Note: H. T. Swedenberg, Jr. (1906-1978) was a professor at the University of California (Los Angeles). In 1946 he, Edward N. Hooker, and Richard C. Boys founded the Augustan Reprint Society, with Swedenberg as general editor. The Society reprinted many rare works, drawn largely from the collections of the University of California's library. The two anonymous essays here were part of a series of essays on the stage. Series Three: Essays on the Stage No. 1 A LETTER TO A. H. ESQ; CONCERNING THE STAGE (1698) and THE OCCASIONAL PAPER: NO. IX (1698) With an Introduction by H. T. Swedenberg, Jr. The Augustan Reprint SocietySeptember, 1946 Price: 75c Membership in the Augustan Reprint Society entitles the subscriber tosix publications issued each year. The annual membership fee is $2. 50. Address subscriptions and communications to The Augustan ReprintSociety in care of the General Editors: Richard C. Boys, University ofMichigan, Ann Arbor, Michigan; or Edward N. Hooker or H. T. Swedenberg, Jr. , University of California, Los Angeles 24, California. EditorialAdvisors: Louis I. Bredvold, University of Michigan, Ann Arbor, Michigan, and James L. Clifford, Columbia University, New York. INTRODUCTION In the spring of 1698 the rumblings against the excesses of theEnglish stage broke into a roar with the publication of JeremyCollier's _Short View of the Immorality and Profaneness of the EnglishStage_. A wild joyousness marked Collier's attack, and at times itseemed as though the zeal of the Lord had eaten him up. But he was noenthusiast without plan or reason. A man of some learning, he used itfor all it was worth to confound the playwrights and the critics. Collier was careful to make good use of accepted and honored criticalprinciples. He contended that the purpose of the stage is to instruct;he argued for poetic justice; he discussed the unities; he spoke ofpropriety of manners and language; and he warned of the danger offancy's overriding judgment--"the Fancy may be gain'd, and the Guardscorrupted, and Reason suborn'd against itself. " Unfortunately forCollier, however, such argument from reason and critical theory wasonly part of his book. He pretended to be attacking the currentexcesses, but a reading of his entire book gives the definiteimpression that he was really opposing the stage as an institution. His enemies were quick to point this out. He also weakened hisargument by finding bawdry where there was none, overlooking the manyunquestionably off-color passages in the Restoration plays. Furthermore he was extremely touchy about the clergy, arguingviolently that no priest should ever be satirized. In short, Collierweakened a strong position by immoderate demands and contentions. After a short, uneasy silence, the defenders of the stage began toanswer. By the end of the summer, ten rejoinders had appeared, amongwhich was the anonymous _A Letter to A. H. Esq; Concerning the Stage_. The initials in the title have been identified as those of AnthonyHammond, pamphleteer, small poet, and politician, whom Bolingbrokecharacterized as "silver-tongued Hammond. " Charles Hopkins has beensuggested as the probable author of the pamphlet (E. N. Hooker, _ModernLanguage Notes_, LIV [1939], 388). Hopkins was a wit, a friend ofHammond, as of Dryden, Congreve, Dorset, Southerne, and Wycherley, aclever fellow who loved the bottle and the ladies so much that, according to Giles Jacob, he died at 36, "a Martyr to the cause. " _HisEpistolary Poems_, published in 1694, had been dedicated to Hammondand had included an effusive poem addressed to him. Some other witamong Hammond's friends might have been the author of the pamphlet, however, for Hammond yearned for immortality through the works ofothers and frequently asked writers of his acquaintance to mentionhim. Whoever the author was, he spotted the weaknesses in Collier'sarguments, at the same time pointing out the essential usefulness ofthe _Short View_ as a corrective. He was not particularly original, for many of the points he made were considered public property bywriters in the controversy. Thus, along with Dennis and others, thewriter admitted the necessity for reform, but opposed Collier'sapparent desire to abolish the stage. He pointed out the fallacy ofCollier's argument from the authority of the church fathers and theabsurdity of his contentions about the ridicule of the clergy. Andusing ancient doctrine, he defended the stage as an instrument ofinstruction in manners and morals. Of particular interest is hisbelief that the stage had contributed to the improvement of thelanguage, especially in dissuading the clergy from a fantastic, conceited rhetoric. The fury of Collier's attack seemed to dull the wits of the defendersof the stage. Too often they allowed themselves to be drawn intoquibbling over trivialities. None of them distinguished himself with abrilliant answer. With the exception of Dennis's _The Usefulness ofthe Stage_, the _Letter to A. H. Esq. _ is as suave and sensible as anyof the answers, and considerably better then many. Among the pamphlets taking the part of Collier was _The OccasionalPaper: Number IX_, attributed to Richard Willia, Chaplain to WilliamIII and later Bishop of Winchester. In this paper the approach ofliterary criticism is abandoned completely, the author feeling thatthe controversy over the stage has already been obscured by wit andlearning. He concerns himself with religion and morality, and arguesthe danger of going to plays. Though he admits that good plays arepossible, it is clear that he considers the stage a bad influence uponChristians. Collier might veil his true attitude toward the theater, but Willis makes no pretense of hiding his. Plays are bad. The _Letter to A. H. Esq. _ was announced in the _Post Man_ of June11-13, 1698; _The Occasional Paper: Number IX_ was noted in the samejournal for May 19-21, 1698. The copy of the _Letter to A. H. Esq. _reprinted here is owned by the University of Michigan. _The OccasionalPaper: No. IX_ is reproduced by permission of the The HuntingtonLibrary, San Marino, California. H. T. Swedenberg, Jr. University of California, Los Angeles A LETTER TOA. H. Esq;Concerning the STAGE. LONDON, Printed for A. Baldwin, near the Oxford-Arms in Warwick-Lane, 1698. (I) TO A. H. Esq; &c. SIR, Forgive me if I think it Ill-nature in you to leave the Town, at aTime when it wants your Company, and seems to beg your Assistance: Howcan you propose to live at Ease in the Country, when so many of yourFriends, the Wits, are engag'd here in open War? Let Mr. _Collier_ saywhat he pleases of Mr. _Dryden_, I begin to think 'twas his prophetickGenius mov'd him to declaim against Priests; and there is great reasonto complain of their being the Incendiaries of the People, when theyset the World on fire by Preaching, which they were only sent to warm. But what can Mr. _Collier_ mean by exposing the Stage so? he wou'd notsurely have it silenc'd: That wou'd be a little too barbarous, and toomuch like Cant to be entertain'd by Men of Thought or Ingenuity. Iwou'd rather suppose he design'd a Reformation; and that is soreasonable, I wonder any Man should put his Face in disorder, or studya Revenge for the Attempt. But it may be ask'd, Cou'd he not have donethat without exposing so many great _Genius_'s? Had it not beenbetter to have let Mr. _Durfey_ alone? Tho' even this Method wou'd nothave pleas'd every body; for whate'er Effect it has had on Mr. _Vanbroug_ and _Congreve; Motteux_ and _Guildon_ resent it to the lastdegree. Is their nothing in their Works Illustrious, or that cou'dmerit Censure? Indeed some People are not to be reclaim'd by Ridicule;and Mr. _Collier_ knowing their Vertues, with how much Compos'dnessand Resignation they can bear a Hiss, out of Compassion, took Exampleby the Town and neglected both. It is the Observation of some, That whereever the State flourishes, the Theatre has never fail'd of Encouragement; and that 'tis hardlypossible the State shou'd suffer without the others sinking in itsReputation. It is Pity that _England_ shou'd be the only Exception, and since we have some of our Nobility, who have a Taste of Eloquence, and all those Vertues which adorn the Stage, that It shou'd want theirAssistance by whom it was at first rais'd, and since maintain'd: If ithas fallen from its Purity, or never arriv'd to what they fully lik'd, let it not want their Countenance, without whom 'tis impossible to beany thing at all, and by whom it may become all that we can wish. Theyalone can free it from Contempt and Censure, by maintaining such anAwe, that the least Glymps of Profaneness and Immorality shou'd notdare to appear on the Stage; and this may be done by encouraging nonebut those who write well: for when a good Poet takes on him toinstruct, we need fear no Immodesty; for 'tis impossible in a RegularPlay, he shou'd find room for an Indecency. I know you'll ask, Whyshou'd I appear so zealous in desiring the Favour of the Nobility forwhat is deny'd to be lawful; and that I ought not to wish anEncouragement of the Stage, when 'tis affirm'd that from Thence wederive our Corruption of Manners. Mr. _Collier_ has endeavour'd toprove this from the Looseness of some of our Plays, and then hasbrought the Opinion of the Fathers to condemn the Theatre in general. As to the _First_ Objection, _That the Debauchery of the Town is to beattributed to the Looseness of our Plays and Stage_. If this were true, it is an Objection only against the presentCorruption of the Theatre; and is of no force against a regulatedStage; for that admits of nothing Immodest or Immoral. As to the _Second_ Objection brought from Councils and Fathers, ifwhat is quoted were really design'd by them against the Theatre ingeneral, yet it can have but little effect with the People, I mean theMen of Probity and Learning; for they are not to be mov'd by theOpinions of others no longer than those Opinions are agreeable toReason: No Man ought to pay such a Respect either to Councils orFathers, as to submit his Judgment contrary to his Reason. Theirsaying so in this Case ought to have no more effect with us than ifthey had at the same time given us their Opinion of the Truth of_Transubstantiation_. I think the Matter ought to be disputed by it self; for the Opinion ofthe Fathers cannot alter the Nature of the Thing. Sir, give me leaveto make this Digression: 'Tis my Opinion, even in Matters of Religion, the preaching up the Fathers so much has been of fatal Consequence. Ifwe run out of our selves to search for Truth, we are expos'd to bedeceiv'd; and relying too much upon another's Judgment, may be theoccasion of an Errour in our own. A false Quotation or Interpretationby a Man of some Figure, to an easie Credulous Bigot, has been theConversion of a great many, and of excellent Service in the Church of_Rome_: They cannot attack any without a Father or Council, and thatto a Person who knows nothing of the matter, is as good as aDemonstration. The Fathers were but Men, and as capable to be deceiv'das others: And I do not know why the Bishop of _Worcester_ may notdeserve an equal Esteem; he understands the Languages, and has as muchSincerity as any of them; and why then shou'd he not be able to givethe Sense of the Scripture as well. I have a Veneration for them as good Men, and where their Opinion isa Consequent of true Reason, it ought to be embraced; but where 'tisnot, I need not say it ought to be rejected; and I think any Man maybe allowed to dispute whether it be so or no. The Bishop of_Worcester_ cannot publish a Book, but you'll have an Answer to it. It would indeed be of Reputation to the Councils and Fathers, some ofthem at least, if what were objected against them were of no moreforce. His Philosophy is too rational to be weak'ned by Sophistry, his Divinity too solid to be shook by Heresie: He seems to have beenpredestinated to Glory, and the appointed Instrument to deliver usfrom Popery, Atheism, Deism, and Socinianism, with all those spuriousSectaries which have been spawned into the Worlds: What can resistthe Power of his Arguments? And who is able to abide his Force. Butto return, I think the Controversie, in short, is this: _Whether the Allowance of a Theatre in a Christian Country, is consisting with the Christian Religion. _ The Answer to this Question may be this: That whatever is approved by lawful Authority, and is not against any positive revealed Law of God, is consisting with the Christian Religion. Now it lies upon the Adversaries of the Stage to prove, That theTheatre is against Law or Scripture. 'Tis unfair to take the advantage of the present Corruptions, and crydown the Stage, because Men make an ill use of it. The Priests Won'tallow this Argument in another Case; and I think an ill Poet is nomore an Objection against the Stage, than a Clergyman's being aBlockhead, is to the Pulpit. 'Tis our Misfortune to have too many inboth Vocations; tho', as bad as the Stage is, I don't doubt but theWorld has receiv'd a great many Advantaged from it. I shall name yousome, and the first may be the reclaiming the Manners of the Clergy. 'Tis certain, since the Stage has used the Gown freely, and the Laityhave not been afraid to look into their Faults, that they are morehumble, and less publickly vicious: They know if _Tom D'urfey_ canlight upon a frail Priest, he won't scruple to expose his Infirmities, tho' he is not the only _Whipping Tom_ of the Stage; if they had notothers to fear, they wou'd soon grow too many for him. I believe theywou'd be angry, if they thought the People gave the Honour of theirReformation to the Stage; tho' you can't believe otherwise, ifyou consider the difference of the former and present Clergy, what astrange alteration there is where the Knowledge of Plays have come (Iwou'd be understood only of those who needed a Reformation) There arenow, and have always been, Men among them able and fit to give Laws, and from whom the World was glad to receive them, who appear'd asburning and shining Lights in their Generation; and it was from themwe learnt the difference; it was their Light which expos'd the other, and the Stage only took their evil Deeds, to shew them truly the Evilsof them. But besides their Reforming of Manners, the Stage has taughtthem to speak English, and preach more like Ambassadors of their greatMaster. It has taught them to argue rationally, and at once mendedtheir Stile, and Form of their Sermons. How did Religion labour underheavy Language, and how many People rather absented the Church, thancome to hear the Word of God Burlesqu'd? In what a ridiculous Dressdid Religion appear? When to spin out the time in old Proverbs, andwretched Puns, a Fellow wou'd run it up to _Six and thirtiethly_, before he came to his _Use_ and _Applications_. In short, theDrunkenness, Whoring, Insolence, and Dulness that has appear'd under aBlack Coat on the Stage, have made the Men of the same Colour of itkeep within Bounds: And that a Man might not teize them with theRepresentation, they have endeavour'd to appear in as differing a Formas possible. If what Mr. _Collier_ says was true, That when a Clergyman is broughton the Stage, it is with a design to ridicule the Function, it wou'dbe abominable, and as bad as the Town is, wou'd be hiss'd off theStage. I dare say, whatever the Intention of the Poet is, 'tis notreceiv'd so by the Audience. For at this rate, every foolish Peer whoIs brought on the Stage, must be suppos'd to intend a Reflection onall the Men of Condition; and an Alderman, who is a Cuckold, must belook'd on as the Representative of his Brethren. 'Tis absurd to makeno distinction; as if a particular Vice in a particular Man, cou'd notbe expos'd without a design'd Reflection on all who belong to him. Itought to touch no body but whom it concerns; and it has its end, if itreclaims where it was design'd, and prevents others, by shewing theDanger: And this is the Design of Comedy. But the Question is, Whetherour Poets have managed it as they ought? Whether they have not pick'dout a particular Person, and expos'd the Character in general, underthe Notion of one Man? I answer to this, That whatever the Design ofthe Poet has been, it has not had the effect with the People: For whodisbelieves the Authority of their Function, or thinks the worse ofGood, Learned, and Ingenious Men among them? Are not the Religiousvery much reverenc'd? Has any Body thought the worse of_Stillingfleet_, _Tillotson_, and _Burnet_, upon this Account? Who canbelieve, that when Mr. _Vanbroug_ disguises a Parson, that he thoughtof these Men, or any who lives soberly, and makes Religion theirBusiness, and at the same time, don't make it inconsistent with goodManners? The Good among them know the People love them, and thatnothing but their own mis-behaviour draws them into Contempt. AnyMinister, tho' he was but of mean Understanding, yet if he had othergood Qualities, if he liv'd soberly, and did his Duty religiously, that ever such a Man was pickt out to be the Scandal of hisNeighbours, or a Ridicule of the Stage. Whence is it then, that theClergy are so angry? If you hook but one of them, all the rest areupon your Back, and you can't expose his Vices without being an Enemyto the Church: And in this, _Priests of all Religions are the same_. But after all, why shou'd Mr. _Collier_ blame Mr. _Dryden_ for making_Dorax_ exclaim against the _Mahometan_ Priest? Or how can that be aPrejudice to the Character of the Christian Clergy? Is it not naturalfor such a one as _Dorax_ to say as much, and especially against sucha one as the _Mufti_ in the Play? And does Mr. _Collier_ blame Mr. _Dryden_ for writing naturally? I think it is a Fault throughout Mr. _Collier's_ Book, that in his Criticisms of the Plays, he neverconsiders the Person who speaks; that is, Whether 'tis not natural fora Man of such a Character, to say such a thing? It wou'd have been ofmore Service to have proved, That no Person is to be brought on theStage to say an ill thing, and then he had thrown away all theProfaneness, which is so much an Offence, at once. But if such Personsare to be represented, there is not so much Reason against any of ourpresent Plays, as is urg'd by Mr. _Collier_; for you must allow aCoquett to talk like her self, a Lover to vent his Passion inRaptures, and a Rake to speak the Language of the Town. I have already told you, That I am far from vindicating the presentStage. I don't know a regular Play, or that ought to be represented ona regular Stage; yet I know a great many Plays that I would not loosefor want of that Regularity. Who wou'd not have Sir _G. Etheridge_, Mr. _Wicherly_, and even some of Mr. _Dryden_'s Plays? Who wouldreject the _Orphan_, because Mr. _Collier_ objects against a looseSpeech in it. But Mr. _Collier_ has laid other things to the Poet's Charge besidesthe Abuse of the Clergy; and that the profane Characters in the Play, has had an ill Effect on the Age, by promoting of Immorality and Vice. This I very much question; for I can't apprehend so much danger evenin the present Stage as Mr. _Collier_ wou'd suggest. The greatestFaults of our Plays are their being generally, in one part or other, unnatural: That which is regular in any of them can never be anOffence; and where that Monster appears, it rather frightens thanallures; so that we are not in so much danger, even from our very badPlays: For the more monstrous, the less Power it has to please; andwhatever looses the Power, can never do much damage. So that if Mr. _Collier_ should make a Collection of _D'urfey_'s Works, who is therethat wou'd become a Convert? And who wou'd turn Parson to be drunk andbeat the Watch? Or who wou'd be proud of an Imitation of any of hisHeroes? Has any Body brought themselves under his Character, in hopesto recommend them to the World? It would be happy if the World hadlearnt no more Irreligion from the Pulpit than it has from the Stage;at least, the Consequence of the first has been more fatal. Whatdismal Effect has the holy Cant had upon the Multitude: WhatRebellion, Blood-shed and Mischief have been encourag'd under the Nameof _Sanctity_, _Religion_, and the _Good old Cause_. Whoever learnt tocut a King's Throat by seeing of Plays? But by going to Church, thePeople were instructed to _bind the King in Chains, and his Nobles inFetters of Iron, That the Kingdom ought to be taken away, and given tothe Saints_; And who wou'd not be a Saint for such an Inheritance? Whocou'd refuse resisting of Authority, when instead of _Damnation_, itwas _coming forth to the Help of the Lord against the Mighty_? Butthis is but one Mischief of the Pulpit; this is only putting a Kingdomin Civil Broils, intestine Wars, and unnatural Murthers. But when Menof debauch'd Principles shall become the Teachers of the Nation, whatmay we not expect from their Industry and Sedition. After all, my Lord _Foppington_ was never design'd to teach People tospeak or act like him; nor was it intended that the Ladies shou'd bebyass'd by the Example of _Berinthia_ to turn Coquetts. These and thelike Characters in other Plays, are not propos'd as a Direction forthe _Gallant Man_, or the _Vertuous Lady_; but that seeing how suchPersons behave themselves on the Stage, that they may not make thelike Figure in the World; but if any body shou'd rather be in lovethan terrified by these Examples, 'tis their Fault, and not the Poets, since the best things are liable to Corruptions. But it may beobjected, That our Poets don't make Persons speak like themselves. That indeed is a Fault, and I can't say any thing to excuse it butthis; That they who, have the Judgment to know when a Poet speaksimproperly, ought to have so much Judgment, as not to be byassed byhis Irregularities: The People who don't understand it, generallysuppose, that what is Vertuous is to be imitated, and what is Viciousis to be avoided. That this is the general Observation of those whofrequent Plays, may justly be inferr'd from the Practice of the Town:For I challenge any Man to prove, That any one Vice, now in being, took its Rise from the Stage. The Stage takes Examples from the Town. The Scene must be really acted in the World before it comes to beexpos'd: So that whatever appears Vicious or Ridiculous, is owing tothe Wickedness of the Times, and not to the Theatre. It may beobjected, That what is generally acted on the Stage, if it was donebefore; yet it was done in private, but the Stage publishes it. Tothis I answer, That it does not intend to license it, only to set itin a true Light, that it may be expos'd and shunn'd. As to those Objections, That the Actors are generally debauch'd, andof leud Conversation; and that no Person who is a known Adulterer, orProfane, ought to be encouraged. That the Play-house is a Resort ofvicious Persons, and gives Opportunity to such who have wickedInclinations. All these wou'd fall upon the advancement of a regularStage; but as 'tis, the Objections are not levell'd Right; for theState is chargeable with the Immoralities. There are Laws for thePunishment of Vice; and if the Magistrate neglect his Duty, he mustanswer for it. I don't know that any body is oblig'd to a Conversationwith the Players; and their Lives can influence only their Associates;and such they wou'd find, whether they are Players or not. When theyare on the Stage they are confin'd to the Poets Language: And if weshou'd see Mr. _Powel_ acting a Brave, Generous and Honest Part; orMrs. _Knight_, a very Modest and Chaste one, it ought not to give usOffence; because we are not to consider what they are off the Stage, but whom they represent: We are to do by them as in Religion we do bythe Priest, mind what they say, and not what they do. Tho' the Stageis not so abandon'd but that there are some Honest and Vertuous, forany thing the Town can say to the contrary. And I wou'd leave it tothemselves, whether they don't find their Account in it; whether theTown is not more favourable on any Occasion; so that it ought to be anEncouragement to persist in their Vertue. The Objection against the Play-House it self, because it givesOpportunities for Wickedness, is so trifling, it is hardly worthanswering, for they who are viciously inclin'd will find anOpportunity; and as long as the Toleration Act is in force, there isnever a Meeting in Town but will afford extraordinary Hints of thatkind; the Morning and Evening Lectures are precious Seasons, Mr. _Doelittle_ may thresh his Heart out, there will be Tares among theWheat; and those Houses are haunted with a sort of Spirits that arenot to be cast out with Prayer and Fasting. I think from the little I have said, it is certain the Town has notbeen debauch'd by the Stage, and that 'tis much easier to demonstratethe Good, than prove the Evil Effect even of our bad Plays. I haveshew'd that there has been a Vertue in them; and we might very wellpardon them if it were only for that one Benefit, of being soserviceable to the reclaiming of the Clergy. If they can give me anInstance of any Play, whose Vices have had so ill Effect with thePeople as to counter-balance the Good it has wrought in them, I shou'dset my self against the Stage too; but then as to other Advantageswhich we have receiv'd from the Plays of the first Rank, we arecertainly very much in debt to them. The Refinement of our Tongue isprincipally owing to them; Good Manners and good Conversation is owingto our Comedy; and I don't doubt but some of our Tragedies have firedsome with a Greatness of Spirit, and taught to act the Hero withPrudence, Vertue and Courage. I shall conclude this part of my Letter with this Observation, that ifthe present Stage has not been so terrible an Enemy to Christianity, but on the contrary, has afforded a great deal of good to the World;that a Regulated Stage wou'd be of infinite Service to the Nation. I have proposed it as an Argument in Defence of a Regular Stage, thatit lies on its Adversaries to prove it against Law or Scripture, andso might leave it justify'd till some Person or other make theDiscovery to the World: But because 'tis my Opinion 'tis utterlyimpossible, I shall give you some Reasons why I think it not onlylawful in it self but very necessary in this populous City. And, First, if we consider the Matter that ought to be represented, whetherit be Tragedy or Comedy; there is nothing in either that can offendReligion or Good Manners. Tragedy is a Representation of an Action by some Great Man, teachingus to regulate our Passions with exactness, and by shewing the strangeand differing Accidents of Life, to which the most important Personsare subject; proving to us that Vice never goes unpunished; and thattrue Happiness does not chiefly consist in the Enjoyment of thisWorld. Comedy is a Representation of common Conversation; and its Design isto represent things Natural; to shew the Faults of Particular Men inorder to correct the Faults of the Publick, and to amend the Peoplethro' a fear of being expos'd, with this Observation, That theRidiculous of the Stage is to be only a Copy of the Ridiculous foundin Nature. In short, 'tis the Property both of Tragedy and Comedy to instruct:The Characters in both are to be Natural; and the Persons concern'd inthe whole Action, are to be such whose Vertues ought to provoke us toan Emulation, or whose Vices ought to deter us from imitating theirExample, The Language and Sentiments are to be suitable to eachCharacter: A Wife, Good, and Great Man is to say nothing but what isnatural for such a one to say: The Gallant Man is to appear with allthe Qualities of a Man of Honour: and the Fool in his proper colour'dCoat. The Vices of the Wicked are not to be represented so nicely, aspunish'd severely; that is, a Vicious Person is not to be allow'd toplead in favour of his Vices, or to represent his Villany so calmly asto tempt any Man to try Practices in another Place. Vice is only to bebrought there to be condemn'd, and the reason of this is, that ourTerrour may be excited, and all our Passions vent themselves withStrength and Reason. Our Pity is not to be extended in a wrong place. In short, The Disposition of the play is to be such that all theCharacters have a proper Effect with us. Our Fear, Love, and Anger areto be exerted with Justice; and we are to learn from a just Fable howto behave our selves in earnest. Thus may we exercise our Souls byexamining our reasonable Faculties, and try how we can love toextremity, and yet without a Fault; to be angry and sin not; to bejust without partiality, and rejoyce with them that rejoyce. We arethere instructed to Love, Hate, and Fear within measure, how we may beMen without debasing our Souls; and all this by moving Examples, whichin spite of Stubbornness, will force its Impressions; and 'tis our ownFault if they are not lasting. This certainly must recommend the Stageto the Vertuous; and Piety can't be offended at the decent reprovingof Vice, and the insinuating recommendation of Vertue. Here we findMorality urg'd by Precept and Example, and the Stage reprehendingthose Follies which the Pulpit wou'd blush to correct; for tho' theChurch is the Place to declaim against Sin, yet there are some sortsof Wickedness which can't be so decently reprov'd there; so that theStage is serviceable on this account, to supply the Defects of thePulpit. In short, whatever may be objected against the presentmanagement of the Stage, is of no force against such Proceedings asthese. Religion and Morality can receive no Damage here; for as longas these Rules are observ'd, they strictly include both. It was the Opinion of a great Master of Reason, that Tragedy conducesmore to the Instruction of Mankind, than even Philosophy itself, because it teaches the Mind by Sense, and rectifies the Passions bythe Passions themselves. And there is this further Advantage, that wehave always the Example of great Men before us, and are generallyinclinable to take our Manners from them. There has indeed Authoritiesbeen produc'd against the Stage, tho' there don't want as ancientAdvocates for it; and some of the Fathers themselves writ Plays, however Mr. _Collier_ came to forget it. If the Theatre is capable to give us such Advantage, it will easily beprov'd of what necessity there is for its encouragement in thisPopulous City: If there were no Politick Reasons, yet the Good toReligion that may be done by it, is a convincing Argument at once forits Lawfulness and Use. I know the Gravity of some can't dispense withso much time to be spent in Diversion, tho' I can't think this areasonable Objection where so much Profit may attend our Delight. Ifit be lawful to recreate our selves at all, it can never be amiss tofrequent such a Diversion, that only takes up our Time to make uswiser. I wou'd to God all of them were directed to the same End. NoMan is to employ himself so as to exclude the Duties of Religion; andthere is as much danger in minding too much the Business of the World, as the Pleasures of it; both of them are to be kept within bounds, andboth subservient to Religion. The Passions of Men are active andrestless; and 'tis the Prudence of every State to encourage somepublick Exercise to keep them at quiet. If the Theatre was down, theChurches wou'd not be the fuller for't. Or if they shou'd, Religion isnot always the design of them who come there; so that I cannot seethat any thing can be allow'd for the publick Diversion with so muchInnocence and so much, Advantage. I'm only afraid that such aRegularity wou'd be too Vertuous for the Age; and I don't doubt butthe Beaux and Poetasters wou'd be full of Exclamation: For it wou'd bea dreadful Time if the Ladies should regard the Play more than theirBeaux Airs; and how wou'd _Vanbroug_ be able to pass a Comedy on them, if they shou'd once be so nice in their Taste as to disgust Obscenity;this indeed wou'd be a Vexation, and such a Delicacy which Mr. _Congreve_ cou'd not be pleased with: And if the Town shou'd be sorefin'd to admit of nothing but what is Natural, we can't expect thatever he will gratifie us with another Tragedy. _Durfey_ and _Motteux_wou'd write no more Farces; _Guildon_ and _Tom_. _Brown, &c. _ wou'd bethe Saints with wry Mouthes and scrue'd Faces: Mr. _Guildon_ indeedhas Philosophy enough to support himself under such a Calamity, andknows a Method to prevent starving; for who can think that he who writ_Blunt_'s Life can be at a loss for a decent dispatch of his own? 'Tisa deplorable Case, indeed, and I pity a Man who cannot get Bread byWriting, and yet must beg or starve without it. The Prince of _Conti_ believ'd the _French_ Stage wou'd not have beenso bad if the Priests had begun sooner to declaim against it: It ispossible that some of our Defects may be owing to such a Negligence. However 'tis never too late to mend; and since Mr. _Collier_ has tookup the Cudgels, I wish the rest of the same Coat wou'd so far as isjust and reasonable, stand his Second: He has his Faults, but they aresuch as I wou'd not have lost his Book for. I know there are someviolent Wits, who will not allow him either Wit or Style, but, inplain terms, to be a Fool. I hope none of them will go about to proveit. I confess he has kept ill Company of late; but surely they don'tground a Conjecture upon that, especially when a Man only converses toconvince. The naming Mr. _Durfey_, or examining his Works, is not socontagious as to stain a Man's Reputation. We are indeed to answer forevil Communication; and tho' I cannot justifie a Man who wou'd readMr. _Durfey_ with too much Delight, because we must not set ourAffection on things below, yet I wou'd pardon any who wou'd read himonly to forewarn others of the Danger. 'Tis a Misfortune to have good Poets stand in need of Assistance; but'tis very much aggravated when they are deny'd it. A Man who isoblig'd to write for his Bread, is forc'd to be very hasty to preventstarving; And every Man's Genius is not so sharp as his Appetite. Thismay be one Reason we have so many things appear Abortive. Some Poetshave not so much as to save their longing; and if their Muse miscarry, or come with an ugly Mark into the World, are rather to be pity'd thancondemn'd. In what Pangs have I seen some poor Creatures to bedeliver'd, when at the same time they have fear'd the Poverty of theirBrats, and that the World wou'd discover they were very sick in thebreeding. A good Poet ought never to want a worthy Patron; and ourNobility and Gentry ought to be Industrious in the Advancement ofLetters. They might do it with great ease and little Expence; for theNumber is not so great who deserve their Countenance. In vain wecomplain of the Irregularity of the Stage, if they who cou'd supportits Honour, want support themselves: So that one great Step to advancethe Theatre, is to take care, that they who write for the Stage, donot want for Encouragement. You see, Sir, I have given my Thoughts freely: I wish they may receiveyour Approbation; because I wou'd never think but to please you. Idare not now think of excusing any thing I have writ, for I wasresolv'd to tie my self to no Method, but to think as much as I cou'dfor the advantage of the Stage, which I must believe very lawful, forany thing I have yet met to the contrary. Nor can I be perswaded, thatour Plays have had so ill effect as some wou'd imagine. The best ofour Plays have nothing in them that is so scandalous; and for theworst, I wou'd not allow them the Credit, nor the Authors the Vanityto think they could influence any one Man. The evil Conversation ofsome of them wou'd frighten a Man from being vicious; so that they areserviceable against their Wills, and do the World a Kindness throughmistake. I dare not stay any longer with you, tho' I have a greatInclination to beg you'd excuse the roughness of my Stile: But youknow I have been busie in _Virgil_; and that they say, at _Will_'s, isenough to spoil it: But if I had begg'd a more important thing, andask'd you to forgive the length of my Letter, I might assure my selfyou wou'd oblige, Your Humble Servant. FINIS. THE Occasional Paper:Number IX. Containing someCONSIDERATIONS ABOUT THE DANGEROf going to PLAYS. In a Letter to a Friend. LONDON, Printed for M. Wotton, at the Three Daggers in Fleet Street. 1698. SIR, Being well assured that you sincerely desire to live as becomes aChristian, though you are not in Holy Orders; and that your complyingwith some things in use among those with whom you converse, is ratherfrom a care to avoid being over-nice to the prejudice of Religion, than any want of a due Concern for the Interest of it: I cannot refusethe letting you see all at once, my thoughts of that, which havingbeen at several times discoursed on between us, was never yet broughtto a perfect Conclusion. I have always found you doubting the _Lawfulness_, at least the_Expedience_ of going to _Plays, as they are now acted amongst us_;and sometimes you have seem'd to think it did not consist with theFaith of the _Gospel_, considering the Outrage committed there for themost part upon it, in one instance or other. And a fresh sense of thisI perceive has been given you, by the late _lively Account of theStages_, the natural colours of which indeed are so black as to bemore than enough to affright those who have any _Fear of Him thatought to be feared_, or any Dread of the Ruin of Men. But for as much as the thread of that serious _Design_ may seem brokentoo often with Observations of Learning, and Reflections of Wit, to beclosely follow'd by those who are either not used to the one, or toofond of the other; the same good End may perhaps be helped forward alittle, by setting this matter in a less interrupted Light, and aSimpler View. And if things are as bad as they are there represented apart, lookingon them together, you will scarce think those expressions too hard, which in a more large and general State of the Case, you sometimesthought did a little exceed. And very possibly the Zeal of some mayhave proceeded too far in running down to the ground, all _Diversionsof this kind_ without any distinction: Tho' at the same time 'tiseasie accounting for that seeming distance between those who agreethat _Vertue_ shall be their common Design. For they that are most for condemning these Entertainments, do notdeny but some proper Instructions for civil Conduct at least, mightthereby be gently instill'd; nor are they wholly against _Unbending_the Mind, as if they suppose the Spirits of Men wou'd carry themthrough the Business of Life without any Relief: But they think these, as they stand, are _dangerous Schools_: And, as for _Refreshment_, they see none in that which _unfits_ us for our respective duties. Andthus much is granted by those who wou'd shew a regard to the weaknessof Nature, and not be over severe upon the Practice of those theythink well enough of in other Respects. Whenever you have inclined to savour these _Idle Amusements_, you haveset them before you in an Innocent Dress, and contended for nothingbut what might _Please_ without giving _Offence_, you never design'dthat what was _Prophane_ or _Immodest_, should have your _Protection_;or to allow your self or your Friends a _Conversation_ that was apt to_Corrupt_. You always hoped such _Spots_ might be separated from thosethings you took in to _Divert_, and when you had made them as clear asyou cou'd, you was easie to own, they might still be too freelyindulged: For which reason I do not believe we shall differ much whenwe come to the End. Taking then these _Plays_ at the best, _pure_ from all those _defilingIngredients_, and _free_ from the blemish of a _Vicious Resort_, acondition so perfect as we never yet saw the _Theater_ in: All thiswould not make it a Place to be greatly frequented by those, thatdesire to keep their Minds in a suitable frame. No one wou'd chuse toconverse always with _Fiction_ and _Show_, that cared to preservesomething _Real_ within; Mens Minds in effect being nothing else buttheir usual Thoughts, which passing continually through them withrepeated delight, are sure to leave their Image upon them; as we can'tbut observe the _Admirers_ of _Scenes_ to have something Romantick inall that they do. Were we daily to be in the _House_ of _Feasting_ and the soberestMirth, our Spirits wou'd grow by degrees so frothy and light, that weshou'd not easily bring them to settle again on any thing that wasworthy our care: Without something now and then to raise them alittle, they wou'd be dull and unactive, but _all_ Relaxation wou'dmake them too airy, and of no sort of Use. They wou'd not serve tokeep up our Souls from sinking under the pleasures of sense, but sounawares betray us into them, by loosning the strength we have toresist, and improving the Charm, that tho' we supposed the wholeConcern of the _Stage_ to set out all Virtuous at first, we cou'd notexpect its continuing long in that primitive State, before it run intosome foolish Excess. For if Mens coming often and many together, onbusiness, or kind and friendly Occasions, is apt to lay a snare intheir Way; Nay if _Societies_ form'd for the very promotion of Virtue;and ti'd to all the Discipline of it, are yet hardly kept from growingirregular: What can we hope from such places of Concourse, whereImagination expects to be rais'd, and the End is Delight? But I doubt we never began so fairly as this, because our present_Corruption_ is greater, than can well be conceiv'd to have sprungfrom a _Root_ that had at first no _Bitterness_ in it. Was there nothing _ill_ in the _Representations_ themselves, yet thereis so much of that by agreement of All, in the Vain _Behaviour ofthose that are there_; that they must needs be very fond of a _Play_, that can bring themselves to sit often and long in such _Company_ forit. And yet one wou'd think sufficient care had been taken by those on the_Stage_, to heighten and please the most vicious _Tast_. They appearto have study'd all the _Arts_ of an easie _Defilement_, and to haveleft out no _Colours_ that were likely to _Stain_. And that these maybe sure to sink deep enough, their business is to discharge the Heartof all its pure and _native Impressions_, that it may be the betterdisposed to receive what _Tincture_ they please. Men must here begin to _unlearn_ what their _Parents_ and grave_Instructors_ have told them in the very tenderest part of their care;and learn to suspect some of their first and plainest Notions ofthings. They are now to be taught how they might _Be_, without aCreator; and how, now they are, they may live best without anyDependance on his Providence. They are call'd to doubt of the_Existence_ of _God_, or if that be allow'd them, 'tis only toquestion what _Notice_ he takes: His Wise _Providence_ at every turnis charged with _Neglect_, and often not for, that which has somethingof Precedent, supporting the Wicked, but which is _dreadfully New_disappointing their _Lusts_. Things they are no longer ashamed of, butpublickly own, without so much as pretending to hide them from _God_, whom they are not afraid to treat as blind, or as giving _Consent_. Thus is His _Holiness_ turn'd to the vilest Reproach, his perfect_Knowledge_ mention'd with scoffing, and his infinite _Power_despised. Had we nothing to oppose to this; but that sense of things which isnatural to Us, and which even with all these Arts is not quicklydefaced, we could not but stand amazed at such Presumptions as these, in so poor, and ignorant, and short lived a Creature as _Man_; whocame naked but lately out of the Earth, and must soon return to thatcondition again; who finds his sight bounded in every thought, andmeets with a thousand stops in all his Designs; who every step that hetakes, wants some one to help him, and can scarce avoid beingconscious of that Hand to which he ows his Support. And yet as if itwas honour to rave, this impotent Wretch must still be daring atsomething above him, as if he reckon'd it weakness to own of what hewas made, and thought any submission too great a price to pay forbeing preserv'd. This cou'd not be accounted less than a Monstrous _Extravagance_, hadwe no other _Rule_ than that of _Reason_ to measure it by; and a Manwith only his senses about him, would have a horrour to be thusEntertain'd. How then shall he that professes the _ChristianReligion_, be able to bear so licentious a Treatment of all that isGood? a little degree of _temperate Zeal_ wou'd turn him against such_Abuses_ as these, and a middle proportion of _Faith_ spread over theWorld, wou'd keep these Places from being so throng'd in their presentState as they shamefully are. They whose Dependence is on them, are so apprehensive of this; thatthey are very industrious to weaken the force of that _Revelation_which darts it's rays so strongly against them, and discovers thevileness of that, they wou'd have Men admire. _Redeemer_ and _Saviour_are Titles bestow'd upon infamous persons, which shews what sense theyhave of the want of him to whom they belong: And for what they arepleas'd to mention as _Sins_, they are sure to find as slight an_Attonement_. They make very bold with the _Grace_ of God, and crave_Inspiration_ to serve the ends of _Lust_ and _Revenge_: In which thatthey may have nothing to check them, all _Flames_ but their own aremeer _Fancies_ and _Dreams_; the sickly Thoughts of a future Accountmust be banish'd away, and _Conscience_ dismissed as a weak and_Cowardly_ thing. That nothing may bind it, the Holy _Scripture_ is used as a _Fable_, and at every turn brought out in disguise to be the better exposed:They will allow it to be but one of these two, either _Imposture_ or_Madness_. And they who profess to make it their _Rule_, and to leadothers by it, are scorn'd and traduc'd as running into _Frenzy_ or_Cheat_, that no body else may have any regard to them or their way. And when the _Fences_ are thus broken down, what hopes can we have any_Virtue_ shou'd stand without being impair'd at the least? Nor do theystick to pursue their design, but go on overturning the natures ofthings as fast as they can, and they have met but with too muchsuccess. The _Sense of God_ being pretty well laid, the next thing to be sunkis all Respect to Superiours here; A _Prince_ seldom appears toadvantage, and 'tis easie to guess what use of this the Subjects willmake. Imposing on _Parents_, and despising their Age is made a Mark ofSpirit and Wit, and few are brought in _dull_ enough to _Obey_. FalseNotions of _Honour_ are here proposed as the ground of Esteem, andsomething of _Wildness_ must go to the gaining _Applause_. To set upfor themselves is the first thing young People must learn, and tothink it brave to trample on all that stands in their Way: No_Greatness_ like a thorough _Revenge_, nor any Spirit so _Mean_ asthat which _forgives_; _Abusing_ those that honestly help them withtheir _Labour_, or _Goods_, has briskness and _Reach_, and a lively_Cheat_ go's off with more _Reputation_ than paying ones _Debts_. Their _Friendships_ are built upon serving their Pleasures, and socannot but be as loose as that which holds them together: They who areConstant in breaking their _Vows_, shall here be caress'd as_Faithful_ and _True_; but to shew _Fidelity_ where it is ow'd, is too_formal_ a business for those who have the _sense_ to be _free_, andcan relish nothing but what is forbid. This makes them treat all _Regular Love_ with that Stile of contempt, as if keeping of Measures was unbecoming our nature; and it was ashame to have the _Bed undefiled_. They mix with _Marriage_ all thedisagreeable things they can find to turn the _single_ against it, andmake those that are in weary and sick of so flouted a _State_: Toincrease their uneasiness under which Holy and Prudent Restraint, wandring Images are dressed up with all possible skill to affect them, and their heads are filled with the ways, of bringing these strangeDesires to pass. If this be the Case in the Main, as it plainly appears from the_Account_ above mention'd, and might further be shewn by a very greataddition of proof; then whether all this can be found at any one time, or whether some Days may not possibly be pretty clear of it all butwhat is brought thither, is not very material, more than to determin, what particular _Plays_ should always be chosen by those that will goto Any. For the fitness of allowing this Custom, or giving it anyEncouragement, will not depend upon it's not being faulty alike inevery Part; but 'tis enough to condemn it, if what has been said isthe general Scope, tho' I doubt a Tryal wou'd shew that All offend inone thing or other. Matters, then, being so, you will readily grant that they who go to bepleased, with any of those things which are hardly fit to be named;are wickedly bent, and live to the _Scandal_ of that _Religion_ theystill make some shew to profess: Tho' not enough to give any hopes oftheir being reclaim'd, until we can find them perswaded indeed, thatthere is such a thing as _Sin_ in the World, which will certainly haveits _Wages_ at last. But for those who are satisfied of this, and wou'd be loath to savourso much as the _Appearance of Evil_, they must be beg'd to consider, what _Vows_ they are under, and _whereof they are made_, and How muchWeaker still many _Others_ may be, and What _Mankind_ must come to intime if this _Humour_ prevails, and How much the _next Life_ must beat this rate more wretched than this! Who that reflected what it was to _Renounce_ the _World_, the _Flesh_, and the _Devil_, wou'd play with the sharpest Weapons of these, andoffer themselves to such apparent _Danger_ in _Sport_? there's not oneof these _Enemies_ but know how to take the utmost advantage, and willbe sure to hit all the Blots that they give, they cannot withoutreceiving some hurt, be so much as a Minate off from their _Guard_;and sure they do not come hither to _Watch_. Who that had engaged to believe the _Christian Faith_, cou'd becontent to see it exposed in every branch? To have their _Lord_ and_Master_ affronted for pretending to _Save_, and his _Ministers_scorn'd for the work he gave them to do! to hear a _Moment_ preferr'dto the hopes of Eternity, and the _Judgment to come_ thrown off with aJest! Who that had promised _Obedience_ to God in all his Wise and Holy_Commands_, would bear the seeing them not only broken with ease, asoften as Mens Inclinations rose up against them, but charged asunconcernedly too with harshness and folly! Their _Souls_ one wou'dthink shou'd be _vex'd_ at such daring _Impieties_, and their _Spiritsstirr'd_ in them to see such Vices Adored; to find _Lewdness_ vauntingit over Religion and Virtue, and usurping their place in a boldrecommending itself to the affections of Men, with all thoseAdvantages God design'd for the Adorning of Things that were reallyGood. And who wou'd lightly endure all this, that from their Vows went on toreflect of what they were made? I suppose they wou'd find as theyoften complain, that they are Weak and Infirm, that while this _Fleshand Blood_ is about them, their _Souls_ are heavy, apt to decline, andseldom continue long in one posture and stay; that the World is uponthem where ever they go, and the Devil busily marking their steps inevery Path. That their _Faith_ wavers upon many Surprises, their_Hopes_ languish, and their _Fervour_ decays; that in such coldseasons as these, their Spirits move but stiffly about, and seldomrise into any earnest petitions for Grace, but sink under the burdenof _Prayer_, or steal away to some Trifle, or other for a littleRelief. That in such cases they have no _Heart_ to go on with the restof their Duties, all the Commandments of God growing grievous uponthem, and _Repentance_ beginning to have a discouraging face: Thatthey know not how to follow their Master, wheresoever he goeth withall this Oppression, the _Cross_ being now too much for them to takeup, and they feeling now no _Ease_ in his _Yoke_. And when they often find it thus to their grief, even where they thinkthey take care to prevent it, wou'd one ever believe they shou'd act, as if they desir'd these Gloomy Returns, or thought the present Lightthey enjoy'd cou'd never be obscured again? How shall we do to thinkthem sincere in their daily bewailings of _Human Infirmities_, whilethey continue to lay new weights on their Nature, as if the commonOccasions of Life afforded not tryal enough for their faith, unlessthey call'd in _Temptations_ to prove how much they coul'd bear? Wou'd they that desired to be _fervent in Prayer_, and _attend_ on theLord with as little _Distraction_ as their State would admit, filltheir Heads with a crowd of extravagant thoughts, and run to see_Devotion_ it self ridiculed, as if nothing was in it but Solemn_Pretences_? Or wou'd they that proposed to have their _Affections_ inorder, and their Appetites calm, chuse to thrust in themselves, where_Moving the Passions_ is the business in hand, and such things arerendred inviting, to which the Heart is but too much inclined? It cannot sure be safe for any to let _Errours_ come often before themin such shapes, as may make them wish they were true. It must needsenfeeble their Minds, to have those Spirits divided that want to befixed; and to converse with _loose Manners_ brought down into fashion, and dress'd up with intent to deceive, is much too great a hazard torun in that little ground that is left to hope for the grace andassistance of God, where his _Spirit is griev'd_, and his _Being_deny'd. And it is to be feared that they who come freest from any of thatPollution, which is in such quantities scattered there, have at leastsome dust to wipe off before they get home: 'Tis hard staying so longin such a Cloud of black vapours and smoak, without having so much asa soiling remain; great odds it is, but something will stick for asober reflection to banish, and a Prayer to correct. And who is therethat wants more work of that nature than He has already. But tho' these shou'd be well enough armed to go away as clear as theycame, yet Methinks they shou'd have some concern for the _Weakness ofOthers_, and the heat of their blood, as not to lead them into so_Contagious_ a _Place_. All that go thither as yet uncorrupted, arenot however so fully prepar'd, as to be above taking any Infection:Their Experience is little, and their Aversions to Evil butimperfectly setled; that it can't be expected they shou'd be proofagainst all the Assaults that are made in a pleasing Disguise. That_Root of Vanity_ that secretly twists it self with their natures, isdrawn out by degrees, and they are carryed on to the hopes of their_Liberty_ and of being _Admired_. Now were they to find no Company here, but such as were lost to goodmanners and shame, they wou'd suspect some deceit in the whole, andlook well to themselves: But going under the shelter of many that havenames for Religion, and I trust have it indeed; they are emboldned tothink they are very secure, and that there is no need of being soNice. Thus while those, by whose Example these are encouraged, preserve it may be themselves from the _Danger_ they run; these unwarybeholders take all that glisters for Gold, and are sadly betray'd. [Sidenote: 1 Cor. 8, 9, 10, 11, 12. ] St. _Pauls_ advice to those that were strong, in another case is sofitted to this, that I cannot forbear the letting you have it atlarge. _Take heed_ (says he) _least by any means this Liberty of yoursbecome a Stumbling-block to them that are weak. For if any Man seethee which hast knowledge, sit at Meat in the Idols Temple, shall notthe Conscience of him that is weak, be emboldned to eat those thingsthat are offered to Idols: And through thy knowledge shall the weakBrother perish, for whom Christ dyed? But when ye sin so against theBrethren, and wound their weak Consciences, ye sin against Christ_. And as forreign as this Instance may seem, was there any comfort indrawing the _Parallel_, we shou'd find but too great a Similitudebetween the _Places_ in question, and the _Idolatrous Temples_; whilethe other difference that is in the case seems to lie on the side I amwriting, that if Christians might sin in the use of their _Liberty_ tothe offence of their Brethren, much more wou'd they do so in such aPoint as we have before us, where their own Consciences can hardly beclear, as we shall think it more difficult for them to be, if weconsider yet further what _Mankind_ will come to at last if this_Humour_ prevails. It is confess'd on all hands, that we live in a sad degenerate Age, and though some have suggested other causes of our horrid Declension, yet most considering People have the fairness to own, that the _Stage_has gon furthest in running us down to this low and almost Brutalcondition; nor will there remain much question of this, if we can butagree what _Corruption_ is. If Exposing Religion with the Persons and things design'd for thekeeping it up in the World, will pass for disorder; or if the Increaseof Pride and Injustice, Blood and Revenge, are any signs of our being_Depraved_; or if want of Modesty, Obedience, and Love, contempt ofMarriage, and neglect of it's Bonds may serve to shew the_foundations_ of things to be at all _out of Course_. I think we havesufficient warrant to lay the confusion at that _Door_, which opens tothese. That these things are taught there, and found in the World, can be noway deny'd, and then it is not of any great use to enquire, whetherstrictly speaking they were at first brought from thence, or carryedthither. For when our Bodies and Minds are much out of order at once, 'tis hard saying where the Distemper began; and the less material toknow, when both must have their Cures apply'd, and it is to theadvantage of neither, that they go on to hurt one another. If the illhumour does not begin in the place we suppose, it is there at leastincreased to a head, and thrown out again into all parts of the body, many of which to be sure first have it from thence, tho' theyafterwards help to keep up the Spring: And if this pestilent Matter, be not only thus suffered to circulate, but assisted to spread, the_Sickness_ will quickly be _unto Death_. For whatever some fancy, a Nation can never live long without anyReligion, nor Religion subsist without some to attend it as theirprincipal Care: So that shou'd it indeed come to pass, that no bodyminded what Men of this Character said, as these _Teachers_ would haveit, Darkness with all it's hideous works wou'd soon cover the face ofthe Land, and make it fit for the Stroke. We are already almost advanced to the brink of the Pit, by People'sunlearning only what once they were taught, of the Honour andAdvantage of _Marriage_, and the mutual Duties of Husbands and Wives, which are indeed so grosly forgot, that the Offenders have well nighmade their own Doctrine against it, appear to be true: But then itcannot confuse it self better, then by bidding so fair to destroy allthe Comfort and Use of a _Social Life_: For if Mankind cannot indeedbe happy in Wedlock, they are in a very deplorable State. It was deservedly thought a Monstrous Error in those that declaimedagainst Marriage of old, as bringing more Creatures into the World toSin, and be punished for it; tho' Salvation and Purity were theirdesign: How much then above these are they to be blamed, who wou'dfain bring it into discredit, without any intent to keep Souls fromMiscarrying, or set an unspotted life in it's place; but on purpose tospread their _Abominations_ the wider, in defiance of all theThreatnings of God denounced against them, and those they defile. And who then that had any serious concern for the Glory of God, or thewelfare of Men in this life or the next, wou'd not stop and consider awhile with themselves, how far they shou'd give any countenance tosuch _Recreations_, as tend to disturb even the best of their presentEnjoyments and Peace, and lead to extreme _Despair_ in the _End_? Forhowever Men may with vain words be sadly deceived, _the Wrath of Godcometh upon the Children of Disobedience, because of these things_, and when they have mock'd all they can, they will find that He is _aConsuming fire_. Compassion, then, one wou'd think, shou'd work upon those that aregood, to discourage by all their Endeavours, such Customs as bring onthe ruine of many, and do hurt to the whole, tho' they shou'd havestrength to go in, without being tainted themselves: Not that they canpretend to be safe even from taking _Infection_, if once their_Preservatives_ come to be frequently used, and to lose their Virtue, as they will by degrees. At least they will want a great deal offulfilling the duty incumbent upon them to _Adorn their HolyProfession_, and can hardly assure themselves of their being redeemedfrom the vain Conversation they had in the World. Those allowances tothis, at best, _careless spending of time_, which a little share init, will bring them to make, cannot chuse but abate a great part oftheir _Zeal_, and slacken their pace in their spiritual Course; towhich these _Entertainments_ are so flat a Reverse, that _Dyingdaily_, and going to them, set out as they are, can scarce have theirgood Opinion together. And who then that desired to perfect their natures, by a patient_striving for Mastery_ over their Lusts, and following the _Captain_of their _common Salvation_ thro' all the Paths of an humbleObedience, wou'd care to appear under so different a _Banner_, andencumber their Souls with more than they need, of what must again bethrown out of their way, or hinder their winning the _Prize_. This being the case, good Christians certainly cannot have the mucheasier thoughts of such freedoms as these, for not finding them in somany words expresly forbid. Such as these will consider the end anddesign of the Gospel, and the frailty of Man, and think themselvesobliged to be jealous of any fashion that tends to increase theweakness of one, and lessen the force of the other: When this plainlyappears to be the Consequence of any Indulgence, they allow it to layas full a Restraint, as cou'd be set by one or two particular Texts, which a corrupt understanding wou'd be at less pains to evade. And yet if it blemishes any opinion to be Earthly and Sensual, or if_Evil Communications_ are ever the worse for their effect upon_Manners_: If to cherish a _Mind that is at Enmity with God_, anddeclared to be _Death_, be opposing his Will, and endangering theSouls of them that support the Resistance; Accusations abound againstthe Custom that passes for so inoffensive a thing. If _casting down Imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into Captivity everythought to the Obedience of Christ_, be the Warfare of those thatwou'd go by his Name; If arming themselves against the _Lust of theFlesh, the Lust of the Eye, and the pride of Life_, be that Task hehas set them to do; If a _chast Conversation coupled with fear_, and_letting their Light so shine before Men_, that they may see 'em _doall to the glory of God_, be the duty of Christians; we have placesenough to shew them of what importance it is, to withdraw from thosethat walk so very disorderly, as wou'd not have been in the times of alivelier Faith, allow'd the outward Communion of Saints. Nor is the Case so mightily altered from what it was then, unless itbe for the worse; as that we shou'd from thinking them wholly unworthyto come into our _Assemblies_, run flocking to theirs: For whatvileness has ever offended the World, which is not exceeded ifpossible there? Can the Burlesquing an absurd Religion, or Mocking itupon the Stage be so bad as defying one that is reasonable and wise, or paying Honour to _Gods that were not_, be like the blaspheming himthat is _True_? This cannot sure in reason be thought, whateverExcuses People may find to palliate that which they cannot find intheir Hearts to condemn. Nor is that primitive Spirit so wholly extinct, but that some in ourdays, and of _that Religion_ which carries more marks of the World, then God be thanked are met with in ours, have dared to appeardirectly against that vain Practice, which notwithstanding sits easieon many of so much a _stricter Communion_ than theirs. And thisInstance is so far from being the worse for coming from _France_, thatit is a great deal the more fit to be urged in the present debate. Forif, in a Country disposed to a _lighter Temper and Air_, where the_Church_ has greater Corruption, and the _Theater_ fewer, there canyet be whole Bodies of _Casuists_ found, disallowing the sight oftheir _Modester Plays_; Methinks it shou'd not be thought an Absurdityhere, to go about to disswade so _thoughtful_ a _People_ as we reckonour selves, from going to ours which shew so little of thatReformation to which we pretend. [Sidenote: P. Of _Conde_. _Vid. Traite de la Comedie_. ] And least this should seem to be only the sense of some retired_Divines_, I beg leave to observe that the same censure is also pass'dby a _Prince of the Blood_, as highly Esteem'd for his _Learning_ as_Birth_. And I wish his Example were follow'd here, that the shameful_Indignities_ put upon Persons of the _Highest Descent_ by those ofthe _Meanest_, wou'd stir up some excellent Spirit of that EminentRank, to shew them how much beneath them it was, to stoop so low to bethus coarsly entertained: And that it betray'd a want of _Honour_ aswell as _Religion_, tamely to see themselves as well as their _Maker_abused, and to seem pleased with that in a Croud, which said or donebefore them any where else, they wou'd be obliged to resent as thehighest Affront. At least I hope that one way or other, they will be convinced how muchit concerns them to put a stop to this Insolent Course, and find outsome other _Diversions_, till these at least are reform'd, moresuitable to the Christian Religion, and less threatning their Virtueand Fame. And such no doubt may be found, tho' some perhaps will beapt to reply, that, at this way of talking, all are condemn'd. But this I conceive is not fair, nor rightly deduced from what hasbeen said; good reasons I know are sometimes press'd with these kindof Extremities, when Men have not a mind to admit their natural force;and to hinder inferring any thing from them, they frowardly insist ontheir proving too much: And thus I think it wou'd be in those, whoshou'd offer to urge that this sort of arguing puts an end to all kindof Mirth. For are then all Diversions alike? And can there be none without suchfollies, as no Man in his sense wou'd endure? Must all easieConversation be lost, unless Men have leave to be loose and profane?And can there be no coming together of Strangers or Friends, but somenaked Vice must dance and be praised, or some Virtue made a Sacrificeof, to fill up the Feast? There may very well be, and no doubt but there is, in mostConversation, a great deal of that which shou'd never be there; andthis is what one cannot wholly avoid without leaving the World. Butcan this be reason why we must let People make to themselves new andneedless Occasions of Vanity, and lay dangerous snares in the way ofunwary People? I shou'd rather think the Argument lay; that sincethere were so many faults, in all parts of the World and divertion oflife, Men shou'd not look out for more of this Trash to offend theirCompany with, and foment the Disease, but get clear away from all theInfection they cou'd, and lay in a Stock of such agreeable and wholsomprovisions, as might enable them to treat others with Safety and Ease, and sometimes to correct the ill humours they found. But then they must not go to such _Books_ and prescriptions for these, as are full of the leaven they shou'd put out from amongst them, andcan serve for nothing else but to poyson their Food: To converse withImpiety here, is to give it all the advantage they can, it is tosurrender the Mind entirely up to whatever assaults it, without beingable to save so much as a stragling thought. For they whose _Closets_are fill'd with nothing but these, do not even pretend to resist theforce they call in, and a good Book standing idly by, will be littlesecurity, against the strong Delusions of those they read withconcent: And therefore they who wou'd have their own virtue preserved, and see more in the World, must not only avoid ill commerce abroad, but reject it at home, and employ their Retirements in preparingthemselves to appear in publick without danger, and to some kind oflife. This care, I am sure, of our selves, and this Compassion one ofanother, God and Nature and the Gospel require; and how much or howlittle soever others may be affected at this, you Sir, I dare say, will think best of your self, when you tread most in the steps of your_Saviour_, and like him, _go about doing good_: When you relieve theAfflicted, assist your Neighbours, and comfort your Friends; when youplease and benefit those that desire to hear you, and Reverence andKindness and Truth, are the Law of your Tongue. When a meek and quietSpirit adorns you, and Piety gives the grace to your looks, when yourReligious Example shines so lovely and clear, as to draw those afteryou, to whom it shews the beautiful way, and Vanity has not the faceto appear; then, and not much before then, will you think you havemade some Advance to Peace and a Crown. In hopes of that desired Success, I am, SIR, Your, &c. FINIS. These sermons preach'd upon several Occasions. By the Right ReverendFather in God, Richard Lord Bishop of Bath and Wells. Remarks upon an Essay concerning Humane Understanding: In a Letteraddress'd to the Author. Second Remarks upon an Essay concerning _Humane Understanding_; In aLetter address'd to the Author. Being a Vindication of the _FirstRemarks_, against the Answer of Mr. _Lock_, at the End of His _Replyto the Lord Bishop of_ Worcester. _The Occasional Paper_: Numb. I. II. III. IV. V. VI. VII. VIII. A Guide to the Devout Christian in 3 Parts. By _John Inett M. A. _Chanter of the Cathedral Church in _Lincoln_. A Guide to Repentance, or the Character and Behaviour of the DevoutChristian in Retirement. By _John Inett, M. A. _ Printed for _Matt. Wotton_, at the _Three Daggers_ in _Fleetstreet_.