Sed tu præcique curvis venare Theatris,Hæc loca sunt voto fertiliora tuo.—— ruit ad celebres cultissima Fæmina Ludos;Copia judicium sæpe morata meum est.Spectatum veniunt, veniunt Spectentur ut ipsæ;Ille locus casti damna pudoris habet.Lib. 1.[450]
Sed tu præcique curvis venare Theatris,
Hæc loca sunt voto fertiliora tuo.
—— ruit ad celebres cultissima Fæmina Ludos;
Copia judicium sæpe morata meum est.
Spectatum veniunt, veniunt Spectentur ut ipsæ;
Ille locus casti damna pudoris habet.Lib. 1.[450]
And afterwards relating the imperfect beginning ofPlaysat the Rape of theSabineVirgins, he adds,
Silicit exillo solennia more TheatraNunc quoque formosis insidiosa manent.
Silicit exillo solennia more Theatra
Nunc quoque formosis insidiosa manent.
ThisAuthorsome time after wrote theRemedyofLove. Here he pretends to Prescribe for Prudence, if not for Sobriety. And to this purpose, He forbids the seeing ofPlays, and the reading ofPoets, especially some of them. Such Recreations being apt to feed theDistemper, and make thePatientrelapse.
At tanti tibi sit non indulgere TheatrisDum bene de cacuo Pectore cedat amor.Enervant animos Citharæ, Cantusque, lyraqueEt vox, & numeris brachia mota suis.Illic assidue ficti saltantur amantes,Quid, caveas, actor, quid juvet, arte docet.Remed. Amor.[451]
At tanti tibi sit non indulgere Theatris
Dum bene de cacuo Pectore cedat amor.
Enervant animos Citharæ, Cantusque, lyraque
Et vox, & numeris brachia mota suis.
Illic assidue ficti saltantur amantes,
Quid, caveas, actor, quid juvet, arte docet.Remed. Amor.[451]
In hisDe Tristibus, He endeavours to make some Amends for his scandalousPoems, and givesAugustusa sort ofPlanfor a PublickReformation. Amongst other Things, he advises the suppressing ofPlays, as being the promoters of Lewdness, and Dissolution of Manners.
Ut tamen hoc fatear ludi quoque semina præbentNequitiæ, tolli tota Theatra jube.Lib. 2.[452]
Ut tamen hoc fatear ludi quoque semina præbent
Nequitiæ, tolli tota Theatra jube.Lib. 2.[452]
To the Testimony ofOvid, I could addPlautus,Propertius, andJuvenal, but being not willing to overburthen theReader, I shall content my self with thePlain-Dealeras one better known atHome.
ThisPoetin hisDedicationtoLady B, some EminentProcuress, pleads the Merits of his Function, and insists on being Billeted uponfree Quarter.Madam(says he)I think a Poet ought to be as free ofyour Houses, as of the Play-Houses: since he contributes to the support of both, and is as necessary to such as you, as the Ballad-singer to the Pick-purse, in Convening the Cullies at the Theatres to be pick'd up, and Carried to a supper, and Bed, at your Houses.Ep. Ded.[453]This is franck Evidence, and ne're the less true, for the Air of a Jest.
I shall now in the Second Place proceed to theCensuresof theState; And show in a few Words how much theStagestands discouraged by theLawsof other Countrys and our own.
To begin with theAthenians.Plut. De Glor. Atheniens.[454]This People tho' none of the worst Freinds to thePlay-House'thought aComedyso unreputable a Performance, that they made a Law that no Judge of theAriopagusshould make one.'
TheLacedemonians,Plut. Lacon. Institut.[455]who were remarkable for the Wisdom of theirLaws, the Sobriety of theirManners, and their Breeding of brave Men. ThisGovernmentwould not endure theStagein any Form, nor under any Regulation.
To pass on to theRomans.TullyCic. de Repub. Lib. 4. cited by, St. Augustine. Libr. 2. de civ. dei. cap. 13.[456]informs us that theirPredecessours'counted allStage-Playsuncreditable and Scandalous. In so much that anyRomanwho turn'dActorwas not only to be Degraded, but likewise as it were disincorporated,and unnaturalized by theOrderof theCensors.
St.Augustinein the same Book,Lib. 2. cap. 29.[457]commends theRomansfor refusing theJus CivitatistoPlayers, for seizing their Freedoms, and making them perfectly Foreign to theirGovernment.
We read inLivyDec. 1. Libr. 7.[458]that the Young People inRomekept theFabulæ Attellanæto themselves. 'They would not suffer this Diversion to be blemish'd by theStage. For this reason, as the Historian observes,Ab Histrionibus Pollui.[459]theActorsof theFabulæ Atellanæwere neither expell'd theirTribe, nor refused to serve inArms; Both which Penalties it appears theCommon Playerslay under.'
In the TheodosianCode,Playersare call'dPersonæ inhonestæ;XV. Cod. Theod. Tit. vii. p.375.[460]that is, toTranslateit softly, Persons Maim'd, and Blemish'd in their Reputation. TheirPicturesmight be seen at thePlay-House, but were not permitted to hang in any creditable Place**in loco Honesto.[461]of theTown, Upon thisTextGothofredtells us the Function of Players was counted scandalous**turpe munus.[462]by theCivil Law, L. 4. And that those who came upon theStageto divert the people, had a mark of Infamy set upon them.Famosi sunt ex Edicto.L. 1. §. 6. de his qui notantur infamia. Gothofred. Ibid. p. 376.[463]
I shall now come down to our ownConstitution. And I find by 39Eliz. cap. 4. 1. Jac. cap. 7. Thatall Bearwards, Common Players of Enterludes, Counterfeit Egyptians &c. shall be taken, adjudged and deem'd Rogues, Vagabonds, and sturdy beggars, and shall sustain all pain and Punishment, as by this Act is in that behalf appointed.ThePenaltiesare infamous to the last degree, andCapitaltoo, unless they give over. 'Tis true, the firstActexcepts thosePlayers which belong to a Baron or other Personage of higher Degree, and are authorized to Play under the hand and Seal of Armes of such Baron, or Personage. But by the laterStatutethis Privilege ofLicensingis taken away: And all of them are expresly brought under the Penalty without Distinction.
About the Year 1580, there was a Petition made to QueenElizabethfor suppressing ofPlay-Houses. 'Tis somewhat remarkable, and therefore I shall transcribe some part of the Relation.
Many Godly Citizens, and other well disposed Gentlemen ofLondon,considering thatPlay-HousesandDicing-Houses,were Traps for Young Gentlemen and others, and perceiving the many Inconveniencies and great damage that would ensue upon the long suffering of the same, not only to particular Persons but to the whole City; And that it would also be a great disparagement to the Governours, and a dishonour to the Government of this Honourable City, if they shouldany longer continue, acquainted some Pious Magistrates therewith, desiring them to take some Course for the suppression of CommonPlay-Houses,&c. within the City ofLondonand Liberties thereof; who thereupon made humble suit to QueenElizabethand her Privy Council, and obtain'd leave of her Majesty to thrust the Players out of the City and to pull down allPlay-Houses,andDicing-Houseswithin their Liberties, which accordingly was effected.Rawlidge his Monster, lately found out, &c. p. 2, 3, 4.[464]And the Play-Houses inGrace-Church-street&c. were quite put down and suppress'd.
I shall give a Modern Instance or two fromFranceand so conclude these Authorities.
In the Year 1696. we are inform'd by a DutchPrint,Gazett Roterdam: Dec. 20. Paris.[465]M.L' Archevéque appuyé&c. That the Lord Arch-Bishop 'support'd by the interest of some Religious Persons at Court, has done his utmost to suppress thePublick Theatresby degrees; or at least to clear them of Profaness.'
And last Summer theGazettsin theParis Articleaffirm.French Amsterdam Harlem Gazetts. Paris, May. 17th. 1697.[466]That the King has 'order'd theItalian Playersto retire out ofFrancebecause they did not observe hisMajesties Orders, but represented immodestPieces, and did not correct theirObscenities, and indecentGestures.'
The sameIntelligencethe next week after, acquaints us, 'that some Persons of the firstQualityat Court, who were the Protectors of theseComedians, had solicited the French King to recal hisOrderagainst them, but their Request had no success.'
And here to put an end to the Modern Authorities, I shall subjoyn a sort ofPastoral Letterpublish'd about two years since by the Bishop ofArrasinFlanders. TheReadershall have as much of it as concerns him in both Languages.
MANDEMENT
DE MONSEIGNEUR
L'Illustrissime Et Reverendissime
EVEQUE D'ARRAS
CONTRE LA COMEDIE.
GUY DE SEVE DE ROCHE CHOUARTpar la grace de Dieu & du Saint Siége Apostolique Evéque d' Arras, A tous fideles dela Ville d'Arras Salut & Benediction. Il faut ignorer sa Religion pour ne pas connoître l'horreur qu'elle a marquée dans tous les temps des Spectacles, & de la Comédie en particulier. Les saints Peres la condamnent dans leurs écrits; Ils la regardent comme un reste du paganisme, & Comme une école d'impureté. L'Eglise l' a toûjours regardée avec abomination, & si elle n'a pas absolument rejetté de son sein ceux qui exercent ce mêtier infame & scandaleux, elle les prive publiquement des Sacremens & n'oublie rien pour marquer en toutes rencountres son aversion pour cet ètat & pour l'inspirer a ses Enfans. Des Rituels de Dioceses tres reglés les mettent au nombre des personnes que les Curés sont obligés de traiter comme excommunies; Celui de Paris les joint aux Sorciers, & aux Magiciens, & les regarde comme manifestement infames;LesEveques les plus saints leur font refuser publiquement, les Sacremens; Nous avons veu un des premiers Eveques de France ne vouloir pas par cette raison recevoir au mariage un homme de cet état; un autre ne vouloir pas leur accorder la terre Sainte; Et dansles Statuts d'un prelat bien plus illustre per son merite par sa Pieté, & par l'austerité de sa vie que par la pourpre dont il est revestu, on les trouve avec les concubinaires, les Usuriers, les Blasphemateurs, les Femmes debauchées, les excommuniés denoncés, les Infames, les Simoniaque's, & autres personnes scandaleuses mis an nombre de ceux a qui on doit refuser publiquement la Communion.
Il est donc impossible de justifyer la Comedie sans vouloir condamner l'Eglise, les saints peres, les plus saint Prelats, mais il ne l'est pas moins de justifiër ceux qui par leur assistance a ces spectacles non seulement prennent part au mal qui s'y fait, mais contribuent en même temps à retenir ces malheureux ministres de Satan dans une profession, qui les separant des Sâcremens de l'Eglise les met dans un état perpetuel de peché & hors de salut s'ils ne l'abandonnnent.—— ——
Et à egard des Comediens & Commediennes, Nous defendons trés expressement à nos pasteurs & à nos Confesseurs des les recevoir aux Sacremens si cé n'est qu'ils aient fait Penitence de leur peché, donné des preuves d'amendment, renoncé a leur Etat, & repare par une satisfaction publique telle que nous jugerons à propos de leur ordonner, le Scandale public qu'ils ont donné. Fait & ordonné à Arras le quatriéme jour de Decembre mil six cent quatre-vingt quinze.Trois lettres Pastorales De Monseigneur L'Eveque D'Arras &c. A Delf. 1697.[467]
Guy Evéque d'ArrasEt plus basPar MonseigneurCARON.
Guy Evéque d'Arras
Et plus bas
Par Monseigneur
CARON.
In English thus,
An Order of the most Illustrious and most Reverend Lord Bishop ofArrasagainstPlays.
'GUY DE SEVE DE ROCHE CHOUART by the grace of God, &c. Bishop ofArras. To all the Faithful in the Town ofArrasHealth and Benediction. A man must be very ignorant of his Religion, not to know the great disgust it has always declar'd, forPublick Sights, and forPlaysin particular. The HolyFatherscondemn them in their writings; They look upon them as reliques of Heathenism, and Schools of Debauchery. They have been always abominated by the Church; And notwithstanding those who are concern'd in this Scandalous Profession; are not absolutely expell'd by a Formal Excommunication, yet She publickly refuses them the Sacraments, and omits nothing upon all occasions, to show her aversion for this Employment, and to transfusethe same sentiments into her Children. TheRitualsof the best govern'd Dioceses, have ranged thePlayersamong those whom the Parish Priests are oblig'd to treat as Excommunicated Persons. TheRitualofParisjoyns them with Sorcerers, and Magicians, and looks upon them as notoriously infamous; The most eminent Bishops for Piety, have publickly denied them the Sacraments: For this reason, we our selves have known one of the most considerable Bishops inFrance, turn back aPlayerthat came to be Married; And an other of the same order, refused to bury them in Consecrated Ground. And by theOrdersof a Bishop, who is much more illustrious for his worth, for his Piety, and the Strictness of his Life, than for thePurplein his Habit; They are thrown amongst Fornicators, Usurers, Blasphemers, Lewd Women, and declar'd Excommunicates, amongst the Infamous, and Simoniacal, and other Scandalous Persons who are in the List of those who ought publickly to be barr'd Communion.
'Unless therfore we have a mind to condemn the Church, the Holy Fathers, and the most holy Bishops, 'tis impossible to justifiePlays; neither is the Defence of those less impracticable, whoby their Countenance of these Diversions, not only have their share of the Mischief there done, but contribute at the same time to fix these unhappy Ministers of Satan in a Profession, which by depriving them of the Sacraments of the Church, leaves them under a constant necessity of Sinning, and out of all hopes of being saved, unless they give it over.——'
From the general Unlawfulness ofPlays, the Bishop proceeds to argue more strongly against seeing them at times which are more particularly devoted to Piety, and Humiliation: And therefore he strickly forbids his Diocess thePlay-HouseinAdvent,Lent, or under any publickCalamity. And at last concludes in this Manner.
'As for the Case ofPlayersboth Men, and Women, we expresly forbid all our Rectors, Pastors, and Confessours, to admit them to the Sacraments, unless they shall repent them of their Crime, make proof of their Reformation, renounce theirBusiness, and retrieve the Scandal they have given, by such publick Satisfaction as we shall think proper to injoyn them. Made and Decreed atArrasthe fourth day ofDecember 1695.
GuyBishop ofArras. &c.
I shall now in the Third Place, give a short account of the sense of thePrimitiveChurch concerning theStage: And first I shall instance in herCouncils.
The Council ofIlliberis, orCollioureinSpain, decrees,Ann. 305.Can. 67.[468]
'That it shall not be lawful for any Woman who is either in full Communion or a probationer for Baptism, to Marry, or Entertain anyComediansorActors; whoever takes this Liberty shall be Excommunicated.'
The first Council ofArles, runs thus,Ann. 314. Can. 5.[469]
'ConcerningPlayers, we have thought fit to Excommunicate them as long as they continue toAct.'
The Second Council ofArlesmade their20thCanon to the same purpose, and almost in the same words.Ann. 452.[470]
The Third Council ofCarthage, of which St.Augustinewas a Member, ordains,Ann. 397. Can. 11.[471]
'That the Sons of Bishops, or other Clergy-men should not be permitted to furnish out PublickShews, orPlays**Secularia spectacula, which manifestly comprehends the Stage.[472]or be present at them: Such sort of PaganEntertainmentsbeing forbidden all theLaity. It being always unlawful for all Christians to come amongstBlasphemers.
This last branch shews theCanonwas Principally levell'd against thePlay-House: And the reason of the Prohibition, holds every jot as strong against theEnglish, as against theRoman Stage.
By the 35thCanonof thisCouncil'tis decreed,
'ThatActorsor others belonging to theStage, who are eitherConverts, orPenitentsupon a Relapse, shall not be denied Admission into the Church.' This is farther proof, thatPlayersas long as they kept to their Employment were bar'dCommunion.
AnotherAfrican Councildeclares,Ann. 424. Can. 96[473]
'That the Testimony of People of ill Reputation, ofPlayers, and others of such scandalous Employments, shall not be admitted against any Person.'
The SecondCouncilofChaalonsets forth,Concil. Cabilon. Ann. 813. Can. 9.[474]
'That Clergy men ought to abstain from all over-engaging Entertainments in Musick orShow. (oculorum auriumque illecebris.) And as for the smutty, and Licentious Insolence ofPlayers, and Buffoons, let them not only decline the Hearing it themselves, but likewise conclude theLaityoblig'd to the same Conduct.
I could cite many more Authorities of this Kind, but being conscious of theNiceness of theAge, I shall forbear, and proceed to the Testimony of theFathers.
To begin withTheophilusBishop ofAntioch, who lived in the SecondCentury.
''Tis not lawful (says he)Libr. 3. ad Autol.[475]for us to be present at thePrizesor yourGladiators, least by this means we should beAccessariesto the Murthers there committed. Neither dare we presume upon the Liberty of your otherShews,**Spectacula.[476]least our Senses should be tinctur'd, and disoblig'd, with Indecency, and Profaness. The Tragical Distractions ofTereusandThyestes, are Nonsense to us. We are for seeing no Representations of Lewdness. The Stage-Adulteries of theGods, andHero's, are unwarrantable Entertainments: And so much the worse, because the MercenaryPlayersset them off with all the Charms and Advantages of Speaking. God forbid thatChristianswho are remarkable for Modesty, and Reserv'dness; who are obliged to Discipline, and train'd up in Virtue, God forbid I say, that we should dishonour our Thoughts, much less our Practise, with such Wickedness as This!'
Tertullianwho liv'd at the latter end of this Century is copious upon this subject; I shall translate but some Part ofit. In his Apologetick, He thus addresses the Heathens.Chap. 38.[477]
'We keep off from your publickShews, because we can't understand the Warrant of their Original. There's Superstition and Idolatry in the Case: And we dislike the Entertainment because we dislike the reason of its Institution. Besides, We have nothing to do with the Frensies of theRace-Ground, the Lewdness of thePlay-House, or the Barbarities of theBear-Garden. TheEpicureanshad the Liberty to state the Notion, and determine the Object of Pleasure. Why can't we have the same Privilege? What Offence is it then if we differ from you in the Idea of Satisfaction? If we won't understand to brighten our Humour, and live pleasantly, where's the harm? If any body has the worst on't, 'tis only our selves.'
His Bookde Spectaculiswas wrote on purpose to diswade the Christians, from the publick Diversions of theHeathens, of which thePlay-Housewas one. In his first Chapter He gives them to understand, 'That the Tenour of their Faith, the Reason of Principle, and the Order of Discipline, had bar'd them the Entertainments of theTown. And therefore He exhorts them to refresh theirMemories, to run up to their Baptism, and recollect their first Engagements. For without care, Pleasure is a strange bewitching Thing. When it gets the Ascendant, 'twill keep on Ignorance for an Excuse of Liberty, make a man's Conscience wink, and suborn his Reason against himself.
'But as he goes on,Chap. 3.[478]some peoples Faith is either too full of Scruples, or too barren of Sense. Nothing will serve to settle them but a plain Text ofScripture. They hover in uncertainty because 'tis not said as expresly thou shalt not go to thePlay-House, as 'tis thou shalt not Kill. But this looks more like Fencing than Argument. For we have the Meaning of the prohibition tho' not the sound, in the firstPsalm. Blessed is the Man that walks not in the Council of the Ungodly, nor stands in the way of Sinners, nor sits in the Seat of the Scornful.
'TheCensorswhose business 'twas to take care of Regularity and Manners,Ibid. Cap. 10.[479]look'd on thesePlay-Housesas no other thanBatteriesupon Virtue and Sobriety, and for this reason often pull'd them down before they were well built, so that here we can argue from thePrecedentsof meerNature, and plead theHeathensagainst themselves. Upon thisviewPompeythe Great, when he built hisDramatickBawdy-House, clapp'd aChappela Top on't. He would not let it go under the Name of a Play-House, but conven'd the people to a Solemn Dedication, and called itVenus'sTemple; Giving them to understand at the same time that there wereBenchesunder it for Diversion. He was afraid if he had not gone this way to work, TheCensorsmight afterwards have razed the Monument, and branded his Memory. Thus a Scandalous pile of Building was protected: The Temple, cover'd thePlay-House, and Discipline was baffled bySuperstition. But the Design is notably suited to the Patronage ofBacchus**The Play-houses were dedicated to Bacchus.[480]andVenus. These two Confederate Devils of Lust and Intemperance, do well together. The very Functions of thePlayersresemble theirProtectors, and are instances of Service and Acknowledgment. Their Motion is effeminate, and their Gestures vitious and Significant: And thus they worship the Luxury of oneIdoll, and the Lewdness of the other.
'And granting the Regards of Quality, the Advantages of Age, or Temper, may fortifie some People;Ibid. cap. 15.[481]granting Modesty secur'd, and the Diversion as it were refin'd by this Means: Yet a Manmust not expect to stand by perfectly unmoved, and impregnable. No body can be pleas'd without Sensible Impressions. Nor can such Perceptions be received without a Train of Passions attending them. These Consequences will be sure to work back upon their Causes, solicite the Fancy, and heighten the Original Pleasure. But if a Man pretends to be aStoickatPlays, he falls under another Imputation. For where there is no Impression, there can be no Pleasure: And then theSpectatoris very much Impertinent, in going where he gets nothing for his Pains. And if this were all; I suppose Christians have something else to do than to ramble about to no purpose.Ibid. cap. 22.[482]
'Even those very Magistrates who abet theStage, discountenance thePlayers. They stigmatize theirCharacter, and cramp their Freedoms. The whole Tribe of them is thrown out of all Honour and Privilege. They are neither suffer'd to be Lords, nor Gentlemen: To come within theSenate, or harangue the People, or so much as to be Members of aCommon-Council. Now what Caprice and Inconsistency is this! To love what we punish, and lessen those whom we admire! To cry up the Mystery, andcensure the practise; For a Man to be as it were eclips'd upon the score of Merit is certainly an odd sort of Justice! True. But the Inference lies stronger another way. What a Confession then is this of an Ill Business; when the very Excellency of it is not without Infamy?
'Since therefore Humane Prudence has thought fit to degrade theStage, notwithstanding the Divertingness of it. Since Pleasure can't make them an Interest Here, nor shelter them from Censure.Ibid. cap. 23.[483]How will They be able to stand the shock of Divine Justice, and whatReckoninghave theyReasonto expect Hereafter?
'All things consider'd 'tis no wonder such People should fall underPossession. God knows we have had a sad Example of this already. A certain Woman went to thePlay-House, and brought the Devil Home with Her.Ibid. cap. 26.[484]And when the Unclean Spirit was press'd in theExorcismand ask'd how he durst attack a Christian. I have done nothing (says he) but what I can justify. For I seiz'd her upon my own Ground. Indeed, how many Instances have we of others who have apostatiz'd from God, bythis Correspondencewith the Devil? WhatCommunion has Light with Darkness? No Man can servetwo Masters, nor have Life and Death in him at the same time.
'Will you not then avoid this Seat of Infection?Ibid. cap. 27.[485]The very Air suffers by their Impurities; And they almost Pronounce the Plague. What tho' the performance may be in some measure pretty and entertaining? What tho' Innocence, yes and Virtue too, shines through some part of it? 'Tis not the custom to prepare Poyson unpalatable, nor make up Ratzbane with Rhubarb and Sena. No. To have the Mischief speed, they must oblige the Sense, and make the Dose pleasant. Thus the Devil throws in a Cordial Drop to make the Draught go down; And steals some few Ingredients from theDispensatoryof Heaven. In short, look upon all the engaging Sentences of the Stage; Their flights of Fortitude, and Philosophy, the Loftiness of their Stile, the Musick of the Cadence, and the Finess of the Conduct; Look upon it only I say as Honey dropping from the Bowels of a Toad, or the Bag of a Spider: Let your Health over-rule your Pleasure, and don't die of a littleLiquorishness.
'In earnest Christian, our time for Entertainment is not yet:Ibid. cap. 28.[486]you are two craving and ill managed if you are so violentfor Delight. And let me tell you, no wiser than you should be, if you count such Things Satisfaction. Some Philosophers placed their Happiness in bare Tranquillity. Easiness of Thought, and Absence of Pain, was all they aim'd at. But this it seems won't Satisfie Thee. Thou liest sighing and hankering after thePlay-house. Prethee recollect thy self: Thou knowest Death ought to be our Pleasure, And therefore I hope Life may be a little without it. Are not our Desires the same with the Apostles,To be Dissolv'd and to be with Christ. Let us act up to our pretentions, and let Pleasure be true to Inclination.
'But if you can't wait for Delight; if you must be put into present Possession, wee'l cast the Cause upon that Issue.Ibid. cap. 29.[487]Now were you not unreasonable, you would perceive the Liberalities of Providence, and find your self almost in the midst of Satisfaction. For what can be more transporting than the Friendship of Heaven, and the Discovery of Truth, than the Sense of our Mistakes, and the Pardon of our Sins? What greater Pleasure can there be, than to scorn beingPleas'd? To contemn the World? And to be a Slave to Nothing? 'Tis a mighty satisfaction I take it, to have a clear Conscience;
To make Life no Burthen, nor Death any Terror! To trample upon thePaganDeities; To batterPrincipalitiesandPowers, and force the Devils to Resign!**By Exorcisms[488]These are the Delights, these are the noble Entertainments of Christians: And besides the advantage of the Quality, they are always at hand, and cost us nothing.'
ClemensAlexandrinusaffirmsLib. 3. Pædag. Ann. 204. cap. 11.[489]'That theCircusandTheatremay not improperly be call'd theChairofPestilence.——Away then with these Lewd, Ungodly Diversions, and which are but Impertinence at the Best. What part of Impudence either in words or practise, is omitted by the Stage? Don't the Buffoons take almost all manner of Liberties, and plunge through Thick and Thin, to make a jest? Now those who are affected with a vitious satisfaction, will be haunted with the Idea, and spread the Infection. But if a man is not entertain'd to what purpose should he go Thither? Why should he be fond where he finds nothing, and court that which sleeps upon the Sense? If 'tis said these Diversions are taken only to unbend the Mind, and refresh Nature a little. To this I answer. That the spaces between Business should notbe fill'd up with such Rubbish. A wise man has a Guard upon his Recreations, and always prefers, the Profitable to the Pleasant.'
Minutius Felixdelivers his Sense in these Words:Ann. 206.[490]
'As for us, who rate our Degree by our Virtue, and value our selves more upon our Lives, than our Fortunes; we decline your PompousShews, and publick Entertainments. And good Reason we have for our Aversion. These Things have their Rise from Idols, and are the Train of a false Religion. The Pleasure is ill Descended, and likewise Vitious and ensnaring. For who can do less than abominate, the Clamorous Disorders of theRace-Ground, and the profession of Murther at thePrize. And for theStage, there you have more Lewdness, tho' not a jot less of Distraction. Sometimes yourMimicks, are so Scandalous and Expressing, that 'tis almost hard to distinguish between theFactand theRepresentation. Sometimes a LusciousActorshall whine you into Love, and give the Disease that he Counterfeits.'
St.Cyprianor the Authorde Spectaculis, will furnish us farther.
Here this Father argues against those who thought thePlay-Houseno unlawfulDiversion, because 'twas not Condemn'd by expressScripture. 'Let meer Modesty (says he) supply theHoly Text: And letNaturegovern whereRevelationdoes not reach. Some Things are too black to lie uponPaper, and are more strongly forbidden, because unmention'd. The Divine Wisdom must have had a low Opinion ofChristians, had it descended to particulars in this Case. Silence is sometimes the best Method for Authority. To Forbid often puts People in mind of what they should not do; And thus the force of the Precept is lost by naming the Crime. Besides, what need we any farther Instruction? Discipline and general Restraint makes up the Meaning of the Law; and common Reason will tell you what the Scripture has left unsaid. I would have every one examine his own Thoughts, and inquire at Home into the Duties of his Profession. This is a good way to secure him from Indecency. For those Rules which a Man has work'd out for himself he commonly makes most use of.'——And after having describ'd the infamous Diversions of thePlay-house; He expostulates in this Manner.
'What business has a Christian at such Places as these? A Christian who has notthe Liberty so much as to think of an ill Thing. Why does he entertain himself with Lewd Representations? Has he a mind to discharge his Modesty, and be flesh'd for thePractise? Yes. this is the Consequence. By using to see these Things, hee'l learn to do them.——What need I mention the Levities, and Impertinence inComedies, or the ranting Distractions ofTragedy? Were these Things unconcern'd with Idolatry, Christians ought not to be at them. For were they not highly Criminal, the Foolery of them is egregious, and unbecoming the Gravity ofBeleivers.——
'As I have often said these Foppish, these pernicious Diversions, must be avoided. We must set a Guard upon our Senses, and keep the Sentinal always upon Duty. To make Vice familiar to the ear, is the way to recommend it. And since the mind of Man has a Natural Bent to Extravagance; how is it likely to hold out under Example, and Invitation? If you push that which totters already, whether will it tumble? In earnest, we must draw off our Inclinations from these Vanities. A Christian has much betterSightsthan these to look at. He has solid Satisfactions in hisPower, which will please, and improve him at the same time.
'Would a Christian be agreeably Refresh'd? Let him read theScriptures: Here the Entertainment will suit his Character, and be big enough for his Quality.—Beloved, how noble, how moving how profitable a pleasure is it to be thus employed? To have our Expectations always in prospect, and be intent on the Glories of Heaven?'
He has a great deal more upon this Subject in hisEpistlestoDonatusandEucratius, which are undoubtedly genuine. The later being somewhat remarkable, I shall Translate part of it for theReader.Ad Eucrat.[491]
'Dear Brother, your usual Kindness, together with your desire of releiving your own Modesty and mine, has put you upon asking my Thoughts concerning a certainPlayerin your Neighbourhood; whether such a Person ought to be allow'd the Privilege ofCommunion. This Man it seems continues in his Scandalous Profession, and keeps a Nursery under him. He teaches that which 'twas a Crime in him to learn, sets up for a Master of Debauch, and Propagates the lewd Mystery. The case standing thus, 'tis my Opinion that the Admission of such aMemberwould be a Breach of theDiscipline of the Gospel, and a Presumption upon the Divine Majesty: Neither do I think it fit the Honour of the Church should suffer by so Infamous a Correspondence.'
Lactantius's Testimony shall come next. This Author in hisDivine Institutions,Lib. 6. cap. 20.[492]which he Dedicates toConstantinethe Great, cautions the Christians against thePlay-House, from the Disorder, and danger of those places. For as he observes.
'The debauching of Virgins, and the Amours of Strumpets, are the Subject ofComedy. And here the Rule is, the more Rhetorick the more Mischeif, and the bestPoetsare the worst Common-Wealths-men. For the Harmony and Ornament of the Composition serves only to recommend the Argument, to fortifie the Charm, and engage the Memory. At last he concludes with this advice.
'Let us avoid therefore these Diversions, least somewhat of the Malignity should seize us. Our Minds should be quiet and Compos'd, and not over-run with Amusements. Besides a Habit of Pleasure is an ensnaring Circumstance. 'Tis apt to make us forget God, and grow cool in the Offices of Virtue.Ibid. cap. 21.[493]
'Should a Man have a Stage at Home, would not his Reputation suffer extreamly, and all people count him a notorious Libertine? most undoubtedly. Now the Place does not alter the Property. The Practise at thePlay-Houseis the same thing, only there he has more Company to keep him in Countenance.
'A well work'dPoemis a powerful piece of Imposture: It masters the Fancy, and hurries it no Body knows whither.——If therefore we would be govern'd by Reason let us stand off from the Temptation, such Pleasures can have no good Meaning. Like delicious Morsels they subdue the Palate, and flatter us only to cut our Throats. Let us prefer Reality to Appearance, Service, to Show; and Eternity to Time.Ibid. cap. 22.[494]
'As God makes Virtue the Condition of Glory, and trains men up to Happiness by Hardship and Industry. So the Devils road to Destruction lies through Sensuality andEpicurism. And as pretended Evils lead us on to uncounterfeited Bliss; So Visionary Satisfactions are the causes of Real Misery. In short, These Inviting Things are all stratagem. Let us, take care the softness and Importunity of the Pleasure does not surprise us, nor the Bait bringus within the snare. The Senses are more thanOut-Works, and should be defended accordingly.'
I shall pass over St.Ambrose,In Psal. 119.[495]and go on to St.Chrisostome. ThisFatheris copious upon the Subject, I could translate someSheetsfrom him were it necessary. But length being not my Business, a few Lines may serve to discover his Opinion. His15 Homily ad Populum Antiochenum, runs thus.
'Most People fancy the Unlawfulness of going toPlaysis not clear. But by their favour, a world of Disorders are the Consequences of such a Liberty. For frequenting thePlay-Househas brought Whoring and Ribaldry into Vogue, and finish'd all the parts of Debauchery.'
Afterwards he seems to make the supposition better than theFact, and argues upon a feign'd Case.
'Let us not only avoid downright Sinning, but the Tendencies to it. Some Indifferent Things are fatal in the Consequence, and strike us at the Rebound. Now who would chuse his standing within an Inch of a Fall; or swim upon the Verge of a Whirlpool? He that walks upon a Precipice, shakes tho' he does not tumble. And commonly his Concern brings him to the Bottom. The Case is muchthe same in reference to Conscience, and Morality. He that won't keep his Distance from the Gulph, is oftentimes suck'd in by the Eddy; and the least oversight is enough to undo Him.'
In his 37 Homily upon the Eleventh Chapter of St.Matthewhe declaims more at large against the Stage.
'Smutty Songs (says he) are much more abominable than Stench and Ordure. And which is most to be lamented, you are not at all uneasy at such Licentiousness. You Laugh when you should Frown; and Commend what you ought to abhor.——Heark you, you can keep the Language of your own House in order: If your Servants or your Childrens Tongues run Riot, they presently smart for't. And yet at thePlay-Houseyou are quite another Thing. These little Buffoons have a strange Ascendant! A luscious Sentence is hugely welcome from their Mouth: And instead of Censure, they have thanks and encouragement for their Pains. Now if a Man would be so just as to wonder at himself, here's Madness, and Contradiction in Abundance.
'But I know you'l say what's this to me, I neither sing nor pronounce, any of this Lewd stuff? Granting your Plea,what do you get by't? If you don't repeat these Scurrilities, you are very willing to hear them. Now whether the Ear, or the Tongue is mismanaged, comes much to the same reckoning. The difference of theOrgan, does not alter the Action so mightily, as you may imagine. But pray how do you prove you don't repeat them? They may be your Discourse, or the Entertainments of your Closet for ought we know to the contrary. This is certain; you hear them with pleasure in your Face, and make it your business to run after them: And to my Mind, these are strong Arguments of your Approbation.
'I desire to ask you a Question. Suppose you hear any wretches Blaspheme, are you in any Rapture about it? And do your Gestures appear airy, and obliged? Far from it. I doubt not but your blood grows chill, and your Ears are stopt at the Presumption. And what's the Reason of this Aversion in your Behaviour? Why 'tis because you don't use to Blaspheme, your self. Pray clear your self the same way from the Charge of Obscenity. Wee'l then believe you don't talk Smut, when we percieve you careful not to hear it. Lewd Sonnets, and Serenades are quite different from thePrescriptions of Virtue. This is strange Nourishment for a Christian to take in! I don't wonder you should lose your Health, when you feed thus Foul. It may be Chastity is no such easy Task! Innocence moves upon an Ascent, at least for sometime. Now those who are always Laughing can never strain up Hill. If the best preparations of Care will just do, what must become of those that are dissolv'd in Pleasure, and lie under the Instructions of Debauchery?——Have you not heard how that St.Paulexhorts usto rejoyce in the Lord? He saidin the Lord; not in the Devil. But alas! what leisure have you to Mind St.Paul? How should you be sensible of your Faults, when your Head is always kept Hot, and as it were intoxicated with Buffooning?'—— ——He goes on, and lashes the Impudence of theStagewith a great deal of Satir and Severity; and at last proposes this Objection.
'You'l say, I can give you many Instances where thePlay-Househas done no Harm. Don't mistake. Throwing away of Time and ill example, has a great deal of Harm in't; And thus far you are guilty at the best. For granting your own Virtue impenetrable, and out of Reach, Granting the Protection of your Temper has brought you off unhurt,are all People thus Fortified? By no means. However, many a weak Brother has ventur'd after you, and miscarried upon yourPrecedent. And since you make others thusFaulty, how can you beInnocentyour self? All the People undone There, will lay their Ruine at your Door. The Company are all Accessary to the Mischeif of the Place. For were there noAudience, we should have noActing. And therefore those who joyn in the Crime, will ne're be parted in the Punishment. Granting your Modesty has secur'd you, which by the way I believe nothing of; yet since many have been debauch'd by thePlay-House, you must expect a severe Reckning for giving them Encouragement. Tho' after all, as Virtuous as you are, I doubt not, you wou'd have been much Better, had you kept away.
'In fine, Let us not dispute to no purpose; The practise won't bear a Defence! Where the Cause is naught 'tis in vain to rack our Reason, and strain for Pretences. The best excuse for what is past, is to stand clear from the danger, and do so no more.'
One citation more from St.Chrysostom, and I take Leave. In the Preface of his Commentary upon St.John's Gospel speaking ofPlaysand other PublickShews, he has these words.