But the stage, in the time of Charles the second, when the Quakers first
appeared in the world, was in a worse state than even in the Grecian or
Roman times. If there was ever a period in any country, when it was
noted as the school of profligate and corrupt morals, it was in this
reign. George Fox therefore, as a christian reformer, could not be
supposed to be behind the heathen philosophers, in a case where morality
was concerned. Accordingly we find him protesting publicly against all
such spectacles. In this protest, he was joined by Robert Barclay and
William Penn, two of the greatest men of those times, who in their
respective publications attacked them with great spirit. These
publications shewed the sentiments of the Quakers, as a religious body,
upon this subject. It was understood that no Quaker could be present at
amusements of this sort. And this idea was confirmed by the sentiments
and advices of several of the most religious members, which were
delivered on public occasions. By means of these publications and
advices the subject was kept alive, till it became at length
incorporated into the religious discipline of the Quakers. The theatre
was then specifically forbidden; and an inquiry was annually to be made
from thenceforward, whether any of the members of the society had been
found violating the prohibition.

Since the time of Charles the second, when George Fox entered his
protest against exhibitions of this sort, it must certainly be
confessed, that an alteration has taken place for the better in the
constitution of our plays, and that poison is not diffused into morals,
by means of them, to an equal extent, as at that period. The mischief
has been considerably circumscribed by legal inspection, and, it is to
be hoped, by the improved civilization of the times. But it does not
appear by any historical testimony we have, that a change has been made,
which is at all proportioned to the quantity of moral light, which has