Book: The Prose Works of Jonathan Swift, D. D., Volume IV:

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(4) Ret_o_rn.



16 By their own treachery betray'd (5) Pills
To the same ills, (5) that they
Invented, and with those essay'd (6) Rich.
To make the poor (6) their prey:
Does this verse end
according to the more
modern art of poetry, as
the author speaks in his
preface?


17 O Lord, how glorious are the ways Do not these verses end
Of Thy good Providence! very sublimely?
Thou, Lord, Whose blessed Name I
praise,
True justice dost dispense





VIII. PSALM OF DAVID:


1 The mighty powers, that celebrate That's a lie; for if
Thy endless praises, can't relate they
The glory they in Heaven survey: can survey it they can
easily relate it.


2 _Young_ helpless _infants_ at the breast Young younglings.
Their great Creator have confest, [The italics are
And in their weakness spoke Thy pow'r, Swift's.] This stanza
is just upon the purlieus
between sense and
nonsense.


4 Lord, what is wretched (7) man, I cry, (7) A very proper epithet
Or all his sinful progeny, for those who are scarce
That thou to them dost prove so kind! inferior to angels.




5 To honour Thou dost them prefer, A fine cadence that.
To angels scarce inferior,


6 They over all Thy works command:



7 The flocks and herds o'er every field (1) That's a lie, for
To their just lords obedience yield, sometimes they trespass
And all (1) in full subjection stand: on other men's grounds.


8 O'er all the birds, that mount the air, (2) App_ai_r.
And fish, that in the floods appear,(2)
Man bears an arbitrary sway: Those, I think, are
not very many: they are
caught, but till then we
have no great sway over
them.





IX. PSALM OF DAVID:


3 Confounded at the sight of Thee (3) The doctor's mistaken;
My foes are put to flight; (3) for, when people are
confounded, they cannot
fly.




4 Thus thou, great God of equity, (4) Against Sternhold
Dost still assert my right. (4) and Hopkins.




6 Insulting foes, how long can ye (5) b_o_st.
Of ruin'd cities boast! (5) Blunderings, _Siccorrige
Your plunderings now as well as they meo periculo_. That's a
Are in oblivion lost: lie, for Gibbs remembers
them.



7 But God eternally remains (6) (6) That's false and
Fixt in His throne on high, profane; God is not fixed
anywhere.


8 And to the world from thence ordains (7) Did anybody ever
Impartial equity:(7) hear of _partial_ equity?




9 And for their injured souls extend That extending a refuge,
A refuge most secure. is pretty.




12 He hears the injured poor, and then _i.e._ is angry at their
Does all their cries resent. cries.



13 And thus consider still, O Lord, (8) Nothing is restored
The justice of my cause; but what has been taken
Who often hast my life (8) restor'd away; so that he has been
From death's devouring jaws: often raised from the
dead, if this be true.


15 The heathen nations are dismay'd (9) (9) We heard a while
They're all to ruin brought, ago their very names were
For in the treacherous nets, they laid, dead,[1] now (it seems)
Ev'n they themselves are caught: they're only dismay'd.

[Footnote 1: Ver. 5. "They and their very names are dead."]




16 Lo, thus the Lord to execute
True judgment still inclines; This is profane, as if
it were only an
inclination in God to be
just.





X. PSALM OF DAVID:

1 Lord, why in times of deep distress If the woes require aid
Dost Thou from us retire, it is to increase them,
When dismal woes our souls oppress, they cannot require it
And Thy kind aid require! against themselves.



2 The wicked do with lawless pride (1) (1) Proide. Pronounce
The helpless persecute; it like the Scotch.
But let them be themselves destroy'd,
And fall in their pursuit: Ay, let them!



3 For still they triumph, when success I cannot crock this
Does their designs attend, stave.
And then their ways, who thus oppress,
Profanely they commend:

* * * * *

5 And from the barbarous (2) paths they tread,(2) The author should
No acts of Providence first have premised what
Can e'er oblige them to recede, sort of paths were
Or stop (3) their bold offence; properly barbarous. I
suppose they must be
very deep and dirty, or
very rugged and stony;
both which I myself
have heard travellers
call barbarous roads.


(3) Which is the way to
stop an offence?
Would you have it
stopped like a bottle,
or a thief?
For what end? is it
to catch a louse, better
lay wait for the rich by
half.


8 And for the poor in secret they
Do treacherously lay wait:
As a lion observes with
9 As hungry lions do their prey watchful eyes, just so a
Observe with watchful eyes, wicked man surprises
So heedless innocents would they with sudden force--a very
With sudden force surprise; just simile.
And then, like lions merciless, They surprise them like
Their trembling souls devour; lions, but then they devour
And thus the helpless do oppress (4) devour them [like] lions.
When captives to their power;

(4) This line is dry
nonsense or false grammar
and will bear no jest.




13 no more No mo_u_r. Pronounce
[rhyming with pow'r.] this like my lady's
woman.



14 deserts Des_a_rts. Pronounce
[rhyming with hearts.] this like my lady's
housemaid.




XI. PSALM OF DAVID:

1 come on, Come _u_n. Pronounce
[rhyming with shun.] this like a
chambermaid.


The force of his argument
lies here: he does
3 For if the Power, in which they trust, not fear his enemies,
Should fail, how helpless are the just! because if God's power
should fail he has no
help.


6 And on their impious heads will pour (1) A shower of snares
Of snares (1) and flames a dismal shower; on a man's head would
And this their bitter cup must be do wonderful execution.
(2) To drink to all eternity: However, I grant it is a
scurvy thing enough to
swallow them.

(2) To taste the doctor's
poetry.




XII. PSALM OF DAVID:

1 O Lord, some help for me provide, He can confide in but
For in but few I can confide, few because all are.
All men are so perfidious grown; perfidious. Smoke
that!





2 True mutual kindness they pretend, Did ever any man
pretend mutual
kindness to another?


3 But God those flatterers will confound, Qu: whether flatterers
That with abusive lies abound, usually abound with
And proudly boast their vicious ways, abusive lies?

4 That say, with our deceitful tongues If they say thus they
are silly flatterers.


6 And since He thus was pleased to say, That comparison is
Like gold refined from base alloy, well applied.
His promise never can deceive; (3)
(3) Deceive. Pronounce
this like a beau.


7 And therefore will their cause assert, Examine well the grammar
Who thus are pure and true of heart, and sense and the
And save them from the enemy; elegance of this
stanza.


8 For, when th' ungodly meet success, Here the author separates
The wicked more and more increase,(1) the wicked from
And proudly all their foes defy. the ungodly.

(1) Incr_ess_.



XIII. PSALM OF DAVID:

1 How long wilt Thou neglect, A civil question that!
O Lord, to hear me pray!


3 Attend, and hear my cries, Mind me, Sir!
Some comfort now disclose,
E'er grief has shut my weeping eyes Which would be nonsense,
In death's obscure repose: put in prose.


4 Lest my proud enemy,
If now my trust should fail,
And those that persecute me cry;
See, thus we still prevail: A pretty speech that!




XIV. PSALM OF DAVID:


1 Hence virtue in the world declines, Without question virtue
And all men vicious grow. declines with a vengeance
when all men
grow vicious.


2 And see who would His being own, What other way is
And Him, as God, adore: there of adoring?


3 (2) But they were all perverted grown, (2) But they were all
Polluted all with blood, perverted grown,
And other impious crimes; not one In spite of Dr. Gibbs
Was either just (3) or good. his blood:
Of all his impious
rhimes not one
Was either just or good.

(3) For a man (it seems)
may be good and not
just.


4 Are they so stupid (4) then, said (5) God, (4) The fault was not_
Who thus My (6) saints devour! that they devoured__
These (7) crimes have they not understood, saints,_ but that they
Nor thought upon My power! were stupid.
Qu: Whether stupidity
makes men devour saints,
or devouring saints
makes a man stupid? I
believe the latter,
because they may be apt
to lie heavy in one's
stomach.

(5) Clod.

(6) Strains.

(7) Rhimes.



7 (1) O, that His aid we now might have (1) And O that every
From Sion's holy hill, parish clerk,
That God the captive just would save, Who hums what Brady cribs
And glad all Israel. From Hopkins, would read
this work,
And glad the
heart with Gibbs.





XV. PSALM OF DAVID:

_Representing the character of a good man_. And a bad poet.


2 Sincere, and just, who never lie;_

3 And so their neighbour ne'er deceive, How _so_?


5 All those that lead a life like this (2) And so the doctor
Shall reign in everlasting bliss. (2) now may kiss----!



FINIS.


Fiddling Impudent Nauseous Illiterate Scoundrel
oolish dle onsensical gnorant cot





APPENDIX II.


A

PROPOSAL

HUMBLY OFFERED TO THE

P T

FOR THE MORE EFFECTUAL PREVENTING THE

FURTHER GROWTH OF POPERY.

WITH THE

DESCRIPTION AND USE OF THE ECCLESIASTICAL THERMOMETER,

VERY PROPER FOR ALL FAMILIES.

"Insani sanus nomen ferat, aequus iniqui,
Ultra quam satis est, virtutem si petat ipsam."

HOR. Epist. 1. vi. 16.



This "Proposal," which has not been included in the editions of Swift's
Works issued by Scott, Faulkner, or Hawkesworth, appeared originally,
but in a shorter form, in the "Tatler" (No. 220, September 4th, 1710).
In this form the whole of the first portion, from the beginning to the
paragraph commencing "The Church thermometer," is omitted, as are also
the last paragraphs of the essay, including the "Advertisement." The
text of the present reprint I have taken from the "Miscellanies," vol.
viii., 1745 (pp. 217-229). In all modern editions of the "Tatler" this
paper is ascribed to Addison; but the style and the subject are so
characteristic of Swift that, although I am not in a position to say
definitely that it is by him, I think it deserves a place in the form of
an Appendix. The date of its appearance in the "Tatler" is somewhat
against Swift having written it, since he was at that time on his way to
London; and of the few contributions he sent to the "Tatler" it is agreed
by all editors that the first is the paper on the same subject as the
letter to the Lord High Treasurer, which appeared in No. 230 (September
28th, 1710).

[T.S.]


APPENDIX II.

PROPOSAL FOR PREVENTING THE
FURTHER GROWTH OF POPERY.


Having, with great sorrow of heart, observed the increase of Popery
among us of late years, and how ineffectual the penal laws and statutes
of this realm have been, for near forty years last past, towards
reclaiming that blind and deluded people from their errors,
notwithstanding the good intentions of the legislators, and the pious
and unwearied labours of the many learned divines of the Established
Church, who have preached to them without ceasing, although hitherto
without success:

Having also remarked, in his Grace's speech to both Houses of
Parliament, most kind offers of his Grace's good offices towards
obtaining such further laws as shall be thought necessary towards
bringing home the said wandering sheep into the fold of the Church, as
also a good disposition in the parliament to join in the laudable work,
towards which every good Protestant ought to contribute at least his
advice: I think it a proper time to lay before the public a scheme which
was writ some years since, and laid by to be ready on a fit occasion.

That, whereas the several penal laws and statutes now in being against
Papists, have been found ineffectual, and rather tend to confirm, than
reclaim men from their errors, as calling a man coward, is a ready way
to make him fight; It is humbly proposed,

I. That the said penal laws and statutes against Papists, except the law
of Gavelkind, and that which disqualifies them for places, be repealed,
abrogated, annulled, destroyed, and obliterated, to all intents and
purposes.

II. That, in the room of the said penal laws and statutes, all
ecclesiastical jurisdiction be taken from out of the hands of the clergy
of the established Church, and the same be vested in the several popish
archbishops, bishops, deans and arch-deacons; nevertheless so as such
jurisdiction be exercised over persons of the Popish religion only.

III. That a Popish priest shall be settled by law in each and every
parish in Ireland.

IV. That the said Popish priest shall, on taking the oath of allegiance
to his majesty, be entitled to a tenth part or tithe of all things
tithable in Ireland, belonging to the papists, within their respective
parishes, yet so as such grant of tithes to such Popish priests, shall
not be construed, in law or equity, to hinder the Protestant clergyman
of such parish from receiving and collecting his tithes in like manner
as he does at present.

V. That, in case of detention or subtraction of tithes by any Papist,
the parish priest do have his remedy at law in any of his majesty's
courts, in the same manner as now practised by the clergy of the
Established Church; together with all other ecclesiastical dues. And,
for their further discovery to vex their people at law, it might not be
amiss to oblige the solicitor-general, or some other able king's
counsel, to give his advice, or assistance to such priests gratis, for
which he might receive a salary out of the Barrack Fund, Military
Contingencies, or Concordatum; having observed the exceedings there
better paid than of the army, or any other branch of the establishment;
and I would have no delay in payment in a matter of this importance.

VI. That the archbishops and bishops have power to visit the inferior
clergy, and to extort proxies, exhibits, and all other perquisites usual
in Popish and Protestant countries.

VII. That the convocation having been found, by long experience, to be
hurtful to true religion, be for ever hereafter abolished among
Protestants.

VIII. That, in the room thereof, the Popish archbishops, bishops,
priests, deans, arch-deacons, and proctors, have liberty to assemble
themselves in convocation, and be impowered to make such canons as they
shall think proper for the government of the Papists in Ireland:

IX. And that, the secular arm being necessary to enforce obedience to
ecclesiastical censure, the sheriffs, constables, and other officers, be
commanded to execute the decrees and sentences of the said popish
convocation, with secrecy and dispatch, or, in lieu thereof, they may be
at liberty to erect an inquisition, with proper officers of their own.

X. That, as Papists declare themselves converts to the Established
Church, all spiritual power over them shall cease.

XI. That as soon as any whole parish shall renounce the Popish religion,
the priest of such parish shall, for his good services, have a pension
of L200 per ann. settled on him for life, and that he be from such time
exempt from preaching and praying, and other duties of his function, in
like manner as protestant divines, with equal incomes, are at present.

XII. That each bishop, so soon as his diocese shall become protestants,
be called, My Lord, and have a pension of two thousand pounds per annum
during life.

XIII. That when a whole province shall be reclaimed, the archbishop
shall be called His Grace, and have a pension of three thousand pounds
per ann. during life, and be admitted a member of his majesty's most
honourable privy council.

The good consequences of this scheme, (which will execute itself without
murmurings against the government) are very visible: I shall mention a
few of the most obvious.

I. The giving the priest a right to the tithe would produce law-suits
and wrangles; his reverence, being entituled to a certain income at all
events, would consider himself as a legal incumbent, and behave
accordingly, and apply himself more to fleecing than feeding his flock;
his necessary attendance on the courts of justice would leave his people
without a spiritual guide; by which means protestant curates, who have
no suits about tithes, would be furnished with proper opportunities for
making converts, which is very much wanted.

II. The erecting a spiritual jurisdiction amongst them would, in all
probability, drive as many out of that communion, as a due execution of
such jurisdiction hath hitherto drove from amongst ourselves.

III. An inquisition would still be a further improvement, and most
certainly would expedite the conversion of Papists.

I know it may be objected to this scheme, and with some shew of reason,
that, should the Popish princes abroad pursue the same methods, with
regard to their protestant subjects, the Protestant interest in Europe
would thereby be considerably weakened: but as we have no reason to
suspect Popish counsels will ever produce so much moderation, I think
the objection ought to have but little weight.

A due execution of this scheme will soon produce many converts from
Popery; nevertheless, to the end may it be known, when they shall be of
the true Church, I have ordered a large parcel of ecclesiastical or
Church thermometers to be made, one of which is to be hung up in each
parish church, the description and use of which take as follows, in the
words of the ingenious Isaac Bickerstaff, Esq.

The[1] Church thermometer, which I am now to treat of, is supposed have
been invented in the reign of Henry the Eighth, about the time when that
religious prince put some to death for owning the Pope's supremacy, and
others for denying transubstantiation. I do not find, however, any great
use made of this instrument till it fell into the hand of a learned and
vigilant priest or minister, (for he frequently wrote himself both the
one and the other) who was some time Vicar of Bray. This gentleman lived
in his vicarage to a good old age; and after having seen several
successions of his neighbouring clergy either burnt or banished,
departed this life with the satisfaction of having never deserted his
flock, and died Vicar of Bray. As this glass was first designed to
calculate the different degrees of heat in religion, as it raged in
Popery, or as it cooled, and grew temperate in the Reformation, it was
marked at several distances, after the manner our ordinary thermometer
is to this day, viz. extreme hot sultry hot, very hot, hot, warm,
temperate, cold, just freezing, frost, hard frost, great frost, extreme
cold.

[Footnote 1: In the "Tatler" this paragraph is preceded by the
following: "_From my own apartment, Sept. 4._--Having received many
letters filled with compliments and acknowledgments for my late useful
discovery of the political barometer, I shall here communicate to the
publican account of my ecclesiastical thermometer, the latter giving as
manifest prognostications of the changes and revolutions in Church, as
the former does of those in State, and both of them being absolutely
necessary for every prudent subject who is resolved to keep what he has,
and get what he can." [T.S.]]

It is well known, that Torricellius,[2] the inventor of the common
weather-glass, made the experiment of a long tube which held thirty-two
foot of water; and that a more modern virtuoso finding such a machine
altogether unwieldly and useless, and considering that thirty-two inches
of quicksilver weighed as much as so many foot of water in a tube of the
same circumference, invented that sizeable instrument which is now in
use. After this manner, that I might adapt the thermometer I am now
speaking of to the present constitution of our Church, as divided into
High and Low, I have made some necessary variations both in the tube and
the fluid it contains. In the first place I ordered a tube to be cast in
a planetary hour, and took care to seal it hermetically, when the sun
was in conjunction with Saturn. I then took the proper precautions about
the fluid, which is a compound of two different liquors; one of them a
spirit drawn out of a strong heady wine; the other a particular sort of
rock-water, colder than ice, and clearer than crystal. The spirit is of
a red, fiery colour, and so very apt to ferment, that, unless it be
mingled with a proportion of the water, or pent up very close, it will
burst the vessel that holds it, and fly up in a fume and smoke. The
water, on the contrary, is of such a subtile, piercing cold, that,
unless it be mingled with a proportion of the spirits, it will sink
almost through every thing it is put into, and seems to be of the same
nature as the water mentioned by Quintus Curtius, which says the
historian, could be contained in nothing but in the hoof, or (as the
Oxford Manuscript has it) the skull of an ass. The thermometer is marked
according to the following figure, which I set down at length, not only
to give my reader a clear idea of it, but also to fill up my paper.

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