A Short View of the Immorality and Profaneness of the English Stage/Chapter III

The Satyr of the Stage upon the Clergy is extreamly Particular. In other caſes, They level at a ſingle Mark, and confine themſelves to Perſons. But here their Buffoonry takes an unuſual Compaſs; They ſhoot Chain'd-ſhot, and ſtrike at Univerſals. They play upon the Character, and endeavour to expoſe not only the Men, but the Buſineſs. 'Tis true, the Clergy are no ſmall Rub in the Poets way. 'Tis by their Miniſtrations that Religion is perpetuated, the other World Refreſh'd, and the Intereſt of Virtue kept up. Vice will never have an unlimited Range, nor Conſcience be totally ſubdued, as long as People are ſo eaſy as to be Prieſt-ridden! As long as theſe Men are look'd on as the Meſſengers of Heaven, and the Supports of Government, and enjoy their old Pretentions in Credit and Authority; as long as this Grievance continues, the Stage muſt decline of Courſe, and Atheiſm give Ground, and Lewdneſs lie under Cenſure, and Diſcouragment. Therefore that Liberty may not be embarraſs'd, nor Principles make Head againſt Pleaſure, the Clergy muſt be attack'd, and rendred Ridiculous.

To repreſent a Perſon fairly and without diſſervice to his Reputation, two Things are to be obſerv'd. Firſt He muſt not be ill uſed by others: Nor Secondly be made to Play the Fool Himſelf. This latter way of Abuſe is rather the worſt, becauſe here a Man is a ſort of Felo de ſe; and appears Ridiculous by his own fault. The Contradiction of both theſe Methods is practiſed by the Stage. To make ſure work on't, they leave no ſtone unturn'd, The whole Common place of Rudeneſs is run through. They ſtrain their Invention and their Malice: And overlook nothing in ill Nature, or ill Manners, to gain their point.

To give ſome Inſtances of their Civility! In the Spaniſh Fryer, Dominick is made a Pimp for Lorenzo; He is call'd a parcel of Holy Guts and Garbage, and ſaid to have room in his Belly for his Church ſteeple.

Dominick has a great many of theſe Compliments beſtow'd upon him. And to make the Railing more effectual, you have a general ſtroke or two upon the Profeſſion. Would you know what are the Infallible Church Remedies. Why 'tis to Lie Impudently, and Swear Devoutly. A little before this Dominick Counterfits himſelf ſick, retires, and leaves Lorenzo and Elvira together; And then the Remark upon the Intrigue follows. 'You ſee Madam (ſays Lorenzo) 'tis Intereſt governs all the World. He Preaches againſt Sin, why? Becauſe he gets by't: He holds his Tongue; why? becauſe ſo much more is bidden for his Silence. 'Tis but giving a Man his Price, and Principles of Church are bought off as eaſily as they are in State: No man will be a Rogue for nothing; but Compenſation muſt be made, ſo much Gold for ſo much Honeſty; and then a Church-man will break the Rules of Cheſs. For the Black Biſhop, will ſkip into the White, and the White into the Black, without Conſidering whether the remove be Lawful.

At laſt Dominick is diſcover'd to the Company, makes a diſhonourable Exit, and is puſh'd off the Stage by the Rabble. This is great Juſtice! The Poet takes care to make him firſt a Knave, and then an Example: But his hand is not even. For Lewd Lorenzo comes off with Flying Colours. 'Tis not the Fault which is corrected but the Prieſt. The Authors Diſcipline is ſeldom without a Biaſs. He commonly gives the Laity the Pleaſure of an ill Action, and the Clergy the Puniſhment.

To proceed. Horner in his general Remarks upon Men, delivers it as a ſort of Maxim, that your Church-man is the greateſt Atheiſt. In this Play Harcourt puts on the Habit of a Divine. Alithea does not think him what he appears; but Sparkiſh who could not ſee ſo far, endeavours to divert her Suſpicion. I tell you (ſays he) this is Ned Harcourt of Cambridge, you ſee he has a ſneaking Colledge look. Afterwards his Character is ſufficiently abuſed by Sparkiſh and Lucy; but not ſo much as by Himſelf. He tells you in an Aſide he muſt ſuit his Stile to his Coat. Upon this wiſe Recollection, He talks like a ſervile, impertinent Fop,

In the Orphan, The Young Soldier Chamont calls the Chaplain Sr. Gravity, and treats him with the Language of Thee, and Thou. The Chaplain inſtead of returning the Contempt; Flatters Chamont in his Folly, and pays a Reſpect to his Pride. The Cavalier encouraged I ſuppoſe by this Sneaking, proceeds to all the Exceſſes of Rudeneſs,

——is there not one Of all thy Tribe that's Honeſt in your School? The Pride of your Superiours makes ye Slaves: Ye all live Loathſome, Sneaking, Servile lives: Not free enough to Practiſe generous Truth, &apos;Tho ye pretend to teach it to the World.

After a little Pauſe for Breath, the Railing improves.

If thou wouldſt have me not contemn thy Office, And Character, think all thy Brethren Knaves, Thy Trade a Cheat, and thou its worſt Profeſſour Inform me; for I tell thee Prieſt I'le know.

The Bottom of the Page is down-right Porters Rhetorick.

Art thou then So far concern'd in't?—— Curſe on that formal ſteady Villains Face! Juſt ſo do all Bawds look; Nay Bawds they ſay; Can Pray upon Occaſion; talk of Heaven; Turn up their Gogling Eye-balls, rail at Vice; Diſſemble, Lye, and Preach like any Prieſt, Art thou a Bawd?

The Old Batchelour has a Throw at the Diſſenting Miniſters. The Pimp Setter provides their Habit for Bellmour to Debauch Lætitia. The Dialogue runs thus.

Bell. And haſt thou Provided Neceſſaries?

Setter. All, all Sir, the large Sanctified Hat, and the little preciſe Band, with a Swingeing long Spiritual Cloak, to cover Carnal Knavery,—not forgetting the black Patch which Tribulation Spintext wears as I'm inform'd upon one Eye, as a penal Mourning for the——Offences of his Youth &c.

Barnaby calls another of that Character Mr. Prig, and Fondlewife carrys on the Humour lewdly in Play-houſe Cant; And to hook the Church of England into the Abuſe, he tacks a Chaplain to the End of the Deſcription.

Lucy gives an other Proof of the Poets good Will, but all little Scurilities are not worth repeating.

In the Double Dealer the diſcourſe between Maſkwell and Saygrace is very notable. Maſkwell had a deſign to cheat Mellifont of his Miſtreſs, and engages the Chaplain in the Intrigue: There muſt be a Levite in the cafe; For without one of them have a finger in't, no Plot publick, or private, can expect to proſper.

To go on in the order of the Play.

Maſkwell calls out at Saygraces door, Mr. Saygrace Mr. Saygrace.

The other anſwers, Sweet ſir I will but pen the laſt line of an Acroſtick, and be with you in the twingling of an Ejaculation, in the pronouncing of an Amen. &c.

Maſk. Nay good Mr. Saygrace do not prolong the time, &c.

Saygrace. You ſhall prevail, I would break off in the middle of a Sermon to do you Pleaſure.

Maſk. You could not do me a greater——except——the buſineſs in hand——have you provided a Habit for Mellifont?

Saygr. I have, &c.

Maſk. have you ſtich'd the Gownſleeve, that he may be puzled and waſt time in putting it on?

Saygr. I have; the Gown will not be indued without Perplexity. There is a little more profane, and abuſive ſtuff behind, but let that paſs.

The Author of Don Sebaſtian ſtrikes at the Biſhops through the ſides of the Mufti, and borrows the Name of the Turk, to make the Chriſtian ridiculous. He knows the tranſition from one Religion to the other is natural, the Application eaſy, and the Audience but too well prepar'd. And ſhould they be at a loſs he has elſewhere given them a Key to underſtand him.

For Prieſts of all Religions are the ſame.

However that the Senſe may be perfectly intelligible, he makes the Invective General, changes the Language, and rails in the ſtile of Chriſtendom.

Benducar ſpeaks,

——Churchmen tho' they itch to govern all, Are ſilly, woful, awkard Polititians, They make lame Miſchief tho' they mean it well.

So much the better, for 'tis a ſign they are not beaten to the Trade. The next Lines are an Illuſtration taken from a Taylor.

——Their Intreſt is not finely drawn and hid, But ſeams are coarſly bungled up and ſeen.

This Benducar was a rare Spokeſman for a firſt Miniſter; And would have fitted John of Leyden moſt exactly!

In the Fourth Act the Mufti is Depos'd and Captain Tom reads him a ſhrewd Lecture at parting. But let that paſs:

To go on, Muſtapha threatens his great Patriark to put him to the Rack. Now you ſhall hear what an anſwer of Fortitude and Diſcretion is made for the Mufti.

Mufti. ''I hope you will not be ſo barbarous to torture me. We may Preach Suffering to others, but alas holy Fleſh is too well pamper'd to endure Martyrdom. By the way, if flinching from Suffering is a proof of Holy Fleſh, the Poet is much a Saint in his Conſtitution, witneſs his Dedication of King Arthur''.

In Cleomenes, Caſſandra rails againſt Religion at the Altar, and in the midſt of a publick Solemnity.

Accurs'd be thou Graſs-eating fodderd God! ''Accurs'd thy Temple! more accurs'd thy Prieſts!''

She goes on in a mighty Huff, and charges the Gods and Prieſthood with Confederacy, and Impoſture, This Rant is very unlikely at Alexandria. No People are more bigotted in their Superſtition than the Ægyptians; Nor any more reſenting of ſuch an Affront. This Satyr then muſt be ſtrangely out of Faſhion, and probability. No matter for that; it may work by way of Inference, and be ſerviceable at Home. And 'tis a handſom Compliment to Libertines and Atheiſts.

We have much ſuch another ſwaggering againſt Prieſts in Oedipus.

Why ſeek I Truth from thee? The ſmiles of Courtiers and the Harlots tears, The Tradeſmens Oaths, and Mourning of an Heir, Are Truths to what Prieſts tell. O why has Prieſthood privilege to Lie, And yet to be believ'd!

And ſince They are thus Lively, I have one word or two to ſay to the Play.

When Ægeon brought the News of King Polybus&apos;s Death, Oedipus was wonderfully ſurpriz'd at the Relation.

''O all ye Powers is't poſſible? what, Dead!''

And why not? was the Man invulnerable or immortal? Nothing of that: He was only Fourſcore and Ten years old, that was his main ſecurity. And if you will believe the Poet he

Fell like Autumn Fruit that mellow'd long, Ev'n wondred at becauſe he dropt no ſooner.

And which is more, Oedipus muſt be acquainted with his Age, having ſpent the greateſt part of his time with him at Corinth. So that in ſhort, the pith of the Story lies in this Circumſtance. A Prince of Ninety years was dead, and one who was wondred at for dying no ſooner. And now why ſo much Exclamation upon this occaſion? Why muſt all the Powers in Being be Summon'd in to make the News Credible? This Poſſe of Interjections would have been more ſeaſonably raiſed if the Man had been alive; for that by the Poets Confeſſion had been much the ſtranger Thing. However Oedipus is almoſt out of his Wits about the Matter, and is Urgent for an account of Particulars.

That ſo the Tempeſt of my joys may riſe By juſt degrees, and hit at laſt the Stars.

This is an empty ill proportion'd Rant, and without warrant in Nature or Antiquity. Sophocles does not repreſent Oedipus. in ſuch Raptures of Extravagant ſurprize. In the next page there's another Flight about Polybus his Death ſomewhat like This. It begins with a Noverint Univerſi. You would think Oedipus was going to make a Bond.

Know, be it known to the limits of the World;

This is ſcarce Sence, be it known.

Yet farther, let it paſs yon dazling roof The Manſion of the Gods, and ſtrike them deaf With Everlaſting peals of Thundring joy.

This Fuſtian puts me in mind of a Couplet of Taylors the Water Poet, which for the Beauty of the Thought are not very unlike.

What if A Humble Bee ſhould chance to ſtrike, With the But-End of an Antartick Pole.

I grant Mr. Dryden clears himſelf of this Act in his Vindication of the Duke of Guiſe. But then why did he let theſe crude Fancies paſs uncorrected in his Friend? Such fluttering ungovern'd Tranſports, are fitter for a Boys Declamation then a Tragedy. But I ſhall trouble my ſelf no farther with this Play. To return therefore to the Argument in Hand. In the Provok'd Wife Sir John Brute puts on the Habit of a Clergyman, counterfeits himſelf drunk; quarrels with the Conſtable, and is knock'd down and ſeiz'd. He rails, ſwears, curſes, is lewd and profane, to all the Heights of Madneſs and Debauchery: The Officers and Juſtice break jeſts upon him, and make him a ſort of Repreſentative of his Order.

This is rare Proteſtant Diverſion, and very much for the Credit of the Reformation! The Church of England, I mean the Men of Her, is the only Communion in the World, that will endure ſuch Inſolences as theſe: The Relapſe is if poſſible more ſingularly abuſive. Bull the Chaplain wiſhes the Married couple joy, in Language horribly Smutty and Profane. To tranſcribe it would blot the Paper to much. In the next Page Young Faſhion deſires Bull to make haſt to Sr. Tun-belly. He anſwers very decently, I fly my good Lord. At the end of this Act Bull ſpeaks to the Caſe of Bigamy, and determines it thus. I do confeſs to take two Huſbands for the Satiſfaction of —— is to commit the Sin of Exorbitancy, but to do it for the peace of the Spirit, is no more then to be Drunk by way of Phyſick; beſides to prevent a Parents wrath is to avoid the Sin of Diſobedience, for when the Parent is Angry, the Child is froward: The Concluſion is inſolently Profane, and let it lie: The ſpirit of this Thought is borrow'd from Ben Johnſons Bartholomew-Fair, only the Profaneſs is mightily improved, and the Abuſe thrown off the Meeting Houſe, upon the Church. The Wit of the Parents being angry, and the Child froward, is all his own. Bull has more of this Heavy ſtuff upon his Hands. He tells Young Faſhion Your Worſhips goodneſs is unſpeakable, yet there is one thing ſeems a point of Conſcience; And Conſcience is a tender Babe. &c.

Theſe Poets I obſerve when They grow lazy, and are inclined to Nonſence, they commonly get a Clergy-man to ſpeak it. Thus they paſs their own Dulneſs for Humour, and gratifie their Eaſe, and their Malice at once. Coupler inſtructs Young Faſhion which way Bull was to be managed. He tells him as ''Chaplains go now, he muſt be brib'd high, he wants Money, Preferment, Wine, and a Whore. Let this be procured for him, and I'll warrant thee he ſpeaks Truth like an Oracle''.

A few Lines forward, the Rudeneſs is ſtill more groſs, and daſh'd with Smut, the common Play-houſe Ingredient. 'Tis not long before Coupler falls into his old Civilities. He tells Young Faſhion, Laſt Night the Devil run away with the Parſon of Fatgooſe Living. Afterwards Bull is plentifully rail'd on in down right Billings-gate: made to appear Silly, Servile, and Profane; and treated both in Poſture and Language, with the utmoſt Contempt.

I could cite more Plays to this purpoſe; But theſe are ſufficient to ſhow the Temper of the Stage.

Thus we ſee how hearty theſe People are in their Ill Will! How they attack Religion under every Form, and purſue the Prieſthood through all the Subdiviſions of Opinion. Neither Jews nor Heathens, Turks nor Chriſtians, Rome nor Geneva, Church nor Conventicle, can eſcape them. They are afraid leaſt Virtue ſhould have any Quarters undiſturbed, Conſcience any Corner to retire to, or God be Worſhip'd in any Place. 'Tis true their Force ſeldom carries up to their Malice: They are too eager in the Combat to be happy in the the Execution. The Abuſe is often both groſs and clumſey, and the Wit as wretched as the Manners. Nay Talking won't always ſatiſfy them. They muſt ridicule the Habit as well as the Function, of the Clergy. 'Tis not enough for them to play the Fool unleſs they do it in Pontificalibus. The Farce muſt be play'd in a Religious Figure, and under the Diſtinctions of their Office! Thus the Abuſe ſtrikes ſtronger upon the ſenſe; The contempt is better ſpread, and the little Idea is apt to return upon the ſame Appearance.

And now does this Rudeneſs go upon any Authorities? Was the Prieſthood alwaies thought thus inſignificant, and do the Antient Poets palt it in this Manner? This Point ſhall be tried, I ſhall run through the moſt conſiderable Authors that the Reader may ſee how they treat the Argument. Homer ſtands higheſt upon the Roll, and is the firſt Poet both in Time, and Quality; I ſhall therefore begin with him. Tis true he wrote no Plays; but for Decency, Practiſe, and general Opinion, his Judgment may well be taken, Let us ſee then how the Prieſts are treated in his Poem, and what ſort of Rank they hold.

Chryſes Apollo&apos;s Prieſt appears at a Council of War with his Crown and guilt Scepter. He offers a valuable Ranſom for his Daughter; and preſſes his Relation to Apollo. All the Army excepting Agamemnon are willing to conſider his Character, and comply with his Propoſals. But this General refuſes to part with the Lady, and ſends away her Father with diſreſpect. Apollo thought himſelf affronted with this Uſage, and revenges the Indignity in a Plague.

Adraſtus and Amphius the Sons of Merops a Prophet, commanded a conſiderable extent of Country in Troas, and brought a Body of Men to King Priam's Aſſiſtance. And Ennomus the Augur commanded the Troops of Myſia for the Beſieged.

Phegeus and Idæus were the Sons of Dares the Prieſt of Vulcan. They appear in an Equipage of Quality, and charge Diomedes the third Hero in the Grecian Army. Idæus after the Miſfortune of the Combat, is brought off by Vulcan. Dolopion was Prieſt to Scamander, and regarded like the God he Belong'd to,

Uliſſes in his return from Troy, took Iſmarus by Storm, and makes Prize of the whole Town, excepting Maron, and his Family. This Maron was Apollo's Prieſt, and preſerv'd out of reſpect to his Function: He preſents Uliſſes nobly in Gold, Plate, and Wine; And this Hero makes an honourable Mention of him, both as to his Quality, and way of Living.

Theſe are all the Prieſts I find Mentioned in Homer; And we ſee how fairly the Poet treats them, and what ſort of Figure they made in the World.

To the Teſtimony of Homer, I ſhall joyn that of Virgil, who tho' He follows at a great diſtance of Time, was an Author of the firſt Rank, and wrote the ſame kind of Poetry with the other. Now Virgil tho' he is very extraordinary in his Genius, in the Compaſs of his Learning, in the Muſick and Majeſty of his Stile; yet the exactneſs of his Judgment ſeems to be his peculiar, and moſt diſtinguiſhing Talent. He had the trueſt Reliſh imaginable, and always deſcribed Things according to Nature, Cuſtom, and Decency. He wrote with the greateſt Command of Temper, and Superiority of good Senſe. He is never loſt in ſmoak and Rapture, nor overborn with Poetick Fury; but keeps his Fancy warm and his Reaſon Cool at the ſame time. Now this great Maſter of Propriety never Mentions any Prieſts without ſome Marks of Advantage. To give ſome Inſtances as they lie in Order.

When the Trojans were conſulting what was to be done with the Wooden-Horſe, and ſome were for lodging it within the Walls; Laocoon appears againſt this Opinion at the Head of a numerous Party, harangues with a great deal of Senſe, and Reſolution, and examines the Machine with his Lance. In fine, He adviſed ſo well, and went ſo far in the Diſcovery of the Stratagem; that if the Trojans had not been ungovernable, and as it were ſtupified by Fate and Folly, he had ſaved the Town.

Trojaque nunc ſtares Priamique arx alta maneres.

This Laocoon was Neptunes Prieſt, and either Son to Priam, or Brother to Anchiſes, who was of the Royal Family. The next we meet with is Pantheus Apollo's Prieſt. He is call'd Pantheus Otriades, which is an argument his Father was well known. His acquaintance with Æneas to whoſe Houſe he was carrying his little Grandſon, argues him to be a Perſon of Condition. Pantheus after a ſhort relation of the Poſture of Affairs, joyns Æneas&apos;s little Handful of Men, charges in with him when the Town was ſeiz'd, and fired, and at laſt dies Handſomly in the Action.

The next is Anius King of Delos, Prince and Prieſt in one Perſon.

Rex Anius, rex idem hominum Phœbique Sacerdos.

When Æneas was outed at Troy, and in queſt of a new Country, he came to an Anchor at Delos; Anius meets him in a Religious Habit, receives him civilly, and obliges him with his Oracle. In the Book now Mention'd we have another of Apollo's Prieſts, his name is Helenus, Son of Priam and King of Chaonia. He entertains Æneas with a great deal of Friendſhip, and Magnificence, gives him many material Directions, and makes him a rich Preſent at parting. To this Prince if you Pleaſe we may joyn a Princeſs of the ſame Profeſſion; and that is Rhea Silvia Daughter to Numitor King of Alba, and Mother to Romulus, and Remus. This Lady Virgil calls——regina Sacerdos a Royal Prieſteſs. Farther. When Æneas made a Viſit upon Buſineſs to the ſhades Below, He had for his Guide, the famous Sibylla Cumæa, who Belong'd to Apollo. When he came thither amongſt the reſt of his Acquantance he ſaw Polybætes a Prieſt of Ceres. This Polybætes is mention'd with the three Sons of Antenor, with Glaucus, and Therſilochus, who Commanded in Cheif in the Trojan Auxiliaries: So that you may know his Quality by his Company. When Æneas had paſſed on farther, he ſaw Orpheus in Elyſium: The Poet calls him the Thracian Prieſt. There needs not be much ſaid of Orpheus; He is famous for his ſkill in Muſick, Poetry, and Religious Ceremonies, He was one of the Hero's of Antiquity, and a principal Adventurer in the Expedition for the Golden-Fleece.

In the Seventh Æneid the Poet gives in a Liſt of the Princes, and General Officers who came into the Aſſiſtance of Turnus; Amongſt the reſt he tells you,

Quin & Marrubia venit de gente Sacerdos, Archippi regis miſſu fortiſſimus Umbro.

This Prieſt he commends both for his Courage and his ſkill in Phyſick, Natural Magick, and Phloſophy. He underſtood the Virtue of Plants, and could lay Paſſions and Poyſons aſleep. His death was extreamly regretted by his Country, who made a Pompous and Solemn Mourning for him.

Te nemus Angitiæ, vitrea te Fucinus unda, Te liquidi flevere lacus.

The Potitij, and the Pinarij Mention'd Æneid 8. were as Livy obſerves, choſen out of the firſt Quality of the Country, and had the Prieſthood hereditary to their Family. To go on, Æmonides, and Chloreus make a glittering Figure in the Feild, and are very remarkable for the Curioſity of their Armour, and Habit. Æmonides&apos;s Finery is paſſed over in general.

Totus collucens veſte atque inſignibus armis.

But the Equipage of Chloreus is flouriſh'd out at Length, and as I remember admired by Macrobius as one of the Maſter peices of Virgil in Deſcription. In ſhort; He is all Gold, Purple, Scarlet, and Embroydery; and as rich as Nature, Art, and Rhetorick can make him. To theſe I might add Rhamnes, Aſylas, and Tolumnius, who were all Perſons of Condition, and had Conſiderable Poſts in the Army.

It may be theſe laſt were not ſtrictly Prieſts. Their Function was rather Prophetick. They interpreted the Reſolutions of the Gods, by the voice of Birds, the Inſpection of Sacrifices, and their Obſervations of Thunder. This made their Character counted Sacred, and their Relation to the Deity particular. And therefore the Romans ranged them in the Order of the Prieſts.

Thus we ſee the admired Homer, and Virgil, always treat the Prieſts fairly, and deſcribe them in Circumſtances of Credit: If 'tis ſaid that the Inſtances I have given are moſtly in Names of Fiction, and in Perſons who had no Being, unleſs in the Poets fancy. I anſwer, I am not concern'd in the Hiſtory of the Relation. Whether the Muſter is true or falſe, 'tis all one to my purpoſe. This is certain, had the Prieſts been People of ſuch ſlender Conſideration as our Stage Poets endeavour to make them; they muſt have appear'd in a different Figure; or rather have been left out as too little for that ſort of Poem. But Homer and Virgil had other Sentiments of Matters: They were governed by the Reaſon of Things, and the common uſage of the World. They knew the Prieſthood a very reputable Employment, and always eſteem'd as ſuch. To have uſed the Prieſts ill, They muſt have call'd their own Diſcretion in queſtion: They muſt have run into impropriety, and fallen foul upon Cuſtom, Manners, and Religion. Now 'twas not their way to play the Knave and the Fool together: They had more Senſe than to do a ſilly Thing, only for the Satiſfaction of doing an ill one.

I ſhall now go on to enquire what the Greek Tragedians will afford us upon the preſent Subject. There are but two Plays in Æſchylus where the Miniſters of the Gods are repreſented. The one is in his Eumenides, and here Apollo&apos;s Prieſteſs only opens the Play and appears no more. The other is in his Seige of Thebes. In this Tragedy the Prophet Amphiaraus is one of the Seven Commanders againſt the Town. He has the Character of a Modeſt, Brave Officer, and of one who rather affected to be great in Action, than Noiſe.

In Sophocle&apos;s Oedipus Tyrannus, Jupiter's Prieſt has a ſhort part. He appears at the Head of an Addreſs, and delivers the Harangue by the King's Order. Oedipus in his Paſſion treats Tireſias ruggedly; Tireſias replies with Spirit and Freedom; and plainly tell him he was none of his Servant but Apollo&apos;s.

And here we may obſerve that all Oedipus his reproaches relate to Tireſias&apos;s perſon, there is no ſuch Thing as a general Imputation upon his Function: But the Engliſh Oedipus makes the Prieſthood an Impoſturous Profeſſion; and rails at the whole Order. In the next Tragedy, Creon charges Tireſias with ſubornation; and that he intended to make a Penny of his Prince. The Prieſt holds up his Character, ſpeaks to the ill Uſage with an Air of Gravity, calls the King Son, and foretells him his Miſfortune.

To go on to Euripides, for Sophocles has nothing more. This Poet in his Phæniſſæ brings in Tireſias with a very unacceptable report from the Oracle. He tells Creon that either his Son muſt die, or the City be loſt. Creon keeps himſelf within Temper, and gives no ill Language. And even when Mœnecius had kill'd himſelf, he neither complains of the Gods, nor reproaches the Prophet.

In his Bacchæ, Tireſias is honourably uſed by Cadmus; And Pentheus who threatned him, is afterwards puniſh'd for his Impiety. In another Play Apollo&apos;s Prieſteſs comes in upon a creditable account, and is reſpectfully treated. Iphigenia Agamemnon&apos;s Daughter is made Prieſteſs to Diana; and her Father thought himſelf happy in her Employment. Theſe are all the Prieſts I remember repreſented in Euripides. To conclude the antient Tragedians together: Seneca ſeems to follow the Conduct of Euripides, and ſecures Tireſias from being outraged. Oedipus carries it ſmoothly with him and only deſires him to out with the Oracle, and declare the Guilty Perſon. This Tireſias excuſes, and afterwards the Heat of the expoſtulation falls upon Creon. Calchas if not ſtrictly a Prieſt, was an Augur, and had a Religious Relation. Upon this account Agamemnon calls him interpres Deorum; The Reporter of Fate, and the God's Nuntio; And gives him an honourable Character.

This Author is done; I ſhall therefore paſs on to the Comedians. And here, Ariſtophanes is ſo declared an Atheiſt, that I think him not worth the citing. Beſides, he has but little upon the Argument: And where he does engage it, the Prieſts have every jot as good Quarter as the Gods. As for Terence, he neither repreſents any Prieſts, nor ſo much as mentions them. Chryſalus in Plautus deſcribes Theotimus Diana's Prieſt, as a Perſon of Quality, and Figure. In his Rudens we have a Prieſteſs upon the Stage, which is the only Inſtance in this Poet. She entertains the two Women who were wrecked, and is commended for her hoſpitable Temper. The Procurer Labrax ſwaggers that he will force the Temple, and begins the Attack. Demades a Gentleman, is ſurprized at his Inſolence, and threatens him with Revenge. The report of ſo bold an attempt made him cry out. Quis homo eſt tanta Confidentia; qui ſacerdotem andeat Violare? It ſeems in thoſe Days 'twas very infamous to affront a Holy Character, and break in upon the Guards of Religion! Thus we ſee how the Antient Poets behaved themſelves in the Argument. Prieſts ſeldom appear in their Plays. And when they come 'tis Buſineſs of Credit that brings them. They are treated like Perſons of Condition. They Act up to their Relation; neither ſneak, nor prevaricate, nor do any thing unbecoming their Office.

And now a word or two of the Moderns.

The famous Corneille and Moliere, bring no Prieſts of any kind upon the Stage. The former leaves out Tireſias in his Oedipus: Tho' this Omiſſion balks his Thought, and maims the Fable. What therefore but the regard to Religion could keep him from the uſe of this Liberty? As I am informed the ſame Reſervedneſs is practis'd in Spain, and Italy: And that there is no Theatre in Europe excepting the Engliſh, that entertains the Audience with Prieſts.

This is certainly the right method, and beſt ſecures the Outworks of Piety. The Holy Function is much too Solemn to be play'd with. Chriſtianity is for no Fooling, neither the Place, the Occaſion nor the Actors are fit for ſuch a Repreſentation. To bring the Church into the Playhouſe, is the way to bring the Playhouſe into the Church. 'Tis apt to turn Religion into Romance, and make unthinking People conclude that all Serious Matters are nothing but Farce, Fiction, and Deſign. 'Tis true the Tragedies at Athens were a ſort of Homilies, and deſign'd for the Inſtruction of the People: To this purpoſe they are all Clean, Solemn, and Sententious. Plautus likewiſe informs us that the Comedians uſed to teach the People Morality. The caſe ſtanding thus 'tis leſs ſuprizing to find the Prieſts ſometimes Appear. The Play had grave Argument, and Pagan Indulgence, to plead in its behalf. But our Poets ſteer by an other Compaſs. Their Aim is to deſtroy Religion, their Preaching is againſt Sermons; and their Buſineſs, but Diverſion at the beſt. In ſhort, Let the Character be never ſo well managed no Chriſtian Prieſt (eſpecially,) ought to come upon the Stage. For where the Buſineſs is an Abuſe, and the place a Profanation; the demureneſs of the Manner, is but a poor excuſe. Monſieur Racine is an Exception to what I have obſerv'd in France. In his Athalia, Joida the High-Prieſt has a large part. But then the Poet does him Juſtice in his Station; he makes him Honeſt and Brave, and gives him a ſhining Character throughout. Mathan is another Prieſt in the ſame Tragedy. He turns Renegado, and revolts from God to Baal. He is a very ill Man but makes a conſiderable Appearance, and is one of the Top of Athaliahs Faction. And as for the Blemiſhes of his Life, they all ſtick upon his own Honour, and reach no farther than his Perſon: In fine the Play is a very Religious Poem; 'Tis upon the Matter all Sermon and Anthem. And if it were not deſigned for the Theatre, I have nothing to object.

Let us now juſt look over our own Country-men till King Charles the Second. Shakeſpear takes the Freedom to repreſent the Clergy in ſeveral of his Plays: But for the moſt part he holds up the Function, and makes them neither Act, nor Suffer any thing unhandſom. In one Play or two He is much bolder with the Order. * Sr. Hugh Evans a Prieſt is too Comical and Secular in his Humour. However he underſtands his Poſt, and converſes with the Freedom of a Gentleman. I grant in Loves Labour loſt the Curate plays the Fool egregiouſly; And ſo does the Poet too, for the whole Play is a very ſilly one. In the Hiſtory of Sr. John Old-Caſtle, Sr. John, Parſon of Wrotham Swears, Games, Wenches, Pads, Tilts, and Drinks: This is extreamly bad, and like the Author of the Relapſe &c. Only with this difference; Shakeſpears, Sr. John has ſome Advantage in his Character. He appears Loyal, and Stout; He brings in Sr. John Acton, and other Rebels Priſoners. He is rewarded by the King, and the Judge uſes him Civilly and with Reſpect. In ſhort He is repreſented Lewd, but not Little; And the Diſgrace falls rather on the Perſon, then the Office. But the Relapſers buſineſs, is to ſink the Notion, and Murther the Character, and make the Function deſpicable: So that upon the whole, Shakeſpear is by much the gentiler Enemy.

Towards the End of the Silent Woman, Ben Johnſon brings in a Clergy-man, and a Civilian in their Habits. But then he premiſes a handſom Excuſe, acquaints the Audience, that the Perſons are but borrowed, and throws in a Salvo for the Honour of either profeſſion. In the Third Act, we have another Clergy-man; He is abuſed by Cutberd, and a little by Moroſe. But his Lady checks him for the ill Breeding of the Uſage. In his Magnetick Lady, Tale of a Tub, and Sad Sheapherd, there are Prieſts which manage but untowardly. But theſe Plays were his laſt Works, which Mr. Dryden calls his Dotages. This Author has no more Prieſts, and therefore we'll take Leave.

Beaumont and Fletcher in the Faithful Shepheardeſs, The Falſe one, A Wife for a Month, and the Knight of Malta, give, us both Prieſts and Biſhops, part Heathen and part Chriſtian: But all of them ſave their Reputation and make a creditable Appearance. The Prieſts in the Scornful Lady, and Spaniſh Curate are ill uſed. The firſt is made a Fool, and the other a Knave. Indeed they ſeem to be brought in on purpoſe to make ſport, and diſſerve Religion. And ſo much for Beaumont and Fletcher.

Thus we ſee the Engliſh Stage has always been out of Order, but never to the Degree 'tis at preſent.

I ſhall now take Leave of the Poets, and touch a little upon Hiſtory and Argument.

And here I ſhall briefly ſhew the Right the Clergy have to Regard, and fair Uſage, upon theſe Three following Accounts.

I. Becauſe of their Relation to the Deity.

II. Becauſe of the Importance of their Office.

III. ''They have preſcription for their Privilege. Their function has been in Poſſeſſion of Eſteem in all Ages, and Countries.''

I. Upon the account of their Relation to the Deity.

The Holy Order is appropriated to the Divine Worſhip: And a Prieſt has the peculiar Honour to Belong to nothing leſs then God Almighty. Now the Credit of the Service always riſes in proportion to the Quality and Greatneſs of the Maſter. And for this Reaſon 'tis more Honourable to ſerve a Prince, than a private Perſon. To apply this. Chriſtian Prieſts are the Principal Miniſters of Gods Kingdom. They Repreſent his Perſon, Publiſh his Laws, Paſs his Pardons, and Preſide in his Worſhip. To expoſe a Prieſt much more to burleſque his Function, is an Affront to the Diety. All indignities done to Ambaſſadors, are interpreted upon their Maſters, and reveng'd as ſuch. To outrage the Miniſters of Religion, is in effect to deny the Being, or Providence of God; And to treat the Bible like a Romance. As much as to ſay the Stories of an other World are nothing but a little Prieſt-craft, and therefore I am reſolv'd to Laſh the Profeſſion. But to droll upon the Inſtitutions of God; To make his Miniſters cheap, and his Authority contemptible; To do this is little leſs than open defyance. Tis a ſort of Challenge to awaken his Vengeance, to exert his Omnipotence; and do Right to his Honour. If the Profeſſion of a Courtier was unfaſhionable, a Princes Commiſſion thought a Scandal, and the Magiſtracy laught at for their Buſineſs; the Monarch had need look to himſelf in time; He may conclude his Perſon is deſpis'd, his Authority but a Jeſt, and the People ready either to change their Maſter, or ſet up for themſelves. Government and Religion, no leſs than Trade Subſiſt upon Reputation. 'Tis true God can't be Depoſed, neither does his Happineſs depend upon Homage; But ſince he does not Govern by Omnipotence, ſince he leaves Men to their Liberty, Acknowledgment muſt ſink, and Obedience decline, in proportion to the Leſſenings of Authority. How provoking an Indignity of this kind muſt be, is eaſy to imagine.

II. The Functions and Authorities of Religion have a great Influence on Society. The Intereſt of this Life lies very much in the Belief of another. So that if our Hopes were bounded with Sight, and Senſe, if Eternity was out of the Caſe, General Advantage, and Publick Reaſon, and Secular Policy, would oblige us to be juſt to the Prieſthood. For Prieſts, and Religion always ſtand and fall together; Now Religion is the Baſis of Government, and Man is a wretched Companion without it. When Conſcience takes its Leave, Good Faith, and Good Nature goes with it. Atheiſm is all Self, Mean and Mercenary. The Atheiſt has no Hereafter, and therefore will be ſure to make the moſt of this World. Intereſt, and Pleaſure, are the Gods he Worſhips, and to theſe he'll Sacrifice every Thing elſe.

III. The Prieſt-hood ought to be fairly treated, becauſe it has preſcription for this Privilege. This is ſo evident a Truth, that there is hardly any Age or Country, but affords ſufficient Proof. A juſt Diſcourſe upon this Subject would be a large Book, but I ſhall juſt ſkim it over and paſs on. and

1ſt. For the Jews. Joſephus tells us the Line of Aaron made ſome of the beſt Pedigrees, and that the Prieſts were reckon'd among the Principal Nobility.

By the Old Teſtament we are inform'd that the High-Prieſt was the Second Perſon in the Kingdom. The Body of that Order had Civil Juriſdiction. And the Prieſts continued Part of the Magiſtracy in the time of our Saviour. Jehoiada the High-Prieſt was thought an Alliance big enough for the Royal Family. He Married the Kings Daughter; His Intereſt and Authority was ſo great that he broke the Uſurpation under Athalia; and was at the Head of the Reſtauration. And laſtly the Aſſamonean Race were both Kings and Prieſts.

To Proceed. The Ægyptian Monarchy was one of the moſt antient and beſt poliſh'd upon Record. Here Arts and Sciences, the Improvment of Reaſon, and the Splendor of Life had its firſt Riſe. Hither 'twas that Plato and moſt of the Celebrated Philoſophers travel'd for their Learning. Now in this Kingdom the Prieſts made no vulgar Figure. Theſe with the Military Men were the Body of the Nobility, and Gentry. Beſides the Buſineſs of Religion, the Prieſts were the Publick Annaliſts and kept the Records of Hiſtory, and Government. They were many of them bred in Courts, formed the Education of their Princes, and aſſiſted at their Councils. When Joſeph was Viceroy of Ægypt, and in all the height of his Pomp, and Power, the King Married him to the Daughter of Potipherah Prieſt of On. The Text ſays Pharaoh gave him her to Wife. This ſhows the Match was deliberate Choice, and Royal Favour, no ſtooping of Quality, or Condeſcenſions of Love, on Joſeph&apos;s Side.

To paſs on. The Perſian Magi, and the Druids, of Gaul were of a Religious Profeſſion, and conſign'd to the Service of the Gods. Now all theſe were at the upper End of the Government, and had a great ſhare of Regard and Authority. The Body of the Indians as Diodorus Siculus reports is divided into Seven parts. The firſt is the Clan of the Bramines, the Prieſts, and Philoſophers of that Country. 'This Diviſion is the leaſt in Number, but the firſt in Degree. Their Privileges are extraordinary. They are exempted from Taxes, and Live Independent of Authority. They are called to the Sacrifices, and take care of Funerals; They are look'd on as the Favourites of the Gods, and thought ſkillful in the Doctrins of an other Life: And upon theſe accounts are largely conſider'd in Preſents, and Acknowledgment. The Prieſteſſes of Argos were ſo Conſiderable, that Time is dated from them, and they ſtand for a Reign in Chronology. The Brave Romans are commended by Polybius for their Devotion to the Gods; Indeed they gave great Proof of their being in earneſt; For when thier Cheif Magiſtrates, their Conſuls themſelves, met any of the Veſtals, they held down their Faſces, and ſtoop'd their Sword and Mace to Religion.

The Prieſt-hood was for ſometime confin'd to the Patrician Order, that is to the Upper Nobility. And afterwards the Emperours were generally High-Prieſts themſelves. The Romans in diſtreſs endeavour'd to make Friends with Coriolanus whom they had baniſh'd before. To this purpoſe they furniſh'd out ſeveral Solemn Embaſayes. Now the Regulation of the Ceremony, and the Remarks of the Hiſtorian; plainly diſcover that the Body of the Prieſts were thought not inferior to any other. One Teſtimony from Tully and I have done. 'Tis in his Harangue to the College of the Prieſts. Cum multa divinitus, Pontifices, a majoribus noſtris inventa atque inſtituta ſunt; tum nihil preclarius qaum quòd vos eoſdem et Religionibus Deorum immortalium, & ſumme Rei publicæ præeſſe voluerunt. &c. i. e. Amongſt the many laudable Inſtances of our Anceſtors Prudence, and Capacity, I know nothing better contrived then their placing your Order at the Helm, and ſetting the ſame Perſons at the Head both of Religion, and Government. Thus we ſee what Rank the Prieſt-hood held among the Jews, and how Nature taught the Heathen to regard it. And is it not now poſſeſs'd of as fair pretences as formerly? Is Chriſtianity any diſadvantage to the Holy Office. And does the Dignity of a Religion leſſen the Publick Adminiſtrations in't? The Prieſts of the moſt High God and of Idolatry, can't be compared without Injury. To argue for the Preference is a Reflection upon the Creed. 'Tis true the Jewiſh Prieſt-hood was inſtituted by God: But every Thing Divine is not of Equal Conſideration. Realities are more valuable than Types; And as the Apoſtle argues, the Order of Melchizedeck is greater than that of Aaron. The Author, (I mean the immediate one,) the Authorities, the Buſineſs, and the End, of the Chriſtian Prieſt-hood, are more Noble than thoſe of the Jewiſh. For is not Chriſt greater than Moſes, Heaven better than the Land of Canaan, and the Euchariſt to be prefer'd to all the Sacrifices, and Expiations of the Law? Thus the Right, and the Reaſon of Things ſtands. And as for Fact, the Chriſtian World have not been backward in their Acknowledgments. Ever ſince the firſt Converſion of Princes, the Prieſt-hood has had no ſmall ſhare of Temporal Advantage. The Codes, Novels, and Church Hiſtory, are Sufficient Evidence what Senſe Conſtantine and his Succeſſors had of theſe Matters. But I ſhall not detain the Reader in remote Inſtances.

To proceed then to Times and Countries more generally known. The People of France are branched into three Diviſions, of theſe the Clergy, are the Firſt. And in conſequence of this Privilege, at the Aſſembly of the States, they are firſt admitted to Harangue before the King.

In Hungary the Biſhops are very Conſiderable, and ſome of them great Officers of State. In Poland they are Senators that is part of the Upper Nobleſs. In Muſcovy the Biſhops have an Honourable Station; and the Preſent Czar is deſcended from the Patriarchal Line. I ſuppoſe I need ſay nothing of Italy. In Spain the Sees generally are better endowed than elſwhere, and Wealth alwaies draws Conſideration. The Biſhops hold their Lands by a Military Noble Tenure, and are excuſed from Perſonal Attendance. And to come toward an end; They are Earls and Dukes in France, and Soveraign Princes, in Germany. In England the Biſhops are Lords of Parliament: And the Law in plain words diſtinguiſhes the Upper Houſe into the Spiritual and Temporal Nobility. And ſeveral Statutes call the Biſhops Nobles by direct Implication. To mention nothing more, their Heraldry is regulated by Garter, and Blazon'd by Stones, which none under the Nobility can pretend to. In this Country of ours, Perſons of the Firſt Quality have been in Orders; To give an Inſtance of ſome few. Odo Brother to William the Conquerour was Biſhop of Baieux, and Earl of Kent. King Stephens Brother was Biſhop of Wincheſter. Nevill Arch-Biſhop of York was Brother to the Great Earl of Warwick, and Cardinal Pool was of the Royal Family. To come a little lower, and to our own Times. And here we may reckon not a few Perſons of Noble Deſcent in Holy Orders. Witneſs the Berklyes, Comptons, Montagues, Crews, and Norths; The Anneſleys, Finches, Grayhams &c. And as for the Gentry, there are not many good Families in England, but either have, or have had a Clergy-man in them,

In ſhort; The Prieſt-hood is the profeſſion of a Gentleman. A Parſon notwithſtanding the ignorant Pride of ſome People, is a Name of Credit, and Authority, both in Religion, and Law. The Addition of Clerk is at leaſt equal to that of Gentleman. Were it otherwiſe the Profeſſion would in many caſes be a kind of Puniſhment. But the Law is far from being ſo ſingular as to make Orders a Diſadvantage to Degree. No, The Honour of the Family continues, and the Heraldry is every jot as ſafe in the Church, as 'twas in the State. And yet when the Laity are taken leave of, not Gentleman but Clerk is uſually written. This Cuſtom is an argument the Change is not made for the worſe, that the Spiritual Diſtinction is as valuable as the other; And to ſpeak Modeſtly, that the firſt Addition is not loſt, but Cover'd. Did the Subject require it, this Point might be farther made good. For the ſtile of a higher Secular Honour is continued as well with Prieſt-hood as without it. A Church-man who is either Baronet, or Baron, writes himſelf ſo, notwithſtanding His Clerkſhip. Indeed we can't well imagine the Clergy degraded from Paternal Honour without a ſtrange Reflection on the Country; without ſuppoſing Julian at the Helm, the Laws Antichriſtian, and Infidelity in the very Conſtitution. To make the Miniſters of Religion leſs upon the ſcore of their Function, would be a Penalty on the Goſpel, and a contempt of the God of Chriſtianity. 'Tis our Saviours reaſoning; He that deſpiſes you, deſpiſes Me, and he that Deſpiſes Me, Deſpiſes Him that ſent me.

I hope what I have offer'd on this Subject will not be miſunderſtood. There is no Vanity in neceſſary Defence. To wipe off Aſperſions, and reſcue Things from Miſtake, is but bare Juſtice: Beſides, where the Honour of God, and the Publick Intereſt are concern'd, a Man is bound to ſpeak. To argue from a reſembling Inſtance. He that has the Kings Commiſſion ought to Maintain it. To let it ſuffer under Rudeneſs is to betray it. To be tame and ſilent in ſuch caſes, is not Modeſty but Meanneſs, Humility obliges no Man to deſert his Truſt; To throw up his Privilege, and prove falſe to his Character. And is our Saviours Authority inferiour to that of Princes? Are the Kingdoms of this World more Glorious than that of the next? And can the Concerns of Time be greater than thoſe of Eternity? If not, the reaſoning above mention'd muſt hold in the Application.

And now by this time I conceive the ill Manners of the Stage may be in ſome meaſure apparent; And that the Clergy deſerve none of that Coarſe Uſage which it puts upon them. I confeſs I know no Profeſſion that has made a more creditable Figure, that has better Cuſtoms for their Privileges, and better Reaſons to maintain them. And here ſetting aſide the point of Conſcience, where lies the Decency of falling foul upon this Order? What Propriety is there in Miſrepreſentation? In confounding Reſpects, diſguiſing Features, and painting Things out of all Colour and Complexion? This croſſing upon Nature and Reaſon, is great Ignorance, and out of Rule. And now what Pleaſure is there in Miſbehaviour and Abuſe? Is it ſuch an Entertainment to ſee Religion worryed by Atheiſm, and Things the moſt Solemn and Significant tumbled and toſt by Buffoons? A Man may laugh at a Puppy's tearing a Wardrobe, but I think 'twere altogether as diſcreet to beat him off. Well! but the Clergy miſmanage ſometimes, and they muſt be told of their Faults. What then? Are the Poets their Ordinaries? Is the Pulpit under the Diſcipline of the Stage? And are thoſe fit to correct the Church, that are not fit to come into it? Beſides, What makes them fly out upon the Function; and rail by wholeſale? Is the Prieſthood a crime, and the ſervice of God a diſadvantage? I grant Perſons and Things are not always ſuited. A good Poſt may be ill kept, but then the Cenſure ſhould keep cloſe to the Fault, and the Office not ſuffer for the Manager. The Clergy may have their Failings ſometimes like others, but what then? The Character is ſtill untarniſh'd. The Men may be Little, but the Prieſts are not ſo. And therefore like other People, they ought to be treated by their beſt Diſtinction.

If 'tis Objected that the Clergy in Plays are commonly Chaplains, And that theſe Belonging to Perſons of Quality they were obliged to repreſent them ſervile and ſubmiſſive. To this I Anſwer

1ſt. In my former remark, that the Stage often outrages the whole Order, without regard to any particular Office. But were it not ſo in the

2d. Place, They quite overlook the Character, and miſtake the Buſineſs of Chaplains. They are no Servants, neither do they Belong to any Body, but God Almighty. This Point I have fully proved in another, Treatiſe, and thither I refer the Reader.