Manners,[479] look'd on these _Play-Houses_ as no other than _Batteries_
upon Virtue and Sobriety, and for this reason often pull'd them down before
they were well built, so that here we can argue from the _Precedents_ of
meer _Nature_, and plead the _Heathens_ against themselves. Upon this view
_Pompey_ the Great, when he built his _Dramatick_ Bawdy-House, clapp'd a
_Chappel_ a Top on't. He would not let it go under the Name of a
Play-House, but conven'd the people to a Solemn Dedication, and called it
_Venus's_ Temple; Giving them to understand at the same time that there
were _Benches_ under it for Diversion. He was afraid if he had not gone
this way to work, The _Censors_ might afterwards have razed the Monument,
and branded his Memory. Thus a Scandalous pile of Building was protected:
The Temple, cover'd the _Play-House_, and Discipline was baffled by
_Superstition_. But the Design is notably suited to the Patronage of
_Bacchus_[480] and _Venus_. These two Confederate Devils of Lust and
Intemperance, do well together. The very Functions of the _Players_
resemble their _Protectors_, and are instances of Service and
Acknowledgment. Their Motion is effeminate, and their Gestures vitious and
Significant: And thus they worship the Luxury of one _Idoll_, and the
Lewdness of the other.
'And granting the Regards of Quality, the Advantages of Age, or Temper, may
fortifie some People;[481] granting Modesty secur'd, and the Diversion as
it were refin'd by this Means: Yet a Man must not expect to stand by
perfectly unmoved, and impregnable. No body can be pleas'd without Sensible
Impressions. Nor can such Perceptions be received without a Train of
Passions attending them. These Consequences will be sure to work back upon
their Causes, solicite the Fancy, and heighten the Original Pleasure. But
if a Man pretends to be a _Stoick_ at _Plays_, he falls under another
Imputation. For where there is no Impression, there can be no Pleasure: And
then the _Spectator_ is very much Impertinent, in going where he gets
nothing for his Pains. And if this were all; I suppose Christians have
something else to do than to ramble about to no purpose.[482]
'Even those very Magistrates who abet the _Stage_, discountenance the
_Players_. They stigmatize their _Character_, and cramp their Freedoms. The
whole Tribe of them is thrown out of all Honour and Privilege. They are
neither suffer'd to be Lords, nor Gentlemen: To come within the _Senate_,
or harangue the People, or so much as to be Members of a _Common-Council_.
Now what Caprice and Inconsistency is this! To love what we punish, and
lessen those whom we admire! To cry up the Mystery, and censure the
practise; For a Man to be as it were eclips'd upon the score of Merit is
certainly an odd sort of Justice! True. But the Inference lies stronger
another way. What a Confession then is this of an Ill Business; when the
very Excellency of it is not without Infamy?
'Since therefore Humane Prudence has thought fit to degrade the _Stage_,
notwithstanding the Divertingness of it. Since Pleasure can't make them an
Interest Here, nor shelter them from Censure.[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.