The
LETTER
is
as
follows
.
SIR
,
I
Have
avoided
as
much
as
I
could
giving
you
my
Opinion
in
writing
about
Plays
,
considering
the
niceness
of
the
Subject
,
and
my
own
Incapacity
:
But
since
you
press
me
still
to
cure
you
of
that
scrupulous
Fear
which
lies
upon
your
Mind
,
I
must
pass
over
those
two
Difficulties
,
chusing
rather
to
expose
my self
on
your
account
,
than
not
to
ease
you
of
your
Doubts
.
In
truth
,
Sir
,
the
more
I
examine
the
Holy
Fathers
,
the
more
I
read
the
Divines
,
and
consult
the
Casuists
,
the
less
able
I
find
my self
to
determin
any
thing
in
this
matter
.
I
had
no
sooner
found
something
in
favour
of
the
Drama
among
the
Schoolmen
,
who
are
almost
all
of
them
for
allowing
it
,
but
I
perceiv'd
my self
surrounded
with
abundance
of
passages
out
of
the
Councils
and
the
Fathers
,
who
have
all
of
them
declaim'd
against
publick
Shows
.
This
Question
would
have
been
soon
determin'd
,
if
the
Holy
Scripture
had
said
any
thing
about
it
.
But
as
Tertullian
very
well
observes
,
We
no
where
find
that
we
are
as
expresly
forbidden
in
Scripture
to
go
to
the
Circus
and
Theatre
,
to
see
the
fightings
of
Gladiators
,
or
be
assisting
in
any
Show
,
as
we
are
forbid
to
worship
Idols
,
or
the
being
guilty
of
Murder
,
Treason
and
Adultery
.
If
you
read
the
Scriptures
over
and
over
,
you
will
never
meet
with
any
express
and
particular
precept
against
Plays
.
The
Fathers
assert
that
we
cannot
in
Conscience
be
any
ways
assisting
to
the
Drama
;
the
Schoolmen
maintain
the
contrary
:
Let
us
therefore
endeavour
to
make
use
of
St.
That
Reason
is
to
be
heard
where
Holy
Writ
is
silent
;
and
let
us
try
to
reconcile
the
conclusions
of
the
Divines
with
the
determination
of
the
Fathers
of
the
Church
.
But
because
't
is
a
very
nice
Point
,
and
the
question
consists
in
reconciling
them
together
,
I
will
not
advance
any
thing
of
my
own
Sentiments
,
but
bring
St.
Thomas
Aquinas
to
speak
for
me
;
who
being
on
one
side
a
very
Religious
Father
,
and
Holy
Doctor
of
the
Church
,
and
on
the
other
side
,
the
Angel
of
the
School
,
the
Master
and
Head
of
all
the
Divines
,
seems
to
me
the
most
proper
of
any
to
reconcile
the
disagreeing
Opinions
of
both
parties
.
In
the
second
part
of
his
Summs
,
among
others
,
he
starts
this
Question
,
What
we
ought
to
think
of
Sports
and
Diversions
?
And
he
returns
in
answer
to
himself
,
That
provided
they
be
moderate
,
he
does
not
only
not
think
them
sinful
,
but
in
some
measure
good
and
conformable
to
that
Virtue
which
Aristotle
stiles
Eutrapelia
,
whose
business
't
is
to
set
just
bounds
to
our
Pleasures
.
The
reason
which
he
alledges
for
it
is
this
,
That
a
man
being
fatigu'd
by
the
serious
actions
of
Life
,
has
need
of
an
agreeable
Refreshment
,
which
he
can
find
no
where
so
well
as
in
Plays
:
and
to
back
his
Opinion
,
that
great
Casuist
produces
that
of
St.
Augustin
in
his
own
words
,
In
short
,
I
would
have
you
take
care
of
your self
,
for
't
is
the
part
of
a
Wise
man
,
sometimes
to
unbend
his
Mind
which
is
too
intent
upon
his
Bussness
.
Now
,
continues
St.
Thomas
,
How
can
this
relaxation
of
the
Mind
be
effected
,
if
not
by
diverting
Words
or
Actions
?
'T
is
not
therefore
sinful
or
unbecoming
a
wise
and
virtuous
Man
,
to
allow
himself
some
innocent
Pleasures
.
This
holy
Doctor
does
even
in
some
sort
reckon
it
a
Sin
to
refrain
from
Diversion
;
Because
(
says
he
)
whatever
is
contrary
to
Reason
,
is
vicious
;
now
't
is
contrary
to
Reason
that
a
man
should
be
so
unsociable
and
hard
upon
others
,
as
to
oppose
their
innocent
Pleasures
,
never
to
bear
a
part
in
their
Diversions
,
or
contribute
to
'em
by
his
Words
or
Actions
.
Therefore
Seneca
had
a
great
deal
of
reason
to
say
upon
this
occasion
,
Demean
your selves
in
your
Conversation
with
so
much
Prudence
and
Discretion
,
that
none
may
charge
you
with
being
morose
,
or
despise
you
as
one
unfit
for
human
Converse
:
for
't
is
a
Vice
to
fall
out
with
all
Mankind
,
and
thus
to
be
imputed
a
morose
and
salvage
Creature
.
'T
is
easy
,
Sir
,
to
determine
from
those
words
of
that
Father
,
that
under
the
general
term
of
Recreations
he
comprehends
the
Drama
,
when
he
says
,
that
this
unbending
of
the
Mind
,
which
is
a
Virtue
,
is
perform'd
by
diverting
Words
and
Actions
.
Now
what
is
more
proper
and
peculiar
to
Plays
than
this
,
since
they
only
consist
in
jocose
and
witty
Words
and
Actions
,
such
as
produce
delight
and
recreate
the
mind
?
I
do
not
think
you
will
find
in
any
other
Diversion
,
Words
and
Actions
thus
united
together
.
But
hearken
,
I
beseech
you
,
once
more
to
this
great
Scholar
.
It
seems
(
says
he
)
as
if
those
Players
who
spend
their
whole
lives
on
the
Stage
,
did
transgress
the
bounds
of
innocent
Diversion
.
If
then
excessive
Diversion
be
a
Sin
(
as
certainly
't
is
)
the
Players
are
in
a
state
of
Sin
;
and
so
likewise
are
all
those
who
assist
at
Stage-representations
,
and
they
who
give
any
thing
to
them
are
,
as
it
were
,
Abetters
of
their
Sin
;
which
seems
to
be
false
;
for
we
read
in
the
Lives
of
the
Fathers
,
that
one
day
it
was
reveal'd
to
St.
Paphnutius
,
That
in
the
other
Life
he
should
not
arrive
to
a
higher
degree
of
Glory
than
a
certain
Player
.
If
the
Objection
which
St.
Thomas
here
starts
be
nice
,
his
Answer
is
as
delicate
and
solid
.
Diversion
(
replys
this
excellent
Doctor
)
being
therefore
necessary
for
the
comfort
of
human
Life
,
we
may
appoint
several
Employments
for
this
very
end
,
which
are
lawful
.
Thus
the
Employment
of
Players
being
established
to
afford
men
an
honest
Recreation
,
has
nothing
in
it
,
in
my
mind
,
which
deserves
to
be
prohibited
;
and
I
do
not
look
upon
them
to
be
in
a
state
of
Sin
,
provided
they
make
use
of
this
sort
of
Recreation
with
moderation
,
that
is
,
provided
they
neither
speak
nor
act
any
thing
which
is
unlawful
;
mix
nothing
that
is
Sacred
with
Profane
,
and
never
act
in
a
prohibited
time
.
And
tho
they
may
have
no
other
employment
of
Life
,
with
respect
to
other
Men
,
yet
with
respect
to
themselves
and
to
God
,
they
have
other
very
serious
Employments
,
such
as
when
they
pray
to
God
,
govern
their
Passions
,
and
give
Alms
to
the
Poor
.
From
hence
I
conclude
,
that
those
who
in
moderation
pay
or
assist
them
are
guilty
of
no
Sin
,
but
do
an
act
of
justice
,
since
they
only
give
them
the
reward
of
their
labour
.
But
if
any
one
should
squander
away
his
whole
Estate
upon
them
,
or
countenance
Players
who
act
after
a
scandalous
and
unlawful
way
,
I
make
no
question
but
that
he
sins
,
and
gives
them
encouragement
to
sin
;
and
't
is
in
this
sense
that
St.
That
to
give
one's
Estate
away
to
Players
,
is
rather
a
Vice
than
a
Virtue
.
To
prove
that
't
is
only
the
Excess
which
ought
to
be
condemned
in
all
Sports
and
Diversions
,
and
that
the
holy
Fathers
had
no
other
design
in
declaiming
against
Plays
,
St.
Thomas
explains
what
he
means
by
Excess
,
and
lays
it
down
as
an
indispensible
Maxim
,
That
in
every
thing
which
may
be
regulated
according
to
Reason
,
that
which
transgresses
this
Rule
is
to
be
reckon'd
superfluous
,
and
that
which
does
not
come
up
to
it
defective
.
Now
,
continues
he
,
diverting
Words
and
Actions
may
be
regulated
according
to
Reason
:
The
Excess
therefore
in
them
is
,
when
they
do
not
agree
to
this
Rule
,
or
are
defective
by
the
Circumstances
which
ought
to
be
applied
to
them
.
'T
is
upon
this
Maxim
that
we
ought
to
return
answer
to
the
Authorities
of
the
Fathers
of
the
Church
,
since
according
to
St.
Thomas
,
they
declaim
only
against
the
Excess
in
Plays
,
and
we
shall
offer
nothing
on
this
subject
,
but
in
imitation
of
this
great
Doctor
,
who
,
as
his
way
was
,
applying
to
all
the
Fathers
the
Answer
which
he
gives
to
only
one
,
answers
St.
Chrysostom
in
this
manner
.
That
eloquent
Father
had
said
,
that
it
was
not
God
who
was
the
Author
of
Sports
,
but
the
Devil
;
and
the
more
to
back
what
he
had
advanc'd
,
produc'd
this
passage
out
of
holy
Writ
;
The
people
sat
down
to
eat
and
drink
,
and
rose
up
to
play
.
But
St.
Thomas
is
for
having
those
words
of
the
great
Chrysostom
,
to
be
understood
of
excessive
and
immoderate
Sports
;
and
he
adds
,
That
Excess
in
play
is
a
foolish
pleasure
,
stil'd
by
St.
Gregory
the
Daughter
of
Gluttony
and
Sin
;
and
that
in
this
sense
it
is
written
,
that
the
people
sat
down
to
eat
and
drink
,
and
rose
up
to
play
.
This
is
the
Answer
which
we
are
to
make
to
whatever
may
be
objected
against
us
out
of
the
Fathers
,
and
the
rather
,
because
in
examining
them
without
prejudice
,
't
is
easy
to
perceive
,
that
if
they
did
declaim
so
much
against
the
Drama
,
it
was
only
because
in
their
times
its
Excess
was
criminal
and
immoderate
;
whereas
had
they
seen
it
as
't
is
now-a-days
in
France
,
conformable
to
good
Manners
and
right
Reason
,
they
would
not
have
inveigh'd
against
it
.
But
Plays
as
they
were
acted
in
the
time
of
our
Forefathers
,
were
so
abominable
and
infamous
,
that
those
Pious
men
could
not
but
employ
their
greatest
Zeal
against
a
thing
which
was
so
very
offensive
to
the
Church
.
For
is
it
not
the
excess
of
Plays
,
for
instance
,
against
which
Tertullian
cries
out
,
when
he
says
;
Let
us
not
go
to
the
Theatre
,
which
is
a
particular
Scene
of
Immodesty
and
Debauchery
,
where
nothing
is
lik'd
but
what
is
disapprov'd
elsewhere
;
and
what
is
thought
most
excellent
,
is
commonly
what
is
infamous
and
lewd
.
A
Player
,
for
instance
,
acts
there
with
the
most
shameful
and
naked
Gestures
;
Women
forgetting
the
modesty
of
their
Sex
,
dare
do
that
on
the
Stage
,
and
in
the
view
of
all
the
World
,
which
others
would
blush
to
commit
at
home
where
no
body
could
see
them
.
There
they
represent
the
Rape
of
Virgins
,
the
infamous
Victims
of
publick
Debauchery
;
so
much
the
more
wretched
,
because
expos'd
to
the
view
of
such
Women
as
are
suppos'd
to
be
ignorant
of
such
Licentiousness
.
They
are
there
made
the
subject
of
the
young
mens
mirth
;
there
you
are
directed
to
the
place
where
they
prostitute
themselves
;
there
they
tell
you
how
much
they
get
by
their
infamous
Trade
,
and
there
in
a
word
those
Strumpets
are
commended
in
the
presence
of
those
who
ought
to
be
ignorant
of
all
those
things
.
I
say
nothing
,
adds
this
Father
,
of
what
ought
to
be
buried
in
eternal
silence
,
for
fear
that
by
barely
mentioning
such
horrid
Actions
,
I
should
in
some
measure
be
guilty
of
them
.
But
the
other
Fathers
are
not
so
reserv'd
as
he
,
and
make
no
scruple
to
discover
all
they
know
about
it
.
You
must
not
imagine
that
I
am
ambitious
of
quoting
all
they
have
said
:
Those
matters
which
are
so
freely
handled
in
another
Language
,
might
prove
offensive
in
ours
;
therefore
I
will
only
leave
you
to
guess
what
Exorbitances
they
have
mention'd
,
by
some
of
those
lesser
Infamies
of
which
I
dare
give
an
account
out
of
their
Writings
.
Salvian
was
afraid
to
say
any
thing
about
it
:
Who
(
says
he
)
can
treat
of
those
shameful
Representations
,
those
dishonest
Speeches
,
and
of
those
lascivious
and
immodest
Actions
,
the
enormity
and
offence
of
which
are
discoverable
by
that
restraint
which
they
in
their
own
nature
impose
upon
us
not
to
rehearse
them
?
Lactantius
is
not
so
reserv'd
,
his
most
favourable
Thoughts
about
it
are
these
.
To
what
end
do
those
impudent
Actions
of
the
Players
tend
,
but
to
debauch
the
Youth
of
the
Age
?
Their
effeminate
Bodies
in
Womens
dresses
,
represent
the
most
lascivious
Gestures
of
the
most
dissolute
.
And
a
little
lower
,
he
says
,
From
the
licentiousness
of
Speech
,
they
proceed
to
that
of
Action
:
they
,
at
the
instance
of
the
people
,
strip
,
debauch'd
Women
stark
naked
on
the
publick
Theatre
,
&c.
Pray
be
you
Judge
,
whether
what
this
Father
adds
,
can
be
acceptable
to
modesty
.
St.
Cyprian
,
who
ex
professo
composed
a
Book
of
publick
Shows
,
describes
at
large
all
the
infamous
Practices
there
.
We
may
also
read
something
of
that
abominable
Custom
of
their
appearing
naked
on
the
Theatres
,
in
St.
Chrysostom
,
St.
Jerom
,
and
St.
Augustin
.
The
first
of
these
does
not
scruple
comparing
those
of
his
time
who
went
to
Plays
to
David
,
who
took
pleasure
in
seeing
Bathsheba
naked
in
her
Bath
;
and
saying
that
the
Theatre
is
the
Rendevouz
of
all
manner
of
Debaucheries
,
that
't
is
full
of
Impudence
,
Abomination
,
and
Impiety
.
A
more
modern
Writer
(
viz.
Alexander
ab
Alexandro
)
describing
the
Shows
of
the
Antients
,
and
especially
their
Bacchanalia
,
gives
us
such
horrible
Pictures
of
their
publick
Infamies
and
Prostitutions
,
that
I
should
tremble
to
repeat
them
.
You
may
imagin
,
Sir
,
there
could
be
nothing
of
good
in
them
,
since
the
infamous
Heliogabalus
was
the
Author
of
some
of
them
.
But
lest
you
should
suppose
that
Plays
were
much
the
same
as
they
are
now
;
and
that
't
was
only
to
disswade
the
faithful
from
frequenting
the
Stage
,
that
the
Fathers
represented
it
in
such
frightful
Colours
;
let
us
consult
profane
Authors
.
Valerius
Maximus
,
speaking
of
the
detestable
Custom
which
the
Romans
had
,
of
exposing
upon
the
Theatre
the
naked
Bodies
of
debauch'd
Women
,
and
the
naked
Bodies
of
young
Boys
,
relates
of
M.
P.
Cato
,
that
he
being
one
day
at
those
sights
,
and
understanding
by
his
Favourite
Favonius
,
that
out
of
the
Respect
which
they
bore
to
him
,
the
People
were
asham'd
to
desire
the
Players
should
appear
naked
on
the
Theatre
;
this
great
man
withdrew
,
that
he
might
not
by
his
presence
hinder
that
which
was
so
customary
.
Seneca
gives
us
the
same
Account
of
Cato
,
and
commends
him
for
his
being
unwilling
to
see
those
debauch'd
Women
naked
.
I
dare
not
repeat
to
you
the
words
of
Lampridius
,
because
they
are
too
fulsom
,
when
he
says
,
that
the
Emperor
Heliogabalus
,
who
in
a
Play
represented
Venus
,
showed
himself
all
naked
upon
the
Stage
with
the
utmost
signs
of
Impudence
.
We
also
find
that
the
public
Shows
of
the
Antients
were
as
dreadfully
impious
,
as
they
were
immoral
.
There
(
says
St.
Chrysostom
)
they
blaspheme
the
Name
of
God
,
and
no
sooner
have
the
Players
vented
a
blasphemous
Expression
,
but
a
loud
Applause
follows
.
This
is
what
oblig'd
the
third
Council
of
Carthage
by
a
Canon
to
condemn
Players
as
Blasphemers
:
Let
not
the
Laicks
themselves
be
present
at
the
Shows
,
for
it
has
been
always
unlawful
for
any
Christian
to
go
into
the
Company
of
Blasphemers
.
Now
who
would
not
cry
down
the
Stage
,
if
it
were
so
full
of
Immorality
and
Profaneness
?
There
is
no
need
of
being
one
of
the
Fathers
,
the
Light
of
Nature
is
sufficient
to
condemn
so
great
an
Excess
.
Thus
we
read
in
St.
Chrysostom
,
That
certain
Barbarians
having
heard
of
those
Theatral
Plays
,
express'd
themselves
in
those
terms
worthy
of
the
greatest
Philosophers
,
viz.
'T
is
fit
that
the
Romans
,
when
they
invented
this
kind
of
Pleasures
,
should
be
look'd
upon
as
Persons
who
had
neither
Wives
nor
Children
.
And
Alcibiades
among
other
things
is
commended
for
having
cast
a
certain
Comedian
,
nam'd
Eupolis
,
into
the
Sea
,
for
being
so
impudent
as
to
repeat
some
infamous
Verses
in
his
presence
,
adding
at
his
Punishment
this
Expression
,
Thou
hast
plung'd
me
often
in
the
debaucheries
of
the
Stage
,
and
for
once
I
will
plunge
thee
into
the
depths
of
the
Sea.
You
may
easily
perceive
,
Sir
,
that
all
those
passages
out
of
the
Fathers
,
and
a
thousand
others
which
I
could
produce
out
of
them
against
Stage-Plays
,
prove
nothing
against
the
Drama
as
it
now
stands
in
France
.
It
would
be
superfluous
to
stand
making
a
Comparison
between
the
one
and
the
other
;
I
desire
that
you
would
only
take
notice
,
that
far
from
weakning
the
Doctrine
of
St.
Thomas
,
all
that
has
been
hitherto
alledg'd
serves
only
to
strengthen
it
:
For
't
is
only
against
the
Excess
of
the
Stage
that
the
Fathers
appear'd
so
zealous
,
whereas
if
they
had
found
it
divested
of
those
unhappy
Circumstances
which
then
attended
it
,
they
would
have
been
of
St.
I
thought
it
proper
to
relate
all
this
to
you
before
I
ventur'd
to
discover
my
own
Thoughts
on
this
Subject
;
and
upon
those
indisputable
Principles
which
I
have
laid
down
,
I
affirm
,
that
in
my
Judgment
,
Plays
in
their
own
Nature
,
and
taken
in
themselves
,
independent
from
any
other
Circumstance
whether
good
or
bad
,
ought
to
be
reckon'd
among
the
number
of
things
purely
indifferent
.
Upon
due
examination
you
will
find
it
to
be
the
Opinion
even
of
Tertullian
and
St.
Cyprian
,
the
two
who
seem
to
declaim
most
against
the
Drama
.
To
begin
with
Tertullian
,
at
the
same
time
that
he
abominates
the
infamy
of
publick
Shows
,
he
starts
this
Objection
to
himself
:
God
(
says
he
)
has
made
all
things
,
and
given
them
to
men
,
and
consequently
they
are
all
good
,
such
as
the
Circus
,
Lions
,
Voices
,
&c.
What
then
makes
the
use
of
them
unlawful
?
To
this
he
answers
,
That
't
is
true
,
all
things
were
instituted
by
God
,
but
that
they
were
corrupted
by
the
evil
Spirit
:
That
Iron
,
for
instance
,
is
as
much
God's
Creature
as
Plants
and
Angels
;
that
notwithstanding
this
,
God
did
not
make
these
Creatures
to
be
instruments
of
Murder
,
Poison
,
and
Magick
,
tho
men
by
their
Wickedness
deprave
them
to
those
Uses
;
and
that
what
renders
a
great
many
things
evil
,
which
in
their
own
nature
are
indifferent
,
is
not
their
Institution
but
Corruption
.
From
hence
,
if
we
apply
this
way
of
arguing
to
publick
Shows
,
it
follows
,
that
consider'd
in
their
own
nature
,
they
are
as
harmless
as
Angels
,
Plants
,
and
Iron
;
but
that
't
is
the
evil
Spirit
that
has
chang'd
,
perverted
,
and
spoil'd
'
em
.
You
see
then
that
Tertullian
has
reckon'd
Stage-Plays
among
indifferent
Actions
,
and
that
what
he
condemns
in
them
is
only
the
Excess
.
St.
Cyprian
,
speaking
of
That
shows
are
good
and
lawful
if
they
are
attended
with
necessary
Precautions
and
Circumstances
.
The
great
Albertus
his
Master
taught
him
this
Doctrine
:
and
the
words
which
I
met
with
upon
this
Subject
in
St.
Antoninus
,
Archbishop
of
Florence
,
are
so
pertinent
that
I
cannot
forbear
inserting
them
here
.
The
profession
of
a
Comedian
(
says
he
)
because
it
is
useful
for
the
Diversion
of
men
which
is
requisite
,
is
not
forbidden
in
its
own
nature
:
from
whence
it
follows
,
that
it
is
no
less
lawful
to
get
one's
Livelihood
by
this
Art
,
&c.
And
in
another
place
,
Comedy
is
a
mixture
of
pleasant
Speeches
and
Actions
,
for
the
Diversion
of
a
mans
self
,
or
for
that
of
ather
.
If
nothing
is
mix'd
in
it
either
unbecoming
,
or
an
Affront
to
God
,
or
prejudicial
to
one's
Neighbour
,
't
is
an
effect
of
that
Virtue
which
is
call'd
Eutrapelia
;
for
the
Mind
which
is
fatigu'd
by
internal
Cares
,
as
the
Body
is
by
external
Labour
,
has
as
much
need
of
Repose
as
the
Body
has
of
Nourishment
.
This
Repose
is
procur'd
by
those
kind
of
diverting
Speeches
and
Actions
which
are
call'd
Plays
.
Can
any
thing
,
Sir
,
be
said
of
greater
weight
in
favour
of
Comedy
?
Yet
he
who
says
it
,
is
a
Man
of
undoubted
sanctity
:
How
comes
it
to
pass
that
he
does
not
declaim
as
loudly
against
it
,
as
the
Antients
did
?
'T
is
because
the
Drama
grows
more
correct
and
perfect
every
day
;
and
I
have
observ'd
in
reading
the
Holy
Fathers
,
that
the
nearer
they
come
to
our
times
,
the
more
favourable
they
are
to
Plays
,
because
the
Stage
was
not
so
licentious
as
before
.
Thus
likewise
we
see
,
that
it
is
not
prohibited
by
the
Saint
of
our
times
,
the
great
Francis
de
Sales
,
who
might
without
dispute
serve
as
a
pattern
to
all
Directors
.
And
Fontana
de
Ferrara
in
his
Institutes
relates
,
That
the
famous
Saint
,
Charles
Borromeus
,
allow'd
Stage-Plays
in
his
Diocess
,
by
an
Order
in
the
year
1583.
yet
upon
condition
,
that
before
they
were
acted
they
should
be
revis'd
and
licens'd
by
his
grand
Vicar
,
for
fear
any
thing
which
is
immodest
should
be
in
them
.
This
pious
and
learned
Cardinal
did
then
allow
of
modest
Comedies
,
and
condemn'd
only
the
Immodest
and
Profane
,
as
appears
by
the
third
Council
which
he
held
at
Milan
in
the
year
1572.
Beside
this
multitude
of
Testimonies
which
are
in
my
favour
,
I
might
likewise
form
a
strong
Proof
taken
from
the
Words
and
Practice
of
the
Holy
Fathers
in
general
,
and
observe
that
those
who
have
cry'd
out
so
mightily
against
the
Stage
,
have
been
as
violent
in
declaiming
against
playing
at
Cards
,
Dice
,
&c.
They
have
inveigh'd
against
Banquets
and
Feasts
,
against
Luxury
and
gaudy
Dresses
,
against
lofty
Buildings
,
magnificent
Houses
,
rich
Furniture
,
rare
Painting
,
&c.
St.
Chrysostom
has
whole
Homilies
upon
this
Subject
:
we
find
a
particular
Catalogue
of
them
in
the
Pedagogue
of
St.
Clement
Alexandrinus
:
St.
Augustin
treats
very
largely
of
them
in
most
of
his
Works
,
and
particularly
in
his
Letter
to
Possidonius
.
St.
Cyprian
quoted
by
the
same
St.
Augustin
,
St.
Gregory
,
in
a
word
,
all
the
Fathers
have
warmly
declaim'd
claim'd
against
the
luxury
and
richness
of
Apparel
;
sometimes
exciting
us
to
follow
the
Example
of
St.
John
Baptist
,
who
for
the
Austerity
of
his
Life
was
so
highly
commended
by
our
Saviour
.
And
yet
we
find
that
they
did
not
raise
so
many
doubts
of
Conscience
in
mens
Minds
upon
this
score
,
as
they
did
upon
the
account
of
Stage-Plays
;
and
none
made
a
scruple
either
of
wearing
Habits
sutable
to
their
Quality
,
nor
of
living
at
ease
,
provided
they
did
it
within
the
compass
of
Modesty
and
Moderation
.
Why
then
should
we
not
extend
this
Indulgence
to
Shows
,
and
affirm
,
that
as
the
Reproaches
of
the
Doctors
of
the
Church
are
applicable
to
Luxury
,
Intemperance
,
and
Prodigality
,
but
not
to
the
innocent
and
moderate
use
of
the
good
things
of
this
Life
,
so
we
may
interpret
their
words
of
immoral
and
profane
Plays
,
but
not
of
those
that
do
not
transgress
the
Rules
of
Prudence
and
Morality
?
To
prove
(
says
Albertus
Magnus
)
that
the
Scripture
does
not
condemn
Plays
,
Dancing
,
and
Shows
,
consider'd
singly
,
and
without
those
offensive
Circumstances
which
make
them
condemnable
;
do
not
we
read
in
Exodus
,
That
Miriam
the
Prophetess
,
the
Sister
of
Aaron
,
took
a
Timbrel
in
her
hand
,
and
all
the
Women
went
out
after
her
with
Timbrels
and
with
Dances
,
Exod.
15.
20
?
Does
not
the
Royal
Prophet
say
(
Psal.
68.
25
,
27.
)
That
Benjamin
was
among
the
Damsels
who
played
with
Timbrels
?
Nay
,
does
not
God
himself
,
by
the
Mouth
of
Jeremiah
,
Chap.
31.
4.
promise
the
Jews
,
that
upon
their
return
from
Chaldee
,
they
should
play
upon
Timbrels
,
and
go
forth
in
the
Dances
of
them
that
make
merry
?
Therefore
(
concludes
Albertus
Magnus
)
Dances
and
Pleasures
are
not
in
themselves
sinful
or
unlawful
,
but
made
so
by
the
criminal
Circumstances
added
to
them
:
and
I
would
not
enjoin
a
Penitent
to
abstain
from
them
,
since
God
himself
not
only
permits
,
but
promises
them
.
And
indeed
take
away
the
Excess
which
may
possibly
creep
into
Dramatick
Representations
,
and
I
know
no
harm
in
them
:
For
't
is
a
kind
of
speaking
Picture
,
wherein
are
represented
Histories
or
Fables
for
the
Diversion
,
and
very
often
for
the
Instruction
of
men
.
Hitherto
we
find
nothing
amiss
in
the
Design
of
the
Stage
;
but
perhaps
its
enemies
will
object
,
that
it
must
needs
be
bad
however
,
because
't
is
prohibited
.
I
protest
,
Sir
,
I
never
yet
thought
the
Prohibition
of
any
thing
made
it
sinful
,
but
on
the
contrary
,
that
the
Viciousness
of
it
made
it
to
be
prohibited
.
But
let
us
consult
those
places
of
Scripture
which
seem
to
forbid
Plays
,
and
such
like
Shows
,
and
try
to
explain
them
,
not
as
we
please
,
but
by
the
words
of
the
greatest
Doctors
.
Albertus
Magnus
,
who
has
collected
all
those
Passages
,
shall
give
us
the
Explanation
of
them
.
The
first
which
he
mentions
is
that
of
St.
Paul
,
who
seems
to
reduce
all
those
Sports
to
immodesty
;
for
the
Apostle
exhorting
men
to
avoid
that
Sin
,
expresses
himself
thus
,
1
Cor.
10.
As
some
of
them
fell
into
Impurity
,
of
whom
it
is
written
,
The
People
sat
down
to
eat
and
drink
,
and
rose
up
to
play
.
The
second
is
taken
out
of
Exodus
,
Chap.
32.
where
we
find
that
Dances
were
first
invented
before
Idols
;
and
by
this
they
prove
that
't
is
an
idolatrous
Institution
,
to
excite
men
to
impurity
.
The
third
is
that
of
Isaiah
,
Chap.
3.
who
in
the
Name
of
God
denounces
great
Threatnings
against
those
kind
of
Sports
;
Because
the
Daughters
of
Zion
are
haughty
,
and
walk
with
stretched
forth
Necks
,
and
wanton
Eyes
,
walking
and
tripping
as
they
go
,
and
making
a
tinkling
with
their
Feet
:
Therefore
the
Lord
will
smite
with
a
scab
the
crown
of
the
Head
of
the
Daughters
of
Zion
,
&c.
And
lastly
,
't
is
pretended
that
St.
Paul
includes
all
publick
Sights
in
those
famous
words
,
1
Thess.
5.
22.
Abstain
from
all
appearance
of
Evil.
But
Albertus
Magnus
returns
this
Reply
to
all
those
Passages
,
That
Dancing
,
&c.
which
are
not
in
their
own
nature
evil
,
may
become
so
by
being
attended
with
those
unhappy
Circumstances
which
St.
Paul
is
to
be
understood
to
speak
of
:
That
't
is
false
to
assert
that
they
never
danc'd
but
before
Idols
;
and
that
it
has
been
done
upon
other
occasions
,
witness
Miriam
the
Sister
of
Moses
and
Aaron
,
whom
we
formerly
mention'd
:
That
God
by
the
Mouth
of
his
Prophet
,
reproves
only
those
impudent
Gestures
,
with
which
the
dancing
of
the
Jews
was
attended
.
And
lastly
,
That
St.
Paul
forbids
even
the
appearance
of
real
Evil
,
and
not
of
that
which
may
become
so
by
Accident
and
bad
Circumstances
.
But
you
will
say
,
If
Plays
are
good
in
themselves
,
why
are
the
Actors
of
them
noted
with
Infamy
in
The
Players
who
act
in
a
modest
way
,
either
to
divert
themselves
or
please
others
,
and
who
commit
nothing
against
good
Manners
,
are
not
to
be
reputed
infamous
.
You
perceive
then
according
to
this
Commentator
,
that
the
Infamy
falls
only
on
those
who
act
infamous
Plays
.
Since
time
changes
every
thing
,
Men
of
Equity
ought
to
consider
things
in
the
time
wherein
they
are
.
Were
not
the
Physicians
themselves
turn'd
out
of
Rome
as
infamous
Persons
?
And
in
the
esteem
wherein
now
they
are
,
is
there
the
least
sign
of
their
Infamy
remaining
?
Why
then
should
any
Reflection
stick
on
so
ingenious
a
Profession
,
which
in
France
(
and
perhaps
elsewhere
)
is
become
rather
the
School
of
Virtue
than
that
of
Vice
?
The
reason
why
formerly
Players
were
declar'd
infamous
,
was
the
Infamy
so
predominant
in
the
Plays
which
they
acted
,
and
the
Infamy
which
they
themselves
added
to
it
by
their
shameful
way
of
acting
.
But
now
since
that
Reason
is
out
of
doors
,
without
doubt
its
Consequences
are
abolish'd
;
and
if
any
Consequences
are
to
be
drawn
from
it
,
't
is
that
Plays
being
altogether
unblameable
,
those
who
act
them
,
provided
they
live
honestly
,
ought
not
to
be
reckon'd
among
the
number
of
dishonourable
Persons
.
This
is
so
far
true
,
that
the
being
a
Player
does
not
degrade
any
Man's
Quality
.
Floridor
,
who
is
said
to
have
been
the
greatest
Player
France
ever
had
,
being
a
Gentleman
by
Birth
,
was
not
judg'd
unworthy
of
that
Title
upon
the
account
of
his
Profession
:
And
when
enquiry
was
made
about
the
false
Nobless
,
he
was
admitted
by
the
King
and
Council
to
make
out
the
truth
of
his
,
which
by
right
of
Inheritance
descended
to
his
Posterity
.
Those
of
the
Opera
,
if
born
Gentlemen
,
by
the
establishment
of
that
Academy
of
Musick
,
are
not
to
lose
their
Quality
:
Now
are
there
Prerogatives
for
the
one
which
are
not
to
be
allow'd
the
other
?
And
if
there
be
any
distinction
between
them
,
have
not
all
Ages
determin'd
it
in
favor
of
Comedy
,
since
by
the
consent
of
all
Nations
,
Poetry
is
the
elder
Sister
of
Musick
?
Several
Doctors
(
you
say
)
or
at
least
such
as
pretend
to
be
so
,
have
shown
you
certain
Rituals
,
which
forbid
the
Confessors
to
administer
the
Sacraments
to
Players
,
which
they
confirm
by
the
Authority
of
several
Councils
.
To
this
I
answer
,
That
those
Rituals
,
and
the
Canons
of
those
Councils
,
only
mean
it
of
such
Players
who
act
scandalous
pieces
,
or
who
act
them
immodestly
.
But
let
those
People
tell
you
what
difference
they
make
between
Stage-plays
and
other
kinds
of
Sports
;
for
as
to
the
Rituals
,
the
Canons
,
the
Councils
,
&c.
they
make
none
,
but
equally
prohibit
them
all
.
Yet
your
Doctors
who
talk
so
loudly
of
the
Fathers
and
Councils
,
do
not
so
scrupulously
follow
their
Decisions
against
Gaming
and
other
Sports
.
We
find
that
the
Abbots
,
Priests
,
Bishops
and
Ecclesiasticks
make
no
difficulty
of
playing
,
and
pretend
that
all
the
Censures
of
the
Fathers
ought
to
be
understood
of
the
excess
in
Sports
,
and
not
of
those
which
are
moderate
,
and
us'd
without
much
application
to
pass
away
a
little
time
.
Why
then
should
not
the
same
thing
be
urg'd
,
and
the
same
Indulgence
allow'd
in
behalf
of
Plays
,
since
we
find
such
a
Dispensation
with
respect
to
other
Sports
?
Besides
,
should
you
ask
the
Bishops
and
Prelates
what
they
think
of
Plays
,
they
would
declare
,
that
when
they
are
modest
,
and
have
nothing
in
them
which
wounds
Morality
and
Christianity
,
they
do
not
pretend
to
censure
them
.
And
even
if
they
were
silent
in
the
case
,
one
may
guess
at
their
Opinion
by
their
Conduct
,
since
in
those
very
Diocesses
where
those
severe
Rituals
are
us'd
,
Plays
are
acted
,
tolerated
,
and
perhaps
approv'd
.
If
they
are
bad
,
why
are
they
tolerated
?
As
they
are
acted
at
Paris
,
I
see
no
fault
in
them
.
'T
is
true
,
I
cannot
pass
a
definitive
Judgment
upon
them
,
since
I
never
go
to
see
them
:
But
there
are
three
very
easy
ways
of
knowing
what
is
done
at
the
Theatres
,
and
I
acknowledg
that
I
have
made
use
of
all
three
.
The
first
is
to
inform
one self
of
it
by
Men
of
Parts
and
Probity
,
who
out
of
that
horror
they
have
to
Sin
,
would
not
allow
themselves
to
be
present
at
those
sort
of
Shows
,
if
sinful
.
The
next
is
,
to
judg
by
the
Confessions
of
those
who
go
thither
of
the
evil
Effects
which
Plays
produce
upon
their
Minds
.
The
third
is
the
reading
of
the
Plays
:
and
I
protest
that
by
these
ways
I
have
not
been
able
to
discover
the
least
appearance
of
the
excess
which
the
Fathers
with
so
much
Justice
condemn'd
in
Plays
.
A
world
of
People
of
eminent
Virtue
,
and
of
a
very
nice
,
not
to
say
scrupulous
Conscience
,
have
been
forced
to
own
to
me
that
the
Plays
on
the
French
Theatre
are
at
present
so
pure
,
that
there
is
nothing
in
them
which
can
offend
the
chastest
Ear
:
Every
day
at
Court
the
Bishops
,
Cardinals
,
and
Nuncio's
of
the
Pope
make
no
scruple
to
be
present
at
them
;
and
it
would
be
no
less
Impudence
than
Folly
,
to
conclude
that
all
those
great
Prelates
are
profane
Libertines
,
since
they
authorize
the
Crime
by
their
presence
.
'T
is
rather
a
sign
that
the
Plays
are
so
pure
and
regular
,
that
none
need
be
asham'd
or
afraid
to
see
them
.
I
have
likewise
sometimes
made
a
Reflection
(
which
to
me
seems
of
some
weight
.
)
Upon
casting
my
Eyes
on
the
Bills
pasted
up
at
the
corners
of
Streets
,
wherein
all
manner
of
Persons
are
invited
to
come
to
the
Plays
which
are
acted
by
the
King's
Authority
,
and
by
his
Majesty's
Servants
:
I
thought
to
my self
,
if
they
invited
People
to
some
bad
Action
,
to
be
in
infamous
places
,
&c.
't
is
certain
that
the
Magistrates
would
be
so
far
from
allowing
the
publication
of
those
Bills
,
that
they
would
severely
punish
the
Authors
of
them
,
who
abus'd
the
King's
Authority
,
by
inviting
his
good
Subjects
to
the
commission
of
such
Enormities
.
Therefore
concluded
I
,
't
is
plain
that
Plays
are
not
so
bad
,
since
the
Magistrates
do
not
put
them
down
,
nor
the
Prelates
make
any
opposition
to
them
,
and
since
they
act
by
the
privilege
of
a
religious
Prince
,
who
would
not
by
his
presence
authorize
a
Crime
,
of
which
he
would
be
more
guilty
than
others
.
As
to
Confessions
,
I
could
never
by
their
means
find
out
this
pretended
mischief
of
Plays
:
For
if
it
were
the
source
of
so
many
Crimes
,
it
would
from
thence
follow
that
the
Rich
who
frequent
the
Theatres
,
would
be
the
greatest
Sinners
;
and
yet
we
find
that
't
is
pretty
equal
,
and
that
the
Poor
who
never
saw
a
Play
are
as
guilty
as
the
Rich
of
Anger
,
Revenge
,
Uncleanness
,
and
Pride
.
I
would
therefore
rather
conclude
,
and
that
with
some
reason
too
,
that
those
Sins
are
the
effects
of
human
Weakness
or
Malice
,
which
take
an
occasion
of
sinning
from
all
manner
of
Objects
indifferently
.
As
to
the
reading
of
the
Plays
which
are
now
acted
in
France
,
I
never
could
find
in
those
I
have
perus'd
,
any
thing
which
could
any
ways
offend
Christianity
or
good
Manners
.
The
greatest
fault
that
can
be
found
in
them
is
,
that
most
of
the
Subjects
are
taken
out
of
Fables
;
and
yet
what
harm
is
there
in
that
?
They
are
such
Fables
out
of
which
may
be
taken
very
fine
Instructions
of
Morality
,
capable
of
inspiring
Men
with
a
love
of
Virtue
,
and
a
detestation
of
Vice.
These
are
the
words
of
a
very
great
Man
(
Peter
Bishop
of
Blois
)
who
maintains
,
That
't
is
lawful
to
extract
Truths
out
of
Heathen
Fables
,
and
that
't
is
no
more
than
receiving
Arms
from
our
very
Enemies
.
To
leave
nothing
unresolv'd
,
let
me
examin
the
Precautions
which
the
Doctors
give
us
in
going
to
a
Play.
As
to
the
lawfulness
of
the
Drama
,
St.
Thomas
,
St.
Bonaventure
,
St.
Antonine
,
and
above
all
Albertus
Magnus
has
said
that
in
all
Sports
we
ought
to
take
care
of
three
things
.
The
first
is
,
that
we
should
not
seek
for
Pleasure
in
immodest
Words
or
Actions
,
as
they
did
in
the
times
of
the
Antients
;
an
unhappy
Custom
which
Cicero
laments
in
these
words
:
There
is
a
kind
of
jesting
which
is
sordid
,
insolent
,
wicked
,
and
obscene
.
The
second
thing
we
are
to
take
care
of
,
says
Albertus
,
is
,
that
when
we
would
refresh
our
Spirits
,
we
should
not
entirely
lose
the
Gravity
of
the
Soul
,
which
gives
St.
Ambrose
occasion
to
say
:
Let
us
beware
,
lest
in
giving
our
Spirits
some
Relaxation
,
we
lose
the
harmony
of
our
Souls
,
where
the
Virtues
form
an
agreeable
Consort
.
And
the
third
Condition
required
in
our
Sports
,
as
well
as
in
all
the
other
Actions
of
our
Lives
,
is
,
that
they
be
sutable
to
the
Person
,
Time
and
Place
,
and
regulated
by
all
the
other
Circumstances
which
may
render
them
inoffensive
.
It
would
be
easy
for
me
to
prove
that
none
of
these
Qualifications
are
wanting
to
the
Plays
,
as
they
are
in
France
;
from
whence
you
ought
to
conclude
that
they
are
good
and
allowable
.
After
all
I
have
said
for
Plays
,
you
cannot
question
but
they
ought
to
be
such
as
are
free
from
all
immodest
Speeches
and
Actions
.
You
have
told
me
your self
,
that
the
Players
are
very
careful
of
this
point
,
and
that
they
would
not
so
much
as
suffer
,
when
they
accept
of
any
piece
,
that
it
should
have
any
thing
in
it
indecent
,
licentious
,
equivocal
,
or
the
least
word
under
which
any
poison
might
be
conceal'd
.
We
have
very
severe
Laws
in
France
against
Blasphemers
;
they
are
bor'd
through
the
Tongue
,
they
are
condemn'd
even
to
be
burn'd
:
and
should
we
caress
the
Players
,
or
give
them
any
privilege
if
they
were
Blasphemers
,
Libertines
,
or
Profane
?
We
own
,
say
our
Reformers
,
that
they
dare
not
openly
speak
any
thing
that
is
profane
,
nor
act
upon
the
Stage
those
Infamies
which
were
formerly
acted
there
,
but
there
is
still
something
remaining
of
its
primitive
Corruption
disguis'd
under
gay
Names
.
Is
there
any
Play
acted
now
,
where
there
is
not
some
Love-intrigue
or
other
?
where
the
Passions
are
not
represented
in
all
their
light
?
and
where
mention
is
not
made
of
Ambition
,
Jealousy
,
Revenge
and
Hatred
?
A
dangerous
School
for
Youth
,
where
they
are
easily
dispos'd
to
raise
real
Passions
in
their
Hearts
by
seeing
feign'd
ones
represented
!
The
first
Duty
of
a
Christian
is
to
suppress
his
Passions
,
and
not
to
expose
himself
to
the
growth
of
them
;
and
by
a
necessary
Consequence
,
nothing
is
more
pernicious
than
that
which
is
capable
of
exciting
them
.
A
fine
Speech
this
for
a
rigid
Declaimer
,
but
not
sound
enough
for
an
equitable
Divine
!
Is
there
no
difference
,
think
ye
,
between
an
Action
or
a
Word
which
may
by
accident
raise
the
Passions
,
and
those
which
do
it
in
reality
?
The
last
are
absolutely
unlawful
and
sinful
;
and
tho
it
might
happen
that
a
Man
might
be
unmov'd
by
them
,
yet
we
are
oblig'd
to
avoid
them
,
because
't
is
only
by
chance
that
they
produce
not
their
effect
,
whereas
in
their
own
nature
they
are
always
attended
with
pernicious
Consequences
.
But
for
those
Actions
and
Words
which
may
by
accident
raise
the
Passions
,
we
cannot
justly
condemn
them
;
and
we
must
even
fly
to
Desarts
to
avoid
them
;
for
we
cannot
walk
a
Step
,
read
a
Book
,
enter
a
Church
,
or
live
in
the
World
,
without
meeting
with
a
thousand
things
capable
of
exciting
the
Passions
.
Must
a
Woman
because
she
is
handsom
never
go
to
Church
,
for
fear
of
exciting
the
Lust
of
a
Debauchee
?
Must
the
Great
in
Courts
,
and
the
Magistrates
lay
aside
that
Splendor
which
is
becoming
,
and
perhaps
necessary
to
them
,
for
fear
of
exciting
Ambition
,
and
a
desire
of
Riches
in
others
?
Must
a
man
never
wear
a
Sword
for
fear
of
being
guilty
of
Murder
?
This
would
be
ridiculous
:
and
tho
by
misfortune
a
Scandal
happen
,
and
an
occasion
of
sinning
be
taken
,
't
is
a
Passive
,
not
an
Active
Scandal
,
(
pardon
those
School-terms
)
't
is
an
Occasion
taken
,
not
given
,
which
kind
alone
we
are
order'd
to
avoid
;
for
as
to
the
first
,
't
is
impossible
to
avoid
it
,
and
sometimes
,
to
foresee
it
.
All
Histories
(
not
excepting
the
Bible
)
make
use
of
such
words
as
express
the
Passions
,
and
relate
great
Actions
of
which
they
have
been
the
Cause
.
And
will
it
be
a
Crime
to
read
History
,
because
we
may
there
meet
with
something
which
may
be
an
occasion
of
our
falling
?
By
no
means
,
unless
it
be
a
scandalous
,
profane
and
loose
History
,
such
a
one
as
does
infallibly
stir
up
dangerous
Passions
,
and
then
't
is
no
longer
an
occasion
taken
,
but
given
.
But
this
is
not
the
Character
of
our
Plays
;
for
tho
they
speak
of
Love
,
Hatred
,
Ambition
,
Revenge
,
and
the
like
,
't
is
not
done
with
an
Intention
of
exciting
those
kinds
of
Passions
in
the
Audience
;
nor
are
there
any
such
scandalous
Circumstances
in
them
,
as
will
infallibly
produce
such
mischievous
Effects
in
their
Minds
.
Besides
,
as
the
wise
Lycurgus
said
,
Shall
we
destroy
all
the
Vines
,
because
some
men
get
drunk
with
the
juice
of
the
Grape
?
An
ill
use
has
and
may
be
made
of
the
most
Sacred
things
,
such
as
are
the
Holy
Scriptures
,
and
consequently
of
the
most
indifferent
and
least
serious
:
yet
neither
the
one
nor
the
other
ought
to
be
forbidden
,
unless
we
would
forbid
every
thing
that
may
be
put
to
an
ill
Use.
As
to
the
second
Qualification
which
our
Casuists
require
in
Sports
,
which
is
to
avoid
breaking
the
Harmony
of
the
Soul
by
the
excess
and
length
of
our
Pleasures
;
it
may
be
said
,
that
neither
those
who
go
to
Plays
,
nor
those
who
compose
them
,
nor
those
who
act
them
,
so
far
unbend
their
Minds
,
as
to
destroy
that
just
disposition
of
Soul.
As
for
the
first
,
they
have
their
Liberty
to
go
or
stay
away
;
and
after
a
days
Labour
,
two
Hours
of
Refreshment
may
be
allow'd
.
As
for
the
Authors
and
Players
,
whose
Profession
seems
to
be
one
contied
Diversion
,
they
do
not
certainly
look
upon
their
Lives
to
be
a
Play
,
since
they
have
other
serious
Business
in
their
Families
,
besides
the
common
Duties
of
Christians
to
perform
.
As
for
the
circumstance
of
Time
,
of
which
our
Casuists
would
have
us
take
care
,
it
is
observed
in
France
,
where
they
never
act
but
at
proper
Hours
.
One
of
the
things
against
which
the
Fathers
declaim'd
the
most
was
,
the
time
of
acting
the
Plays
;
they
lasted
the
whole
day
,
and
People
had
scarce
any
time
to
go
to
Church
.
Thus
St.
Chrysostom
complains
;
That
the
Christians
in
his
time
,
and
in
his
Diocess
,
did
not
only
go
to
Plays
,
but
were
so
intent
upon
them
that
they
staid
whole
days
at
those
infamous
Sights
,
without
going
one
moment
to
Church
.
St.
John
of
Damascus
condemn'd
the
same
Excess
,
in
these
words
,
There
are
several
Towns
where
the
Inhabitants
are
from
morning
to
night
Feasting
their
Eyes
with
all
manner
of
Sights
,
and
in
hearing
always
immodest
Songs
,
which
cannot
chuse
but
raise
in
their
Minds
wicked
Desires
.
Is
there
any
thing
to
be
found
like
this
in
our
Plays
?
They
begin
at
five
or
six
a
Clock
,
when
Divine
Service
is
over
,
the
Prayers
and
Sermon
ended
;
when
the
Church
Doors
are
shut
,
and
People
have
had
time
enough
to
bestow
on
Business
and
Devotion
;
and
they
end
about
eight
or
nine
.
As
for
the
Circumstance
of
Places
,
't
is
observ'd
in
France
;
for
,
whereas
formerly
they
acted
in
Churches
,
now
they
have
publick
Theatres
for
the
purpose
.
The
Circumstance
of
the
Persons
is
also
observ'd
,
for
those
who
Act
are
civil
People
,
who
have
undertaken
the
Employ
,
and
generally
behave
themselves
in
it
with
Decency
;
at
least
there
are
as
few
ill
Men
among
them
,
as
in
other
Professions
:
their
Vice
arises
from
their
own
corrupt
Nature
,
and
not
from
the
State
or
Calling
they
are
in
,
since
all
are
not
like
them
.
I
have
convers'd
,
and
am
particularly
acquainted
with
some
of
them
,
who
out
of
the
Theatre
,
and
in
their
own
Families
,
live
the
most
exemplary
Life
in
the
World
:
and
you
have
told
me
your self
,
that
all
of
them
in
general
,
out
of
their
common
Stock
,
contribute
a
considerable
Sum
to
pious
and
charitable
Uses
;
of
which
the
Magistrates
and
Superiors
of
the
Convents
could
give
sufficient
Testimony
.
I
question
whether
we
can
say
as
much
of
those
zealous
Persons
who
inveigh
so
loudly
against
them
.
I
am
conscious
,
Sir
,
that
some
People
will
blame
me
for
having
follow'd
the
most
favourable
Opinion
concerning
Plays
;
for
't
is
now
the
Fashion
to
teach
an
Austere
Doctrine
,
and
not
to
practise
it
:
but
I
assure
you
I
have
wholly
been
govern'd
by
Truth
,
wishing
still
to
observe
that
Father's
Rule
who
directs
us
to
form
our
Actions
by
the
most
severe
Opinions
,
and
our
Doctrine
by
the
most
indulgent
.
I
am
,
SIR
,
Yours
,
&c.