The Players Scourge
Because the staves of the fraternities themselves are wont to be carried about in most places of our Diocese with Stage-players, Fiddlers and tymbrels going before them, which doth most of all unbeseeme the honor of God and the Saints: for those musical instruments stirring up the auditors rather to Carantoes and dancing than to devotion, ought not to precede their images fastened in the staves of the fraternities. Therefore we strictly prohibit, that after this such staves be not carried about publicly through villages after an histri • nical manner, or with musical melody fitted to dances &c.
Because in fraternities rightly ordained at the first, and afterwards declining unto worse, many things are seen to be committed altogether different from honesty, and the religion of a Christian mind: that we may apply a fitting remedy to them, we first of all ordain; That in the assemblies of the fraternities themselves, no dissolute feasts be made, no compo • ations (or Healthes) conducing to drunkenness, no dances, galliards • and other things of this nature, belonging rather to the feasts of Bacch • s, than to Christian religion.
We prohibit, that Clergy men use no dishonest nor ludicro • s Plays either in public or private whence scandal may arise, and the ecclesiastical ministry be disgraced, according to the place and time, the occasion and persons, in which, for which, and with which such Plays shall happen to be used. Let them so abstain from the play of dice, of tables, and the like which depend on chance, that they be not so much as present among the • that play, either as countenancers, or witnesses.
We strictly forbid, that Ministers intermixe not themselves in public morrices, dances or carantoes: that they sing no ribaldry, amorous or lascivious songs, nor yet favor, or keep company with those that sing them: For evil communications corrupt good manners. Finally, let them not be roving with their eyes, no talkers, no jesters, no stage-players, for all these things are unseemly especially to those to whom the cure of souls is committed.
Priests who in the days of the first Masses of new Presbyters, after merry banquets and great feasts and entertainments go forth in public to exhibit most gross and unchaste Comaedies and dances in the streets to the common people, offend without doubt against the law of the Church, and the Apostolical decree. Wherefore those who have been such, if they shall p • rsevere, let them know, that they shall not escape condign punishment and correction. Also we inhibit Ministers, that they neither act nor suffer to be acted any foolish or ridiculous thing, either on the feasts of St. Nicholas, Innocents, or on any other day, neither in Churches, nor in any other public place: and that they disguise not themselves at any time in any public or private place.
The 37. is, Concilium Sen • nense, Anno 1528. where [ 37] Inter Decreta morum, we have these two Canons.
Canon: 16. Cum autē deceat domum Dei sanctitudo &c. Prohibemus idcirco, ne histriones aut mimi intrent Ecclesiam, ad pulsandum tympana, cythara, aut alio quovis instrumento musicali: ne{que} in Ecclesia aut juxta Ecclesiam suis pul • ent instrumentis: prohibemus insuper, ne fiat deinceps festū fatuorum aut innocentiū, neque erigatur decanatus patellae.
Canon: 25. Clerici neque in publico ludant pylâ, aut alijs ludis, maxim cum laicis. A ludo all • arum aliis{que} qui à sort pendent abstineant, neque ludentium fautores, spectatores aut testes existant. Non se admisceant choreis publicis, tripudiationibus aut saltationibus: non turpes amatorias aut lascivas deprom • nt cantilenas, seu cantantibus faveant aut adsint. Nec in scenam velut histriones prodeant, non comaedias vernaculas agant, non spectaculum corporis sui faciant in publico privatove loco. Quae omnia, cùm omnibus sacerdotibus sunt indecora, et ordini clericali multum detrahentia, tùm illis praecipue quibus animarum cura est commissa.
Can: 16. And since holiness becometh the house of God: therefore we prohibit, that no stage-players or tumblers shall enter into the Church to strike up any tabret, harp or other musical instrument; neither shall they play upon their instruments in or near the Church: moreover we prohibit that the fea • t of fools or Innocents be not from henceforth observed, neither may the deanery of the platter be erected.
Can. 25. Clergy men may not play publicly at ball or other plays, especially with lay men: they shall abstain from dice-play, and all other games that depend on chance; neither may they be cherishers, witnesses or spectators of such as play: They shall not intermixe themselves in public morrices, galliards and dances: they shall not sing any filthy amorous or lascivious songs, nor yet favor or b • prese • t with those that sing them. They may not come forth upon th • stage as Actors, nor act Comaedies in their mother tongue: they shall make no spectacle of their body in any public or private place. All which, as they are unseemly to all Ministers, and much derogatory from the clericall order, so especially to those to whom the cure of souls is committed.
[ 38] The 38. is, Concilium Coloniense, Anno 1536. where we have these canonical Injunctions following.
Pars 2. cap. 25, 26. Vivere quidem de Altario sacerdoti licet, luxuriari non permittitur. A crapula itaque et ebrietate, à compotationibus illis ad haustus aequales, à luxu, ab alea, ab immoderatis sumptibus et commessationibus, Concilium generale Clericos revocat universos, sequutum veteris testamenti institutum, quo ministri templi vino et cicera prohibebantur, ne ebrietate gravarentur corda eorum, et ut sensus eorum semper vigeret et esset tenuis. Et Apostolus ait: Nolite inebriari vino in quo est luxuria, sed impleamini spiritu sancto. Et iterum: Non in comes • ationibus et ebrietatibus &c. O • im tanta honestas desiderabatur in Clerico, ut ne nuptialibus quidem convivijs ipsis interesse liceret, non immisceri spectaculis ac caetibus ubi amatoria cantantur, aut obscaeni motus corporis, choreis aut saltationibus efferuntur ; ne auditus et intuitus sacris mysterijs deputatus, turpium spectaculorum atque verborum contagione pollueretur. Quid si videret Ecclesia illa prisca Clericos nostri temporis tabernarios • tabernis{que} (quasi domos non haberent) noctu diuque alligatos? quàm execraretur hoc facinus? Posthac ergo non solum nullus ex clero sordidissimum cauponem aut tabernarium agat, sed ne in tabernas quidem, nisi necessitatis causâ divertat: alioquin poenae canonicae imminent illi qui ordini suo hanc ignominiosam notam inurere tentaverit.
Pars 3. c. 26. which hath this title, Theatrales ludos non inferendos tēplis. Olim theatrales quo{que} ludi et larvarum ludibria inferebantur templis, pessimo quidem exemplo, adeo ut provisione canonica, qua hic deterrimus abusus aboleretur, opus fuerit: quem ex nostris diaecesibus jam, ut speramus, ejectum gaudemus.
Pars 5. cap. 6. Denique procul absint parochi ab omni luxu: Sobrium enim vult parochum Paulus, nec multo vino deditum, ac vino potius ad necessitatem, quàm ad voluptatem utentem. Nesciat ergo parochi domus commessationes crapulosas; execretur cōpotationes illas, ad aequales haustus obligatorias, (which our own English Council at Oxford Anno 1222. doth solemnly censure and condemn, under pain of excommunication.) Turpissimum putet nisi causa necessitatis intrare tabernam, quasi domum non habeat ad ede • dum et bibendum. Breviter, vitet omnia quae pastoralem authoritatem aut dedecorant, aut imminuunt, &c.
Pars 9. c. 9, 10. Diligenter quo{que} populus admonendus est cur feriae, et potissimum dies Dominicus, qui à temporibus Apostolorum in Ecclesia semper celebris fuit, instituta sint: nempe, ut in unum omnes pariter convenirent, ad audiendum verbum Domini, ad audiendum quoque sacrum et communicandum. Breviter, ad vacandum Deo soli; ut dies illa tantùm orationibus, hymnis, psalmis, et canticis spiritualibus transigatur. Hoccine est sanctificare Sabbatum. Quamobrem cupimus hisce diebus prohiberi nundinas, claudi cauponas, vitari commessationes, ebrietates, lusus improbos, choreas plenas insanijs, colloquia prava, cantilenas turpes: breviter, omnem luxū. Nā hisce, et (quae haec fere semper consequuntur) blasphemijs et perjurijs, nomen Domini profanatur, et sabbatum (quod nos admonet, ut quiescamus perverse agere, et benefacere discamus) contaminatur.
Part. 2. cap. 25, 26. It is lawful for a Priest to live of the Altar, but to be riotous is not permitted. Therefore a general Council recalls all Clergy men from surfeiting and drunkenness, & from drinking of healths, from riot, from dice, from immoderate expenses and feasts, following the institution of the old Testament, wherein the Ministers of the temple were prohibited wine and strong drink, lest their hearts should be overcome with drunkenness, that so their sense might be always vigorous and thin. And the Apostle saith: Be ye not drunken with wine wherein is excess, but be ye filled with the holy Ghost. And again: Not in rioting and drunkenness &c. Heretofore so great honesty was required in the Clergy, that it was not lawful for them to be present at marriage-feasts, nor to intermixe themselves in Stage-plays and assemblies where amorous poems were sung, or obscene motions of the body expressed either in dances or galliards; lest the hearing and sight deputed to sacred mysteries should be polluted with the contagion of filthy spectacles and words. What if that ancient Church should behold the taverne-haunting Clergy men of our times; who (as if they had no houses) are tied to Taverns both night and day? how would she detest this wickedness? From henceforth therefore, let no Clergy man not only keep no taverne or base victualling house, but let him not so much as turn aside into tavernes • but in case of necessity: otherwise canonical punishments hang over his head who shall attempt to stamp such a brand of infamy upon his order.
Part 3. c. 26. That Stage-plays are not to be brought into the Church. Heretofore Stage-plays and Mummeries were brought into Churches by a most lewd example, so that there needed a canonical provision, by which this most vile abuse might be abolished; which we rejoice, that now, as we hope, it is cast out of our diocese.
Part 5. cap. 6. Finally let parish priests be far from all luxury: For Paul will have a parish priest to be sober, not given to much wine, and using wine rather for necessity than for pleasure. Let a Bishops or Ministers house therefore know no riotous feasts; let it abominate all drinking of Healths, binding men to pledge them by equal cups, (which healths an ancient English Council at Oxford, Anno 1222. hath long since solemnly condemned under pain of excommunication) Let him repute it a most dishonest thing to enter into a taverne, unless it be in case of necessity; as if he had no house to eat and drink in. Briefly, let him avoid all things which either disgrace or diminish his pastoral authority.
Part 9. c. 9, 10. The people also is diligently to be admonished, why holy days, and especially the Lord's day, which hath been always famous in the Church from the Apostles times, were instituted: to wit, that all might equally come together to hear the word of the Lord, and likewise to hear and receive the holy Sacrament. Briefly, that they might apply their minds to God alone; and th • t they might be spent only in prayers, hymns, psalms, and spiritual songs. For this is to sanctify the Sabbath. Wherefore we desire, that on these days all Plays should be prohibited, all victualling houses shut up, all riot, drunkenness, dishonest Plays, dances fraught with frenzies, wicked discourses, filthy songs: briefly, all luxury to be avoided. For by these things, and that (which for the most part follows them) by blasphemies and perjuries, the name of the Lord is profaned, and the Sabbath (which admonisheth us that we should cease to do ill, and learn to do good) is polluted.
So that if we believe this Council, Stage-plays, dancing, feasting, and drinking, are no fit holy-day or Lord's-day exercises, which should be wholly consecrated to God's service.
[ 39] The 39. is, Synodus Heidelsheimensis, Anno 1539. which doth thus express its resolution in our case.
Canon: 14. Item ut Clericorum, maxim beneficiatorum, vita sit exemplaris et accepta, universis Clericis beneficiatis in sacris, et nostra diaecesi constitutis, constitutione praesenti districtius inhibemus, ne ludis taxillorum aut alijs levitatibus, ac choreis, hastiludijs, torneamentis, et alijs spectaculis publicis et prohibitis intersint, aut talia exerceant prout poenas condignas in contra facientes facti exigente qualitate, authoritate nostra infligendas, voluerint evitare &c. Vid. Ibidem.
Can: 14. Moreover that the life of Clergy men, especially of such who are beneficed, may be exemplary and acceptable: we strictly inhibit all beneficed Clergy men, which are in orders within our diocese, by this present Canon, that they be not present at any games at tables, or at any other vanities, dances, tiltings, torneies, or other public prohibited spectacles, and that they practice not any of these themselves, as they will avoid condign punishments against the offenders, the quality of the fact requiring it, to be inflicted by our authority.
[ 40] The 40. is, Concilium Treverense, Anno 1549. which in Cap: De Moderandis Ferijs, decrees as followeth.
Et si quis sive Clericus, sive laicus in praenominatis celebribus festis, compotationibus, choreis, ludis, aut id genus lascivijs et levitatibus, temere aut contumaciter sese dederit aut immiscuerit, ab Officialibus nostris arbitrario pro modo delicti, etiam brachij secularis auxilio (si opus erit) invocato, puniri mandamus.
And if any whether a Clerk or lay man in the forenamed eminent festivals shall rashly or contemptuously give himself to drunkenness, dances, Plays, or such like lasciviousness and lightness, or shall intermixe himself with them, we command that he be punished by our Officials as they shall think fit, according to the measure of his offense, calling in likewise (if need be) the assistance of the secular power.
Which shows how unseasonable Dancing, Stage-plays, and such other sports and pastimes are, on Lord's-days, holy-days, and other Christian festivals, set apart only and wholly for God's worship and service, not for such vanities and Plays as these; as our own Statutes, as well as these recited Councils teach us.
The 41. is Synodus Augustensis, Anno 1549. which [ 41] excludes all Stage-players and Dice-players from the Sacrament.
Cap. 19. Item ne hoc praecellens Sacramentum aliqua afficiatur injuria et contemptu, ex sanctorum Patrum decreto et institution etiam infames omnes ab ejus perceptione prohibendi sunt. Praestigiatores, incantatores, publice rei, et scurrae, et qui ludis vacāt jure pontificio prohibitis: itidem{que} scortae et • enones, ii, inquam, omnes ab Altaris Sacramento removendi sunt, donec vita sua improba penitus abdicata irrogatam sibi poenitentiae mulctam persolverint. Item ijs annumerandi sunt, qui alearum lusui perpetuo vacant, quibus non est porrigendum venerabile sacramentum, donec inde abstineant. Which accords well with Concilium Eliberinum, Canon 79. Si quis fidelis alea, id est, tabula luserit, placuit, eum abstinere: et si emendatus cessaverit, post annum poterit communion reconciliari. And with the 6. general, Council of Constantinople, 1 Can. 50. Nullum omniū sive Clericum, sive, Laicum, ab hoc deinceps tempore alea ludere decrevimus. Si quis autem hoc deinceps facere ab hoc tempore aggressus fuerit, si sit quidem Clericus, deponatur, si Laicus, segregetur.
Cap. 13. Also lest this most excellent Sacrament should suffer any injury or contempt, even by the decree and ordinance of the holy Fathers, all infamous persons are prohibited from receiving it. Jugglers, enchanters, public offenders, jesters, and those who addict themselves to Plays prohibited by the Canon Law (as Stage-plays are) as also whores and panders, all these are to be put from the Sacrament of the Altar, until their wicked life being wholly abandoned they shall have satisfied that mulct of penance that is imposed on them. To these also are those to be added who perpetually give thenselves to Dice-play, to whom the venerable sacrament is not to be administered until they abstain from dicing. Which accords well with the Council of Eliberis: Canon 79. If any believer (or Christian) shall play at dice, or tables, we ordain, that he shall be excommunicated: and if being reformed, he shall give it over, after a years space, he may be reconciled and admitted to the Sacrament. And with the 6. Council of Constantinople Can. 50. We decree, that none of all the Clergy or Laity; shall from this time forwards play at dice. And if any one from henceforth shall hereafter attempt to do it; if he be a Clergy man, let him be deposed; if a Lay man, let him be excommunicated.
Which Councils I would our common Dice-players and gamesters would seriously consider.
The 42. is, Concilium Coloniense, Anno. 1549. where [ 42] I find this notable Canon to our present purpose.
Cap: 17. Percepimus Comaediarū actores quosdam, non scena et theatris contentos transire etiam ad monasteria monialium, ubi gestibus prophanis, amatoribus et secularijs commoveant virginibus voluptatem. Quae spectacula, etiamsi de rebus sacris et pijs exhiberentur, parum tamen boni, mali vero plurimum relinquere in sanctimonialium mentibus possunt, gestus externos spectantibus et mirantibus, caeterum verba non intelligentibus. Ideo prohibemus et vetamus posthac, vel comaedias admitti in virginum monasteria, vel virgins comaedias spectare.
Cap. 17. We have understood that certain Actors of Comedies not contented with the stage and theatres, have entered into Nonneries, where they make the Nons merry with their profane, amorous and secular gestures. Which Stage-plays, although they consisted of sacred and pious subjects, can yet notwithstanding leave little good, but much hurt in the minds of holy virgins who behold and admire the external gestures only, but understand not the words. Therefore we prohibit and forbid, that from henceforth no comaedies shall be admitted into the Monasteries of Nuns, neither shall Virgins be spectators of comedies.
An unanswerable evidence of the desperate venomous corruption of Stageplayes. For if comaedies even of religious and holy subjects, void of all scurrility, would with their very gestures and action contaminate the minds, and enflame the lusts of devoted mortified Nons themselves, and the most chaste virgin spectators, much more will amarous wanton Comedies corrupt all other actors and spectators, and kindle a very flame of noisome lusts within their breasts.
The 43. is, Synodus Moguntina, Anno 1549. which [ 43] decreeth thus against Stage-plays, dancing, and the like.
Cap. 60, 61. Dum à novitijs sacerdotibus hujus sacri primitiae celebrantur, serio mandamus, choreas et seculares pompas omittendas &c. Sed et sanctorum celebritates in diem dominicam incidentes censemus submovendas, et in feriam aliquam praecedentem vel subsequentem transferendas, quô sanctorum omnium Domino sua conservetur solennitas &c. Et quo Dei gloria in observatione divini cultus magis illustretur, et fidelium devotio minus impediatur; diebus dominicis et festivatatibus celebrioribus, mercimonia, tripudia, saltationes, quas damnat Concilium Toletanum, et prophana spectacula, decernimus non permittenda: simul etiam ludicra quaedam à pietate aliena, et theatris, quàm Templis aptiora, censemus in Ecclesijs non admittenda.
Cap. 74. Clerici insuper tabernas publicas evitent nisi cas peregre proficiscentes ingredi oporteat et tàm inibi quàm domi et alibi à crapula et ebrietatibus omnique ludo à jure prohibito, blasphemiis, rixis, et alijs quibuscunque excessibus et offensionibus, penitus abstineant. Choreas, spectacula{que} et convivia publica vitent, ne ob luxùm petulantiam{que} eorum nomen Ecclesiasticum male audiat.
Cap: 60, 61. We seriously command, that whiles the first fruits of this sacrifice are celebrated by new-ordained Priests, dances and all secular shows be wholly omitted &c. We likewise decree, that those solemnities of the Saints which happen upon the Lord's day, shall be removed and transferred to some precedent or subsequent holy day, whereby due solemnity may be prese • ved to the Lord of all Saints &c. And that the glory of God may be more illustrated in the observatiō of divine worship, and the devotion of the faithful may be less hindered; we decree that on Lord's-days & more eminent festivals, merchandises, dances, morrices and profane dances, which the Council of Toledo condemns, are not to be tolerated: and we likewise resolve, that certain Plays that are far frō piety, & more fit for Theatres than Temples, are not to be admitted in Churches.
Cap. 74. Moreover Clergy men must avoid all public tavernes, unless it be upon occasion whiles they are travelling; and as well there as at home and elsewhere they must wholly abstain from surfeiting and drunkenness, and every Play prohibited by law (as all Stage-plays are) from blasphemies, brawls, and all other excesses and offenses whatsoever. They must shun dances, stage-plays, and public feasts, lest the Ecclesiastical name be ill reported of for their luxury & wantonnes
The former part of which Canon prohibits Clergy men from wearing costly apparel, silks and velvets, which sundry other Councils have condemned in Bishops, Ministers, and all other Clergy men, who should be patterns of humility and frugality, not of luxury, pride, and worldly pomp to others, as many silken and satyn Divines now are.
The 44. is, Concilium Parisiense, Anno 1557. where I [ 44] find these Constitutions.
Caeteros dies festos Dominicis Ecclesia addidit, ut beneficiorum à Deo et sanctis ejus nobis collatorum memores essemus, sanctorum exempla sectaremur &c. orationi vacaremus, non autem ocio et ludis &c. Moneant autem Ecclesiarum Rectores subditos suos ut praedictis diebus festis in templum conveniant, illud{que} frequentent pieac religiose audituri quae in ijs sacra aguntur. Conciones attente audiant, Deum pia mente et religioso affectu venerentur et colant. His autem diebus, ut dictum est, cessent ludi, choreae, ebrietates, vaniloquia, et quaecunque divinam possunt offender majestatem &c.
Fraternitates ease quae ad commessationes et ebrietates ut plu • imum fiunt, reprobamus. Insuper baculorum cum imaginibus conductum ad domos la • corum, cum turba sacerdotum, mulierum, et mimorum, district sub poena excommunicationis, et emendae arbitrariae inhibemus, et praecipue clericis, ne talibus sese immisceant, aut asiensum quovis modo praestent.
The Church hath added other holy-days to Lord's-days, that we might be mindful of the benefits bestowed upon us by God and his Saints, that we might follow the examples of the Saints, that we might devote ourselves to prayer, not to idleness and Plays. Therefore let Rectors of Churches admonish their Parishioners, that on the foresaid feast days they come together into the Church, and that they frequent it piously and religiously, to hear those holy things that are done in them. Let thē attentively hear sermons, let them reverence and worship God with a pious mind and religious affection. And on these days, as it is said, let plays, dances, drunk̄nes, vain discourses, and what ever may offend God's majesty, cease &c.
We reject those fraternities which are for the most part made for rioting and drunkenness. Moreover we strictly inhibit under pain of excommunication, and an arbitrary mulct, the carrying about of staves with images to the houses of lay men with a company of Priests, of women and Stage-players: and specially we prohibtt Clergy men, that they join not themselves with such assemblies, nor yet assent unto them by any means.
[ 45] The 45. is, Concilium Tridentinum, which the Papists boast to be ecumenical, though Protestants gainsay it. Which Council, Sessio 24. Anno Dom: 1563. Decretū de Reformatione Can. 12. decreeth as followeth.
Omnes vero Clerici per se, et non per substitutos compellantur obire o • ficia &c. Ab illicitisque venationibus, aucupijs, choreis, tabernis, lusibusque abstineant, atque ea, morum integritate polleant, ut merito Ecclesiae Senatus dici possint.
Let all Clergy men be compelled to discharge their duties or cures by themselves, not by their substitutes. Let them abstain from hunting, ha • king, dances, tavernes and Plays; and let them excel in that integrity of manners, that they may be deservedly called, the Senate of the Church.
So much pretended goodness at least was there in this Trent Council, as to prohibit all Clergy men's resor • to tavernes, dances, Plays, and such like sports: and to enjoin them even in proper person for to feed their flocks, and not by proxie; Non-residence being such a • odious crime in those Bishops, Pastors and Ministers who have the cure of souls ; that this very Trent Co • ncell, together with some 54 others, and sundry Canonical Constitutions, have solemnly condemned it, as our own Canons and Writers do.
[ 46] The 46. is, Concilium Mediolanense 1. Anno 1560. where I find these following Constitutions.
Et quoniam pie introducta consuetudo repraesentandi populo venerandam Christi Domini passionem, et gloriosa martyrum certamina, aliorumque sanctorum res gestas, hominum perversitate eo deducta est, ut multis offensioni, multis etiam risui et despectui sit; ideo statuimus, ut deinceps Salvatoris passio nec in sacro, nec in prophano loco agatur, sed docte et graviter eatenus à concionatoribus exponatur, ut qui sunt uberes concionum fructus, pietatem et lachrymas commoveant auditoribus, quod adjuvabit proposita crucifixi Salvatoris imago, caeteri{que} pij actus externi quos Ecclesiae probatos esse Episcopus judicabit. Item sanctorum martyria et actiones, ne ne agantur, sed ità pie narrentur, ut auditors ad eorum imitationem, venerationem et invocationem excitentur.
Cap. De Festorum dierū cultu. Ijs etiā diebus studebunt Episcopy, ne personati homines incedant; ne ludi equestres, certamina, aut alia ludicra aut inania spectacula adhibeantur. Choreae, saltationes in urbibus, suburbijs, opidis, vicis, aut usquam omnino ne patiantur.
Cap. De armis, ludis, spectaculis, et ejusmodi à Clerico vitandis. Clerici personati non incedant: choreas publicas vel privatas non agant. A venatione abstinebunt, fabulis, comaediis, hastiludijs • alijs{que} prophanis et inanibus spectaculis non intererunt; ne aures et oculi sacris officijs addicti, ludicris et impuris actionibus sermombusque distracti polluantur. Clericalis ordinis hominibus omni genere saltationis et ludi praesertim ve • o aleae • t tesserarum ac talorum interdicimus. Nec solum ludere vetamus, sed eos ludorum spectatores esse noluimus, aut quenquam ludentem in aedibus suis permittere.
Cap De Histrionibus et Aleatoribus. De his etiam Principes et Magistratus commonendos esse duximus, ut histriones et mimos, caeteros{que} circulatores et ejus generis perditos homines e suis finibus ejiciant, et in caupones et alios quicunque eos receperint acriter animadvertant. Et quoniam usu compertum est, ex aleae ludo saepe furta, rapinae, frauds, blasphemias, alia{que} id generis flagitia proficisci, prohibeāt taxilis aut alea ludi, et graviter in publicos aleatores, et in eos qui hujusmodi ludis intersint, quive domum ad recipiendos • udentes expo • itam habent animadvertant. Maxim vero efficiant, ut bonis artibus instituendis vel renovandis, otia, quantū fieri poterit, e civitatibus tollantur.
And because the piously introduced custom of representing to the people the venerable passion of Christ the Lord, and the glorious combats of martyrs and acts of other Saints, is brought to such a pass by the perverseness of men, that it is an offense to many, and likewise a matter of much derision and contempt to many: we therefore decree, that from henceforth the passion of our Savior be no more acted neither in any sacred or profane place, but that it be learnedly and gravely declared by the preachers in such sort, as that they may stir up piety and tears in the auditors, (which are the most profitable fruits of sermons) which the picture of our crucified Savior set before them, and other external pious actions which the Bishop shall judge to be approved by the Church, will help to further. Likewise let not the martyrdoms & actions of the Saints be played, but so piously related, that the auditors may be excited to their imitation, veneration, and invocation.
Cap. Of the observation of holy-days. On these days the Bishops shall endeavor, that no man go disguised; that no Cirque-plays, combats, or other pastimes or vain spectacles be exhibited. Let no morrice-dances be suffered in Cities, suburbs, towns, villages, or in any other place whatsoever.
Cap. Of weapons, plays, spectacles, and such like to be shunned by Clergy men. Clergy men may not disguize themselves, or put on a vizard; they may not lead any public or private dances. They shall abstain from hunting, tables, comaedies, and tiltings, neither shall they be present at other profane or ridiculous spectacles; lest the eyes and ears devoted to sacred offices being distracted, should be polluted with impure actions and speeches. We prohibit Clergy men all kind of dancing, and of play, but especially of dice and tables. Neither do we only forbid them to play, but we will not so much as have them spectators of plays, or to admit any one to play in their houses.
And were not these rank Puritans think ye?
Chapter. Of Stage-players and Dicers. Of these also we have thought good to admonish Princes and Magistrates, that they banish out o • their territories all Stage-players, tumblers, juglers, jesters, and other castaways of this kind, and that they severely punish victuallers and all others whatsoever who shall receive them. And because it is found by experience, that robberies, thefts, frauds, blasphemies, and other wickednesses of this kind, do oft proceed from dice-play, let them forbid all playing at tables and dice, and severely punish all common dicers, and those who are present at such games, or keep houses to receive such gamesters. But let them chiefly endeavor to effect, that idleness may as much as may be quite banished out of Cities by instituting or renewing good arts.
If therefore all Stage-players, tumblers, and common dicers are thus to be banished and cast out of the common wealth, and all those to be severely punished who entertain or harbor them, their Plays must certainly be execrable, intolerable, which make their persons such.
The 47. is Synodus Ebroicensis Anno 1576. where [ 47] I find these following Canons.
Dies festos secundum Scripturas instituit Deus in monumentū ac memoriā suorū beneficiorū, ut ea homo agnosceret, et de ipsis gratias ageret, &c. quoni • m festa à creatione mundi fuerunt introducta, ut animus cum corpore cessaret à saeculo, et avocaretur à solicitudinibus et laboribus hujus mundi, occuparetur vero in Dei obsequio, recognoscendis ejus beneficijs et gratijs referendis. Arbi • ramur vero nu • lo secu • o gravius nec frequentius peccari contra festorum sanctā et legitimā observationē quam in nostro; quandoquidē plures ipsa insumūt voluptatibus huju • seculi sectandis, in tabernis, ganeis, lusibus illiciris, ac alijs vanis at{que} etiam viciosis actionibus &c. Ecclesiae hostiarij ergo diebus festis observēt et notēt, qui de presbyteris et parochia • is abfuerint ab Ecclesijs; et inquirant, qua de causa defecerint; an interea cauponis et •• sibus tempus insumant &c.
God according to the Scriptures hath appointed holy-days for a monument and remembrance of his benefits, that men might acknowledge them, and give thanks for them, &c. because feasts were introduced from the beginning of the world, that the mind with the body might cease from the world, and might be avocated from the cares and labors of this world, but yet occupied in the service of God, in recognizing his benefits, and rendering thanks. But we think verily, that in no age men offended more grievously and frequently against the holy and lawful observation of festivals, than in ours; since many consume them in following the pleasures of this world, in tavernes, in brothels, in unlawful Plays, and in other vain, yea, and vicious actions, &c. Let therefore the door-keepers of the Church upon holy-days observe and note which of the Presbyters and Parishioners shall be absent from the Churches Offices, and inquire for what cause they were absent; whether they spend the time in Ale-houses or in Plays &c.
[ 48] The 48. is, Synodus Rothomagi, Anno 1581. which decreeth thus as followeth.
Curatis Ecclesia • ū praecipimus, ne sinant in Caemeterijs choreas duci, aut alios lusus et infanias fieri, sed potius ea quae luctus et mortis memoriam inducunt.
Novimus et experimur a • tutias Diaboli ad derogandum cultui Dei, et ad suū substituendū in illius locum. In nostris enim diaecesibus per omnia festa solennia Apostolorum et aliorum sanctorū, ad augendū sacrilegiū, impudica at{que} obscaena ludicra in his admiscet, ut totū homin • m perdat in sabbatho • ibi{que} subjiciat. Dies vero Dominicos videbatur à nūdinis eximere, sed eos nō dissimili ration foedavit ac prophanavit, &c. Eleemosynam enim vertit in crapulas, orationem in choreas, et concionem in scurrilitatē. Ad has festorū prophanationes mundandas &c. praecipimus Curatis ut paratū habeāt concionatore, qui verbū Dei praedicet bis in die (pray mark it) • i fieri possit, ut contineatur populus in pi • tate, mane scilicet et à prandio. Cōmessationes, ebrietates, sumptus, lites, lusus improbos et inhonestos, choreas plenas insanijs, cantilenas turpes; breviter omnē luxū et lasciviā atque omnē festorū prophanationem damnamus et reprobamus.
We command the Curates of Churches, that they suffer no dances, or other Plays or fooleries to be made in Church yards, but those things rather which may put men in mind of sorrow and death.
We have known and tried the subtleties of the Devil to derogate from God's worship, and to substitute his own in its room. For in our Diocese through all solemn feasts of the Apostles and other Saints, to augment sacrilege, he admixeth unchaste and obscene Plays in these, that he may destroy the whole man upon the Sabbath, and subject him to himself. But he thought good to exempt Lord's-days from fairs, yet he hath defiled and profaned them with a like sacrilege: for he turneth alms into riot, prayer into dances, and Sermons into scurrility. To cleanse these profanations of holy days &c. we command Curates that they provide a Preacher, which may preach the word of God twice in a day (pray mark it) if it be possible, that the people may be kept exercised in piety both morning and evening, even from dinner. We condemn and reprobate rioting, drunkenness, prodigality, contentions, wicked and dishonest plays, dances fraught with fooleries, filthy songs; briefly all luxury, lasciviousness, and all profanation of holy-days, under pain of excommunication. Vide Ibidem.
So abominable, so unlawful are dances, Plays and amorous Pastorals on Lord's-days, holy-days and all solemn festivals devoted to God's service.
[ 49] The 49. is, Concilium Burdigense, Anno 1582. Which as it complains that Lord's-days and holy-days were much profaned with Plays, Pastimes, drunkenness and other villainies in these words.
Tamersi Dominici festi{que} dies ad hoc unum instituti sunt, ut fideles Christiani ab externis operibus abstinentes, liberius et majori cum pietate divino cultui vacarent &c. Nihilominus nostris temporibus praepostere fieri solet, ut tàm solennes et religiosi dies non solum in illicitis et secularibus negotijs procurandis, verum etiam in luxu, lascivia, jocis et ludis vetitis, compotationibus caeteris{que} flagitijs exercendis toti transigantur. Which abuses it enjoins Magistrates & Officials to suppress: So it decreeth thus. Clerici nunquam personati incedant, ne{que} comaedias, fabulas, choreas, vel aliquid aliud ludicrum ex ijs quae ab histrionibus exhibentur, agant vel spectent, ne visus et obtutus sacris mysterijs dicati turpium spectaculorum contagione polluantur. Ab alea, tesseris, chartis, et quovis alio vetito et indecoro ludo cū privatim, tū publice penitus abstineant. Cōmessationibus et minus honestis convivijs nunquā intersint. Forum, mer • catus andronas fug ant; nec tabernas et diversoria nisi longioris itineris necessitate unquam ingrediantur &c.
Although Lord's-days and holy-days were instituted for this only purpose, that faithful Christians abstaining from external works, might more freely and with greater piety addict themselves to God's worship &c. Notwithstanding it is preposterously usual in our times, that even religious days are wholly spent not only in following unlawful and secular affairs, but even in riot, lasciviousnes, prohibited sports and plays, compotations and other execrable wickednesses. Which abuses it enjoins Magistrates and Officials to censure and prohibit: So it decrees thus. Clergy men may never put on vizards or go disguized, neither may they act or behold comedies, fables, dances, or any other of those Plays that are exhibited by Stage-players, lest the sight and hearing dedicated to sacred mysteries should be polluted with the contagion of filthy spectacles. Let them wholly abstain as well in private as in public from dice, tables, cards, or every other prohibited and unseemly play. Let them be never present at riotous and dishonest feasts: let them avoid places of judicature, markets, and places of resort; neither let them ever enter into tavernes and inns, but being necessitated by some long journey.
The 50. is, Concilium Rhemense, Anno 1583. Which [ 50] condemns the use of Stage-plays and dancing, especially on Lord-days, holy-days, and the Christmas season, when they are most in use, under pain of excommunication.
Diebus Dominicis et Festis in suas Paraeseas populus conveniat, et Missae, concioni, et vesperijs intersit. Ijsdem diebus nemo lusibus aut choreis det operam, maxim dum divinum celebratur officiū, monebitur{que} ab Ordinario vel paraeco Magistratus ut id nequaquā fieri permittat. Ludos theatrales etiam praetextu consuetudinis exhiberi solitos, et puerilia caeteraque ludicra, quibus Ecclesiae inquinatur hone • tas et sanctitas in Christi et Sanctorum festivitatibus omnino prohibemus; contra nitentes autem poenis coerceri volumus à superioribus.
Let the people meet together in their parish Churches on Lord's days and holy days, and let them be present at Mass, at Sermon and Vespers. Let no man give him self on these days to Plays or dances, especially whiles divine service is celebrating, and the Magistrate shall be admonished by the Ordinary or Parish Priest, that he by no means suffer these things to be done. We utterly prohibit Stage-plays and other childish pastimes accustomed to be presented under pretext of custom, with which the honesty and sanctity of the Church is defiled in the festivals of Christ, and of the Saints: those that do contrary, we will shall be punished by their superiors.
[ 51] The 51. is, Synodus Turonensis, Anno 1583. which is somewhat observable.
Cùm juxta divi Pauli praeceptum, qui Christi funt sobrietatem semper sectari debeant, diebus Dominicis praesertim et alijs festis, commessationes, convivia publica, tripudia, saltationes, strepitus et choreas fieri, vaenatu et aucupatu tempus terere, in hospitijs seu cauponis alijs quā peregrinis cibaria et vinum ministrari, ludos palmarios et alios (maxim dum sacra conficiantur, laudes{que} Deo decantantur) aperiri: comaedias, ludos scenicos vel theatrales, et alia ejus generis irreligiosa spectacula agi, sub anathematis poena prohibit haec Synodus: praecipitqu • omnibus et singulis Paraeciarum rectoribus eos apud Episcopum defer, qui huic decreto non pa • uerint, ut illius ordination nominatim excommunicati denuncientur et publicentur: * valde etenim est absurdū fideles, ijs diebus qui propitiando Deo sunt destinati, fallacibus illis Sathanae blanditijs illectos à divinis officijs, religiosis supplicationibus concionibus{que} sacris abduci.
Since according to the precept of St. Paul, those who are Christ's ought always to follow sobriety, especially on Lord's days and other festivals: this Synod prohibits under pain of excommunication (on the foresaid days especially) all r • oting, public feasts, galliards, dances, clamours and Morrices to be made, to spend time in hunting and hawking; to serve wine or victuals in Inns or victualling houses to any but to strangers; any prizes or other plays to be shown, (especially whiles divine things are performed, and praises sung to God:) any comedies, Stage-plays, and other irreligious spectacles of this kind (so it stiles them) to be acted: and it enjoineth all and singular Rectors of parishes to cite those before the Bishop who shall not obey this decree, that in his name they may be denounced and proclaimed excommunicated: for it is very absurd, that Christians, on those days that are destinated to appease God's anger, allured with those deceitful enticements of Satan, should be drawn away from divine Offices, religious supplications, and holy Sermons.
So that by this Synods express resolution, Stage-plays are irreligious spectacles, and the deceitful enticements of Satan, to withdraw men's hearts from God, and from his service ; which should cause all Christians to abominate them.
The 52. is, Concilium Bituriense, Anno 1584. where [ 52] these constitutions were compiled.
Pro •• betur populus prophana sodalitia et commessationes, choreas, tripudia, larvas et theatrales ludos diebus Dominicis et festis exercere; pompas instrumentorum musicorum et tympanorum in gestationibus imaginū per vias et compita exhibere; à caupona abstineant, et nihil nisi quod pietatē redoleat exerceant. Imitentur Christiani totis hisce diebus sanctos illos quorum memoriam colant per opera charitatis.
Clerici nunquam personati sint: a comaedijs, Mimis, chorcis, et saltationibus agendis at{que} spectandis abstineant. Aleas, tesseras, chartas, omnes ludos vetitos, cōmessationes, ac inverecunda convivia, mercatus et nundinationes, tabernas ac diversoria praeterquā in itinere devitent &c. Hortatur etiam haec Synodus Christianos omnes ut pro Christiani nominis honor et dignitate se gerant, tripudia et saltationes, publicos ludos, mimos, larvas, et aleas, quātū fieri poterit, devitent.
The people are prohibited to exercise profane assemblies, and riotous feasts, dances, morrices, disguises and Stage-plays on Lord's days and holy days: to exhibit shows or pomps of musical instruments and tabers in the processions of images through the streets and cross ways: let them abstain from the Ale-house, and practice nothing but that which may savor of piety. Let Christians all these days imitate by the works of charity, those Saints whose memory they observe.
Let Clergy men never put on vizards: let them abstain from acting and beholding comaedies, Stage-plays, morrices and dances. Let them shun dice, tables, cards, all prohibited Plays, riotous and immodest feasts, markets, fairs, tavernes and Inns, but only when they travel. This Synod doth likewise exhort all Christians, that they carry themselves for the honor and credit of Christianity, and that they avoid and shun Masques and dances, public Plays, Iesters, Stage-players, vizards and dice, as much as may be. Which stands not with the honor of Christianity.
Which Council extending unto all Christians as well as to Clergy men, and exhorting them as much as may be, to abstain from all dancing, dicing, Stage-plays, Mummeries, Stage-players and the like, even for the honor of religion, is an unanswerable evidence, that these sports, these Interludes are altogether unseemly and unlawful unto Christians.
[ 53] The 53. is, Synodus Aquensis, Anno 1585. which decreeth thus.
Cessent in die sanctorum Innocentium ludibria omnia et pueriles ac theatrales lusus.
Nullus etiam vestibus religiosorum hominū aut mulierum utatur ad larvas, vel scurrilia, sub poena excōmunicationis ipso facto incurrenda.
Sacerdotes ne pagellis, aut alea, aliove hujusmodi ludo ludant, aut • udentes spectent. Ne personati unquam incedant, neve comaediarum aut chorearum aut profani ullius spectaculi actores sint vel spectatores. Tabernas ne frequentent adeantve nisi itineris causa. A comessationibus aut minus honestis convivijs abstineant omnino: nec dicterijs aut mordacibus utantur salibus, neve sacrae Scripturae verbis ad profanos sermons abutantur.
Let all pastimes, all childish and theatrical Interludes on the day of the holy Innocents, cease.
Let none likewise use the garments of religious men or women for Masques and scurrilous Plays, under pain of excommunication to be ipso facto incurred.
Ministers may not play at cards or dice, or any other such like play, or look upō those that play. They may not walk disguized, neither may they be actours or spectators of comaedies or dances, or of any profane Play. Let them not frequent or go to tavernes, but by reason of travel. Let them wholly abstain from riotous and dishonest feasts: neither let them use scoffs or biting jests, nor yet abuse the words of holy Scripture to profane discourses. A good pious Canon, which I wish all Ministers would observe.
The 54. and last printed Council with which I will [ 54] conclude, is Concilium Tholosanum, Anno 1590. which concludes in this manner.
Ludis, spectaculis, histrionum{que} circulationibus, Ecclesiam caemiteriumque deinceps patere prohibemus.
Et quoniā Sacerdotū vitia ut apparere maxim et primo conspectu occurrere, majori deni{que} dedecore haberi, imo et quae in alijs levia, in illis gravissima censeri consueverunt, ijs tripudia, ludos publicos, alia{que} omnia, quibus reliquos homines damnoso aliquo scandalo offender possent, omnino interdicimus et prohibemus.
We prohibit the Church and Churchyard from henceforth to stand open to Plays, to Spectacles, and the jests of Stage-players.
And because the vices of Ministers are wont most of all to appear & to come in ure at the first sight, and to be accounted more shameful, yea and those things that are reputed slight things in others, are deemed most heinous in them; we wholly interdict and prohibit them dances, public Plays, and all other things, by which they may offend any other men by any hurtful scandal.
[ 55] To these I shall add as a Corollary, the National Protestant Synod at Rochell, Anno Dom. 1571. Where these two Canons were unanimously composed by all the Protestants in France.
All Congregations shall be admonished by their Ministers seriously to repr • hend and suppress all Dances, Mummeries and Interludes. And it shall not be lawful for any Christians to act, or to be present at any Comedies, Tragedies, Plays, Interludes, or any other such sports, either in public, or in private chambers. Considering, THAT THEY HAVE ALWAYES BEENE OPPOSED, CONDEMNED AND SVPPRESSED IN AND BY THE CHURCH. AS BRINGING ALONG WITH THEM THE CORRVPTION OF GOOD MANNERS, especially when as the holy Scripture is profaned; which is not delivered to be acted or played, but only to be preached.
Dancing-masters, or those who make any dancing-meetings, after they have been often admonished to desist, ought to be excommunicated for this their pertinency and rebellion.
By which it is most apparent; that Stage-plays, Dan • es and Mummeries, have been evermore condemned in and by the Church of God, as the corruptions of men's manners, and unlawful Pastimes. Whence the French Protestants (as I am informed by those who have lived among them) do wholly abandon Stage-plays and Dancing, as unchristian & sinful pastimes; neither will they suffer their sons or daughters to dance, or to resort unto a dancing-school, as the French Papists do, who delight and glory in nothing more than dancing, to which they are naturally addicted; whereas effeminate, amorous dancing either of men or women together, or of men in the presence of women, or of women in the sight of men, hath been always an allurement to lewdness, a grand occasion of much whoredom and uncleanness, a recreation fit for none but whores adulteresses, &c. as Philo Judaeus, Chrysostom, Nazienzen, Basil, Vincentius, Hugo Cardinalis, and Bellarmine himself, with sundry other Fathers and Authors formerly quoted Act. 5. Scene 8. most plentifully testify.
By all these 55 several Councils and Synods, in divers ages and Countries (3 or 4 of which are conf • ssed to be ecumenical and universal, to which all the Christian Churches in these known parts of the world subscribed by their selected Bishops and proxies,) it is most apparent, ( to pass by dicing, carding, dancing, health-drinking, bonfires, New-years gifts, scurrilous songs, and other recited particulars concerning Clergy men, which they have condemned: ) First, that the profession of a Stage-player is altogether unchristian, abominable and unlawful: and that all common Actors and Stage-players ought to stand excommunicated ipso facto, both from the Church, the Sacraments and all Christian society, till they have utterly renounced, and quite given over their infamous, execrable lewd profession, which is no ways tolerable among Christians. And if the very profession of a Stage-player be so execrable by these Councils resolution, much more abominably execrable must Stage-plays be, which make it so. Secondly, that all Christian Princes and Magistrates ought to suppress all Stage-plays, all common Actors, and to banish them their territories and dominions; severely punishing all such persons who dare to harbor or protect them. Thirdly, that Stage-plays are diabolical, heathenish, unchristian polluted spectacles, which defile the eyes, the ears, the souls; corrupt the manners, enflame the lusts of those who act, who see or hear them acted, disabling them likewise to, and withdrawing them from [ 4] God's holy worship and service. Fourthly, that Stage-plays even in private houses, at marriages or feasts, are unlawful, and misbeseeming Christians; as well as in [ 5] public Theatres. Fifthly, that the acting of Stage-plays whether public or private, by common Actors or others, especially in Churches and Church-yards, is altogether abominable and unlawful; though it be still permitted in some places, among the Papists in foreign [ 6] parts. Sixthly, that the acting of our Savior's passion, or of any other sacred history, either in the Church, or on the Stage, (a practice yet in use among the profane sacrilegious Papists and Jesuits, ) is altogether to be abandoned, and condemned. Seventhly, that dancing, [ 7] dicing, carding, and Stage-plays, are unlawful and abominable, as at all other times, so chiefly upon Lord's days, holy days, and solemn Christian festivals, (especially on Easter • Whitsuntide and Christtide, set apart and consecrated to God's peculiar and more special worship;) when they are now most in use.
If any here demand of me, how the beginning and ending of Lord's days and holy days (on which these Stage-Plays and Pastimes are more specially prohibited) should be accounted? I answer; that the Lord's day (notwithstanding some late reverend opinions to the contrary) hath always anciently been reputed to begin at saturday evening, (not at midnight, or daybreaking, as some now teach,) and so to continue to the evening following. At the time of the creation, it is most apparent, that the day began at evening: For, the evening and the morning were the first, second, third, fourth, fifth, sixth, (and so by consequent the seventh) day: in ratification of which original law of nature for the beginning and ending of days, the Lord himself above two thousand years after, commanded the Israelites to celebrate their Sabbath from evening to evening. Levite. 23.32. From even to even shall you celebrate your Sabbath. By virtue of which precept, the Jews did always begin and keep their Sabbaths, and solemn festivals from evening to evening, till our Savior's passion, and this present day. Neither did our Savior's resurrection on the first day of the week, alter the beginning and end of that day, nor yet of the Sabbath, which we now keep upon it: For if the first day on which our Savior rose again took its beginning only from the time of his resurrection (as some affirm;) then our Savior could not possibly be three days in the grave, nor yet be truly said, to rise again the third day according to the Scriptures: the night in which our Savior rose, being according to this computation, a part of the seventh day, and no part of the first, of which the Fathers and all other Expositors have always made it parcel, to justify the truth of our Savior's resurrection on the third day. And whereas some object, that it is absurd, that our Christian Sabbath should begin before the hour of our Savior's resurrection, which is the ground of it; for th • s were to put the effect before the cause, and to make the Sabbath precede Christ's resurrection, which was the cause of its commencement. I answer first; that Christ's resurrection did not sanctify only the first hour, but the first day on which he rose: therefore the antecedent part of the first day, (which was past before his resurrection) as well as the subsequent: For as Christians celebrate the day of our Savior's passion, even from the very morning, though our Savior suffered not till towards evening: and as the Israelites by God's own appointment, were to begin their Passover, the evening of the fourteenth day, not at midnight; though the Angel slew not the first-borne of Egypt, nor yet passed over the Israelites till midnight: And as all Christians keep holy the mornings of those days wherein they receive any public deliverances, as well as the evening, though the deliverances perchance were not till noon, or after. And as if our Savior should have risen at two of the clock in the afternoon, ( about which time he first shown himself to his Disciples ) yet no man would have argued; that therefore the Sabbath must not begin before that hour, (& so be kept from noon to noon) because we observe not the hour, but the entire day: So our Christian Sabbath by the selfsame reason, must be still kept from evening to evening, though our Savior rose not till the morning; because we observe not the hour, the minute, but the entire day whereon he rose again, [ 2] which then began at evening. Secondly, I would demand, on what day our Savior rose? on the seventh, or on the first day of the week? If on the seventh, then he was not three days in the grave; and then we have no ground for sanctifying the first day: If on the first day of the week, then the day was begun before he rose: for if the day began not till he was risen; then he rose not on it, but before it. If he rose after the day began ( as it is certain he did, by several Scriptures, ) then his resurrection did not change the beginning of the day, it being begun befo • e: (else this day should have two beginnings, and so it was begun before it began, and after it began, which is a contradiction:) and if it altered not the beginning of the first day, then by what authority is it changed now? Neither can it be here replied, that the first day hath one beginning, and the Sabbath or Lord's day another: for as it is said of the seventh day: that the seventh day is the Sabbath, and the Sabbath the seventh day: so it may be truly said; that the Lord's day is the first day of the week, and the first day of the week the Lord's day, they having both the self-same limits. Thirdly, no Scripture informs us, that our Savior's [ 3] resurrection changed the beginning or end of the Sabbath, that it should now begin at midnight, or morning, not at evening; therefore it k • epes the self • same beginning and end it had before. Neither doth the objected reason, ( viz: that the cause should precede the effect, warranted by no Scripture,) prove anything at all. Indeed if any had celebrated the first day as a Sabbath, before our Savior had risen, the reason had been good: but since our Savior was risen again before the first day was ever kept holy; and since his resurrection on it was the cause why Christians subsequently observed the whole day, not the very minute or hour on which he rose, or that part only of the day which remained after he was risen; the reason is of no weight at all: For if our Savior's resurrection should not extend to consecrate that part of the first day which preceded it, because the effect should not go before the cause: a man might by the selfsame reason argue; that our Savior's passion did not relate à parte ante, to save those believers who died before, but only à parte post, to redeem such only who departed after his incarnation: which were blasphemy for to think; since our Savior was virtually and in destination (though not actually) a lamb slain from the beginning of the world. Now that the Christian Sabbath or Lord's day begins at even, and so ought to be sanctified from even to even, not from morning to morning, or from midnight to midnight; (which ecclesiastical beginning of days we never find in Scripture, or in any Ecclesiastical Writers;) it is most apparent: First, because we read of no other beginning [ 1] or end of the Sabbath in Scripture but this: and to make it begin from the very hour or minute of our Savior's resurrection, is to make it arbitrary and altogether uncertain, because the very hour and minute of his resurrection is not, neither can it certainly be known. Secondly, because the Sabbath being nothing else in proper [ 2] speech, but a day of rest, it is most natural and proper it should then begin when as God and man begin their rest; and leave off their labor; not when as they begin their work: but God began his rest at the end of the sixth day, not on the morning or midnight of the seventh day: and men begin their rest at evening, not at midnight or morning: Witness Psal. 104.22, 23. The Sun ariseth, and man goeth forth to his work and to his labor unto the evening: and John 9.4. I must work the works of him that sent me whiles it is called today: the night cometh when no man can work: therefore it is most consonant to reason and nature that it should begin at evening. Thirdly, this beginning of the [ 3] Lord's day on saturday at even doth best prepare Christians for the sanctification and duties of the Lord's day: For it makes them put a period to their labors in due time, it disburdens them the sooner of their weekday employments; it causeth them to go to bed sooner, to rise earlier, and to prepare themselves the better for the duties of the ensuing morning; and upon this ground did the Church appoint Vigils and Evening Saturday service in ancient times, that Christians laying aside all secular employments, and resorting then unto God's public worship, might (after the manner of the Jews, who had their preparatiō of the Sabbath ) the better prepare themselves for the sacred duties of the Lord's day. And hence perchance it is that we have seldom any Plays or Masques at Court upon saturday nights. [ 4] Lastly, it is infallibly evident by the constant practice of the primitive Church, who kept the Lord's day only frō evening to evening, not from morning to morning ; as is evidenced (not only by the assemblies of the primitive Christians, who met together before daybreak upon the Lord's day to praise their Lord and Savior Christ, ) but by sundry Councils, Fathers, and Imperial Constitutions. To begin with Councils. Survey we Concilium Tarraconense Can. 7. Surius Council. Tom. 2. p. 292. Matisconense 2. Can. 2. Ib. p. 683. Toletanum 4. Can. 8. Ib. p. 729. Constantinop. 6. Can. 90. Ib. p. 1052. Foro-juliense Can. 13. Surius Tom. 3. p. 266. Turonicum 3. sub Carolo Magno Can. 40. Ib. p. 272. Concilium apud Compendium, Apud Alexander: Alesium, Summa Theolog. pars 3. Quaest 32. Artic. 2. p. 245. Synodus Francfordiana Anno Dom. 793. cap. 22. Concilium Moguntinum Anno 813. apud Iuonis Decreta, pars 4. c. 16. Synodus Galonis et Simonis Legatoris An. 1212. & Synodus Andegavensis An. 1282. All these expressly decree. Vt dies Dominicus à vespera usque ad vesperam servetur. Omnesdies Dominicos à vespera in vesperam omni veneratione decernimus observari, et ab omni illic • to opere abstinere. Nec aliquis à vespera dici Sabbathi, usque ad vesperā diei Dominicae ad molendina aquar • , nec ad aliqua alia molere audeat &c. So that by the express resolution of all these several Councils, whereof one is ecumenical: the Lord's day ought to be kept only from evening to evening ; and so to begin and end at evening. If we peruse the Fathers; we shall find St. Augustine, enjoining Christians to celebrate the Lord's day from evening to evening, as the Jews did celebrate their Sabbath. And that the Lord's day and our Christian Sabbath begins at evening, not at morning or midnight, it is the direct and punctual verdict of Dionysius Alexandrinus Epist. 1. Bibl. Patrum Tom. 3. p. 81. A. to H. Of Theophilus Antiochenus Comment. in Evangelia, l. 1. Bib. Patr. Tom. 2. p. 153. C, D. Of Gregory Nyssē Oratio 1. & 2. De Resurrect. Christi p. 145, 146, 151 • 152. Of Hierō. Com. in Jonah̄ c. 2. Tō. 5. p. 137. E. & Cō. in Mat. 12. v. 40. Tō. 6. p. 22, 23. of Leo Epist. Decret. Epist. 81. c. 1. HRabanus Maurus Homil. De Dominicis Diebus: Operum Tom. 5. p. 605. Chrysost. Hom. 5. in Genes: Tom. 1. Col: 26 B. & Hom: 82. in Matth: Tom: 2. Col: 559. B. Theophylus Alexandrinus Epist: Paschalis 3. Bibl: Patrum Tom: 4. p: 723. G. Cassianus de Incarnatione Domini lib: 5 Bibl: Patr: Tom: 5. pars 2. p: 81. F, G. Anastatius Sianita Anagogicarum Contemplationum Hexaëm. l. 2. Bibl: Patr: Tom: 6 • pars 1 p. 634. E. Quaestionum lib: Quaest: 87. Ibid: p: 778. Quaest: 152, 153. Ibid: p: 794, 795. Theophylact. in Matth: 12. v: 40. & 28. v. 1. Anselmus in Matth: 12. Tom. 1. p: 60, 61. & in cap: 28.1. p: 116. Eusebius Gallicanus de Symbolo Hom: 2. Bibl: Patr: Tom: 5. pars • 1. p: 554. G, H. Paschatius Rhadbertus in Matth: l: 12. Bib. Pat: Tom: 9. pars 2. p: 1230. Haymo Halberstattensis Homil. in Die Paschatis, p. 7, 8. Radulphus Tungrensis De Canonum observantia lib: Propositio 23. Bibl: Patr: Tom: 11. p: 455. F, G. & Propositio 15. Ibid: p: 445. F, G. & Tom: 14. p: 242. B. C. Amalarius Fortunatus De Ecclesiasticis Officijs l: 1. c: 11. Bibl: Patr: Tom: 9. pars 1. p: 311. F. Honorius Augustodunensis De Imagine Mundi lib. 1. cap: 27. Bibl: Patr: Tom: 12. pars 1. p: 947. H. & De Antiquo ritu Miss: lib: 1. c: 191. p: 1047. F. Christianus Grammaticus Expositio in Matth: Bibl: Patr: Tom: 9. pars 1. p: 941. D, E. Zacharias Chrysopolitanus in unum ex quatuor lib. 4. c. 173. Bibl: Patr: Tom: 12. pars 1. p: 203, 204. To which I may add Gregorius 9. Decretal. l. 2. Tit. 9. De Ferijs cap. 2. p. 595. Summa Angelica. Tit. Dies. sect. 1. & Constitutiones Symonis Islepe Archiepisc. Cantuariensis, apud Gulielmum Lindwood. Constit. Provinciales l. 2. Tit. de Ferijs fol. 74. B. & John. Aton. fol 148. a. where he decreeth thus. In primis sacrū diem dominicum ab hora diei Sabbati vespertina inchoandum &c. to which the forequoted Authors suffragate. Lastly, King Edgar and Canutus enacted by their Laws, That the Sunday should be kept holy from saturday at noon till monday in the morning. And Charles the Great, Capit. lib. 6. enacted: that the Lord's day should be kept holy from evening to evening. By all which testimonies and reasons it is most apparent, that Lord's days and holy days begin at evening, and so ought to be celebrated and kept holy from evening to evening. Therefore all dancing, dicing, carding, masques, stageplaies, (together with all ordinary employments of men's callings) upon saturday nights, are altogether unlawful by the verdict of the forequoted Councils ; because the Lord's day (as all these ancient Authorities and reasons, against all new opinions prove,) is even then begun. Neither will it hereupon follow, that we may dance, dice, see Masques or Plays on Lord's-day nights (as too many do,) because the Lord's day is then ended; since these Councils prohibit them altogether at all times whatsoever. But put case they were lawful at other times, yet it were unseasonable to practice thē on Lord's day nights: For this were but to begin in the spirit, and end in the flesh ; to conclude holy days & duties with profane exercises; and immediately after the service of God to serve the Devil, and to commit ourselves to his protection. We must therefore know, that though the Lord's day end at evening, yet there are then evening-duties still remaining, answerable to the works of the precedent day: as the repetition, meditation, and trial of those heavenly instructions which we have heard or read in the daytime; prayer to God for a blessing upon all those holy ordinances of which we have been made partakers: thanksgiving to him for his manifold mercies: singing of psalms and hymns and spiritual songs: instruction and examination of our children, servants and families: examination of our own hearts, estates, and ways by the touch-stone of God's word: together with a serious commendation of our souls and bodies into the hands of God by prayer and well-doing, when as we are lying down to our rest. All which most serious necessary duties, with which we should close up every day and night, (it being for ought we know the utmost period of our lives,) will out all dancing, dicing, Masques and Stage-plays, which are incompatible with these holy duties, and altogether unseasonable for the night, which God made for sleep and rest ; not for these dishonest works of darkness in which too many spend whole nights, who never employed one half night (or day) in prayer, as their Savior, and King David did. Since therefore we never read of any faithful Saints of God in former times who practiced dancing, dicing, Masques or Interludes on Lord's day nights, ( no nor yet on any other days or nights for ought appears by any Author, ) though they have oft times spent whole days and nights in prayer: let us not take up this godless practice now, which will keep us off from God and better things. But let us rather follow Edgars and Canutus Laws, keeping the Sunday holy from saturday evening, till monday morning ; spending the whole day and night in prayer and praises unto God, and in such holy actions, as we would be content, that Christ and death should find us doing. No man I am sure would be willing, that Christ, that death, or the day of judgment should deprehend him whiles he is dancing, drinking, gaming, Masquing, acting, or beholding Stage-plays: yea who would not tremble to be taken away suddenly at such sports as these, especially on a Sunday night, when every man's conscience secretly informs him that they are unexpedient, unseasonable, if not unlawful too? Let us therefore always end the Lord's day, yea every weekday too with such holy exercises, in which we would willingly end our days: then need we not be ashamed for to live nor fear to die. Lastly • it is evidently resolved by the foregoing Councils • that the very beholding and acting of Stage-plays either in public or private, is altogether unlawful unto Christians, and more especially to Clergy men, (who now are not ashamed to frequent them, against the express resolution of all these Councils:) who are neither to behold nor countenance any dancing, dicing, carding, table-playing, much less any public or private Stage-plays ; the very acting or beholding of which subjects them both to suspension and degradation; as the recited Canons witness to the full: which I wish all Ministers would now at last remember.
If any man here object: that many of the alleged Councils prohibit Clergy men only from acting and beholding Stage-plays; therefore Lay men may safely personate and frequent them still.
To this I answer. First that most of these Councils expressly inhibit as well Lay men as Clergy men both from acting and beholding Stage-plays: therefore the objection is but idle. Secondly, the very reason alleged by these Councils, why Clergy men should abstain from Stage-play • s: to wit; lest their eyes and ears deputed unto holy mysteries should be defiled by them &c. extends as well to the Laity as the Clergy; since every Lay Christian is as apt to be defiled by Plays, and ought to be as holy in all manner of conversation, as Clergy men. Every Lay Christian is, or ought to be a spiritual Priest, to offer up spiritual sacrifices of prayer and praise to God both morning and evening, and at all other seasons: whence God himself enjoins even Lay men as well as others; to cleanse themselve • from all pollution of flesh and spirit perfecting holiness in the fear of God; to keep themselves unspotted of the world; to abstain from fleshly lusts which war against the soul ; and to be holy even as God is holy. There is the selfsame holiness required both of the Laity and Clergy; both of them ought to be alike spiritual Priests to God (at leastwise in respect of family-duties, and private exercises of piety and devotions: ) if therefore Stage-plays unsanctifie or pollute the one, and indispose them to God's service, needs must they defile the other too: and so they are equally unlawful to both by these Councils verdict. Lastly, though many of these Councils prohibit only Clergy men frō acting or beholding Stage-plays; partly because their Canons bound none but Clergy men, not the Laity, until they were received: and partly, because the reformation of the Clergy ( whose resort to Stage-plays did seduce the Laity, ) was the • peediest means to reclaim all Laics: yet they intended not to give any liberty to Lay men, to haunt Plaies or theatres; for as they inhibit Ministers themselves from Plaies, so they charge them likewise both by preaching, by ecclesiastical censures, & all other means, to withdraw their parishioner and all others from them. So that the objection is meerelie frivolous; and I may safelie conclude, that these 55 recited Councils have censured and condemned all kind of Stage-plays, together with their Actors and spectators. And dare then any Clergy man, any Lay man or Christian whatsoever after all these pious Constitutions, these deliberate resolutions of above a double Grand-Jury of ecumenical, national, provincial Synods and Councils, of all times, all ages of the Church; after the solemn verdict of above 5000 reverend Bishops and Prelates, (who were present at these Councils, and subscribed them with their hands,) once open his eyes to see, his ears to hear, his purse to cheerish, his mouth to justify Plaies or Plaiers? I hope there is none will be so desperately shameless, so graceless as to do it now, though they did it out of ignorance heretofore.
To these forenamed Councils I shall accumulate some Canonical Play-condemning Constitutions to the same effect, according to their several antiquities.
The first of them (if we believe Clemens Romanus ) [ 1] are the very Canons and Constitutions of the Apostles themselves, who decree thus.
Can. 17. Qui accepit meretricem, vel mimam seu scenicam, non potest esse Presbyter, vel Episcopus, vel Diaconus, vel omnino in numero sacerdotali
He who hath married a strumpet, or a woman-actor or stageresse, cannot be an Elder. a Bishop, or Deacon, nor yet in the number of the Clergy.
If then the marrying with a woman-actor or Stage-hauntresse ( who were commonly notorious prostituted strumpets in ancient times, ) disables men from bearing any ecclesiastical function, by the Apostles own verdict; how execrable must Stage-plays themselves and Plaiers be? The same Apostles in their Constitutions (recorded by the selfsame Clemens, ) will inform us: where thus they write.
David dixit, Odi Ecclesiam malignantium, et cum iniqua gerentibus non ingrediare. Et rursus. Beatus vir qui non ambulavit in consilio impiorum, et in via peccatorum non sterit, et in cathedra pestilentium non sedit, sed in lege Domini voluntas ejus, et in lege ejus meditatibur die ac nocte. Tu vero relicto fidelium caetu, Dei Ecclesijs ac legibus, respicis speluncas latronum, sancta ducens quae nefaria esse voluit: non solum{que} id facis, sed e • iam ad Graecorum ludos curris, et ad Theatra properas, expetens unus ex venientibus eo numerari, et particeps fieri auditionum turpium, ne dicam abominabilium: nec audisti Hieremiam dicentem: Domine, non sedi in consilio ludentium, sed timui à conspectu manûs tuae: neque Job dicentem similia: Si vero et cum risoribus ambulavi aliquando, appendor enim in statera justa. Quid vero cupis Graecos sermons percipere hominum mortuorum, aff • atu Diaboli tradentium • a, quae mortem afferunt, fidem evertunt, ad deorum multitudinem credendam inducunt eos, qui ad illos attentionem adhibent? Vos ergo divinis legibus invigilantes, vitae hujus necessitatibus putate ease praestantiores, majorem{que} ijs honorem deferentes, convenite ad Ecclesiam Domini, quam acquisivit sang • ine Christi dilecti, primogeniti omnis creaturae. Ea est enim altissimi filia, quae parturit nos per verbum gratiae, et formavit in nobis Christum, cujus participes facti, sacra membra existitis et dilecta, non • abentia maculam neque rugam, neque aliquid hujusmodi sed tanquam sancti et irrepraebensibiles in fide, perfecti estis in ipso, secundum imaginem ejus qui creavit vos. Cavete igitur, ne conventus celebretis cum ijs qui pereunt, quae est Synagoga Gentium ad deceptionē et interitum. Nulla est enim Dei • ocieta • cum Diabolo: Nam qui congregatur una cum ijs, qui cum Diabolo idem sentiunt, unus ex ipsis conn merabitur, e • vae habebi • . Fugite quoque indecora spectacula, theatra (inquam) et Graecorum ludos &c. Propterea enim oportet fidelem fugere impiorum caetus, Graecorum et ludaeorum, ne ubi unà cum ijs degimus, animis nostris laqueos paremus: et ne ubi in eorum festis versamur, quae in honorem daemonum celebrantur, cum ijs habeamus societatē impietatis. Vitandi quo{que} sunt illorum mercatus, et qui in ijs fiunt ludi. Vitate igitur omnem idolorum pompam, speciem, mercatum, convivia, gladiatores, denique omnia daemoniaca spectacula.
David hath said, I have hated the congregation of evil doers, and have not kept company with those who do wicked things. And again. Blessed is the man, who hath not walked in the counsel of the wicked, and hath not stood in the way of sinners, and hath not sat in the seat of contagious persons, but his delight is in the law of the Lord, and in his law will he meditate day and night. But thou leaving the assembly of the faithful, the Church and laws of God, regardest the dens of thieves, accounting those things holy, which he reputeth wicked: and thou doest not that only, but thou runnest likewise to the Graecian Plays, & hastests to theaters, desiring to be reputed among those who resort thither, & to be made a partaker of filthy, that I say not abominable hearings: neither has • thou heard Jeremiah saying: O Lord, I have not sat in the assembly of Players, but I have feared because of thy hand : nor yet Job, uttering the like: And if I have at any time walked with scoffers, for I am weighed in a jus • balance. But why desirest though • to hear the Greek speeches of dead men, delivering those things by the instinct of the Devil which bring in death, overturn faith, induce those to believe a multitude of gods, who give attention to those things? But you waiting upon the divine laws, esteem them more excellent than the necessaries of this life, and giving them greater honor, come together to the Church of the Lord, which he hath purch • sed with the blood of his beloved Christ, the first-borne of every creature. For she is th • daughter of the most high, who hath begotten • s by the word of grace, and hath formed Christ in us, of whom being made partakers, you become holy and beloved members, not having spot or wrinkle, or any such thing, but as holy and unblameable in faith, you are perfect in him, according to the image of him who hath created you. Beware therefore that you celebrate no meetings with those that perish, which is the Synagogue of the Gentiles, to deceit and destruction. For God hath no fellowship with the Devil ; for he who is assembled together with those, who think the same with the Devil, shall be accounted one of them, and shall have woe. Fly likewise (I say) the unseemly Spectacles and Theatres of the Gr • cians. For therefore ought a Christian to shun the assemblies of wicked men, of Greeks and Jews, lest where we live together with them, we provide snares for our souls, and lest whiles we are conversant in their feasts, which are celebrated to the honor of Devils, we become partakers with them of impiety. Their markets likewise are to be eschued, and the Plays that are made in them. Shunne therefore all the pomp, the show, the market, the feasts, the Gladiators of Idols, and finally all daemoniacall Plays and Spectacles.
Than which Apostolical Constitutions, there can be nothing more express and punctual against Stage-plays.
To these Play-censuring Canons of all the Apostles together, I shall add these Constitutions of St. Paul in particular, registered by the selfsame Clement of Rome, in these very words.
Scenicus si accedat, sive vir sit sive mulier, auriga, gladiator, cursor stadij, ludius, Olympius choraules, cytharedus, lyristes, saltator, caupo, vel desistar, vel rej • ciatur. Which Canon extends to Actors only, not to Spectators.
Theatralibus ludis qui dat operā, venationibus, equorum cursibus, ac certaminibus; vel desistat, vel rejiciatur. Graecos mores qui sequitur, vel mutet se vel rejiciatur.
If a Stage-player, be it man or woman, a Chariotor, gladiator, race-runner, a fencer, a practiser of the Olympian games, a flute-player, a fiddler, a harper, a dancer • an alehouse-keeper, come to turn Christian; either • et him • ive over these professions, or else be rejected.
He who gives himself to Stageplaies, huntings, horse-races, or prizes; either let him desist, or let him be cast out of the Church. He who followeth Greek • fashions, let him reform himself, or be rejected.
Which extends to Actors and Spectators too. So that if the very Apostles themselves, or St. Paul may be umpires; the very acting and beholding of Stage-plays is unlawful unto Christians of all sorts; as these their Canons and Constitutions largely prove.
[ 2] The 2. Constitution which I shall here remember, is that of Pope Eusebius, about the year of our Lord 369.
Oportet Episcopū moderatis epulis contentum esse, suos{que} convivas ad comedendum et bibendum non urgere, quin • potius sobrie • atis praebere exemplum. Removeantur ab ejus convivio cuncta turpitudinis augmenta, non ludicra spectacula, non acroamatum vaniloquia, non fatuorum stultiloquia, non scurrilium • admittantur praestigia: ( A full clause against these stageplayes: ) Adsint peregrini et paupers et debiles, qui de sacerdotali mensa Christum benedicentes, benedictionem percipiant. Recitetur sacra lectio, subsequatur vivae vocis exhortatio, ut non tantum corporali cibo, immo verbi spiritualis alimento, convivantes se refectos gratulentur, ut in omnibus honorificetur Deus per Iesum Christum.
A Bishop ought to be content with moderate feasts, and not to urge his guests to eat or drink, but rather to give them an example of sobriety • Let all dugmentations of filthiness be removed from his feast • and let no ludicrous Stage-plays, no vain reci • all of comical verses, no foolish speeches of fools, nor legerdemaines of jesters be admitted. Let strangers, let poor and feeble persons be present, who blessing Christ for the sacerdotall table, may receive a blessing. Let the Scripture be there recited, and let the exhortation of the living voice follow it, that the guests may rejoice that they are fed not only with corporal food, but likewise with the food of the spiritual word, that God in all things may be glorified through Jesus Christ • our Lord. Such should Bishops, such Ministers feasts and entertainments be, though now grown out of use with many.
The 3. is the Decree of Pope Innocent the first, Anno [ 3] Christi 408. Capit. 1. sect. 11.
Praeterea, frequenter quidam ex fratribus nostris, curiales, vel quibuslibet publicis functionibus occupatos, clericos facere contendunt, quibus postea major tristitia &c. Constat enim eos in ipsis munijs etiam voluptates exhibere, quas à diabolo inventas esse non est dubiū; et ludorū vel munerū apparatibus aut praeesse, aut interesse &c.
Moreover certain of our brethren strive to make Courtiers, or those who are employed in certain public functions, Clergy men, from whom greater sorrow ariseth afterwards. For it appears that in their very offices themselves they exhibit pleasures, which without doubt were invented by the Devil, and are either chief overseers or spectators of Plays and public spectacles.
Stage-plays therefore by this Popes verdict (for of them he speaks) are the very inventions of the Devil.
[ 4] The 4. is the D • cretall of Pope Sextus, where we read as followeth.
Clerici qui non modicum dignitati clericalis ordinis detrahunt, et se joculatores seu Goliardos aut buffones faciunt, si per annum ignominiosam artem illam exercuerint, ipso jure, si minori tempore, et non desistunt post tertiam monitionem, carent omni privilegio clericali.
Clergy men who do not a little detract from the dignity of the clericall order, and make themselves jesters, Stage-players or Buffones, if they shall exercise that ignominious art for a years space, or for a lesser time, if they desist not after the third admonition, are ipso jure deprived of all clericall privilege.
The 5 is the Constitution of Pope Clement the 5. An. 1310, which as it prohibits Clergy men and Monks [ 5] to hunt or hauke ; so it likewise decreeth:
Ne moniales aut comatis aut cornutis utantur crinibus, aut choreis, ludis, aut secularibus innersint festis.
That Nuns shall not use broidered or horned hair, nor yet be present at dances, Plays, or secular feasts.
The 6. is the Synodal Decrees of Odo Parisiensis, about the year of our Lord 1200. which ordain;
[ 6] Ne sacerdotes in • uis domibus habeant scachos, et aleas, omnino prohibetur.
Prohibetur penitus universis sacerdotibus ludere cū decijs, et interesse spectaculis, vel ch • reis assistere, et intra • e tabernas, causa potandi, aut discurrere per vicos aut plateas, et ne habeant vestes inordina • as onnino prohibetur
It is wholly prohibited Clergy men, tha • they keep • no checker-men, or tables and dice in their ho • ses.
All Clergy men are • tterly prohibited to play a • dice, to be • present at Stage-plays, or stand by dancers, or to enter into 〈◊〉 to drink, or to run through villages or streets, or to [ 7] wear disorderly apparel.
The 7. is the Constitution of Pope Pi • s the 5. Anno Dom. 1566. which runs thus.
Vt Clericiquos propter Christum spectaculū fieri oporteat mundo, Angels, et hominibus • maxim debeant ab ijs spectaculis, quae Christum non • apiunt, abstinere; et ne comaedias, fabulas, choreas, hastiludia, aut ludicrum, et profanum ullum spectaculi genus agant vel spectent. Ne talis, tef • eris, pagellis pictis, e • omnino alea, aut ullo praeterea vetito a • t indecoro ludi genere ludant, neve hujusmodi ludi spectatores sint. Ne comessa • ionibus aut minus honestis convivijs intersint, cauponasque aut tabernas ne ingrediantur, ni • i longioris itineris causa ne cuiquam propinent, aut provocati ad bibendum respondeant, sed sobrie et caste ex doctrina Apostol • vivant. Which Constitution was framed out of the fore-recited Decree of the Council of Trent, of which this Pope (writes Langhecrucius, ) was a most diligent observer and practiser.
That Clergy men who ought to be made a spectacle to the world, to Angels and to men Christ, ought chiefly to abstain from those spectacles, which savor not of Christ; neither may they act or behold Comedies, Plays, dances, • usts, or any profane sport or spectacle. Let them not play at tables, dice, cards, or any game at dice: (which games even Mahomet him self hath condemned and prohibited his followers in his Alcoran, as the greatest sins, and the Devil engine, to breed discords among men, and to withdraw them from prayer and God's service:) nor at any other prohibited or unseemly kind of play; n • i • h • r may they be spectators of such plays or games. They may not be present at riotous or dishonest feasts, neither shall they enter into any • avernes or alehouses unless it be by reason of some long journey. Let them not drink (or begin an health) to any one; nor yet pledge others when they are provoked to drink; but let them live soberly and chastely according to the Apostles doctrine.
And is it not then a shame for Protestant Ministers to frequent, to use these Plays, these games and sports, or to practice these abuses, which Popes, and Papists thus condemn, at leastwise by their public Decrees, though they still approve them by their practice?
To these Canonical, I shall here annex these Imperial Constitutions following; which inhibit all Clergy men under severe penalties, yea and other Christians too, from dancing, dicing, acting or beholding Stage-plays, and such like Spectacles as these.
[ 1] The first is the Decree of Justinian himself, directed to Epiphanius the Patriarke • in these words.
Vehementer credimus quod Sacerdotū puritas et decus, et ad Dominū Deū et Salvatorē nostrum Iesum Christum fervor, et ab ipsis missae perpetuae praeces, multam propitiationē nostrae reipub: et incrementū praebent, per quas datur nobis et barbaros subjugare, et dominum fieri eorum quae anteà non obtinuimus; et quanto plus rebus illorum accedit honestatis et decoris, tanto magis et nostram remp. augeri credimus. Si enim hi praetulerint vitam honestam et undique irreprehensibilem, et reliquum populum instruerint, ut is ad honestatem illorum respiciens multis peccatis abstineat, plane est, quod inde et animae omnibus m • liores erunt, et facile nobis tribuetur à maximo Deo et Salvatore nostro Jesus Christo clementia conveniens. Haec igitur nobis speculantibus, nunciatum est, praeter communem rerum fidē, quosdam ex reverendissimis diaconis item{que} presbyteris, (nam eo amplius dicere erubescimus, Deo amantissimos nempe Episcopos,) quosdam, inquam, ex his non vereri, alios quidem per se, aleas seu tesseras contrectare, et adeo pudicum, ATQVE ETIAM IDIOTIS A NOBIS FREQVENTER INTERDICTVM SPECTACVLVM participare: alios vero talem ludum non accusare, sed vel communicare facientibus, au • sedere spectatores actus indecori, et spectare quidem cum aviditate omnimoda, res omnium rerum importunissimas, • ermones vero audire blasphemos, quos in talibus necesse est fieri, polluere etiam suas manus, et oculos, et aures SIC DAMNATIS ET PROHIBITIS LVDIS; alios vero neque obscure et latenter, aut equorum certaminibus se immiscere, aut etiam invitare aliquos super equorū profligatione aut victoria, vel per seipsos vel per alios quosdam • Et quia nō decēter talia ludāt, aut SCENICORVM aut thylemicorū SPECTATORES FIVNT LVDORVM, aut earum quae in theatris certantium ferarum pugnae fiunt, quemadmodum ipsi vel his qui modo et recens initiati sunt, et adorandis mysterijs dignati • ipsi praedicant, ut ABR • NVNCIENT ADVERSARII DAEMONIS CVLTVI, ET OMNIBVS • POMPIS EIVS, QVARVM NON MINIMA PARS TALIA SPECTACVLA SVNT. Saepe quidem istis talia custodiri praedicamus: videntes autem de his factam nobis relationē in necessitatem incidimus ad praesentem veniendi legem, tum propter nostrum super religione studium, tum etiam propter sacerdotij ipsius simul et communis reipub: utilitatem. Et sancimus, neminem neque diaconum, neque presbyterum, et multo magis neque Episcopum, (quod quidem et incredibile forte videri possit,) ut quorū in ordinationibus praeces ad Dominum mittuntur Christum Deum nostrum, et invocatio sancti et adorandi sit Spiritus, et eorum capitibus aut manibus imponuntur sanctissima eorum quae apud nos sunt mysteriorum, ut scilicet ipsis omnia sensoria instrumenta pura fiant et consecrentur Deo. Neminem igitur horum audere de caetero et post divinam nostram legem aut cubicare, (id est tesseris seu aleis ludere,) quocunque aleae genere aut ludo, aut ita ludentibus communicare aut conversari, aut recreari, aut unà cum ijs agere, aut eis testimoniū perhibere, aut interesse PLEBEI • S HVIVSMODI SPECTACVLIS quae prius diximus, aut quid eorum quae in his prohibētur facere, sed OMNI AD • LLA PARTICIPIO IN POSTERVM ABSTINERE &c. Si vero quis de caetero tale quid faciens deprehensus fuerit &c. et convictus feurit diaconus et presbyter vel aleator esse, vel alea • orum particeps, aut talibus assidens vanitatibus, vel praedictis interesse spectaculis; aut etiā forte aliquis Deo amabilium Episcoporum (quod quidē neque eventurum esse confidimus,) prorsus tales cujusdā participes esse spectaculi, aut cum aleatoribus unà sedere, et disponere, aut pacisci, aut sponsiones • acere, de caetero ausus fuerit, eum à sacra • eperari liturgia jubemus, ac imponi ipsi canonicā poenam, et definiri tempus infra quod conveniat metrapolitanū suū jej •• ijs et supplicationibus utentem magnum propitiari Deum super tali transgression: et si per definitū tempus maneat lachrymis et poenitentia et jejunio et ad Dominum Deum oratione, remissionem delicti exorans, con • estim ei cui subjectum est hoc diligenter cognito, et solicit requisito, communē quidem pro ipso orationem fieri curabit, et cum om • i diligentia injunget ipsi ut posteà à tali sacerdotij d • decoratione abstinear; e • si putaverit ipsum sufficient • ad poeni • e • tiam venisse, tum sacerdotali eum restituere dignetur clementiae. Si vero et post excommunicationē inventus fucrit, ne{que} vera poenitentia usus, et aliàs etiam aspernatus • am rem et manifest ab adversario (diabolo) mente ine •• atus, ipsum quidem sacerdos sub quo degit, sacris eximat catalogis, omnino eum deponens: ill autem non amplius ullo modo licentiam habeat ad sacerdotalem venire gradum &c.
We verily believe that the purity and honor of Ministers, and their zeal to our Lord God and Savior Jesus Christ, and their perpetual prayers, afford much reconciliation and increase to our Republic; by which there is power given to us, both to subdue the barbarians, and to be made Lord of those things which before we have not obtained, and by how much the more honesty and comeliness accrues to their affairs, we believe that our commonweale shall be so much the more increased. For if these shall live an honest, and every way unblameable life, and shall instruct the residue of the people, that they beholding their honesty may abstain from many sins, it is manifest, that frō thence even all men's souls will be the better, and convenient mercy shall be easily granted to us by our great God and Savior Jesus Christ. We therefore contemplating these things, it is told us, beyond the common truth of things, that certain of the most reverend Deacons and Presbyters, (for we are more ashamed to say, that even Bishops who are best beloved of God,) I say, that some of these, are not afraid, some of them by themselves, to play at tables or dice, and to participate of so shameful a SPECTACLE, WHICH WEE HAVE OFT PROHIBITED EVEN LAYMEN THEMSELVES: that others verily blame not this play, but either communicate with those who use it, or si • spectators of this unseemly act, beholding even with all greediness the most inconvenient foolish thing of any, and hearing blasphemous • speeches which must necessarily be uttered in such • sports, polluting even their hands, their eyes & ears with such CONDEMNED AND PROHIBITED PLAYES: that others trully, not obscurely and covertly, intermingle themselves in Cirque-plays and horse-races, or else bett with others upon the discomfiting and victory of horses, either by • themselves or some others. And because they cannot conveniently use such Plays, they become SPECTATORS OF STAGE-PLAYES and Interludes, or of those combats of wild beasts that are made in theaters; albeit they thenselves do preach even to those that are even now but newly admitted to and made partakers of th • sacred mysteries, that they should RENOVNCE THE WORSHIP OF THE DIVEL THEIR ADVERSARY, AND ALL HIS POMPES, OF WHICH SVCH SPECTACLES OR STAGEPLAYES ARE NOT THE LEAST PART. Truly we have ofttimes proclaimed that such things should be observed by them: but seeing there is a relation of these things made unto us, we are fallen into a necessity of coming to the present law, both in respect of our care for religion, as also for the public benefit of the ministry itself, and of the Republic. And we decree, that no Deacon nor Presbyter, and much more no Bishop, (which truly may chance to seem incredible,) as in whose ordinations prayers are sent up to our Lord God Jesus Christ, and the holy and adored Spirit is invocated, and the most holy mysteries that are among us are imposed on their heads or hands, that so all their sensitive instruments may be made pure and consecrated unto God. Let none of them therefore hereafter presume after our divine law, either to play at tables or dice, or at any kind of dice-play, or game, or to communicate or converse, or to be recreated with those who play thus, or to play together with them, or to bear witness to them, or to be present at such PLEBEIAN SPECTACLES AND STAGE-PLAYES which we have spoken of before, or to do any of those things that are here prohibited, but to ABSTAINE HEREAFTER FROM ALL PARTICIPATION WITH THEM. And if any one shall henceforth be deprehended doing any such thing, and if any Deacon or Presbyter shall be convicted to be either a dicer, or a partner with dicers, or one that sitteth by such vanities, or to be present at the foresaid Interludes: or if perchance any one of the Bishops beloved of God (which truly we trust will never happen,) shall henceforth presume to be a partaker of any spectacle or play, or to sit together with dicers, and to direct, or bargain, or • ett, we command him to be sequestered from the sacred liturgy, and canonical punishment to be inflicted on him, and a convenient time to be appointed within which he may resort to his Metropolitan with fasting and supplications, to appease the great God for this his offense: and if during the appointed time he shall continue imploring the remission of his fault with tears, repentance, and fasting, and prayer to his God; this being speedily made known to whō he is subject, and diligently examined by him, he shall provide a common prayer to be made for him, and with all diligence shall enjoin him, that he shall afterwards abstain from such a disgrace of the ministry; and if he shall think that he hath sufficiently repented, let him vouchsafe to restore him to his ministerial function. But if even after his excommunication he shall be found not to have truly repented, and contemptuously to return to the same thing again being manifestly seduced in his mind by the Devil; let the Bishop or Minister under whom he lives strike him out of the sacred catalogues, and altogether depose him & let him by no means obtain any future license to come into the Ministerial order.
Which Constitution shows how execrable a thing it is, for Clergy men especially, to resort to Stageplayes.
To this worthy Constitution or Law of his, I shall annex two others, worthy our observation.
Virnullo modouxorem expellat, nisi adulteram &c. nisi circensibus vel theatralibus ludis, vel arenarum spectaculis, in ipsis locis in quibus haec adsolent celebrari, se prohibente gaudentem.
Vir dimittere uxorem potest, si • raeter voluntatem suam circenses et theatricas voluptates captet, ubi scenici ludi sunt, aut ubi ferae cum hominibus pugnant.
A man may by no means put away his wife, unless she be an adulteress, &c. or unless she resort to Cirque-plays, or Stage-plays, or Sword-plays, in those very places where they are wont to be celebrated, contrary to his command.
A man may put away his wife, if without his leave she run to Cirque-plays, and theatrical Interludes, to play-houses, (or places where are Stage-plays,) or where beasts fight with men.
Which laws of his, authorizing men to put away their wives, (as Sempronius Sophus did) if they resort to Plays, to Play-houses, or other spectacles without their license, (because it is an apparent evidence of their lewdness, and a means to make them common prostituted whores, few else resorting unto Plays but such;) is an impregnable evidence of the lewdness, the unlawfulness, the infamy of acting and frequenting Stage-plays, and of the intolerable mischievous qualities of Plaies themselves which thus strangely vitiate their Spectators: and withal should cause all husbands, all parents, to keep their wives and daughters from Plays and Theaters, (the very marts, the instructions of baudery and adultery ), if they would preserve them chaste; to which Adulterers, Woers and others oft entice them, that so they may more easily overcome their chastity, and make them pliable to their lusts, which they are always sure to accomplish, if they can once but draw them to resort [ 2] to Plays ; as ancient, that I say not moderne experience, can too well witness.
The second, are the imperial Constitutions of Honorius and Theodosius, which run thus.
Placuit nostrae clementiae ut nihil conjuncti Clerici cum publicis actionibus vel ad Curiam pertinentibus habeant. Praeterea ijs qui Parabolani vocantur, neque ad quodlibet publicum spectaculū, neque ad Curiae locum, neque ad judicium accedendi licentiam permittimus &c. Interdicimus sanctissimis Episcopis et presbyteris, diaconis et subdiaconis, et lectoribus, et omnibus alijs cujuslibet ordinis venerabilis collegij aut schematis constitutis, ad tabulas ludere aut alijs ludentibus participes esse, aut inspectores fieri, aut ad quodlibet spectaculū spectandi gratia venire. Si quis autē ex his in hoc deliquerit, jubemus hunc tribus annis a venerabili ministerio prohiberi, et in monasteriū redigi: sed in medio tempore si se poenitentē ostenderit, liceat sacerdoti sub quo constitutus est tempus minuere, et hunc priori rursus ministerio reddere.
It pleaseth our grace that Clergy men intermeddle not with public actions or things belonging to the Court. Besides, we permit not those who are called Parabolani, to have leave to come to any public Spectacle or Stageplay, nor yet to the Court, or place of judgment. We prohibit the most sacred Bishops, and Presbyters, Deacons and Subdeacons, and all others of the venerable college, or livery, to play at tables, or to be partners with others that play, or spectators of them, or to come to any spectacle or stageplay of purpose • o behold it. If any of these shall offend in this, we command him to be suspended the venerable ministry for three years, and to be thrust into a Monastery: But if in the middle of this time he shall show himself penitent, it shall be lawful for the Minister under whom he is placed to shorten the time, & to restore him to his former ministry.
To which I may add these ensuing Imperial Constitutions of Gratianus, Valentinianus, and Theodosius.
Nullus solis die populo spectaculum praebeat, nec divinam venerationem confecta solennitate confundat.
Dominico quae est septimanae totius primus dies et natale, atque Epiphaniorum Christi, Paschae etiam atque quinquagesimae diebus omni Theatrorum atque Circensium voluptate per universas urbes earundem populis denegata, totae Christianorum ac fidelium mentes Dei cultibus occupantur. Si qui etiam nunc vel ludaei impietatis amentia, vel stolidae paganitatis error atque insania detinentur, aliud esse supplicationum noverint tempus, aliud voluptatis. Acne quis existimet in honorem numinis nostri veluti majo ri quadam imperialis officij necessitate compelli, et nisi divina religione contempta spectaculis operā daret, subeundum forsitan fibi nostrae serennitatis offensam, si minus circa nos devotionis ostenderit quat quā solebat, nemo ambigat, quod tunc maxim mansuetudini nostrae ab humano genere defertur, cum virtutibus Dei omnipotentis potentis ac meritis universis obsequium orbis impenditur.
Let no man exhibit any Stage-play or Spectacle to the people on the Sunday, nor confound God's worship with any acted Enterlude.
On the Lord's day which is the first day and birthday of the whole week, and on the feast-days of the Epiphany of Christ, of Easter also and of Whitsuntide, all the pleasure of Stage-plays and Cirque-plays, being denied the people throughout all their Cities, the whole minds of Christians & believers shall be busied in the worship of God. And if any now are deceived either with the folly of Jewish impiety, or with the error and frenzy of foolish paganism; let them know, that there is one time of supplications, another of pleasures. And l • st any one should think himself as it w • re compelled out of honor to our Majesty with a certain greater necessity of imperial duty, and that perchance he shall undergo the displeasure of our grace, unless contemning divine religion, he shall addict himself to Stage-plays, or if he shall show less devotion towards us in this kind than he was wont: let no man doubt, that then most of all is attributed to our clemency by mankind, when as the obedience and service of the world is bestowed on the virtues and universal merits of the omnipotent God.
The last is that of Julian the Apostate, who in his [ 3] Letter to Arsacius, the Arch-Pagan Priest of Galatia, writes thus by way of injunction, of purpose to draw the Pagans to the discipline of the Christians.
Deinde sacerdotem quem{que} cohortare, ne in theatro conspiciatur; ne apud caupones potet; neve arti cuiquam aut operae pudendae aut ignominiosae praesit. Et morem quidem gerentes persequere, rebels vero à te repelle.
Moreover exhort every Priest that he be not seen in the theater; that he drink not at ale-houses; and that he practice or survey no ignominious, no shameful art or work. And honor those who are obedient, but repel the rebellious from thee.
So much show of ingenuity was there even in this grand Apostate, as to doom Stage-plays unfit Spectacles, Playhouses & Alehouses undecent places for Pagan Priests, how much more then for Christian Ministers.
To all which Councils and Constitutions of this nature, I shall add Gratian: Distinctio 33, 48. & Causa 21. Quaest. 3, 4. I • onis Decreta pars 5. cap: 373. & pars 11. c: 76.78, 79. Panormitan: Tit: De Vita et Honestate Cleric • rum, & De Clerici Officio. Alvarus Pelagius De Planctu Ecclesiae, lib: 2. Artic: 28. fol: 133. Isiodor Hispalensis De Officijs Ecclesiasticis l: 2. c: 2. HRabanus Maurus De Sacris Ordinibus lib: 1. Operum Tom: 6. p: 63. A, B Alexander Fabricius Destructorium Vitiorum l: pars 4. c: 23. Ioannis De Wankel Glossa in Breviarium Sexti lib: 3. Tit: 1. De Vita et Honestate Clericorum. Innocentius 3. Decretalium Constit: lib: 3. Tit: 1. De Vita et Honestate Clericorum. Episcopus Chemnensis, Onus Ecclesiae, cap: 23. sect: 1, &c. Ioannis de Athon, Othoboni Constitutiones, fol: 78, 79, 80. & Constitutiones Concilij Oxoniensis, fol: 122, 123, 124. Lindwood Provincialium Constitutionum, l: 3. Tit: De Vita et Honestate Clericorum fol: 87, 88. Summa Rosella, Tit: Clericus, sect: 2. & Chorea Summa Angelica, Tit: Chorea: & Clericus, sect, 4, 9, 11. Claudius Espencaeus Digressionum in Epist: ad Timothaeum lib • 2. cap: 14, 15. Ioannis De Burgo Pupilla Oculi, pars 7. c: 10 • Buchardus Decretorum l: 14. c: 7. Dionysius Richelius De Vita Canon: et Ecclesiast: Artic: 9. Clichthouius, De Vita et Moribus Sacerdotum, cap: 17. Bochellus D • cretorum Ecclesiae Gallicanae lib: 6. Tit: 18, & 19. Ioannis Langhecrucius, De Vita et Honestate Ecclesiasticorum, l: 2. cap: 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22. & l: 3. c. 3, 4. With sundry other Canonists and Casuists in their Treatises, De Ecclesiasticis Officijs, & De Vita & Honestate Clericorum: who all unanimously conclude, (as the fore-quoted Councils and Constitutions do;) That it is utterly unlawful for any Clergy men whatsoever, (who should be patterns of piety, temperance and humility to others:) not only to hunt, to hauke, to drink or pledge any healths; to make any riotous feasts, to wear any velvets, silks, or costly apparel, to intermeddle with secular affairs &c. to dance, to play at dice or tables, or at any unlawful games, or to look upon any others who are dancing or playing: but likewise to be actors, hearers, or spectators of any Interludes, Stage-plays, or other such Spectacles whatsoever either in public or private ; for the premised reasons. All which concurring Authorities, (seconded by the Canons and Constitutions of our own Church of England; Witness, Reformatio Legum Ecclesiasticarum, ex Authoritate Regis Henrici 8. et Edovardi 6. Londini 1571. Tit. De Ecclesiastica, et ministris ejus, cap. 4 f. 48. Where we thus read. Presbyteri non sint compo • ores, non aleatores, non aucupes, non venatores, non sycophanti, non otiosi, &c. & Ibid: fol • 48. cap. 13. f. 50. Caveat Episcopus ne otiosos, vanos, impudicos aut aleatores nutriat, &c. Together with Queen Elizabeth's Injunctions, Injunct: 7. Canons Anno 1571. fol: 4.8.13. & Canons 1603. Can: 73, 74. Which thus decree: That Ministers shall not give themselves to drinking or riot, spending their time idly by day or by night, playing at cards, or tables, or any other unlawful game; but at all times convenient they shall hear or read somewhat out of the holy Scriptures, or shall occupy themselves with some other honest study or exercise, always doing the things which shall appertain to honesty, and endeavoring to profit the Church of God, having always in mind, that they ought to excel all others in purity of life, and should b • examples to the people to live well and christianly; under pain of ecclesiastical censures to be inflicted on them with severity, according to the qualities of their offenses: ) should now at last persuade all Christians, (especially all Clergy men, for whom there is no evasion,) forever to renounce, not only the acting, the composing, but likewise the very sight and hearing of all public and private Stageplayes, which so many Councils, Canonical and Imperial Constitutions, have thus unanimously censured, even from age to age. Wherefore I shall here close up this Scene (and I hope the mouths of all Play-patrons whatsoever) with this 48. Play-confounding Argument, uncapable (I suppose) of any answer.
That which 55 several Ecumenical, National, Provincial Synods and Councils in several successive ages of the Church: together with sundry Apostolical, Canonical, and Imperial Constitutions, have severely inhibited, suppressed, anathematized, condemned under pain of excommunication, and the like; must undoubtedly be execrable, unseemly, unlawful unto Chri • tians, unsufferable in any Christian Church or State.
But 55 s • verall Ecumenical, National, and Provincial Synods and Councils, in several successive ages of the Church; together with sundry Apostolical, Canonical and Imperial, Constitutions, have severely inhibited, suppressed, anathematized, condemned Stageplayes, together with their Actors and Spectators, under pain of excommunication, and the like: as all the premises witness.
Therefore they must undoubtedly be execrable, unseemly, unlawful unto Christians, unsufferable in any Christian Church and State.
The premises no Christian can or dares control, against so many apparent evidences: the Conclusion therefore must stand inviolable, maugre all that Players or Play-haunters can object against it.
SCENA QVARTA.
[ 4] THe fourth Squadron of Authorities, is the ve • enable troop of 70 several renowned ancient Fathers and Writers of the Church, from our Savior's time till the year 1200, who have professedly encountered, censured, condemned Stage-plays, in their incomparably excellent writings, a Catalogue of whose names and works I shall here present you withal, together with a note of those impressions which I follow; omitting the recital of their words at large; partly to avoid prolixity; partly, because I have already recorded their most eminent passages against Stage-plays and Players in several precedent Acts and Scenes, on which you may cast your eyes. To begin with these ancient Fathers and Authors according to their several Antiquities, which I would wish the learned to peruse, for their own better satisfaction in this point. The 1. of them, is Philo Judaeus, an eminent learned Jew, if not a Christian • whom St. Hi • rom highly applauds, inserting him into • is Catalogue of Ecclesiastical Writers. De Agricultura lib: in his works Basiliae 1558. p. 271, 272. De Vita Mosis lib: 3. p: 932. De Fortitudine lib: p : 1001, 1002, 1005, 1006. De Specialibus Legibus, p. 1059, 1060. De Monarchia lib: p: 1099. De Vita Contemplativa, p: 1205, to 1216. In Flaccum • l: p: 1305, 1306. De Legatione ad Caium, p: 1342. to 1354, & 1399. De Decalogo, p: 1037. & De Iudice, p: 967. The 2. is, Clemens Romanus, Constitutionum Apostolicarum lib: 2. cap: 64, 65, 66. & lib: 8. c: 38. Apud Laur: Surium Conciliorum Tom: 1. Coloniae Agrip. 1567. p. 68, 69, & 120. The 3. is that famou • Jewish Historian Flavius Josephus, whom St. Jerome inserts into his Catalogue of Ecclesiastical Writers. Antiquitatum Iudaeorum lib: 15. c: 11. l: 16. c: 9. & l: 1 • . c. 7. in his works in Latin, Francofurti 1617. p. 415, 416, 434. The 4. is Athenagoras, that eminent Christian Philosopher, Pro Christianis Legatio, Bibl. Patrum. Coloniae Agrip. 1618. Tom. 2. p. 139. A, B, C, D. The 5. is Theophilus Antiochenus, Patriarke of the famous Citty of Antioch, Ad Autolicum, lib: 3. Bibl: Patr: Tom: 2. p: 170. G, H. The 6. is Tatianus Assyrius, Contra Graecos Oratio: Bibl: Patr: Tom: 2. p: 180, 181. The 7. is Irenaeus Bishop of Lions, Contra Heresies lib: 1. cap: 1. & lib : 2. cap: 19. in his works; Basiliae 1571. p. 23, & 155. The 8. is Clemens Alexandrinus, Oratio Adhortatoria ad Graecos, in his Latin works; Basiliae 1556. fol. 8, 9. Paedagogi, l: 2. c : 5, 6, 7, 10. lib. 3. c. 2, 3, 11. fol. 52, 53. & Stromatum lib: 7. fol: 153. The 9. is Tertullian, who hath profess • dly written an whole Book against Stage-plays, viz: De Spectaculis lib: in his Works; Parisijs 1566. Tom: 2. p: 382, to 404. Adversus Gentes Apologia, cap: 6, 38, & 42. Ibid: p: 589, 591, 626, 627, 682, 704 • 706. Ad Martyrs l: cap: 2. Ibid: p: 17. De Idololatria lib: c: 5. & 18. a book work the reading. De Pudiciti • , lib: c: 7. & De Corona Militis lib: c: 5. to 13. Tom: 1. p: 750. to 760. The 10. is Hyppolitus, an eminent Martyr, De Consummatione Mundi et Antichristi Oratio • Bibl. Patrum Tom. 3. p. 16, 17. The 11. is Origen, Super Leviticum, Homil: 11. in his works, Parisijs in aedibus Ascentianis, Anno 1519. Tom. 1. fol. 83. B, C. In Esaiam, Hom: 8. Tom. 2. fol. 108. H. In Hieremiam, Hom: 2. Ibid. fol. 112. I. In Epist: ad Romanos, l: 8. Tom. 3. fol. 203. & Contra Celsum, l: 5. Tom. 4 fol. 67. C. The 12. is Minutius Felix, a famous Christian Lawyer, in his Octavius, Oxoniae 1627. p. 34, 70, 100, 101, 123, 124. The 13. is St. Cyprian, Bishop of Carthage, Epistolarum l. 1. Epist. 10. Eucratio. & lib. 2. Epist. 2. Donato. Edit. Erasmi, Antwerpiae, 1541. Tom. 1. p. 56, 57, 72, 73. De Habitu Virginum p. 242. & De Spectaculis lib. professedly written against Stageplayes. Edit. Pamelij Coloniae Agrip. 1617. Tom. 3. p. 243, 244, 245. The 14. is Zeno Veronensis Episcopus, De Iejunio Sermo. Bibl. Patr. Tom. 3. p. 127. C. & De Spiritu et Corpore Sermo, Ibid. p. 128. D. The 15. is Arnobius Disputat. adversus G • ntes, lib. 2. Antwerpiae 1582. p. 75. l. 3. p. 114. l. 4. p. 149, 150, 151. l. 5. p. 182. & l. 7. p. 230, to 242. The 16. is Lactantius Firmilianus, lib. 6. De Vero Cultu cap. 20, 21. in his Works Lugduni 1615. p. 502. to 509. Divinarum Institutionum, Epitome, cap. 6, p. 737, 738. See De Iustitia, l, 5. c. 21. p. 422, 423. &c. 10. p. 388. & De Falsa Religion, l. 1. c. 20. p. 75. The 17. is Eusebius, Bishop of Cesarea, De Praeparatione Evangelica, l. 2. c. 2. p. 33. l. 4. c. 11. Operū Parisijs 1582. Tom. 1. p. 85, 86. De Demonstratione Evangelica lib. 5. p. 382. Hist. Ecclesiast. l. 1. c. 9. l. 7. c. 24. Tom. 2. p. 153, 154. & l. 8. c. 16. p. 169. & Apud Damascenum Parallelorum, l. 3. c. 47. p. 208. The 18. is Julius Firmicus Maternus, De error Profanarum Religionum lib. cap. 13. Bibl. Patr. Tom. 4. p. 111, 112. The 19. is Hilary, Bishop of Poiters, Enarratio in Psalm. 19. in his Works, Coloniae. Agrip. 1617. p. 202. G. & in Psal. 118. lib. Ibid. p. 258, E, F. The 20. is Macarius AEgyptius, Homilia 27. in his Works, Parisijs 1559. p. 212. & Homil. 40. p. 264. The 21. is Cyrillus Hierosolymitanus, Arch-Bishop of Jerusalem, Catechesis Mystagogica 1. Parisijs 1564. fol. 175, 176. The 22. is Asterius, Bishop of Amasia, Oratio in Festum Kalendarum, Bibl. Patr. Tom. 4. p. 705, 706. The 23. is St. Ambrose, Bishop of Millaine, De Officijs l. 1. c. 23. & l. 2. c. 21. Operum Coloniae Agrip. 1616. Tom. 4. p. 9. A, B. 28. F. De Poenitentia, l. 2. c. 6. Ibid. p. 193. F. De Elia et Iejunio, cap. 18. Tom. 1. p. 257, 258. &c. 21. p. 259. C, D. Enarratio in Psal. 118. Octon. 5. Tom. 2. p. 430, 431. Annotationes in Deut. 22. Irenaeo, Tom. 1. p. 232, 233. Sermo 11. Tom. 5. p. 8. & Sermo 64. p. 44. A, E, G. The 24. is St. Basil the Great, Bishop of Cesarea in Cappadocia, the native Country of George the Arian, Bishop of Alexandria; who was borne in Cappadocia, as is most apparent: First, by Zozomen, Socrates Scholasticus, & Nicephorus Callistus, who all expressly testify in positive terms, (as their words in the margent evidence,) that George the Arian was a Cappadocian borne. Secondly, by the testimony of Athanasius, Contra Arianos Oratio, where (as Nannius translates it,) he writes thus. Ea{que} de causa ( 〈 in non-Latin alphabet 〉 ,) Georgiū Cappadocem quendam redimerunt: (which refers only to his Country;) Sed nec ill aliquo in numero aut praecio habendus est. Dico enim eum istis in locis, non ut Christianum se, sed ut idololatram gessisse eundem{que} moribus et instituto carnificem esse: which relates to his lewd conditions. Again in his Epistle, Ad solitariam vitam agents ; he hath this passage. Nunc autem denuo 〈 in non-Latin alphabet 〉 , Georgium quendam Cappadocem, (an apparent designation of his Country,) aerarij Constantinopoli questorem et depeculatorem omnium, atque ex crimine profugum Alexandriam specie militari et authoritate ducis in Episcopatum immittit. And in his Epistle, Ad ubique Orthodoxos, 〈 in non-Latin alphabet 〉 , &c. Which Petrus Nannius renders thus: Quibus declarabat Georgium Cappadocem natione, successorem mihi datum, satellitium stipatoribus{que} Comitis in cathedram inducendum: and that properly enough. So that if Athanastus (who had cause to know the birth and life of this Arian George, who both persecuted and deposed him) may be judge, this George, without question, was a Cappadocian borne. Thirdly, it is evident by the unavoidable suffrage of Gregory Nazianzen, the Country-man, if not the coaetanian of this Arian George: who in his Oratio 31. in laudem Athanasij, writes thus. 〈 in non-Latin alphabet 〉 , &c. which not only Bilius, but Johannes Lewenclavius too, (who well understood the signification of the word 〈 in non-Latin alphabet 〉 ) Latin thus. Monstrosus quidā Cappadox ex ultimis terrae nostrae finibus oriundus, malus genere, animo pejor, &c, Which words, monstrosus quidā Cappadox, ex ultimis terrae nostrae finibus oriundus: (Gregory Nazianzen being a Cappadocian borne;) coupled with this foregoing passage: Atque hic mihi charissimum solum, patriam, inquam, meam omni crimine solutam velim; Non enim patriae, sed ijs qui libera animi voluntate eum (viz. George the Arian) elegerint improbitas assignanda est. Illa enim sacra, et apud omnes pietatis laude clara et illustris; at hi Ecclesia parente indigna. Porro in vinca quoque spinam nasci audistis, &c. (Wherein he excuseth his native Country, Cappadocia, from all blame; that George the Arian was borne & made a Bishop in it; since thorns may grow in vineyards, and those who chose him for their Bishop, not his native Country were to blame:) and seconded with this ensuing gradation; malus genere, (which refers to his parentage, he being a Cappadocian borne, whose wickedness and lewdness, as is confessed, grew into a proverb:) animo pejor, which relates to his conditions: are an unanswerable evidence, that George the Arian was a Cappadocian borne. Hence Billius in his Scholia upon this Oration, long before Dr. Rainolds wrote anything of this subject, concludes peremptorily; That George the Arian was a Cappadocian borne; Cappadox enim erat (saith he) Georgius Arrianus infestissimus Athanasij hostis. Quatenus autem Cappadox erat, inquit Theologus, videam mihi, et patriam communem cum eo habere, nonnihil etiam ad insidias adversus Athanasium structas confer. Hence Flaccus Illyricus, Johannes Wigandus, Matthaeus Iudex, and Basilius Faber, in their Famous Magdeburgian Ecclesiastical Centuries, ( 36 years before Dr. Rainolds, ) relating the life and death of George the Arian, expressly affirm from this of Nazianzen, That George the Arian was a Cappadocian borne. For thus they write: Georgius natione Cappadox, ex sordido et vili vitae genere, ad Episcopatum, seu tyrannidem potius, Alexandriam pervenit. Yea both Baronius and Spondanus from this passage of Nazianzen, and those of Athanasius, affirm; That this Arian George was a Cappadocian borne, and the Country-man of Nazianzen: For writing of Gregory, and this Arian George: Concordant vero (say they) omnino patria, cum utrumque fuisse Cappadocem veteres scriptores tradant, quoting Nazianzen and Athanasius in the margent. Whence they style this George, Georgius Cappadox, quem quidem malum genere, animo pejorem, moribus pessimum fuisse, Gregorius Nazianzenus ipsius Gentilis docet, dum ejus scelera recenset. If then we believe either the forenamed Historians, or Athanasius, Nazianzen, Billius, the Century-writers, Baronius or Spondanus, who are most express in point, this George the Arian was undoubtedly a native Cappadocian. Lastly, that passage of Cassiodorus in his Tripartita Historia, where he stiles this George, Cappadocem hominem Arianae vesaniae: that more punctual testimony of Nicephorus Constantinopolitanus, who reckoning up the names of the Bishops of Alexandria, whereof he makes this George the 22. stiles him, Georgius Cappadox: (by which title he distinguisheth him, not only from George the Arian Bishop of Laodicea, but from George the 50 Bishop of Alexandria, who succeeded him: perchance the same George whom Photios mentions, as the author of a book concerning Chrysostom: ) together with Nannius, Billius, the Centuriators, Baronius, Spondanus, Nicolaus Faber, and the several Index-compilers of Athanasius, Nazianzen, Nicephorus, Zozomen, Socrates Scholasticus, the Centuries, Baronius, Spondanus, Bibliotheca Patrum, and others, who all style him, Georgius Cappadox, as being a Cappadocian borne; yield us an infallible testimony in Dr. Rainolds his behalf ; that George the Arian Bishop (a thing not questioned heretofore by any,) was by birth a Cappadocian. Neither will those two objections to the contrary, so much as once eclipse this shining truth: To wit, that Homo, or Monstrum Cappadox, is a proverbial speech, denoting, not the Country, but the lewd conditions of this Arian George, and that Ammianus Marcellinus, who lived about those times, affirms for certain in express terms, that George of Alexandria was borne at Epiphania in the Province of Silicia. For first, though Homo Cappadox be sometimes a proverbial speech, being applied to a notorious wicked wretch, who is no Cappadocian borne, (where it must of necessity be proverbial, because it cannot be literal); yet it is never so, when as it is spoken of any native Cappadocian, where it may have a proper literal construction: which is the case of George the Arian, whom all Writers hitherto, till some of late, have conceived to be a Cappadocian borne. But admit, that Homo, or Monstrum Cappadox, were a mere Adagie, or a periphrasis of a desperate graceless wicked miscreant; (which is unlikely in our case, since Nazianzen, & Isiodor Pelusiota inform us; that about this George his time the ancient infamy of the Cappadocians lewdness was quite abolished, Cappadocia being then become not only sacred, but even famous and illustrious both for piety, learning, education of youth and learned pious men, who were as so many lights of holy life and doctrine unto all the world: ) Yet no one testimony can be produced by the objectors, to prove, that Georgius Cappadox, or Cappadox coupled with any other proper name, is used only proverbially, for a man of wicked, lewd or vile conditions; not for a Cappadocian borne. For as Anglicus, Scotus, Brito, Judaeus, and such like national stiles, annexed unto proper names, (as Thomas Anglicus, Johannes Duns Scotus, Herveus Brito, Philo Judaeus, &c. ) denominate only the native Country, not the moral conditions, virtues or vices of men: so Cappadox, united to Georgius, or any other proper name, demonstrates only the native soil, not the notorious wickedness of the person: else Philagrius, whom Nazianzen stiles, Philagrius Cappadox clarus et illustris ; (which were an apparent contradiction if Cappadox were nothing but a lewd companion;) else all the pious Cappadocian Bishops in the first Nicene Councils, who are styled Cappadoces ; else Eustochius Cappadox, as I find him named; else St. Basil, and famous Gregory Nazianzen, who are called Cappadoces, Basilius Cappadox, and Gregorius Cappadox: yea and Georgius Cappadox, the Sainted Martyr too, (whom some make the same with George the Arian; others, and among them Opmeerus, Hyperius, Georgius Stigelius, and Johannes AEmilius, Mr. Samuel Purchas, Mr. George Withers, and famous Philip Melancthon too, what ever some aver against it, as his words I have quoted in the margent witness:) a mere symbolical or allegorical fiction ; either of pious Magistrates, the Princes of God's husbandry, who fight against the Dragon, rescuing the Virgin the Church from his assaults, or defending and maintaining discipline and justice, against all tyrants and oppressors: or, of our Lord and Savior Christ, the true 〈 in non-Latin alphabet 〉 of his Church, who hath long since bruised the head, wounded the body, and vanquished the power of the great Serpent the Devil, (whom the Scripture stiles the Dragon, ) and trampled him under his feet, like a victorious conqueror; rescuing the Woman, his beloved Church, (whom he stiles his Margarit • his • ewell ) from his infernal power, as • he Scriptures plainly teach us; all which the emblematicall picture of S. George doth lively represent:) must all be now unsaincted, and stigmatized for naught else, but despera • e notorious castaways, as this their proverbial appellation of Cappadox proclaims them, if the objection prove once true; since this title ( Cappadox ) is appropiated to them all, yea even to George the Saint, as well as to George the Arri •• ; he being principally known and conceived to be a Cappadocian borne, by this addition, Cappadox: which if it be merely national in George the Martyr, and others fore-recited, must necessarily be so in George the Arian ; there being no reason to make it proverbial in the one, and literal or national only in the other. Secondly, for the objected authority of Ammianus Marcellinus, which is misquoted in the chapter: I answer, first, that he was only an heathen Writer, and not so well acquainted either with the birth or life of George the Arian, as Athanasius his competitor, as Nazianzen his Country • man, and the forequoted Ecclesiastical historians were; who all affirm him to be a Cappadocian borne: his single testimony then ought not to be preferred before all theirs; no more than the testimony of Frier Anselm, or Sir Walter Raleigh, who record, that George the Martyr, was borne in Syria, (not in Cappadocia,) in St. George his castle five miles from Ptolemais ; is to be credited before theirs, who a • firm him born in Cappadocia. Secondly, his witness is not certain, but dubious, grounded only upon a flying report of others, not upon his own knowledge. It is but, In Fulloni • , in Fullio, or infulio (no man knows which) 〈◊〉 VT F • RE • ATV • , apud Epiphaniam Cilici • oppidum: And shall we believe a FEREBATVR, a mere uncertain rumour, taken up by an Heathen, before th • express Authorities of sundry eminent Christians. Thirdly, admit the most that may be, that this George was borne in Cili • ; yet it no • ore follows from thence, that George the Arria • was no • a Cappadocian borne; than that one borne in St. George his Parish in Burford in the County of Gloucester, is no English-man borne. For as Gloucester-shire is a County of England, and so he that is borne in it, may be truly called an English-man borne; so this Silicia in which George the Arian was reported to be borne, was, for ought it appears, a Praefecture or Province of Cappadocia ; and therefore t •• ugh he had there his birth, yet we may truly style him a • appadocian borne. That this Silicia wa • but a Province of Cappadocia, it is somewhat probable by the testimony of Strabo, no infamous Cappadocian: of AEnea • Sylvi • s, and Volat • r • nus, who inform us: That Cappadocia was divided by the Persians into two Kingdoms, viz: Cappadocia M • jor, towards Taurus, which they properly styled Cappadocia; and Pontus, which some have called Cappadocia too: and That this Caeppadocia Major und • r King Archelaus and his predecessors, was parted into 10 Praefectures, 5 of them situated towards the hill Taurus; to wit, Praetura Melitina, Cataonia, CILICIA, (which AEneas Sylvius stiles, Silicia Strategia ) Tyanensis & Isauriensis; the other 5 entitled, Lavinasena, Sargasena, Sarauna, Chamanena, and Rhimnena: to which the Romans added an eleventh Praefecture out of Cilici • , namely the region of Castabalis and Cydrista • nto Derba, the seat of Antipater the pirate, the eleventh Praefe • ture before Archelaus, who annexed likewise Cilici • Tr • chea, and the whole country that practiced piracie unto Cappadocia. If then Silicia were but a Province of Cappadocia, and an eleventh Province out of Silicia, together with Silicia Trachea were added unto Cappadocia by the Romans and Archelaus: we may as safely conclude, that George the Arian was a Cappadocian though borne in Silicia, a part or Province of Cappadocia, as that St. George his Advocate is an English-man, though born in Gloucester shire. But admit Silicia, where this George was borne, were no part of Cappadocia, because it may be objected, that Epiphania was situated in the Province of Silicia, and not in this Silicia: to which I may reply out of Volateran, Geogr: l: 11. f: 110. that there were three Cities of that name, and one of them perchance in this Silicia; yet the Country of Silicia it self (admitting he had his nativity there,) borders on the south of Cappadocia. As therefore some affirm, that St. George may without any contradiction be said to have both Lydda and Rama for the Stage of his suffering, because they are both conterminous and adjacent, by which devise they have endeavored to reconcile some jarring Authors: So by the selfsame reason, George the Arian might be reported, to be borne in Silicia, as Ammianus writes, though in truth he were borne in Cappadocia, as the precedent Authors witness; by reason of the near vicinity of these two Countries. All which being laid together, will sufficiently justify the true, though late oppugned position of our deceased famous Dr. Rainolds, (whose Overthrow of Stage-plays, hath thus occasioned me even here to quit his credit in this case of George the Arian, which might else be questioned in the case of Stage-plays:) That George the Arian was a Cappadocian borne, as was the Mother of St. Basil: to whose Play-condemning passages I now proceed: as namely his Hexaemeron Hom: 4. Operum Basileae 1565. Tom: 1. p: 45. Hom: in Psal: 1. p • 218. Sermo 1. in Divites et Avaros, p: 305. De Ebri • tate et Luxu Sermo, p: 329, 333, 336. De Legendi • Libris Gentilium Oratio, p: 408, 412. Ascetica. Tom • 2 p • 180. & Comment: in cap: 14. Esaiae, Tom: 3, p: 469. The 25. is Gregory Nazianzen, that eloquent and famous Cappadocian, Bishop of Constantinople, St. Basils most entire friend, Oratio 1. in his Works, Basiliae 1571. p. 6. Oratio 28. De. Funere Patris, p: 472. Oratio 31 p • 525. B. Oratio 38, p • 583, 584, 585. Oratio 47, p. 772. Oratio 48, p. 796, 797. Adversus Mulieres ambitiosius sese ornantes, p : 994. Ad Seleucum, De Recta Educatione, p: 1062, 1063, 1064. a notable place. & Sententiae, p: 1168. The 26. is Gregory Nyssen, De Oratione lib: Opera, Basileae, 1571; p: 9. De Resurrectione Christi, Oratio 3, p: 160. De Vita Beat • Gregori • Miraculorum Opificis, p: 312, 313. & Vitae Moseos Enarratio, p: 502, 503, 525. The 27. is Aurelius Prudentius, that eminent Christian Poet, who much declaimes against Stage-plays, Cirque-plays, Sword-plays, and dancing: in his Psychomachia: Bibl: Patr: Tom 4, p: 851, F. Hymnus 6, p: 880. & Hamartigeneia, p: 904, A, B, D, G, E, p: 907, D. Contra Symmachum, lib: 1, p: 910, D, E • 912, B, C, & l: 2, p: 922, E, F, G. The 28. is Gaudentius, Bishop of Brixia, De Lectione Evangelij Sermo 8. Bibl. Patrum Tom: 4, p. 813, C. The 29. is Epiphanius Bishop of Constance, in his Compendiaria vera Doctrina, de fide Catholicae et Apostolicae Ecclesiae: in his works, Lutetiae Paris. 1612. Col: 922, E. The 30. is that learned Father St. Jerome, Epistola 2. ad Nepotianum • cap: 6, 7. Operū Antwerpiae 1579, Tom: • p: 5. Epist: 9, ad Salvinam, cap: 5, p: 28, Epist: 10, ad Furiam, cap: 4 p: 31. Epist: 13, ad Paulinum, cap: 2, p: 39. Epist: 18, ad Marcellam, cap: 1, p: 53. Epist: 48, cap: 2. p: 102. Epist: 88, Tom: 2, p: 314. Adversus Iovinianum, lib: 2, cap: 7, Tom: 2, p: 167. Commentariorum in Ezekiel: lib: 6, cap: 20 • Tom: 4, p: 389, H. The 31. is Caelius Sedulius, Collectanea in Epist: ad Ephesios, cap: 5. Bibl. Patrum Tom: 5, pars 1, p: 506, E. The 32. is Golden-tongued St. Chrysostom, Bishop of Constantinople, who is most abundant and divinely rhetorical against Stage-plays, Play-haunting, Players, and dancing: Homilia 2. Adversus Iudaeos: Edit: Fronto Ducaei Parisis 1621, Tom. 1. p. 463. C, D. Homil: in S. Iulianum, Ibid. p. 615, A, B. Homil. de S. Phoca, p. 878, A, B. Hom. De S. Martyr Barlaam, p. 893, D, 894, A. Homil. 56, in Geneseos 29, Tom. 1. Edit. Lat. Parisijs 1588, Col. 367, 368. Hom. 3. De Davide et Saul, Col. 510, 511, 512. Homil. in Psal. 41, Col. 734, 735. Hom. in Psal. 46, Col. 777, B. Homil. in Psal. 50, Col. 821, C, D. Homil. in Psal. 118, v. 37; 151, & 152, Col. 998, a, 1030, 1031. Hom: in Psal: 140, Col: 1110, 1111. Hom: 1, de Verbis Isaiah • , Vidi Dominum sedentem &c. Col. 1281, 1282, 1283, 1284. & Hom. 2, Col. 1287, 1288. Hom. 2, 6, 7, 10, 17, 21, 38, 49, 69, 74, & 89, in Mat: Tom. 2, Col. 15, 16, 50, 51, 52, 53, 58, 59 • 60, 79, B, D, 144, A, 175, A, 297, 298, 299, 300, 356, 358, 359 • 360, 487, 488, 489, 514, 515, 601. Hō. 31, in Ioā: Evang. Tom. 3. Col. 130, Hō. 29, & 42, in Acta Apost. Col. 544, A, 611, 612. Hō. 12, in 1 Ep. ad Cor. Tom. 4. Col. 356, 357, 358, 359. Hom. 17, in Ephes. 5, Col. 986, 987, 988. Hō. 9, in Epist. ad Coloss. Col. 1191. Hom. 15, 17, 18, 19, 21, 23, 38, 39, 54, 62, & 66. Ad Populum Antiochiae, Tom. 5, Col. 118, C, 122, B, C. 135, C, D. 137, B, C. 144, D. 145, A, D. 146, A. 149, A, B, C. 166, 167, 168, 183, 184, 186, 245, B. 250, D. 311, 312, 343, 346, 361, D. Ad Neophitos Homilia, Col. 619, B, C. De Poenitentia Hom: 8, Col. 750, 751. De Ele • mosyna et Hospitalitate Sermo, Col. 785, A. Kalendis habita Oratio, Col. 799, 800. Oratio sexta, 1471, 1472. Oratio 7, Col. 1481, 1482. Oratio 5 in Saltationem Herodiadis, Col. 1815, 1816; and in sundry other forequoted places: See Act: 6, Scene 4, p. 392. &c. The 33. is St. Augustine, that famous Bishop of Hippo: Confessionum l. 1, c. 10, Operum Lugduni 1563, Tom. 1, p. 99, l. 3, c. 1, 2, p. 116, 117. l. 4, c. 1, 2. p. 128, 129. l. 6, c, 7, 8, p. 165, to 169. Musicae, lib. 1, c. 2, 3, 5, 6. p. 443, 445, 451, 452. De Moribus Manichaeorum, l. 2, c. 19. p. 1129, 1130. Epistola 202, Tom. 2, p. 953, 954. De Doctrina Christiana, l. 1, c. 25, Tom. 3, p. 41. De Consensu Evangelistarum, l. 1, c. 33, Tom. 4, pars 1, p. 530, 531. De Chatechizandis rudibus lib. c. 16, Tom. 4, pars 2, p. 340, 341. De vera et falsa Poenitentia, lib. c. 15, p. 520. De Civitate Dei Tom: 5, lib. 1, c. 30, 31, 32, 33. l: 2, c. 2, to 15, 26, 27, 29. l. 3, c. 18, 19. l. 4, c. 1, 10, 26, 27, 28, 31. l. 5, c. 12, l. 6, c. 1, 5, 6, 7, 9, 10, 21, 24, 26, 27, 33, l. 8, c. 5, 13, 14, 18, 20, 21, 26, 27, l. 12, c. 25. Enarratio in Psal. 39, Tom. 8 • pars 1, p. 416, to 420. in Psal. 102, pars 2. p. 336. Tractatus 100. in Evang. Ioannis, Tom. 9. pars 1, p. 608. De Symbolo ad Catechumenos, l. 2, c. 11, p. 1393, 1394, & l, 4, c. 1, p. 1427, 1428. De Verbis Apostoli, Sermo 17, Tom. 10, p. 442, 443, & Homilia 21, p. 592 • 593. with other forecited places, Act. 6, Scene 3, p. 341, &c. The 34. is Nile Abbas, Oratio 2, de Luxuria, Bibl. Patrum Tom. 5, pars 2, p. 969, G. The 35. is Paulus Orosius, a Spanish Presbyter, Historiarum lib. 3, c. 4, Coloniae 1542, p. 120. The 36. is Synesius, Bishop of Cyrene, De Regno lib. Bibl. Patrum Tom. 5. pars 1, p. 51, G. The 37. is Cyril, Bishop of Alexandria, In Hesaiam l. 1, cap. 4 • Operum Parisijs 1605, Tom. 1, p. 134, D. in Ioannis Evangelium, lib. 8, c. 5, p 595, A, B. The 38. is Theodoret, Bishop of Cyrus, De Sacrificijs, l. 7. Operum Coloniae Agrip. 1617, Tom. 2, p. 382. De Martyribus lib. 8, p. 390, E, F. De Activa Virtute, p. 408, D. The 39. is Prosper Aquitanicus, Bishop of Rhegium, De Gloria Sanctorum Peroratio, Opera D • aci 1577, fol. 73. The 40. is Hermias Sozomenus Ecclesiast. Hist. lib. 5, cap. 15, Bibl. Patrum Tom. 5, pars 2 • p. 420, E. The 41. is Isiodor Pelusio • a, Epist. l. 1, Epist. 62, 63, Bibl. Patrum Tom. 5, pars 2, p. 483, F, & l. 3, Epist. 336, pag: 613, A. The 42. is Primasius, Bishop of Vtica, Comment. in Epist. ad Romanos, c. 10, Parisijs 1543, fol. 53. The 43. is Pope Leo the first, In Octava Petri et Pauli Sermo, Opera Antwerpiae 1583 fol. 165. The 44. is Salvian, the famous vice-tormenting Bishop of Massilia or Marcelles, in France, De Gubernatione Dei, lib 6, Opera Parisijs 1608, p. 182, to 224. The 45. is Olympiodorus, Enarratio in Ecclesiasten, cap. 4. Bibl. Patrum Tom. 11, p. 405, E. The 46. is Aurelius Cassiodorus, Variarum, lib. 1, Epist. 27, 30, 32, in his works Aureliae Alobragum, 1609, p. 55, 58, lib. 3, Epist. 51, p. 221 222, 224, lib • 5, Epist: 42, p. 369, 370, 371, 372, lib. 7, Epist. 10, p. 458, 459. The 47. is Fulgentius Bishop of Ruspens in Africa, Mythologiarum, lib. 1, Opera Basileae, 1617, p. 820, l. 2, p. 861. & Super audivit Herodes Tetrarcha &c. Sermo, Bibl. Patr. Tom. 6, pars 1, p. 148. D, E, F. The 48. is Pope Gregory the first, Moralium l. 15, c. 18. Opera Parisijs 1533, fol. 89, E. l. 13, c. 18. fol. 78, D. l. 21, c. 2, f. 124, I, K. & Epist: l. 9, Epist. 48, fol. 443, K. The 49. is Isiodor, Bishop of Hispalis, Originum lib. 18, cap. 16, to 60 • Opera, Coloniae Agrip. 1617, p. 158, 159, 160, 165 • de Officijs Ecclesiasticis, l. 1, cap. 40, & l. 2, c. 2, p. 400, C. & 401, D, E. The 50. is Anastasius Sianita, Patriarke of Antioch, in his Viae duae, Bibl. Patrum Tom. 6, pars 1, p. 604, B. The 51. is Valerian, Bishop of Cemela, Homil. 1, de Bono Disciplinae, Bibl. Patrum Tom. 5, pars 3, p. 477, C, D. Homil. 6, de Otiosis verbis, p. 482, G, H. 483, A. Hom. 10 • de Parasitis, p. 487, F, G. The 52. is our Venerable Beda, In Lucae Evangelium, c. 7, l. 2, Operum Coloniae Agrip. 1612, Tom. 5, Col. 300. The 53. is Ioannis Damascenus, Parallelorum, lib. 1, cap. 76, Opera Parisijs 1619, p • 63, 64. & lib. 3, cap. 47, p. 208. The 54. is our famous Country-man Alchuvinus, Tutor to CHARLES the Great: de Caeremonijs Baptismi Epistola in his Works, Lutetiae Paris. 1617, Col: 1158, B. & de Divinis Officijs lib: cap: 4, Col: 1013, 1014. The 55. is Agobardus, Bishop of Lions: De Dispensatione, Ministerio, &c. Bibl. Patrum • Tom. 9, pars 1, p. 603, H. 604, A. The 56. is Paschatius Ratbertus, in Matth: Evangelium l. 4, Bibl: Patrum Tom. 9, pars 2, p. 986, A • B. The 57. is HRabanus Maurus: De sacri • Ordinibus lib: 1, Operum Coloniae Agrip. 1626, Tom. 6, p. 63, A, B, C. De Vniverso lib: 20, cap: 16, to 38, Tom: 1. p: 248, to 252. in De • teronomium l: 2, c: 29, Tom : 2, p: 437. The 58. is Haymo, Bishop of Halberstat, Comment: in Isaiam, cap: 56, Coloniae 1531 pag 473. & Comment: in Ephes: 5, v: 3. The 59. is Remigius, Bishop of Rheemes, Explanatio in Epist: ad Galatas, c. 5, v: 19, Bibl. Patrum Tom. 5, p. 756, G: & in Ephes: 5, v. 3, p: 970, A, B. The 60. is Bruno, Bishop of Herbipolis, Expositio in Psal: 118, v: 37. Bibl. Patrum Tom. 11, p. 221, B. The 61. is Theophylact, Archbishop of the Bulgarians, Enarrat: in Marc: cap: 6, in his Works Basiliae 1570, p: 89. Enar: in Ephes: c: 5, p. 509, in 1 Tim: 2, p: 573, 584. The 62. is Iuo Carnotensis Episcopus, Decreta • Lovanij 1561, pars 1, c: 207, pars 2, c: 31, pars • , c: 77, pars 4, cap: 8, 162, 166, 167. pars 5, cap: 370. pars 7, cap: 110. pars 11, cap: 7, 16, 64, 76, to 85. The 63. is Anselm, Archbishop of Canterbury, Comment: in Epist: ad Ephe •• os, l. 5, v: 3 • Tom: 2. Operum Coloniae Agrip. 1612, p: 285, C, D. in Epist: ad Philip: c. 4, p: 306, A. in 1 Tim: c : 3 • p: 356, C. The 64. is Honorius Augustodunensis, De Antiquo ritu Missarum, lib: 3, cap: 58. Bibl. Patrum Tom: 12, pars 1, p: 1069, E. where he stiles dancing and Stage-plays, the very pomps of the Devil which we renounce in Baptism. The 65. is elegant St. Bernard, Abbot of Clarevale, Oratio ad Milites Templi, cap: 4. Opera Antwerpiae, 1616, Col: 832, L, M. & Epist: 87, Col: 1477, A. The 66. is Ranulphus Cirstrensis, in his Polychronicon, London, 1527. Book 3, cap: 34, fol: 131. The 67. is our famous Country-man John Saresbery, Episcopus Carnotensis in France: De Nugis Curialiū, l. 1, c. 4, 5, 7, 8. & l. 8, c: 6, 7. Bibl. Patr. Tō. 15, p. 358, 463, 466. The 68. is Petrus Blesensis, Archdeacon of Bathe, Ep: 14. Bibl. Patr. Tom 12. pars 2, p: 714, B. Epist: 76, p: 761, E. Epist: 85, p: 769, E. The 69. is AElredus, Abbot of Rivaulx, in Yorkshire, Anno 1160. in his Speculum Charitatis, lib: 1, cap: 26, p: 95, G. lib. 2, c. 23, p: 111, G, H. l: 3, c: 12, p: 118, A. and his Fragmentum, containing the memorable exhortation of King Edgar to his Bishops and Abbots, Ibidem p. 144, A. The 70. is Gratian. Distinctio 33, 34, 48 • & 86. Edit • Parisijs 1531, fol • 56, 58, 78, 130, 139, 140. & Causa 4, Quaest: 1, f. 260. & de Consecratione Distinctio 2, fol: 663. The 71. is Pope Innocent the 3. Decretal: Constitutionum, lib. 3, Tit. 1, Constit. 3. Operum Coloniae Agrip. 1606, Tom. 2, p: 713, 714. These 7 • eminent ancient Fathers and Writers in these their recited works, to which I might add Justinian that famous Christian Emperor, in his forequoted • awes and works, have constantly even from our Savior's death till the year 1200. abundantly oppugned, censured and condemned, not only Sword-plays, Cirque-plays, and Amphitheatricall bloody Spectacles ; but even Stage-plays themselves, as diabolical, heathenish, sinful, lewd, ungodly Spectacles, not sufferable among Christians ; condemning withal, not only the acting, but even the beholding of such lascivious, filthy and contagious Interludes, the seminaries of all those prodigious execrable wicked effects, which I have more fully anatomized in the p • ecedent Acts. And if all these worthy ancient Fathers did thus abominate, oppugn the Stag • -plays, Actors and Play-haunters of their times; ô how would they censure and abhor the scurrilous, obscene, blasphemous, impious Plays and Players of our age, which are far more execrable, profane and lewd than the very worst in former days? From these authorities therefore thus recited, I shall frame this 49. invincible Argument against Stage plays.
That which 71 several Fathers and eminent ancient Writers of the Church have constantly, professedly condemned, as sinful, and abominable in these their recited works; must certainly be desperately sinful, unseemly unlawful unto Christians, intolerable in any Christian Commonwealth.
But these 71 several Fathers and eminent ancient Writers of the Church, have thus constantly • professedly condemned Stage-plays and Stage-Players, in these their recited works.
Therefore they must certainly be desperately sinful, unseemly, unlawful unto Christians, intolerable in any Christian Commonwealth.
The Minor is evident by the premises: the Major I dare challenge the most impudent Player, or Play-patron to deny. For what man, what Christian is there so peremptorily audacious, so unchristianly immodest, so erroneously schismatical, as to control, and quite reject, the unanimous resolutions of so many reverend, pious, incomparably learned Fathers? whose Play-condemning censures, seconded by the definitive sentence of the whole primitive Church both under the Law and Gospel; not only challenge our reverend respect, but our subscription too. We are all exceeding ready in matters of faith, to give credit to Councils, to the renowned Fathers, and ancient Writers, especially where all, or many of them concur: and shall we then reject and undervalue them here in the case of Stage-plays, in which they all accord, without the least dissent? Never (I dare positively affirm it) did Fathers, Councils, and Writers of all sorts, all ages, more plentifully, more unanimously accord in passing sentence against any abuse or wickedness whatsoever, then in censuring, in condemning Stage-plays, as the precedent and subsequent Scenes will evidence: and shall we then desert them where they all concord? Could Players, Play-haunters or lewd lascivious persons, find out but one Council, one Father or two, to countenance Stage-plays, dancing, dicing, Health-quaffing, face-painting, Love-locks, or their strange fantastique habits and disguises; they would so hug it, so adore it, that neither the laws of God or man, the authorities of Christ, his Prophets and Apostles, the concurring resolutions of all other Fathers, Councils or Writers to the contrary should be able to convince them that these things are evil: so pertinaciously do men adhere not only to their opinions, but their errors too, who justify or foment their vices in the least degree. And shall not then the uncontrolled authority of all the precedent Christian Councils and Fathers, be much more prevalent to withdraw them from pernicious Stage-plays, with other oft condemned vanities, which have not so much as one Father, one Council to defend them? shall men believe, (yea sometimes prefer) the Fathers before the Scriptures, where they seem to give any countenance to their errors or superstitions; and yet reject them, where they all unanimously condemn their sinful pleasures? O let us not so far undervalue these their pious judicious, unanimous resolutions against Stageplayes and Actors, as still to magnify, frequent, or patronize them in despite of all these their determinations; but let us join hearts, and hands, and pens, and judgments, yea and our practice with them ; passing the very selfsame doom on Players, on Stage-plays, as they all have done before us; for fear their pious resolutions prove so many unavoidable endictments of condemnation against us at the last. We all profess ourselves inheritors of these Fathers faith; let us not then be ashamed to inherit the purity, piety, discipline, and devotion of their lives. It was one great part of their discipline, to censure; one badge of their Christianity, their piety, to abandon Stage-plays, Players and Play-haunters ; let it be one piece of our Ecclesiastical, if not civil discipline, and devotion, to do the like. And since we are compassed about with so great a cloud of Play-condemning Authorities, let us now at last resolve, to lay away every weight, and the sin, (these sinful stigmatized Stage-plays) which do so easily beset us; Let us hearken to the instruction of these pious Fathers, and attend unto their doctrine: not removing those Play-exiling Land-marks which they have set us: that so imitating them in their piety, we may at last participate with them in their glory.
SCENA QVINTA.
THE fifth Squadron of Play-oppugning Authorities, [ 5] is the resolution of sundry Chri • tian Authors, as well Papists as Protestants, from the year of our Lord 1200, to this present time, a Catalogue of whose names and works I shall here present unto you, according to their several antiquities, together with the Impressions which I follow. The 1. of them is Guillermus Altisiodorensis ; Summa Aurea in lib. Sententiarum, Parisijs 1500, 1: 3, Tractat: 7, Quaest: 3, fol: 163. where he concludes thus. Qui dat histrionibus immolat daemonibus &c. The 2. is Saxo Grammaticus, Historiae Danicae l. 6. Francofurti 1576, p. 103. The 3. is Wilhelmus Malmesburiensis, De Gestis Regum Anglorum, l. 2, c. 10, Francofurti 16 • 1, p. 67, 68. The 4. is Gulielmus Parisiensis, De Legibus, c. 13, Opera Venetijs 1591, p. 42, 43. & De Vitijs et Virtutibus, lib. c. 6, p. 262. The 5. is Alexander Alensis, the famous English Schoolman, Summa Theology, Coloniae Agrip. 1622, pars 4, Quaest. 11, Artic. 2, sect. 4, p. 391, 392, 393. The 6. is Edmundus Cantuariensis, Archbishop of Canterbury, Speculum Ecclesiae, cap. 11. Bibl. Patrum Tom. 13, p. 359, E. The 7. is Vincentius Beluacensis, Speculum Doctrinale, Venetijs 1591, lib. 11, c. 93, to 98, fol. 194 &c. Speculum Morale l. 3, pars 8, Distinctio 4, & pars 9, Distinctio 6, fol. 244, 251, 252, & Speculum Historiale Venetijs 1494, l. 29, c. 41, fol. 367, where he hath excellent large Discourses, both against dicing, dancing, Cirque-plays and Stage-plays, well worth the Readers observation. The 8. is Matthaeus Parisiensis, our famous English Historian, Hist. Angliae, Tiguri 1589, p. 209, 210, 803, 823. The 9. is Thomas Aquinas, Summa Theology, Duaci 1614, 2 a 2 a e. Quaest: 168, Artic: 2, 3, Quaest: 169, Artic: 2, 3 m , & 1 a 2 a e Quaest: 102, Artic: 6, 6 m , pag: 288, 289, 291. The 10. is Bonaventura, that famous popish Cardinal, In Sententias lib: 4, Distinct: 16, Dub: 13: Operum Moguntiae, 1609 Tom: 5, p: 196. The 11. is Soudas, Historica, Basiliae 1581, p: 127. Ardaburius Gaius, sec p: 193. The 12. is Ricardus de Media Villa, Super lib. 4, Sententiarum Brixiae 1591. Distinctio 16, Artic: 3, Quaest: 1, p: 232. The 13. is Nicolaus de Lyra, in Deut: 22, v: 5, Duaci 1617, Tom: 1, p: 1595. in Amos 6, Tom: 4, p: 1879 in 1 Tim: c • 2, Tom: 6, p: 698. See him on cap: 16, Iudicum, & in cap: 14, Matth: & c: 6, Marc. The 14. is Alvarus Pelagius, De Planctu Ecclesiae, Lugduni 1517, l: 1, Artic: 49, f: 28, lib • 2, Artic: 28, fol. 134, & Artic. 46, fol. 150 The 15. is Thomas Gualensis, alias Wallis, a learned English Writer, Lectio 77, in Proverb. Solomonis, AEdibus Ascentianis, 1510, fol: 97: an excellent full place against Stage-plays: & Summa Collationum ad omne genus hominum, pars 1, Distinctio 14, cap • 7. quoted by Alexander Fabritius, Destructorium Vitiorum lib: pars 4, c. 23. The 16. is Astexanus, De Casibus &c. Nurembergae 1482, lib. 2, Tit. 53. & l. 4, Tit. 17. Artic. 4. The 17. is that profound English Doctor, Thomas Bradwardine, Archbishop of Canterbury, De Causa Dei, lib. 1 • cap. 1, Corolla 20, Opera Londini 1618, p. 14, 15. The 18. is Robertus Holkot, a famous English Schoolman, Lectio 172, super lib. Sapientiae, Basileae 1506, fol. 132.133. The 19. is Franciscus Petrarcha, De Remedio utriusque Fortunae, lib. 1, Dialogus 24, 25, to 31, printed 1613. p. 95, to 130. where we have an excellent Discourse against dicing, dancing and Stage-plays. The 20. is Ioannis Wycliffe, our famous English Apostle, Dialogorum l. 3, c. 1, fol: 45, Edit. 1545. The 21. is Ioannis de Burgo, Chancellor of the University of Cambridge; P • pilla Oculi, Parisijs 1521, pars 4, cap. 8, 1. pars 7, cap. 5, O. & pars 10, cap. 5, V.X. The 22. is Nicolaus Cabasila, De Vita in Christo l. 2, Bibl. Patrum Tom. 14, p. 114, C, D, E, F. The 23. is Ioannis Gerson, the learned Chancellor of Paris, De Praeceptis Decalogi, cap. 7, Operum Parisijs 1606, pars 2, Col. 264, & Sermo Dominicae 3, Adventus; Operum pars 4, Col: 332, 333, 334. The 24. is Alexander Fabritius, a learned English-man, Destructorium Vitiorum, Lutetiae 1516, pars 3, c. 10, C, D. pars 4, cap: 23. De Ludis inhonestis; an excellent place against Dancing, Dicing and Stage-plays; where he quotes one Walerannus and Walensis against these pastimes, whose works there cited are not at this day extant. The 25.