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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then againe we must needs returne vnto that which we haue often said : what such thing among the barbarous ? where be anie stages among them , or Theaters ? where is the sinne of manie sinnes , that is the destruction of our hope , Pagans might better erect & frequent Theaters than Christians . and saluation ? which notwithstanding if they , being Pagans did vse , they should erre with lesse offence of God : because albe such doing were a defiling of the sight , yet were it not a breaking of the sacrament .

But now , what can we saie for our selues ? we hold the beleefe , & we ouerthrowe the beleefe ; wee confesse the dutie of saluation , and also denie the same . And therefore where is our Christianitie ? who , as it seemeth , hereunto are baptized , that afterward more hainously we might offend ? we prefer pastimes before the Church ; we despise the Lordes table , and honor Theaters ; at a worde , we loue al things , reuerence al things , God alone seemeth vile to vs in comparison of other things .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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