Chapter VII: Part 7

'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.[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.[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?[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:[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.[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![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_ affirms[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:[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_. [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_,[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.[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.[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_,[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 Epistles[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;[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_,[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.' [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_.[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.[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_,[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_.[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,[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._[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._

NOTES (In margin in the Original).[1] _Reflect upon_ Aristot. &c.

[2] _Eurip. Hippolit._

[3] _Hamlet._

[4] _Don Quixot._

[5] _Relapse._

[6] _Love for Love._

[7] _Mock Astrologer._

[8] _Old Batchelour._

[9] _Mock Astrologer. Country Wife. Cleomenes. Old Batchelour._

[10] _Plaut._

[11] _Cistellar._

[12] _Terent. Eunuch._

[13] _Asinar._

[14] _Cistellar._

[15] _Bacchid._

[16] _Casin._

[17] _Mercat. Act. 3._

[18] _Persa._

[19] _Trucul._

[20] _Persa._

[21] _Trinum._

[22] _Act. 2. 1._

[23] _Act. 2. 2._

[24] _Casin._

[25] _Mil. Glor._

[26] _Pers._

[27] _Trucul._

[28] _Cistellear. A. 1._

[29] _Ibid. A. 2._

[30] _Heauton._

[31] _Eunuch._

[32] _Love Triump._

[33] _Heauton. A. 5. 4._

[34] _Eunuch A. 5. 4. 5._ _Adelph. A. 2. 3._

[35] _Eunuch._

[36] _Casaub. Annot. in Curcul. Plauti._

[37] _De A te Poet._

[38] _Var. apud. Nonium._

[39] _Corn. Nep._

[40] _Arist. Lib. 4. de Mor. cap. 14._

[41] _Vit. Eurip. ed Cantab. 1694._

[42] _Love for Love._ _Love Triump. &c._

[43] _p. 14. Ed. Scriv._

[44] _Hippol._

[45] _Aristoph. Ran._

[46] [Greek: Choêphor.] _253, Ed. Steph._

[47] _Orest. 48. Ed. Cantab._

[48] [Greek: Eumen.] _305._

[49] _p. 79._

[50] [Greek: Hiket.] 340.

[51] _Don Sebast. p. 12._

[52] _Oedip. Tyran. Ed Steph._

[53] _Antig. 242. 244._

[54] _Ibid. 264._

[55] _Trach. 348._

[56] [Greek: Môria to Môron] _Ed. Cant. 241. 250. 252._

[57] _Ibid. 232. 233._

[58] _Androm. p. 303._

[59] _Iphig. in Aulid. p. 51._

[60] _Helen. 277, 278._

[61] _Mourning Bride. p. 36._

[62] _Spanish Fryar. Ep. Ded._

[63] _Troad. p. 146._

[64] _Plain Dealer. p. 21._

[65] _Provok'd Wife. p. 41._

[66] _Remarks upon Quixot._

[67] _Nub. Act. 1. Sc. 3. p. 104. Ed. Amstel._

[68] _Sat. 14._

[69] _p. 106._

[70] _Nub. p. 110._

[71] _Act. 5. p. 176._

[72] _Plat. Apol. Socrat._

[73] _Nub. p. 86._

[74] _Plut. A. 1. Sc. 2._

[75] _Ran. p. 188._

[76] _536. 538. 546._

[77] _542._

[78] _582._

[79] _Ibid._

[80] _602._

[81] _Eiren._ 616.

[82] _p. 142._ _p. 200._

[83] _242._

[84] _p. 244._

[85] _p._ [......] _p._ [......]

[86] _Ranæ_ _p. 186._ _p. 182._

[87] _p. 192, 194, 196._

[88] _Act 2. Sc. 6._

[89] _Ranæ p. 242._

[90] _Ranæ A. 1. Sc. 1. Concionat._

[91] _Ranæ p. 238._

[92] _p. 240._

[93] _p. 242. 244._

[94] 255. 267.

[95] _Discov. p. 700._

[96] _p. 701._

[97] _p. 706. 717._

[98] _Beauments_, &c. _Works_.

[99] _Ibid._

[100] _Ibid._

[101] _Theodore. Ed. Roven. Ep. Ded._

[102] _Gad for God._

[103] _p. 31._

[104] _p. 37._

[105] _p. 24._

[106] _Hebr. 12._

[107] _34. 36._

[108] _55._

[109] _59._

[110] _Orph. p. 20._

[111] _p. 31._

[112] _Lactan._

[113] _p. 19._

[114] _p. 28._

[115] _p. 31._

[116] _38._

[117] _p. 39._

[118] _p. 39._

[119] _Id. 49._

[120] _Double Dealer. 34._

[121] _36._

[122] _55._

[123] _p. 40._

[124] _Sebast. p. 9._

[125] _Id. p. 10._

[126] _p. 47._

[127] _Id. p. 83._ _Exod. 12, 13._

[128] _Ibid._

[129] _Ibid._

[130] _Ded. p. 51._

[131] _Love Triumph. p. 3._

[132] _Id. p. 11._

[133] _Id. p. 11._

[134] _p. 34._

[135] _58._

[136] _p. 62._

[137] _1st. Eliz. cap. 2._

[138] _p. 63._

[139] _p. 72._

[140] _Love for Love. p. 42._

[141] _26._

[142] _p. 27._

[143] _p. 47._

[144] _Vid. Person. Dram._

[145] _p. 80._

[146] _p. 91._

[147] _p. 92._

[148] _Prov. Wife p. 38._

[149] _Id. p. 77._

[150] _Relapse. p. 32, 33._

[151] _p. 44, 45._

[152] _Vid. Infra._

[153] _p. 51._

[154] _p. 96, 97._

[155] _Ibid._

[156] _p.91._

[157] _Don. Sebastian. p. 51._

[158] _Double Dealer. p. 19._

[159] _p. 17._

[160] _p. 44._

[161] _Double Dealer. p. 18._

[162] _Gen. 2. St. Math. 9._

[163] _Love, &c. p. 59, 61._

[164] _Provok'd Wife. p. 3._

[165] _p. 4._

[166] _p. 65._

[167] _Relapse. p. 19._

[168] _p. 96._

[169] _Eccles. 8. 11._

[170] _Gal. 6._

[171] _Eunuch._

[172] _Heauton. A. 5. 1._

[173] _Adelp. A. 5. 7._

[174] _Lyconides. Aulular. A. 2. 4. Palæstra. Rud. A. 1. 3. Dinarchus. Trucul. A. 2. 4._

[175] _Mil. Glor._

[176] _Pseud. A. 1. 3._

[177] _Prom. vinct. 57._

[178] _p. 92._

[179] _p. 101._

[180] [Greek: Pers.] _161._

[181] _164._

[182] _Ajax. Flagell._

[183] _Oedip. Tyran. p. 187._

[184] _p. 188._

[185] _Antig. p. 256._

[186] _Trach. p. [......]._

[187] _Trach. p. 375._

[188] _Trach. p. 340._

[189] _Cleom. p. 54._

[190] _Id. p. 55._

[191] _p. 54._

[192] _De Art. Poet._

[193] _Philoct. 402._

[194] _419._

[195] _p. 431._

[196] _Act. 2._

[197] _p. 295._

[198] _Agam. Act. 3._

[199] _20._

[200] _p. 37._

[201] _p. 23._

[202] _Country Wife p. 6._

[203] _p. 35._

[204] _Ibid._

[205] _p. 25._

[206] _p. 26._

[207] _Ibid._

[208] _Old Batch. p. 19, 20._

[209] _p. 27._

[210] _p. 41._

[211] _p. 71._

[212] _Absal. and Achi._

[213] p. 24.

[214] _p. 96._

[215] _p. 32._

[216] _Oedip. p. 38._

[217] _p. 43._

[218] _Ibid._

[219] _Ibid._

[220] _Provok'd Wife. p. 45, 46, 52, 52._

[221] _Relapse. p. 74._

[222] _p. 75._

[223] _p. 86._

[224] _p. 97._

[225] _89._

[226] _p. 94._

[227] _p. 95, 97, 105._

[228] Hom. _Il. [alpha]. p. 3. & dein. Ed. Screvel._

[229] _Il. B. p. 91._

[230] _Ibid. p. 92._

[231] _Il. E. p. 154, 155._

[232] _Il. E. p. 154, 155._

[233] _Ibid. p. 158._

[234] _Odyss. I p. 174, 181._

[235] _Ænid. 2._

[236] _Ruaus. in Loc._

[237] _Æneid 2._

[238] _Ibid._

[239] _Æneid. 3._

[240] _Ibid._

[241] _Ænead. 1st._

[242] _Æn. 6._

[243] _Ibid._

[244] _Æneid. 7._

[245] _Lib. 1._

[246] _Æneid. 10._

[247] _Æneid. 11._

[248] _Æneid. 9. 10. 11._

[249] _Guther. de jure veter. pontif._

[250] _Oedip. Tyr. p. 148._

[251] _Ibid. 169._

[252] _p. 38._

[253] _Antig. p. 250, 258._

[254] _Eurip. Phoeniss. p. 158, 159._

[255] _Bacch. Act. 1. Act. 4._

[256] _Jon. Act 5._

[257] _Iphig. in Aulid. & in Taur._

[258] _Oedip._

[259] _Troad. A. 2. p. 193._

[260] _Plut. Ran. Aves._

[261] _Bacchid. Act. 2. 5. 3._

[262] _Rud. A. 1. 5. A. 2. 3._

[263] _Act [......]_

[264] _Rud. A. 4. S. 7._

[265] _Measure for Measure._ _Much a do about Nothing._ _Twelf-Night._ _Henry 4th pt. 1st._ _Hen. 6. pt. 3d._ _Romeo and Juliet._ _Merry Wives of Windsor._

[266] _Essay of Dramat. &c._

[267] _De Bell. Judaic._

[268] _Deut. 17. 9. 20. 2. Chron. 19. 8._

[269] _Math. 27. Act. 4. Vid. seldon de Synedr._

[270] _Joseph._

[271] _Diod. Sic._

[272] _Gen. 41._

[273] _Porph. de Abstin. Lib. 4. Cæsar de Bell. Gall. Lib. 6_

[274] _Lib. 6._

[275] _Ser. in Controv._

[276] _Dion. Halic._

[277] _Pro Dom. ad Pontif._

[278] _Hebr. 7._

[279] _Davila Filmers Freeholders Grand Inq._

[280] _Miræus De Statu Relig. Christ._

[281] _Fletchers Embassy._

[282] _Puffendorf Introduction à l'Histoire._

[283] _Heylins Cosgmog._

[284] _2, Hen. 8. cap. 22._ _26, Hen. 8 cap 2._ _1. Edw. 6. cap. 12, &c. Preamb._

[285] _S. Luke 12._

[286] _Moral Essays._

[287] _Mock Astrol. p. 3, &c._

[288] _Mock Astrol. p. 57, 59._

[289] _Spanish Fryar. p. 61._

[290] _Country Wife. p. 25._

[291] _Old Batch._

[292] _Double Dealer. p. 34._

[293] _Love for Love p. 90._

[294] _Love for Love. p. 6, 7. 25. 61. 89. 91._

[295] _p. 35._

[296] _Don Sebast._

[297] _Love for Love. p. 20._

[298] _Provok'd Wife. p. 64._

[299] _Chap. 1. & 2._

[300] _Mostel. A. 1. 2._ _Trinum. A. 2. 1. A. 2. 2._ _Enuch. A. 3. 3._ _Hecyr. A. 3. 4._

[301] _Trinum. A. 2. 1._

[302] _A. 2. 2._

[303] _Enuch. A. 3. 3._

[304] _Hecyr. A. 3. 4._

[305] _Stich A. 1. 1._

[306] _p. 3._

[307] _Stich. A. 1. 2._

[308] _p. 60._

[309] _Ibid._

[310] _De Art. Poet._

[311] _Ibid._

[312] _[......] Schol._

[313] _Libr. de Poet. cap. 5._

[314] _Psyche._

[315] _Ibid._

[316] _Pref. Mock. Astrol._

[317] _Ibid._

[318] _Ibid._

[319] _Essay of Dramatick Poetry. p. 28._

[320] _The London Prodigall._

[321] _Ibid._

[322] _Ibid._

[323] _Ibid._

[324] _Rapin Reflect. &c. p. 10._

[325] _Libr. 4. de Morib. cap. 14._

[326] _De Mor. Lib. 10, cap. 2._

[327] _Institut. Lib. 6; c. 3._

[328] _p. 32._

[329] _p. 52._

[330] _Spanish Fryar. p. 36._

[331] _p. 70._

[332] _p. 61._

[333] _Enuch._

[334] _King Arth. p. 2._

[335] _Love Trium. p. 26._

[336] _p. 47._

[337] _Oedip. p. 3._

[338] _Old Batch. p. 41._

[339] _p. 35._

[340] _p. 22._

[341] _Don. Sebast. p. 5._

[342] _Double Dealer. Person. Dram._ _Relapse._ _Provok'd Wife._ _p. 4. p. 2._

[343] _Relapse._

[344] _p. 4._

[345] _p. 2._

[346] _Don Sebast. p. 16._

[347] _p. 17._

[348] _Don. Quix. part. 2. p. 37._

[349] _Relapse. p. 84._

[350] _p. 24._

[351] _L'Ombre de Moliere_

[352] _Essay Dram. poet. p. 5._

[353] _Amphit. p. 1, 2, 3, 8, 9._

[354] _p. 8. 17._

[355] _p. 18._

[356] _19._

[357] _Eunuch._

[358] _Euseb. præpar. Evang._

[359] _Ep. Ded._

[360] _p. 1._

[361] _p. 3, 16, etc._

[362] _p. 1._

[363] _Pref._

[364] _p. 1._

[365] _19._

[366] _Troil. and Cressid._

[367] _The Hist. of Sr. John Old Castle._

[368] _King Arthur._

[369] _Ep. Ded._

[370] _p. 6._

[371] _Ep. Ded. Don Sebast._

[372] _Ded. King Arthur._

[373] _Sebast. K. Arth._

[374] _Ibid._

[375] _Part 1st. p. 20._

[376] _p. 20._

[377] _p. 37._

[378] _p. 13._

[379] _Part. 1. p. 13._

[380] _Person. Dram._

[381] _p. 51._

[382] _p. 3._

[383] _p. 7._

[384] _p. 10._

[385] _p. 41._

[386] _p. 47._

[387] _Part. 1st. p. 7, 8. pt. 2d. p. 57._

[388] _pt. 2d. p. 60;_

[389] _pt. 1st. p. 38. pt. 2d. p. 14._

[390] _pt. 1st. p. 7, 8. pt. 2d. p. 52. pt. 2d. p. 36, 49. pt. 2d. p. 37. 44._

[391] _Pref. pt. 3d._

[392] _Ibid._

[393] _Pref._

[394] _Ibid._

[395] _Person. Dram._

[396] _pt. 2d. p. 31._

[397] _p. 51._

[398] _Pref. pt. 1st._

[399] _Ibid._

[400] _pt. 3d._

[401] _p. 53._

[402] _Reflect, &c. p. 131._

[403] _Relapse. p. 19_

[404] _Reflect._ _p. 133._

[405] p. 27.

[406] _p. 79._

[407] _Ibid._

[408] _p. 81._

[409] _p. 83._

[410] _p. 59._

[411] _p. 11._

[412] _p. 47._

[413] _p. 51._

[414] _p. 74._

[415] _Reflect. p. 40._

[416] _Tragedies of the last Age consider'd, &c. p. 113, 114._

[417] _p. 59._

[418] _p. 61._

[419] _p. 42._

[420] _p. 43._

[421] _p. 44._

[422] _p. 64. At top._

[423] _p. 85._

[424] _p. 64._

[425] _p. 94._

[426] _p. 15._

[427] _p. 99._

[428] _Ibid._

[429] _p. 100._

[430] _Rapin Reflect, &c._

[431] _Discourse des Trois Unitez. pt. 3d._

[432] _p. 88._

[433] _Pref._

[434] _see Chap. 2d._

[435] _Pref._

[436] _An Academy in Lithuania, for the Education of Bears. Pere Auvill Voyage en Divers Etats, &c. p. 240._

[437] _Plat. de Repub. Lib. 10. Euseb. Præpar. Evang._

[438] _Cyropæd. p. 34_

[439] _Polit. Lib. 7. c. p. 12._

[440] _Polit. Lib. 8._

[441] _Tusc. Quest. Lib. 4. De Leg. Lib. 1._

[442] _Dec. 1. Lib. 7._

[443] _Lib. 2. cap. 4._

[444] _cap. 6._

[445] _Natural Quest. Lib. 7. cap. 32._

[446] _Epist. 7._

[447] _Annal. Lib 14. cap. 14._

[448] _De Mor. German. cap. 19_

[449] _Symposiac. Lib. 7. De Audiend. Poet. p. 15. Ed. Par._

[450] _Lib. 1._

[451] _Remed. Amor._

[452] _Lib. 2._

[453] _Ep. Ded._

[454] _Plut. De Glor. Atheniens._

[455] _Plut. Lacon. Institut._

[456] _Cic. de Repub. Lib. 4. cited by, St. Augustine. Libr. 2. de civ. dei. cap. 13._

[457] _Lib. 2. cap. 29._

[458] _Dec. 1. Libr. 7._

[459] _Ab Histrionibus Pollui._

[460] _XV. Cod. Theod. Tit. vii. p.375._

[461] _in loco Honesto._

[462] _turpe munus._

[463] _L. 1. §. 6. de his qui notantur infamia. Gothofred. Ibid. p. 376._

[464] _Rawlidge his Monster, lately found out, &c. p. 2, 3, 4._

[465] _Gazett Roterdam: Dec. 20. Paris._

[466] _French Amsterdam Harlem Gazetts. Paris, May. 17th. 1697._

[467] _Trois lettres Pastorales De Monseigneur L'Eveque D'Arras &c. A Delf. 1697._

[468] _Ann. 305._ _Can. 67._

[469] _Ann. 314. Can. 5._

[470] _Ann. 452._

[471] _Ann. 397. Can. 11._

[472] _Secularia spectacula, which manifestly comprehends the Stage._

[473] _Ann. 424. Can. 96_

[474] _Concil. Cabilon. Ann. 813. Can. 9._

[475] _Libr. 3. ad Autol._

[476] _Spectacula._

[477] _Chap. 38._

[478] _Chap. 3._

[479] _Ibid. Cap. 10._

[480] _The Play-houses were dedicated to Bacchus._

[481] _Ibid. cap. 15._

[482] _Ibid. cap. 22._

[483] _Ibid. cap. 23._

[484] _Ibid. cap. 26._

[485] _Ibid. cap. 27._

[486] _Ibid. cap. 28._

[487] _Ibid. cap. 29._

[488] _By Exorcisms_

[489] _Lib. 3. Pædag. Ann. 204. cap. 11._

[490] _Ann. 206._

[491] _Ad Eucrat._

[492] _Lib. 6. cap. 20._

[493] _Ibid. cap. 21._

[494] _Ibid. cap. 22._

[495] _In Psal. 119._

[496] _Ep. 9. 12. Advers. Jovinian. Lib. 2. cap. 7._

[497] _Chap. 20._

[498] _cap. 33._

[499] _Didac. &c. in D. Thom. p. 546._

[500] _De Repub. L. 4._

[501] _Cic. de Leg. L. 2._

[502] _A Famous Musician_

[503] _Vid. Corneille Cid, Cinna & Pompee._

[504] _Moral Essays._

[505] _2 Cor. 6. 14._