obliged to maintain its own poor, which although some may think to be
not very equal, because many parishes are very rich, and have few poor
among them, and others the contrary; yet, I think, may be justly
defended: For as to remote country parishes in the desert part of the
kingdom, the necessaries of life are there so cheap, that the infirm
poor may be provided for with little burden to the inhabitants. But in
what I am going to say, I shall confine myself only to this city, where
we are overrun not only with our own poor, but with a far greater number
from every part of the nation. Now, I say, this evil of being encumbered
with so many foreign beggars, who have not the least title to our
charity, and whom it is impossible for us to support, may be easily
remedied, if the government of this city, in conjunction with the clergy
and parish officers, would think it worth their care; and I am sure few
things deserve it better. For, if every parish would take a list of
those begging poor which properly belong to it, and compel each of them
to wear a badge, marked and numbered, so as to be seen and known by all
they meet, and confine them to beg within the limits of their own
parish, severely punishing them when they offend, and driving out all
interlopers from other parishes, we could then make a computation of
their numbers; and the strollers from the country being driven away, the
remainder would not be too many for the charity of those who pass by to
maintain; neither would any beggar, although confined to his own parish,
be hindered from receiving the charity of the whole town; because, in
this case, those well-disposed persons who walk the streets will give
their charity to such whom they think proper objects, wherever they meet
them, provided they are found in their own parishes, and wearing their
badges of distinction. And, as to those parishes which bordered upon the
skirts and suburbs of the town, where country strollers are used to
harbour themselves, they must be forced to go back to their homes, when
they find nobody to relieve them, because they want that mark which only
gives them licence to beg. Upon this point, it were to be wished, that
inferior parish officers had better encouragement given them to perform
their duty in driving away all beggars who do not belong to the parish,
instead of conniving at them, as it is said they do for some small
contribution: For the whole city would save much more by ridding
themselves of many hundred beggars, than they would lose by giving
parish officers a reasonable support.
It should seem a strange, unaccountable thing, that those who have
probably been reduced to want by riot, lewdness, and idleness, although
they have assurance enough to beg alms publicly from all they meet,
should yet be too proud to wear the parish badge, which would turn so
much to their own advantage, by ridding them of such great numbers, who
now intercept the greatest part of what belongeth to them: Yet it is
certain, that there are very many who publicly declare they will never
wear those badges, and many others who either hide or throw them away:
But the remedy for this is very short, easy, and just, by trying them
like vagabonds and sturdy beggars, and forcibly driving them out of the
town.
Therefore, as soon as this expedient of wearing badges shall be put in
practice, I do earnestly exhort all those who hear me, never to give
their alms to any public beggar who doth not fully comply with this
order, by which our number of poor will be so reduced, that it will be
much easier to provide for the rest. Our shop-doors will be no longer
crowded with so many thieves and pickpockets, in beggars' habits, nor
our streets so dangerous to those who are forced to walk in the night.
Thus I have, with great freedom, delivered my thoughts upon this
subject, which so nearly concerneth us. It is certainly a bad scheme, to
any Christian country, which God hath blessed with fruitfulness, and
where the people enjoy the just rights and privileges of mankind, that
there should be any beggars at all. But, alas! among us, where the whole
nation itself is almost reduced to beggary by the disadvantages we lie
under, and the hardships we are forced to bear; the laziness, ignorance,
thoughtlessness, squandering temper, slavish nature, and uncleanly
manner of living in the poor Popish natives, together with the cruel
oppressions of their landlords, who delight to see their vassals in the
dust; I say, that, in such a nation, how can we otherwise expect than to
be over-run with objects of misery and want? Therefore, there can be no
other method to free this city from so intolerable a grievance, than by
endeavouring, as far as in us lies, that the burthen may be more equally
divided, by contributing to maintain our own poor, and forcing the
strollers and vagabonds to return to their several homes in the country,
there to smite the conscience of those oppressors, who first stripped
them of all their substance.
I might here, if the time would permit, offer many arguments to persuade
to works of charity; but you hear them so often from the pulpit, that I
am willing to hope you may not now want them. Besides, my present design
was only to shew where your alms would be best bestowed, to the honour
of God, your own ease and advantage, the service of your country, and
the benefit of the poor. I desire you will all weigh and consider what I
have spoken, and, according to your several stations and abilities,
endeavour to put it in practice; and God give you good success. To Whom,
with the Son and Holy Ghost, be all honour, &c.
The grace of our Lord Jesus Christ, &c.
A SERMON UPON SLEEPING IN CHURCH.
ACTS, CHAP. XX. VER. 9.
"And there sat in a window a certain young man, named _Eutychus_, being
fallen into a deep sleep; and as _Paul_ was long preaching, he sunk down
with sleep, and fell down from the third loft, and was taken up dead."
I have chosen these words with design, if possible, to disturb some part
in this audience of half an hour's sleep, for the convenience and
exercise whereof this place, at this season of the day, is very much
celebrated.
There is indeed one mortal disadvantage to which all preaching is
subject; that those who, by the wickedness of their lives, stand in
greatest need, have usually the smallest share; for either they are
absent upon the account of idleness, or spleen, or hatred to religion,
or in order to doze away the intemperance of the week; or, if they do
come, they are sure to employ their minds rather any other way, than
regarding or attending to the business of the place.
The accident which happened to this young man in the text, hath not been
sufficient to discourage his successors: But because the preachers now
in the world, however they may exceed St Paul in the art of setting men
to sleep, do extremely fall short of him in the working of miracles;
therefore men are become so cautious as to choose more safe and
convenient stations and postures for taking their repose, without hazard
of their persons; and, upon the whole matter, choose rather to trust
their destruction to a miracle, than their safety. However, this being
not the only way by which the lukewarm Christians and scorners of the
age discover their neglect and contempt of preaching, I shall enter
expressly into consideration of this matter, and order my discourse in
the following method:
_First:_ I shall produce several instances to shew the great neglect of
preaching now amongst us.
_Secondly:_ I shall reckon up some of the usual quarrels men have
against preaching.
_Thirdly:_ I shall set forth the great evil of this neglect and contempt
of preaching, and discover the real causes from whence it proceedeth.
_Lastly:_ I shall offer some remedies against this great and spreading
evil.
_First:_ I shall produce certain instances to shew the great neglect of
preaching now among us.
These may be reduced under two heads. First, men's absence from the
service of the Church; and secondly, their misbehaviour when they are
here.
The first instance of men's neglect, is in their frequent absence from
the church.
There is no excuse so trivial, that will not pass upon some men's
consciences to excuse their attendance at the public worship of God.
Some are so unfortunate as to be always indisposed on the Lord's day,
and think nothing so unwholesome as the air of a church. Others have
their affairs so oddly contrived, as to be always unluckily prevented by
business. With some it is a great mark of wit, and deep understanding,
to stay at home on Sundays. Others again discover strange fits of
laziness, that seize them, particularly on that day, and confine them to
their beds. Others are absent out of mere contempt of religion. And,
lastly, there are not a few who look upon it as a day of rest, and
therefore claim the privilege of their cattle, to keep the Sabbath by
eating, drinking, and sleeping, after the toil and labour of the week.
Now in all this the worst circumstance is, that these persons are such
whose companies are most required, and who stand most in need of a
physician.
_Secondly:_ Men's great neglect and contempt of preaching, appear by
their misbehaviour when at church.
If the audience were to be ranked under several heads according to their
behaviour, when the word of God is delivered, how small a number would
appear of those who receive it as they ought? How much of the seed then
sown would be found to fall by the way-side, upon stony ground or among
thorns? And how little good ground would there be to take it? A preacher
cannot look round from the pulpit, without observing, that some are in a
perpetual whisper, and, by their air and gesture, give occasion to
suspect, that they are in those very minutes defaming their neighbour.
Others have their eyes and imagination constantly engaged in such a
circle of objects, perhaps to gratify the most unwarrantable desires,
that they never once attend to the business of the place; the sound of
the preacher's words doth not so much as once interrupt them. Some have
their minds wandering among idle, worldly, or vicious thoughts. Some lie
at catch to ridicule whatever they hear, and with much wit and humour
provide a stock of laughter, by furnishing themselves from the pulpit.
But, of all misbehaviour, none is comparable to that of those who come
here to sleep; opium is not so stupefying to many persons as an
afternoon sermon. Perpetual custom hath so brought it about, that the
words, of whatever preacher, become only a sort of uniform sound at a
distance, than which nothing is more effectual to lull the senses. For,
that it is the very sound of the sermon which bindeth up their
faculties, is manifest from hence, because they all awake so very
regularly as soon as it ceaseth, and with much devotion receive the
blessing, dozed and besotted with indecencies I am ashamed to repeat.
I proceed, _Secondly_, to reckon up some of the usual quarrels men have
against preaching, and to shew the unreasonableness of them.
Such unwarrantable demeanour as I have described, among Christians, in
the house of God, in a solemn assembly, while their faith and duty are
explained and delivered, have put those who are guilty upon inventing
some excuses to extenuate their fault: This they do by turning the blame
either upon the particular preacher, or upon preaching in general.
First, they object against the particular preacher; his manner, his
delivery, his voice are disagreeable, his style and expression are flat
and low; sometimes improper and absurd; the matter is heavy, trivial and
insipid; sometimes despicable, and perfectly ridiculous; or else, on the
other side, he runs up into unintelligible speculation, empty notions,
and abstracted flights, all clad in words above usual understandings.
Secondly, They object against preaching in general; it is a perfect road
of talk; they know already whatever can be said; they have heard the
same an hundred times over. They quarrel that preachers do not relieve
an old beaten subject with wit and invention; and that now the art is
lost of moving men's passions, so common among the ancient orators of
Greece and Rome. These, and the like objections, are frequently in the
mouths of men who despise the "foolishness of preaching." But let us
examine the reasonableness of them.
The doctrine delivered by all preachers is the same: "So we preach, and
so ye believe:" But the manner of delivering is suited to the skill and
abilities of each, which differ in preachers just as in the rest of
mankind. However, in personal dislikes of a particular preacher, are
these men sure they are always in the right? Do they consider how mixed
a thing is every audience, whose taste and judgment differ, perhaps,
every day, not only from each other, but themselves? And how to
calculate a discourse, that shall exactly suit them all, is beyond the
force and reach of human reason, knowledge, or invention. Wit and
eloquence are shining qualities, that God hath imparted, in great
degrees, to very few, nor any more to be expected, in the generality of
any rank among men, than riches and honour. But further: If preaching in
general be all old and beaten, and that they are already so well
acquainted with it, more shame and guilt to them who so little edify by
it. But these men, whose ears are so delicate as not to endure a plain
discourse of religion, who expect a constant supply of wit and eloquence
on a subject handled so many thousand times; what will they say when we
turn the objection upon themselves, who, with all the rude and profane
liberty of discourse they take, upon so many thousand subjects, are so
dull as to furnish nothing but tedious repetitions, and little paltry,
nauseous common-places, so vulgar, so worn, or so obvious, as, upon any
other occasion, but that of advancing vice, would be hooted off the
stage? Nor, lastly, are preachers justly blamed for neglecting human
oratory to move the passions, which is not the business of a Christian
orator, whose office it is only to work upon faith and reason. All other
eloquence hath been a perfect cheat, to stir up men's passions against
truth and justice, for the service of a faction, to put false colours
upon things, and by an amusement of agreeable words, make the worse
reason appear to be the better. This is certainly not to be allowed in
Christian eloquence, and, therefore, St Paul took quite the other
course; he "came not with excellency of words, or enticing speech of
men's wisdom, but in plain evidence of the Spirit and power." And
perhaps it was for that reason the young man Eutychus, used to the
Grecian eloquence, grew tired and fell so fast asleep.
I go on, _Thirdly_, to set forth the great evil of this neglect and
scorn of preaching, and to discover the real causes from whence it
proceedeth.
I think it is obvious,[1] that this neglect of preaching hath very much
occasioned the great decay of religion among us. To this may be imputed
no small part of that contempt some men bestow on the clergy; for,
whoever talketh without being regarded, is sure to be despised. To this
we owe, in a great measure, the spreading of atheism and infidelity
among us; for religion, like all other things, is soonest put out of
countenance by being ridiculed. The scorn of preaching might perhaps
have been at first introduced by men of nice ears and refined taste; but
it is now become a spreading evil, through all degrees, and both sexes;
for, since sleeping, talking, and laughing are qualities sufficient to
furnish out a critic, the meanest and most ignorant have set up a title,
and succeeded in it as well as their betters. Thus are the last efforts
of reforming mankind rendered wholly useless: "How shall they hear,"
saith the apostle, "without a preacher?" But, if they have a preacher,
and make it a point of wit or breeding not to hear him, what remedy is
left? To this neglect of preaching, we may also entirely impute that
gross ignorance among us in the very principles of religion, which it is
amazing to find in persons who very much value their own knowledge and
understanding in other things; yet, it is a visible, inexcusable
ignorance, even in the meanest among us, considering the many advantages
they have of learning their duty. And it hath been the great
encouragement to all manner of vice: For, in vain we preach down sin to
a people, "whose hearts are waxed gross, whose ears are dull of hearing,
and whose eyes are closed." Therefore Christ Himself, in His discourses,
frequently rouseth up the attention of the multitude, and of His
disciples themselves, with this expression, "He that hath ears to hear,
let him hear." But, among all neglects of preaching, none is so fatal as
that of sleeping in the house of God; a scorner may listen to truth and
reason, and in time grow serious; an unbeliever may feel the pangs of a
guilty conscience; one whose thoughts or eyes wander among other
objects, may, by a lucky word, be called back to attention: But the
sleeper shuts up all avenues to his soul: He is "like the deaf adder,
that hearkeneth not to the voice of the charmer, charm he never so
wisely." And, we may preach with as good success to the grave that is
under his feet.
[Footnote 1: Hawkesworth (Swift's "Works," vol. xiii., 1762) inserts
here "to believe." [T.S.]]
But the great evil of this neglect will further yet appear, from
considering the real causes whence it proceedeth; whereof the first, I
take to be, an evil conscience. Many men come to church to save or gain
a reputation; or because they will not be singular, but comply with an
established custom; yet, all the while, they are loaded with the guilt
of old rooted sins. These men can expect to hear of nothing but terrors
and threatenings, their sins laid open in true colours, and eternal
misery the reward of them; therefore, no wonder they stop their ears,
and divert their thoughts, and seek any amusement rather than stir the
hell within them.
Another cause of this neglect is, a heart set upon worldly things. Men
whose minds are much enslaved to earthly affairs all the week, cannot
disengage or break the chain of their thoughts so suddenly, as to apply
to a discourse that is wholly foreign to what they have most at heart.
Tell a usurer of charity, and mercy, and restitution, you talk to the
deaf; his heart and soul, with all his senses, are got among his bags,
or he is gravely asleep, and dreaming of a mortgage. Tell a man of
business, that the cares of the world choke the good seed; that we must
not encumber ourselves with much serving; that the salvation of his soul
is the one thing necessary: You see, indeed, the shape of a man before
you, but his faculties are all gone off among clients and papers,
thinking how to defend a bad cause, or find flaws in a good one; or, he
weareth out the time in drowsy nods.
A third cause of the great neglect and scorn of preaching, ariseth from
the practice of men who set up to decry and disparage religion; these,
being zealous to promote infidelity and vice, learn a rote of buffoonery
that serveth all occasions, and refutes the strongest arguments for
piety and good manners. These have a set of ridicule calculated for all
sermons, and all preachers, and can be extreme witty as often as they
please upon the same fund.
Let me now, in the last place, offer some remedies against this great
evil.
It will be one remedy against the contempt of preaching, rightly to
consider the end for which it was designed. There are many who place
abundance of merit in going to church, although it be with no other
prospect but that of being well entertained, wherein if they happen to
fail, they return wholly disappointed. Hence it is become an impertinent
vein among people of all sorts to hunt after what they call a good
sermon, as if it were a matter of pastime and diversion. Our business,
alas! is quite another thing, either to learn, or, at least, be reminded
of our duty, to apply the doctrines delivered, compare the rules we hear
with our lives and actions, and find wherein we have transgressed. These
are the dispositions men should bring into the house of God, and then
they will be little concerned about the preacher's wit or eloquence, nor
be curious to enquire out his faults and infirmities, but consider how
to correct their own.
Another remedy against the contempt of preaching, is, that men would
consider, whether it be not reasonable to give more allowances for the
different abilities of preachers than they usually do; refinements of
style, and flights of wit, as they are not properly the business of any
preacher, so they cannot possibly be the talents of all. In most other
discourses, men are satisfied with sober sense and plain reason; and, as
understandings usually go, even that is not over frequent. Then why they
should be so over nice in expectation of eloquence,[2] where it is
neither necessary nor convenient, is hard to imagine.
[Footnote 2: Hawkesworth (1762 edit.) has "over nice and expecting for
sense"; but both the 4to and the 8vo of 1764 agree with Scott as above.
[T.S.]]
_Lastly:_ The scorners of preaching would do well to consider, that this
talent of ridicule, they value so much, is a perfection very easily
acquired, and applied to all things whatsoever; neither is anything at
all the worse, because it is capable of being perverted to burlesque:
Perhaps it may be the more perfect upon that score; since we know, the
most celebrated pieces have been thus treated with greatest success. It
is in any man's power to suppose a fool's cap on the wisest head, and
then laugh at his own supposition. I think there are not many things
cheaper than supposing and laughing; and if the uniting these two
talents can bring a thing into contempt, it is hard to know where it may
end.
_To conclude:_ These considerations may, perhaps, have some effect while
men are awake; but what arguments shall we use to the sleeper? What
methods shall we take to hold open his eyes? Will he be moved by
considerations of common civility? We know it is reckoned a point of
very bad manners to sleep in private company, when, perhaps, the tedious
impertinence of many talkers would render it at least as excusable as at
the dullest sermon. Do they think it a small thing to watch four hours
at a play, where all virtue and religion are openly reviled; and can
they not watch one half hour to hear them defended? Is this to deal like
a judge, (I mean like a good judge) to listen on one side of the cause,
and sleep on the other? I shall add but one word more: That this
indecent sloth is very much owing to that luxury and excess men usually
practise upon this day, by which half the service thereof is turned to
sin; men dividing the time between God and their bellies, when after a
gluttonous meal, their senses dozed and stupefied, they retire to God's
house to sleep out the afternoon. Surely, brethren, these things ought
not so to be.
"He that hath ears to hear, let him hear." And God give us all grace to
hear and receive His holy word to the salvation of our own souls.
***** ***** ***** ***** *****
APPENDIX I.
SWIFT'S REMARKS ON DR GIBBS'S PARAPHRASE OF THE PSALMS.
NOTE.
"THE following manuscript was literally copied from the printed original
found in the library of Dr. J. Swift, Dean of St Patrick's, Dublin, in
the year 1745. The marginal notes and parodies were written by the
Dean's own hand, except such as are distinguished with this mark [O/]
with which I am only chargeable. Witness my hand, this 25th day of
February, 1745. WILLIAM DUNKIN.
"N.B.--The original was by me presented to his excellency Philip Dormer
Stanhope, Earl of Chesterfield, lord lieutenant general and general
governor of Ireland. W.D."
The manuscript to which Dr. Dunkin refers is in the library of Trinity
College, Dublin. The present text is taken from a transcript which is at
the South Kensington Museum, and which appears to be the identical
transcript used by Nichols for his reprint in the quarto edition, vol.
xiv. At the end of this MS. is the following note:
"The above was written from the manuscript mentioned in the first page,
now in the hands of Nicholas Coyne, Esq., being the only copy in the
kingdom of Ireland; he having purchased the original, and
afterwards generously given it to his friend Dr. Dunkin, finding the
doctor extremely uneasy at the disappointment the Earl of Chesterfield
was like to meet with, as he had promised the earl to attend the
auction, and procure it for him at any price; and is now transcribed by
Neale Molloy, of Dublin, Esq'r, by the favour of the said Nicholas
Coyne, his brother-in-law; and sent by him to his kinsman, and dear
friend, Charles Molloy, of London, Esq're.
"_Dublin, 26th, of May_, 1748."
The "Epistle Dedicatory" to Princess Anne, in Dr. Gibbs's volume, has
also been annotated, chiefly by Dr. Dunkin; but as these are mostly too
filthy to be published, I have omitted the few notes by Swift,
which consist merely of marginalia corrections of words and a few
satirical interpolations of no great consequence. I have corrected Dr.
Gibbs's text by the original edition of his "Paraphrase" (1701). The
corrections were necessary, since the transcript could not be absolutely
relied on.
[T.S.]
APPENDIX I.
DR SWIFT'S REMARKS
On "The first Fifteen Psalms of David, translated into Lyric Verse:
Proposed as an Essay, supplying the Perspicuity and Coherence according
to the Modern Art of Poetry; not known to have been attempted before in
any Language. With a Preface containing some Observations of the great
and general Defectiveness of former Versions in Greek, Latin, and
English. By Dr. [James] Gibbs. London: printed by J. Mathews, for John
Hartley, over-against Gray's-Inn, in Holborn. MDCCI."
THE FIRST FIFTEEN PSALMS, TRANSLATED INTO
ENGLISH VERSE.
DR GIBBS. DR SWIFT.
I. PSALM OF DAVID, (1) (1)I warn the reader that
_Comparing the different state of the this is a lie, both here
righteous and the wicked, both in this and all over the book;
and the next world._ for these are not Psalms
of David, but of Dr.
Gibbs.