A LETTER TO A. H. Esq Concerning the STAGE.  
LONDON, Printed for A. Baldwin, near the Oxford-Arms in Warwick-Lane, 1698.   

TO A. H. Esq etc.  
SIR,  
FOrgive me if I think it Ill-nature in you to leave the Town, at a Time when it wants your Company, and seems to beg your Assistance: How can you propose to live at Ease in the Country, when so many of your Friends, the Wits, are engaged here in open War? Let Mr. Collier say what he pleases of Mr. Dryden, I begin to think 'twas his prophetic Genius moved him to declaim against Priests; and there is great reason to complain of their being the Incendiaries of the People, when they set the World on fire by Preaching, which they were only sent to warm. But what can Mr. Collier mean by exposing the Stage so? he would not surely have it silenced: That would be a little too barbarous, and too much like Cant to be entertained by Men of Thought or Ingenuity. I would rather suppose he designed a Reformation; and that is so reasonable, I wonder any Man should put his Face in disorder, or study a Revenge for the Attempt. But it may be asked, Could he not have done that without exposing so many great Genius's? Had it not been better to have let Mr. Durfey alone? Tho' even this Method would not have pleased every body; for whate'er Effect it has had on Mr. Vanbroug and Congreve; Motteux and Guildon resent it to the last degree. Is their nothing in their Works Illustrious, or That could merit Censure? Indeed some People are not to be reclaimed by Ridicule; and Mr. Collier knowing their Virtues, with how much Compos'dness and Resignation they can bear a Hiss, out of Compassion, took Example by the Town and neglected both.  
It is the Observation of some, That wherever the State flourishes, the Theatre has never failed of Encouragement; and that 'tis hardly possible the State should suffer without the others sinking in its Reputation. It is Pity that England should be the only Exception, and since we have some of our Nobility, who have a Taste of Eloquence, and all those Virtues which adorn the Stage, that It should want their Assistance by whom it was at first raised, and since maintained: If it has fallen from its Purity, or never arrived to what they fully liked, let it not want their Countenance, without whom 'tis impossible to be any thing at all, and by whom it may become all that we can wish. They alone can free it from Contempt and Censure, by maintaining such an Awe, that the least Glymps of Profaneness and Immorality should not dare to appear on the Stage; and this may be done by encouraging none but those who write well: for when a good Poet takes on him to instruct, we need fear no Immodesty; for 'tis impossible in a Regular Play, he should find room for an Indecency. I know you'll ask, Why should I appear so zealous in desiring the Favour of the Nobility for what is denied to be lawful; and that I ought not to wish an Encouragement of the Stage, when 'tis affirmed that from Thence we derive our Corruption of Manners. Mr. Collier has endeavoured to prove this from the Looseness of some of our Plays, and then has brought the Opinion of the Fathers to condemn the Theatre in general.  
As to the First Objection, That the Debauchery of the Town is to be attributed to the Looseness of our Plays and Stage.  
If this were true, it is an Objection only against the present Corruption of the Theatre; and is of no force against a regulated Stage; for that admits of nothing Immodest or Immoral.  
As to the Second Objection brought from Councils and Fathers, if what is quoted were really designed by them against the Theatre in general, yet it can have but little effect with the People, I mean the Men of Probity and Learning; for they are not to be moved by the Opinions of others no longer than those Opinions are agreeable to Reason: No Man ought to pay such a Respect either to Councils or Fathers, as to submit his Judgement contrary to his Reason. Their saying so in this Case ought to have no more effect with us than if they had at the same time given us their Opinion of the Truth of Transubstantiation.  
I think the Matter ought to be disputed by itself; for the Opinion of the Fathers cannot alter the Nature of the Thing. Sir, give me leave to make this Digression: 'Tis my Opinion, even in Matters of Religion, the preaching up the Fathers so much has been of fatal Consequence. If we run out of ourselves to search for Truth, we are exposed to be deceived; and relying too much upon another's Judgement, may be the occasion of an Error in our own. A false Quotation or Interpretation by a Man of some Figure, to an easy Credulous Bigot, has been the Conversion of a great many, and of excellent Service in the Church of Rome: They cannot attack any without a Father or Council, and that to a Person who knows nothing of the matter, is as good as a Demonstration. The Fathers were but Men, and as capable to be deceived as others: And I do not know why the Bishop of Worcester may not deserve an equal Esteem; he understands the Languages, and has as much Sincerity as any of them; and why then should he not be able to give the Sense of the Scripture as well.  
I have a Veneration for them as good Men, and where their Opinion is a Consequent of true Reason, it ought to be embraced; but where 'tis not, I need not say it ought to be rejected; and I think any Man may be allowed to dispute whether it be so or no. The Bishop of Worcester cannot publish a Book, but you'll have an Answer to it. It would indeed be of Reputation to the Councils and Fathers, some of them at least, if what were objected against them were of no more force. His Philosophy is too rational to be weakened by Sophistry; his Divinity too solid to be shaken by Heresy: He seems to have been predestinated to Glory, and the appointed Instrument to deliver us from Popery, Atheism, Deism, and Socinianism, with all those spurious Sectaries which have been spawned into the World: What can resist the Power of his Arguments? And who is able to abide his Force. But to return, I think the Controversy, in short, is this:  
Whether the Allowance of a Theatre in a Christian Country, is consisting with the Christian Religion.  
The Answer to this Question may be this:  
That whatever is approved by lawful Authority, and is not against any positive revealed Law of God, is consisting with the Christian Religion.  
Now it lies upon the Adversaries of the Stage to prove, That the Theatre is against Law or Scripture.  
'Tis unfair to take the advantage of the present Corruptions, and cry down the Stage, because Men make an ill use of it. The Priests won't allow this Argument in another Case; and I think an ill Poet is no more an Objection against the Stage, than a Clergyman's being a Blockhead, is to the Pulpit. 'Tis our Misfortune to have too many in both Vocations; tho', as bad as the Stage is, I don't doubt but the World has received a great many Advantages from it. I shall name you some, and the first may be the reclaiming the Manners of the Clergy.  
'Tis certain, since the Stage has used the Gown freely, and the Laity have not been afraid to look into their Faults, that they are more humble, and less publicly vicious: They know if Tom D'urfey can light upon a frail Priest, he won't scruple to expose his Infirmities, tho' he is not the only Whipping Tom of the Stage; if they had not others to fear, they would soon grow too many for him. I believe they would be angry, if they thought the People gave the Honour of their Reformation to the Stage; tho' you can't believe otherwise, if you consider the difference of the former and present Clergy, what a strange alteration there is where the Knowledge of Plays have come (I would be understood only of those who needed a Reformation) There are now, and have always been, Men among them able and sit to give Laws, and from whom the World was glad to receive them, who appeared as burning and shining Lights in their Generation; and it was from them we learned the difference; it was their Light which exposed the other, and the Stage only took their evil Deeds, to show them truly the Evils of them. But besides their Reforming of Manners, the Stage has taught them to speak English, and preach more like Ambassadors of their great Master. It has taught them to argue rationally, and at once mended their Style, and Form of their Sermons. How did Religion labour under heavy Language, and how many People rather absented the Church, than come to hear the Word of God Burlesqued? In what a ridiculous Dress did Religion appear? When to spin out the time in old Proverbs, and wretched Puns, a Fellow would run it up to Six and thirtiethly, before he came to his Use and Applications. In short, the Drunkenness, Whoring, Insolence, and Dulness that has appeared under a Black Coat on the Stage, have made the Men of the same Colour of it keep within Bounds: And that a Man might not tease them with the Representation, they have endeavoured to appear in as differing a Form as possible.  
If what Mr. Collier says was true, That when a Clergyman is brought on the Stage, it is with a design to ridicule the Function, it would be abominable, and as bad as the Town is, would be hissed off the Stage. I dare say, whatever the Intention of the Poet is, 'tis not received so by the Audience. For at this rate, every foolish Peer who is brought on the Stage, must be supposed to intend a Reflection on all the Men of Condition; and an Alderman, who is a Cuckold, must be looked on as the Representative of his Brethren. 'Tis absurd to make no distinction; as if a particular Vice in a particular Man, could not be exposed without a designed Reflection on all who belong to him. It ought to touch no body but whom it concerns; and it has its end, if it reclaims where it was designed, and prevents others, by showing the Danger: And this is the Design of Comedy. But the Question is, Whether our Poets have managed it as they ought? Whether they have not picked out a particular Person, and exposed the Character in general, under the Notion of one Man? I answer to this, That whatever the Design of the Poet has been, it has not had the effect with the People: For who disbelieves the Authority of their Function, or thinks the worse of Good, Learned, and Ingenious Men among them? Are not the Religious very much reverenced? Has any Body thought the worse of Stillingfleet, Tillotson, and Burnet, upon this Account? Who can believe, that when Mr. Vanbroug disguises a Parson, that he thought of these Men, or any who lives soberly, and makes Religion their Business, and at the same time, don't make it inconsistent with good Manners? The Good among them know the People love them, and that nothing but their own mis-behaviour draws them into Contempt. Any Minister, tho' he was but of mean Understanding, yet if he had other good Qualities, if he lived soberly, and did his Duty religiously, that ever such a Man was picked out to be the Scandal of his Neighbours, or a Ridicule of the Stage. Whence is it then, that the Clergy are so angry? If you hook but one of them, all the rest are upon your Back, and you can't expose his Vices without being an Enemy to the Church: And in this, Priests of all Religions are the same.  
But after all, why should Mr. Collier blame Mr. Dryden for making Dorax exclaim against the Mahometan Priest? Or how can that be a Prejudice to the Character of the Christian Clergy? Is it not natural for such a one as Dorax to say as much, and especially against such a one as the Mufti in the Play? And does Mr. Collier blame Mr. Dryden for writing naturally? I think it is a Fault throughout Mr. Collier's Book, that in his Criticisms of the Plays, he never considers the Person who speaks; that is, Whether 'tis not natural for a Man of such a Character, to say such a thing? It would have been of more Service to have proved, That no Person is to be brought on the Stage to say an ill thing, and then he had thrown away all the Profaneness, which is so much an Offence, at once. But if such Persons are to be represented, there is not so much Reason against any of our present Plays, as is urged by Mr. Callier; for you must allow a Coquett to talk like herself, a Lover to vent his Passion in Raptures, and a Rake to speak the Language of the Town.  
I have already told you, That I am far from vindicating the present Stage. I don't know a regular Play, or that aught to be represented on a regular Stage; yet I know a great many Plays that I would not lose for want of that Regularity. Who would not have Sir G. Etheridge, Mr. Wicherly, and even some of Mr. Dryden's Plays? Who would reject the Orphan, because Mr. Collier objects against a loose Speech in it.  
But Mr. Collier has laid other things to the Poet's Charge besides the Abuse of the Clergy; and that the profane Characters in the Play, has had an ill Effect on the Age, by promoting of Immorality and Vice. This I very much question; for I can't apprehend so much danger even in the present Stage as Mr. Collier would suggest. The greatest Faults of our Plays are their being generally, in one part or other, unnatural: That which is regular in any of them can never be an Offence; and where that Monster appears, it rather frightens than allures; so that we are not in so much danger, even from our very bad Plays: For the more monstrous, the less Power it has to please; and whatever loses the Power, can never do much damage. So that if Mr. Collier should make a Collection of D'urfey's Works, who is there that would become a Convert? And who would turn Parson to be drunk and beat the Watch? Or who would be proud of an Imitation of any of his Heroes? Has any Body brought themselves under his Character, in hopes to recommend them to the World? It would be happy if the World had learned no more Irreligion from the Pulpit than it has from the Stage; at least, the Consequence of the first has been more fatal. What dismal Effect has the holy Cant had upon the Multitude: What Rebellion, Bloodshed and Mischief have been encouraged under the Name of Sanctity, Religion, and the Good old Cause. Whoever learned to cut a King's Throat by seeing of Plays? But by going to Church, the People were instructed to bind the King in Chains, and his Nobles in Fetters of Iron, That the Kingdom ought to be taken away, and given to the Saints; And who would not be a Saint for such an Inheritance? Who could refuse resisting of Authority, when instead of Damnation, it was coming forth to the Help of the Lord against the Mighty? But this is but one Mischief of the Pulpit; this is only putting a Kingdom in Civil Broils, intestine Wars, and unnatural Murders. But when Men of debauched Principles shall become the Teachers of the Nation, what may we not expect from their Industry and Sedition.  
After all, my Lord Foppington was never designed to teach People to speak or act like him; nor was it intended that the Ladies should be biased by the Example of Berinthia to turn Coquetts. These and the like Characters in other Plays, are not proposed as a Direction for the Gallant Man, or the Virtuous Lady; but that seeing how such Persons behave themselves on the Stage, that they may not make the like Figure in the World: but if any body should rather be in love than terrified by these Examples, 'tis their Fault, and not the Poets, since the best things are liable to Corruptions. But it may be objected, That our Poets don't make Persons speak like themselves. That indeed is a Fault, and I can't say any thing to excuse it but this; That they who have the Judgement to know when a Poet speaks improperly, aught to have so much Judgement, as not to be byassed by his Irregularities: The People who done't understand it, generally suppose, that what is Virtuous is to be imitated, and what is Vicious is to be avoided. That this is the general Observation of those who frequent Plays, may justly be inferred from the Practice of the Town: For I challenge any Man to prove, That any one Vice, now in being, took its Rise from the Stage. The Stage takes Examples from the Town. The Scene must be really acted in the World before it comes to be exposed: So that whatever appears Vicious or Ridiculous, is owing to the Wickedness of the Times, and not to the Theatre. It may be objected, That what is generally acted on the Stage, if it was done before, yet it was done in private; but the Stage publishes it. To this I answer, That it does not intend to licence it, only to set it in a true Light, that it may be exposed and shunned.  
As to those Objections, That the Actors are generally debauched, and of lewd Conversation; and that no Person who is a known Adulterer, or Profane, aught to be encouraged: That the Playhouse is a Resort of vicious Persons, and gives Opportunity to such who have wicked Inclinations. All these would fall upon the advancement of a regular Stage; but as 'tis, the Objections are not levelled Right; for the State is chargeable with the Immoralities. There are Laws for the Punishment of Vice; and if the Magistrate neglect his Duty, he must answer for it. I don't know that any body is obliged to a Conversation with the Players; and their Lives can influence only their Associates; and such they would find, whether they are Players or not. When they are on the Stage they are confined to the Poet's Language: And if we should see Mr. Powel acting a Brave, Generous and Honest Part; or Mrs. Knight, a very Modest and Chaste one, it ought not to give us Offence; because we are not to consider what they are off the Stage, but whom they represent: We are to do by them as in Religion we do by the Priest, mind what they say, and not what they do. Tho' the Stage is not so abandoned but that there are some Honest and Virtuous, for any thing the Town can say to the contrary. And I would leave it to themselves, whether they don't find their Account in it; whether the Town is not more favourable on any Occasion; so that it ought to be an Encouragement to persist in their Virtue.  
The Objection against the Playhouse itself, because it gives Opportunities for Wickedness, is so trifling, it is hardly worth answering; for they who are viciously inclined will find an Opportunity; and as long as the Toleration-Act is in force, there is never a Meeting in Town but will afford extraordinary Hints of that kind; the Morning and Evening Lectures are precious Seasons; Mr. Doelittle may thresh his Heart out, there will be Tares among the Wheat; and those Houses are haunted with a sort of Spirits that are not to be cast out with Prayer and Fasting.  
I think from the little I have said, it is certain the Town has not been debauched by the Stage, and that 'tis much easier to demonstrate the Good, than prove the Evil Effect even of our bad Plays. I have showed that there has been a Virtue in them; and we might very well pardon them if it were only for that one Benefit, of being so serviceable to the reclaiming of the Clergy. If they can give me an Instance of any Play whose Vices have had so ill Effect with the People as to counter-balance the Good it has wrought in them, I should set myself against the Stage too; but then as to other Advantages which we have received from the Plays of the first Rank, we are certainly very much in debt to them. The Refinement of our Tongue is principally owing to them; Good Manners and good Conversation is owing to our Comedy; and I don't doubt but some of our Tragedies have fired some with a Greatness of Spirit, and taught to act the Hero with Prudence, Virtue and Courage.  
I shall conclude this part of my Letter with this Observation, that if the present Stage has not been so terrible an Enemy to Christianity, but on the contrary, has afforded a great deal of good to the World; that a Regulated Stage would be of infinite Service to the Nation.  
I have proposed it as an Argument in Defence of a Regular Stage, that it lies on its Adversaries to prove it against Law or Scripture, and so might leave it justified till some Person or other make the Discovery to the World: But because 'tis my Opinion 'tis utterly impossible, I shall give you some Reasons why I think it not only lawful in itself, but very necessary in this populous City. And, First, if we consider the Matter that ought to be represented, whether it be Tragedy or Comedy; there is nothing in either that can offend Religion or Good Manners.  
Tragedy is a Representation of an Action by some Great Man, teaching us to regulate our Passions with exactness, and by showing the strange and differing Accidents of Life, to which the most important Persons are subject; proving to us that Vice never goes unpunished; and that true Happiness does not chiefly consist in the Enjoyment of this World.  
Comedy is a Representation of common Conversation; and its Design is to represent things Natural; to show the Faults of Particular Men in order to correct the Faults of the Public, and to amend the People through a fear of being exposed, with this Observation, That the Ridiculous of the Stage is to be only a Copy of the Ridiculous found in Nature.  
In short, 'tis the Property both of Tragedy and Comedy to instruct: The Characters in both are to be Natural; and the Persons concerned in the whole Action, are to be such whose Virtues ought to provoke us to an Emulation, or whose Vices ought to deter us from imitating their Example. The Language and Sentiments are to be suitable to each Character: A Wise, Good, and Great Man is to say nothing but what is natural for such a one to say: The Gallant Man is to appear with all the Qualities of a Man of Honour: and the Fool in his proper coloured Coat. The Vices of the Wicked are not to be represented so nicely, as punished severely; that is, a Vicious Person is not to be allowed to plead in favour of his Vices, or to represent his Villainy so calmly as to tempt any Man to try Practices in another Place. Vice is only to be brought there to be condemned; and the reason of this is, that our Terror may be excited, and all our Passions vent themselves with Strength and Reason. Our Pity is not to be extended in a wrong place. In short, The Disposition of the Play is to be such that all the Characters have a proper Effect with us. Our Fear, Love, and Anger are to be exerted with Justice; and we are to learn from a just Fable how to behave ourselves in earnest. Thus may we exercise our Souls by examining our reasonable Faculties, and try how we can love to extremity, and yet without a Fault; to be angry and sin not; to be just without partiality, and rejoice with them that rejoice. We are there instructed to Love, Hate, and Fear within measure, how we may be Men without dedebasing our Souls; and all this by moving Examples, which in spite of Stubbornness, will force its Impressions; and 'tis our own Fault if they are not lasting. This certainly must recommend the Stage to the Virtuous; and Piety can't be offended at the decent reproving of Vice, and the insinuating recommendation of Virtue. Here we find Morality urged by Precept and Example, and the Stage reprehending those Follies which the Pulpit would blush to correct; for tho' the Church is the Place to declaim against Sin, yet there are some sorts of Wickedness which can't be so decently reproved there; so that the Stage is serviceable on this account, to supply the Defects of the Pulpit. In short, whatever may be objected against the present management of the Stage, is of no force against such Proceedings as these. Religion and Morality can receive no Damage here; for as long as these Rules are observed, they strictly include both.  
It was the Opinion of a great Master of Reason, that Tragedy conduces more to the Instruction of Manking, than even Philosophy itself, because it teaches the Mind by Sense, and rectifies the Passions by the Passions themselves. And there is this further Advantage, that we have always the Example of great Men before us, and are generally inclinable to take our Manners from them. There has indeed Authorities been produced against the Stage, tho' there don't want as ancient Advocates for it; and some of the Fathers themselves writ Plays, however Mr. Collier came to forget it.  
If the Theatre is capable to give us such Advantage, it will easily be proved of what necessity there is for its encouragement in this Populous City: If there were no Politic Reasons, yet the Good to Religion that may be done by it, is a convincing Argument at once for its Lawfulness and Use. I know the Gravity of some can't dispense with so much time to be spent in Diversion; tho' I can't think this a reasonable Objection where so much Profit may attend our Delight. If it be lawful to recreate ourselves at all, it can never be amiss to frequent such a Diversion, that only takes up our Time to make us wiser. I would to God all of them were directed to the same End. No Man is to employ himself so as to exclude the Duties of Religion; and there is as much danger in minding too much the Business of the World, as the Pleasures of it; both of them are to be kept within bounds, and both subservient to Religion. The Passions of Men are active and restless; and 'tis the Prudence of every State to encourage some public Exercise to keep them at quiet. If the Theatre was down, the Churches would not be the fuller for't. Or if they should, Religion is not always the design of them who come there; so that I cannot see that any thing can be allowed for the public Diversion with so much Innocence and so much Advantage. I'm only afraid that such a Regularity would be too Virtuous for the Age; and I don't doubt but the Beaux and Poetasters would be full of Exclamation: For it would be a dreadful Time if the Ladies should regard the Play more than their Beaux Airs; and how would Vanbroug be able to pass a Comedy on them, if they should once be so nice in their Taste as to disgust Obscenity; this indeed would be a Vexation, and such a Delicacy which Mr. Congreve could not be pleased with: And if the Town should be so refined to admit of nothing but what is Natural, we can't expect that ever he will gratify us with another Tragedy. Durfey and Motteux would write no more Farces; Guildon and Tom. Brown, etc. would be the Saints with wry Mouths and scrueed Faces: Mr. Guildon indeed has Philosophy enough to support himself under such a Calamity, and knows a Method to prevent starving; for who can think that he who writ Blunt's Life can be at a loss for a decent dispatch of his own? 'Tis a deplorable Case, indeed, and I pity a Man who cannot get Bread by Writing, and yet must beg or starve without it.  
The Prince of Conti believed the French Stage would not have been so bad if the Priests had begun sooner to declaim against it: It is possible that some of our Defects may be owing to such a Negligence. However 'tis never too late to mend; and since Mr. Collier has took up the Cudgels, I wish the rest of the same Coat would so far as is just and reasonable, stand his Second: He has his Faults, but they are such as I would not have lost his Book for. I know there are some violent Wits, who will not allow him either Wit or Style, but, in plain terms, to be a Fool. I hope none of them will go about to prove it. I confess he has kept ill Company of late; but surely they don't ground a Conjecture upon that, especially when a Man only converses to convince. The naming Mr. Durfey, or examining his Works, is not so contagious as to slain a Man's Reputation. We are indeed to answer for evil Communication; and tho' I cannot justify a Man who would read Mr. Durfey with too much Delight, because we must not set our Affection on things below, yet I would pardon any who would read him only to forewarm others of the Danger.  
'Tis a Misfortune to have good Poets stand in need of Assistance; but 'tis very much aggravated when they are denied it. A Man who is obliged to write for his Bread, is forced to be very hasty to prevent starving; And every Man's Genius is not so sharp as his Appetite. This may be one Reason we have so many things appear Abortive. Some Poets have not so much as to save their longing; and if their Muse miscarry, or come with an ugly Mark into the World, are rather to be pitied than condemned. In what Pangs have I seen some poor Creatures to be delivered, when at the same time they have feared the Poverty of their Brats, and that the World would discover they were very sick in the breeding. A good Poet ought never to want a worthy Patron; and our Nobility and Gentry ought to be Industrious in the Advancement of Letters. They might do it with great ease and little Expense; for the Number is not so great who deserve their Countenance. In vain we complain of the Irregularity of the Stage, if they who could support its Honour, want support themselves: So that one great Step to advance the Theatre, is to take care, that they who write for the Stage, do not want for Encouragement.  
You see, Sir, I have given my Thoughts freely: I wish they may receive your Approbation; because I would never think but to please you. I dare not now think of excusing any thing I have writ; for I was resolved to tie myself to no Method, but to think as much as I could for the advantage of the Stage, which I must believe very lawful, for any thing I have yet met to the contrary. Nor can I be persuaded, that our Plays have had so ill effect as some would imagine. The best of our Plays have nothing in them that is so scandalous; and for the worst, I would not allow them the Credit, nor the Authors the Vanity to think they could influence any one Man. The evil Conversation of some of them would frighten a Man from being vicious; so that they are serviceable against their Wills, and do the World a Kindness through mistake. I dare not stay any longer with you, tho' I have a great Inclination to beg you'd exeuse the roughness of my Style: But you know I have been busy in Virgil; and that they say, at Will's, is enough to spoil it: But if I had begged a more important thing, and asked you to forgive the length of my Letter, I might assure my self you would oblige,  
Your Humble Servant.  
FINIS.