The Opinion of Paganism, of the Church, and State, concerning the Stage.

Having in the foregoing Chapters discover'd some part of the Disorders of the English Stage; I shall in this Last, present the Reader with a short View of the Sense of Antiquity, To which I shall add some Modern Authorities; From all which it will appear that Plays have generally been look'd on as the Nurseries of Vice, the Corrupters of Youth, and the Grievance of the Country where they are suffer'd.

This proof from Testimony shall be ranged under these three Heads.

Under the First, I shall cite some of the most celebrated Heathen Philosophers, Orators, and Historians; Men of the biggest Consideration, for Sense, Learning, and Figure. The

Second, Shall consist of the Laws and Constitutions of Princes, &c. The

Third, Will be drawn from Church-Records, from Fathers, and Councils of unexceptionable Authority, both as to Persons, and Time.

1st. I shall produce some of the most celebrated Heathen Philosophers &c. To begin with Plato. 'This Philosopher tells us that Plays raise the Passions, and pervert the use of them, and by consequence are dangerous to Morality. For this Reason he banishes these Diversions his Common-Wealth.'Plat. de Repub. Lib. 10. Euseb. Præpar. Evang.^[437]

Xenophon who was both a Man of Letters and a great General, commends the Persians for the Discipline of their Education. 'They won't (says he) so much as suffer their Youth to hear any thing that's Amorous or Tawdry.'Cyropæd. p. 34^[438] They were afraid want of Ballast might make them miscarry, and that 'twas dangerous to add weight to the Byass of Nature.

Aristole lays it down for a Rule 'that the Law ought to forbid Young People the seeing of Comedies. Such permissions not being safe till Age and Discipline had confirm'd them in sobriety, fortified their Virtue, and made them as it were proof against Debauchery.'Polit. Lib. 7. c. p. 12.^[439] This Philosopher who had look'd as far into Humane Nature as any Man, observes farther. 'That the force of Musick and Action is very affecting. It commands the Audience and changes the Passions to a Resemblance of the Matter before them.'Polit. Lib. 8.^[440] So that where the Representation is foul, the Thoughts of the Company must suffer.

Tully crys out upon 'Licentious Plays and Poems, as the bane of Sobriety, and wise Thinking: That Comedy subsists upon Lewdness, and that Pleasure is the Root, of all Evil.'Tusc. Quest. Lib. 4. De Leg. Lib. 1.^[441]

Livy, reports the Original of Plays among the Romans. 'He tells us they were brought in upon the score of Religion, to pacifie the Gods, and remove a Mortality. But then He adds that the Motives are sometimes good, when the Means are stark naught: That the Remedy in this case was worse than the Disease, and the Atonement more Infectious then the Plague.'Dec. 1. Lib. 7.^[442]

Valerius Maximus, Contemporary with Livy, gives much the same Account of the rise of Theatres at Rome. 'Twas Devotion which built them. And as for the Performances of those Places, which Mr. Dryden calls the Ornaments, this Author censures as the Blemishes of Peace.' And which is more, He affirms 'They were the Occasions of Civil Distractions; And that the State first Blush'd, and then Bled, for the Entertainment.Lib. 2. cap. 4. cap. 6.^[443] He concludes the consequences of Plays intolerable;^[444] And that the Massilienses did well in clearing the Country of them. Seneca complains heartily of the Extravagance and Debauchery of the Age: And how forward People were to improve in that which was naught. That scarce any Body would apply themselves to the Study of Nature and Morality, unless when the Play-House was shut, or the Weather foul. That there was no body to teach Philosophy, because there was no body to Learn it: But that the Stage had Nurseries, and Company enough. This Misapplication of time and Fancy, made Knowledge in so ill a Condition. This was the Cause the Hints of Antiquity were no better pursued; that some Inventions were sunk, and that Humane Reason grew Downwards rather than otherwise.Natural Quest. Lib. 7. cap. 32.^[445] And elswhere he avers that there is nothing more destructive to Good Manners then to run Idling to see Sights. For there Vice makes an insensible Approach, and steals upon us in the Disguise of pleasure.Epist. 7.^[446]

'Tacitus relating how Nero hired decay'd Gentlemen for the Stage, complains of the Mismanagement;Annal. Lib 14. cap. 14.^[447] And lets us know 'twas the part of a Prince to releive their Necessity, and not to Tempt it. And that his Bounty should rather 'have set them above an ill practise, than driven them upon't.'

And in another place, He informs us that 'the German Women were Guarded against danger, and kept their Honour out of Harms way, by having no Play-Houses amongst them.'De Mor. German. cap. 19^[448]

Plays, in the Opinion of the Judicious Plutark are dangerous to corrupt Young People; And therefore Stage Poetry when it grows too hardy, and Licentious, ought to be checkt.Symposiac. Lib. 7. De Audiend. Poet. p. 15. Ed. Par.^[449] This was the Opinion of these Celebrated Authors with respect to Theatres: They Charge them with the Corruption of Principles, and Manners, and lay in all imaginable Caution against them. And yet these Men had seldom any thing but this World in their Scheme; and form'd their Judgments only upon Natural Light, and Common Experience. We see then to what sort of Conduct we are oblig'd. The case is plain; Unless we are little enough to renounce our Reason, and fall short of Philosophy, and live under the Pitch of Heathenism.

To these Testimonies I shall add a Couple of Poets, who both seem good Judges of the Affair in Hand.

The first is Ovid, who in his Book De Arte Amandi, gives his Reader to understand that the Play-House was the most likely Place for him to Forage in. Here would be choice of all sorts: Nothing being more common than to see Beauty surpriz'd, Women debauch'd, and Wenches Pick'd up at these Diversions.

And afterwards relating the imperfect beginning of Plays at the Rape of the Sabine Virgins, he adds,

This Author some time after wrote the Remedy of Love. Here he pretends to Prescribe for Prudence, if not for Sobriety. And to this purpose, He forbids the seeing of Plays, and the reading of Poets, especially some of them. Such Recreations being apt to feed the Distemper, and make the Patient relapse.

In his De Tristibus, He endeavours to make some Amends for his scandalous Poems, and gives Augustus a sort of Plan for a Publick Reformation. Amongst other Things, he advises the suppressing of Plays, as being the promoters of Lewdness, and Dissolution of Manners.

To the Testimony of Ovid, I could add Plautus, Propertius, and Juvenal, but being not willing to overburthen the Reader, I shall content my self with the Plain-Dealer as one better known at Home.

This Poet in his Dedication to Lady B, some Eminent Procuress, pleads the Merits of his Function, and insists on being Billeted upon free Quarter. Madam (says he) I think a Poet ought to be as free of your Houses, as of the Play-Houses: since he contributes to the support of both, and is as necessary to such as you, as the Ballad-singer to the Pick-purse, in Convening the Cullies at the Theatres to be pick'd up, and Carried to a supper, and Bed, at your Houses.Ep. Ded.^[453] This is franck Evidence, and ne're the less true, for the Air of a Jest.

I shall now in the Second Place proceed to the Censures of the State; And show in a few Words how much the Stage stands discouraged by the Laws of other Countrys and our own.

To begin with the Athenians.Plut. De Glor. Atheniens.^[454] This People tho' none of the worst Freinds to the Play-House 'thought a Comedy so unreputable a Performance, that they made a Law that no Judge of the Ariopagus should make one.'

The Lacedemonians,Plut. Lacon. Institut.^[455] who were remarkable for the Wisdom of their Laws, the Sobriety of their Manners, and their Breeding of brave Men. This Government would not endure the Stage in any Form, nor under any Regulation.

To pass on to the Romans. TullyCic. de Repub. Lib. 4. cited by, St. Augustine. Libr. 2. de civ. dei. cap. 13.^[456] informs us that their Predecessours 'counted all Stage-Plays uncreditable and Scandalous. In so much that any Roman who turn'd Actor was not only to be Degraded, but likewise as it were disincorporated, and unnaturalized by the Order of the Censors.

St. Augustine in the same Book,Lib. 2. cap. 29.^[457] commends the Romans for refusing the Jus Civitatis to Players, for seizing their Freedoms, and making them perfectly Foreign to their Government.

We read in LivyDec. 1. Libr. 7.^[458] that the Young People in Rome kept the Fabulæ Attellanæ to themselves. 'They would not suffer this Diversion to be blemish'd by the Stage. For this reason, as the Historian observes,Ab Histrionibus Pollui.^[459] the Actors of the Fabulæ Atellanæ were neither expell'd their Tribe, nor refused to serve in Arms; Both which Penalties it appears the Common Players lay under.'

In the Theodosian Code, Players are call'd Personæ inhonestæ;XV. Cod. Theod. Tit. vii. p.375.^[460] that is, to Translate it softly, Persons Maim'd, and Blemish'd in their Reputation. Their Pictures might be seen at the Play-House, but were not permitted to hang in any creditable Place** in loco Honesto.^[461] of the Town, Upon this Text Gothofred tells us the Function of Players was counted scandalous** turpe munus.^[462] by the Civil Law, L. 4. And that those who came upon the Stage to divert the people, had a mark of Infamy set upon them. Famosi sunt ex Edicto. L. 1. §. 6. de his qui notantur infamia. Gothofred. Ibid. p. 376.^[463]

I shall now come down to our own Constitution. And I find by 39 Eliz. cap. 4. 1. Jac. cap. 7. That all Bearwards, Common Players of Enterludes, Counterfeit Egyptians &c. shall be taken, adjudged and deem'd Rogues, Vagabonds, and sturdy beggars, and shall sustain all pain and Punishment, as by this Act is in that behalf appointed. The Penalties are infamous to the last degree, and Capital too, unless they give over. 'Tis true, the first Act excepts those Players which belong to a Baron or other Personage of higher Degree, and are authorized to Play under the hand and Seal of Armes of such Baron, or Personage. But by the later Statute this Privilege of Licensing is taken away: And all of them are expresly brought under the Penalty without Distinction.

About the Year 1580, there was a Petition made to Queen Elizabeth for suppressing of Play-Houses. 'Tis somewhat remarkable, and therefore I shall transcribe some part of the Relation.

Many Godly Citizens, and other well disposed Gentlemen of London, considering that Play-Houses and Dicing-Houses, were Traps for Young Gentlemen and others, and perceiving the many Inconveniencies and great damage that would ensue upon the long suffering of the same, not only to particular Persons but to the whole City; And that it would also be a great disparagement to the Governours, and a dishonour to the Government of this Honourable City, if they should any longer continue, acquainted some Pious Magistrates therewith, desiring them to take some Course for the suppression of Common Play-Houses, &c. within the City of London and Liberties thereof; who thereupon made humble suit to Queen Elizabeth and her Privy Council, and obtain'd leave of her Majesty to thrust the Players out of the City and to pull down all Play-Houses, and Dicing-Houses within their Liberties, which accordingly was effected.Rawlidge his Monster, lately found out, &c. p. 2, 3, 4.^[464] And the Play-Houses in Grace-Church-street &c. were quite put down and suppress'd.

I shall give a Modern Instance or two from France and so conclude these Authorities.

In the Year 1696. we are inform'd by a Dutch Print,Gazett Roterdam: Dec. 20. Paris.^[465] M. L' Archevéque appuyé &c. That the Lord Arch-Bishop 'support'd by the interest of some Religious Persons at Court, has done his utmost to suppress the Publick Theatres by degrees; or at least to clear them of Profaness.'

And last Summer the Gazetts in the Paris Article affirm.French Amsterdam Harlem Gazetts. Paris, May. 17th. 1697.^[466] That the King has 'order'd the Italian Players to retire out of France because they did not observe his Majesties Orders, but represented immodest Pieces, and did not correct their Obscenities, and indecent Gestures.'

The same Intelligence the next week after, acquaints us, 'that some Persons of the first Quality at Court, who were the Protectors of these Comedians, had solicited the French King to recal his Order against them, but their Request had no success.'

And here to put an end to the Modern Authorities, I shall subjoyn a sort of Pastoral Letter publish'd about two years since by the Bishop of Arras in Flanders. The Reader shall have as much of it as concerns him in both Languages.

MANDEMENT

DE MONSEIGNEUR

L'Illustrissime Et Reverendissime

EVEQUE D'ARRAS

CONTRE LA COMEDIE.

GUY DE SEVE DE ROCHE CHOUART par la grace de Dieu & du Saint Siége Apostolique Evéque d' Arras, A tous fideles dela Ville d'Arras Salut & Benediction. Il faut ignorer sa Religion pour ne pas connoître l'horreur qu'elle a marquée dans tous les temps des Spectacles, & de la Comédie en particulier. Les saints Peres la condamnent dans leurs écrits; Ils la regardent comme un reste du paganisme, & Comme une école d'impureté. L'Eglise l' a toûjours regardée avec abomination, & si elle n'a pas absolument rejetté de son sein ceux qui exercent ce mêtier infame & scandaleux, elle les prive publiquement des Sacremens & n'oublie rien pour marquer en toutes rencountres son aversion pour cet ètat & pour l'inspirer a ses Enfans. Des Rituels de Dioceses tres reglés les mettent au nombre des personnes que les Curés sont obligés de traiter comme excommunies; Celui de Paris les joint aux Sorciers, & aux Magiciens, & les regarde comme manifestement infames; Les Eveques les plus saints leur font refuser publiquement, les Sacremens; Nous avons veu un des premiers Eveques de France ne vouloir pas par cette raison recevoir au mariage un homme de cet état; un autre ne vouloir pas leur accorder la terre Sainte; Et dans les Statuts d'un prelat bien plus illustre per son merite par sa Pieté, & par l'austerité de sa vie que par la pourpre dont il est revestu, on les trouve avec les concubinaires, les Usuriers, les Blasphemateurs, les Femmes debauchées, les excommuniés denoncés, les Infames, les Simoniaque's, & autres personnes scandaleuses mis an nombre de ceux a qui on doit refuser publiquement la Communion.

Il est donc impossible de justifyer la Comedie sans vouloir condamner l'Eglise, les saints peres, les plus saint Prelats, mais il ne l'est pas moins de justifiër ceux qui par leur assistance a ces spectacles non seulement prennent part au mal qui s'y fait, mais contribuent en même temps à retenir ces malheureux ministres de Satan dans une profession, qui les separant des Sâcremens de l'Eglise les met dans un état perpetuel de peché & hors de salut s'ils ne l'abandonnnent.—— ——

Et à egard des Comediens & Commediennes, Nous defendons trés expressement à nos pasteurs & à nos Confesseurs des les recevoir aux Sacremens si cé n'est qu'ils aient fait Penitence de leur peché, donné des preuves d'amendment, renoncé a leur Etat, & repare par une satisfaction publique telle que nous jugerons à propos de leur ordonner, le Scandale public qu'ils ont donné. Fait & ordonné à Arras le quatriéme jour de Decembre mil six cent quatre-vingt quinze.Trois lettres Pastorales De Monseigneur L'Eveque D'Arras &c. A Delf. 1697.^[467]

In English thus,

An Order of the most Illustrious and most Reverend Lord Bishop of Arras against Plays.

'GUY DE SEVE DE ROCHE CHOUART by the grace of God, &c. Bishop of Arras. To all the Faithful in the Town of Arras Health and Benediction. A man must be very ignorant of his Religion, not to know the great disgust it has always declar'd, for Publick Sights, and for Plays in particular. The Holy Fathers condemn them in their writings; They look upon them as reliques of Heathenism, and Schools of Debauchery. They have been always abominated by the Church; And notwithstanding those who are concern'd in this Scandalous Profession; are not absolutely expell'd by a Formal Excommunication, yet She publickly refuses them the Sacraments, and omits nothing upon all occasions, to show her aversion for this Employment, and to transfuse the same sentiments into her Children. The Rituals of the best govern'd Dioceses, have ranged the Players among those whom the Parish Priests are oblig'd to treat as Excommunicated Persons. The Ritual of Paris joyns them with Sorcerers, and Magicians, and looks upon them as notoriously infamous; The most eminent Bishops for Piety, have publickly denied them the Sacraments: For this reason, we our selves have known one of the most considerable Bishops in France, turn back a Player that came to be Married; And an other of the same order, refused to bury them in Consecrated Ground. And by the Orders of a Bishop, who is much more illustrious for his worth, for his Piety, and the Strictness of his Life, than for the Purple in his Habit; They are thrown amongst Fornicators, Usurers, Blasphemers, Lewd Women, and declar'd Excommunicates, amongst the Infamous, and Simoniacal, and other Scandalous Persons who are in the List of those who ought publickly to be barr'd Communion.

'Unless therfore we have a mind to condemn the Church, the Holy Fathers, and the most holy Bishops, 'tis impossible to justifie Plays; neither is the Defence of those less impracticable, who by their Countenance of these Diversions, not only have their share of the Mischief there done, but contribute at the same time to fix these unhappy Ministers of Satan in a Profession, which by depriving them of the Sacraments of the Church, leaves them under a constant necessity of Sinning, and out of all hopes of being saved, unless they give it over.——'

From the general Unlawfulness of Plays, the Bishop proceeds to argue more strongly against seeing them at times which are more particularly devoted to Piety, and Humiliation: And therefore he strickly forbids his Diocess the Play-House in Advent, Lent, or under any publick Calamity. And at last concludes in this Manner.

'As for the Case of Players both Men, and Women, we expresly forbid all our Rectors, Pastors, and Confessours, to admit them to the Sacraments, unless they shall repent them of their Crime, make proof of their Reformation, renounce their Business, and retrieve the Scandal they have given, by such publick Satisfaction as we shall think proper to injoyn them. Made and Decreed at Arras the fourth day of December 1695.

Guy Bishop of Arras. &c.

I shall now in the Third Place, give a short account of the sense of the Primitive Church concerning the Stage: And first I shall instance in her Councils.

The Council of Illiberis, or Collioure in Spain, decrees,Ann. 305. Can. 67.^[468]

'That it shall not be lawful for any Woman who is either in full Communion or a probationer for Baptism, to Marry, or Entertain any Comedians or Actors; whoever takes this Liberty shall be Excommunicated.'

The first Council of Arles, runs thus,Ann. 314. Can. 5.^[469]

'Concerning Players, we have thought fit to Excommunicate them as long as they continue to Act.'

The Second Council of Arles made their 20th Canon to the same purpose, and almost in the same words.Ann. 452.^[470]

The Third Council of Carthage, of which St. Augustine was a Member, ordains,Ann. 397. Can. 11.^[471]

'That the Sons of Bishops, or other Clergy-men should not be permitted to furnish out Publick Shews, or Plays** Secularia spectacula, which manifestly comprehends the Stage.^[472] or be present at them: Such sort of Pagan Entertainments being forbidden all the Laity. It being always unlawful for all Christians to come amongst Blasphemers.

This last branch shews the Canon was Principally levell'd against the Play-House: And the reason of the Prohibition, holds every jot as strong against the English, as against the Roman Stage.

By the 35th Canon of this Council 'tis decreed,

'That Actors or others belonging to the Stage, who are either Converts, or Penitents upon a Relapse, shall not be denied Admission into the Church.' This is farther proof, that Players as long as they kept to their Employment were bar'd Communion.

Another African Council declares,Ann. 424. Can. 96^[473]

'That the Testimony of People of ill Reputation, of Players, and others of such scandalous Employments, shall not be admitted against any Person.'

The Second Council of Chaalon sets forth,Concil. Cabilon. Ann. 813. Can. 9.^[474]

'That Clergy men ought to abstain from all over-engaging Entertainments in Musick or Show. (oculorum auriumque illecebris.) And as for the smutty, and Licentious Insolence of Players, and Buffoons, let them not only decline the Hearing it themselves, but likewise conclude the Laity oblig'd to the same Conduct.

I could cite many more Authorities of this Kind, but being conscious of the Niceness of the Age, I shall forbear, and proceed to the Testimony of the Fathers.

To begin with Theophilus Bishop of Antioch, who lived in the Second Century.

''Tis not lawful (says he)Libr. 3. ad Autol.^[475] for us to be present at the Prizes or your Gladiators, least by this means we should be Accessaries to the Murthers there committed. Neither dare we presume upon the Liberty of your other Shews,** Spectacula.^[476] least our Senses should be tinctur'd, and disoblig'd, with Indecency, and Profaness. The Tragical Distractions of Tereus and Thyestes, are Nonsense to us. We are for seeing no Representations of Lewdness. The Stage-Adulteries of the Gods, and Hero's, are unwarrantable Entertainments: And so much the worse, because the Mercenary Players set them off with all the Charms and Advantages of Speaking. God forbid that Christians who are remarkable for Modesty, and Reserv'dness; who are obliged to Discipline, and train'd up in Virtue, God forbid I say, that we should dishonour our Thoughts, much less our Practise, with such Wickedness as This!'

Tertullian who liv'd at the latter end of this Century is copious upon this subject; I shall translate but some Part of it. In his Apologetick, He thus addresses the Heathens.Chap. 38.^[477]

'We keep off from your publick Shews, because we can't understand the Warrant of their Original. There's Superstition and Idolatry in the Case: And we dislike the Entertainment because we dislike the reason of its Institution. Besides, We have nothing to do with the Frensies of the Race-Ground, the Lewdness of the Play-House, or the Barbarities of the Bear-Garden. The Epicureans had the Liberty to state the Notion, and determine the Object of Pleasure. Why can't we have the same Privilege? What Offence is it then if we differ from you in the Idea of Satisfaction? If we won't understand to brighten our Humour, and live pleasantly, where's the harm? If any body has the worst on't, 'tis only our selves.'

His Book de Spectaculis was wrote on purpose to diswade the Christians, from the publick Diversions of the Heathens, of which the Play-House was one. In his first Chapter He gives them to understand, 'That the Tenour of their Faith, the Reason of Principle, and the Order of Discipline, had bar'd them the Entertainments of the Town. And therefore He exhorts them to refresh their Memories, to run up to their Baptism, and recollect their first Engagements. For without care, Pleasure is a strange bewitching Thing. When it gets the Ascendant, 'twill keep on Ignorance for an Excuse of Liberty, make a man's Conscience wink, and suborn his Reason against himself.

'But as he goes on,Chap. 3.^[478] some peoples Faith is either too full of Scruples, or too barren of Sense. Nothing will serve to settle them but a plain Text of Scripture. They hover in uncertainty because 'tis not said as expresly thou shalt not go to the Play-House, as 'tis thou shalt not Kill. But this looks more like Fencing than Argument. For we have the Meaning of the prohibition tho' not the sound, in the first Psalm. Blessed is the Man that walks not in the Council of the Ungodly, nor stands in the way of Sinners, nor sits in the Seat of the Scornful.

'The Censors whose business 'twas to take care of Regularity and Manners,Ibid. Cap. 10.^[479] look'd on these Play-Houses as no other than Batteries upon Virtue and Sobriety, and for this reason often pull'd them down before they were well built, so that here we can argue from the Precedents of meer Nature, and plead the Heathens against themselves. Upon this view Pompey the Great, when he built his Dramatick Bawdy-House, clapp'd a Chappel a Top on't. He would not let it go under the Name of a Play-House, but conven'd the people to a Solemn Dedication, and called it Venus's Temple; Giving them to understand at the same time that there were Benches under it for Diversion. He was afraid if he had not gone this way to work, The Censors might afterwards have razed the Monument, and branded his Memory. Thus a Scandalous pile of Building was protected: The Temple, cover'd the Play-House, and Discipline was baffled by Superstition. But the Design is notably suited to the Patronage of Bacchus** The Play-houses were dedicated to Bacchus.^[480] and Venus. These two Confederate Devils of Lust and Intemperance, do well together. The very Functions of the Players resemble their Protectors, and are instances of Service and Acknowledgment. Their Motion is effeminate, and their Gestures vitious and Significant: And thus they worship the Luxury of one Idoll, and the Lewdness of the other.

'And granting the Regards of Quality, the Advantages of Age, or Temper, may fortifie some People;Ibid. cap. 15.^[481] granting Modesty secur'd, and the Diversion as it were refin'd by this Means: Yet a Man must not expect to stand by perfectly unmoved, and impregnable. No body can be pleas'd without Sensible Impressions. Nor can such Perceptions be received without a Train of Passions attending them. These Consequences will be sure to work back upon their Causes, solicite the Fancy, and heighten the Original Pleasure. But if a Man pretends to be a Stoick at Plays, he falls under another Imputation. For where there is no Impression, there can be no Pleasure: And then the Spectator is very much Impertinent, in going where he gets nothing for his Pains. And if this were all; I suppose Christians have something else to do than to ramble about to no purpose.Ibid. cap. 22.^[482]

'Even those very Magistrates who abet the Stage, discountenance the Players. They stigmatize their Character, and cramp their Freedoms. The whole Tribe of them is thrown out of all Honour and Privilege. They are neither suffer'd to be Lords, nor Gentlemen: To come within the Senate, or harangue the People, or so much as to be Members of a Common-Council. Now what Caprice and Inconsistency is this! To love what we punish, and lessen those whom we admire! To cry up the Mystery, and censure the practise; For a Man to be as it were eclips'd upon the score of Merit is certainly an odd sort of Justice! True. But the Inference lies stronger another way. What a Confession then is this of an Ill Business; when the very Excellency of it is not without Infamy?

'Since therefore Humane Prudence has thought fit to degrade the Stage, notwithstanding the Divertingness of it. Since Pleasure can't make them an Interest Here, nor shelter them from Censure.Ibid. cap. 23.^[483] How will They be able to stand the shock of Divine Justice, and what Reckoning have they Reason to expect Hereafter?

'All things consider'd 'tis no wonder such People should fall under Possession. God knows we have had a sad Example of this already. A certain Woman went to the Play-House, and brought the Devil Home with Her.Ibid. cap. 26.^[484] And when the Unclean Spirit was press'd in the Exorcism and ask'd how he durst attack a Christian. I have done nothing (says he) but what I can justify. For I seiz'd her upon my own Ground. Indeed, how many Instances have we of others who have apostatiz'd from God, by this Correspondence with the Devil? What Communion has Light with Darkness? No Man can serve two Masters, nor have Life and Death in him at the same time.

'Will you not then avoid this Seat of Infection?Ibid. cap. 27.^[485] The very Air suffers by their Impurities; And they almost Pronounce the Plague. What tho' the performance may be in some measure pretty and entertaining? What tho' Innocence, yes and Virtue too, shines through some part of it? 'Tis not the custom to prepare Poyson unpalatable, nor make up Ratzbane with Rhubarb and Sena. No. To have the Mischief speed, they must oblige the Sense, and make the Dose pleasant. Thus the Devil throws in a Cordial Drop to make the Draught go down; And steals some few Ingredients from the Dispensatory of Heaven. In short, look upon all the engaging Sentences of the Stage; Their flights of Fortitude, and Philosophy, the Loftiness of their Stile, the Musick of the Cadence, and the Finess of the Conduct; Look upon it only I say as Honey dropping from the Bowels of a Toad, or the Bag of a Spider: Let your Health over-rule your Pleasure, and don't die of a little Liquorishness.

'In earnest Christian, our time for Entertainment is not yet:Ibid. cap. 28.^[486] you are two craving and ill managed if you are so violent for Delight. And let me tell you, no wiser than you should be, if you count such Things Satisfaction. Some Philosophers placed their Happiness in bare Tranquillity. Easiness of Thought, and Absence of Pain, was all they aim'd at. But this it seems won't Satisfie Thee. Thou liest sighing and hankering after the Play-house. Prethee recollect thy self: Thou knowest Death ought to be our Pleasure, And therefore I hope Life may be a little without it. Are not our Desires the same with the Apostles, To be Dissolv'd and to be with Christ. Let us act up to our pretentions, and let Pleasure be true to Inclination.

'But if you can't wait for Delight; if you must be put into present Possession, wee'l cast the Cause upon that Issue.Ibid. cap. 29.^[487] Now were you not unreasonable, you would perceive the Liberalities of Providence, and find your self almost in the midst of Satisfaction. For what can be more transporting than the Friendship of Heaven, and the Discovery of Truth, than the Sense of our Mistakes, and the Pardon of our Sins? What greater Pleasure can there be, than to scorn being Pleas'd? To contemn the World? And to be a Slave to Nothing? 'Tis a mighty satisfaction I take it, to have a clear Conscience;

To make Life no Burthen, nor Death any Terror! To trample upon the Pagan Deities; To batter Principalities and Powers, and force the Devils to Resign!** By Exorcisms^[488] These are the Delights, these are the noble Entertainments of Christians: And besides the advantage of the Quality, they are always at hand, and cost us nothing.'

Clemens Alexandrinus affirmsLib. 3. Pædag. Ann. 204. cap. 11.^[489] 'That the Circus and Theatre may not improperly be call'd the Chair of Pestilence.——Away then with these Lewd, Ungodly Diversions, and which are but Impertinence at the Best. What part of Impudence either in words or practise, is omitted by the Stage? Don't the Buffoons take almost all manner of Liberties, and plunge through Thick and Thin, to make a jest? Now those who are affected with a vitious satisfaction, will be haunted with the Idea, and spread the Infection. But if a man is not entertain'd to what purpose should he go Thither? Why should he be fond where he finds nothing, and court that which sleeps upon the Sense? If 'tis said these Diversions are taken only to unbend the Mind, and refresh Nature a little. To this I answer. That the spaces between Business should not be fill'd up with such Rubbish. A wise man has a Guard upon his Recreations, and always prefers, the Profitable to the Pleasant.'

Minutius Felix delivers his Sense in these Words:Ann. 206.^[490]

'As for us, who rate our Degree by our Virtue, and value our selves more upon our Lives, than our Fortunes; we decline your Pompous Shews, and publick Entertainments. And good Reason we have for our Aversion. These Things have their Rise from Idols, and are the Train of a false Religion. The Pleasure is ill Descended, and likewise Vitious and ensnaring. For who can do less than abominate, the Clamorous Disorders of the Race-Ground, and the profession of Murther at the Prize. And for the Stage, there you have more Lewdness, tho' not a jot less of Distraction. Sometimes your Mimicks, are so Scandalous and Expressing, that 'tis almost hard to distinguish between the Fact and the Representation. Sometimes a Luscious Actor shall whine you into Love, and give the Disease that he Counterfeits.'

St. Cyprian or the Author de Spectaculis, will furnish us farther.

Here this Father argues against those who thought the Play-House no unlawful Diversion, because 'twas not Condemn'd by express Scripture. 'Let meer Modesty (says he) supply the Holy Text: And let Nature govern where Revelation does not reach. Some Things are too black to lie upon Paper, and are more strongly forbidden, because unmention'd. The Divine Wisdom must have had a low Opinion of Christians, had it descended to particulars in this Case. Silence is sometimes the best Method for Authority. To Forbid often puts People in mind of what they should not do; And thus the force of the Precept is lost by naming the Crime. Besides, what need we any farther Instruction? Discipline and general Restraint makes up the Meaning of the Law; and common Reason will tell you what the Scripture has left unsaid. I would have every one examine his own Thoughts, and inquire at Home into the Duties of his Profession. This is a good way to secure him from Indecency. For those Rules which a Man has work'd out for himself he commonly makes most use of.'——And after having describ'd the infamous Diversions of the Play-house; He expostulates in this Manner.

'What business has a Christian at such Places as these? A Christian who has not the Liberty so much as to think of an ill Thing. Why does he entertain himself with Lewd Representations? Has he a mind to discharge his Modesty, and be flesh'd for the Practise? Yes. this is the Consequence. By using to see these Things, hee'l learn to do them.——What need I mention the Levities, and Impertinence in Comedies, or the ranting Distractions of Tragedy? Were these Things unconcern'd with Idolatry, Christians ought not to be at them. For were they not highly Criminal, the Foolery of them is egregious, and unbecoming the Gravity of Beleivers.——

'As I have often said these Foppish, these pernicious Diversions, must be avoided. We must set a Guard upon our Senses, and keep the Sentinal always upon Duty. To make Vice familiar to the ear, is the way to recommend it. And since the mind of Man has a Natural Bent to Extravagance; how is it likely to hold out under Example, and Invitation? If you push that which totters already, whether will it tumble? In earnest, we must draw off our Inclinations from these Vanities. A Christian has much better Sights than these to look at. He has solid Satisfactions in his Power, which will please, and improve him at the same time.

'Would a Christian be agreeably Refresh'd? Let him read the Scriptures: Here the Entertainment will suit his Character, and be big enough for his Quality.—Beloved, how noble, how moving how profitable a pleasure is it to be thus employed? To have our Expectations always in prospect, and be intent on the Glories of Heaven?'

He has a great deal more upon this Subject in his Epistles to Donatus and Eucratius, which are undoubtedly genuine. The later being somewhat remarkable, I shall Translate part of it for the Reader. Ad Eucrat.^[491]

'Dear Brother, your usual Kindness, together with your desire of releiving your own Modesty and mine, has put you upon asking my Thoughts concerning a certain Player in your Neighbourhood; whether such a Person ought to be allow'd the Privilege of Communion. This Man it seems continues in his Scandalous Profession, and keeps a Nursery under him. He teaches that which 'twas a Crime in him to learn, sets up for a Master of Debauch, and Propagates the lewd Mystery. The case standing thus, 'tis my Opinion that the Admission of such a Member would be a Breach of the Discipline of the Gospel, and a Presumption upon the Divine Majesty: Neither do I think it fit the Honour of the Church should suffer by so Infamous a Correspondence.'

Lactantius's Testimony shall come next. This Author in his Divine Institutions,Lib. 6. cap. 20.^[492] which he Dedicates to Constantine the Great, cautions the Christians against the Play-House, from the Disorder, and danger of those places. For as he observes.

'The debauching of Virgins, and the Amours of Strumpets, are the Subject of Comedy. And here the Rule is, the more Rhetorick the more Mischeif, and the best Poets are the worst Common-Wealths-men. For the Harmony and Ornament of the Composition serves only to recommend the Argument, to fortifie the Charm, and engage the Memory. At last he concludes with this advice.

'Let us avoid therefore these Diversions, least somewhat of the Malignity should seize us. Our Minds should be quiet and Compos'd, and not over-run with Amusements. Besides a Habit of Pleasure is an ensnaring Circumstance. 'Tis apt to make us forget God, and grow cool in the Offices of Virtue.Ibid. cap. 21.^[493]

'Should a Man have a Stage at Home, would not his Reputation suffer extreamly, and all people count him a notorious Libertine? most undoubtedly. Now the Place does not alter the Property. The Practise at the Play-House is the same thing, only there he has more Company to keep him in Countenance.

'A well work'd Poem is a powerful piece of Imposture: It masters the Fancy, and hurries it no Body knows whither.——If therefore we would be govern'd by Reason let us stand off from the Temptation, such Pleasures can have no good Meaning. Like delicious Morsels they subdue the Palate, and flatter us only to cut our Throats. Let us prefer Reality to Appearance, Service, to Show; and Eternity to Time.Ibid. cap. 22.^[494]

'As God makes Virtue the Condition of Glory, and trains men up to Happiness by Hardship and Industry. So the Devils road to Destruction lies through Sensuality and Epicurism. And as pretended Evils lead us on to uncounterfeited Bliss; So Visionary Satisfactions are the causes of Real Misery. In short, These Inviting Things are all stratagem. Let us, take care the softness and Importunity of the Pleasure does not surprise us, nor the Bait bring us within the snare. The Senses are more than Out-Works, and should be defended accordingly.'

I shall pass over St. Ambrose,In Psal. 119.^[495] and go on to St. Chrisostome. This Father is copious upon the Subject, I could translate some Sheets from him were it necessary. But length being not my Business, a few Lines may serve to discover his Opinion. His 15 Homily ad Populum Antiochenum, runs thus.

'Most People fancy the Unlawfulness of going to Plays is not clear. But by their favour, a world of Disorders are the Consequences of such a Liberty. For frequenting the Play-House has brought Whoring and Ribaldry into Vogue, and finish'd all the parts of Debauchery.'

Afterwards he seems to make the supposition better than the Fact, and argues upon a feign'd Case.

'Let us not only avoid downright Sinning, but the Tendencies to it. Some Indifferent Things are fatal in the Consequence, and strike us at the Rebound. Now who would chuse his standing within an Inch of a Fall; or swim upon the Verge of a Whirlpool? He that walks upon a Precipice, shakes tho' he does not tumble. And commonly his Concern brings him to the Bottom. The Case is much the same in reference to Conscience, and Morality. He that won't keep his Distance from the Gulph, is oftentimes suck'd in by the Eddy; and the least oversight is enough to undo Him.'

In his 37 Homily upon the Eleventh Chapter of St. Matthew he declaims more at large against the Stage.

'Smutty Songs (says he) are much more abominable than Stench and Ordure. And which is most to be lamented, you are not at all uneasy at such Licentiousness. You Laugh when you should Frown; and Commend what you ought to abhor.——Heark you, you can keep the Language of your own House in order: If your Servants or your Childrens Tongues run Riot, they presently smart for't. And yet at the Play-House you are quite another Thing. These little Buffoons have a strange Ascendant! A luscious Sentence is hugely welcome from their Mouth: And instead of Censure, they have thanks and encouragement for their Pains. Now if a Man would be so just as to wonder at himself, here's Madness, and Contradiction in Abundance.

'But I know you'l say what's this to me, I neither sing nor pronounce, any of this Lewd stuff? Granting your Plea, what do you get by't? If you don't repeat these Scurrilities, you are very willing to hear them. Now whether the Ear, or the Tongue is mismanaged, comes much to the same reckoning. The difference of the Organ, does not alter the Action so mightily, as you may imagine. But pray how do you prove you don't repeat them? They may be your Discourse, or the Entertainments of your Closet for ought we know to the contrary. This is certain; you hear them with pleasure in your Face, and make it your business to run after them: And to my Mind, these are strong Arguments of your Approbation.

'I desire to ask you a Question. Suppose you hear any wretches Blaspheme, are you in any Rapture about it? And do your Gestures appear airy, and obliged? Far from it. I doubt not but your blood grows chill, and your Ears are stopt at the Presumption. And what's the Reason of this Aversion in your Behaviour? Why 'tis because you don't use to Blaspheme, your self. Pray clear your self the same way from the Charge of Obscenity. Wee'l then believe you don't talk Smut, when we percieve you careful not to hear it. Lewd Sonnets, and Serenades are quite different from the Prescriptions of Virtue. This is strange Nourishment for a Christian to take in! I don't wonder you should lose your Health, when you feed thus Foul. It may be Chastity is no such easy Task! Innocence moves upon an Ascent, at least for sometime. Now those who are always Laughing can never strain up Hill. If the best preparations of Care will just do, what must become of those that are dissolv'd in Pleasure, and lie under the Instructions of Debauchery?——Have you not heard how that St. Paul exhorts us to rejoyce in the Lord? He said in the Lord; not in the Devil. But alas! what leisure have you to Mind St. Paul? How should you be sensible of your Faults, when your Head is always kept Hot, and as it were intoxicated with Buffooning?'—— ——He goes on, and lashes the Impudence of the Stage with a great deal of Satir and Severity; and at last proposes this Objection.

'You'l say, I can give you many Instances where the Play-House has done no Harm. Don't mistake. Throwing away of Time and ill example, has a great deal of Harm in't; And thus far you are guilty at the best. For granting your own Virtue impenetrable, and out of Reach, Granting the Protection of your Temper has brought you off unhurt, are all People thus Fortified? By no means. However, many a weak Brother has ventur'd after you, and miscarried upon your Precedent. And since you make others thus Faulty, how can you be Innocent your self? All the People undone There, will lay their Ruine at your Door. The Company are all Accessary to the Mischeif of the Place. For were there no Audience, we should have no Acting. And therefore those who joyn in the Crime, will ne're be parted in the Punishment. Granting your Modesty has secur'd you, which by the way I believe nothing of; yet since many have been debauch'd by the Play-House, you must expect a severe Reckning for giving them Encouragement. Tho' after all, as Virtuous as you are, I doubt not, you wou'd have been much Better, had you kept away.

'In fine, Let us not dispute to no purpose; The practise won't bear a Defence! Where the Cause is naught 'tis in vain to rack our Reason, and strain for Pretences. The best excuse for what is past, is to stand clear from the danger, and do so no more.'

One citation more from St. Chrysostom, and I take Leave. In the Preface of his Commentary upon St. John's Gospel speaking of Plays and other Publick Shews, he has these words.

'But what need I branch out the Lewdness of those Spectacles, and be particular in Description? For what's there to be met with but Lewd Laughing, but Smut, Railing, and Buffoonry? In a word. 'Tis all Scandal and Confusion. Observe me, I speak to you all; Let none who partake of this Holy-Table, unqualifie themselves with such Mortal Diversions.'

St. Hierom on the 1st. Verse 32 Psal. makes this Exposition upon the Text.

'Some are delighted with the Satisfactions of this World, some with the Circus, and some with the Theatre: But the Psalmist commands every good Man to delight himself in the Lord.——For as Isaiah speaks, woe to them that put bitter for sweet, and sweet for bitter.' And in his EpistlesEp. 9. 12. Advers. Jovinian. Lib. 2. cap. 7.^[496] he cautions the Ladies against having any thing to do with the Play-House, against Lewd Songs, and Ill Conversation. Because they set ill Humours at work, Caress the Fancy, and make pleasure a Conveyance for Destruction.'

In the 6th. Book of his Comentary on Ezechiel he lets us understand;Chap. 20.^[497] 'That when we depart out of Ægypt we must refine our Inclinations, and change our Delights into Aversion. And after some other Instances, He tells us we must decline the Theatres, and all other dangerous Diversions, which stain the Innocence of the Soul, and slip into the Will through the Senses.'

St. Augustine in his 5th. Epistle to Marcellinus will afford us something upon the same Argument.

'The prosperity of Sinners is their greatest Unhappiness. If one may say so, They are most Punish'd when they are overlook'd. By this means their bad Temper is encourag'd, and they are more inclin'd to be false to themselves; And we know an Enemy within, is more dangerous than one without. But the perverse Reasonings of the Generality, make different Conclusions. They fancy the World goes wonderfully well when People make a Figure. When a Man is a Prince in his Fortune, but a Begger in his Vertue; Has a great many fine Things about him, but not so much as one good Quality to deserve them. When the Play-Houses go up, and Religion go's down. When Prodigality is admir'd, and Charity laugh'd at. When the Players can revel with the Rich Man's purse, And the Poor have scarse enough to keep Life and Soul together.——When God suffers these Things to flourish, we may be sure he is most Angry. Present Impunity, is the deepest Revenge. But when he cuts off the Supplies of Luxury, and disables the Powers of Extravagance, then as one may say, he is mercifully severe.'

In his 1st. Book de consensu Evangelistarum,cap. 33.^[498] He answers an objection of the Heathens, and comes up to the Case in Hand.

'Their Complaint as if the Times were less happy since the Appearance of Christianity is very unreasonable. Let them read their own Philosophers: There they'l find those very Things censured, which they now are so uneasy to part with; This Remark must shut up their Mouths, and convince them of the Excellency of our Religion. For pray what Satisfactions have they lost? None that I know of, excepting some Licentious ones, which they abused to the Dishonour of their Creatour. But it may be the Times are bad because the Theatres are Tumbling almost every where. The Theaters those Cages of Uncleaness, and publick Schools of Debauchery.——And what's the Reason of their running to Ruine? Why 'tis the Reformation of the Age: 'Tis because those Lewd Practises are out of Fashion, which first built and kept them in Countenance. Their own Tully's Commendation of the Actor Roscius is remarkable. He was so much a Master (says he) that none but himself was worthy to Tread the Stage. And on the other hand, so good a Man, that he was the most unfit Person of the Gang to come There. And is not this a plain Confession of the Lewdness of the Play-House; And that the better a Man was, the more he was obliged to forbear it?'

I could go on, much farther with St. Augustine, but I love to be as brief as may be. I could likewise run through the succeeding Centuries, and collect Evidence all along. But I conceive the best Ages, and the biggest Authorities, may be sufficient: And these the Reader has had already. However, one Instance more from the Moderns may not be amiss. Didacus de Tapia an eminent Spaniard, shall close the Evidence. This Author in debating the Question whether Players might be admitted to the Sacrament, amongst other things encounters an Objection. Some People it seems pretended there was some good to be learn'd at the Play-House. To these, he makes this reply.

'Granting your Supposition, (says He) your Inference is naught. Do People use to send their Daughters to the Stews for Discipline? And yet it may be, they might meet some there lamenting their own Debauchery. No Man will breed his Son upon the High-way, to harden his Courage; Neither will any one go on board a Leaky Vessel, to learn the Art of shifting in a Wreck the better. My conclusion is, let no body go to the Infamous Play-House. A place of such staring Contradiction to the Strictness and Sobriety of Religion: A Place hated by God, and haunted by the Devil. Let no man I say learn to relish any thing that's said there; For 'tis all but Poyson handsomly prepared.' Didac. &c. in D. Thom. p. 546.^[499]

Thus I have presented the Reader with a short View of the Sense of Christianity. This was the opinion of the Church for the first 500 Years. And thus she has Censured the Stage both in Councils, and Single Authorities. And since the Satir of the Fathers comes full upon the Modern Poets, their Caution must be applicable. The parity of the Case makes their Reasons take place, and their Authority revive upon us. If we are Christians, the Canons of Councils, and the Sense of the Primitive Church must have a weight. The very Time is a good argument of it self. Then the Apostolical Traditions were fresh, and undisputed; and the Church much better agreed than she has been since. Then, Discipline was in Force, and Virtue Flourish'd, and People lived up to their Profession. And as for the Persons, they are beyond all exception. Their Station, their Learning, and Sufficiency was very Considerable; Their Piety and Resolution, extraordinary. They acted generously, and wrote freely, and were always above the little Regards of Interest or Danger. To be short; They were, as we may say the Worthies of Christendom, the Flower of Humane Nature, and the Top of their Species. Nothing can be better establish'd, than the Credit of these Fathers: Their Affirmation goes a great way in a proof; And we might argue upon the strength of their Character.

But supposing them contented to wave their Privilege, and dispute upon the Level. Granting this, the Stage would be undone by them. The Force of their Reasoning, and the bare Intrinsick of the Argument, would be abundantly sufficient to carry the Cause.

But it may be objected, is the Resemblance exact between Old Rome and London, will the Paralel hold out, and has the English Stage any Thing so bad as the Dancing of the Pantomimi? I don't say that: The Modern Gestures tho' bold and Lewd too sometimes, are not altogether so scandalous as the Roman. Here then we can make them some little Abatement.

And to go as far in their Excuse as we can, 'tis probable their Musick may not be altogether so exceptionable as that of the Antients. I don't say this part of the Entertainment is directly vitious, because I am not willing to Censure at Uncertainties. Those who frequent the Play-House are the most competent Judges: But this I must say, the Performances of this kind are much too fine for the Place. 'Twere to be wish'd that either the Plays were better, or the Musick worse. I'm sorry to see Art so meanly Prostituted: Atheism ought to have nothing Charming in its Retinue. 'Tis great Pity Debauchery should have the Assistance of a fine Hand, to whet the Appetite, and play it down.

Now granting the Play-House-Musick not vitious in the Composition, yet the design of it is to refresh the Idea's of the Action, to keep Time with the Poem, and be true to the Subject. For this Reason among others the Tunes are generally Airy and Gailliardizing; They are contriv'd on purpose to excite a sportive Humour, and spread a Gaity upon the Spirits. To banish all Gravity and Scruple, and lay Thinking and Reflection a sleep. This sort of Musick warms the Passions, and unlocks the Fancy, and makes it open to Pleasure like a Flower to the Sun. It helps a Luscious Sentence to slide, drowns the Discords of Atheism, and keeps off the Aversions of Conscience. It throws a Man off his Guard, makes way for an ill Impresion, and is most Commodiously planted to do Mischief. A Lewd Play with good Musick is like a Loadstone Arm'd, it draws much stronger than before.

Now why should it be in the power of a few mercenary Hands to play People out of their Senses, to run away with their Understandings, and wind their Passions about their Fingers as they list? Musick is almost as dangerous as Gunpowder; And it may be requires looking after no less than the Press, or the Mint. 'Tis possible a Publick Regulation might not be amiss. No less a Philosopher than Plato seems to be of this Opinion. He is clearly for keeping up the old grave, and solemn way of Playing. He lays a mighty stress upon this Observation: He does not stick to affirm, that to extend the Science, and alter the Notes, is the way to have the Laws repeal'd and to unsettle the Constitution.De Repub. L. 4.^[500] I suppose He imagined that if the Power of Sounds, the Temper of Constitutions, and the Diversities of Age, were well studied; If this were done, and some general Permissions formed upon the Enquiry, the Commonwealth might find their Account in't.

Tully does not carry the Speculation thus high: However, he owns it has a weight in't, and should not be overlook'd.Cic. de Leg. L. 2.^[501] He denies not but that when the Musick is soft, exquisite, and airy, 'tis dangerous and ensnaring. He commends the Discipline of the ancient Greeks, for fencing against this Inconvenience. He tells us the Lacedemonians fixt the number of Strings for the Harp, by express Law. And afterwards silenc'd Timotheus,** A Famous Musician^[502] and seiz'd his Harp, for having One String above publick Allowance. To return. If the English Stage is more reserv'd than the Roman in the Case above mention'd: If they have any advantage in their Instrumental Musick, they loose it in their Vocal. Their Songs are often rampantly Lewd, and Irreligious to a flaming Excess. Here you have the very Spirit and Essence of Vice drawn off strong scented, and thrown into a little Compass. Now the Antients as we have seen already were inoffensive in this respect.

To go on. As to Rankness of Language we have seen how deeply the Moderns stand charged upon the Comparison. And as for their Caressing of Libertines, their ridiculing of Vertue, their horrible Profaness, and Blasphemies, there's nothing in Antiquity can reach them.

Now were the Stage in a Condition to wipe off any of these Imputations, which They are not, there are two Things besides which would stick upon them, and [......] an ill Effect upon the Audience.

The first is their dilating so much upon the Argument of Love.

This Subject is generally treated Home, and in the most tender and passionate manner imaginable. Tis often the governing Concern: The Incidents make way, and the Plot turns upon't. As matters go, the Company expect it: And it may be the Poets can neither Write, nor Live without it. This is a cunning way enough of stealing upon the Blind Side, and Practising upon the Weakness of humane Nature. People love to see their Passions painted no less than their Persons: And like Narcissus are apt to dote on their own Image. This Bent of self Admiration recommends the Business of Amours, and engages the Inclination. And which is more, these Love-representations oftentimes call up the Spirits, and set them on work. The Play is acted over again in the Scene of Fancy, and the first Imitation becomes a Model. Love has generally a Party Within; And when the Wax is prepared, the Impression is easily made. Thus the Disease of the Stage grows Catching: It throws its own Amours among the Company, and forms these Passions when it does not find them. And when they are born before, they thrive extreamly in this Nursery. Here they seldom fail either of Grouth, or Complexion. They grow strong, and they grow Charming too. This is the best Place to recover a Languishing Amour, to rowse it from Sleep, and retrieve it from Indifference. And thus Desire becomes Absolute, and forces the Oppositions of Decency and Shame. And if the Misfortune does not go thus far, the consequences are none of the best. The Passions are up in Arms, and there's a mighty Contest between Duty, and Inclination. The Mind is over-run with Amusements, and commonly good for nothing sometime after.

I don't say the Stage Fells all before them, and disables the whole Audience: 'Tis a hard Battle where none escapes. However, Their Triumphs and their Tropheys are unspeakable. Neither need we much wonder at the Matter. They are dangerously Prepar'd for Conquest, and Empire. There's Nature, and Passion, and Life, in all the Circumstances of their Action. Their Declamation, their Mein their Gestures, and their Equipage, are very moving and significant. Now when the Subject is agreeable, a lively Representation, and a Passionate way of Expression, make wild work, and have a strange Force upon the Blood, and Temper.

And then as for the General Strains of Courtship, there can be nothing more Profane and extravagant. The Hero's Mistress is no less than his Deity. She disposes of his Reason, prescribes his Motions, and Commands his Interest. What Soveraign Respect, what Religious Address, what Idolizing Raptures are we pester'd with? Shrines and Offerings and Adorations, are nothing upon such solemn Occasions. Thus Love and Devotion, Ceremony and Worship are Confounded; And God, and his Creatures treated both alike! These Shreds of Distraction are often brought from the Play-House into Conversation: And thus the Sparks are taught to Court their Mistresses, in the same Language they say their Prayers.

A Second Thing which I have to object against the Stage is their encouraging Revenge. What is more Common than Duels and Quarrelling in their Characters of Figure? Those Practises which are infamous in Reason, Capital in Law, and Damnable in Religion, are the Credit of the Stage. Thus Rage and Resentment, Blood and Barbarity, are almost Deified: Pride goes for Greatness, and Fiends and Hero's are made of the same Mettal. To give Instances were needless, nothing is more frequent. And in this respect the French Dramatists have been to blame no less than the English.Vid. Corneille Cid, Cinna & Pompee.^[503] And thus the Notion of Honour is mistated, the Maxims of Christianity despised, and the Peace of the World disturb'd. I grant this desperate Custom is no Original of the Stage. But then why was not the Growth of it check'd? I thought the Poets business had not been to back false Reasoning and ill Practise; and to fix us in Frensy and Mistake! Yes. They have done their endeavour to cherish the Malignity, and keep the Disorder in Countenance. They have made it both the Mark, and the Merit of a Man of Honour; and set it off with Quality, and Commendation. But I have discours'd on this Subject elswhere,Moral Essays.^[504] and therefore shall pursue it no farther.

To draw towards an End. And here I must observe that these two later Exceptions are but Petty Mismanagements with respect to the Former. And when the best are thus bad, what are the worst? What must we say of the more foul Representations, of all the Impudence in Language and Gesture? Can this Stuff be the Inclination of Ladies? Is a Reading upon Vice so Entertaining, and do they love to see the Stews Dissected before them? One would think the Dishonour of their own Sex, the Discovery of so much Lewdness, and the treating Human Nature so very Coarsly, could have little Satisfaction in't. Let us set Conscience aside, and throw the other World out of the Question: These Interests are but the greatest, but not all. The Ladies have other Motives to confine them. The Restraints of Decency, and the Considerations of Honour, are sufficient to keep them at Home. But hoping They will be just to themselves I shall wave this unacceptable Argument. I shall only add, that a Surprize ought not to be Censured. Accidents are no Faults. The strictest Virtue may sometimes stumble upon an Ill Sight. But Choise, and Frequency, and ill Ground, conclude strongly for Inclination. To be assured of the inoffensiveness of the Play is no more than a Necessary Precaution. Indeed the Players should be generally discouraged. They have no relish of Modesty, nor any scruples upon the Quality of the Treat. The grossest Dish when 'twill down is as ready as the Best. To say Money is their Business and they must Live, is the Plea of Pick pockets, and High way men. These later may as well pretend their Vocation for a Lewd practise as the other. But

To give the Charge its due Compass: To comprehend the whole Audience, and take in the Motives of Religon.

And here I can't imagine how we can reconcile such Liberties with our Profession. These Entertainments are as it were Litterally renounc'd in Baptism. They are the Vanities of the wicked World, and the Works of the Devil, in the most open, and emphatical Signification. What Communion has Light with Darkness, and what concord has Christ with Belial.2 Cor. 6. 14.^[505] Call you this Diversion? Can Profaness be such an irresistable Delight? Does the Crime of the Performance make the Spirit of the Satisfaction, and is the Scorn of Christianity the Entertainment of Christians? Is it such a Pleasure to hear the Scriptures burlesqu'd? Is Ribaldry so very obliging, and Atheism so Charming a Quality? Are we indeed willing to quit the Privilege of our Nature; to surrender our Charter of Immortality, and throw up the Pretences to another Life? It may be so! But then we should do well to remember that Nothing is not in our Power. Our Desires did not make us, neither can they unmake us. But I hope our wishes are not so mean, and that we have a better sense of the Dignity of our Being. And if so, how can we be pleas'd with those Things which would degrade us into Brutes, which ridicule our Creed, and turn all our Expectations into Romance.

And after all, the Jest on't is, these Men would make us believe their design is Virtue and Reformation. In good time! They are likely to combat Vice with success, who destroy the Principles of Good and Evil! Take them at the best, and they do no more than expose a little Humour, and Formality. But then, as the Matter is manag'd, the Correction is much worse than the Fault. They laugh at Pedantry, and teach Atheism, cure a Pimple, and give the Plague. I heartily wish they would have let us alone. To exchange Virtue for Behaviour is a hard Bargain. Is not plain Honesty much better than Hypocrisy well Dress'd? What's Sight good for without Substance? What is a well Bred Libertine but a well bred Knave? One that can't prefer Conscience to Pleasure, without calling himself Fool: And will sell his Friend, or his Father, if need be, for his Convenience.

In short: Nothing can be more disserviceable to Probity and Religion, than the management of the Stage. It cherishes those Passions, and rewards those Vices, which 'tis the business of Reason to discountenance. It strikes at the Root of Principle, draws off the Inclinations from Virtue, and spoils good Education: 'Tis the most effectual means to baffle the Force of Discipline, to emasculate peoples Spirits, and Debauch their Manners. How many of the Unwary have these Syrens devour'd? And how often has the best Blood been tainted, with this Infection? What Disappointment of Parents, what Confusion in Families, and What Beggery in Estates have been hence occasion'd? And which is still worse, the Mischief spreads dayly, and the Malignity grows more envenom'd. The Feavour works up towards Madness; and will scarcely endure to be touch'd. And what hope is there of Health when the Patient strikes in with the Disease, and flies in the Face of the Remedy? Can Religion retrive us? Yes, when we don't despise it. But while our Notions are naught, our Lives will hardly be otherwise. What can the Assistance of the Church signify to those who are more ready to Rally the Preacher, than Practise the Sermon? To those who are overgrown with Pleasure, and hardned in Ill Custom? Who have neither Patience to hear, nor Conscience to take hold of? You may almost as well feed a Man without a Mouth, as give Advice where there's no disposition to receive it. 'Tis true; as long as there is Life there's Hope. Sometimes the Force of Argument, and the Grace of God, and the anguish of Affliction, may strike through the Prejudice, and make their way into the Soul. But these circumstances don't always meet, and then the Case is extreamly dangerous. For this miserable Temper, we may thank the Stage in a great Measure: And therefore, if I mistake not, They have the least pretence to Favour, and the most, need of Repentance, of all Men Living.

THE END.