A short view of the immorality, and profaneness of the English stage together with the sense of antiquity upon this argument / by Jeremy Collier ...

CHAP. III. The Clergy abused by the Stage. (Book 3)

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 Com∣pass; They shoot Chain'd-shot, and strike at Universals. They play upon the Cha∣racter, 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 Pre∣tentions 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 Li∣berty may not be embarrass'd, nor Princi∣ples make Head against Pleasure, the Cler∣gy must be attack'd, and rendred Ridicu∣lous.

To represent a Person fairly and with∣out 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 Me∣thods is practised by the Stage. To make sure work on't, they leave no stone un∣turn'd, The whole Common place of Rude∣ness is run through. They strain their Invention and their Malice: And over∣look nothing in ill Nature, or ill Manners, to gain their point.

To give some Instances of their Civili∣ty! In the Spanish Fryer, Dominick is made a Pimp for Lorenzo; He is call'd a parcel of Holy Guts and Garbage, and said to * 1.1 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 Pro∣fession. Would you know what are the

Infiallible Church Remedies. Why 'tis to Lie Impudently, and Swear Devoutly. A * 1.2 little before this Dominick Counterfits him∣self sick, retires, and leaves Lorenzo and Elvira together; And then the Remark upon the Intrigue follows.

You see Madam (says Lorenzo) 'tis Interest go∣verns * 1.3 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 Con∣sidering whether the remove be Law∣ful.

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 Exam∣ple: 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 sel∣dom 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 Re∣marks upon Men, delivers it as a sort of Maxim, that your Church-man is the grea∣test Atheist. In this Play Harcourt puts on * 1.4 the Habit of a Divine. Alithea does not think him what he appears; but Sparkish who could not see so far, endeavours to divert her Suspicion. I tell you (says he) this is Ned Harcourt of Cambridge, you see he has a sneaking Colledge look. Afterwards his Character is sufficiently abused by * 1.5 Sparkish and Lucy; but not so much as by Himself. He tells you in an Aside he must * 1.6 suit his Stile to his Coat. Upon this wise Recollection, He talks like a servile, im∣pertinent 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 re∣turning the Contempt; Flatters Chamont in his Folly, and pays a Respect to his Pride. The Cavalier encouraged I sup∣pose by this Sneaking, proceeds to all the Excesses of Rudeness,

—is there not one * 1.7 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.

After a little Pause for Breath, the Rai∣ling 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 Pro∣fessour, * 1.8 Inform me; for I tell thee Priest I'le know.

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

Art thou then So far concern'd in't?— Curse on that formal steady Villains Face! Just so do all Bawds look; Nay Bawds they say; Can Pray upon Occasion; talk of Heaven; Turn up their Gogling Eye-balls, rail at Vice; Dissemble, Lye, and Preach like any Priest, * 1.9 Art thou a Bawd?

The Old Batchelour has a Throw at the Dissenting Ministers. The Pimp Setter pro∣vides

their Habit for Bellmour to Debauch Laetitia. 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 Kna∣very,—not forgetting the black Patch which Tribulation Spintext wears as I'm inform'd upon one Eye, as a penal Mourning for the * 1.10—Offences of his Youth &c.

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

Lucy gives an other Proof of the Poets * 1.11 good Will, but all little Scurilities are not * 1.12 worth repeating.

In the Double Dealer the discourse be∣tween Maskwell and Saygrace is very no∣table. Maskwell had a design to cheat Mel∣lifont of his Mistress, and engages the Cha∣plain in the Intrigue: There must be a Levite in the case; For without one of them have a singer in't, no Plot publick, or pri∣vate, can expect to prosper.

To go on in the order of the Play. * 1.13

Maskwell calls out at Sagraces 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 inhand—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 in∣dued 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 ea∣sy, and the Audience but too well prepar'd. And should they be at a loss he has else∣where given them a Key to understand him.

For Priests of all Religions are the same. * 1.14

However that the Sense may be per∣fectly 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 Tay∣lor.

Their Intrest is not finely drawn and hid, But seams are coarsly bungled up and seen. * 1.15

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

In the Fourth Act the Mufti is Depos'd and Captain Tom reads him a shrewd Lec∣ture 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 alass holy Flesh is too well pamper'd

to endure Martyrdom. By the way, if flin∣ching * 1.16 from Suffering is a proof of Holy Flesh, the Poet is much a Saint in his Con∣stitution, witness his Dedication of King Arthun.

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

Accurs'd be thou Grass-eating fodderd God! * 1.17 Accurs'd thy Temple! more accurs'd thy Priests!

She goes on in a mighty Huff, and charges the Gods and Priesthood with Confederacy, and Imposture. This Rant is very unlikely at Alexandria. No Peo∣ple are more bigotted in their Superstiti∣on than the Aegyptians; 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 ser∣viceable at Home. And 'tis a handsom Compliment to Libertines and Atheists.

We have much such another swagge∣ring 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, * 1.18 And yet to be believ'd!

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

When Aegeon brought the News of King Polybus's Death, Oedipus was won∣derfully surpriz'd at the Relation.

O all ye Powers is't possible? what, Dead! * 1.19

And why not? was the Man invulne∣rable 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. * 1.20

And which is more, Oedipus must be ac∣quainted with his Age, having spent the greatest part of his time with him at Co∣rinth. 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 Ur∣gent for an account of Particulars.

That so the Tempest of my joys may rise By just degrees, and hit at last the Stars. * 1.21

This is an empty ill proportion'd Rant, and without warrant in Nature or Anti∣quity. Sophocles does not represent Oedi∣pus in such Raptures of Extravagant sur∣prize. In the next page there's another Flight about Polybus his Death somewhat like This. It begins with a Noverint Uni∣versi. You would think Oedipus was go∣ing 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 Cou∣plet 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 Antarkick 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 Tran∣sports, 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 * 1.22 him, and make him a sort of Representa∣tive of his Order.

This is rare Protestant Diversion, and very much for the Credit of the Reforma∣tion! The Church of England, I mean the Men of Her, is the only Communion in the World, that will endure such Inso∣lences as these: The Relapse is if possible more singularly abusive. Bull the Chaplain

wishes the Married couple joy, in Lan∣guage * 1.23 horribly Smutty and Profane. To transcribe it would blot the Paper to much. In the next Page Young Fashion desires Bull to make hast to Sr. Tun-belly. He answers very decently, I fly my good Lord. * 1.24 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 Satis∣faction of—is to commit the Sin of Exorbi∣tancy, but to do it for the peace of the Spirit, is no more then to be Drunk by way of Phy∣sick; 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 im∣proved, and the Abuse thrown off the Meeting House, upon the Church. The Wit of the Parents being angry, and the Child froward, is all his own. Bull has * 1.25 more of this Heavy stuff upon his Hands. He tells Young Fashion Your Worships good∣ness is unspeakable, yet there is one thing seems a point of Conscience; And Conscience is a tender Babe. &c. * 1.26

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 mana∣ged. He tells him as Chaplains go now, he must be brib'd high, he wants Money, Pre∣ferment, Wine, and a Whore. Let this be procur∣ed for him, and I'll warrant thee he speaks Truth like an Oracle. * 1.27

A few Lines forward, the Rudeness is still more gross, and dash'd with Smut, the common Play-house Ingredient. 'Tis not long before Coupler falls into his old Civilities. He tells Young Fashion, Last Night the Devil run away with the Parson of Fatgoose Living. Afterwards Bull is plen∣tifully * 1.28 rail'd on in down right Bil∣lings-gate: made to appear Silly, Servile, and Profane; and treated both in Posture and Language, with the utmost Con∣tempt. * 1.29

I could cite more Plays to this purpose; But these are sufficient to show the Tem∣per 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 Subdivi∣sions of Opinion. Neither Jews nor Hea∣thens, Turks nor Christians, Rome nor Geneva, Church nor Conventicle, can e∣scape

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 Com∣bat to be happy in 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 gene∣ral 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 Aga∣memnon are willing to consider his Cha∣racter, and comply with his Proposals. But this General refuses to part with the Lady, and sends away her Father with disrespect. Apollo thought himself affron∣ted with this Usage, and revenges the In∣dignity in a Plague.

* 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Adrastus and Amphius the Sons of Me∣rops a Prophet, commanded a considerable extent of Country in Troas, and brought * 1.31 a Body of Men to King Priam's Assistance. And Ennomus the Augur commanded the * 1.32 Troops of Mysia for the Besieged.

Phegeus and Idaeus were the Sons of Dares the Priest of Vulcan. They appear * 1.33 in an Equipage of Quality, and charge Di∣omedes the third Hero in the Grecian

Army. Idaeus after the Misfortune of the Combat, is brought off by Vulcan. Dolo∣pion was Priest to Scamander, and regarded * 1.34 like the God he Belong'd to,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.35

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 Fun∣ction: 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. * 1.36

These are all the Priests I find Men∣tioned 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 Au∣thor 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 Lear∣ning, in the Musick and Majesty of his Stile; yet the exactness of his Judgment seems to be his peculiar, and most di∣stinguishing Talent. He had the truest

Relish imaginable, and always described Things according to Nature, Custom, and Decency. He wrote with the grea∣test Command of Temper, and Superio∣rity 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 Opi∣nion 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. * 1.37

Trojaque nunc stares Priamique arx alta maneres.

This Laocoon was Neptunes Priest, and either Son to Priam, or Brother to An∣chises,

who was of the Royal Family. * 1.38 The next we meet with is Pantheus Apollo's Priest. He is call'd Pantheus O∣triades, which is an argument his Father was well known. His acquaintance with Aeneas to whose House he was carrying his little Grandson, argues him to be a Person of Condition. Pantheus after a * 1.39 short relation of the Posture of Affairs, joyns Aeneas's little Handful of Men, char∣ges in with him when the Town was seiz'd, and fired, and at last dies Handsomly * 1.40 in the Action.

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

Rex Anius, rex idem hominum Phaebique Sacerdos. * 1.41

When Aeneas was outed at Troy, and in quest of a new Country, he came to an Anchor at Delos; Anius meets him in a Religious Habit, receives him civilly, and obliges him with his Oracle. In the * 1.42 Book now Mention'd we have another of Apollo's Priests, his name is Helenus, Son of Priam and King of Chaonia. He en∣tertains Aeneas with a great deal of Friend∣ship, 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 Daugh∣ter to Numitor King of Alba, and Mo∣ther to Romulus, and Remus. This Lady Virgil calls—regina Sacerdos a Royal Priestess. Farther. When Aeneas made a * 1.43 Visit upon Business to the shades Below, He had for his Guide, the famous Sibylla Cu∣maea, * 1.44 who Belong'd to Apollo. When he came thither amongst the rest of his Ac∣quantance he saw Polybaetes a Priest of Ceres. This Polybaetes 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 Com∣pany. When Aeneas had passed on far∣ther, he saw Orpheus in Elysium: The Poet calls him the Thracian Priest. There needs not be much said of Orpheus; He is famous for his skill in Musick, Poetry, and Religious Ceremonies, He was one * 1.45 of the Hero's of Antiquity, and a principal Adventurer in the Expedition for the Gol∣den-Fleece.

In the Seventh Aeneid 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 Pas∣sions and Poysons asleep. His death was extreamly regretted by his Country, who made a Pompous aud Solemn Mour∣ning for him.

Te nemus Angitia vitrea te Fucinus unda Te liquidi flevere lacus. * 1.46

The Potitij, and the Pinarij Mention'd Aeneid 8. were as Livy observes, chosen * 1.47 out of the first Quality of the Country, and had the Priesthood hereditary to their Family. To go on, Aemonides, and Chlo∣reus make a glistering Figure in the Feild, and are very remarkable for the Curiosity of their Armour, and Habit. Aemonides's Finery is passed over in general.

Totus collucens veste atque insignibus armis. * 1.48

But the Equipage of Chloreus is flou∣rish'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 Em∣broydery; and as rich as Nature, Art, and * 1.49 Rhetorick can make him. To these I might add Rhamnes, Asylas, and Tolum∣nius, who were all Persons of Condition, * 1.50 and had Considerable Posts in the Army.

It may be these last were not strictly Priests. Their Function was rather Pro∣phetick. They interpreted the Resoluti∣ons of the Gods, by the voice of Birds, the Inspection of Sacrifices, and their Ob∣servations of Thunder. This made their Character counted Sacred, and their Re∣lation to the Deity particular. And there∣fore * 1.51 the Romans ranged them in the Or∣der of the Priests.

Thus we see the admired Homer, and Virgil, always treat the Priests fairly, and describe them in Circumstances of Credit: If 'tis said that the Instances I have given are mostly in Names of Fiction, and in Persons who had no Being, unless in the Poets fancy. I answer, I am not concern'd in the History of the Relation. Whether the Muster is true or false, 'tis all one to my purpose. This is certain, had the Priests been People of such slen∣der Consideration as our Stage Poets en∣deavour 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 govern'd by the Reason of Things, and the common usage of the World. They knew the Priesthood a very reputable Em∣ployment, and always esteem'd as such. To have used the Priests ill, They must have call'd their own Discretion in que∣stion: They must have run into impro∣priety, and fallen soul 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 Satisfacti∣on 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 Aeschylus 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 Ha∣rangue by the King's Order. Oedipus in his Passion treats Tiresias ruggedly; Ti∣resias * 1.52 replies with Spirit and Freedom, and plainly tell him he was none of his Ser∣vant but Apollo's.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.53

And here we may observe that all Oe∣dipus his reproaches relate to Tiresias's per∣son, there is no such Thing as a general Im∣putation upon his Function: But the Eng∣lish Oedipus makes the Priesthood an Im∣posturous Profession; and rails at the whole Order. In the next Tragedy, Creon * 1.54 charges Tiresias with subornation; and that he intended to make a Penny of his Prince. The Priest holds up his Cha∣racter, speaks to the ill Usage with an Air of Gravity, calls the King Son, and * 1.55 foretells him his Misfortune.

To go on to Euripides, for Sophocles has nothing more. This Poet in his Phaenissae brings in Tiresias with a very unaccepta∣ble 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 * 1.56 neither complains of the Gods, nor re∣proaches the Prophet.

In his Bacchae, Tiresias is honourably used by Cadmus; And Pentheus who threatned him, is afterwards punish'd for * 1.57 his Impiety. In another Play Apollo's Priestess comes in upon a creditable ac∣count, and is respectfully treated. Iphige∣nia * 1.58 Agamemnon's Daughter is made Priest∣ess to Diana; and her Father thought himself happy in her Employment. These are all the Priests I remember represented in Euripides. To conclude the antient Tragedians together: Seneca seems to fol∣low the Conduct of Euripides, and secures Tiresias from being outraged. Oedipus car∣ries it smoothly with him and only desires him to out with the Oracle, and de∣clare the Guilty Person. This Tiresias ex∣cuses, * 1.59 and afterwards the Heat of the ex∣postulation falls upon Creon. Calchas if not strictly a Priest, was an Auger, and had a Religious Relation. Upon this ac∣count Agamemnon calls him interpres Deo∣rum; The Reporter of Fate, and the God's Nuntio; And gives him an honourable * 1.60 Character.

This Author is done; I shall therefore pass on to the Comedians. And here, A∣ristophanes is so declared an Atheist, that

I think him not worth the citing. Be∣sides, he has but little upon the Argument: And where he does engage it, the Priests have every jot as good Quarter as the Gods. As for Terence, he neither represents any * 1.61 Priests, nor so much as mentions them. Chrysalus in Plautus describes Theotimus Diana's Priest, as a Person of Quality, and * 1.62 Figure. In his Rudens we have a Priest∣ess upon the Stage, which is the only In∣stance in this Poet. She entertains the two Women who were wrecked, and is * 1.63 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; * 1.64 qui sacerdotem audeat Violare? It seems in those Days 'twas very infamous to af∣front a Holy Character, and break in up∣on the Guards of Religion! Thus we see how the Antient Poets behaved them∣selves 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 Rela∣tion; neither sneak, nor prevaricate, nor do any thing unbecoming their Office.

And now a word or two of the Mo∣derns.

The famous Corneille and Moliere, bring no Priests of any kind upon the Stage. The former leaves out Tiresias in his Oedi∣pus: 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 inform'd the same Reservedness is practis'd in Spain, and Italy: And that there is no Theatre in Europe excepting the English, that en∣tertains 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 no∣thing 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. Plau∣tus likewise informs us that the Comedians used to teach the People Morality. The * 1.65

case standing thus 'tis less suprizing to find the Priests sometimes Appear. The Play had grave Argument, and Pagan In∣dulgence, to plead in its behalf. But our Poets steer by an other Compass. Their Aim is to destroy Religion, their Preach∣ing is against Sermons; and their Busi∣ness, but Diversion at the best. In short, Let the Character be never so well ma∣naged 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 Man∣ner, 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 Tra∣gedy. 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 The∣atre, I have nothing to object.

Let us now just look over our own Country-men till King Charles the Second. Shakespear takes the Freedom to represent the Clergy in several of his Plays: But for the most part he holds up the Fun∣ction, and makes them neither Act, nor Suffer any thing unhandsom. In one Play or two He is much bolder with the Or∣der. * 1.66 * 1.67 Sr. Hugh Evans a Priest is too Comi∣cal and Secular in his Humour. How∣ever he understands his Post, and converses with the Freedom of a Gentleman. I grant in Loves Labour lost the Curate plays the Fool egregiously; And so does the Poet too, for the whole Play is a very silly one. In the History of Sr. John Old-Castle, Sr. John, Parson of Wrotham Swears, Games, Wenches, Pads, Tilts, and Drinks: This is extreamly bad, and like the Au∣thor of the Relapse &c. Only with this difference; Shakespears Sr. John has some Advantage in his Character. He appears Loyal, and Stout; He brings in Sr. John Acton, and other Rebels Prisoners. He is rewarded by the King, and the Judge uses him Civilly and with Respect. In short He is represented Lewd, but not Little; And the Disgrace falls rather on the Person, then the Office. But the Relapsers busi∣ness, is to sink the Notion, and Mur∣ther the Character, and make the Fun∣ction

despicable: So that upon the whole, Shakespear is by much the gentiler E∣nemy.

Towards the End of the Silent Woman, Ben Johnson brings in a Clergy-man, and a Civilian in their Habits. But then he premises a handsom Excuse, acquaints the Audience, that the Persons are but borrow'd, and throws in a Salvo for the Honour of either profession. In the Third Act, we have another Clergy-man; He is abused by Cutberd, and a little by Morose. But his Lady checks him for the ill Bree∣ding of the Usage. In his Magnetick Lady, Tale of a Tub, and Sad Sheapherd, there are Priests which manage but untowardly. But these Plays were his last Works, which * 1.68 Mr. Dryden calls his Dotages. This Au∣thor has no more Priests, and therefore we'll take Leave.

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

Religion. And so much for Beaumont and Fletcher.

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

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

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

• I. Because of their Relation to the Deity.
• II. Because of the Importance of their Of∣fice.
• III. They have prescription for their Pri∣vilege. Their Function has been in Possessi∣on of Esteem in all Ages, and Countries.

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

The Holy Order is appropriated to the Divine Worship: And a Priest has the peculiar Honour to Belong to nothing less then God Almighty. Now the Credit of the Service always rises in proportion to the Quality and Greatness of the Master. And for this Reason 'tis more Honourable to serve a Prince, than a private Person. To apply this. Christian Priests are the Principal Ministers of Gods Kingdom.

They Represent his Person, Publish his Laws, Pass his Pardons, and Preside in his Worship. To expose a Priest much more to burlesque his Function, is an Affront to the Diety. All indignities done to Am∣bassadors, are interpreted upon their Ma∣sters, and reveng'd as such. To outrage the Ministers of Religion, is in effect to deny the Being, or Providence of God; And to treat the Bible like a Romance. As much as to say the Stories of an other World are nothing but a little Priest∣craft, and therefore I am resolv'd to Lash the Profession. But to droll upon the Institutions of God; To make his Mini∣sters cheap, and his Authority contempti∣ble; To do this is little less than open de∣fyance. Tis a sort of Challenge to awa∣ken his Vengeance, to exert his Omni∣potence; and do Right to his Honour. If the Profession of a Courtier was un∣fashionable, a Princes Commission thought a Scandal, and the Magistracy laught at for their Business; the Monarch had need look to himself in time; He may conclude his Person is despis'd, his Authority but a Jest, and the People ready either to change their Master, or set up for them∣selves. Government and Religion, no less than Trade Subsist upon Reputation. 'Tis true God can't be Deposed, neither does

his Happiness depend upon Homage. But since he does not Govern by Omnipotence, since he leaves Men to their Liberty, Ac∣knowledgment must sink, and Obedience decline, in proportion to the Lessenings of Authority. How provoking an Indignity of this kind must be, is easy to imagine.

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

III. The Priest-hood ought to be fairly treated, because it has prescription for this Privilege. This is so evident a

Truth, that there is hardly any Age or Country, but affords sufficient Proof. A just Discourse upon this Subject would be a large Book, but I shall just skim it over and pass on. and

Ist. For the Jews. Josephus tells us the Line of Aaron made some of the best Pe∣digrees, * 1.69 and that the Priests were reckon'd among the Principal Nobility.

By the Old Testament we are inform'd that the High-Priest was the Second Per∣son * 1.70 in the Kingdom. The Body of that Order had Civil Jurisdiction. And the Priests continued Part of the Magistracy in the time of our Saviour. Jehoiada the * 1.71 High-Priest was thought an Alliance big enough for the Royal Family. He Mar∣ried the Kings Daughter; His Interest and Authority was so great that he broke the Usurpation under Athalia; and was at the Head of the Restauration. And lastly the * 1.72 Assamonean Race were both Kings and Priests. * 1.73

To Proceed. The Aegyptian Monarchy was one of the most antient and best po∣lish'd upon Record. Here Arts and Sci∣ences, the Improvment of Reason, and the Splendor of Life had its first Rise. Hither 'twas that Plato and most of the Celebrated Philosophers travel'd for their Learning. Now in this Kingdom the

Priests made no vulgar Figure. These with the Military Men were the Body of the Nobility, and Gentry. Besides the Business of Religion, the Priests were the Publick Annalists and kept the Records of History, and Government. They were many of them bred in Courts, for∣med the Education of their Princes, and assisted at their Councils. When Joseph * 1.74 was Viceroy of Aegypt, and in all the height of his Pomp, and Power, the King Married him to the Daughter of Poti∣pherah Priest of On. The Text says Pha∣raoh * 1.75 gave him her to Wife. This shows the Match was deliberate Choice, and Royal Favour, no stooping of Quality, or Condescensions of Love, on Joseph's Side.

To pass on. The Persian Magi, and the Druids, of Gaul were of a Religious Profession, and consign'd to the Service of the Gods. Now all these were at the upper End of the Government, and had a great share of Regard and Authority. * 1.76 The Body of the Indians as Diodorus Si∣culus reports is divided into Seven parts. The first is the Clan of the Bramines, the Priests, and Philosophers of that Coun∣try.

This Division is the least in Num∣ber, but the first in Degree. Their Pri∣vileges are extraordinary. They are ex∣empted

from Taxes, and Live Indepen∣dent of Authority. They are called to the Sacrifices, and take care of Funerals; They are look'd on as the Favourites of the Gods, and thought skillful in the Doctrins of an other Life: And upon these accounts are largely consider'd in Presents, and Acknowledgment.

The Priestesses of Argos were so Considerable, that Time is dated from them, and they stand for a Reign in Chronology. The Brave Romans are commended by Polybius * 1.77 for their Devotion to the Gods; Indeed they gave great Proof of their being in earnest; For when their Cheif Magistrates, their Consuls themselves, met any of the Vestals, they held down their Fasces, and stoop'd their Sword and Mace to Re∣ligion. * 1.78

The Priest-hood was for sometime con∣fin'd to the Patrician Order, that is to the Upper Nobility. And afterwards the Emperours were generally High-Priests themselves. The Romans in distress en∣deavour'd to make Friends with Coriolanus whom they had banish'd before. To this purpose they furnish'd out several So∣lemn Embasayes. Now the Regulation of the Ceremony, and the Remarks of the Historian; plainly discover that the Body * 1.79 of the Priests were thought not inferior

to any other. One Testimony from Tully and I have done. 'Tis in his Harangue to the College of the Priests. Cum multa divinitus, Pontifices, a majoribus nostris in∣venta atque instituta sunt; tum nihil pre∣clarius * 1.80 qaum quòd vos eosdem et Religioni∣bus Deorum immortalium, & summe Rei publicae praeesse voluerunt. &c. i. e. Amongst the many laudable Instances of our Ancestors Prudence, and Capacity, I know nothing bet∣ter contrived then their placing your Order at the Helm, and setting the same Persons at the Head both of Religion, and Govern∣ment. Thus we see what Rank the Priest-hood held among the Jews, and how Na∣ture taught the Heathen to regard it. And is it not now possess'd of as fair pretences as formerly? Is Christianity any disad∣vantage to the Holy Office. And does the Dignity of a Religion lessen the Pub∣lick Administrations in't? The Priests of the most High God and of Idolatry, can't be compared without Injury. To argue for the Preference is a Reflection upon the Creed. 'Tis true the Jewish Priest-hood was instituted by God: But every Thing Divine is not of Equal Consideration. Realities are more valuable than Types; And as the Apostle argues, the Order of Melchizedeck is greater than that of Aaron. The Author, (I mean the imme∣diate * 1.81

one,) the Authorities, the Business, and the End, of the Christian Priest-hood, are more Noble than those of the Jewish. For is not Christ greater than Moses, Heaven better than the Land of Canaan, and the Eucharist to be prefer'd to all the Sacrifices, and Expiations of the Law? Thus the Right, and the Reason of Things stands. And as for Fact, the Christian World have not been backward in their Acknowledgments. Ever since the first Conversion of Princes, the Priest-hood has had no small share of Temporal Ad∣vantage. The Codes, Novels, and Church History, are Sufficient Evidence what Sense Constantine and his Successors had of these Matters. But I shall not detain the Rea∣der in remote Instances.

To proceed then to Times and Coun∣tries more generally known. The Peo∣ple of France are branched into three Di∣visions, of these the Clergy, are the First. And in consequence of this Privilege, at * 1.82 the Assembly of the States, they are first admitted to Harangue before the King.

In Hungary the Bishops are very Con∣siderable, and some of them great Officers of State. In Poland they are Senators that * 1.83 is part of the Upper Nobless. In Musco∣vy the Bishops have an Honourable Sta∣tion: and the Present Czar is descended

from the Patriarchal Line. I suppose I * 1.84 need say nothing of Italy. In Spain the Sees generally are better endow'd than elswhere, and Wealth alwaies draws Considerati∣on. The Bishops hold their Lands by a Military Noble Tenure, and are excused from Personal Attendance. And to come toward an end; They are Earls and Dukes * 1.85 in France, and Soveraign Princes, in Ger∣many. In England the Bishops are Lords of Parliament: And the Law in plain words distinguishes the Upper House into the Spiri∣tual and Temporal Nobility. And several * 1.86 Statutes call the Bishops Nobles by direct Implication. To mention nothing more, their Heraldry is regulated by Garter, and Blazon'd by Stones, which none under the Nobility can pretend to. In this Country of ours, Persons of the First Quality have been in Orders: To give an Instance of some few. Odo Brother to William the Conquerour was Bishop of Baieux, and Earl of Kent. King Stephens Brother was Bi∣shop of Winchester. Nevill Arch-Bishop of York was Brother to the Great Earl of Warwick, and Cardinal Pool was of the Royal Family. To come a little lower, and to our own Times. And here we may reckon not a few Persons of Noble Descent in Holy Orders. Witness the Berklyes, Comptons, Montagues, Crews,

and Norths; The Annesleys, Finches, Grayhams &c. And as for the Gentry, there are not many good Familes in Eng∣land, but either have, or have had a Cler∣gy-man in them,

In short; The Priest-hood is the pro∣fession of a Gentleman. A Parson notwith∣standing the ignorant Pride of some Peo∣ple, is a Name of Credit, and Authori∣ty, both in Religion, and Law. The Ad∣dition of Clerk is at least equal to that of Gentleman. Were it otherwise the Pro∣fession would in many cases be a kind of Punishment. But the Law is far from be∣ing so singular as to make Orders a Dis∣advantage to Degree. No, The Honour of the Family continues, and the Her al∣dry is every jot as safe in the Church, as 'twas in the State. And yet when the Laity are taken leave of, not Gentleman but Clerk is usually written. This Cu∣stom is an argument the Change is not made for the worse, that the Spiritual Distinction is as valuable as the other; And to speak Modestly, that the first Ad∣dition is not lost, but Cover'd. Did the Subject require it, this Point might be far∣ther made good. For the stile of a high∣er Secular Honour is continued as well with Priest-hood as without it. A Church∣man who is either Baronet, or Baron,

writes himself so, notwithstanding His Clerkship. Indeed we can't well ima∣gine the Clergy degraded from Pater∣nal Honour without a strange Reflection on the Country; without supposing Julian at the Helm, the Laws Antichristian, and Infidelity in the very Constitution. To make the Ministers of Religion less upon the score of their Function, would be a Penalty on the Gospel, and a contempt of the God of Christianity. 'Tis our Sa∣viours reasoning; He that despises you, de∣spises * 1.87 Me, and he that Despises Me, Despises Him that sent me.

I hope what I have offer'd on this Subject will not be misunderstood. There is no Vanity in necessary Defence. To wipe off Aspersions, and rescue Things from Mistake, is but bare Justice: Besides, where the Honour of God, and the Pub∣lick Interest are concern'd, a Man is bound to speak. To argue from a resembling Instance. He that has the Kings Com∣mission 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 Autho∣rity inferiour to that of Princes? Are the Kingdoms of this World more Glo∣rious

than that of the next? And can the Concerns of Time be greater than those of Eternity? If not, the reasoning above mention'd must hold in the Application.

And now by this time I conceive the ill Manners of the Stage may be in some measure apparent; And that the Clergy deserve none of that Coarse Usage which it puts upon them. I confess I know no Profession that has made a more credita∣ble 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 De∣cency of falling foul upon this Order? What Propriety is there in Misrepresenta∣tion? In confounding Respects, disguising Features, and painting Things out of all Colour and Complexion? This crossing upon Nature and Reason, is great Igno∣rance, and out of Rule. And now what Pleasure is there in Misbehaviour and A∣buse? 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 discrect to beat him off. Well! but the Clergy mismanage sometimes, and they must be told of their Faults. What then? Are the Poets their Ordinaries? Is the Pulpit under the Dis∣cipline

of the Stage? And are those fit to correct the Church, that are not fit to come into it? Besides, What makes them fly out upon the Function; and rail by wholesale? Is the Priesthood a crime, and the service of God a Disadvantage? I grant Persons and Things are not always suited. A good Post may be ill kept, but then the Censure should keep close to the Fault, and the Office not suffer for the Manager. The Clergy may have their Failings some∣times like others, but what then? The Character is still untarnish'd. The Men may be Little, but the Priests are not so. And therefore like other People, they ought to be treated by their best Distinction.

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

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

2d. Place, They quite overlook the Character, and mistake the Business of Chaplains. They are no Servants, neither * 1.88 do they Belong to any Body, but God Al∣mighty. This Point I have fully proved in another, Treatise, and thither. I refer the Reader

Notes

• * 1.1

  〈◊〉〈◊〉 20.
• * 1.2

  p. 37.
• * 1.3

  p. 23.
• * 1.4

  Country Wife p. 6.
• * 1.5

  p. 35.
• * 1.6

  Ibid.
• * 1.7

  p. 25.
• * 1.8

  p. 26.
• * 1.9

  Ibid.
• * 1.10

  Old Batch. p. 19. 20.
• * 1.11

  p. 27.
• * 1.12

  p. 41.
• * 1.13

  p. 71.
• * 1.14

  Absal. and Achi.
• * 1.15

  p. 24.
• * 1.16

  p. 96.
• * 1.17

  p. 32.
• * 1.18

  Oedip. p. 38.
• * 1.19

  p. 48.
• * 1.20

  Ibid.
• * 1.21

  Ibid.
• * 1.22

  Provok'd Wife. p. 45, 46, 51, 52.
• * 1.23

  Relapse. p. 74.
• * 1.24

  p. 75.
• * 1.25

  p. 86.
• * 1.26

  p. 97.
• * 1.27

  89.
• * 1.28

  p. 94.
• * 1.29

  p. 95, 97. 105.
• * 1.30

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 3. & dein. Ed. Scre∣vel.
• * 1.31

  Il. B. p. 91.
• * 1.32

  Ibid. p. 92.
• * 1.33

  Il. E p. 154. 155.
• * 1.34

  Il. E. p. 154, 155.
• * 1.35

  Ibid. p. 158.
• * 1.36

  Odyss. I p. 174. 181.
• * 1.37

  Aenid. 2.
• * 1.38

  Ruaus. in Loc.
• * 1.39

  Aeneid 2.
• * 1.40

  Ibid.
• * 1.41

  Aeneid. 3.
• * 1.42

  Ibid.
• * 1.43

  Aenead. 1st.
• * 1.44

  Aen. 6.
• * 1.45

  Ibid.
• * 1.46

  Aeneid. 7.
• * 1.47

  Lib. 1.
• * 1.48

  Aeneid. 10.
• * 1.49

  Aeneid. 11.
• * 1.50

  Aeneid. 9. 10. 11.
• * 1.51

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.52

  Oedip. Tyr. p. 148.
• * 1.53

  Ibid. 169.
• * 1.54

  p. 38.
• * 1.55

  Ant••••. p. 250, 258,
• * 1.56

  Eurip. Phaeniss. p. 158, 159.
• * 1.57

  Bacch. Act. 1. Act. 4. Jon. Act 5.
• * 1.58

  Iphig. in Aulid. & in Taur.
• * 1.59

  Oedip.
• * 1.60

  Troad. A. 2. p. 193.
• * 1.61

  Plut. Ran. Aves.
• * 1.62

  Baccl id. Act. 2. 53.
• * 1.63

  Rud. A. 1. 5. A. 2. 3.
• * 1.64

  〈◊◊◊〉〈◊◊◊〉. 2. 5.
• * 1.65

  Rud. A. 4. S. 7.
• * 1.66

  Measure for Mea∣sure. Much a do about Nothing. Twelf-Night. Henry 4th pt. 1st Hen, 6, pt. 3d. Romeo and Ju∣liet.
• * 1.67

  Merry Wives of Windfor.
• * 1.68

  Essay of Dramat. &c.
• * 1.69

  De Bell. Judaic.
• * 1.70

  Deut 17. 9. 10. 2 Chron. 19. 8.
• * 1.71

  Math. 27. Act. 4. Vid seldon de Synedr.
• * 1.72

  2. Cbron. 22. 23.
• * 1.73

  Joseph.
• * 1.74

  Diod. Sici
• * 1.75

  Gen. 41.
• * 1.76

  Porph. de Abstin. Lib. 4. Cae∣sar de Bell. Gall. Lib. 6
• * 1.77

  Lib. 6.
• * 1.78

  Sen, in Controv.
• * 1.79

  ••••
• * 1.80

  ProDom ad Pontif.
• * 1.81

  Hebr. 7.
• * 1.82

  Davila Filmers Freehold∣ers Grand Irq.
• * 1.83

  Miraeus De Statu 〈◊◊◊◊〉〈◊◊◊◊〉
• * 1.84

  Fletchers Embassy. Puffen∣derf In∣trodu∣ction. à l' Hi∣stoire.
• * 1.85

  Heglint Cogmogk.
• * 1.86

  2, Hen. 8. cap. 22. 26, Hen. 8 cap. 2. 1. Edw. 6. cap. 12, &c. Preamb.
• * 1.87

  S. Luke. 10.
• * 1.88

  Moral Essays.