In applying the same canon to the dress of women they were wrong. As in other matters, they had hold of one pole of a double truth, and erred in applying it exclusively to all cases. But there are two things to be said for them; first, that the dress of that day was palpably an incentive to the profligacy of that day, and therefore had to be protested against; while in these more moral times ornaments and fashions may be harmlessly used which then could not be used without harm. Next, it is undeniable that sober dressing is more and more becoming the fashion among well-bred women; and that among them, too, the Puritan canons are gaining ground. We have just said that the Puritans held too exclusively to one pole of a double truth. They did so, no doubt, in their hatred of the drama. Their belief that human relations were, if not exactly sinful, at least altogether carnal and unspiritual, prevented their conceiving the possibility of any truly Christian drama; and led them at times into strange and sad errors, like that New England ukase of Cotton Mather’s, who is said to have punished the woman who should kiss her infant on the Sabbath day. Yet their extravagances on this point were but the honest revulsion from other extravagances on the opposite side. If the undistinguishing and immoral Autotheism of the playwrights, and the luxury and heathendom of the higher classes, first in Italy and then in England, were the natural revolt of the human mind against the Manichæism of monkery: then the severity and exclusiveness of Puritanism was a natural and necessary revolt against that luxury and immorality; a protest for man’s God-given superiority over nature, against that Naturalism which threatened to end in sheer animalism. While Italian prelates have found an apologist in Mr. Roscoe, and English playwrights in Mr. Gifford, the old Puritans, who felt and asserted, however extravagantly, that there was an eternal law which was above all Borgias and Machiavels, Stuarts and Fletchers, have surely a right to a fair trial. If they went too far in their contempt for humanity, certainly no one interfered to set them right. The Anglicans of that time, who held intrinsically the same anthropologic notions, and yet wanted the courage and sincerity to carry them out as honestly, neither could nor would throw any light upon the controversy; and the only class who sided with the poor playwrights in asserting that there were more things in man, and more excuses for man, than were dreamt of in Prynne’s philosophy, were the Jesuit Casuists, who, by a fatal perverseness, used all their little knowledge of human nature to the same undesirable purpose as the playwrights; namely, to prove how it was possible to commit every conceivable sinful action without sinning. No wonder that in an age in which courtiers and theatre-haunters were turning Romanists by the dozen, and the priest-ridden queen was the chief patroness of the theatre, the