A Short View of the Immorality and Profaneness of the English Stage/Chapter VI

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.'

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.' 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.' 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.' 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.'

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.'

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. He concludes the conſequences of Plays intolerable; 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. 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.

'Tacitus relating how Nero hired decay'd Gentlemen for the Stage, complains of the Miſmanagement; 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.'

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. 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.

Sed tu præcique curvis venare Theatris, Hæc loca ſunt voto fertiliora tuo. —— ruit ad celebres cultiſſima Fæmina Ludos; Copia judicium ſæpe morata meum eſt. Spectatum veniunt, veniunt Spectentur ut ipſæ; Ille locus caſti damna pudoris habet.

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

Silicit exillo ſolennia more Theatra Nunc quoque formoſis inſidioſa manent.

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.

At tanti tibi ſit non indulgere Theatris Dum bene de cacuo Pectore cedat amor. Enervant animos Citharæ, Cantuſque, lyraque Et vox, & numeris brachia mota ſuis. Illic aſſidue ficti ſaltantur amantes, Quid, caveas, actor, quid juvet, arte docet.

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.

Ut tamen hoc fatear ludi quoque ſemina præbent Nequitiæ, tolli tota Theatra jube.

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. 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. 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, 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. Tully 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, 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 Livy 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, 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; 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* of the Town, Upon this Text Gothofred tells us the Function of Players was counted ſcandalous* 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.

I ſhall now come down to our own Conſtitution. And I find by 39 ''Eliz. cap. 4. 1. Jac. cap. 7. That The Penalties are infamous to the laſt degree, and Capital'' too, unleſs they give over. 'Tis true, the firſt Act excepts thoſe. 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. 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, 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. 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.

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.''

Guy Evéque d'Arras Et plus bas Par Monſeigneur

CARON.

'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.

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,

'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,

'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.

The Third Council of Carthage, of which St. Auguſtine was a Member, ordains,

'That the Sons of Biſhops, or other Clergy-men ſhould not be permitted to furniſh out Publick Shews, or Plays* 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,

'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,

'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.

'&apos;Tis not lawful (ſays he) 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,* 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.

'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, 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, 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* 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; 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.

'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. 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. 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? 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: 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. 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!* 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 affirms '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:

'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.

'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&apos;s Teſtimony ſhall come next. This Author in his Divine Inſtitutions, 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.

'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.

'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, 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&apos;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 Epiſtles 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; '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, 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&apos;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.'

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&apos;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. 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. 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,* 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. 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, 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. 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.