FOOTNOTES:
[1] It was intimated by Dryden's enemies, that he chose this religious and grave subject with a view to smooth the way to his taking orders, and obtaining church preferment—See a quotation from the Religio Laici, by J. R. subjoined to these introductory remarks. But our author, in the preface to the "Fables," declares, that going into the church was never in his thoughts.
[2] The reader will find this opinion more fully expressed in the observations on Dryden's conversion to the Roman Catholic faith, given in the Life.
[4] Johnson's Life of Dryden.
[5] Malone, Vol. III. p. 310.
[6] "The Revolter, a Tragi-Comedy, acted between the Hind and Panther and Religio Laici. London. 1687."
[7] As will appear from the following extracts:—"While he sat thus in his poetical throne, or rather acting upon the stage of fable and pagan mythology, and transfiguring into beasts almost all mankind, but Turks and infidels, that were out of his road, he never considered what a monster he was himself; a second Gorgon with three heads, for each of which he had a particular employment; with the one, to fawn upon the most infamous usurpers; with the other, at one time to lick the beneficent hands of his Protestant mother, and, bye and bye, to court the charity of his Catholic mamma; while, with the third, he barked and snarled, not only at his first deserted female parent, but also at all other differing sentiments and opinions, which his sovereign had so graciously and generously indulged."
But, to give the devil his due, I must needs own Mr Bayes has a most powerful and luxurious hand at satire, and may challenge all Christendom to match him; for indeed I never, in my slender province, met any that was worthy to compare to him, unless that unknown, but supposed worthy author, that writ to him upon his at last turning Roman Catholic; for Bayes, like the Vicar of Bray, in Henry VIII. Edward VI. Queen Mary, and Queen Elizabeth's times, was resolved to keep his place; (and the quoting an author to the purpose, is the same thing, the learned say, as if it was his own), and that will, I hope, excuse my putting them down here:—
In such coarse invective were Dryden's theological poems censured by persons, who, far from writing decent poetry, or even common sense, could neither spell, nor write tolerable grammar.
[8] "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith.
"Which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
[9] The controversy between Athanasius and Arius long divided the Christian church. The former was patriarch of Alexandria, and the latter bishop of Nicomedia, in Asia. The dispute regarded the godhead of the Trinity. The doctrine of Arius, that God the Son was not co-existent, consequently, not equal in dignity with God the Father, was condemned by the grand general council of Nice, and he was banished. But he was afterwards recalled by the emperor; and his heresy spread so widely, that almost all the Christian world were at one time Arians. As a test of the true orthodox doctrine, Athanasius composed the creed which goes by his name. Being written expressly for this purpose, and for the exclusive use of the Christian world, Dryden argues, with great apparent justice, that the anathema with which it is fenced, has no relation to the heathens, and that we cannot, with charity, or even logically, argue from thence concerning their state in the next world.
[10] "It is certain, that the restless and enterprising spirit of the Catholic church, particularly of the Jesuits, merits attention, and is, in some degree, dangerous to every other communion. Such zeal of proselytism actuates that sect, that its missionaries have penetrated into every nation of the globe, and, in one sense, there is a Popish-plot perpetually carrying on against all states, Protestant, Pagan, and Mahometan."—Hume, Vol. VII. p. 72.
[11] The unfortunate Edward Coleman was secretary to the Duke of York, and in high favour with his master. With the intriguing spirit of a courtier, and the zeal of a Catholic, he had long carried on a correspondence with Father La Chaise, confessor to the king of France, with the Pope's nuncio, and with other Catholics abroad, for the purpose, as he himself states it, of "the conversion of three kingdoms, and by that, perhaps, the utter subduing of a pestilent heresy, which has a long time domineered over a great part of the northern world." It would seem, from these letters, that it was the purpose of the Catholics, to begin by obtaining, if possible, a toleration, or exemption from the penal laws; and then, while strengthening themselves by new converts, to await the succession of James, or the open declaration of Charles in favour of their religion. From various points it appears, that Coleman was a better Catholic than an Englishman; and would not have hesitated to sacrifice the interests of his country to France, if, by so doing, he could have brought her faith nearer to Rome. There were also indications of both the king's and duke's accessibility to foreign influence, which were fraught with consequences highly dangerous to the country. But, while the Catholics were availing themselves of these unworthy dispositions in the royal brothers, it was quite absurd to suppose, that they should have forfeited every prospect of success, by assassinating these very persons, upon whose lives their whole plan depended, to place upon the throne the Prince of Orange, the head of the Protestant League. Yet, although not the least trace is to be found in Coleman's letters of the murders, invasions, fires, and massacres, which Oates and Bedloe bore witness to, the real and imaginary conspiracy were identified by the general prepossession of the nation; and Coleman, who undoubtedly deserved death for his unlawful and treasonable trafficking with foreign interests against the religion and liberty of his country, actually suffered for a plot which was totally chimerical.
[12] These are all Jesuits and controversial writers.
Mariana maintains, that it is well for princes to believe, that if they become oppressive to their people, they may be killed, not only lawfully, but most commendably.—Institut. pp. 61, 64. In the 6th chapter of the same work, he calls the murder of Henry III. of France by Jaques Clement, "insignem animi confidentiam—facinus memorabile—cæso rege, ingens sibi nomen fecit."
Bellarmine declares roundly, that all heretics are to be cut off, unless they are the stronger party, and then the Catholics must remain quiet, and wait a fitter time.—De Laicis, Liber III. cap. 22.
Simancha affirms, "propter Hæresin Regis, non solum Rex regno privatur, et a communione fidelium diris proscriptionibus separatur; sed et ejus filii a regni successione pelluntur." Suarez expressly says, "Regem excommunicatum impune deponi vel occidi quibuscunque posse."—Suarez in Reg. Mag. Brit. Lib. 6. cap 6. § 24.
These are sufficient examples of the doctrine laid down in the text, which, I believe, is now as much detested by Roman Catholics as by those of other religions.
[13] Edmund Campian, and Robert Parsons, English Jesuits, in the year 1580, obtained a bull from the Pope, declaring, that the previous bull of Pius V., deposing and excommunicating Queen Elizabeth, did forever bind the heretics, but not the Catholics, till a favourable opportunity should occur of putting it into execution. Thus armed, they came into England, their native country, for the express purpose of proclaiming the pope's right to dethrone monarchs, and that Queen Elizabeth's subjects were freed from their allegiance. Campian was hanged for preaching this doctrine, A. D. 1581. Parsons, finding England too hot for him, fled beyond seas, and settled at Rome. He published many works, both in English and Latin, against the church and state of England; one of which is, "A Conference about the next Succession of the Crown of England." printed in 1593, under the name of N. Doleman. The first part contains the doctrine concerning the right of the church to chastise kings, and proceed against them. This book the fanatics found so much to their purpose, that they reprinted it, to justify the murder of Charles I.—Athenæ Oxon. Vol. I. p. 358. Doleman, under whose name it was originally published, was a quiet secular priest, who abhorred such doctrines. Parsons, the real author, died at Rome in 1610.
[14] The Dominium directum is the right of seignory competent to a feudal superior, in opposition to the Dominium utile, or actual possession of the lands which is held by the vassal.
[15] Hugh Paulin Cressy, better known by the name of Serenus Cressy, which he adopted upon entering into a religious state, was originally chaplain to the unfortunate Strafford, and afterwards to the gallant Falkland; but, having gone abroad after the civil wars, he became a convert to the Catholic faith, and a benedictine monk in the English college of Douay. After the Restoration, he returned to England, and was appointed chaplain to Queen Catherine. He was remarkable for regularity of life, unaffected piety, modest and mild behaviour. But in mystical doctrines, he was an enthusiast; and in religion, a zealot. He was the principal conductor of controversy on the part of the papists; and published many treatises against Stillingfleet, Pierce, Bagshaw, and other champions of the protestant faith. His chief work was the Church History of Brittany, from the beginning of Christianity to the Norman Conquest.—See Athenæ; Oxon. II. p. 528.
[16] The passage in Lord Herbert's history, referred to by Dryden, seems to be that which follows:
"For as the scriptures began then commonly to be read, so out of the literal sense thereof, the manner of those times was, promiscuously to draw arguments, for whatsoever in matter of state or otherwise was to be done. Insomuch, that the text which came nearest the point in question, was taken as a decision of the business; to the no little detriment of their affairs: The scriptures not pretending yet to give regular instructions in those points. But this is so much less strange, that the year preceding, the Scriptures (heretofore not permitted to the view of the people) were now translated in divers languages, and into English, by Tindal, Joy, and others, though, as not being warranted by the king's authority, they were publickly burnt, and a new and better translation promised to be set forth, and allowed to the people. It being not thought fit by our king, that under what pretence or difficulty soever, his subjects should be defrauded of that, wherein was to be found the word of God, and means of their salvation. Howbeit not a few inconveniences were observed to follow. For as the people did not sufficiently separate the more clear and necessary parts thereof, from the obscure and accessory; and as again taking the several authors to be equally inspired, they did equally apply themselves to all; they fell into many dangerous opinions: Little caring how they lived, so they understood well, bringing religion thus into much irresolution and controversie, while few men agreeing on the same interpretation of the harder places, vexed each others conscience, appropriating to themselves the gift of the spirit. Whereof the Roman church, (much perplext at first with these defections) did at last avail itself; as assuming alone the power of that decision, which yet was used more in favour of themselves, than such an analogy, as ought to be found in so perfect a book. So that few were satisfied therewith, but such as, renouncing their own judgment, and submitting to theirs, yielded themselves wholly to an implicit faith; in which, though they found an apparent ease, yet as, for justifying of themselves, the authority of their belief was derived more immediately from the church, than the scripture, not a few difficulties were introduced, concerning both: While the more speculative sort could not imagine, how to hold that as an infallible rule, which needed humane help to vindicate and support it; nevertheless, as by frequent reading of the scripture at this time, it generally appeared what the Roman church had added or altered in religion, so many recovered a just liberty, endeavouring together a reformation of the doctrine and manners of the clergy, which yet, through the obstinacy of some, succeeded worse, than so pious intentions deserved."
[17] William Tyndal, otherwise called Hitchens, was born on the borders of Wales, and educated at Oxford. He was one of the earliest Protestants, and so boldly maintained the doctrines of the Reformation, that he was obliged to leave England. He employed himself, while abroad, in executing a translation, first of the New Testament, and afterwards of the Pentateuch, with prologues to the different books. But as he was a zealous Lutheran, and as it had not pleased King Henry VIII. that his subjects should become Protestants, though they had ceased to be Papists, Tyndal's version of the New Testament was publickly burned, and prohibited by royal proclamation, as tending to disturb the brains of weak persons. This grossly indecorous expression was not altogether without foundation. A rule of faith, containing the most sublime doctrines both of faith and moral practice, and which had long been acknowledged the only guide to heaven, could not be exposed at once to the vulgar, who had been bred up in the grossest ignorance of its nature and contents, without dazzling and confounding them, as the beams of the sun suddenly let in upon the inmates of an obscure dungeon. It was not till the sacred Scriptures, with the expositions of judicious pastors, became a part of the regular education of the people, that their minds were duly prepared to make the proper use of that inestimable gift.
The fate of Tyndal was melancholy enough. By the influence of Henry, he was seized at Brussels; and, under pretence of his being a pragmatical incendiary, one of the first translators of the New Testament was strangled and burned, at Filford castle, about twenty miles from Antwerp, in 1536. His last words were, "Lord, open the king of England's eyes."
[18] Heylin says, the reformation would have rested with the first public liturgy, confirmed by act of parliament in the second and third years of Edward VI., "if Calvin's pragmatical spirit had not interposed. He first began to quarrel at some passages in this sacred liturgy, and afterwards never left soliciting the lord protector, and practising, by his agents, on the court, the country, and the universities, till he had laid the first foundation of the Zuinglian faction, who laboured nothing more than innovation both in doctrine and discipline."—Ecclesia Restaurata. Address to the Reader.
[19] The learned and judicious Richard Hooker, one of the most eminent divines of the church of England, wrote a treatise upon Ecclesiastical Policy, in which he vindicates that communion, both against the Puritans and Papists. It is in eight books; five were published during Hooker's lifetime, and the other three after his death. The last are supposed to be interpolated, as they bear some passages tending to impugn the doctrine of non-resistance, which at that time was a shibboleth of orthodoxy. Hooker died in 1600. His Life, to which Dryden refers, was written by the worthy Isaac Walton, better known as the author of the "Complete Angler;" a delightful work, where the innocent simplicity, unclouded cheerfulness, and real worth of the author, beam through every page. His Life of Hooker was published about 1662. See Hawkin's edition of the Complete Angler, Introduction, p. 19. Athenæ Oxon. Vol. I. p. 302.
[20] George Cranmer, whom Wood calls a gentleman of singular hopes, was grandson to Edmund Cranmer, arch-deacon of Canterbury, brother to Thomas the primate, who suffered martyrdom in the reign of Queen Mary. He was bred to state affairs under Secretary Davison; and after serving in various diplomatic capacities, became secretary to Lord Mountjoy, Lieutenant of Ireland. On the 13th November, 1600, Cranmer was slain in a skirmish at Carlingford between the English and the forces of Tyrone. Camden thus records his death: "Cecidit tamen ex Anglis, præter alios, Cranmerus, Proregi ab epistolis, et ipsi eo nomine longe charissimus." He wrote to Hooker, under whom he had studied, the letter mentioned in the text concerning the new church discipline, which is dated February 1598. It is inserted by Walton in his Life of Hooker. Athenæ Oxon. Vol. I. p. 306.
[21] John Penry, or Ap Henry, better known by the name of Martin Mar-prelate, or Mar-priest, as having been a plague to the bishops and clergy of his time. He was a native of Wales, and originally a sub-sizer of Peter-house, in Cambridge. Afterwards he obtained the degree of Master of Arts in Oxford, and, having taken orders, was for some time a regular clergyman. But being a person "full of Welch blood, of a hot and restless head," Anthony Wood tells us, he became a furious Anabaptist, and the most bitter enemy to the church of England that appeared in the long reign of Queen Elizabeth. He wrote a great number of pestilent pamphlets, with burlesque titles; such as, "Oh, read over John Bridges, for it is a worthy work. Printed over sea, in Europe, within two furlongs of a bouncing Priest, at the cost of Martin Mar-prelate, gent." All his writings were filled with the most virulent invectives against the Episcopal church. At length, being apprehended, and tried for writing and publishing infamous books and libels against the established religion, he was condemned and executed at St Thomas a Watering, 29th May, 1593. Dryden compares him to Andrew Marvel, the well known opposer of the court, during the reign of Charles II.
[22] The court writers at this period were anxious to fix upon the presbyterians and the non-conformists in general, the anti-monarchical principles of the fanatics, who brought Charles I. to the scaffold. Their arguments may be seen at length in a book entitled, "Seditious Teachers, ungodly Preachers exemplified." These charges are carried too far; yet as the Episcopalians made church and king their watchword, the fanatics, on the contrary, in England, and the Huguenots in France, had a certain tendency to oppose monarchical government. One of their authors, as early as the reign of Queen Elizabeth, maintains, that if kings and princes refused to reform religion, the inferior magistrates or people, by direction of the ministry, might lawfully, and ought, if need required, even by force of arms, to reform it themselves.—Whittingham's Preface to Goodman on Obedience to Superior Powers.
[23] The freaks of these unhappy enthusiasts may be seen in the histories of the time. Hacket, a man of some learning, had his brain turned by enthusiasm, and seduced Coppinger and Arthington, two fanatic preachers, by his example and exhortation, to sally forth into the streets of London, where he proclaimed himself to be the Messiah, and Coppinger and Arthington, his prophet of mercy, and his prophet of judgment. As they continued to utter the most horrible blasphemies, and to exhort the citizens to take arms, to further the reign of Hacket, who, they said, was come with his fan in his hand to purify the discipline of the church of England, they were seized and lodged in prison. Hacket was executed, though fitter for Bedlam, persisting to the last in the most insane blasphemy. The discipline of the prison restored Arthington to his senses, and he published a recantation, expressing great remorse for his errors. Coppinger starved himself to death in jail. This explosion of madness took place in 1591. Hacket is stated by Camden to have been a determined enemy to Queen Elizabeth, and to have stabbed her picture with his dagger.
[24] The birth-night of Queen Elizabeth was that which the Whigs chose to solemnize, by their grand pope-burnings and processions; considering her as the patron of the Protestant religion. Yet Queen Elizabeth was very severe against the Puritans, and passed several statutes against them.
[25] See the notes on "Absalom and Achitophel," Vol. IX. pages, 280, 404.
[26] Lewis Maimbourg, a secularized Jesuit, wrote a History of Calvinism, in which he charges upon the Huguenots the principal share of the guilt of the civil wars of France. He charges them particularly with the conspiracies of Amboise and Meaux against the crown; and alleges, it was their intention, by the assistance of England, and the Protestant states of Germany, with whom they corresponded, to establish a republic in France. His arguments are controverted in an "Apology for the Protestants of France, in six letters." London, 1683.
[27] Pere Richard Simon was an excellent Orientalist. He was an oratorian priest, and published, besides the work here mentioned, "A critical History of the New Testament," and a new Version of it, which was censured by Cardinal de Noailles, Archbishop of Paris, and opposed by Bossuet, the learned Bishop of Meaux. Pere Simon was an able biblical critic, an excellent scholar, and one of the most learned divines of his age.
[28] Derrick erroneously states this young gentleman to have been Hampden, son of the famous parliamentary leader, who was deeply engaged in the Rye-house Plot, and some years afterwards killed himself. Dryden was not likely, in the very hottest of his political controversy, to be on very intimate habits with a leader of the Whigs, much less to inscribe to him a poem, the preface of which, at least, is levelled against the most zealous of that party. Besides, the translation of Pere Simon's Critical History, which was published in 1682, bears to have been made by H. D. which initials can hardly stand for John Hampden. Mr Malone conjectures he may have been of the Digby family, or perhaps Mr Dodswell, who translated one of Plutarch's Lives, But it appears, from a poem addressed to the Translator by Duke, that his name was Henry Dickinson, probably a son of Edmund Dickinson, a physician, and author of the Delphi Phenecizantes, and other learned pieces. Athenæ Oxon. Vol. II. p. 946. There is another copy of verses, addressed to the Translator of the "Critical History" in Dryden's "Miscellanies." So that Dickinson's work seems to have attracted much notice at the time of its publication.
[29] The author applies the same simile to the use of rhyme in tragedy;
[30] All the editions read Sons, which seems to make a double genitive, unless we construe the line to mean, "the name of his Eternal Son's salvation." I own I should have been glad to have found an authority for reading Son.
[31] Simon's Critical History of the Old Testament, translated by the young gentleman to whom the poem is addressed.—See Preface.
[32] Calvinistic divines, who made translations of the Scripture, with commentaries, on which Pere Simon makes learned criticisms.
[33] The Socinians, or followers of Lelius Socinius, denied the doctrine of the Trinity and of Redemption. The modern Unitarians have embraced some of the principles of this sect.
[34] The founders of two noted heresies, who, nevertheless, as the poet observes, ventured to appeal to the traditions of the church in support of their doctrines.
[35] Perhaps this idea is borrowed from "Hudibras:"
[36] The famous Tom Brown is pleased to droll on this association of persons; being a part of the punishment which he says the laureat inflicted on Shadwell for presuming to dispute his theatrical infallibility. "But, gentlemen, when I had thus, in the plenitude of my power, issued out the above-mentioned decretal epistles, you cannot imagine what abundance of adversaries I created myself: some were for appealing to a free unbiassed synod of impartial authors; others were for suing out a quo warranto, to examine the validity of my charter. Not to mention those of higher quality, I was immediatly set upon by the fierce Elkanah, the Empress of Morocco's agent, who at that time commanded a party of Moorish horse, in order to raise the siege of Grenada; and a fat old gouty gentleman, commonly called the King of Basan, who had almost devoured the stage with free quarter for his men of wit and humourists. But I countermined all their designs against my crown and person in a moment; for I presently got the one to be dressed up in a sanbenit, under the unsanctified name of Doeg; the other I coupled myself with his namesake Tom Sternhold. Being thus degraded from their poetical functions, and become incapable of crowning princes, raising ghosts, and offering any more incense of flattery to the living and the dead, I delivered them over to the secular arm, to be chastised by the furious dapper-wits of the Inns of Court, and the young critics of the university. Furthermore, to prevent all infection of their errors, I directed my monitory letters to the Sieur Batterton, advising him to keep no correspondence, either directly or indirectly, with those aforesaid apostates from sense and reason; adding, that in case of neglect, I would certainly put the theatre under an interdict, send a troop of dragoons from Drury-Lane to demolish his garrison in Salisbury-court, and absolve all his subjects, even to the sub-deacons and acolythes of the stage, his trusty door-keepers and candle-lighters, from their oaths of fealty and allegiance." Reasons for Mr Bayes' changing his Religion.
[37] The following Nœnia, among others, occur in Mr Luttrell's Collection:
"A Pindarick Ode, by Sir F. F. Knight of the Bath."
"A Pindarick Ode on the Death of our late Sovereign, with an ancient Prophecy on his present Majesty, by Afra Behn."
"A Poem, humbly dedicated to the Great Pattern of Piety and Virtue, Catherine, Queen Dowager, on the Death of her dear Lord and Husband, King Charles II. By the Same. (4th April, 1685.)"
"The Vision, a Pindarick Ode, by Edmund Arwaker, M. A."
"The Second Part of Ditto, on the Coronation of James and Mary." This author poured forth a similar effusion upon the death of Queen Mary.
"A Pindarick Ode on the Death of Charles II, by J. H."
"Ireland's Tears to the sacred Memory of our late Dread Sovereign, King Charles II., 11th April, 1685."
"Pietas universitatis Oxoniensis in obitum augustissimi et desideratissimi Regis Caroli Secundi."
Duke, and others, also invoked Melpomene on this mournful occasion: but, perhaps, the most remarkable of all these lamentations is, "The Quaker's Elegy on the Death of Charles, late King of England, written by W. P. a sincere lover of Charles and James; (31st March, 1685.)" "Tears wiped off, a Second Part, on the Coronation, (22d April.)" This curious dirge begins thus:
[38] "Windsor Castle, in a monument to our late, sovereign, King Charles II.," contains some striking passages. But, for the tenuity of the pastoral, even the taste of the age can hardly excuse the author of "Venice Preserved." For example:
[39] We shall here insert the last meeting of the royal brothers, as described in "Windsor Castle," which the reader may contrast with the same theme in the "Threnodia:"
[40] Perhaps the most extraordinary instance of flattery, wrought up to impiety, occurs in Mrs Behn's address to the queen on the death of her husband:
[41] These are even more numerous than the Elegiasts on Charles's death. In the Luttrell Collection there are the following rare pieces.
"Panegyris Jacobi serenissimi, &c. regi ipso die inaugurationis."
"A Poem on Do. by R. Philips."
"On Do. by a Young Gentleman."
"A Panegyrick on Do. by the Author of the Plea for Succession."
"A New Song on Do."
"A Poem on Do. by John Philips."
"A Poem upon the Coronation, by J. Baber, Esq."
"A Pindarique to their Sacred Majesties on their Coronation."
"A Poem on Do. by R. Mansell, Gent."
"A Panegyrick on Do. by Peter Ker;" with whose rapturous invitation to the ships to strand themselves for joy, we shall conclude the list:
[42] Dryden, perhaps, recollected the poem of Fitzpayne Fisher on Cromwell's death, entitled, Threnodia Triumphalis in obitum serenissimi Nostri Principis Olivari, Angliæ Scotiæ Hiberniœ cum dominationibus ubicunque jacentibus Nuperi protectoris, (Qui obiit. Septemb. 3tio.) Ubi stupendæ passim victoriæ, et incredibiles domi forasque successus, Heroico carmine, succinctim perstringuntur. Per Fitzpaynæum Piscatorem. Londini, 1658.
[44] Alluding to the fable of Hercules supporting the heavenly sphere when Atlas was fatigued.
[46] 2 Kings, chap. xx.
[49] An eagre is a tide swelling above another tide, which I have myself observed in the river Trent.—Dryden. This species of combat between the current and the tide is well known on the Severn; and, so far back as the days of William of Malmesbury, was called the Higre. Unhappy is the vessel, says that ancient historian, on whom its force falls laterally. De Gestis Pontificum, Lib. IV.—Drayton describes the same river,