story noteth it as part of his wastefulness: and Nero peradventure was either less able or less willing to help the poor, by reason of that money given for a Plaudit. But you tell Momus, that 3their speech, who said, ewhat needed this waste? is evil. An evil speech in deed, as fJudas and others used it, because that was no waste, git was a good work hdone for the preparing of Christ to his burial. But neither is it a good work or service unto Christ, to spend thirty pound in trimming up a stage and borrowing robes out of the revels, for the feeding of that humour which iHorace, though an Epicure, condemned of great 4lightness in the people of Rome:
Now, these things standing thus, what need I spend wordes in prooving of the fourth reason, namelie, that the charge of setting foorth such playes is mony cast away, and addeth wastfulnes to wantonnes, when your owne aunswere doeth strengthen it sufficientlie? For in that you say, 7there is a time of sparing, a time of honest spending, you graunt that vnhonest expense is still vnlawfull: as you haue cause to doe, seeing it is of briott condemned by our Sauiour in the prodigall sonne. Wherefore, vnlesse that vnthrift might haue aunswered Christ or anie other reproouer, Thou blamest me for wasting, but I wast none of thine; thou maist drinke with mee scotfree, if thou be a good fellowe, and welcome: I see not how 8your aunswere to Momus can be iustified, Thou sayest the charge is great; but thou mayest come, and looke on, Momus, and paye nothing, no man doeth aske thee a penie. And that which 9hee obiecteth, that it had bene better bestowed on the poore, is as weaklie mett with; in that you replie, 1The charge, great to him, is meane & moderate to you; none will giue the lesse to the poore for that▪ none ⟨p. 25⟩would haue giuen the more without it. For cNero, being tickled with desire of prayse, and louing to heare men approoue his playing on the stage with clapping of their hands, and crying out, Excellent, excellent, did choose a lustie bande of valiant youthes to doe it, whose Captaines hee gaue 2three hundred pound a piece, or better. This, if we consider dthe millions that he wasted in prodigall giftes, was lesse charge to him, supposing it amounted to three thousande pound, or foure, or fiue, or more, then three or fower, or fiue, or a fewe more shillings is to some of yours. Yet the storie noteth it as part of his wastfulnes: and Nero peradventure was either lesse able or lesse willing to helpe the poore, by reason of that moony giuen for a Plaudite. But you tell Momus, that
7Est, ubi parcas, locus: suus est honesto sumptui.
8At sumptus ingens: at tibi gratis licet spectare, Mome, nemo te stipem rogat.
9Huc tantus iste sumptus, in pauperculos magis elocandus, rediit?
1Sumptus est ingens tibi; Nobis mediocris: nemo proptereà minus fovebit inopes; absque eo •emo magis […].Sumptus est ingens tibi; Nobis mediocris: nemo proptereà minus fovebit inopes; absque eo •emo magis 〈…〉.
and kChrysostom, but what speak I of a Christian Bishop, who may be thought to rigorous? a lheathenish Lacedaemonian, seeing much cost bestowed on a stage at Athens, said they were much to blame for wasting things of worth on toys; And m Tully with the learned (whose judgement he relieth on) do give such expense the note of 5prodigality. The more sorry am I, that you conclude your answer to this and all the former reasons with alleging 6the judgement of our University; yea, with asking us, whether we set nothing by it. Wherein first you do the University wrong, in charging the body thereof with allowing that, which some were not present at, because they disallowed it, some disallow it who were present: as in part I know by a grave learned man, your good friend and mine, who showed me his dislike of the representation of amorousness ⟨p. 26⟩5and drunkenness, in Rivals both; the former, not in Rivals only: in part I conjecture by that I understand that certain who came thither, came even pressed to it by great importunity; and as my self by such means have been overintreated to do that sometimes which I repented afterward, so I think of others, men subject to the like passions that I am. Next, you do us injury, who dissent from them that approve and like it, in that you entwite us as setting nothing by their judgement: when you should rather think, by the rule of charity, that we dissent from them as nAugustin did from Cyprian, whose judgement notwithstanding he reverenced and made account of. But to them I say▪ with oPaul; to the Philippians, If ye be otherwise minded, God shall reveal even the same to you, and I assure my self, they will take in good part, that I prefer before them the judgement of the Church in so many Councils, what General, what Provincial, of pConstantinople, qLaodicea, rCarthage, sArles, and tAquisgranum; to pretermit the Fathers, of whom what one is otherwise minded? To your self I say further, that in steed of your question proposed unto us, Academiae tu judicia nihili facis? I propose you an other upon a vsurer ground, though in a verse like yours, and God grant you may think religiously, wisely, & fruitfully thereof, Ecclesiae t• judi•ia nihili facis?
and kChrysostome, but what speake I of a Christian Bishop, who may be thought to rigorous? a lheathenish Lacedemoniā, seeing much cost bestowed on a stage at Athens, saide they were much to blame for wasting thinges of woorth on toyes; And m Tullie with the learned (whose iudgemēt he relieth on) doe giue such expense the note of 5prodigalitie. The more sorie am I, that you conclude your answere to this and all the former reasons with alleaging 6the iudgement of our Uniuersitie; yea, with asking vs, whether we set nothing by it. Wherein first you doe the Vniuersitie wrong, in charging the body thereof with allowing that, which some were not present at, because they disallowed it, some disallow it who were present: as in part I knowe by a graue learned man, your good friend and mine, who shewed me his dislike of the representation of amorousnes ⟨p. 26⟩5and drunkennes, in Rivales both; the former, not in Rivales onely: in parte I coniecture by that I vnderstande that certaine who came thither, came euē pressed to it by great importunitie; and as my selfe by such meanes haue bene ouerintreated to doe that sometimes which I repēted afterward, so I thinke of others, men subiect to the like passions that I am. Next, you doe vs iniurie, who dissent from them that approue and like it, in that you entwite vs as setting nothing by their iudgement: when you should rather thinke, by the rule of charitie, that we dissent from them as nAugustin did from Cyprian, whose iudgement notwithstanding he reverenced and made account of. But to them I say▪ with oPaul; to the Philippians, If yee bee otherwise minded, God shall reveile euen the same to you, and I assure my selfe, they will take in good part, that I preferre before them the iudgement of the Church in so manie Councells, what Generall, what Provinciall, of pConstantinople, q
kHon il. 56. in Genesin.
lPlutarchus Opusc. Bellóne an sapientia clariores fuerint Athen.
5Prodigi dicuntur qui ludorum apparatu pecunias profundunt &c.
6Academiae tu judicia nihili facis?
5n De offic. lib. 2.
nDe baptism. contr. Donat. lib. 2. cap. 5. cont. Crescen. grammat. lib 2. cap 3•
Thus have I showed you what moveth me to think that the trueth belongeth rather to the reasons fathered upon Momus, then to your answers: Which I have strained my self to do the sooner amiddest my great business, that as you were desirous by a common friend of ours to satisfy me, with protestation of your hearty affection and good will: so you might perceive I am as careful to approve my judgement unto you, my good will at least, if you shall notwithstanding mislike of my judgement. And if you will signify to me what you mislike in any of the points; which I have stood upon or touched by occasion; you shall find me as willing to learn, by ⟨p. 27⟩Gods grace, as I am ready to teach, according to Saint xBasils counsel. For as the love I bear to you, and to others, enforceth me the 7later, not to conceal through envy any thing I know; so the love I bear to GOD and his trueth, persuadeth me the 8former, not to be ashamed to learn that I know not. The Lord fill our hearts with his holy Spirit, and have us in his gracious protection for ever.
Thus haue I shewed you what mooveth me to thinke that the trueth belongeth rather to the reasons fathered vpon Momus, then to your aunsweres: Which I haue strained my selfe to doe the sooner amiddest my great busines, that as you were desirous by a common friend of ours to satisfie mee, with protestation of your heartie affection and good will: so you might perceyue I am as careful to approove my iudgement vnto you, my good will at least, if you shall notwithstanding mislike of my iudgement. And if you will signifie to me what you mislike in anie of the pointes; which I haue stoode vppon or touched by occasion; you shall finde me as willing to learne, by ⟨p. 27⟩Gods grace, as I am readie to teach, according to Saint xBasils counsell. For as the loue I beare to you, and to others, enforceth me the 7later, not to conceale through envie any thing I knowe; so the loue I beare to GOD and his trueth, perswadeth me the 8former, not to bee ashamed to learne that I knowe not. The Lord fill our heartes with his holy Spirit, and haue vs in his gracious protection for euer.
it is no fault for young men to weare womens raiment, but to doe it (as
⟨p. 15⟩
Clodius) with a lewde intent of committing whoredome, beguiling, and deceyving: neither doeth anie apparell, but the minde, make a man dishonest. And so assuming hereto, that
none of your young men, who were attired like women, had anie such intent or meaning; you implie by consequence that it was no fault for them to be attired so;
may weare of anie matter, facion, colour, price hee list. But if they were not overseene all, whiche for some of them wee are sure they were not: then must wee acknowledge, that, as in meates and drinkes
rule of law) that he, who fordiddeth the generall, will not haue the speciall practised; and, every speciall is suspended, whē the generall is suspended: what maner a glosse is yours, which deduceth out of the generall affirmatiue a particular negatiue, that is, a flat contradictory; & turneth, Alare, into, Some are not; and delivereth as a rule that it is no dishonestie for a man to weare whatsoever apparell, if his minde be chast?
⟨p. 18⟩
young men are trained to play such wemens partes, because, vnto Momus terming the stage a
hee is not able to alleage one worde savouring of scurrilitie. As if you had saide, that, could hee make proofe of the least scurrilitie or wantonnes therein, your selfe would condemne them: according both to Christian pietie, by the
Philosophers precept. Which sheweth that you acknowledge it vnseemelie also for men to play such mens parts, as defile their mouthes with vnmodest speeches;
Phocio the Atheniā did, who, when the king of Macedonie (his countries secret enemie) sent him a hundred talents, and he demāding of the bringers why among so great a number of the Athenians, the King sent that to him alone, they aunswered that the King thought him alone an honest man; Then let him suffer me both to seeme and be such a one, quoth Phocio: I assure my selfe you would reioyne that you wish them to seeme & be such as you avouch they are; and therefore that you would no more haue them doe any thing, whereby they might hazard the losse of any other of those good qualities, or the credit thereof, then whereby of chastitie.
Lacedemonians, by their ancient orders, might not heare comedies nor tragedies: because they would not haue their lawes gainsaid, though in iest. Neither would the
Massiliās suffer any stageplayers to come amongst thē: least the custome of beholding euil things represented should breed licentiousnes of folowing them. And 7 Solon, when Thespis, the first tragedie-player, being demanded by him if he were not ashamed to vtter such lyes before so great a company, said it was no harme to speake and doo such things in sport; the graue old man, striking the ground with his staffe, But shortly (saith he) we, who doo commend and approoue this sport, shall finde it
mLiv. li. 7 25 27. & 29. Au gust. lib. 1. de civi. Dei, ca. 32. Paul Oros. li. 3. ca. 4
nLiv. epi. lib. 48. Aug. lib. 1. de civ. dei, cap. 31.
7Theatra stuprandis morib▪ orientia statim destru ebant: sayeth Tertull▪ speaking of the old Roman laws Apollo. ca. 6Theatra stuprandis morib▪ orientia statim destru ebant: sayeth Tertull▪ speaking of ye old Romā lawes Apolo. ca. 6
Phaedria; when Parmeno did tell him that his gift bestowed on Thais would bee lost, Ego quoque vnà pereo, quod mihi est carius: ne istuc tam iniquo patiare animo.
Whether we thinke it a losse to recite Seneca. Not I: who haue recited sundry of his verses vpon occasion in my Lectures. But it is one thing to recite; an other thing to play: as you may learne by
title a stranger might conceue, who knew not that it had bene played:
Senecamne tu recitare jacturā putes?Senecamne tu recitare iacturā putes?
gSatyr. 1. & 8
7Impunè ergo mihi recitaverit ille togatas?
8•inge tamē gladios inde atque hinc pulpita pone. Quid satius Mortem sic? quisquam exhorruit ut sit Zelotypus Thymeles, stupidi collega Corinthi.•inge tamē gladios inde atque hinc pulpita pone. Quid satius Mortem sic? quisquam exhorruit vt sit Zelotypus Thymeles, stupidi collega Corinthi.
done for the preparing of Christ to his buriall. But neither is it a good woorke or seruice vnto Christ, to spende thirtie pound in trimming vp a stage and borowing roabes out of the revils, for the feeding of that humour whiche
4Tanto cum strepitu ludi spectantur & arts Divitiaeque peregrinae, quibus oblitus actor Qu•m stetit in scena, concurrit dextera laevae. Dixit adhuc aliquid? Nil sanè. Quid placet ergo? Lana Tarentino violas imitata veneno.Tanto cum strepitu ludi spectantur & artes Diuitiaeque peregrinae, quibus oblitus actor Qu•m stetit in scena, concurrit dextera laevae. Dixit adhuc aliquid? Nil sanè. Quid placet ergo? Lana Tarentino violas imitata veneno.
Aquisgranum; to pretermitt the Fathers, of whom what one is otherwise minded? To your selfe I say farder, that in steed of your question proposed vnto vs, Academiae tu judicia nihili facis? I propose you an other vpon a
surer ground, though in a verse like yours, and God graunt you may thinke religiouslie, wiselie, & fruitfullie thereof, Ecclesiae t• iudi•ia nihili facis?
