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many observations, which appear to be as little in character, as they would be proper to speak were they even natural.

He seems to think that the whole of Christianity consists in drinking wine, and talks of it in the lightest manner. Seeing a cag of wine, he says, Wine by the Koran! To see what Providence will do for a Christian." A. II. S. 3. “Dost think, Agnes, I am Christian enough, yet to venture?

Agnes. There is much virtue in good wine.

Sadi. Nay, an there be virtue in it-(drinks) By Saint Francis, Agnes, thy religion is marvellous comfortable. Ditto.

Agnes. Thou knowest not the strength of liquor--too much on't would work to thy brain, and weaken reason.

Sadi. That must be because my skull is not, yet, altogether Christian. A. III. S. 2.

Agnes. When the liquor mounts, then thou wilt flatter me, and prate nonsense, like the best Christian-toper of them all.

Sadi. - My love for wine is but of a few hours growth-yet though I was enamour'd at first taste, I mean to stick by it with true Christian constancy.

I will pour a flask of wine down his throat-an' that comfort him not, he is past cure in this world, and must look elsewhere for consolation. I have now near two full flagons of Christianity within me."

Ditto. Speaking of the bad road, he says,

“ Of all the roads to Christianity, this is the vilest that ever good fellow travelled.” A. II. S. 3.

Whilst noticing this Play, there are two passages, which I think exceptionable, and which it is right to bring forward for exposure:

Agnes. Father Sebastian, a captive here, good soul! says, that when a Moor turns Christian, fuith will work any thing. I wonder if it ever whitens the skin." A. I. S. 2.

The other is speaking irreverently of Providence. Roque asks Octavian if he does not remember his countenance? he answers,

No-Providence has slubber'd it in haste.
?Tis one of her unmeaning compositions
She manufactures when she makes a gross.
She'll form a million such-and all alike-
Then send them forth, ashamed of her own work,
And set no mark upon them,

A. III. S. 3.

then says,

In the Opera of Inkle und Yarico, by the same author, when Trudge refuses to sell Wowski to the Planter, the Planter says, “ He's not fit to live amongst us Christians :” and goes out. Trudge Christians ! ah! tender souls they are to be sure.

..Ву which I suppose he means to say, notwithstanding he comes from England, from a Christian country, himself, that he is not a Christian. The following song then occurs, which, though it be marked, together with the foregoing speech, as omitted in the representation (which is certainly something) yet it is nevertheless retained for the reader,

Christians are so good, they say,

Tender souls as e'er can be !
Let them credit it who may;
What they're made of let us see.

Christian drovers, charming trade!

Who so careful cattle drive;
And the tender Christian maid,
Sweetly skinning eels alive.

Tender tonish dames, who take

Whip in hand, and drive like males ;
Have their ponies nick'd to make
The pretty creatures cock their tails.

Christian boys will shy at cocks,

Worry dogs, hunt cats, kill flies;
Christian Lords will learn to box,
And give their noble friend black eyes. A. II. S. I.

1. In another place Inkle says,

IVe Christians, girl, hunt money." A. III. S. 3. This is retained on the Stage.

I consider these passages as highly insidious and injurious to the cause of Christianity. The cruelties here mentioned, are certainly contrary to the spirit of Christianity, and whoever practises any one 'of them, is not, in that respect, a Christian. But it is not being born in a Christian country, nor even belonging nominally to a society of Christians, which constitutes a man a Christian indeed.

A man who is guilty of these, or of any sins, is no more a Christian, than he, who was merely circumcised, under the law, was a Jew; as St. Paul said, “ He is not a Jew, which is one qutwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the Spirit, and not in the letter ; whose praise is not of men, but of God.” (Romans ii. 28, 29.) So he is not a Christian, which is one outwardly; for though he cannot be a Christian unless he be baptized, yet it does not follow that every one, who is baptized, is therefore a Christian; but he is a Christian who is one. inwardly; and baptism is that of the heart, in the Spirit, and not in the letter ; whose praise is not of men, but of God.

Had the above cruelties been mentioned to be exposed, and to shew how contrary they are to the spirit of Christianity, all had been well; but, as they now stand, they certainly appear to be represented as a part of the Christian character, and tauntingly to censure it.

In the play of Pizarro, likewise, there are some taunting speeches made by the Peruvians to The Christians, as if reflecting upon the whole race: whereas Pizarro was certainly not a Christian in reality, whatever title he might assume to himself, or be called by; and his sins cannot with any justice be imputed to Christianity.


C. p. 27. This use of the term fate occurs frequently in
Douglas : Lady Randolph says,
But Randolph comes, whom fate has made my Lord. A. I.

Ruling fate decreed,
That brave brother should in battle save
The life of Douglas' son, our house's foe.

Nor has despiteful fute permitted me
The comfort of a solitary sorrow.

Oh! fate, I fear thee still.

A. III. Yet afterwards she attributes her son's preservation to a higher


O! sovereign mercy ! 'Twas my child I saw!

Reaching from heav'n to earth, Jehovah's arm
Snatch'd from the waves and brings me to my son.

Ditto. And Norval, speaking of the parents of the Hermit, who had killed his own brother, says,

They were dead: kind heav'n had clos'd their eyes
Before their son had shed his brother's blood.
On which Lord Randolph, I think impiously, observes,

Hard is his fate ; for he was not to blame!
There is a destiny in this strange world,
Which oft decrees an undeservcd doom :
Let schoolnien tell us why.

A. IV. The Tragedy of Osway opens with these lines,

Oh! how capricious, Fortune, are thy ways:
Now, on the airy wing of smiling Hope,
You waft weak man to scenes of highest joy;
Then, in an instant, work a wretched change,
And plunge him in the vast abyss of woe.

In JANE SHORE, she says to Dumont,

Fortune, I fear me, Sir, has meant you ill,
Who pays your merit with that scanty pittance,

Which my poor hand and humble roof can give. A. I. S. 2. Alicia, afterwards, speaking to J. S. on the subject of her adulte erous love with Edward, says,'

Sure something more than Fortune join'd your loves :
Nur could his greatness, and his gracious form,
Be elsewhere match'd so well.

Ditto. But we find the same ideas in the Night Thoughts. Speaking of Narcissa, the author says,

Fortune fond had built her nest on high.
Like birds quite exquisite of note and plume,
Transfix'd by Fate (who loves a lofty mark) N. III. I. 85.
Each friend by Fate snatch'd from us, is a plume
Pluck'd from the wing of human vanity. Ditto, I. 285.
How few beneath auspicious planets born,
(Darlings of Providence! fond Fate's elect!)
With swelling sails make good the promis'd port,

With all their wishes freighted! Dr. Dodd, a man certainly of considerable piety, notwithstanding his errors, in his Thoughts in Prison, written under a near prospect of death, says,

'The hour is come: Stern Fate demands compliance.

Weck the third.

or sent

In the Comedy of The Conscious LOVERS, there is an odd mixture of Providence, Fortune, and Fate; and, if the author admitted the first, there seems to be no reason why it should not have been retained throughout. When Young Bevil is giving an account to Humphry of Indiana, Humphry says,

Fortune here seem'd again to smile on her. Afterwards, where Young Bevil mentions the villain who “ was dragging her by violence to prison,” he adds, “ Providence at the instant interposed, and sent me to relieve her.” Humphry. “ 'Twas Providence indeed !" A. I. S. 2. Young Bevil, indeed, says, me by miracle," which words I consider as going much too far.

Isabella, in her first interview with her brother, Mr. Sealand, when she finds he does not recollect her, says, “I will observe this interlude, this sport of Nature and of Fortune." A. V. S. 3.

Afterwards, where Mr. Sealand bids Indiana “ Take comfort," she replies, “ All my comfort must be to expostulate in madness, to relieve with phrensy my despair, and, shrieking, to demand of Fate, why--why was I born to such variety of sorrows ?” Ditto.

Mr. Sealand, speaking of his daughter, calls her “the second bounty of Providence to me.” A. IV. S. 2. And, again,

“How vain, how weak is human prudence ! what care, what foresight, what imagination could contrive such blest events to make our children happy, as Providence, in one short hour, has laid before us.” A. V. S. 3. The Play concludes with these lines,

Whate'er the generous mind itself denies,

The secret care of Providence supplies. In The Lakers, Sir Charles says to his servant : “ Your parents, though they were poor, were honest, and by their birth deserved better than they received from the hands of Fortune.A. I. S. I.

In The Fashionable Lover, A. IV. S. I. Aubrey considers him. self as under the guidance of Providence: " All-disposing Provi- . dence! who hast ordaind me to this hour, and through innumerable toils and dangers, ted me back to this affecting spot, can it be wondered at, if I approach it with an anxious aching heart, uncertain as I am, if I have still a child or not?”

In The Surrender of Calais, Providence is mentioned in a proper manner.

What shall we do with our children, Madelon?” She replies,

If your endeavours be honest, La Gloire, Providence will take care of them, I warrant you." A. II, S. 1.


La Gloire says,

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