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!Oedip. p. 38.[216]
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!Oedip. p. 38.[216]
And since They are thus Lively, I have one word or two to say to thePlay.
WhenÆgeonbrought the News of KingPolybus's Death,Oedipuswas wonderfully surpriz'd at the Relation.
O all ye Powers is't possible? what, Dead!p. 43.[217]
O all ye Powers is't possible? what, Dead!p. 43.[217]
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.Ibid.[218]
Fell like Autumn Fruit that mellow'd long,
Ev'n wondred at because he dropt no sooner.Ibid.[218]
And which is more,Oedipusmust be acquainted with his Age, having spent the greatest part of his time with him atCorinth. 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 thePowersin Being be Summon'd in to make the NewsCredible? ThisPosseofInterjectionswould have been more seasonably raised if the Man had been alive; for that by the Poets Confession had been much the stranger Thing. HoweverOedipusis almost out of his Wits about the Matter, and is Urgent for an account of Particulars.
That so the Tempest of my joys may riseBy just degrees, and hit at last the Stars.Ibid.[219]
That so the Tempest of my joys may rise
By just degrees, and hit at last the Stars.Ibid.[219]
This is an empty ill proportion'd Rant, and without warrant in Nature or Antiquity.Sophoclesdoes not representOedipus. in such Raptures of Extravagant surprize. In the next page there's another Flight aboutPolybushis Death somewhat like This. It begins with aNoverint Universi.You would thinkOedipuswas going to make aBond.
Know, be it known to the limits of the World;
Know, be it known to the limits of the World;
This is scarce Sence, be it known.
Yet farther, let it pass yon dazling roofThe Mansion of the Gods, and strike them deafWith Everlasting peals of Thundring joy.
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 aCoupletofTaylorstheWaterPoet, which forthe Beauty of the Thought are not very unlike.
What if A Humble Bee should chance to strike,With the But-End of anAntartickPole.
What if A Humble Bee should chance to strike,
With the But-End of anAntartickPole.
I grant Mr.Drydenclears himself of thisActin hisVindicationof theDukeofGuise. But then why did he let these crude Fancies pass uncorrected in his Friend? Such fluttering ungovern'd Transports, are fitter for a BoysDeclamationthen aTragedy. But I shall trouble my self no farther with thisPlay. To return therefore to the Argument in Hand. In theProvok'd WifeSirJohn Bruteputs on the Habit of a Clergyman, counterfeits himself drunk; quarrels with theConstable, and is knock'd down and seiz'd. He rails, swears, curses, is lewd and profane, to all the Heights of Madness and Debauchery: TheOfficersandJusticebreak jests upon him, and make him a sort of Representative of hisOrder.Provok'd Wife. p. 45, 46, 52, 52.[220]
This is rareProtestantDiversion, and very much for the Credit of theReformation! The Church ofEngland, I mean the Men of Her, is the only Communion in the World, that will endure such Insolences as these: TheRelapseis if possible more singularly abusive.Bullthe Chaplainwishes the Married couple joy, in Language horribly Smutty and Profane.Relapse. p. 74.[221]To transcribe it would blot the Paper to much. In the nextPageYoung FashiondesiresBullto make hast to Sr.Tun-belly. He answers very decently,I fly my good Lord.p. 75.[222]At the end of thisAct Bullspeaks to the Case ofBigamy, 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 BenJohnsonsBartholomew-Fair, only the Profaness is mightily improved, and the Abuse thrown off theMeeting House, upon theChurch. The Wit of theParents being angry, and theChild froward, is all his own.p. 86.[223]Bullhas more of this Heavy stuff upon his Hands. He tellsYoung FashionYour Worships goodness is unspeakable, yet there is one thing seems a point of Conscience; And Conscience is a tender Babe. &c.p. 97.[224]
ThesePoetsI 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.CouplerinstructsYoung Fashionwhich wayBullwas to be managed. He tells him asChaplains 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.89.[225]
A few Lines forward, the Rudeness is still more gross, and dash'd with Smut, the commonPlay-houseIngredient. 'Tis not long beforeCouplerfalls into his old Civilities. He tellsYoung Fashion, Last Night the Devil run away with the Parson ofFatgooseLiving.p. 94.[226]AfterwardsBullis plentifully rail'd on in down rightBillings-gate: made to appear Silly, Servile, and Profane; and treated both in Posture and Language, with the utmost Contempt.p. 95, 97, 105.[227]
I could cite morePlaysto this purpose; But these are sufficient to show the Temper of theStage.
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. NeitherJewsnorHeathens, TurksnorChristians,RomenorGeneva,ChurchnorConventicle, canescape 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 theHabitas well as the Function, of the Clergy. 'Tis not enough for them to play the Fool unless they do it inPontificalibus. 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 littleIdeais 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.Homerstands highest upon the Roll, and is the first Poet both in Time, and Quality; I shall therefore begin with him. Tis true he wrote noPlays; but for Decency, Practise, and general Opinion, his Judgment may well be taken, Let us see then how thePriestsare treated in hisPoem, and what sort of Rank they hold.
Chryses Apollo'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 toApollo. All the Army exceptingAgamemnonare willing to consider his Character, and comply with his Proposals. But thisGeneralrefuses to part with the Lady, and sends away her Father with disrespect.Apollothought himself affronted with this Usage, and revenges the Indignity in a Plague.
οὕνεκα τὸν ΧÏÏσην ἠτίμησ' á¼€ÏητῆÏαHom.Il.α. p. 3. & dein.Ed. Screvel.[228]ἈτÏείδης.
οὕνεκα τὸν ΧÏÏσην ἠτίμησ' á¼€ÏητῆÏαHom.Il.α. p. 3. & dein.Ed. Screvel.[228]
ἈτÏείδης.
AdrastusandAmphiusthe Sons ofMeropsaProphet, commanded a considerable extent of Country inTroas,Il. B. p. 91.Ibid. p. 92.[229]and brought a Body of Men to KingPriam'sAssistance.[230]AndEnnomusthe Augur commanded the Troops ofMysiafor the Besieged.
PhegeusandIdæuswere the Sons ofDaresthe Priest ofVulcan.Il. E. p. 154, 155.[231]They appear in an Equipage of Quality, and chargeDiomedesthe third Hero in theGrecianArmy.Idæusafter the Misfortune of the Combat, is brought off byVulcan.DolopionwasPriesttoScamander,Il. E. p. 154, 155.[232]and regarded like the God heBelong'dto,
Θεὸς δ' ὥς τίετο δήμω.Ibid. p. 158.[233]
Θεὸς δ' ὥς τίετο δήμω.Ibid. p. 158.[233]
Ulissesin his return fromTroy, tookIsmarusby Storm, and makes Prize of the whole Town, exceptingMaron, and his Family. ThisMaronwasApollo's Priest, and preserv'd out of respect to his Function: He presentsUlissesnobly in Gold, Plate, and Wine; And this Hero makes an honourable Mention of him, both as to his Quality, and way of Living.Odyss. I p. 174, 181.[234]
These are all thePriestsI find Mentioned inHomer; And we see how fairly the Poet treats them, and what sort of Figure they made in the World.
To the Testimony ofHomer, I shall joyn that ofVirgil, 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. NowVirgiltho' 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 truestRelish imaginable, and always described Things according toNature,Custom, andDecency. He wrote with the greatest Command ofTemper, andSuperiorityof goodSense. 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 anyPriestswithout someMarksofAdvantage. To give some Instances as they lie in Order.
When theTrojanswere consulting what was to be done with theWooden-Horse, and some were for lodging it within the Walls;Laocoonappears against this Opinion at the Head of a numerous Party, harangues with a great deal of Sense, and Resolution, and examines theMachinewith his Lance. In fine, He advised so well, and went so far in the Discovery of the Stratagem; that if theTrojanshad not been ungovernable, and as it were stupified by Fate and Folly, he had saved the Town.Ænid. 2.[235]
Trojaque nunc stares Priamique arx alta maneres.
Trojaque nunc stares Priamique arx alta maneres.
ThisLaocoonwasNeptunesPriest, and either Son toPriam, or Brother toAnchises, who was of the Royal Family.Ruaus. in Loc.[236]The next we meet with isPantheus Apollo'sPriest. He is call'dPantheus Otriades, which is an argument his Father was well known. His acquaintance withÆneasto whose House he was carrying his little Grandson, argues him to be a Person of Condition.Æneid 2.[237]Pantheusafter a short relation of the Posture of Affairs, joynsÆneas'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.Ibid.[238]
The next isAniusKing ofDelos, Prince andPriestin one Person.
Rex Anius, rex idem hominum Phœbique Sacerdos.Æneid. 3.[239]
Rex Anius, rex idem hominum Phœbique Sacerdos.Æneid. 3.[239]
WhenÆneaswas outed atTroy, and in quest of a new Country, he came to an Anchor atDelos;Aniusmeets him in a Religious Habit, receives him civilly, and obliges him with hisOracle.Ibid.[240]In the Book now Mention'd we have another ofApollo'sPriests, his name isHelenus, Son ofPriamand King ofChaonia. He entertainsÆneaswith a great deal of Friendship, and Magnificence, gives him many material Directions, and makes him a rich Present at parting. To this Prince if youPlease we may joyn a Princess of the same Profession; and that isRhea SilviaDaughter toNumitorKing ofAlba, and Mother toRomulus, andRemus. This LadyVirgilcalls——regina Sacerdosa Royal Priestess.Ænead. 1st.[241]Farther. WhenÆneasmade a Visit upon Business to theshades Below, He had for his Guide, the famousSibylla Cumæa, who Belong'd toApollo.Æn. 6.[242]When he came thither amongst the rest of his Acquantance he sawPolybætesa Priest ofCeres. ThisPolybætesis mention'd with the three Sons ofAntenor, withGlaucus, andThersilochus, who Commanded in Cheif in theTrojan Auxiliaries: So that you may know his Quality by his Company. WhenÆneashad passed on farther, he sawOrpheusinElysium: The Poet calls him theThracianPriest. There needs not be much said ofOrpheus; He is famous for his skill in Musick, Poetry, and Religious Ceremonies,Ibid.[243]He was one of the Hero's of Antiquity, and a principal Adventurer in the Expedition for theGolden-Fleece.
In the SeventhÆneidthe Poet gives in a List of the Princes, and General Officers who came into the Assistance ofTurnus; Amongst the rest he tells you,
Quin & Marrubia venit de gente Sacerdos,Archippi regis missu fortissimus Umbro.
Quin & Marrubia venit de gente Sacerdos,
Archippi regis missu fortissimus Umbro.
ThisPriesthe commends both for his Courage and his skill in Physick, Natural Magick, and Phlosophy. He understood the Virtue ofPlants, 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 nemusAngitiæ, vitrea te Fucinus unda,Te liquidi flevere lacus.Æneid. 7.[244]
Te nemusAngitiæ, vitrea te Fucinus unda,
Te liquidi flevere lacus.Æneid. 7.[244]
ThePotitij, and thePinarijMention'dÆneid 8.Lib. 1.[245]were asLivyobserves, chosen out of the first Quality of the Country, and had thePriesthoodhereditary to their Family. To go on,Æmonides, andChloreusmake a glittering Figure in theFeild, and are very remarkable for the Curiosity of their Armour, and Habit.Æmonides'sFineryis passed over in general.
Totus collucens veste atque insignibus armis.Æneid. 10.[246]
Totus collucens veste atque insignibus armis.Æneid. 10.[246]
But the Equipage ofChloreusis flourish'd out at Length, and as I remember admired byMacrobiusas one of the Masterpeices ofVirgilin Description. In short; He is all Gold, Purple, Scarlet, and Embroydery;Æneid. 11.[247]and as rich as Nature, Art, and Rhetorick can make him. To these I might addRhamnes,Asylas, andTolumnius, who were all Persons of Condition, and had Considerable Posts in the Army.Æneid. 9. 10. 11.[248]
It may be these last were not strictlyPriests. Their Function was ratherProphetick. 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 theRomansranged them in theOrderof thePriests.Guther. de jure veter. pontif.[249]
Thus we see the admiredHomer, andVirgil, always treat thePriestsfairly, and describe them in Circumstances of Credit: If 'tis said that the Instances I have given are mostly in Names ofFiction, 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 thePriestsbeen People of such slender Consideration as ourStage Poetsendeavour to make them; they must haveappear'd in a different Figure; or rather have been left out as too little for that sort ofPoem. ButHomerandVirgilhad other Sentiments of Matters: They were governed by the Reason of Things, and the common usage of the World. They knew thePriesthooda very reputable Employment, and always esteem'd as such. To have used thePriestsill, 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 GreekTragedianswill afford us upon the present Subject. There are but twoPlaysinÆschyluswhere theMinistersof the Gods are represented. The one is in hisEumenides, and hereApollo'sPriestessonly opens thePlayand appears no more. The other is in hisSeigeofThebes. In this Tragedy theProphet Amphiarausis one of the Seven Commanders against theTown. He has the Character of a Modest, Brave Officer, and of one who rather affected to be great in Action, than Noise.
InSophocle'sOedipus Tyrannus,Jupiter's Priesthas a short part. He appears at the Head of anAddress, and delivers the Harangue by the King's Order.Oedipusin his Passion treatsTiresiasruggedly;Oedip. Tyr. p. 148.[250]Tiresiasreplies with Spirit and Freedom; and plainly tell him he was none of hisServantbutApollo's.
Ὀυ Î³Î¬Ï Ï„Î¯ σοὶ ζῶ δοῦλος ἀλλά λοξίαIbid. 169.[251]
Ὀυ Î³Î¬Ï Ï„Î¯ σοὶ ζῶ δοῦλος ἀλλά λοξίαIbid. 169.[251]
And here we may observe that allOedipushis reproaches relate toTiresias's person, there is no such Thing as a general Imputation upon his Function: But theEnglish Oedipusmakes thePriesthoodan Imposturous Profession;p. 38.[252]and rails at the wholeOrder. In the next Tragedy,CreonchargesTiresiaswith subornation; and that he intended to make a Penny of his Prince. ThePriestholds up his Character, speaks to the ill Usage with an Air of Gravity, calls the KingSon, and foretells him his Misfortune.Antig. p. 250, 258.[253]
To go on toEuripides, forSophocleshas nothing more. This Poet in hisPhænissæbrings inTiresiaswith a very unacceptable report from theOracle. He tellsCreonthat either his Son must die, or the City be lost.Creonkeeps himself within Temper, and gives no ill Language. And evenwhenMœneciushad kill'd himself, he neither complains of the Gods, nor reproaches theProphet.Eurip. Phœniss. p. 158, 159.[254]
In hisBacchæ,Tiresiasis honourably used byCadmus; AndPentheuswho threatned him, is afterwards punish'd for his Impiety.Bacch. Act. 1. Act. 4.[255]In anotherPlayApollo'sPriestesscomes in upon a creditable account, and is respectfully treated.Jon. Act 5.[256]IphigeniaAgamemnon's Daughter is madePriestesstoDiana; and her Father thought himself happy in her Employment.Iphig. in Aulid. & in Taur.[257]These are all thePriestsI remember represented inEuripides. To conclude the antientTragedianstogether:Senecaseems to follow the Conduct ofEuripides, and securesTiresiasfrom being outraged.Oedipuscarries it smoothly with him and only desires him to out with the Oracle, and declare the Guilty Person. ThisTiresiasexcuses, and afterwards the Heat of the expostulation falls uponCreon.Oedip.[258]Calchasif not strictly aPriest, was anAugur, and had a Religious Relation. Upon this accountAgamemnoncalls himinterpres Deorum; The Reporter of Fate, and the God'sNuntio; And gives him an honourable Character.Troad. A. 2. p. 193.[259]
This Author is done; I shall therefore pass on to theComedians. And here,Aristophanesis so declared an Atheist, thatI think him not worth the citing. Besides, he has but little upon the Argument: And where he does engage it, thePriestshave every jot as good Quarter as the Gods.Plut. Ran. Aves.[260]As forTerence, he neither represents anyPriests, nor so much as mentions them.ChrysalusinPlautusdescribesTheotimus Diana's Priest, as a Person of Quality, and Figure.Bacchid. Act. 2. 5. 3.[261]In hisRudenswe have aPriestessupon theStage, which is the only Instance in thisPoet.Rud. A. 1. 5. A. 2. 3.[262]She entertains the two Women who were wrecked, and is commended for her hospitable Temper. The ProcurerLabraxswaggers that he will force the Temple, and begins the Attack.Demadesa 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?Act [......][263]It seems in those Days 'twas very infamous to affront aHoly Character, and break in upon theGuardsof Religion! Thus we see how the Antient Poets behaved themselves in the Argument.Priestsseldom appear in theirPlays. 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 theModerns.
The famousCorneilleandMoliere, bring noPriestsof any kind upon theStage. The former leaves outTiresiasin hisOedipus: Tho' this Omission balks his Thought, and maims theFable. 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 inSpain, andItaly: And that there is no Theatre inEuropeexcepting theEnglish, that entertains theAudiencewithPriests.
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 thePlace, theOccasionnor theActorsare fit for such a Representation. To bring theChurchinto thePlayhouse, is the way to bring thePlayhouseinto theChurch. 'Tis apt to turn Religion intoRomance, and make unthinking People conclude that all Serious Matters are nothing butFarce,Fiction, andDesign. 'Tis true theTragediesatAthenswere a sort ofHomilies, and design'd for the Instruction of the People: To this purpose they are all Clean, Solemn, and Sententious.Plautuslikewise informs us that theComediansused to teach the People Morality.Rud. A. 4. S. 7.[264]Thecase standing thus 'tis less suprizing to find thePriestssometimes Appear. The Play had grave Argument, and Pagan Indulgence, to plead in its behalf. But ourPoetssteer by an otherCompass. Their Aim is todestroyReligion, theirPreachingis againstSermons; and their Business, but Diversion at the best. In short, Let the Character be never so well managed no ChristianPriest(especially,) ought to come upon theStage. For where the Business is an Abuse, and the place a Profanation; the demureness of the Manner, is but a poor excuse. MonsieurRacineis an Exception to what I have observ'd inFrance. In hisAthalia,JoidatheHigh-Priesthas 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.Mathanis anotherPriestin the same Tragedy. He turns Renegado, and revolts from God toBaal. He is a very ill Man but makes a considerable Appearance, and is one of the Top ofAthaliahsFaction. And as for theBlemishesof his Life, they all stick upon his own Honour, and reach no farther than his Person: In fine thePlayis a very Religious Poem; 'Tis upon the Matter allSermonandAnthem. And if it were not designed for theTheatre, I have nothing to object.
Let us now just look over our own Country-men till KingCharlesthe Second.Shakespeartakes the Freedom to represent theClergyin several of hisPlays: But for the most part he holds up theFunction, and makes them neither Act, nor Suffer any thing unhandsom. In one Play or two He is much bolder with theOrder.Measure for Measure.Much a do about Nothing.Twelf-Night.Henry 4th pt. 1st.Hen. 6. pt. 3d.Romeo and Juliet.*Merry Wives of Windsor.[265]*Sr.Hugh EvansaPriestis too Comical and Secular in his Humour. However he understands his Post, and converses with the Freedom of a Gentleman. I grant inLoves Labour losttheCurateplays the Fool egregiously; And so does thePoettoo, for the wholePlayis a very silly one. In the History of Sr.John Old-Castle, Sr.John, ParsonofWrothamSwears, Games, Wenches, Pads, Tilts, and Drinks: This is extreamly bad, and like the Author of theRelapse&c. Only with this difference;Shakespears, Sr.Johnhas 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 theRelapsersbusiness, is to sink the Notion, and Murther the Character, and make theFunction despicable: So that upon the whole,Shakespearis by much the gentiler Enemy.
Towards the End of theSilent Woman,Ben Johnsonbrings in aClergy-man, and aCivilianin theirHabits. But then he premises a handsom Excuse, acquaints theAudience, that thePersonsare but borrowed, and throws in aSalvofor the Honour of either profession. In the ThirdAct, we have anotherClergy-man; He is abused byCutberd, and a little byMorose. But his Lady checks him for the ill Breeding of the Usage. In hisMagnetick Lady,Tale of a Tub, andSad Sheapherd, there arePriestswhich manage but untowardly. But thesePlayswere hislast Works, which Mr.Drydencallshis Dotages.Essay of Dramat. &c.[266]This Author has no morePriests, and therefore we'll take Leave.
BeaumontandFletcherin theFaithful Shepheardess,The False one,A Wife for a Month, and theKnight of Malta, give, us bothPriestsandBishops, part Heathen and part Christian: But all of them save their Reputation and make a creditable Appearance. ThePriestsin theScornful Lady, andSpanish Curateare 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 disserveReligion. And so much forBeaumontandFletcher.
Thus we see the EnglishStagehas always been out of Order, but never to the Degree 'tis at present.
I shall now take Leave of thePoets, and touch a little upon History and Argument.
And here I shall briefly shew the Right theClergyhave 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 HolyOrderis appropriated to the Divine Worship: And aPriesthas the peculiar Honour toBelongto nothing less then God Almighty. Now the Credit of theServicealways 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. ChristianPriestsare the Principal Ministers of Gods Kingdom.They Represent his Person, Publish his Laws, Pass his Pardons, and Preside in his Worship. To expose aPriestmuch 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 theMinistersof Religion, is in effect to deny the Being, or Providence of God; And to treat theBiblelike aRomance. As much as to say the Stories of an other World are nothing but a littlePriest-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 theMagistracylaught 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 thanTradeSubsist upon Reputation. 'Tis true God can't be Deposed, neither doeshis 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 onSociety. The Interest of this Life lies very much in the Belief of another. So that if our Hopes were bounded withSight, andSense, ifEternitywas out of the Case, General Advantage, and Publick Reason, and Secular Policy, would oblige us to be just to thePriesthood. ForPriests, 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.Atheismis all Self, Mean and Mercenary. TheAtheisthas noHereafter, 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. ThePriest-hoodought to be fairly treated, because it has prescription for this Privilege. This is so evident aTruth, 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.Josephustells us the Line ofAaronmade some of the best Pedigrees, and that thePriestswere reckon'd among the Principal Nobility.De Bell. Judaic.[267]
By the OldTestamentwe are inform'd that theHigh-Priestwas the Second Person in the Kingdom.Deut. 17. 9. 20. 2. Chron. 19. 8.[268]The Body of thatOrderhad Civil Jurisdiction. And thePriestscontinued Part of the Magistracy in the time of our Saviour.JehoiadatheHigh-Priestwas thought an Alliance big enough for the Royal Family.Math. 27. Act. 4.Vid. seldon de Synedr.[269]He Married the Kings Daughter; His Interest and Authority was so great that he broke the Usurpation underAthalia; and was at the Head of the Restauration. And lastly theAssamoneanRace were both Kings and Priests.Joseph.[270]
To Proceed. TheÆgyptianMonarchy 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 thatPlatoand most of the Celebrated Philosophers travel'd for their Learning. Now in this Kingdom thePriestsmade no vulgar Figure. These with the Military Men were the Body of the Nobility, and Gentry. Besides the Business of Religion, thePriestswere the PublickAnnalistsand kept the Records ofHistory, andGovernment. They were many of them bred in Courts, formed the Education of their Princes, and assisted at their Councils.Diod. Sic.[271]WhenJosephwas Viceroy ofÆgypt, and in all the height of his Pomp, and Power, the King Married him to the Daughter ofPotipherah PriestofOn. The Text saysPharaoh gave him her to Wife.Gen. 41.[272]This shows the Match was deliberate Choice, and Royal Favour, no stooping of Quality, or Condescensions of Love, onJoseph's Side.
To pass on. ThePersian Magi, and theDruids, ofGaulwere 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.Porph. de Abstin. Lib. 4.Cæsar de Bell. Gall. Lib. 6[273]The Body of theIndiansasDiodorus Siculusreports is divided into Seven parts. The first is theClanof theBramines, thePriests, and Philosophers of that Country. 'This Division is the least in Number, but the first in Degree. Their Privileges are extraordinary. They areexempted 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. ThePriestessesofArgoswere so Considerable, thatTimeis dated from them, and they stand for a Reign inChronology.Lib. 6.[274]The BraveRomansare commended byPolybiusfor 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 theVestals, they held down theirFasces, and stoop'd theirSwordandMaceto Religion.Ser. in Controv.[275]
ThePriest-hoodwas for sometime confin'd to thePatricianOrder, that is to the Upper Nobility. And afterwards theEmperourswere generallyHigh-Prieststhemselves. The Romans in distress endeavour'd to make Friends withCoriolanuswhom they had banish'd before. To this purpose they furnish'd out severalSolemnEmbasayes. Now the Regulation of the Ceremony, and the Remarks of the Historian;Dion. Halic.[276]plainly discover that theBodyof thePriestswere thought not inferiorto any other. One Testimony fromTullyand I have done. 'Tis in his Harangue to the College of thePriests.Pro Dom. ad Pontif.[277]Cum multa divinitus, Pontifices, a majoribus nostris inventa atque instituta sunt; tum nihil preclarius quam 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 whatRankthePriest-hoodheld among theJews, and how Nature taught theHeathento 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? ThePriests of the most High Godand ofIdolatry, can't be compared without Injury. To argue for the Preference is a Reflection upon theCreed. 'Tis true theJewish Priest-hoodwas instituted by God: But every Thing Divine is not of Equal Consideration.Realitiesare more valuable thanTypes; And as the Apostle argues, theOrderofMelchizedeckis greater than that ofAaron.Hebr. 7.[278]The Author, (I mean theimmediate one,) the Authorities, the Business, and the End, of theChristian Priest-hood, are more Noble than those of theJewish. For is notChristgreater thanMoses,Heavenbetter than the Land ofCanaan, and theEucharistto be prefer'd to all theSacrifices, andExpiationsof theLaw? Thus the Right, and the Reason of Things stands. And as forFact, the Christian World have not been backward in their Acknowledgments. Ever since the first Conversion of Princes, thePriest-hoodhas had no small share of Temporal Advantage. TheCodes,Novels, andChurch History, are Sufficient Evidence what SenseConstantineand his Successors had of these Matters. But I shall not detain theReaderin remote Instances.
To proceed then to Times and Countries more generally known. The People ofFranceare branched into three Divisions, of these theClergy, are the First. And in consequence of this Privilege, at the Assembly of theStates, they are first admitted to Harangue before the King.Davila Filmers Freeholders Grand Inq.[279]
InHungarytheBishopsare very Considerable, and some of them great Officers ofState.Miræus De Statu Relig. Christ.[280]InPolandthey areSenatorsthat is part of the UpperNobless. InMuscovytheBishopshave an Honourable Station; and the Present Czar is descendedfrom thePatriarchalLine.Fletchers Embassy.[281]I suppose I need say nothing ofItaly. InSpaintheSeesgenerally are better endowed than elswhere, and Wealth alwaies draws Consideration.Puffendorf Introduction à l'Histoire.Heylins Cosgmog.[282]TheBishopshold their Lands by a Military NobleTenure, and are excused from Personal Attendance. And to come toward an end; They are Earls and Dukes inFrance, and Soveraign Princes, inGermany.[283]InEnglandtheBishopsare Lords of Parliament: And theLawin plain words distinguishes theUpper Houseinto theSpiritualandTemporal Nobility. And severalStatutescall the BishopsNoblesby direct Implication.2, Hen. 8. cap. 22.26, Hen. 8 cap 2.1. Edw. 6. cap. 12, &c. Preamb.[284]To mention nothing more, theirHeraldryis regulated byGarter, andBlazon'dbyStones, which none under theNobilitycan pretend to. In this Country of ours, Persons of the First Quality have been inOrders; To give an Instance of some few.OdoBrother toWilliamtheConquerourwasBishopofBaieux, and Earl ofKent. KingStephensBrother wasBishopofWinchester.Nevill Arch-BishopofYorkwas Brother to the Great Earl ofWarwick, andCardinal Poolwas 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 HolyOrders. Witness theBerklyes,Comptons,Montagues,Crews,andNorths; TheAnnesleys,Finches,Grayhams&c. And as for the Gentry, there are not many good Families inEngland, but either have, or have had aClergy-manin them,
In short; ThePriest-hoodis the profession of a Gentleman. AParsonnotwithstanding the ignorant Pride of some People, is a Name of Credit, and Authority, both in Religion, andLaw. TheAdditionofClerkis at least equal to that of Gentleman. Were it otherwise theProfessionwould in many cases be a kind of Punishment. But theLawis far from being so singular as to makeOrdersa Disadvantage toDegree. No, The Honour of the Family continues, and theHeraldryis every jot as safe in theChurch, as 'twas in theState. And yet when theLaityare taken leave of, notGentlemanbutClerkis 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 firstAdditionis 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 withPriest-hoodas without it. A Church-man who is eitherBaronet, or Baron,writes himself so, notwithstanding HisClerkship. Indeed we can't well imagine the Clergy degraded from Paternal Honour without a strange Reflection on the Country; without supposingJulianat the Helm, theLawsAntichristian, andInfidelityin the veryConstitution. To make the Ministers of Religion less upon the score of their Function, would be a Penalty on theGospel, 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.S. Luke 12.[285]
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 moreGlorious 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 theStagemay be in some measure apparent; And that theClergydeserve none of that Coarse Usage which it puts upon them. I confess I know noProfessionthat 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 thisOrder? 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 theClergymismanage sometimes, and they must be told of their Faults. What then? Are thePoetstheirOrdinaries? Is thePulpitunder theDiscipline of theStage? And are those fit to correct the Church, that are not fit to come into it? Besides, What makes them fly out upon theFunction; and rail by wholesale? Is thePriesthooda crime, and the service of God a disadvantage? I grant Persons and Things are not always suited. A goodPostmay be ill kept, but then the Censure should keep close to the Fault, and the Office not suffer for the Manager. TheClergymay have their Failings sometimes like others, but what then? TheCharacteris still untarnish'd. TheMenmay be Little, but thePriestsare not so. And therefore like other People, they ought to be treated by their best Distinction.
If 'tis Objected that theClergyinPlaysare commonlyChaplains, And that theseBelongingto Persons of Quality they were obliged to represent them servile and submissive. To this I Answer
1st.In my former remark, that theStageoften outrages the wholeOrder, without regard to any particular Office. But were it not so in the
2d.Place, They quite overlook the Character, and mistake the Business ofChaplains. They are noServants, neither do theyBelongto anyBody, but God Almighty. This Point I have fully proved in another,Treatise,Moral Essays.[286]and thither I refer theReader.