2 Tim. ii.16. But shun profane and vain bab&rehy;lings; for they will increase unto more ungodliness.
&Tic;HE Erecting of a Play-House in the Neighbourhood obliges me to warn this Congregation of the great Evil and Danger in Frequent&rehy;ing them: So that though there are many Vices in Conversation, which this Text adviseth us to avoid, I shall at present only apply the same to the publick Actings of the Stage in Comedies and Tragedies, and other Diversions of the same Na&rehy;ture, and endeavour to shew, That we ought to shun those profane and vain bablings, since a long Experience doth fully convince us, that they do increase unto more ungodliness.
In order to this it may be thought requisite, that I should prove these Diversions to be profane and vain bablings. But since this is as evident, as that the Sun shines at Noon-Day, since none in this Age deny it, except Persons of lewd Morals, and a reprobate Sense, I think, the Matter too no&rehy;torious to be at this Time insisted on, and only desire such, who doubt the Truth hereof, that they would seriously peruse the View of the Immo&rehy;rality and Profaneness of the English Stage, with the Sense of Antiquity on this Argument. By Jeremiah Collier. And also a smaller Treatise, entituled, A Representation of the Impiety and Immorality of the English Stage, with Reasons for Putting a Stop thereto, and some Questions address'd to those, who frequent the Play&rehy;Houses, or some others of those many Treatises which have been since published on the same Sub&rehy;jects; in the Perusal of which they may be fully satisfied, That the Misbehaviour of the Stage, in Respect to Morality and Religion, is intolerable, and it doth far exceed the Examples of the for&rehy;mer, and even of the Heathen Ages and Poets, and the Liberties, which they take, are often offensive to the Profession of Christianity, which plainly appears from their lewd and filthy Communication, their Swear&rehy;ing, Cursing, Blasphemy, Profaneness, and lewd Ap&rehy;plication of Scripture; their Abuse of the Clergy, to make the Religion, which they profess, vile and contemptible; and also their Giving great Cha&rehy;racters to Libertines, or Persons who scruple no Vice or Immorality, and Bringing them off with Honour and Success: How a fine Collier's View of the Stage, Page 143. Gentle&rehy;man is a whoring, swearing, cursing, smutty, atheistical Man. These Qualifications serve to compleat the Idea of Honour, and are the top Improvements of Fortune, and the distinguishing Glories of Birth and Breeding; and when all this is added to bold and daring Attempts after rich Fortunes, they are rewarded according to their Wishes, and instruct the Audience how to carry on the same Intreagues to the Ruin of other Fami&rehy;lies. In short, their Actions are chiefly designed to gratify such Persons, as are of vicious and de&rehy;bauched Principles, who fear not GOD, and re&rehy;gard not man; since it is generally from such, that they have their Wealth. Hence it is, that their Poets seldom scruple to speak Blasphemy, rather than lose a Fancy, and to affront their GOD, whilst they adore their Mistress. Hence it is, that they look upon the Regulating the Play-Houses, and Keeping them within the Bounds of Modesty and Religion, to be the greatest Persecution, and which would in the End prove the Suppressing of them. For as they have given a just Scandal to good Men; so if they had not such Acts and Expressions, which will please the bad, they must fall at once, and Necessity will compel them to take other Employments. I shall not therefore spend any Time in Proving these Things to be profane and vain bablings, but endeavour to shew you the Reasons which should induce us to avoid them, and especially that which is mentioned in the Text; because, if they are encouraged, they will increase un&rehy;to more ungodliness.
To this End let us first consider the Precepts and Examples of the Primitive Christians. It is Collier's View of the Stage, from Page 250 to Page 276. very remarkable, that the ancient Fathers have spoken most fully, against the Plays, which were used both in Rome and Greece; and, if we did quote all, which hath been said by them upon this Subject, we must transcribe a great Part of their Works, since they have written particular Books, as well as Homilies or Sermons, upon this Occasion. Lactan&rehy;tius Lactantius, lib. 6. cap. 20. wondered at the Practice of the Heathen Philosophers, who were present at the Actings of such publick Interludes, and saith, That because they are the publick Allurements of Vices, and do so effectually prevail to the Corrupting of Men's Minds, they ought to be suppressed; especially because they are not only unprofitable in Bringing us to Heaven, but are also very pernicious in Sending us to Hell.
And in Lactantius, lib. 6. cap. 21. another Place he asks this Question, Who would not look upon that Man to be very wanton and wicked, who did suffer such Acts in his own House?
And then he adds, That there is no Difference, whether we are guilty of Lasciviousness alone at Home, or encourage it by Frequenting the same pub&rehy;lickly in the Theater.
St. Cyprian Cyprianus in Epi&rehy;stolâ ad Donatum. saith, That Adultery is learned, whilst these things are seen; and the chast Matron, who goes to behold such Sights, returns Home with a corrupt and debauched Mind.
Here (saith he) Wickedness is beheld most willingly and with Delight. What then cannot such Actions persuade others to do?
And therefore he adviseth us to consider, Whether a Person can be ei&rehy;ther innocent or modest, who is present at such Things?
And as the Dr. Cave's Primitive Christianity, Book 2. Chap. 2. Page 32. Primitive Christians did con&rehy;stantly urge the Necessity of Abstaining from these Plays; so such, as owned themselves Christians, did as conscientously follow their Advice. They went not to the publick Games, nor frequented the Shows, which were made for the Diversion and Entertain&rehy;ment of the People; and this was so publickly known that the Heathens charged it upon them as a Crime. Cæcilius in Minutius Fælix Pag. 34, Oxford Edition. com&rehy;plains thus, That the Romans governed and en&rehy;joyed the World, whilst the Christians in the mean time were careful and mopish. They abstained from such Pleasures, they visited not the Shows, nor were present at the Pomps. They frequented not the pub&rehy;lick Feasts, but abhorred all such Diversions.
This Octavius, the Christian, granted to be true, when he pleaded their Defence, and said in Answer to this Charge, That Page 106. since they were endued with Mode&rehy;sty and Sobriety, they had just Cause to abstain from those evil Pleasures, their Pomps and Shows, and to condemn them as hurtful Allurements.
And he gives this Reason, because in those Acts and scenical Representations their filthy Communication is as great as their Madness, whilst the Actors speaking of Adulteries incite them, and the Stage-Players by De&rehy;scribing of Lust do inflame their Hearers.
In short, Dr. Cave's Primitive Christianity, Part 2. Chap. 2. Page 32. they thought, they could not be present at these Plays without great Sin and Shame, without Af&rehy;fronting their Modesty, and Offering a Distaste and Horrour to their Minds. They look'd upon the publick Sports and Pastimes of those Days, as the Scenes not only of Folly and Lewdness, but of great Impiety and Idolatry, as Places where the Devil eminently ruled, and reckoned those to be his Votaries, who went thither.
And as they thought it a great Crime to be present at such Sports; so they looked upon it as contrary to their Baptismal Vow. At the Time when Persons were baptized, they were Constitutiones Apostolicæ, lib. 7. cap. 42. pag. 993. among others asked these two Questions, Dost thou re&rehy;nounce the Devil, and all his Works, Powers, and Services? And dost thou renounce the World, and all its Pomps and Pleasures?
And to each of these Questions the Party answered, saying, I do re&rehy;nounce them.
And each of these Questions they supposed to be directly levelled against the Theaters. St. Cyril Cyrillus Hierosolym. Catech. Myst. Vol. 1. Page 510. expounding the Word Pomps (the Word which we still use in our Baptism, in a Question of the same Nature) expresly tells us, that thereby is meant The Sights and Sports of the publick Stage. Those Dr. Bray on the Church-Catechism, Sect. 19. pompous Spectacles, Plays, and scenical Representations exhibited in the Roman and Grecian Theaters, which, because they were so lewd, cruel, and impious, it was an early Cus&rehy;tom for the primitive Bishops and Fathers of the Church, in their Discourses to the baptized Persons, strictly to enjoin them not to frequent, or so much as once to be present or seen at such Places. They reckoned It may be observed from St. Cyril, that the Word Pompa is used to signify the Acts of the Stage, tho' that is not its only Meaning. It may also be observed, that the Word was used in this Sense both by Heathens and Christians. The Heathen in Minutius Fælix charged the Christians with this pretended Crime, Non Pompis in&rehy;terestis; and the Christians confessed the Charge, saying meritò malis voluptatibus, & Pompis vestris, & Spectaculis abstinemus. And therefore as the Word Pomps is expresly used in our Renuncia&rehy;tion at Baptism, and in our Church-Catechism; as also we ratify and confirm the same in our own Persons at Confirmation, and as the Word is of a Greek Original; so, I think, that there is Reason to take it according to the Sense of a Greek Father, and not confine it only to the Sense, in which the Latins often used it. all those Pomps as Allurements to Vice, and those Houses as so many Synagogues of Satan, and consequently, that by Renouncing the World and the Devil they also renounced them. Ac&rehy;cordingly Tertullian tells us Lib. de Spectaculis. Page 701. Edit. Basil 1562. of a Christian Wo&rehy;man, who, going to the Theater, was there possessed by the Devil; and when the evil Spirit at his Casting out was asked, How he durst set upon a Christian? he presently answered, I did but what was fit and just, for I found her upon my own Ground.
Neither is this the only Instance, which he there mentions, but he saith, that there are other Examples of those, who, while they held Communion with the Devil by Frequenting those Shews, did at the same Time fall away from the Faith.
And then he adds, For no Man can serve two Masters. What Communion hath Light with Darkness? And what Fellowship hath Life with Death? We ought (saith he) to hate those Meetings and Assemblies of the Heathen, because there the Name of GOD is blasphemed.
And after this he expostulates thus with those in his Time, Do you doubt but that in the Minute, in which you shall be present at the Synagogue of Satan, all the Angels do look down from Heaven, and behold every one who speaks the Blas&rehy;phemy, and who hears it, who lends a Tongue, and who lends an Ear to the Devil to be employed against GOD? Will you not therefore avoid that Seat of the Enemies of CHRIST, that infectious Chair, and that Air, which is polluted with such wicked and profane Discourse?
And therefore since our mo&rehy;dern Plays, which are acted in those Houses, are no less inferiour to the ancient Ones in Impiety and Lewdness than they are in Show and Pomp; we may suppose, that those ancient Fathers, if they had lived in our Days, would have expressed their Resentments now, in the same Language which they did then. Since they have such a malignant Influence upon Faith and Manners, (as it is own&rehy;ed almost by all Persons, and as it is generally complained that they have) they may be reckoned among the Works of the Devil, as well as those of former Ages, and therefore ought not to be en&rehy;couraged by such, who call themselves Christians. And since we also have been baptized, and have promised to Renounce the Devil and all his Works, as well as the vain Pomps and Vanities of this wick&rehy;ed World, and all the sinful Lusts of the Flesh, so that we will not follow, nor be led by them; we ought, as they did, to consider the Nature of our Baptismal Vow, and Prov. ii.17. beware, lest we break that Covenant, which we so solemnly made with our GOD.
That this is our present Case may be abun&rehy;dantly seen in many Books and Treatises, which have been printed on this Subject; among which I shall only mention one of the greatest Rank among us, which is Archbishop Tillotson, who in In his third Sermon concerning the Education of Children, Page 220. First Edition. one Sermon calls the Play-House the Devil's Chapel
, and the School and Nursery of Lewdness and Vice
. And in another Vol. 11, Page 319,320,321. he saith, that the Plays do intrench upon natural Modesty, and for that Reason are forbidden and condemned by the Christian Religion; and (as they are now ordered among us) are a mighty Reproach to the Age and Nation. That they are intolerable, and not fit to be permitted in a civilized, much less in a Christian Nation, and that they do most notoriously minister both to Infidelity and Vice. By the Profaneness of them they are apt to instil bad Principles into the Minds of Men, and to lessen that Awe and Reverence, which all Men ought to have for GOD and Religion. And by their Lewdness they teach Vice, and are apt to infect the Minds of Men, and dispose them to lewd and dissolute Practices. And therefore (as he adds) I do not see how any Person, pretending to Sobriety and Virtue, and espe&rehy;cially to the pure and holy Religion of our blessed SAVIOUR, can without great Guilt, and open Con&rehy;tradiction to his holy Profession, be present at such lewd and immodest Plays, much less frequent them, as too many do, who yet would take it very ill to be shut out of the Communion of Christians; as they would most certainly have been in the first and purest Ages of Christianity.
And now let us consider the Reason, which the Apostle urgeth in the Text. If we should encou&rehy;rage this Evil, it will make Way for more: And, if we do not shun these profane and vain bablings, they will increase unto more ungodliness. In vain do we pretend to a Reformation of Manners and a Re&rehy;gulation of our Youth, when such Temptations lie in their Way, which, if frequented, will certain&rehy;ly debauch them. In this Case we must expect that Youth will follow what is most agreeable to their corrupt Inclinations; and whilst the Temp&rehy;tations are equally strong on either Side, and the Heart of Man is fully set in him to do Evil, we cannot but expect, that the Consequences hereof will be fatal to some, and that the Devil will not be wanting to make Use of such Opportunities to tempt Men to Sin, until they are involved in eter&rehy;nal Destruction. The sad Experience hereof made Menander, a Heathen Poet, to say, That evil Com&rehy;munications do corrupt good Manners; which was so certain and true, that it became a Proverb in Greece, and was afterward assented to by St. Paul, who inserts the same into the holy Scriptures with a particular Caution of his own, lest we should be deceived by such Insinuations. And therefore it may not be amiss to suppose, that St. Paul, di&rehy;recting his Epistle to Timothy at Ephesus, where the Comedies of Aristophanes were frequently acted, might have a particular Reference to these Enor&rehy;mities, when he advised him to shun profane and vain bablings, because they would increase unto more ungodliness: And indeed we there find the Effects thereof, for Strabo Geogr. lib. 14. pag. 41. their Manners were loose and pro&rehy;fligate, wanton, and effeminate; and they had an In&rehy;junction in their common Discourse, Let none of ours be thrifty. And if this was the Case in a City, where they could hardly be worse, what Degene&rehy;racy must be expected in a Place professing Christi&rehy;anity, and making, at least, some Show of Reli&rehy;gion?
But it is not sufficient to speak of the Increase of Ungodliness in general; and therefore I shall mention some particular Vices, which seem, in a great Measure, to be the Effects of our present Stage and their Actings.
The first is, The Profaning of GOD's Name by Swearing, Cursing, and Blasphemy. The In&rehy;crease of this Vice is most amazing, and no one that walks the Streets is sure, that he shall not hear People calling upon GOD to damn and con&rehy;found, sometimes themselves, and sometimes others, and more particularly that the Plague may rot them. There are innumerable and intolerable Ex&rehy;amples of these Sorts in our modern Plays, as they have been fully exposed by later Authors; and these are spoken as Patterns for the Bullies of the Age to imitate. The Disappointments in Come&rehy;dies are never thought to be sufficiently express'd, nor the Passions in Tragedies to be sufficiently rais'd, until their Resentments are mixed with such hellish Language. Neither are they contented with such as are more common, because it looks as if they had not Wit enough to affront GOD more effectu&rehy;ally than their Neighbours; but they are daily inventing a continual Variety of this Nature, as if the Play-House was only a Forge to hammer out new Pieces of Armour, whereby to rebel against GOD, and bid him Defiance. They who hear them with Delight soon learn them, and afterward use them in other Places; and thus like Persons sick of the Plague (which they often call for) they carry the Infection from Place to Place, and so it overspreads the Nation.
Secondly, Murthers are often the Effects of the Stage. Many of our modern Tragedies are de&rehy;signed to shew the Success of such, who think their Wills to be a Law, who hector at, quarrel with, fight and destroy all before them. To these it is that the Actors pay Respect, give them great Ti&rehy;tles, admire their Courage, and praise their Vices, instead of Virtues. Such Sights, Bloodshed, and Murther, being shewn on a Stage, do by De&rehy;grees occasion the Spectators to be cruel and outrageous; and Men do there learn to be inhu&rehy;man. Such Persons, who are in the Heat of Youth, and are of a proud and passionate Tem&rehy;per, immediately think, that they may act the same Parts upon the publick Stage of the World, and come off with the same Success, until they are convinced of their Error, when perhaps it is too late. And it is very observable, that the great&rehy;est Persecutions, which were ever raised against the Christians, were began and carried on in Heathen Rome, where they had their Theaters, and their Tragedies were most frequently acted. This made them more cruel and delight in Bloodshed, inso&rehy;much that, at last, the Martyrdom of the Saints be&rehy;came their Diversion, and Christians were in Rea&rehy;lity brought forth, and devoured by wild Beasts, to make Pastime for those, who had pleased them&rehy;selves with such Resemblances. And since the Reformation it is as remarkable, that the most dread&rehy;ful Persecutions against the Protestants, and all their Designs to destroy our Religion, have either been begun, or, at least, carried on and promoted by that City. This is the great Whore, who hath been diverted by the Theaters, Carnivals and Jubilees; and, as she was addicted to such Sports and Pastimes, it may be the less wondered at, that in all Ages she hath made herself so drunk with the Blood of the Saints. And even, among our&rehy;selves, it will be difficult to find one Instance of a Challenge or a Duel, except among such, whose Spirits have been warmed by being present at such a Furnace as this. But, having seen such Things in jest, they lose their Lives in earnest.
Thirdly, Adulteries and Whoredoms are the com&rehy;mon Effects of the Stage. In one of our Plays Gibraltar. Page 6. Line 9. Whores are dog-cheap here in London. For a Man may step into the Play-House Passage, and pick up Half-a-dozen for Half-a-crown.
an Actor boasts, that this Effect is so visible in their Neighbourhood, that their Hearers can&rehy;not fail of Opportunities for such a Purpose. And indeed the notorious Immodesty, both in Words and Actions, which are there both heard and seen, the filthy Songs which are there sung, and the Musick framed by the Composers with such Notes, as will most affect the Passions, are but as so many Temptations to Lust, and serve only to instruct the Hearers, how to carry on their own filthy Designs, that so, at their Departure thence in a mix'd Company, they may go (if possible) to a worse Place, and be the real Actors of what was thus represented. Neither do the Effects stop here. These Songs are taught to young Ladies to sing, before they are sensible what they mean, and so the Parents pay for the Ruin of their own Chil&rehy;dren. Thus they learn Love-Songs, and such as are frequently intermix'd with Smut, and even Mo&rehy;tives to Lust: These they are obliged frequently to repeat, before they can learn them, and the Musician seldom fails to set the worst Part off to the greatest Advantage; sometimes by a frequent Repetition of the Words, sometimes by Affecting Divisions, and always by such soft Notes, which, they too well know, will work upon that Passion. This of course makes them wanton, and so they think of Husbands, before they are capable to choose for themselves. Thus they are soon en&rehy;snared to gratify their Passions, by others who on&rehy;ly catch at their Fortunes; and are often tempt&rehy;ed to worse Acts, which prove the Ruin of them&rehy;selves, and the Sorrow of their Parents. Thus our noble Science of Musick is debased, and, like Cannon taken by the Enemy, is directly levelled against the first Proprietor. It was, at first, in&rehy;tended in the Church of GOD to set forth his Glory both in publick and private, and be a Help to us in our Way to Heaven; but, instead of this ancient Design, it is abused to his Dishonour, and there is very little private Use made of it, un&rehy;less it is to debauch Mens's Morals, to heighten their Lusts, and send them directly into the Road to Hell. Good Men may wish, and pray, and endeavour for a Regulation; but it must be an over-ruling Providence which can effect it, and to him alone in such a Case must the Glory be given.
Fourthly, Idleness is the common Effect of the Stage. It is with great Difficulty, that Youth are kept to Labour and Industry; and therefore all Temptations to the contrary are prejudicial. But, when such leave their Callings to go to the Plays, it is but seldom, that the Masters have any Com&rehy;mand of those who are under them. They have a strange Inclination to go thither again and again; and so all necessary Business shall be neglected to gratify their Fancy. Besides, it is usually late, before the Plays are ended, and, if the Company is large, the Heat of the Place will make them thirsty. This exposeth them to go to Taverns and Alehouses, and then it is so much the later, before they return Home. By this Means Families are disordered, and forced to keep unseasonable Hours, and therefore they cannot be so early about their lawful Callings. After this, such Youth think themselves too good to be confined, and grow weary of the Station, in which GOD hath placed them. Thus the Principles of Idleness and Extravagancy are strangely infused into such People, as resort to these Places, which often tend to their utter Ruin. This may be an Argument to persuade all Trades&rehy;men and Shopkeepers to restrain their Children, Servants, and Apprentices. If they are suffered to go thither, they will be apt to frequent them; and, if they have no Money of their own for such a Purpose, they will be apt, as Occasion requires, to steal it from their Parents and Masters, which being done by little and little, it may be long before it is missed in the Way of Trade, and after that it will be impossible to know how much they have been injured.
Fifthly, Contempt of all Religion is too often the Effect of the Stage. As such Persons seldom scruple to speak the most horrid Blasphemies, as a Diversion and Entertainment to their Company; so we cannot expect, that they, who are delighted with such Things, can be reckoned Men, who have any Sense of the Honour of GOD, or Fear of his Judg&rehy;ments. Nothing is more common here for such, than to affront their Maker, and make a Goddess of their Mistress, to think of no Heaven, except in her Company, and no Hell, but to be kept from her. This and much more, which one would tremble to relate, is the Language of the Play&rehy;House, and indeed some of the best. An Author in the latter End A short View of the Profaneness and Immorality of the English Stage; by Jeremiah Collier; the first Edition whereof was about the Year 1686. of the last Century, speak&rehy;ing of this A short View of the Stage, Chap. 2. Page 56, &c. Subject, quotes out of the print&rehy;ed Plays, then extant, several Examples, where Page 60. the Service of GOD in a Church and Pray&rehy;er is ridiculed, where they Page 61. swear by Maho&rehy;met, Page 81. contemn even Heaven itself, and Page 61. give the Preference to a Turkish Paradise; where Page 63. they make a Just of their Baptismal Vow, where Page 81. they look upon Providence to be a ridiculous Superstition, and affirm, Page 78, and 147. that none but Block&rehy;heads pretend to Religion. In one of their Plays, Page 66. like Lucian and Celsus, they deride the Resur&rehy;rection. One Page 68. speaks against the Immortality of the Soul, and Page 67. another brings in a lewd Ita&rehy;lian Proverb for Authority, in Contempt of the holy Scriptures. All this was in the Infancy of this Impiety, which is now grown up to a Mon&rehy;ster. Since this we have had the Devil Thus an Actor speaks to the Devil in the British Enchanters, in order to gratify his private Revenge. Page 12. Line 22. See it perform'd &horfill; and thou shalt be,Dire Instrument of Hell, a God to me.
directly owned as a GOD, in Defiance of the first Com&rehy;mandment, he is called The British Enchanters, Page 16. Line 2.
Forbear, rash Mortal, give thy Frenzy o'er
For now thou tempt'st a more than mortal Power.
a more than mortal Power
; and the Inference is, that it is a Rash&rehy;ness and Folly to resist him, not without a profane Allusion to that Text of Scripture, Deut. vi.16. Matth. iv.7. Thou shalt not tempt the LORD thy GOD
. Here we have the See the Book intituled, A serious Remonstrance in Behalf of the Christian Religion, against the horrid Blasphemies and Impieties, which are still used in the English Play-Houses, to the great Dishonour of Almighty GOD, and in Contempt of the Statutes of this Realm, particularly Chap. 7. or, The Divine Attributes ascribed to the Devil on the Stage, Page 76 to Page 90. Eternity, the Omnipresence, the Wisdom and Knowledge, the Goodness, the Truth, and the Vengeance of GOD, in plain English, attri&rehy;buted to the Devil. Accordingly he is frequent&rehy;ly pray'd to, and mentioned instead of GOD, in their serious Ejaculations. In one The Metamorphosis, Page 14.
Hail, Powers beneath, whose Influence imparts
The Knowledge of infernal Arts;
By whose unerring Gifts we move
To alter the Decrees above,
Whether on Earth, or Seas, or Air,
The mighty Miracle we dare.
That is, Wherever the Actors come, they set the great GOD of Heaven at Defiance, provoke him to enter into Judgment, and even dare him to do his worst. This is but the third Part of the Song, which concludes with invoking the Help, and craving the Assistance of these infernal Powers; but I suppose that the Reader doth not desire that I should transcribe any more, since, if GOD should enter into Judgment, all the Blood of the Nation is not sufficient to atone for this.
Comedy there is a Song directly in Praise of the Devil, and the Matth. xxviii.9. Salutation of our SAVIOUR to his Apostles after his Resurrection, and of Luke i.28. the An&rehy;gel to the Virgin Mary, is not only in Mack&rehy;beth, Page 4. Line 34,35,36. and Page 5. Line 9,10,11,15. The Word is Hail, which is now grown obsolete and out of Use, and others are come up instead of it; so that on our present Stage, it hath neither Wit nor Sense, but as it is a profane Burlesquing of the sacred Scriptures. ano&rehy;ther Place put into the Mouth of a Witch; but here it is given as a Compliment to these Powers be&rehy;neath, who are there represented as altering the divine Decrees; and it is farther added, that the Actors, wherever they come, do in this Manner provoke the Divine Justice, and dare even the GOD of Heaven to do his worst. In The Recruiting Officer, Page 50. Line 32. Look ye, fair Lady, the Devil is a very modest Person, he seeks no Body, unless they seek him first; besides, he is chain'd up like a Mastiff, and cannot stir, unless he is let loose.
This Expression makes the Petition very impertinent, which Our SAVIOUR hath commanded us to use, Lead us not into temptation, but deliver us from the evil
; and gives the Lie to the Expression of St. Peter, 1 Epist. v.8. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.
a late Play, frequently acted, the Devil is expres&rehy;ly said to be a very modest Person, with other Ex&rehy;pressions, too vile to be mentioned in this Place. In the Old Testament we are strictly charged Exod. xxii.18. not to suffer a witch to live
, and the New Gal. v.19,20. Witchcraft is mentioned as the works of the flesh
, and that they, who do such things, cannot inherit the kingdom of GOD.
In a Play, very frequently acted at this Time, we have Mackbeth, Page 39. l. 38. and p. 44. l. 9. Musick, and Ibid. p. 24. l. 32. p. 25. l. 19. p. 39. l. 38. p. 40, l. 1,17 and 23. Songs, and Ibid. p. 25. l. 19. p. 26. l. 6 and p. 44. l. 9. Dances for Witches; they enter Ibid. p. 3. l. 22. flying upon the Stage, and Page 1. l. 14. go off again in the same Manner, and Ibid. p. 41, &c. Act 4. Scene 1. a whole Train of Witchcraft is imitated. In their Discourse Ibid. p. 3. l. 23. they talk of commanding the Winds, and ma&rehy;king foul Weather to the Distress of Mariners, and Revenge of themselves. In one of their Songs they give us an Account Ibid. p. 25. l. 19. of their merry Way of Living, and that Ibid. p. 40. l. 18. all Things go fair for their Delight; and after that Ibid. p. 40. l. 23.
Oh, what a dainty Pleasure's this,
To sail i'th' Air,
Whilst the Moon shines fair,
To sing, to toy, to dance, and kiss!
Over Woods, high Rocks, and Mountains,
Over Hills, and mighty Fountains,
Over Steeples, Towers, and Turrets
We fly by Night 'mongst Troops of Spirits.
No Rings of Bells to our Ears sounds;
No Howls of Wolves nor Yelps of Hounds:
No nor the Noise of Water's Breach,
Nor Cannons Throats our Heights can reach.
From all the deceits of the world, the flesh, and the devil, Good LORD deliver us.
they solemnly com&rehy;mend Witchcraft, in a large Song for that Purpose. From this Play we may see what Freedom they take on all Occasions with the sacred Scrip&rehy;tures. In these Books we are told, Job xxviii.26. Psal. xviii.11,12,13,14. Psal. xxix.3. that it is the glorious GOD, who makes a decree for the rain, and a way for the lightning and the thun&rehy;der, and Psal. cxxxv.7. brings the winds out of his trea&rehy;sures. Here we have these Things represented as Ri&rehy;naldo, p. 45. l. 23. The British Enchanters, p. 16. l. 19. p. 33. l. penult, and p. 34. l. 8. raised by Devils, and also Mackbeth, p. 1. Act 1. Scene 1. and p. 3. l. 21. Where Showers are added, and the Witches speak thus to one another,
When shall we three meet again,
In Lightning, Thunder, and in Rain.
by Witches, and their Diverting themselves at such a Time. The Scriptures, speaking of the Glory of GOD, say, Psal. civ.3. That he maketh the clouds his chariot, and walketh upon the wings of the wind
. And a like Expression is used by an Actress on the Stage, when she speaks of Mackbeth, Pag. 39. line penult.
Hark! I am call'd, my little Spirit (see)
Sits in a foggy Cloud, and stays for me.
the Devil sitting in a fog&rehy;gy Cloud at the same Time. And to add but one Instance more, The The Prophet Micaiah describes the Majesty of GOD in this Manner, 1 Kings xxii.19,20,21,22. I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go and fall at Ramoth Gilead? And there came forth a spirit and stood before the LORD, and said, I will persuade him. And the LORD said unto him, Where&rehy;with? And he saith, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt per&rehy;suade him, and prevail also. Go forth, and do so.
Words of the LORD; sitting upon his throne, are put into In Mackbeth, Page 38. Line 34. the Devil thus speaks to his Witches.
&horfill; I shall, e're Night,
Raise from the Center such a Spright,
As by the Strength of his Illusion
Shall draw Mackbeth to his Confusion.
For the same Purpose, they utter three ambiguous Prophecies to make him bold, Page 43. Line 6,9, and 17, which being taken in a wrong Sense, was the Cause of his Destruction, and added a greater Reputation to the Oracles of the Devil, See Page 59. Line 25. for the two first, and Line 17. for the other.
From the crafts and assaults of the devil, from thy wrath and from everlasting damnation, Good LORD deliver us.
the Mouth of the Devil, that he may vie with him upon the like Occasion, when he speaks to his Witches, as the blessed GOD did to his holy Angels. In short, we have Reason to believe, that the con&rehy;stant Ridiculing, Burlesquing, and Exposing the sacred Scriptures with such a general Approbation from the Audience, is a great Reason of the In&rehy;fidelity of the present Age; and hath made others so bold, as to treat the Prophecies of the Old Testa&rehy;ment, and the Miracles of Our SAVIOUR in the New, with such Scorn and Contempt, and as Cheats and Impostors, the like whereof cannot be met with since the Creation of the World: For he, who will read but a few Pages in these printed Books, may soon perceive, that they are the per&rehy;fect Imitators of the Play-House Language.
Lastly, It is a Question, how far the Stage hath en&rehy;couraged even the frequent Robberies on the Roads, and in the Streets. There is something new and surprizing, which offers it-self on this Head. In a late Play, which hath had a prodigious Run, to the Scandal of this Nation, we have a The Beggars Opera Drama. Crew of Beggars, made so by their own Vices and Extrava&rehy;gancies. The Women, without any Sense of Decency, own themselves to be common Page 30. line 26. and 30. p. 31. l. 7,12,19,21 and 23. Whores, and seem to glory in their shame; and, to supply their Necessi&rehy;ties, they take to Page 29 and 30. Picking of Pockets and Shop&rehy;lifting, and Page 24,25 and 26. the Men are for Robbing on the Highway. Here we have Page 2. line 31; and p. 9, l. 7. Methods chalked out to train up Persons to Stealing. Here we have Page 8. line 13. p. 30. l. 15. Picking of Pockets encouraged, Highway Robberies pleaded for both in Page 24, throughout. Prose and Page 26. l. 31. in Verse, with Page 25. l. 17. Methods for Intelligence, and Page 5. l. 14 and 22. Murders allowed in such Cases. Here we have also a Page 30. l. 1,5,8. Toleration for Going off with the Goods of the honest Tradesman. Here the Laws, which are made in such Cases, are Page 24. l. 17. exposed. Here we have Page 21. l. 11. p. 24. l. 27 p. 53. l. penult. p. 54. l. 2. p. 68. l. 12. p. 72. l. 5. and p. 74. l. antepenult. the Courtiers, and Page 9. line 35. p. 28. l. 30. and p. 29. l. antepenult. Court Ladies Page 1. l. 12. p. 38. l. 5,12, and 18. States-Men Page 6. l. 11. p. 11. l. ult. Lords, Page 6. l. 11. p. 15. l. 12. Gentlemen, and Page 15. l. 22. p. 16. l. 6. p. 21. l. 11, and p. 31, l. 31. Lawyers, treated with the utmost Scorn and Con&rehy;tempt, for no other visible Reason, but because they desire to be secure in the Possession of their own, and are therefore willing to put the Laws in Execution against such Practices as these. Here we have Page 1. l. ult. a Thief-Advocate, who acts both against Rogues and for them; that is, Page 16. l. 11. he receives stolen Goods, and Page 7. l. 23. p. 55. l. 24. and p. 57. l. 16. disposes of them, both at Home and Abroad, and Page 14. l. 24, and p. 39. l. 23. some&rehy;times to the right Owners. His Business is to teach them how Page 2. to plead, to Page 2. l. 1. encourage Cheats, to Page 2. l. 10. soften the Evidence, Page 66. l. penult. to sinke them, or Page 68. l. 6. nail up their Lips, as Page 67. l. penult. in his Power. This he doth, when the Person (as he calls it) is Page 4. l. 1. active and industrious, and to save them from Transportation, because he can get more by their Stay at Home. He hates Page 3. l. penult. a lazy Rogue (as he calls him) he Page 4. l. 1. saves the worst, condemns Page 4. l. 22. such as he hath the least Profit by; such who dispose Page 4. l. 10, and 16. of stolen Goods without his Knowledge, and especially those who would live honest. He hath Page 1. l. 1. a large Book of Accompts before him, and Page 12. l. 8. his Daughter is a very considerable Fortune. The principal Actor is Page 24. the Captain of a Gang of High&rehy;waymen, with these he meets at a Tavern; there are eight by Name, and others which are nameless. Here they plead for their Practice, and en&rehy;courage each other with the utmost Encomiums. This Actor hath Viz. Polly Peachum, the Daughter to the Thief-Advocate, and Lucy the Daughter of Lockit, the Keeper of Newgate. two Wives at a time, at least in all outward Appearance. He hath Page 28. l. 15. eight Whores with him at once in the Tavern, and Page 74. l. 12. and four Women more follow him with a Child a-piece. This is the Reason, that Page 7. l. 1. p. 10. l. 3. p. 11. l. 23. p. 14. l. 8. p. 15. l. 8. p. 16. l. 33. p. 17. l. 21. p. 37. l. 3. p. 39. l. 36. p. 40.l. 7. p. 42. l. 26. p.61. l. 22. Mar&rehy;riage is so frequently ridiculed, as also Page 18. l. 9, and p. 34. l. 28. con&rehy;jugal Affection in a married State; and Adultery, Whoredom, Polygamy, and Intriguing with Wo&rehy;men are so frequently pleaded for, both in Prose and Verse, according to the constant Practice of our modern Comedies. The Captain of the High&rehy;waymen declares himself a common Page 27. l. 11. with a Song in Praise of it, l. 18. so also p. 29. l. 10. p. 30. l. 30, and p. 43. l. 16. Whore&rehy;monger. For his Robberies he is committed to Newgate, which for this Reason is made Page 49. l. 2. a Scene on the Stage, and treated as a Jest rather than a real Punishment. Here we have Page 70. l. 4. a Dance of Prisoners in Chains. Here we have Page 41. l. 7. p. 47. l. 10. Plots for Escape, drawn up to Perfection for the Encouragement of such, who like these Courses. Here we have a Page 70. l: 12, and ult. p. 71. l. 2,7 and 10. Scene of Drunkenness to allay the Fears of an Execution. In this the Page 74. l. 2. and 4. Villain places all his Hopes; Adds to this, that he and Page 5. l. 6. p. 32. l. 3. p. 44. l. 15. p. 69. l. 11 and 17. p. 73. l. 2, and p. 74. l. 15. others also ridicule and burlesque the fatal Cord, as rather to be chosen than some temporal Misfortunes, and at last resolves to die Page 70. l. 17, and p. 71. l. 7. more like a Martyr than a Malefactor. Af&rehy;ter all this the Villain gets clear, is Page 75, Scene the last. the prin&rehy;cipal Hero of the Play, takes to the principal Actress for his Wife, who shew'd her Affection in the worst of Times, and he gives his bare Word, that he will be constant to her, and makes an honourable Exit, without any other Sign of Repen&rehy;tance for, or a Reformation from his former Vil&rehy;lanies. If then our Prisons are filled with Persons for capital Crimes: If our Roads are infested with Robbers abroad, and our Streets with others near&rehy;er home: If Tradesmen cannot stir out for Fear of being knock'd down, and their Goods cannot be safe in their own Shops, it must be allowed, that the Poets, Actors, and Audience have given the greatest Encouragement to all these Misfortunes, and have done their utmost to shock the Autho&rehy;rity of the Laws, which are made to restrain them, and render the Punishments inflicted in those Cases as most contemptible.
Since therefore these profane and vain bablings do (as the Text saith) increase unto more ungodli&rehy;ness; this should exhort all such, who pretend to a Sense of Religion, or Love to their own Souls, to avoid them. Such evil communications will cor&rehy;rupt good manners, and therefore let us not be decei&rehy;ved. You cannot after such a Warning pretend to Ignorance, and therefore the Crime must be wilful and inexcusable. It is universally reckoned a Scan&rehy;dal for any Clergyman to be seen in such Places; and therefore that, which is scandalous in one Or&rehy;der, must be disreputable in others. When Eusebii Historia Ecclesiastica, lib. 3. cap. 28. alias 25. St. John the Apostle saw Cerinthus the Heretick in the same Bath with him, he immediately with&rehy;drew himself, and advised others so to do, lest the Judgments of GOD should overtake them for being in such Company; and certainly we have as much Reason to take his Advice, in Relation to the Play-House. What Tertullus falsly said of Acts xxiv.5. St. Paul, is too true of such Actors, We have found such Men to be pestilent Fellows, loimon, a Plague
; and therefore we should do by them, as we do by others, who are afflicted with such a Distemper. Now if we are afraid of a Disease, which will only kill the Body; how much more should we fear that Contagion, which, if not prevented, will destroy both body and soul in hell? Let us re&rehy;member the Charge, which GOD gives us in the Text, and not only there, but also in other Places of Scripture. Thus it is Eph. v.11,12. Have no fellowship with the unfruitful works of dark&rehy;ness, but rather reprove them; For it is a shame even to speak of those things, which are done of them in secret.
So Prov. xiv.14. &c. Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away; For they sleep not, except they have done mischief; and their sleep is taken away, except they cause some to fall. For they eat the bread of violence, and drink the wine of deceit.
And Psalm. i.1,2. Blessed is the man, that hath not walked in the cou&rehy;nsel of the ungodly, nor stood in the way of sinners, and hath not sate in the seat of the scornful. But his delight is in the law of the LORD, and in his law will be mediate both day and night.
If these Places were not frequented, they would fall of course; and, when the Hope of their Gains was gone, they might betake themselves to some re&rehy;putable Method for a Livelihood. However, if some Men should be so obstinate and refractory, as to take no wholesome Advice in this Case; yet, one would think, that such Women, who have any Regard to their Reputation, will shun those Places. One would think, that such filthy Discourse would be very affronting in Conversation, and not to be endured by any young Lady, who values her Cre&rehy;dit. And one would think it strange, that such Liberties, which they would justly resent in pri&rehy;vate Conversation, should entertain and please them on the publick Stage. In short, their Going thither seems to be no other than Spending their Mo&rehy;ney to hear themselves abused, and their Modesty af&rehy;fronted; and in such Case it is much better to stay at Home. To suppose that such can like it, is a gross Reflection on their Virtue; and therefore it may rather be hoped, that they will take Care not to expose themselves. To sit contentedly and hear a Parcel of such lewd, wanton, and smutty Discourse, both in Prose and Verse: To see such Plots and Contrivances carried on both for Whoredom and Adultery without Detestation, makes the Rakes of the Town think, that these are as bad as themselves, and that it is not a Sense of the Sin, but rather of some temporal Inconveni&rehy;encies, or Want of Opportunity, which restains them from Committing the like. This exposeth them to such Adresses, which they themselves abhor; and then, being afraid wherever they go, they wish too late, that they had never given the Occasion.
Lastly, Let us all be exhorted to put up our Prayers to GOD, First, For those who frequent such Places, that they may see their Error, repent of their Sin and Folly, and do so no more. If neither Sermons nor Advice can prevail; yet we know not but our Prayers may reach them, and GOD may have Mercy on them for our Sakes. Secondly, Let us pray to GOD for the whole Na&rehy;tion, that he would not lay these Sins to our Charge, but try and spare us a little longer. Never was there a greater Occasion for this than now. Do we think that there is a GOD? and that he is the Creator and Governor of the World and all that is therein? Can we Gal. vi.7. think that he will be always thus mocked, insulted, and provoked? that he will suffer his Isai. xlii.8. glory to be given to another, and his Praise to the Devil, his greatest Enemy? and that he will not, at last, shew his Resentment and Indignation? The Prophet Je&rehy;remiah saith, Jer. vi.29,30,31. that when such wonderful and hor&rehy;rible things are committed in the land, and the people love to have it so, then GOD exert his Authority.
Shall I not visit for these things
, saith the LORD? And shall not my soul be avenged on such a nation as this
? And St. Paul adds, Rom. i.32. and ii.1. to 12. that when Men know the judgments of GOD, that they who commit such things, as Witchcraft and diaboli&rehy;cal Representations, are worthy of death, they have pleasure in those that do them, they are most inexcusable. They despise the riches of the goodness, and forbearance, and long suffering of GOD; not know&rehy;ing that his goodness should lead them to repentance. And after their hardness and impenitent heart, they treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgments of GOD; who will render to every man according to his deeds. These old Distempers are more difficultly cured; and therefore we may dread, that Ad pœnam tardus Deus est, ad prœmia velox;
Sed pensare solet vi graviore moras.
the Medicine of his Wrath will be more severe at last. Let us then pray to him, that if the crying Sins of this Nation are too great to be winked at, and his Patience is provoked to Fury, yet he would at least spare those who are innocent, and keep them&rehy;selves pure from the Pollutions of the Age; that he would hide them, in particular, under the Hol&rehy;low of his Hand, until his Indignation is over&rehy;past; that he would make a Mal. iii.17,18. Distinction between the righteous and the wicked, between him that serveth GOD, and him that serveth him not; that he would Ezek. ix.4,5,6. set a mark upon the foreheads of them that sigh, and that cry for all the abominati&rehy;ons, which are done in the midst of the Land. That if he deals with us as with Sodom, for those Sins in which we imitate them; yet that every just Lot, who is grieved to hear of such Things, may be 2 Pet. ii.6,7,8,9. preserved from the Flames. That if he should say, Ezek. xiv.12 to 21. Sword, go through the land, to cut off from it man and beast, and make it desolate; or if he should cause noisome Beasts to pass through it, or visit us according to his daily Threatenings with the Famine or the Pestilence; yet such Men as Noah, Daniel, and Job, who are found in it, may deliver their own souls by their righteousness. And that whenever he is pleased again to visit us in Mercy, to lift up the light of his countenance upon us, and give us peace; the Sense hereof may work such a Reformation in our Hearts, that we may no longer be guilty of such Provocations, but we may devote ourselves to his Service, like such as are preserved by him. To conclude, Let us all pray to GOD to give us his Grace, that we may shun these profane and vain bablings, since we find by daily and woful Experience, that they do increase unto more and more ungodliness. That we may de&rehy;light ourselves in his Commandments, and say with holy David, Psal. cxix.113. I hate vain thoughts
, or them that imagine evil Things; but thy law do I love
. That instead of these profane, wanton, and un&rehy;godly Songs and Ballads, which are daily coined in this Mint of Iniquity, and tend only to the Nourishing of Vice and Corrupting of Youth, we may refresh our Souls with such Psalms, di&rehy;vine Hymns and Anthems, and such heavenly Hallelujahs, which an Angel may sing, or a Mar&rehy;tyr may hear; and which will be so far from Leav&rehy;ing a Sting of Conscience behind, that we may repeat them with Satisfaction on a Dying-Bed. Such Mu&rehy;sick as this would revive our Souls in the greatest Affliction; and, whilst we taste of such Enjoyments in this World, they will be but as Earnest of far greater, which we shall enjoy in the World to come.
―
APPENDIX.
&Iic; Suppose that it will be urged, in Vindication of the Stage, that some of the Plays here mention'd are of an ancient Date, and are now out of Use.
To this it may be answered, that if this is true, yet it cannot be ex&rehy;pected, that every Clergyman, who attacks the Profaneness and Lewdness of the Play-House, must have read the Stage quite through, or can be Judge, what are acted there, and what are not. The Reading of one or two, which are most frequented, will give a Man a Surfeit, who hath any Sense of Religion, and by these he may easily guess at the rest. However, this Objection is of no Force. First, Because they take the oldest Plays, which are fittest for their Purpose. Thus the Tragedy of Mackbeth continues in Esteem; and no visible Reason can be given for it, but because the Pleasures of Witchcraft are set forth to the greatest Advantage, and herein we have a full Account of the infallible Fore-knowledge of the Devil. Secondly, Those Plays, Love for Love, and Tunbridge-Walks, &c. which were justly exposed by Collier, at the first Attack upon the Stage, as most scandalous for Swearing, Cursing, Smut, Burlesquing the sacred Scriptures, and all other Sorts of Profaneness, continue still to be acted with the same Applause as formerly. To this may be added, that a Book was printed in the Year 1706, intituled, The Evil and Danger of Stage-Plays, shewing their natural Tendency to de&rehy;stroy Religion, and introduce a general Corruption of Manners, in almost two thousand Instances, taken from the Plays of the two former Years, against all the Methods lately used for their Reformation
; and since this another was printed in the Year 1719, intituled, A Serious Remonstrance in Behalf of the Christian Religion, against the horrid Blasphe&rehy;mies and Impie&rehy;ties, which are still used in the Eng&rehy;lish Play-Houses, to the great Dishonour of Almigh&rehy;ty GOD, and in Contempt of the Statutes of this Realm, shewing their plain Tendency to overthrow all Piety, and advance the Interest and Honour of the Devil in the World; from almost seven thousand Instances, taken out of the Plays of the present Cen&rehy;tury, and especially of the five last Years, in Defi&rehy;ance of all Methods hitherto used for their Reforma&rehy;tion.
Among others there are these Chapters, where&rehy;in the Contents are fully proved.
Chap. 2. The Name of the Devil is frequently mentioned on the Stage, where Men are also turned into Devils, and crowned with Success.
Chap. 3. Witchcraft and Magick encouraged by the Stage.
Chap. 4. The Devil honoured by the profane Swear&rehy;ing of the Stage.
Chap. 5. The Devil honoured by the profane Cur&rehy;sing of the Stage.
Chap. 6. Representations of divine Worship as paid to the Devil on the Stage.
Chap. 7. The Divine Attributes, particularly his Eternity, Glory, Omnipresence, Wisdom, Knowledge, Power, Goodness, Truth and Vengeance, ascribed to the Devil on the Stage.
Chap. 8. The Scriptures perverted to the Honour of the Devil.
Chap. 9. Religion, Virtue, and the Worship of GOD visited on the Stage.
Chap. 10. The Liturgy and the Articles of the Christian Faith burlesqued by the Stage.
Chap. 11. Virtue exposed by the Stage.
Chap. 12. Atheism and Profaneness promoted by the Stage.
Chap. 13. Vice encouraged by the Stage.
Chap. 14. The Stage a declared Enemy to all Reformation.
Chap. 15. Heaven, the Abode of GOD, exposed on the Stage.
Chap. 16.Hell, the Prison of the Devils, magni&rehy;fied on the Stage.
Chap. 17. Other Ways, whereby the Devil is also honoured, and his Interest directly promoted by the Stage.
Chap. 18. The Blessed GOD treated with Contempt upon the Stage.
Chap. 19. The Works of Creation and Providence exposed upon the Stage.
Chap. 20. The Holy Scriptures burlesqued by the Stage.
Neither of these Books have yet been answered, neither hath there been any Method taken for their Reformation. They wholly act as their Interest guides them, without any Restraint; and we too plainly see, that their Interest guides them to pick out the worst Plays, which were ever acted in all Ages and Places. So that whatever hath been written upon this Subject, and any Quotation from any of their Plays, is of full Force at this Time, and may be alledged against their present Practice.
Secondly, It is urged in their Vindication, That they are obliged to make profane Persons speak and act according to their Character. To this it may be answered, That this Liberty may be allow&rehy;ed in every thing, which is not sinful in it-self, but no further. But this hath been formerly and ef&rehy;fectually answered. Collier having exposed some Plays of Congreve for this Reason, he makes this Excuse in print, and urged it as far as it would go; to which Collier made a Reply, and shewed the Weakness and Insufficiency of this Pretence. So that they, who urge this Argument, ought first to answer that Book, or otherwise it stands as an Answer, to all that they still assert. But the still Insisting on this baffled Argument shews that such Men will never take an Answer, and with them there is no arguing. However, nothing of this can excuse the present Stage. All these horrid Blasphemies and the vilest Expressions are put into the Mouths of their principal Actors, whom they reward at last, and crown with Suc&rehy;cess. And this is the utmost, which can be done by them to promote it in the World.
In short, Profaneness, though never so well corrected, Collier's Short View of the Stage, Page 96. is not to be endured. It ought to be banished without Proviso or Limitation. No Pretence of Character or Punishment can excuse it, or any Stage-Discipline make it tolerable. It is grating to Christian Ears, dishonourable to the Majesty of GOD, and dangerous in the Ex&rehy;ample. And it tends to no Point, unless it is to wear off the Horror of the Practice, to weaken the Force of Conscience, and to teach the Language of the Damned. When such Actors are made to prosper according to their Wishes, it is much more scandalous and provoking, and there is hardly any thing, which can exceed it, except the Pleading for it.
Lastly, It may be urged in Vindication of the Tragedy of Mackbeth, that the Consulting with Witches is discouraged, because Mackbeth himself, the principal Person in the Play, came to an un&rehy;timely End by Consulting with them.
But to this it may be answered, First, That granting this to be true, yet there is no Dis&rehy;couragement of Witchcraft or Magick. The Witches act their Parts Mackbeth, Page 1. Line 1. p. 3. l. 22. p. 24. l. 32. p. 39. l. 19, and p. 41. l. 1. at several Times, and Page 3. Line 22, and p. 1. l. 14. make both their Entrance and their Exit by flying. They Page 24. Line 32. p. 25. l. 18. p. 39. l. antepenult. p. 40. l. 1 and 23; and p. 42. l. 8. sing, they Page 26. Line 5. dance, they Page 40. Line 23. commend their Way of Living, and seem to have nothing to disturb them, and their Cha&rehy;racter is Page 10. Line 27. that they have more in them than mortal Knowledge.
But Secondly, It is not true, that Consulting with Witches is here discouraged: For Mackbeth is not the only Instance in this Case. Banquo had his Fortune told him, that he should be Page 5. Line 10. less than Mackbeth and greater, and that he should be Page 5. Line 11. not so happy, yet much happier
. The first Part of these Prophecies was true in himself, and the other Part is his Posterity. He was also told, that Page 5. Line 12. he should get Kings, but he should never be one
. Accordingly he was Page 33. Line 35. killed when his Son Flean escaped, and Page 43. Line 34. eight Kings are suppo&rehy;sed to be of his Race.
Mackduff also consults the Witches, and had these Answers Page 26. Line 11.:
1. Saving thy Blood will cause it to be shed.
2. He'll bleed by thee, by whom thou first hast bled.
5. Thy Wife shall shunning Dangers Dangers find, And fatal be, to whom she most is kind.
The first and third of these were fulfilled, be&rehy;cause upon the Death of Banquo Page 37. Line 19. Mackduff flees for England; his Lady, being afraid to travel, stays behind; keeps Page 51. Line 20. herself and her Children in a strong Castle, where they were barbarously murdered by Mackbeth's Orders. The other Page 59. Line 22. was fulfilled, when Mackduff killed Mackbeth, saying, I have a Prophecy, which tells me, I shall have his Blood, who first shed mine.
Neither doth the Story of Mackbeth any way discourage the Consulting with Witches. They tell him, that he was Page 4. Line 34. Thane or Earl of Gla&rehy;mis. This Page 5. Line 18. he knew. That he was Page 4. Line 35. Thane of Cawdor. This Page 6. Line 11. was true, but he did not then know it. And they tell him, Page 4. Line 36. that he should be a King, which Page 23. Line 26, and p. 26. l. 28. happened according&rehy;ly. When they were willing to deceive him to his own Destruction, they tell him three Prophe&rehy;cies to make him bold.
The first is Page 43. Line 6.
Beware Mackduff,
Avoiding him, Mackbeth is safe enough.
This was true, for Page 59. Line 25. Mackduff killed him.
The second is Page 43. Line 9.
Be bold and bloody, and Man's Hatred scorn;
Thou shalt be hurt by none of Woman born.
To which Mackduff Page 59. Line 25. answers, that he
Was from his Mother's Womb untimely ript.
The last is Page 43. Line 17.
Mackbeth shall like a lucky Monarch reign,
'Till Birnam-Wood remove to Dunsinain.
And accordingly Page 55. Line 34. p. 57. l. 16. and 28, and p. 59. l. 35. the Soldiers carried Boughs before them to conceal their Number.
And certainly, when the Poets make every Tit&rehy;tle thus fulfilled, they cannot do more to encour&rehy;age those diabolical Consultations. But if Mack&rehy;beth was destroyed for Consulting Witches, it will also be remember'd, that he gained a Kingdom by the same Method, and this is a sufficient Encouragement. If the Apprehensions of temporal Death will not freighten Men from capital Crimes in other Cases, then certainly it will not in such Cases as these. Besides, Men are willing to obtain their ambitious Ends, and either look not on such distant Consequences, or think to prevent them by being fore-warned. If Mackbeth's Ex&rehy;ample signifies any thing, the Moral is this. A Man may gain a Kingdom by Consulting with Witches; but he is in Danger afterward of Coming to an untimely End. But lest this should be a Discouragement, the Poet takes Care to revive the Spirits of those, who might be afraid, and boldly tells the Audience, Page 31. Line 34. ThatThose who expect, and do not fear their Dooms,
May hear a Message, tho' from Hell it comes.
The Prophet Isaiah tells us, that Isaiah xlii.9; and xliv.24. to the End. his former Prophecies are come to pass; he also declares new Things, and tells us of them before they spring forth; and Isaiah xli.26; and xliii.8,9; and xliv.7, and xlv.20,21. he challengeth all the Heathen Idols to shew the things that are to come hereafter, that we may know them to be gods
. The Stage roundly an&rehy;swers to this Challenge, and ascribes it all to the Mackbeth, Page 10. Line 27. more than mortal of infallible Fore-knowledge of the Devil, and so make his Delusions, uttered by Witches, to vie with those sacred Oracles, former&rehy;ly revealed to the Prophets.
I have dwelt the longer on this Play, as being one most frequently acted. There are a vast Num&rehy;ber of others, which are more flagrant than this. However it is plain, that a single Sentence is of&rehy;ten catch'd at, and turn'd to excuse the Poet, when the whole Plot and Contrivance lies the con&rehy;trary Way. But, alas! the Antidote is too weak for the Poison, or rather in this Case is no Antidote at all. It serves only to lull the Consci&rehy;ence asleep, or gild the Pill, that the Poison may be swallowed without being suspected.
However, as from this Instance it is easy to guess at the rest; so this may lead us into the usual Methods of the Stage-Poets. They respresent the worst Vices in the best Dress, and sometimes make a feint Representation to the contrary, as suffici&rehy;ent to atone for all their Enormities. With this they endeavour to amuse the World, that Men may not think them so bad, as they really are. Thus they usually answer the Objections, which are brought against them; and when they drown the World with an overflowing Sea of Profane&rehy;ness, they would fain make us believe, that they are inoffensive.
―
An Advertisement in the
Gazette of
Octo&rehy;ber 14, 1729.
Whitechappel Court-House, Oct. 7, 1729.
Tower-Division.
"&Wic;Hereas it was publish'd in the Coffee-House Morning Post, of the 24th of Septem&rehy;ber last, that a Gentleman, well skilled in the Management of a Theater, is obtaining Letters Patents to erect one in Ayliffe-Street in Goodmans&rehy;Fields, by Way of Subscription, and that the Undertaking meets with a general Approbation. And also by an Advertisement published in the Daily Post of the 30th of the same Month, it appears that only seven or eight Persons have applied to the Justices against Erecting the said Theater, but that there has been no Meeting about it. These are therefore to certify, that the Erecting the said Theater is so far from meeting with a general Approbation, that great Numbers of Gentlemen and substantial Mer&rehy;chants and Tradesmen, residing in and near the said Street, have applied to His Majesty's Justi&rehy;ces of the Peace, acting for the Division of the Tower, at several Meetings appointed for that Purpose, and set forth to them the evil Conse&rehy;quences that will necessarily attend the Carrying on such a Design. The Justices present at those Meetings were so thoroughly convinced, that the Erecting the said Theater so near several publick Offices, and the Thames, where so much Busi&rehy;ness is negociated, and carried on for the Sup&rehy;port of Trade and Navigation, will draw away Tradesmens Servants and others from their law&rehy;ful Callings, and corrupt their Manners, and also occasion great Numbers of loose, idle, and disorderly Persons, as Street-Robbers, and com&rehy;mon Night-Walkers, so to infest the Streets, that it will be very dangerous for His Majesty's Sub&rehy;jects to pass the same, have already ordered Ca&rehy;veats to be enter'd in the proper Offices, to pre&rehy;vent the Gentlemen obtaining Letters Patents for Erecting the said Theater, and are resolved to the utmost of their Power, to shew their Disap&rehy;probation of the same, by doing every lawful Act they can, to prevent so great a Mischief.
Sign'd by Order, Sam. Cowper, and Sam. Sadleir, Clerks to the Justices of the Peace, at their Special and Petty Sessions held for the said Division.