Chapter III: Part 3

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 seasonably exerted! 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 the _Poets_ should be suffer'd to play upon the _Bible_, and Christianity be Hooted off the _Stage_! 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 that _Fact_ is 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 by _Julian_, or _Porphirie_, 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 his _Oracles_, to what he is in his _Plays_. His Blasphemies are as much improv'd as his Stile, and one would think the Muse was _Legion_! I suppose the _Reader_ may be satisfied already: But if he desires farther proof, there's something more flamingly impious behind.

The Christian _Almeida_ when _Sebastian_ was in danger, Raves and Foames like one Possess'd,

_But is there Heaven, for I begin to doubt?[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 next _page_, she bellows again much after the same manner. The _Double Dealer_ to say the least of him, follows his Master in this Road, _Passibus æquis_. Sr. _Paul Plyant_ one would think had done his part: But the ridiculing _Providence_ won't satisfie all People: And therefore the next attempt is somewhat bolder.

_Sr._ Paul. _Hold your self contented my Lady_ Plyant,----_I find Passion coming upon me by Inspiration_.[158] In _Love Triumphant_, _Carlos_ is by the Constitution of the _Play_ a 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._ The _Reader_ may see the Hellish Syllable at Length if he pleases. This Curse is borrow'd for _Young Fashion_ in the _Relapse_.[160] The _Double Dealer_ is 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._[161] This Jest is made upon a Text in _Genesis_,[162] and afterwards applyed by our Saviour to the case of Divorse. _Love for Love_ will give us a farther account of this Authors Proficiency in the _Scriptures_. Our Blessed Saviour affirms himself _to 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. For _Valentine_ in his pretended Madness tells _Buckram_ the Lawyer; _I am Truth,----I am Truth----Who's that, that's out of his way, I am Truth, and can set him right._[163] Now a _Poet_ that 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 the _part of a downright Wife is to Cuckold her Husband_.[164] And tho' this is _against the strict Statute Law of Religion, yet if there was a Court of Chancery in Heaven, she should be sure to cast him_.[165]

This Brass is double guilt. _First_, It supposes no Equity in Heaven. And _Secondly_, If there was, _Adultery_ would not be punish'd! The _Poet_ afterwards acquaints us by this Lady, that Blasphemy is no Womans Sin.[166] Why then does she fall into it? Why in the mid'st of Temper and Reasoning? 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? The _Relapse_ goes on in the same strain. When Young _Fashion_ had a prospect of cheating his Elder Brother, he tells _Lory, Providence thou see'st at last takes care of Men of Merit.[167] Berinthia_ who has engag'd to corrupt _Amanda_ for _Worthy_; attacks her with this Speech, _Mr_. Worthy _used you like A Text, he took you all to peices_,[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 the _Law_. They look reeking as it were from _Pandæmonium_, 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 the _Island_ in 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 the _Scripture_ will 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._[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_;[170] not without danger they may be assur'd. Let them retreat in time, before the _Floods run 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 the _Heathens_. 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 of _Revelation_. However, they are few of them so bad as the _Moderns_.

_Terence_ does not run often upon this rock. 'Tis true _Chærea_ falls into an ill Rapture after his Success.[171] _Chremes_ bids his Wife not tire the Gods with Thanks:[172] And _Æschinus_ is 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 this _Author_.

_Plautus_ is much more bold. But then his sally's are generally made by _Slaves_ and _Pandars_.

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 his _Persons_ of better Figure are guilty of lewd Defences, Profane Flights, and Sawcy Expostulation.[174] But the _Roman_ Deities were _Beings_ of ill Fame, 'tis the less wonder therefore if the _Poets_ were familiar with them. However, _Plautus_ has 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 this _Periplectimenes_ Gravely answers, _That 'tis great Ignorance, and Misbehaviour to Censure the Conduct of the Gods, or speak dishonorably of them_.[175] In his _Pseudolus_ the Procurer _Ballio_ talks Profanely. Upon which _Pseudolus_ makes 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._[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. _Prometheus_ in _Æschylus_ blusters with a great deal of Noise, and Stubborness.[177] He is not for changing Conditions with _Mercury_: And chuses rather to be miserable, than to submit even to _Jupiter_ himself. The _Chorus_ rebuke him for his Pride, and threaten him with greater Punishment. And the _Poet_ to make all sure brings him to Execution before the end of the _Play_. 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 his _Expedition against Thebes_, _Eteocles_ expects _Capaneus_ would be destroy'd for his Blasphemies.[178] Which happen'd accordingly. On the other hand; _Amphiaraus_ being a person of Virtue, and Piety, they are afraid least he should succeed. _For a Religious Enemy is almost invincible._[179] _Darius_'s Ghost lays _Xerxes_'s ruin upon the excess of his Ambition, _'Twas, because he made a Bridge over the_ Hellespont, _used_ Neptune _contumeliously, and, thought himself Superiour to Heaven._[180] This Ghost tells the _Chorus that the Persian Army miscarried for the out-rages they did to Religion, for breaking down the Altars, and plundering the Gods_.[181]

_Ajax_'s Distraction is represented as judicial in _Sophocles_. 'Twas inflicted for his _Pride_ and _Atheism_.[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 when _Minerva_ encouraged him to charge the Enemy,

[Greek: To t' antiphônei deinon arrêton t' epos,]

'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 made _Minerva_ hate him; and was the cause of his Madness and self Murther.' To proceed. The _Chorus_ condemns the Liberty of _Jocasta_, who obliquely charged a Practise upon the _Oracle_:[183] Tho' after all, she did not tax _Apollo_, but his Ministers.

The same _Chorus_ recommends Piety, and Relyance upon the Gods, and threatens Pride and Irreligion with Destruction. In _Antigone_,[184] _Tiresias_ advises _Creon_ to wave the Rigour of his _Edict_, And not let the Body of _Polynices_ lie 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 of _Augury_.[185] _Creon_ replies in a rage, and says he would not consent to the Burial of _Polynices_: No, tho' 'twere to prevent the Eagle's throwing part of the Carkass in _Jove_'s _Chair_ of _State_. This was a bold Flight; but 'tis not long before he pays for't. Soon after, his Son, and Queen, kill themselves. And in the close the Poet who speaks in the _Chorus_, explains the Misfortune, and points upon the Cause, and affirms that _Creon_ was punish'd for his Haughtiness and Impiety. To go on to his _Trachiniæ_. _Hercules_ in 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.[186] But after all, his Disorders are not altogether ungovern'd. He is uneasy, but not impious, and profane.

I grant _Hercules Oeteus_ in _Seneca_, swaggers at a strange Rhodomontading rate. But the Conduct of this Author is very indifferent. He makes a meer _Salamander_ of his _Hero_, 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, and Philosophizing for near a hundred Lines together. In fine, this Play is so injudiciously manag'd, that _Heinsius_ is confident 'twas written by neither of the _Seneca's_, but by some later Author of a lower _Class_. To return to _Sophocle_'s _Trachiniæ_. _Hyllus_ reproaches the Gods with Neglect, because they gave _Hercules_ no Assistance, and glances upon _Jupiter_ himself.[187] This sally is not so thoroughly corrected as formerly. 'Tis true the _Chorus_ make some little satisfaction immediately after. They resolve all surprizes of Misfortune, all Revolutions of States or Families, into the will and Permission of _Jupitur_. This by implication, They make an argument for acquiescence. Besides, the Poet had laid in a sort of caution against Misconstruction before. For the _Messenger_ tells _Dejaneira_ that we ought not to Murmur at the Conduct of _Jupiter_.[188]

----[Greek: Tou logou d' ou chrê Phthonon]
[Greek: Gonai proseinai Zeus hotou praktôr phanê.]

This for a Heathen is something tho' not enough, _Cleomenes_'s Rant seems an imitation of _Hyllus_, Only 'tis bolder, and has nothing of the rashness of Youth to excuse it.[189] Besides _Sophocles_ throws in somewhat by way of Preservative. Whereas in _Cleomenes_ the Boy _Cleonidas_ has the better on the wrong side, and seems to carry the cause of Atheism against his Father.[190] This _Scene_ of a _Famine_ Mr. _Dryden_ calls a Beauty; and yet Methinks _Cleora_ is 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._[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 just _Slip-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. 'Tis _Horace_'s advice.

----_et quæ
Desperes tractata nitescere posse relinquas._[192]

The greatest part of the Life of this _Scene_ is spent in impious Rants, and Atheistical Disputes. To do the Author right, his _Characters_ never want Spirits for such Service, either full or Fasting. Some people 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 in _Sophocles_ behind. _Philoctetes_ calls the Gods [Greek: Kakoi], and Libells their Administration.[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,[194] and declares his Assurance that the Gods will do Justice, and prays frequently to them. The Conclusion of this Play is remarkably Moral. Here _Hercules_ appears in _Machine_; aquaints _Philoctetes_ with 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 to _Jupiter_ more than any other Qualification. It went into the other World with People and they found their Account in't both Living and Dead.[195]

Upon the whole; The _Plays_ of _Æschylus_ and _Sophocles_ are formed upon Models of Virtue: They joyn Innocence with Pleasure, and design the Improvement, of the _Audience_.

In _Euripides's Bacchæ, Pentheus_ is pull'd in pieces for using _Bacchus_ with Disrespect. And the _Chorus_ observes that God never fails to punish Impiety, and Contempt of Religion.[196] _Polyphemus_ blusters Atheistically, and pretends to be as great as _Jupiter_: But then his Eye is burnt out in the fifth Act.[197] And the _Chorus_ in _Heraclidæ_ affirm 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 a _Pagan_ Miscarry? _Seneca_, as he was inferiour in Judgment to the _Greeks_, 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 true _Ajax Oileus_ is made an Example for Blaspheming in a Storm. He is first struck with Thunder, and then carried to the Bottom.[198] The Modern _Poets_, proceed upon the Liberties of _Seneca_, Their Madmen are very seldom reckon'd with. They are profane without Censure, and defie the _Living God_ with success. Nay, in some respect they exceed even _Seneca_ himself. He flies out only under Impatience; And never falls into these Fits without Torture, and hard Usage. But the _English Stage_ are unprovok'd in their Irreligion, and Blaspheme for their Pleasure. But supposing the _Theatres_ of _Rome_, and _Athens_ as bad as possible, what Defence is all This? Can we argue from _Heathenism_ to _Christianity_? How can the _practise_ be the same, where the _Rule_ is 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 the _Scriptures_ banter'd like _Homers Elysium_, and _Hesiods 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, _Words_ won'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 bad enough; But to make _Ballads_ upon the _Statute-Book_, and a Jest of Authority, is much worse. Atheists may fancy what they please, but God will _Arise 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 without _Proviso_, or Limitation. No pretence of _Character_ or Punishment, can excuse it; or any _Stage-Discipline_ make it tolerable. 'Tis grating to _Christian_ Ears, 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.

CHAP. III.

_The Clergy abused by the_ Stage.

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_;[199] 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_.[200] 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_)[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 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.[202] _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_.[203] Afterwards his Character is sufficiently abused by _Sparkish_ and _Lucy_; but not so much as by Himself.[204] 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,
'Tho ye pretend to teach it to the World._[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 Professour
Inform me; for I tell thee Priest I'le know._[206]

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?_[207]

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.[208]

_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.[209]

_Lucy_ gives an other Proof of the _Poets_ good Will, but all little Scurilities are not worth repeating.[210]

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_.[211]

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._[212]

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._[213]

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._[214] 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!_[215]

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!_[216]

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_'s Death, _Oedipus_ was wonderfully surpriz'd at the Relation.

_O all ye Powers is't possible? what, Dead!_[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._[218]

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._[219]

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_.[220]

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.[221] 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_.[222] 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.[223] _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.[224]

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_.[225]

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_.[226] 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.[227]

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_'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.

[Greek: Houneka ton Chrysên êtimês' arêtêra][228]
[Greek: Atreidês.]

_Adrastus_ and _Amphius_ the Sons of _Merops_ a _Prophet_, commanded a considerable extent of Country in _Troas_,[229] and brought a Body of Men to King _Priam's_ Assistance.[230] And _Ennomus_ the Augur commanded the Troops of _Mysia_ for the Besieged.

_Phegeus_ and _Idæus_ were the Sons of _Dares_ the Priest of _Vulcan_.[231] 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_,[232] and regarded like the God he _Belong'd_ to,

[Greek: Theos d' hôs tieto dêmô.][233]

_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.[234]

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.[235]

_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.[236] 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.[237] _Pantheus_ after a short relation of the Posture of Affairs, joyns _Æneas_'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.[238]

The next is _Anius_ King of _Delos_, Prince and _Priest_ in one Person.

_Rex Anius, rex idem hominum Phoebique Sacerdos._[239]

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_.[240] 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.[241] 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_.[242] 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,[243] 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._[244]

The _Potitij_, and the _Pinarij_ Mention'd _Æneid 8._[245] 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_'s _Finery_ is passed over in general.

_Totus collucens veste atque insignibus armis._[246]

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;[247] 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.[248]

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_.[249]

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_'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_'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;[250] _Tiresias_ replies with Spirit and Freedom; and plainly tell him he was none of his _Servant_ but _Apollo_'s.

[Greek: Ou gar ti soi zô doulos alla loxia][251]

And here we may observe that all _Oedipus_ his reproaches relate to _Tiresias_'s person, there is no such Thing as a general Imputation upon his Function: But the _English Oedipus_ makes the _Priesthood_ an Imposturous Profession;[252] 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.[253]

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 _Moenecius_ had kill'd himself, he neither complains of the Gods, nor reproaches the _Prophet_.[254]

In his _Bacchæ_, _Tiresias_ is honourably used by _Cadmus_; And _Pentheus_ who threatned him, is afterwards punish'd for his Impiety.[255] In another _Play_ _Apollo_'s _Priestess_ comes in upon a creditable account, and is respectfully treated.[256] _Iphigenia_ _Agamemnon_'s Daughter is made _Priestess_ to _Diana_; and her Father thought himself happy in her Employment.[257] 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_.[258] _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.[259]

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.[260] 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.[261] In his _Rudens_ we have a _Priestess_ upon the _Stage_, which is the only Instance in this _Poet_.[262] 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?_[263] 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.[264] 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.