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._