—What Slippery stuff are Men compos'd of?Sure the Account of their Creation's false,And 'twas the Womans Rib that they were form'd of.Ibid.[155]
—What Slippery stuff are Men compos'd of?
Sure the Account of their Creation's false,
And 'twas the Womans Rib that they were form'd of.Ibid.[155]
Thus this Lady abuses her self, together with the Scripture, and shews her Sense, and her Religion, to be much of a Size.
Berinthia, after she has given in a Scheme for the debauchingAmanda, is thus accosted byWorthy:Thou Angel of Light, let me fall down and, adore thee!p.91.[156]A most Seraphick Compliment to a Procuress! And 'tis possible some Angel or other, may thank him for't in due time.
I am quite tired with these wretched Sentences. The sight indeed is horrible, and I am almost unwilling to shew it. However they shall be Produced like Malefactors, not for Pomp, but Execution. Snakes and Vipers, must sometimes be look'd on, to destroy them. I can't forbear expressing my self with some warmth under these Provocations. What Christian can be unconcern'd at such intolerable Abuses? What can be a juster Reason for indignation than Insolence and Atheism? Resentment can never be better shown, nor Aversion more seasonablyexerted! Nature made the Ferment and Rising of the Blood, for such occasions as This. On what unhappy Times are we fallen! The Oracles of Truth, the Laws of Omnipotence, and the Fate of Eternity are Laught at and despis'd! That thePoetsshould be suffer'd to play upon theBible, and Christianity be Hooted off theStage! Christianity that from such feeble beginings made so stupendious a progress! That over-bore all the Oppositions of Power, and Learning; and with Twelve poor Men, outstretch'd the Roman Empire. That this glorious Religion so reasonable in its Doctrine, so well attested by Miracles, by Martyrs, by all the Evidence thatFactis capable of, should become the Diversion of the Town, and the Scorn of Buffoons! And where, and by whom is all this Out-rage committed? why not byJulian, orPorphirie, not among Turks or Heathens, but in a Christian Country, in a Reform'd Church, and in the Face of Authority! Well! I perceive the Devil was a Saint in hisOracles, to what he is in hisPlays. His Blasphemies are as much improv'd as his Stile, and one would think the Muse wasLegion! I suppose theReadermay be satisfied already: But if he desires farther proof, there's something more flamingly impious behind.
The ChristianAlmeidawhenSebastianwas in danger, Raves and Foames like one Possess'd,
But is there Heaven, for I begin to doubt?Don. Sebastian. p. 51.[157]Now take your swing ye impious Sin unpunish'd,Eternal Providence seems over watch'd,And with a slumbring Nod assents to Murther.
But is there Heaven, for I begin to doubt?Don. Sebastian. p. 51.[157]
Now take your swing ye impious Sin unpunish'd,
Eternal Providence seems over watch'd,
And with a slumbring Nod assents to Murther.
In the nextpage, she bellows again much after the same manner. TheDouble Dealerto say the least of him, follows his Master in this Road,Passibus æquis. Sr.Paul Plyantone would think had done his part: But the ridiculingProvidencewon't satisfie all People: And therefore the next attempt is somewhat bolder.
Sr.Paul.Hold your self contented my LadyPlyant,——I find Passion coming upon me by Inspiration.Double Dealer. p. 19.p. 17.p. 44.[158]InLove Triumphant,Carlosis by the Constitution of thePlaya Christian;[159]and therefore must be construed in the sense of his Religion. This Man blunders out this horrible expression.Nature has given me my Portion in Sense with a P—— to her. &c.TheReadermay see the Hellish Syllable at Length if he pleases. This Curse is borrow'd forYoung Fashionin theRelapse.[160]TheDouble Dealeris not yet exhausted.Cynthia the Top Lady grows Thoughtful.Upon the question she relates her Contemplation. Cynth.I am thinking (says she) that tho' Marriage makes Man and Wife one Flesh, it leaves them two Fools.Double Dealer. p. 18.Gen. 2.St. Math. 9.[161]This Jest is made upon a Text inGenesis,[162]and afterwards applyed by our Saviour to the case ofDivorse.Love for Lovewill give us a farther account of this Authors Proficiency in theScriptures. Our Blessed Saviour affirms himselfto be the Way, the Truth, and the Light, that he came to bear witness to the Truth, and that his Word is Truth. These expressions were remembred to good purpose. ForValentinein his pretended Madness tellsBuckramthe Lawyer;I am Truth,——I am Truth——Who's that, that's out of his way, I am Truth, and can set him right.Love, &c. p. 59, 61.[163]Now aPoetthat had not been smitten with the pleasure of Blasphemy, would never have furnish'd Frensy with Inspiration; nor put our Saviours Words in the Mouth of a Madman.Lady Brute, after some struggle between Conscience and Lewdness, declares in Favour of the later. She says thepart of a downright Wife is to Cuckold her Husband.Provok'd Wife. p. 3.[164]And tho' this isagainst the strict Statute Law of Religion, yet if there was a Court of Chancery in Heaven, she should be sure to cast him.p. 4.[165]
This Brass is double guilt.First, It supposes no Equity in Heaven. AndSecondly, If there was,Adulterywould not be punish'd! ThePoetafterwards acquaints us by this Lady, that Blasphemy is no Womans Sin.p. 65.[166]Why then does she fall into it? Why in the mid'st of Temper andReasoning? What makes him break in upon his own Rules? Is Blasphemy never unseasonable upon the Stage, And does it always bring its excuse along with it? TheRelapsegoes on in the same strain. When YoungFashionhad a prospect of cheating his Elder Brother, he tellsLory, Providence thou see'st at last takes care of Men of Merit.Relapse. p. 19.[167]Berinthiawho has engag'd to corruptAmandaforWorthy; attacks her with this Speech,Mr. Worthyused you like A Text, he took you all to peices,p. 96.[168]and it seems was particular in her Commendation, Thus she runs on for several Lines, in a Lewd, and Profane Allegory. In the Application she speaks out the Design, and concludes with this pious Exhortation!Now consider what has been said, and Heaven give you Grace to put it in practise; that is to play the Whore. There are few of these last Quotations, but what are plain Blasphemy, and within theLaw. They look reeking as it were fromPandæmonium, and almost smell of Fire and Brimstone. This is an Eruption of Hell with a witness! I almost wonder the smoak of it has not darken'd the Sun, and turn'd the Air to Plague and Poyson! These are outrageous Provocations; Enough to arm all Nature in Revenge; To exhaust the Judgments, of Heaven,and sink theIslandin the Sea! What a spite have these Men to the God that made them. How do They Rebell upon his Bounty, and attack him with his own Reason? These Giants in Wickedness, how would they ravage with a Stature Proportionable? They that can Swagger in Impotence, and Blaspheme upon a Mole-Hill, what would they do if they had Strength to their Good-Will? And what can be the Ground of this Confidence, and the Reason of such horrid Presumption? Why theScripturewill best satisfie the question.Because sentence against An Evil work is not excuted speedily, therefore the heart of the Sons of Men, is fully set in them to do Evil.Eccles. 8. 11.[169]
Clemency is weakness with some People;And the Goodness of God which should lead them to Repentance, does but harden them the more. They conclude he wants Power to punish, because he has patience to forbear. Because there is a Space between Blasphemy and Vengeance; and they don't perish in the Act of Defiance; Because they are not blasted with Lightning, transfixt with Thunder, and Guarded off with Devils, they think there's no such matter as a day of Reckoning.But let no Man be Deceiv'd, God is not mock'd;Gal. 6.[170]not without danger they may be assur'd. Let them retreat in time, before theFloodsrun over them: Before they come to that place, where Madness will have no Musick, nor Blasphemy any Diversion.
And here it may not be amiss to look a little into the Behaviour of theHeathens. Now 'tis no wonder to find them run riot upon this Subject. The Characters of their Gods were not unblemish'd. Their prospect of the other World, was but dim; neither were they under the Terrors ofRevelation. However, they are few of them so bad as theModerns.
Terencedoes not run often upon this rock. 'Tis trueChæreafalls into an ill Rapture after his Success.Eunuch.Heauton. A. 5. 1.Adelp. A. 5. 7.[171]Chremesbids his Wife not tire the Gods with Thanks:[172]AndÆschinusis quite sick of the Religious part of the Weding.[173]These Instances; excepting his Swearing, are the most, (and I think near all the) exceptionable Passages of thisAuthor.
Plautusis much more bold. But then his sally's are generally made bySlavesandPandars.
This makes the Example less dangerous, and is some sort of extenuation. I grant this imperfect excuse wont serve him always. There are some Instances where hisPersonsof better Figure are guilty of lewd Defences, Profane Flights, and Sawcy Expostulation.Lyconides. Aulular. A. 2. 4.Palæstra. Rud. A. 1. 3.Dinarchus. Trucul. A. 2. 4.[174]But theRomanDeities wereBeingsof ill Fame,'tis the less wonder therefore if thePoetswere familiar with them. However,Plautushas something good in him, and enough to condemn the Practise.Pleusides would gladly have had the Gods changed the method of Things, in some Particulars. He would have had frank good Humour'd People long live'd, and close-fisted Knaves die Young.To thisPeriplectimenesGravely answers,That 'tis great Ignorance, and Misbehaviour to Censure the Conduct of the Gods, or speak dishonorably of them.Mil. Glor.[175]In hisPseudolusthe ProcurerBalliotalks Profanely. Upon whichPseudolusmakes this Reflection.This Fellow makes nothing of Religion, how can we trust him in other matters? For the Gods whom all People have the greatest reason to fear, are most slighted by him.Pseud. A. 1. 3.[176]
The Greek Tragedians are more staunch, and write nearer the Scheme of Natural Religion. 'Tis true, they have some bold expressions: But then they generally reprove the Liberty, and punish the Men.PrometheusinÆschylusblusters with a great deal of Noise, and Stubborness.Prom. vinct. 57.[177]He is not for changing Conditions withMercury: And chuses rather to be miserable, than to submit even toJupiterhimself. TheChorusrebuke him for his Pride, and threaten him with greater Punishment. And thePoetto make all sure brings himto Execution before the end of thePlay. He discharges Thunder and Lightning at his Head; shakes his Rock with an Earthquake, turns the Air into Whirl-wind, and draws up all the Terrors of Nature to make him an example. In hisExpedition against Thebes,EteoclesexpectsCapaneuswould be destroy'd for his Blasphemies.p. 92.[178]Which happen'd accordingly. On the other hand;Amphiarausbeing a person of Virtue, and Piety, they are afraid least he should succeed.For a Religious Enemy is almost invincible.p. 101.[179]Darius's Ghost laysXerxes's ruin upon the excess of his Ambition,'Twas, because he made a Bridge over theHellespont,usedNeptunecontumeliously, and, thought himself Superiour to Heaven.Περσ.161.[180]This Ghost tells theChorus that the Persian Army miscarried for the out-rages they did to Religion, for breaking down the Altars, and plundering the Gods.164.[181]
Ajax's Distraction is represented as judicial inSophocles. 'Twas inflicted for hisPrideandAtheism.Ajax. Flagell.[182]'When his Father bid him be brave but Religious withall, he haughtily replyed that 'twas, for Cowards to beg the Assistance of the Gods; as for his part, he hoped to Conquer without them. And whenMinervaencouraged him to charge the Enemy,
Το τ' ἀντιφωνεὶ δεινὸν ἀρρητον τ' ἔπος,
Το τ' ἀντιφωνεὶ δεινὸν ἀρρητον τ' ἔπος,
'He made her this Lewd and insufferable Answer. Pray withdraw, and give your Countenance elswhere, I want no Goddesses to help me do my Business. This Insolence madeMinervahate him; and was the cause of his Madness and self Murther.' To proceed. TheChoruscondemns the Liberty ofJocasta, who obliquely charged a Practise upon theOracle:Oedip. Tyran. p. 187.[183]Tho' after all, she did not taxApollo, but his Ministers.
The sameChorusrecommends Piety, and Relyance upon the Gods, and threatens Pride and Irreligion with Destruction. InAntigone,p. 188.[184]TiresiasadvisesCreonto wave the Rigour of hisEdict, And not let the Body ofPolyniceslie unburied, and expos'd. He tells him the Altars were already polluted with Humane Flesh. This had made the Language of the Birds unintelligible, and confounded the marks ofAugury.Antig. p. 256.[185]Creonreplies in a rage, and says he would not consent to the Burial ofPolynices: No, tho' 'twere to prevent the Eagle's throwing part of the Carkass inJove'sChairofState. This was a bold Flight; but 'tis not long before he pays for't. Soon after, his Son, and Queen, killthemselves. And in the close the Poet who speaks in theChorus, explains the Misfortune, and points upon the Cause, and affirms thatCreonwas punish'd for his Haughtiness and Impiety. To go on to hisTrachiniæ.Herculesin all the extremity of his Torture does not fall foul upon Religion. 'Tis true, He shows as much Impatience as 'tis possible. His Person, his pain, and the Occasion of it, were very extraordinary. These circumstances make it somewhat natural for him to complain above the common rate. The Greatness of his Spirit, the Feavour of his Blood, and the Rage of his Passion, could hardly fail of putting Force, and Vehemence into his Expressions. Tho' to deal clearly he seems better furnish'd with Rhetorick, than true Fortitude.Trach. p. [......].[186]But after all, his Disorders are not altogether ungovern'd. He is uneasy, but not impious, and profane.
I grantHercules OeteusinSeneca, swaggers at a strange Rhodomontading rate. But the Conduct of this Author is very indifferent. He makes a meerSalamanderof hisHero, and lets him declaim with too much of Length, Curiosity and Affectation, for one in his Condition: He harangues it with great plenty of Points, and Sentences in the Fire, and lies frying, andPhilosophizing for near a hundred Lines together. In fine, this Play is so injudiciously manag'd, thatHeinsiusis confident 'twas written by neither of theSeneca's, but by some later Author of a lowerClass. To return toSophocle'sTrachiniæ.Hyllusreproaches the Gods with Neglect, because they gaveHerculesno Assistance, and glances uponJupiterhimself.Trach. p. 375.[187]This sally is not so thoroughly corrected as formerly. 'Tis true theChorusmake some little satisfaction immediately after. They resolve all surprizes of Misfortune, all Revolutions of States or Families, into the will and Permission ofJupitur. This by implication, They make an argument for acquiescence. Besides, the Poet had laid in a sort of caution against Misconstruction before. For theMessengertellsDejaneirathat we ought not to Murmur at the Conduct ofJupiter.Trach. p. 340.[188]
——Τοῦ λόγου δ' ὀυ χρὴ ΦθόνονΓόναι προσεῖναι Ζεὺς ὅτου πράκτωρ φανῆ.
——Τοῦ λόγου δ' ὀυ χρὴ Φθόνον
Γόναι προσεῖναι Ζεὺς ὅτου πράκτωρ φανῆ.
This for a Heathen is something tho' not enough,Cleomenes's Rant seems an imitation ofHyllus, Only 'tis bolder, and has nothing of the rashness of Youth to excuse it.Cleom. p. 54.[189]BesidesSophoclesthrows in somewhat by way of Preservative.Whereas inCleomenesthe BoyCleonidashas the better on the wrong side, and seems to carry the cause of Atheism against his Father.Id. p. 55.[190]ThisSceneof aFamineMr.Drydencalls a Beauty; and yet MethinksCleorais not very Charming! Her part is to tell you the Child suck'd to no purpose.
It pull'd and pull'd but now but nothing came,At last it drew so hard that the Blood follow'd.And that Red Milk I found upon its Lips,Which made me swoon for Fear.p. 54.[191]
It pull'd and pull'd but now but nothing came,
At last it drew so hard that the Blood follow'd.
And that Red Milk I found upon its Lips,
Which made me swoon for Fear.p. 54.[191]
There's a Description of Sucking for you! And truly one would think the Muse on't were scarsely wean'd. This Lady's fancy is justSlip-Stocking-high; and she seems to want Sense, more than her Breakfast. If this Passage would not shine, the Poet should have let it alone. 'TisHorace's advice.
——et quæDesperes tractata nitescere posse relinquas.De Art. Poet.[192]
——et quæ
Desperes tractata nitescere posse relinquas.De Art. Poet.[192]
The greatest part of the Life of thisSceneis spent in impious Rants, and Atheistical Disputes. To do the Author right, hisCharactersnever want Spirits for such Service, either full or Fasting. Somepeople love to say the worst Things in the best manner; To perfume their Poysons, and give an Air to Deformity.
There is one ill Sentence inSophoclesbehind.Philoctetescalls the GodsΚακὸι, and Libells their Administration.Philoct. 402.[193]This Officer we must understand was left upon a Solitary Island, ill used by his Friends, and harrass'd with Poverty and Ulcers, for Ten years together. These, under the Ignorance of Paganism, were trying Circumstances, and take off somewhat of the Malignity of the Complaint. Afterwards He seems to repent,419.[194]and declares his Assurance that the Gods will do Justice, and prays frequently to them. The Conclusion of this Play is remarkably Moral. HereHerculesappears inMachine; aquaintsPhilocteteswith his own glorious Condition; That his Happiness was the Reward of Virtue, and the Purchase of Merit. He charges him to pay a due regard to Religion; For Piety would recommend him toJupitermore than any other Qualification. It went into the other World with People and they found their Account in't both Living and Dead.p. 431.[195]
Upon the whole; ThePlaysofÆschylusandSophoclesare formed upon Models of Virtue: They joyn Innocence withPleasure, and design the Improvement, of theAudience.
InEuripides's Bacchæ, Pentheusis pull'd in pieces for usingBacchuswith Disrespect. And theChorusobserves that God never fails to punish Impiety, and Contempt of Religion.Act. 2.p. 295.[196]Polyphemusblusters Atheistically, and pretends to be as great asJupiter: But then his Eye is burnt out in the fifth Act.[197]And theChorusinHeraclidæaffirm it next to Madness not to worship the Gods. I grant he has some profane Passages stand uncorrected, and what wonder is it to see aPaganMiscarry?Seneca, as he was inferiour in Judgment to theGreeks, so he is more frequent, and uncautious, in his Flights of extravagance. His Hero's and Heroines, are excessively bold with the Superior Beings. They rave to Distraction, and he does not often call them to an account for't. 'Tis trueAjax Oileusis made an Example for Blaspheming in a Storm. He is first struck with Thunder, and then carried to the Bottom.Agam. Act. 3.[198]The ModernPoets, proceed upon the Liberties ofSeneca, Their Madmen are very seldom reckon'd with. They are profane without Censure, and defie theLiving Godwith success. Nay, in some respect they exceed evenSenecahimself. He flies out only under Impatience; And never falls into these Fits withoutTorture, and hard Usage. But theEnglish Stageare unprovok'd in their Irreligion, and Blaspheme for their Pleasure. But supposing theTheatresofRome, andAthensas bad as possible, what Defence is all This? Can we argue fromHeathenismtoChristianity? How can thepractisebe the same, where theRuleis so very different? Have we not a clearer Light to direct us, and greater Punishments to make us afraid. Is there no Distinction between Truth and Fiction, between Majesty and a Pageant? Must God be treated like an Idol, and theScripturesbanter'd likeHomers Elysium, andHesiods Theogonia? Are these the Returns we make Him for his Supernatural Assistance? For the more perfect Discovery of Himself, the stooping of his Greatness, and the Wonders of his Love. Can't we refuse the Happiness without affronting the Offer? Must we add Contempt to Disobedience, and Out-rage to Ingratitude? Is there no Diversion without Insulting the God that made us, the Goodness that would save us, and the Power that can damn us? Let us not flatter our selves,Wordswon't go for Nothing. Profaness is a most Provoking Contempt, and a Crime of the deepest dye. To break through the Laws of a Kingdom is badenough; But to makeBalladsupon theStatute-Book, and a Jest of Authority, is much worse. Atheists may fancy what they please, but God willArise and Maintain his own Cause, and Vindicate his Honour in due time.
To conclude. Profaness tho' never so well corrected is not to be endured. It ought to be Banish'd withoutProviso, or Limitation. No pretence ofCharacteror Punishment, can excuse it; or anyStage-Disciplinemake it tolerable. 'Tis grating toChristianEars, dishonourable to the Majesty of God, and dangerous in the Example. And in a Word, It tends to no point, unless it be to wear off the horrour of the Practise, to weaken the force of Conscience, and teach the Language of the Damn'd.
The Satyr of theStageupon theClergyis 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 theCharacter, and endeavour to expose not only the Men, but the Business. 'Tis true, the Clergy are no small Rub in thePoetsway. '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, theStagemust 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, theClergymust 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 ofFelo de se; and appears Ridiculous by his own fault. The Contradiction of both these Methods is practised by theStage. To make sure work on't, they leave no stone unturn'd, The wholeCommon placeof 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 theSpanish Fryer, Dominickis made a Pimp forLorenzo;20.[199]He is call'da parcel of Holy Guts and Garbage, and saidto have room in his Belly for his Church steeple.
Dominickhas 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 theInfallible Church Remedies. Why 'tis toLie Impudently, andSwear Devoutly.p. 37.[200]A little before thisDominickCounterfits himself sick, retires, and leavesLorenzoandElviratogether; And then the Remark upon the Intrigue follows. 'You see Madam (saysLorenzo)p. 23.[201]'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 ofChurchare bought off as easily as they are inState: 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 lastDominickis discover'd to the Company, makes a dishonourableExit, and is push'd off theStageby 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 LewdLorenzocomes off withFlying Colours. 'Tis not the Fault which is corrected butthe Priest. The Authors Discipline is seldom without a Biass. He commonly gives theLaitythe Pleasure of an ill Action, and theClergythe Punishment.
To proceed.Hornerin his general Remarks upon Men, delivers it as a sort of Maxim,that your Church-man is the greatest Atheist. In this PlayHarcourtputs on the Habit of a Divine.Country Wife p. 6.[202]Alitheadoes not think him what he appears; butSparkishwho could not see so far, endeavours to divert her Suspicion.I tell you (says he) this is NedHarcourtofCambridge,you see he has a sneaking Colledge look.p. 35.[203]Afterwards his Character is sufficiently abused bySparkishandLucy; but not so much as by Himself.Ibid.[204]He tells you in anAsidehe must suit his Stile to his Coat. Upon this wise Recollection, He talks like a servile, impertinent Fop,
In theOrphan, The Young SoldierChamontcalls the Chaplain Sr.Gravity, and treats him with the Language ofThee, andThou. The Chaplain instead of returning the Contempt; FlattersChamontin 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 oneOf 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,'Tho ye pretend to teach it to the World.p. 25.[205]
——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,
'Tho ye pretend to teach it to the World.p. 25.[205]
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 ProfessourInform me; for I tell thee Priest I'le know.p. 26.[206]
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.p. 26.[206]
The Bottom of the Page is down-right Porters Rhetorick.
Art thou thenSo 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?Ibid.[207]
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?Ibid.[207]
TheOld Batchelourhas a Throw at theDissenting Ministers. ThePimp Setterprovides their Habit forBellmourto DebauchLætitia. 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 TribulationSpintextwears as I'm inform'd upon one Eye, as a penal Mourning for the——Offences of his Youth&c.Old Batch. p. 19, 20.[208]
Barnabycalls another of that Character Mr.Prig, andFondlewifecarrys on the Humour lewdly inPlay-house Cant; And to hook theChurchofEnglandinto the Abuse, he tacks aChaplainto the End of the Description.p. 27.[209]
Lucygives an other Proof of thePoetsgood Will, but all little Scurilities are not worth repeating.p. 41.[210]
In theDouble Dealerthe discourse betweenMaskwellandSaygraceis very notable.Maskwellhad a design to cheatMellifontof his Mistress, and engages the Chaplain in the Intrigue: There must be aLevitein the cafe;For without one of them have a finger in't, no Plot publick, or private, can expect to prosper.p. 71.[211]
To go on in the order of thePlay.
Maskwellcalls out atSaygraces door, Mr.SaygraceMr.Saygrace.
The other answers,Sweet sir I will butpen the last line of an Acrostick, and be with you in the twingling of an Ejaculation, in the pronouncing of anAmen.&c.
Mask.Nay good Mr.Saygracedo 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 ofDon Sebastianstrikes at theBishopsthrough the sides of theMufti, and borrows the Name of theTurk, to make theChristianridiculous. 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 aKeyto understand him.
For Priests of all Religions are the same.Absal. and Achi.[212]
For Priests of all Religions are the same.Absal. and Achi.[212]
However that the Sense may be perfectly intelligible, he makes the Invective General, changes the Language, and rails in the stile of Christendom.
Benducarspeaks,
——Churchmen tho' they itch to govern all,Are silly, woful, awkard Polititians,They make lame Mischief tho' they mean it well.
——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 aTaylor.
Their Intrest is not finely drawn and hid,But seams are coarsly bungled up and seen.p. 24.[213]
Their Intrest is not finely drawn and hid,
But seams are coarsly bungled up and seen.p. 24.[213]
ThisBenducarwas a rare Spokesman for a firstMinister; And would have fittedJohnofLeydenmost exactly!
In the FourthActthe Mufti isDepos'dandCaptain Tomreads him a shrewd Lecture at parting. But let that pass:
To go on,Mustaphathreatens his great Patriark to put him to the Rack. Now you shall hear what an answer of Fortitude and Discretion is made for theMufti.
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'dto endure Martyrdom.p. 96.[214]By the way, if flinching fromSufferingis a proof ofHoly Flesh, thePoetis much a Saint in his Constitution, witness hisDedicationofKing Arthur.
InCleomenes, Cassandrarails 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!p. 32.[215]
Accurs'd be thou Grass-eating fodderd God!
Accurs'd thy Temple! more accurs'd thy Priests!p. 32.[215]
She goes on in a mighty Huff, and charges the Gods and Priesthood with Confederacy, and Imposture, This Rant is very unlikely atAlexandria. No People are more bigotted in their Superstition than theÆgyptians; 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 inOedipus.