DISCOURSE II.

The Abuses and Uses of the Stage pointed out.

1. COR. XV. 33.

BE NOT DECEIVED EVIL COMMUNICATIONS CORRUPT GOOD MANNERS.

THE Apostle, in this chapter, is discoursing with his Corinthian converts upon the Gospel, which he had preached to them, and on that material article of it, the resurrection of the dead. He mentions his own labours in the Gospel, and the perils which he had undergone in the propagation of it, looking for his sole reward in the resurrection of the dead to a life of glory. If it were not for this, says he, one might join with the Epicureans, who, disbelieving a future state, place their whole happiness in the sensual enjoyments of this world, and say, "Let us eat and drink, for to-morrow we die." But he instantly breaks out into this awful warning, "Be not deceived: evil communications corrupt good manners. Awake to righteousness and sin not; for some have not the knowledge of God. I speak this to your shame." A warning which may be applied to those in this day, who lead a life of pleasure, regardless of the object for which they came into

this world, and of the judgment for endless glory, or endless misery, which awaits them in another. Thus does our conduct in this life, even with respect to every particular circumstance, become a subject of awful consideration.

In a former discourse, the much controverted question of the lawfulness of the Stage was taken into consideration, and it was shewn, I think, upon sufficient evidence, that the Stage is an amusement by no means unlawful in itself; but, that, like all other good things, it hath been perverted in the hands of the great Adversary of mankind, and made a most powerful mean of corruption; a fact allowed by all reasonable advocates for the Stage. It becomes, therefore, not only adviseable, but is likewise our bounden duty, to endeavour to separate the good from the evil, and to render it not merely an innocent amusement, but a source of rational and moral instruction. To contribute, as far as is in my power, to this desirable end, I shall endeavour, in the present discourse, to point out what are the particular corruptions of the Stage, that we may know what to reject; and the ascertaining what are its faults, will point out the proper subjects for public representation. Nor let it be thought, that, in doing this, the Christian Minister is stepping aside from his office. To warn his hearers where danger lies,

the more so where it is unseen and unsuspected, cannot surely be either improper or unseasonable. Where the danger and corruption is the greatest, there is the greatest call on the Minister to lift his warning voice, and to point to the line of duty. *

What may with propriety be called the principles of the Stage, may be considered, like those of the world, under two heads, namely, I. Religious, and II. Moral.

I.—1. When any thing, which has at all the semblance of religion, is introduced upon the Stage, it is commonly, either a strange mixture of the heathen with the true religion, or often heathenism itself. Even Christians are frequently represented as swearing by, appealing to, and putting their trust in the Gods; or making deities of Virtues; or, after the corruptions of popery, making their prayers to and putting their trust in Saints and Angels. †

It is not improbable, but that an Act of Parliament, passed in the reign of King James the First, (3d year, ch. 21.) " for the preventing and avoiding the great abuse of the Holy Name. of God in Stage-plays," hath, undesignedly, had some part in producing this effect; for writers ↑ Note B.

* Note A:

and performers on the Stage, in order to evade the penalty there annexed, or possibly from mistaken notious of piety in some, who, fearing to "take in vain the name of" the true " God,' have, instead of that, used the heathen term of the Gods, or sworn by some false, or inferior being. Most undoubtedly, the Name of God is not to be taken in vain; but surely to introduce it, even upon the Stage, with reverence, and in such circumstances as a person in real life ought to use it, is not taking it in vain," is not irreverence, but is an useful lesson and example? The Act seems intended to prevent only "the great abuse of the Holy Name of God," and that they should not “ speak or use the Holy Name of God, or of Jesus Christ, or of the Trinity, (which are not to be spoken but with fear and reverence) jestingly, or profanely.”* Many here present have heard, no doubt, the very justly celebrated speech upon Mercy, in one of the Plays of Shakspeare, where it is mentioned as "An attribute to GOD himself;" and it is afterwards stated, that " earthly power does then shew likest GoD's, when mercy seasons justice;"-when a pause hath been made before the word was pronounced, and when it hath then been uttered with profound awe;surely it cannot be said, that the Name

* See Bedford, p. 5. 268 and 288.

+ Merchant of Venice, Act iv.

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of God hath then been "taken in vain," but that it hath impressed the hearts of the hearers with a similar reverence and awe. Were the same sentiments to prevail in common life, we should not so often hear the blessed Names of God and of Christ used in common oaths and execrations, nor should we hear the words good God, and good Lord, and many others, which might be mentioned, used as common exclamations, on the most trifling occasions.

Sometimes on the Stage, the government of the world is taken out of the hands of PROVIDENCE, and given to Fortune or Fate,*

2. Another instance, wherein the Stage is highly presumptuous and censurable, is in attempting to know and exhibit the secrets of the invisible world. Angels, departed Spirits, the glories of Heaven, and the torments of Hell, have all been represented to the view; some of these, indeed, have been exhibited according only to the corrupt ideas of heathens, but others have been an attempt to embody what is revealed only to our faith in Scripture. To attempt to represent to our gross imaginations what God hath thought proper to veil from our eyes, is, surely, great impiety; and to represent the degraded and impious ideas of a corrupt

*Note C.