I heard at another time a grave divine, of fourscore years of age at least, so sour and hard-favoured, that one would be apt to mistrust that it was Scotus Redivivus; he taking upon him to treat of the mysterious name, JESUS, did very subtly pretend that in the very letters was contained, whatever could be said of it: for first, its being declined only with three cases, did expressly point out the trinity of persons, then that the nominative ended in S, the accusative in M, and the ablative in U, did imply some unspeakable mystery, viz., that in words of those initial letters Christ was the summus, or beginning, the medius, or middle, and the ultimus, or end of all things. There was yet a more abstruse riddle to be explained, which was by dividing the word JESUS into two parts, and separating the S in the middle from the two extreme syllables, making a kind of pentameter, the word consisting of five letters: and this intermedial S being in the Hebrew alphabet called sin, which in the English language signifies what the Latins term peecatum, was urged to imply that the holy Jesus should purify us from all sin and wickedness. Thus did the pulpiteer cant, while all the congregation, especially the brotherhood of divines, were so surprised at his odd way of preaching, that wonder served them, as grief did Niobe, almost turned them into stones. I among the rest (as Horace describes Priapus viewing the enchantments of the two sorceresses, Canidia and Sagane) could no longer contain, but let fly a cracking report of the operation it had upon me. These impertinent introductions are not without reason condemned; for of old, whenever Demosthenes among the Greeks, or Tully among the Latins, began their orations with so great a digression from the matter in hand, it was always looked upon as improper and unelegant, and indeed, were such a long-fetched exordium any token of a good invention, shepherds and ploughmen might lay claim to the title of men of greatest parts, since upon any argument it is easiest for them to talk what is least to the purpose. These preachers think their preamble (as we may well term it), to be the most fashionable, when it is farthest from the subject they propose to treat of, while each auditor sits and wonders what they drive at, and many times mutters out the complaint of Virgil:—
Whither does all this jargon tend? In the third place, when they come to the division of their text, they shall give only a very short touch at the interpretation of the words, when the fuller explication of their sense ought to have been their only province. Fourthly, after they are a little entered, they shall start some theological queries, far enough off from the matter in hand, and bandy it about pro and con till they lose it in the heat of scuffle. And here they shall cite their doctors invincible, subtle, seraphic, cherubic, holy, irrefragable, and such like great names to confirm their several assertions. Then out they bring their syllogisms, their majors, their minors, conclusions, corollaries, suppositions, and distinctions, that will sooner terrify the congregation into an amazement, than persuade them into a conviction. Now comes the fifth act, in which they must exert their utmost skill to come off with applause. Here therefore they fall a telling some sad lamentable story out of their legend, or some other fabulous history, and this they descant upon allegorically, tropologically, and analogically; and so they draw to a conclusion of their discourse, which is a more brain-sick chimera than ever Horace could describe in his De Arte Poetica, when he began:—
Humano Capitis &c. Their praying is altogether as ridiculous as their preaching; for imagining that in their addresses to heaven they should set out in a low and tremulous voice, as a token of dread and reverence, they begin therefore with such a soft whispering as if they were afraid any one should overhear what they said; but when they are gone a little way, they clear up their pipes by degrees, and at last bawl out so loud as if, with Baal's priests, they were resolved to awake a sleeping god; and then again, being told by rhetoricians that heights and falls, and a different cadency in pronunciation, is a great advantage to the setting off any thing that is spoken, they will sometimes as it were mutter their words inwardly, and then of a sudden hollo them out, and be sure at last, in such a flat, faltering tone as if their spirits were spent, and they had run themselves out of breath. Lastly, they have read that most systems of rhetoric treat of the art of exciting laughter; therefore for the effecting of this they will sprinkle some jests and puns that must pass for ingenuity, though they are only the froth and folly of affectedness. Sometimes they will nibble at the wit of being satyrical, though their utmost spleen is so toothless, that they suck rather than bite, tickle rather than scratch or wound: nor do they ever flatter more than at such times as they pretend to speak with greatest freedom.
Finally, all their actions are so buffoonish and mimical, that any would judge they had learned all their tricks of mountebanks and stage-players, who in action it is true may perhaps outdo them, but in oratory there is so little odds between both, that it is hard to determine which seems of longest standing in the schools of eloquence.
Yet these preachers, however ridiculous, meet with such hearers, who admire them as much as the people of Athens did Demosthenes, or the citizens of Rome could do Cicero: among which admirers are chiefly shopkeepers, and women, whose approbation and good opinion they only court; because the first, if they are humoured, give them some snacks out of unjust gain; and the last come and ease their grief to them upon all pinching occasions, especially when their husbands are any ways cross or unkind.
Thus much I suppose may suffice to make you sensible how much these cell-hermits and recluses are indebted to my bounty; who when they tyrannize over the consciences of the deluded laity with fopperies, juggles, and impostures, yet think themselves as eminently pious as St. Paul, St. Anthony, or any other of the saints; but these stage-divines, not less ungrateful dis-owners of their obligations to folly, than they are impudent pretenders to the profession of piety, I willingly take my leave of, and pass now to kings, princes, and courtiers, who paying me a devout acknowledgment, may justly challenge back the respect of being mentioned and taken notice of by me. And first, had they wisdom enough to make a true judgment of things, they would find their own condition to be more despicable and slavish than that of the most menial subjects. For certainly none can esteem perjury or parricide a cheap purchase for a crown, if he does but seriously reflect on that weight of cares a princely diadem is loaded with. He that sits at the helm of government acts in a public capacity, and so must sacrifice all private interest to the attainment of the common good; he must himself be conformable to those laws his prerogative exacts, or else he can expect no obedience paid them from others; he must have a strict eye over all his inferior magistrates and officers, or otherwise it is to be doubted they will but carelessly discharge their respective duties. Every king, within his own territories, is placed for a shining example as it were in the firmament of his wide-spread dominions, to prove either a glorious star of benign influence, if his behaviour be remarkably just and innocent, or else to impend as a threatening comet, if his blazing power be pestilent and hurtful. Subjects move in a darker sphere, and so their wanderings and failings are less discernible; whereas princes, being fixed in a more exalted orb, and encompassed with a brighter dazzling lustre, their spots are more apparently visible, and their eclipses, or other defects, influential on all that is inferior to them. Kings are baited with so many temptations and opportunities to vice and immorality, such as are high feeding, liberty, flattery, luxury, and the like, that they must stand perpetually on their guard, to fence off those assaults that are always ready to be made upon them. In fine, abating from treachery, hatred, dangers, fear, and a thousand other mischiefs impending on crowned heads, however uncontrollable they are this side heaven, yet after their reign here they must appear before a supremer judge, and there be called to an exact account for the discharge of that great stewardship which was committed to their trust If princes did but seriously consider (and consider they would if they were but wise) these many hardships of a royal life, they would be so perplexed in the result of their thoughts thereupon, as scarce to eat or sleep in quiet But now by my assistance they leave all these cares to the gods, and mind only their own ease and pleasure, and therefore will admit none to their attendance but who will divert them with sport and mirth, lest they should otherwise be seized and damped with the surprisal of sober thoughts. They think they have sufficiently acquitted themselves in the duty of governing, if they do but ride constantly a hunting, breed up good race-horses, sell places and offices to those of the courtiers that will give most for them, and find out new ways for invading of their people's property, and hooking in a larger revenue to their own exchequer; for the procurement whereof they will always have some pretended claim and title; that though it be manifest extortion, yet it may bear the show of law and justice: and then they daub over their oppression with a submissive, flattering carriage, that they may so far insinuate into the affections of the vulgar, as they may not tumult nor rebel, but patiently crouch to burdens and exactions. Let us feign now a person ignorant of the laws and constitutions of that realm he lives in, an enemy to the public good, studious only for his own private interest, addicted wholly to pleasures and delights, a hater of learning, a professed enemy to liberty and truth, careless and unmindful of the common concerns, taking all the measures of justice and honesty from the false beam of self-interest and advantage, after this hang about his neck a gold chain, for an intimation that he ought to have all virtues linked together; then set a crown of gold and jewels on his head, for a token that he ought to overtop and outshine others in all commendable qualifications; next, put into his hand a royal sceptre for a symbol of justice and integrity; lastly, clothe him with purple, for an hieroglyphic of a tender love and affection to the commonwealth. If a prince should look upon this portraiture, and draw a comparison between that and himself, certainly he would be ashamed of his ensigns of majesty, and be afraid of being laughed out of them.
Next to kings themselves may come their courtiers, who, though they are for the most part a base, servile, cringing, low-spirited sort of flatterers, yet they look big, swell great, and have high thoughts of their honour and grandeur. Their confidence appears upon all occasions; yet in this one thing they are very modest, in that they are content to adorn their bodies with gold, jewels, purple, and other glorious ensigns of virtue and wisdom, but leave their minds empty and unfraught; and taking the resemblance of goodness to themselves, turn over the truth and reality of it to others. They think themselves mighty happy in that they can call the king master, and be allowed the familiarity of talking with him; that they can volubly rehearse his several tides of august highness, supereminent excellence, and most serene majesty, that they can boldly usher in any discourse, and that they have the complete knack of insinuation and flattery; for these are the arts that make them truly genteel and noble. If you make a stricter enquiry after their other endowments, you shall find them mere sots and dolts. They will sleep generally till noon, and then their mercenary chaplains shall come to their bed-side, and entertain them perhaps with a short morning prayer. As soon as they are drest they must go to breakfast, and when that is done, immediately to dinner. When the cloth is taken away, then to cards, dice, tables, or some such like diversion. After this they must have one or two afternoon banquets, and so in the evening to supper. When they have supped then begins the game of drinking; the bottles are marshalled, the glasses ranked, and round go the healths and bumpers till they are carried to bed. And this is the constant method of passing away their hours, days, months, years, and ages. I have many times took great satisfaction by standing in the court, and seeing how the tawdry butterflies vie upon one another: the ladies shall measure the height of their humours by the length of their trails, which must be borne up by a page behind. The nobles justle one another to get nearest to the king's elbow, and wear gold chains of that weight and bigness as require no less strength to carry than they do wealth to purchase.