Jeremy Collier

“ To exchange Virtue for Behaviour is a hard Bargain. Is not plain Honesty much better than Hypocrisy well Dress'd? What's Sight good for without Substance? What is a well Bred Libertine but a well bred Knave? One that can't prefer Conscience to Pleasure, without calling himself Fool: And will sell his Friend, or his Father, if need be, for his Convenience.
In short: Nothing can be more disserviceable to Probity and Religion, than the management of the Stage. It cherishes those Passions, and rewards those Vices, which 'tis the business of Reason to discountenance. ”

“ However, now we know the Reason of the Profaness, and Obscenity of the Stage, of their Hellish Cursing, and Swearing, and in short of their great Industry to make God, and Goodness Contemptible: 'Tis all to Satisfie the Company, and make People Laugh! A most admirable justification! What can be more engaging to an Audience, then to see a Poet thus Atheistically brave? To see him charge up to the Canons Mouth, and defy the Vengeance of Heaven to serve them? Besides, there may be somewhat of Convenience in the Case. To fetch Diversion out of Innocence is no such easy matter. ”

“ And why is a Christian not fit to make a Friend of? Are the Principles of Christianity defective, and the Laws of it Ill contriv'd? Are the Interests and Capacities of Mankind overlook'd? Did our Great Master bind us to Disadvantage, and make our Duty our Misfortune? And did he grudge us all the Pleasures and Securities of Friendship? Are not all these horrid Suppositions? Are they not a flat Contradiction to the Bible, and a Satyr on the Attributes of the Deity? Our Saviour tells us we must forgive until Seventy times Seven; That is, we must never be tired out of Clemency and Good Nature. ”

“ What part of Impudence either in words or practise, is omitted by the Stage? Don't the Buffoons take almost all manner of Liberties, and plunge through Thick and Thin, to make a jest? Now those who are affected with a vitious satisfaction, will be haunted with the Idea, and spread the Infection. But if a man is not entertain'd to what purpose should he go Thither? Why should he be fond where he finds nothing, and court that which sleeps upon the Sense? If 'tis said these Diversions are taken only to unbend the Mind, and refresh Nature a little. ”

“ For Priests, and Religion always stand and fall together; Now Religion is the Basis of Government, and Man is a wretched Companion without it. When Conscience takes its Leave, Good Faith, and Good Nature goes with it. Atheism is all Self, Mean and Mercenary. The Atheist has no Hereafter, and therefore will be sure to make the most of this World. Interest, and Pleasure, are the Gods he Worships, and to these he'll Sacrifice every Thing else. ”

“ No Conclusions can exceed the Evidence of their Principles; you may as well build a Castle in the Air, as raise a Demonstration upon a Bottom of Uncertainty. And is any Man so vain as to pretend to know the Extent of Nature, and the Stretch of Possibility, and the Force of the Powers Invisible? So that notwithstanding the Boldness of this Opera, there may be such a Place as Hell; And if so, a Discourse about Devils, will be no Fairy way of Writing. For a Fairy way of Writing, is nothing but a History of Fiction ”

“ Can't we refuse the Happiness without affronting the Offer? Must we add Contempt to Disobedience, and Out-rage to Ingratitude? Is there no Diversion without Insulting the God that made us, the Goodness that would save us, and the Power that can damn us? Let us not flatter our selves, Words won't go for Nothing. Profaness is a most Provoking Contempt, and a Crime of the deepest dye. To break through the Laws of a Kingdom is bad enough ”

“ These Worshipful Things are the Poets Favourites: They appear at the Head of the Fashion; and shine in Character, and Equipage. If there is any Sense stirring, They must have it, tho' the rest of the Stage suffer never so much by the Partiality. And what can be the Meaning of this wretched Distribution of Honour? Is it not to give Credit and Countenance to Vice, and to shame young People out of all pretences to Conscience, and Regularity? ”

“ Modesty is the distinguishing Vertue of that Sex, and serves both for Ornament and Defence: Modesty was design'd by Providence as a Guard to Virtue; And that it might be always at Hand, 'tis wrought into the Mechanism of the Body. 'Tis likewise proportioned to the occasions of Life, and strongest in Youth when Passion is so too. 'Tis a Quality as true to Innocence, as the Sences are to Health; whatever is ungrateful to the first, is prejudicial to the latter. The Enemy no sooner approaches, but the Blood rises in Opposition, and looks Defyance to an Indecency. ”

“ Now were you not unreasonable, you would perceive the Liberalities of Providence, and find your self almost in the midst of Satisfaction. For what can be more transporting than the Friendship of Heaven, and the Discovery of Truth, than the Sense of our Mistakes, and the Pardon of our Sins? ”

“ But Homer and Virgil had other Sentiments of Matters: They were governed by the Reason of Things, and the common usage of the World. They knew the Priesthood a very reputable Employment, and always esteem'd as such. To have used the Priests ill, They must have call'd their own Discretion in question: They must have run into impropriety, and fallen foul upon Custom, Manners, and Religion. Now 'twas not their way to play the Knave and the Fool together: They had more Sense than to do a silly Thing, only for the Satisfaction of doing an ill one. ”

“ That this glorious Religion so reasonable in its Doctrine, so well attested by Miracles, by Martyrs, by all the Evidence that Fact is capable of, should become the Diversion of the Town, and the Scorn of Buffoons! And where, and by whom is all this Out-rage committed? why not by Julian, or Porphirie, not among Turks or Heathens, but in a Christian Country, in a Reform'd Church, and in the Face of Authority! ”

“ And is it any wonder an Atheist should misbehave himself in point of Modesty? What can we expect less from those who laugh at the Being of a God, at the Doctrines of Providence, and the Distinctions of Good and Evil? A Sceptick has no notion of Conscience, no Relish for Virtue, nor is under any Moral restraints from Hope or Fear. Such a one has nothing to do but to consult his Ease, and gratifie his Vanity, and fill his Pocket. But how these Ends are compassed, he has no squeamishness, or Scruples about it. 'Tis true when the Methods of Lewdness will Take, they are generally most agreeable. ”

“ To those who are overgrown with Pleasure, and hardned in Ill Custom? Who have neither Patience to hear, nor Conscience to take hold of? You may almost as well feed a Man without a Mouth, as give Advice where there's no disposition to receive it. 'Tis true; as long as there is Life there's Hope. Sometimes the Force of Argument, and the Grace of God, and the anguish of Affliction, may strike through the Prejudice, and make their way into the Soul. ”

“ To run from one extream of Caution, to another of Credulity, is highly improbable. In short, either Lord Foplington and Sir Tunbelly are Fools, or they are not. If they are, where lies the Cunning in over-reaching them? What Conquest can there be without Opposition? If they are not Fools, why does the Poet make them so? Why is their Conduct so gross, so particolour'd, and inconsistent? Take them either way, and the Plot miscarries. The first supposition makes it dull, and the later, incredible. So much for the Plot. ”

“ Or in plain English, our Souls are nothing but our Bodies. And then when the Body dies you may guess what becomes of them! Thus the Authorities of Religion are weaken'd, and the prospect of the other World almost shut up. And is this a likely Supposition for Sincerity and good Nature? Do's Honour use to rise upon the Ruines of Conscience? And are People the best Friends where they have the least Reason to be so? ”

“ Thou liest sighing and hankering after the Play-house. Prethee recollect thy self: Thou knowest Death ought to be our Pleasure, And therefore I hope Life may be a little without it. Are not our Desires the same with the Apostles, To be Dissolv'd and to be with Christ. Let us act up to our pretentions, and let Pleasure be true to Inclination. ”

“ If the Ends of Thing are naught, they must be mended. Mischief is the Chief end of Malice, would it be then a Blemish in Ill Nature to change Temper, and relent into Goodness? The Chief End of a Madman it may be is to Fire a House, must we not therefore bind him in his Bed? To conclude. If Delight without Restraint, or Distinction without Conscience or Shame, is the Supream Law of Comedy, 'twere well if we had less on't. Arbitrary Pleasure, is more dangerous than Arbitrary Power. Nothing is more Brutal than to be abandon'd to Appetite ”

“ Do's not Aristophanes take great Liberties and make Women speak extraordinary Sentences? He do's so. But his Precedent signifies nothing in the case. For
1st. We have both the Reason of the Thing, and all the Advantage of Authority on the other side. We have the Practise and Opinion of Men of much greater Sence, and Learning then Himself. The best Philosophers and Poets, Criticks and Orators, both Greek and Latin, both Antient and Modern, give the Cause against him. But Aristophanes his own Plays are sufficient to ruin his Authority. For
1st, He discovers himself a downright Atheist. ”

“ They are likely to combat Vice with success, who destroy the Principles of Good and Evil! Take them at the best, and they do no more than expose a little Humour, and Formality. But then, as the Matter is manag'd, the Correction is much worse than the Fault. They laugh at Pedantry, and teach Atheism, cure a Pimple, and give the Plague. ”

“ The more Natural, the worse; for the Disgust always rises with the Life of the Description. Offensive Language like offensive Smells, does but make a Man's Senses a burthen, and affords him nothing but Loathing and Aversion. Beastliness in Behaviour, gives a disparaging Idea of Humane Nature, and almost makes us sorry we are of the same Kind. For these reasons 'tis a Maxime in Good Breeding never to shock the Senses, or Imagination. This Rule holds strongest before Women, and especially when they come to be entertain'd. The Diversion ought to be suited to the Audience ”

“ Clean Wit, inoffensive Humour, and handsom Contrivance, require Time, and Thought. And who would be at this Expence, when the Purchase is so cheap another way? 'Tis possible a Poet may not alwaies have Sense enough by him for such an Occasion. And since we are upon supposals, it may be the Audience is not to be gain'd without straining a Point, and giving a Loose to Conscience: And when People are sick, are they not to be Humour'd? In sine, We must make them Laugh, right or wrong, for Delight is the Cheif End of Comedy. ”

“ How often is Learning, Industry, and Frugality, ridiculed in Comedy? The rich Citizens are often Misers, and Cuckolds, and the Universities, Schools of Pedantry upon this score. In short, Libertinism and Profaness, Dressing, Idleness, and Gallantry, are the only valuable Qualities. As if People were not apt enough of themselves to be Lazy, Lewd, and Extravagant, unless they were prick'd forward, and provok'd by Glory, and Reputation. Thus the Marks of Honour, and Infamy are misapplyed, and the Idea's of Virtue and Vice confounded. ”

“ But the danger of such an Entertainment is but part of the Objection: 'Tis all Scandal and meanness into the bargain: it does in effect degrade Human Nature, sinks Reason into Appetite, and breaks down the Distinctions between Man and Beast. ”

“ A Lewd Play with good Musick is like a Loadstone Arm'd, it draws much stronger than before.
Now why should it be in the power of a few mercenary Hands to play People out of their Senses, to run away with their Understandings, and wind their Passions about their Fingers as they list? Musick is almost as dangerous as Gunpowder; And it may be requires looking after no less than the Press, or the Mint. 'Tis possible a Publick Regulation might not be amiss. No less a Philosopher than Plato seems to be of this Opinion. He is clearly for keeping up the old grave, and solemn way of Playing. ”

“ The Passions are up in Arms, and there's a mighty Contest between Duty, and Inclination. The Mind is over-run with Amusements, and commonly good for nothing sometime after.
I don't say the Stage Fells all before them, and disables the whole Audience: 'Tis a hard Battle where none escapes. However, Their Triumphs and their Tropheys are unspeakable. Neither need we much wonder at the Matter. They are dangerously Prepar'd for Conquest, and Empire. There's Nature, and Passion, and Life, in all the Circumstances of their Action. ”