Treatise of Lawful and Unlawful Recreations

The Preface.

I N all ages the Prophets have applied their preachings to the present occasions: and the general concursse of many baptized Christians to Stage-plays, everywhere in these times, have occasioned the Lord's remembrancers, which stand continually on their watch-towers, both more diligently to examine the nature of Stage-plays, which have had much countenance, and some defense; to try whether they be warrantable by the word of God or no; and also more earnest prayer to God for his assistance, and serious endeavors to dissuade Christians from entertayning them. Hence proceed these few ensuing reasons, briefly contracted into a narrow room, that the reader may with facility conceive the force of the arguments, and soundly judge of the truth of them. And for better direction to the Reader, the whole sum is drawn to these four heads.

First, the original beginning of Stage-plays is shown: sect. 2.

Secondly, the end is pointed out for which they were first devised. sect. 3.

Thirdly, the general matter or argument acted in them, is opened in few words: sect. 4.

Fourthly, the reasons to prove them unlawful are rendered: sect. 5.

I. The original beginning of Stage-plays.

2. THe first beginning of plays proceeded from those men which were not in the Church of God. When God had appointed man to get his living, with his labor Gen. 3. 19. Iuball the seventh of Cain his race invented playing. Gen. 4. 21. on Instruments, which (as after) is a lawful recreation. But the invention of divers sorts of unlawful plays is briefly noted by Plinius Histor. nature. lib. 7. cap. 59. by Eusebius de praepar. euang. lib. 1. cap. 2. and lib. 2. cap. 2. by Arnobius contra gentes lib. 7. by Polydorus Virgilius de rerum invent. lib. 3. cap. 13. by Alexander ab Alexandro genialium dierum. libr. 6. cap. 19. by Caelius Rhodiginus antiq. lib. 8. cap. 7. Whether they grew up first at Lydia in Asia as saith Herodotus lib. 1. or at Athens in Greece, as Polydorus Virgilius lib. 3. cap. 13. and Volaterranus lib. 29. ca. 11. report, it is not material. Pausanias in Eliacis writeth that Iphitus was admonished by the oracle of Apollo to restore the Olympike games. Josephus Scaliger poëtices lib. 1. cap. 22. &c. may satisfy all men that desire to read more of this point. About the beginning of the Persian monarchy, which was almost 500 years afore Christ, and about the time of the Jews return out of the captivity of Babylon, this miscreant author always of some hurt, never of any good to Christian or heathen, first came abroad with great solemnity, as it may be gathered by Herodotus. Afterwards from those Lydians in Asia, or from the Grecians at Athens, came plays to Rome in the reign of Tarquinius Priscus, as Eusebius noteth in his Chronology at the year of the world 4602. Hermanus Contractus at the year of the world 3341 noteth the same. And Titus Livius lib. 7. Pomponius Laetus in Philippo, Funccius in his worthy Chronology at the year of the world 3512. and Herodianus lib. 3. witness how the Romans augmented their plays afterwards.

The first authorised entrance that any such kind of plays or heathen exercise had into the church of God, seemeth to be about 170 years before the birth of Christ, when that wicked Jesus affecting heathenism, changed his name into Jason, and for 150 talents of silver purchased a commission of Antiochus Epiphanes king of Syria, that he might erect a place for heathen exercises at Jerusalem, and train up the youth of the Jews in the customs of the Gentiles, 1 Maccab. 1. 12. Joseph. antiq. lib. 12. cap. 6. but more specially 2 Maccab. 4. 7. &c. Which exercise though it was not to play on the stage, but for activity of their bodies, yet it may here be observed as an entrance to other heathen customs, and as that which maketh way to bring in Stage-plays afterwards. Then Herod the great increased heathenish plays and exercises greatly in his days, building one theater at Jerusalem; Joseph. antiq. lib. 15. cap. 10. or 11. and another at Cesarea Stratonis; Joseph. antiq. lib. 15. cap. 13. and lib. 16. cap. 9. The horrible sins of the Jews cut them off shortly after from being the Church of God, and therefore no more can be said of their heathenish exercises.

How or when Plays came into the Christian Church, and who first gave them entertainment, is more incident to this present purpose, and fitter testimony to give evidence hereafter either for them or against them. When the Roman Emperors delighted too much in all kind of plays, and when Christian religion grew mightily under them in Europe especially, Christians imbraceing the Gospel could not be altogether ignorant of these stage-plays, but sometimes some Christians resorted to these plays, as by the complaints and invectives of some ancient fathers against them, it doth appear. And though secretly by such means plays through Satan's subtleties approached near to the church door, yet all this while neither the Emperors power thrust them upon the Church, nor the reverend Fathers and faithful Pastors of those times gave way to such open wickedness by their silence. But when that great scarlet coloured whore of Babylon with her golden cup of abominations in her hand, which hath a name written in her forehead, a mystery, great Babylon the mother of whoredoms, and which reigneth over the kings of the earth, was set in Peters chair at Rome as the Papists say; then did the king of the Locusts, called Abaddon and Apollyon, having the key of the bottomeles pit, with full power for such a purpose, set the church door wide open for sundry sportes and plays to enter freely into the house of God, as Platina reporteth Paulus II. did. And that not only in their great solemnities and festivals, which were spent commonly in belly cheare and Plays, as Peucerus writeth of Urbanus IIII. much after the fashion of the Israelites, sitting down to eat and drink, and rising up to play: but specially in their rich Iubilies, first begun in the Christian church by Boniface VIII. in the year of Christ 1300. and afterwards continued and hastened by his successors. Of which Sports and Plays Aventinus annal. Bojor. lib. 7. speaking of Clemens VI. and Bale in the life of Julius III. do write. And thus much shall suffice for the beginning of Plays among the Lydians of Asia; and among the Grecians and Romans in Europe; as also for their entrance into the Christian church, first secretly by the malice of Satan stealing some Christians affections to such vanities; then openly by the power of that Abaddon of Rome, who besotted men's senses with such fooleries, that he might rob their purses in his rich Iubilies.

II. The ende for which Plays were devised.

3. THe final cause or ende for which the Heathen first devised Plays, was to pacify their angry gods, and so remove some present calamity which vexed them. The Lydians sought by Plays to remedy a great famine that was among them, as Herodotus witnesseth in Clio. The Athenians renewed their Plays about the latter ende of the Persian Monarchy, in the days of Euthydemus their governor, thereby thinking to remove a grievous pestilence, as saith Diodorus Siculus lib. 12. Also Livius lib. 7. and Paulus Orosius libr. 3. cap. 4. write that the heathen Romans sore afflicted about the same time, with pestilence, by the advise of their idol priests, set forth their Stage-plays to turn away that affliction, thinking their Plays would please their gods.

But Dionysius Halicarnasseus li. 7. Arnobius. lib. 7. contra gentes. Pausanias in Corinthiacis. Augustinus de civitate dei lib. 2. cap. 13. & lib. 3. cap. 18. & lib. 4. cap. 1. & cap. 26. Polydorus Virgil. de inventione rerum lib. 3. cap. 13. and Volaterranus lib. 29. cap. 11. write so plainly and fully of this matter, that the reading of any one of them may satisfy the sober minded, and give them to understand, that as Christians by direction out of God's word use prayer and fasting to turn away the Lord's provoked anger: so heathens instructed by the Devil their master thought to remove their afflictions by Plays. But the Popes of Rome solemnised their Festivals and Iubilies with all sortes of Plays and Sportes for recreation, and to delight the people with such fooleries.

III. The argument of Stage-plays.

4. WHereas Stage-plays ordinarily go under the name either of Tragedies or else of comedies; we are to understand that the argument or matter acted in tragedies is murder, treason, rebellion, and such like; and in comedies is bauderie, cozenage, and mere knaverie.

But here some men either merely ignorant (as the most religious and learned are ignorant of many things, for we know but in part. 1 Cor. 13. 9.) or else perversely irreligious, will say, that sometimes the sacred Scripture is or may be acted by players on the stage, and thereby a man may learn more then at a sermon.

But for better information of the ignorant, and more forcible confutation of the perverse and profane, a threefold answer may be given.

First, concerning those persons that so greatly desire to learn religion at Stage-plays, let them examine their own consciences by their works which are manifest before God and men, and consider themselves in these five points.

1. They seldom come to the Church to learn religion according to God's ordinance, though God command them so to do, Deut. 12, 5. But ye shall seek the place which the Lord your God shall choose out of all your tribes, to put his name there, and there to dwell, and thither thou shalt come, &c. though God entreat them so to do, Prov. 1. 20. Wisdom crieth without: she uttereth her voice in the streets. &c. as also 〈4 pages missing〉

cerning good and necessary matters.

As for hawking, hunting, fishing, fouling, and such like, they are rather to be counted honest and lawful callings, wherein men may get their living with their labor, then recreations, except it be by change of labor, as in other lawful callings.

And now to come to confutation of the objection, it seemeth that Stage-plays cannot be counted in the number of recreations, and that for these three reasons.

First, they are not worhie to be compared to any of the former lawful recreations.

Secondly, they serve not the ende of recreations, which is to refresh the weary, but not to make men delight in sin.

Thirdly, the most persons that ordinarily resort to them, are very idle persons, that should rather be set to some honest labor, then so unprofitably to misspend their time to their own hurt.

The original beginning then is sufficient to persuade the faithful to renounce Stage-plays, and say unto them, Gette thee hence. Isaiah. 30. 22.

The second reason.

6. THE second reason may be taken from the matter or argument, which is acted upon the Stage, which is either murder and mischief in tragedies, or bauderie and cosonage in comedies, as was observed before sect. 4. And the reason may be contrived thus.

It is not lawful for Christians to sport themselves either with the dreadful judgments of God, or with the abhominable sins of men.

But in Stage-plays there are acted sometimes the fearful judgments of God, as in tragedies: and sometimes the vile and hateful sins of men, as in comedies.

And therefore it is full of horror seriously to think upon them, and much more to be either actor to show them, or beholder and hearer to laugh at them, or delight in them.

Ham derided his Fathers nakedness Gen. 9, 22. but he was accursed for it. Curses are denounced in God's Law against all sinners, Deut. 27, 26. And they that make a sport of sin cannot avoid God's curse, no more then they that feasted when they should have fasted, Isaiah. 22, 14. Surely this iniquity shall not be purged from you, till ye die, saith the Lord of Hosts.

The third reason.

7. THE third reason is taken from the Stage-players, and from such their vices as properly belong to them, as they are Stage-players. And four of their vices may persuade all men that their plays are unlawful.

First, they being men, change their apparel, and put on woman's apparel, without which exchange they cannot act some partes in their Plays, which thing the Lord forbiddeth. Deut. 22. 5. The woman shall not wear that which pertaineth to the man, neither shall a man put on woman's raiment: for all that do so are an abomination to the Lord thy God. For this change of apparel maketh the man effeminate, and the 〈1 page duplicate〉 〈1 page duplicate〉 woman manish, as some can testify if they would, some have confessed, and the Heathen know. Cyprianus lib. 2. epist. 2. speaking of this change of apparel in Stage-plays, saith thus: evirantur mares; men loose their manhood &c. Charondas made a law to the inhabitants of Thuria (which is a city in Greece, described by Pausanias in Messenicis, and by Strabo lib. 8.) that if any man refused to go to wars, or being in the field cast down his weapons and ran away, he should stand three days in the open market in woman's apparel, which argued effeminatenes in him, as if formerly he had used it. Diodorus. lib. 12.

Secondly, they never come on the Stage in their own name, but some in the name and person of a devil, others of a fool, others of a bawde, others of a tyrant, others of other men, which beseemeth not a Christian, neither proceedeth it of God, nor is approved of God, but is contrary to Christian profession. Tit. 2. 12.

Thirdly, they swear by the living God, which is contrary to the Law of God, Exod. 20. 7. or by heathen idols, which is forbidden, Exod. 23. 13. or by both, which is reproved Amos 8. 14. Zephan. 1. 5.

Fourthly, they teach their hearers and beholders much sin in the acting of their Plays, as to swear, curse, lie, flatter, cosen, steal, to play the bawde and the harlot, with very many such other lewd lessons.

The fourth Reason.

8. THE fourth reason ariseth from the consideration of the hearers and beholders, who being baptized into the name of Christ, are brought into danger of gods wrath, and their own condemnation, in as much as they are partakers of the sins of the Players and of the Plays in approving them. And whatsoever brings men into these dangers must needs be evil. And besides the approbation, which maketh them guilty, they learn sin: for as saith Cyprianus lib. 2. epist. 2. adulterium discitur, dum videtur, they learn to commit adultery, when they hear and behold such immodest and unchaste words and gestures upon the stage. And many go honest thither, which return home dishonest. Job made a covenant with his eyes, that he would not look on a maid, Job 31. 1. David desired God to turn away his eyes from regarding vanity, Psal. 119. 37.

The fifth Reason.

9. THE fifth reason may be taken from consideration of these eight fruits or effects which follow Stage-plays:

First, the Stage-players get their living by an ungodly & unlawful trade, never approved by God, & when they shall stand at the bar of God's judgment, they shall be speachles, and cast into utter darkness, where shall be weeping and gnashing of teeth, except they repent and forsake their wicked trade betimes, whiles the Lord granteth space to repentance.

Secondly, the hearers receive much hurt by them, as was noted in the fourth reason, and if it be true which is reported, whoredom is sometimes committed at that place, and at that time.

Thirdly, the better sort of men which are governors of families, receive domage, when some of their families resort to Stage-plays, for sometimes their goods are stolen to maintain Lewdnes, sometimes their daughters or maid-servants are defiled, or stolen away, and married without their governors consent or privity.

Fourthly, the word of God and the ministers thereof, are now and then taxed and taunted.

Fifthly, the Lord himself is there blasphemed ordinarily.

Sixthly, the poor in the church of Christ, are hindered from some relief, which otherwise they might have. for the prodigality lavished upon Stage-players, restrayneth the liberality that might and ought to be bestowed upon the poor.

Seventhly, there is loss of precious time, which should be spent in God's service, by those that are hired to be diligent laborers in his vineyard, and not be wickedly misspent in such sinful sportes, seeing everyone, both young and old, must give account to God of his labors, and of his time spent in this life. The Holy Ghost saith Ephes. 5. 16. Redeem the time, for the days are evil; but some men say, Let us have pastime, that is, any sinful course, whereby we may pass away & mis-spend the short time which we have in this life, that the day of death, judgment, and condemnation may come speedily upon us before we repent, and before we consecrate our selves wholly to God. Peter saith: It is sufficient for us, that we have spent the time past of this life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and abominable idolatries. 1 Pet. 4. 3. And if any be otherwise minded, the Lord in his time will either convert or confound him.

Eighthly, whereas the life of a Christian effectually called, should be spent continually in fighting against all kind of sin, in crucifying the old man, and in renewing the inner man daily, these Stage-plays quench the spirit, and destroy the new man, as also on the other part, they foster, cherish, and maintain the old man, as all those that have the spirit of Christ know and feel. But if any man have not the spirit of Christ, the same is not his. Rom. 8. 9.

The sixth Reason.

10. THE sixth reason may be taken from the opinion and judgment of all sortes and states of men, by whom these Stage-plays have been disallowed.

First, all orthodoxal Protestants of all ages and times, which maintained the general doctrine of the Catholic church, have censured Stage-plays, as unlawful from age to age hitherto. To report and repeat their several judgments out of their own writings, or out of histories, is more then I can perform, it would make a great volume, it would be tedious to read, and perhaps not so necessary.

Wherefore it seemeth rather convenient to call a great number of them together out of all the places of their dwellings, and as it were out of all the world, that they all may be heard to speak altogether with one consent and voice. But because it would be a very tedious, and troublesome thing, for so many, so reverend, and so old aged Fathers to travel so far; it is more convenient and reasonable to spare their labors so much as may be, and call them together at three several times, and in three several places of their habitations; that is, to call those of Asia, to meet together in Asia: those of Africa, in Africa: and those of Europe, in Europe.

In Asia, about two and twenty of the most reverend Fathers of those times, met together in Laodicea, somewhat more then 300 years after Christ, and holding a council there, decreed cap. 54. that none of the Clergy should be present at Stage-plays. And the Centuriators of Magdeburg have inserted this whole Council in their laborious and worthy history Cent. 4. cap. 9. col. 834.

In Africa more then 400 years after Christ there were some four and forty of the worthiest & learnedst Fathers assembled at Carthage in the third council that was holden there, amongst whom was that worthy Augustinus, and they decreed cap. 11. that the children of ministers or of others of the Clergy should not be present at Stage-plays, seeing none of the Laity might be there. Semper enim Christianis omnibus hoc interdictum est, ut ubi blasphemi sunt, non accedant. that is; for all Christians have evermore been forbidden to come in place, where blasphemers are. And the same religious Fathers then, and there decreed also cap. 35. That the church should not tefuse to receive the Stage-players into their fellowship, if they repented and renounced that their trade of playing. Whereby is evident that Stage-players in those former and purer times, were generally excommunicated, and cast out of the society of the saints.

In Europe divers worthy and grave Fathers of the church, called and summoned by Constantine Magnus, a little after the Nicene Council, to come together at Arles in France, held two Councils there, the first, and shortly after the second. In both which they decreed the excommunication of all Stage-players, so long as they continued that trade of life. And in the first Council, cap. 5. thus they say: De theatricis, & ipsos placuit, quandiu agunt, à communion separari; that is, as touching Stage-players, we think it good, that whiles they continue in that trade of life, they be kept from the communion. And in the second Council held there presently after, they decree the same thing again, can. 20. and almost in the same words.

But yet to give in more evidence, we may have all the worthy Fathers of the Churches in Asia, Africa, and Europa, assembled together in the sixth general Council, which was held at Constantinople, approve that which at Laodicea in Asia, and at Carthage in Africa, was decreed against Stage-players. For when Constantine Pogonatus in the year 681 called that sixth general Council at Constantinople against the Monothelites of those times, as Zonoras, Tomo tertio showeth, about five years after, his son Iustinianus II. assembled the Fathers there again, as Gratianus dist. 16. cap. 7. and the Centuriators of Magdeburgh, Cent. 7. cap. 9. col. 455. do witness: and can. 20. they approve those two former Councils of Laodicea and of Carthage.

And thus we have the judgment of all the orthodoxal and true Catholic Fathers of the churches throughout the whole world, against Stage-players, and Stage-playing, with one consent.

Secondly, the Papists, though they be favorers of Stage-plays, and actors sometime upon the Stage (as lately at Lions in France) yet they cannot for very shame justify them, but contrariewise condemn them in their writings. And in their great Canon book of Decrees compiled by Gratian, they ratify the four first general Councils, and all the other Councils made afterwards, and contained in that great book of Decrees, dist. 15. cap. 2. & 4. and dist. 16. cap. 6. &c. they approve by name the three Councils alleged before. More particularly they approve that which was mentioned before of the Council of Laodicea, de consecratione dist. 5. cap. 37. and that which was decreed against Stage-plays in the third Council of Carthage, de consecrate. dist. 2. cap. 96. and the canons of the sixth general Council, de consecratione dist. 3. cap. 29.

Thirdly, the Honorable Court of Parliament in this Land, hath justly censured Stage-players, as those that live not in a lawful trade to maintain themselves by. as in the xiv. year of Elizabeth, chap. 5. and in the xxxix year of Elizab. chap. 7. and in the second year of King James, chap. vii.

Fourthly, the civil law in pointing out those persons which are of evil note or name, saith thus of Stage-players Pandect. lib. 3. tit. 2. Eos enim, qui quaestus causa in certamina descendunt, & omnes propter premium in scenam prodeuntes, famosos esse, Pegasus & Nerva responderunt; that is, Pegasus and Nerva said, that those were infamous which tried mastery for gain, and all that came upon the Stage for a reward. Also who list, may read somewhat to the same purpose. Novel. const. 51.

Fifthly, the infidel Heathens, howsoever they first devised them, and after used them very much, yet have they disallowed them, as Augustine de civitate Dei, lib. 2. cap. 13. rehearsing the words of Scipio out of Tully, showeth: Quum artem ludicram scenamque totam probro ducerent, genus id hominum non modo honor civium reliquorum carere, sed etiam tribu moveri notatione censoria voluerunt. that is, The Romans accounting those plays, and the whole Stage to be reproachful, when they valued the goods and enrolled the names of their citizens, gave not the honor of other citizens to Stage-players, but razed their names out of their wards or companies. Suetonius taxeth Nero for a favorer of them, and an actor among them. Arnobius lib. 7. contra gentes, appealing to the conscience of the Heathen, showeth that they disallow them, and saith thus of the Stage-players, actores inhonestos esse jus vestrum judicavit, that is, your own law hath adjudged the stage-players to be no honest men.

And these judgments of men are sufficient to condemn Stage-plays as unlawful, and dishonest also, as Cornelius Nepos saith in his preface before the description of the noble Emperors.

The seventh Reason.

11. THE seventh and last reason is drawn from the judgments which God hath inflicted upon the Players, and beholders.

1. Philip king of Macedonia, and father of Alexander the great, was slain at a play by Pausanias, as Diodorus Siculus writeth lib. 16.

Plinius histor. nature. lib. 7. cap. 53. speaking of divers that died suddenly, saith, that one M. Ofilius Hilarus a noble player of Comedies, after he had played his part gallantly on the day of his birth, and was vaunting at supper of his days work, died suddenly at the table.

3. Paulus Orosius lib. 7. cap. 4. writeth that in the twelft year of Tiberius, (which was three years before Christ began to preach the Gospel publicly) there were twenty thousand persons slain by the fall of the Theater at Fidena in Italy.

4. About thirteen years after, Gaius Caligula the Emperor was slain at a play. Joseph. antiq. lib. 19. cap. 1. Suetonius in Caligula cap. 58.

5. About 150 years after Christ's nativity, whiles the Plays were kept at Rome with great solemnity, for the space of three days and three nights together, continually and without intermission, a great parte of the city was set on fire and consumed. And Phillip the Emperor was slain at Varona, and his son at Rome, as it is reported by Sextus Aurelius, Pomponius Laetus, and Eutropius lib. 9.

6. Tertullianus in his book de Spectaculis, saith, that a Christian woman going to the plays, was then possessed of a devil, and when other Christians, intending to cast the devil out of her, demanded of him, how he durst presume to assault one that believed in Christ, the devil answered, that he found her in his own house, and therefore had good right to seize upon her. Also he writeth in the same Book and place, that another faithful woman going also to behold the Plays, had either a fearful dream or a vision the next night after, wherein she was checked for going to the Plays, was warned of her death, and died within five days after.

7. Aventinus annal. Bojorum lib. 7. writeth, that about 1200 years after Christ, three hundred men were slain with hail and lightning at Pisonium, a city of Bavaria, in the confines of Italy, whiles they were there to behold the Plays.

8. The same Author Aventinus annal. Bojor. lib. 7. writeth also, that when Pope Nicholaus V. solemnized his rich Iubilie, in the year 1450, with Stage plays, five hundred & threescore persons, coming to Rome to behold the Plays, were partly trodden to death, and partly drowned in Tiber.

9. At London in the year of Christ 1583 eight persons were slain, and more hurt, by the fall of the theater.

10. At Lions in France in the month of August, in the year 1607, whiles the Jesuits were acting their Plays, to the disgrace of true religion, and the professors thereof, the Lord from heaven continuing thunder & lightnings, for the space of two hours together, slew twelve persons presently, and amazed all the rest with great terror and fear.