Clemens Alexandrinus affirmsLib. 3. Pædag. Ann. 204. cap. 11.[489] 'That the Circus and Theatre may not improperly be call'd the Chair of Pestilence.——Away then with these Lewd, Ungodly Diversions, and which are but Impertinence at the Best. 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. To this I answer. That the spaces between Business should not be fill'd up with such Rubbish. A wise man has a Guard upon his Recreations, and always prefers, the Profitable to the Pleasant.'
Minutius Felix delivers his Sense in these Words:Ann. 206.[490]
'As for us, who rate our Degree by our Virtue, and value our selves more upon our Lives, than our Fortunes; we decline your Pompous Shews, and publick Entertainments. And good Reason we have for our Aversion. These Things have their Rise from Idols, and are the Train of a false Religion. The Pleasure is ill Descended, and likewise Vitious and ensnaring. For who can do less than abominate, the Clamorous Disorders of the Race-Ground, and the profession of Murther at the Prize. And for the Stage, there you have more Lewdness, tho' not a jot less of Distraction. Sometimes your Mimicks, are so Scandalous and Expressing, that 'tis almost hard to distinguish between the Fact and the Representation. Sometimes a Luscious Actor shall whine you into Love, and give the Disease that he Counterfeits.'
St. Cyprian or the Author de Spectaculis, will furnish us farther.
Here this Father argues against those who thought the Play-House no unlawful Diversion, because 'twas not Condemn'd by express Scripture. 'Let meer Modesty (says he) supply the Holy Text: And let Nature govern where Revelation does not reach. Some Things are too black to lie upon Paper, and are more strongly forbidden, because unmention'd. The Divine Wisdom must have had a low Opinion of Christians, had it descended to particulars in this Case. Silence is sometimes the best Method for Authority. To Forbid often puts People in mind of what they should not do; And thus the force of the Precept is lost by naming the Crime. Besides, what need we any farther Instruction? Discipline and general Restraint makes up the Meaning of the Law; and common Reason will tell you what the Scripture has left unsaid. I would have every one examine his own Thoughts, and inquire at Home into the Duties of his Profession. This is a good way to secure him from Indecency. For those Rules which a Man has work'd out for himself he commonly makes most use of.'——And after having describ'd the infamous Diversions of the Play-house; He expostulates in this Manner.
'What business has a Christian at such Places as these? A Christian who has not the Liberty so much as to think of an ill Thing. Why does he entertain himself with Lewd Representations? Has he a mind to discharge his Modesty, and be flesh'd for the Practise? Yes. this is the Consequence. By using to see these Things, hee'l learn to do them.——What need I mention the Levities, and Impertinence in Comedies, or the ranting Distractions of Tragedy? Were these Things unconcern'd with Idolatry, Christians ought not to be at them. For were they not highly Criminal, the Foolery of them is egregious, and unbecoming the Gravity of Beleivers.——
'As I have often said these Foppish, these pernicious Diversions, must be avoided. We must set a Guard upon our Senses, and keep the Sentinal always upon Duty. To make Vice familiar to the ear, is the way to recommend it. And since the mind of Man has a Natural Bent to Extravagance; how is it likely to hold out under Example, and Invitation? If you push that which totters already, whether will it tumble? In earnest, we must draw off our Inclinations from these Vanities. A Christian has much better Sights than these to look at. He has solid Satisfactions in his Power, which will please, and improve him at the same time.
'Would a Christian be agreeably Refresh'd? Let him read the Scriptures: Here the Entertainment will suit his Character, and be big enough for his Quality.—Beloved, how noble, how moving how profitable a pleasure is it to be thus employed? To have our Expectations always in prospect, and be intent on the Glories of Heaven?'
He has a great deal more upon this Subject in his Epistles to Donatus and Eucratius, which are undoubtedly genuine. The later being somewhat remarkable, I shall Translate part of it for the Reader. Ad Eucrat.[491]
'Dear Brother, your usual Kindness, together with your desire of releiving your own Modesty and mine, has put you upon asking my Thoughts concerning a certain Player in your Neighbourhood; whether such a Person ought to be allow'd the Privilege of Communion. This Man it seems continues in his Scandalous Profession, and keeps a Nursery under him. He teaches that which 'twas a Crime in him to learn, sets up for a Master of Debauch, and Propagates the lewd Mystery. The case standing thus, 'tis my Opinion that the Admission of such a Member would be a Breach of the Discipline of the Gospel, and a Presumption upon the Divine Majesty: Neither do I think it fit the Honour of the Church should suffer by so Infamous a Correspondence.'