In later times, this mistaken piety, of erecting and endowing abbeys,
began to decrease. And therefore, when some new-invented sect of monks
and friars began to start up, not being able to procure grants of land,
they got leave from the Pope to appropriate the tithes and glebes of
certain parishes, as contiguous or near as they could find, obliging
themselves to send out some of their body to take care of the people's
souls: And, if some of those parishes were at too great a distance from
the abbey, the monks appointed to attend them were paid, for the cure,
either a small stipend of a determined sum, or sometimes a third part,
or what are now called the vicarial tithes.

As to the church-lands, it hath been the opinion of many writers, that,
in England, they amounted to a third part of the whole kingdom. And
therefore, if that wicked prince above-mentioned, when he had cast off
the Pope's power, had introduced some reformation in religion, he could
not have been blamed for taking away the abbey-lands by authority of
parliament. But, when he continued the most cruel persecutor of all
those who differed in the least article of the Popish religion, which
was then the national and established faith, his seizing on those lands,
and applying them to profane uses, was absolute sacrilege, in the
strongest sense of the word; having been bequeathed by princes and pious
men to sacred uses.

In the reign of this prince, the church and court of Rome had arrived to
such a height of corruption, in doctrine and discipline, as gave great
offence to many wise, learned, and pious men, through most parts of
Europe; and several countries agreed to make some reformation in
religion. But, although a proper and just reformation were allowed to be
necessary, even to preserve Christianity itself, yet the passions and
vices of men had mingled themselves so far, as to pervert and confound
all the good endeavours of those who intended well: And thus the
reformation, in every country where it was attempted, was carried on in
the most impious and scandalous manner that can possibly be conceived.
To which unhappy proceedings we owe all the just reproachings that Roman
Catholics have cast upon us ever since. For, when the northern kingdoms
and states grew weary of the Pope's tyranny, and when their preachers,
beginning with the scandalous abuses of indulgencies, and proceeding
farther to examine several points of faith, had credit enough with their
princes, who were in some fear lest such a change might affect the peace
of their countries, because their bishops had great influence on the
people by their wealth and power; these politic teachers had a ready
answer to this purpose. "Sir, your Majesty need not be in any pain or
apprehension: Take away the lands, and sink the authority of the
bishops: Bestow those lands on your courtiers, on your nobles, and your
great officers in your army; and then you will be secure of the people."
This advice was exactly followed. And, in the Protestant monarchies
abroad, little more than the shadow of Episcopacy is left; but, in the
republics, is wholly extinct.

In England, the Reformation was brought in after a somewhat different
manner, but upon the same principle of robbing the Church. However,
Henry VIII. with great dexterity, discovered an invention to gratify his
insatiable thirst for blood, on both religions.


*****       *****       *****       *****




THOUGHTS ON RELIGION.


NOTE.

In the "Gent. Mag.," vol. xxxv., p. 372 (August, 1765), is a reprint of
these "Thoughts," and "Further Thoughts" from Deane Swift's edition of
his relative's works, just then published. The note introducing the
reprint is signed "T.B."; but neither the note nor T.B.'s remarks are of
much importance. The present text is that of Scott, and collated with
the quarto edition of Swift's Works, vol. viii. 1765.

[T.S.]


  THOUGHTS ON RELIGION.


I am in all opinions to believe according to my own impartial reason;
which I am bound to inform and improve, as far as my capacity and
opportunities will permit.

It may be prudent in me to act sometimes by other men's reason, but I
can think only by my own.

If another man's reason fully convinceth me, it becomes my own reason.

To say a man is bound to believe, is neither truth nor sense.

You may force men, by interest or punishment, to say or swear they
believe, and to act as if they believed: You can go no further.

Every man, as a member of the commonwealth, ought to be content with the
possession of his own opinion in private, without perplexing his
neighbour or disturbing the public.

Violent zeal for truth hath an hundred to one odds to be either
petulancy, ambition, or pride.

There is a degree of corruption wherein some nations, as bad as the
world is, will proceed to an amendment; till which time particular men
should be quiet.

To remove opinions fundamental in religion is impossible, and the
attempt wicked, whether those opinions be true or false; unless your
avowed design be to abolish that religion altogether. So, for instance,
in the famous doctrine of Christ's divinity, which hath been universally
received by all bodies of Christians, since the condemnation of Arianism
under Constantine and his successors: Wherefore the proceedings of the
Socinians are both vain and unwarrantable; because they will be never
able to advance their own opinion, or meet any other success than
breeding doubts and disturbances in the world. _Qui ratione suae
disturbant moenia mundi._

The want of belief is a defect that ought to be concealed when it cannot
be overcome.

The Christian religion, in the most early times, was proposed to the
Jews and heathens without the article of Christ's divinity; which, I
remember, Erasmus accounts for, by its being too strong a meat for
babes. Perhaps, if it were now softened by the Chinese missionaries, the
conversion of those infidels would be less difficult: And we find by the
Alcoran, it is the great stumbling-block of the Mahometans. But, in a
country already Christian, to bring so fundamental a point of faith into
debate, can have no consequences that are not pernicious to morals and
public peace.

I have been often offended to find St. Paul's allegories, and other
figures of Grecian eloquence, converted by divines into articles of
faith.

God's mercy is over all His works, but divines of all sorts lessen that
mercy too much.

I look upon myself, in the capacity of a clergyman, to be one appointed
by Providence for defending a post assigned me, and for gaining over as
many enemies as I can. Although I think my cause is just, yet one great
motive is my submitting to the pleasure of Providence, and to the laws
of my country.

I am not answerable to God for the doubts that arise in my own breast,
since they are the consequence of that reason which He hath planted in
me; if I take care to conceal those doubts from others, if I use my best
endeavours to subdue them, and if they have no influence on the conduct
of my life.

I believe that thousands of men would be orthodox enough in certain
points, if divines had not been too curious, or too narrow, in reducing
orthodoxy within the compass of subtleties, niceties, and distinctions,
with little warrant from Scripture and less from reason or good policy.

I never saw, heard, nor read, that the clergy were beloved in any nation
where Christianity was the religion of the country. Nothing can render
them popular but some degree of persecution.

Those fine gentlemen who affect the humour of railing at the clergy,
are, I think, bound in honour to turn parsons themselves, and shew us
better examples.

Miserable mortals! Can we contribute to the honour and glory of God? I
wish that expression were struck out of our Prayer-books.

Liberty of conscience, properly speaking, is no more than the liberty of
possessing our own thoughts and opinions, which every man enjoys without
fear of the magistrate: But how far he shall publicly act in pursuance
of those opinions, is to be regulated by the laws of the country.
Perhaps, in my own thoughts, I prefer a well-instituted commonwealth
before a monarchy; and I know several others of the same opinion. Now,
if, upon this pretence, I should insist upon liberty of conscience, form
conventicles of republicans, and print books preferring that government
and condemning what is established, the magistrate would, with great
justice, hang me and my disciples. It is the same case in religion,
although not so avowed, where liberty of conscience, under the present
acceptation, equally produces revolutions, or at least convulsions and
disturbances in a state; which politicians would see well enough, if
their eyes were not blinded by faction, and of which these kingdoms, as
well as France, Sweden, and other countries, are flaming instances.
Cromwell's notion upon this article was natural and right; when, upon
the surrender of a town in Ireland, the Popish governor insisted upon an
article for liberty of conscience, Cromwell said, he meddled with no
man's conscience; but, if by liberty of conscience, the governor meant
the liberty of the mass, he had express orders from the Parliament of
England against admitting any such liberty at all.

It is impossible that anything so natural, so necessary, and so
universal as death, should ever have been designed by Providence as an
evil to mankind.

Although reason were intended by Providence to govern our passions, yet
it seems that, in two points of the greatest moment to the being and
continuance of the world, God hath intended our passions to prevail over
reason. The first is, the propagation of our species, since no wise man
ever married from the dictates of reason. The other is, the love of
life, which, from the dictates of reason, every man would despise, and
wish it at an end, or that it never had a beginning.


*****       *****       *****       *****




FURTHER THOUGHTS ON

RELIGION.


The Scripture system of man's creation is what Christians are bound to
believe, and seems most agreeable of all others to probability and
reason. Adam was formed from a piece of clay, and Eve from one of his
ribs. The text mentioneth nothing of his Maker's intending him for,
except to rule over the beasts of the field and birds of the air. As to
Eve, it doth not appear that her husband was her monarch, only she was
to be his help meet, and placed in some degree of subjection. However,
before his fall, the beasts were his most obedient subjects, whom he
governed by absolute power. After his eating the forbidden fruit, the
course of nature was changed, the animals began to reject his
government; some were able to escape by flight, and others were too
fierce to be attacked. The Scripture mentioneth no particular acts of
royalty in Adam over his posterity, who were cotemporary with him, or of
any monarch until after the flood; whereof the first was Nimrod, the
mighty hunter, who, as Milton expresseth it, made men, and not beasts,
his prey. For men were easier caught by promises, and subdued by the
folly or treachery of their own species. Whereas the brutes prevailed
only by their courage or strength, which, among them, are peculiar to
certain kinds. Lions, bears, elephants, and some other animals are
strong or valiant, and their species never degenerates in their native
soil, except they happen to be enslaved or destroyed by human fraud: But
men degenerate every day, merely by the folly, the perverseness, the
avarice, the tyranny, the pride, the treachery, or inhumanity of their
own kind.


THREE PRAYERS

USED BY THE DEAN FOR MRS JOHNSON,

IN HER LAST SICKNESS, 1727.[1]

[Footnote 1: "Dr. Swift, after his return to Ireland in the beginning of
October [1727], having visited her [Stella] frequently during her
sickness, not only as a friend, but a clergyman; he used the following
prayers on that occasion; which are here printed from his own
handwriting." [Note in volume viii. of Swift's Works, Dublin, 1746.]]


I.

A PRAYER FOR STELLA.

Almighty and most gracious Lord God, extend, we beseech Thee, Thy pity
and compassion towards this Thy languishing servant: Teach her to place
her hope and confidence entirely in Thee; give her a true sense of the
emptiness and vanity of all earthly things; make her truly sensible of
all the infirmities of her life past, and grant to her such a true
sincere repentance as is not to be repented of. Preserve her, O Lord, in
a sound mind and understanding, during this Thy visitation: Keep her
from both the sad extremes of presumption and despair. If Thou shalt
please to restore her to her former health, give her grace to be ever
mindful of that mercy, and to keep those good resolutions she now makes
in her sickness, so that no length of time, nor prosperity, may entice
her to forget them. Let no thought of her misfortunes distract her mind,
and prevent the means towards her recovery, or disturb her in her
preparations for a better life. We beseech Thee also, O Lord, of Thy
infinite goodness to remember the good actions of this Thy servant; that
the naked she hath clothed, the hungry she hath fed, the sick and the
fatherless whom she hath relieved, may be reckoned according to Thy
gracious promise, as if they had been done unto Thee. Hearken, O Lord,
to the prayers offered up by the friends of this Thy servant in her
behalf, and especially those now made by us unto Thee. Give Thy blessing
to those endeavours used for her recovery; but take from her all violent
desire, either of life or death, further than with resignation to Thy
holy will. And now, O Lord, we implore Thy gracious favour towards us
here met together; grant that the sense of this Thy servant's weakness
may add strength to our faith, that we, considering the infirmities of
our nature, and the uncertainty of life, may, by this example, be drawn
to repentance before it shall please Thee to visit us in the like
manner. Accept these prayers, we beseech Thee, for the sake of Thy dear
Son Jesus Christ, our Lord; who, with Thee and the Holy Ghost, liveth
and reigneth ever one God world without end. Amen.


II.

A PRAYER USED BY THE DEAN FOR MRS JOHNSON IN HER  LAST  SICKNESS,
WRITTEN OCT. 17, 1727.

Most merciful Father, accept our humblest prayers in behalf of this Thy
languishing servant: Forgive the sins, the frailties, and infirmities of
her life past. Accept the good deeds she hath done, in such a manner,
that at whatever time Thou shalt please to call her, she may be received
into everlasting habitations. Give her grace to continue sincerely
thankful to Thee for the many favours Thou hast bestowed upon her; The
ability and inclination and practice to do good, and those virtues,
which have procured the esteem and love of her friends, and a most
unspotted name in the world. O God, Thou dispensest Thy blessings and
Thy punishments, as it becometh infinite justice and mercy; and since it
was Thy pleasure to afflict her with a long, constant, weakly state of
health, make her truly sensible, that it was for very wise ends, and was
largely made up to her in other blessings, more valuable and less
common. Continue to her, O Lord, that firmness and constancy of mind,
where with Thou hast most graciously endowed her, together with that
contempt of worldly things and vanities, that she hath shewn in the
whole conduct of her life. O all-powerful Being, the least motion of
Whose will can create or destroy a world; pity us the mournful friends
of Thy distressed servant, who sink under the weight of her present
condition, and the fear of losing the most valuable of our friends:
Restore her to us, O Lord, if it be Thy gracious will, or inspire us
with constancy and resignation, to support ourselves under so heavy an
affliction. Restore her, O Lord, for the sake of those poor, who by
losing her will be desolate, and those sick, who will not only want her
bounty, but her care and tending: Or else, in Thy mercy, raise up some
other in her place with equal disposition and better abilities. Lessen,
O Lord, we beseech Thee, her bodily pains, or give her a double strength
of mind to support them. And if Thou wilt soon take her to Thyself, turn
our thoughts rather upon that felicity, which we hope she shall enjoy,
than upon that unspeakable loss we shall endure. Let her memory be ever
dear unto us; and the example of her many virtues, as far as human
infirmity will admit, our constant imitation. Accept, O Lord, these
prayers poured from the very bottom of our hearts, in Thy mercy, and for
the merits of our blessed Saviour. Amen.


III.

WRITTEN Nov. 6, 1727.

O Merciful Father, Who never afflictest Thy children, but for their own
good, and with justice, over which Thy mercy always prevaileth, either
to turn them to repentance, or to punish them in the present life, in
order to reward them in a better; take pity, we beseech Thee, upon this
Thy poor afflicted servant, languishing so long and so grievously under
the weight of Thy hand. Give her strength, O Lord, to support her
weakness; and patience to endure her pains, without repining at Thy
correction. Forgive every rash and inconsiderate expression which her
anguish may at any time force from her tongue, while her heart
continueth in an entire submission to Thy will. Suppress in her, O Lord,
all eager desires of life, and lessen her fears of death, by inspiring
into her an humble, yet assured, hope of Thy mercy. Give her a sincere
repentance for all her transgressions and omissions, and a firm
resolution to pass the remainder of her life in endeavouring to her
utmost to observe all Thy precepts. We beseech Thee likewise to compose
her thoughts; and preserve to her the use of her memory and reason
during the course of her sickness. Give her a true conception of the
vanity, folly, and insignificancy of all human things; and strengthen
her so as to beget in her a sincere love of Thee in the midst of her
sufferings. Accept and impute all her good deeds, and forgive her all
those offences against Thee, which she hath sincerely repented of, or
through the frailty of memory hath forgot. And now, O Lord, we turn to
Thee in behalf of ourselves, and the rest of her sorrowful friends. Let
not our grief afflict her mind, and thereby have an ill effect on her
present distempers. Forgive the sorrow and weakness of those among us,
who sink under the grief and terror of losing so dear and useful a
friend. Accept and pardon our most earnest prayers and wishes for her
longer continuance in this evil world, to do what Thou art pleased to
call Thy service, and is only her bounden duty; that she may be still a
comfort to us, and to all others who will want the benefit of her
conversation, her advice, her good offices, or her charity. And since
Thou hast promised, that where two or three are gathered together in Thy
name, Thou wilt be in the midst of them, to grant their request; O
gracious Lord, grant to us who are here met in Thy name, that those
requests, which in the utmost sincerity and earnestness of our hearts we
have now made in behalf of this Thy distressed servant, and of
ourselves, may effectually be answered; through the merits of Jesus
Christ our Lord. Amen.


AN EVENING PRAYER,

FROM THE ORIGINAL MANUSCRIPT FOUND AMONGST DR LYON'S PAPERS.

OH! Almighty God, the searcher of all hearts, and from whom no secrets
are hid, who hast declared that all such as shall draw nigh to thee with
their lips, when their hearts are far from thee, are an abomination unto
thee; cleanse, we beseech thee, the thoughts of our hearts, by the
inspiration of thy Holy Spirit, that no wandering, vain, nor idle
thoughts may put out of our minds that reverence and godly fear, that
becomes all those who come in thy presence.

We know, O Lord, that while we are in these bodies, we are absent from
the Lord, for no man can see thy face and live. The only way that we can
draw near unto thee in this life, is by prayer; but, O Lord, we know not
how to pray, nor what to ask for as we ought. We cannot pretend by our
supplications or prayers to turn or change thee, for thou art the same
yesterday, to-day, and for ever; but the coming into thy presence, the
drawing near unto thee, is the only means to be changed ourselves, to
become like thee in holiness and purity, to be followers of thee as thy
dear children. O, therefore, turn not away thy face from us, but let us
see so much of the excellencies of thy divine nature, of thy goodness,
and justice, and mercy, and forbearance, and holiness, and purity, as
may make us hate everything in ourselves that is unlike to thee, that so
we may abhor and repent of and forsake those sins that we so often fall
into when we forget thee. Lord! We acknowledge and confess we have lived
in a course of sin, and folly, and vanity, from our youth up, forgetting
our latter end, and our great account that we must one day make, and
turning a deaf ear to thy many calls to us, either by thy holy word, by
our teachers, or by our own consciences; and even thy more severe
messages by afflictions, sicknesses, crosses, and disappointments, have
not been of force enough to turn us from the vanity and folly of our own
ways. What then can we expect in justice, when thou shalt enter into
judgment with us, but to have our portion with the hypocrites and
unbelievers? to depart for ever from the presence of the Lord; to be
turned into hell with those that forget God! But, O God, most holy! O
God, most mighty! O holy and most merciful Saviour, deliver us not into
the bitter pains of eternal death, but have mercy upon us, most merciful
Father, and forgive us our sins for thy name's sake; for thou hast
declared thyself to be a God slow to anger, full of goodness,
forbearance, and long-suffering, and forgiving iniquity, transgression,
and sin. O Lord, therefore, shew thy mercy upon us. O let it be in
pardoning our sins past, and in changing our natures, in giving us a new
heart, and a new spirit, that we may lead a new life, and walk before
thee in newness of life, that so sin may not have dominion over us for
the time to come. O let thy good Spirit, without which we can do
nothing, O let that work in us both to will and do such things as may be
well pleasing to thee. O let it change our thoughts and minds, and take
them off the vain pleasures of this world, and place them there where
only the true joys are to be found. O fill our minds every day more and
more with the happiness of that blessed state of living for ever with
thee, that we may make it our great work and business to work out our
salvation,--to improve in the knowledge of thee, whom to know is life
eternal. But, Lord, since we cannot know thee but by often drawing near
unto thee, and coming into thy presence, which in this life, we can do
only by prayer, O make us, therefore, ever sensible of these great
benefits of prayer, that we may rejoice at all opportunities of coming
into thy presence, and may ever find ourselves the better and more
heavenly minded by it, and may never wilfully neglect any opportunity of
thy worship and service. Awaken thoroughly in us a serious sense of
these things, that so to-day, while it is called to-day, we may see and
know the things that belong to our peace, before they be hid from our
eyes, before that long night cometh when no man can work. O that every
night may so effectually put us in mind of our last, that we may every
day take care so to live, as we shall then wish we had lived when we
come to die; that so when that night shall come, we may as willingly put
off these bodies, as we now put off our clothes, and may rejoice to rest
from our labours, and that our war with the world, the devil, and our
own corrupt nature, is at an end. In the meanwhile, we beseech thee to
take us, and ours, and all that belongs to us, into thy fatherly care
this night. Let thy holy angels be our guard, while we are not in a
condition to defend ourselves, that we may not be under the power of
devils or wicked men; and preserve us also, O Lord, from every evil
accident, that, after a comfortable and refreshing sleep, we may find
ourselves, and all that belongs to us, in peace and safety. And now, O
Lord, being ourselves still in the body, and compassed about with
infirmities, we can neither be ignorant nor unmindful of the sufferings
of our fellow-creatures. O Lord, we must acknowledge, that they are all
but the effects of sin; and, therefore, we beseech thee so to sanctify
their several chastisements to them, that at length they may bring forth
the peaceable fruits of righteousness, and then be thou graciously
pleased to remove thy heavy and afflicting hand from them. And O that
the rest of mankind, who are not under such trials, may, by thy
goodness, be led to repentance, that the consciences of hard-hearted
sinners may be awakened, and the understandings of poor ignorant
creatures enlightened, and that all that love and fear thee may ever
find the joy and comfort of a good conscience, beyond all the
satisfactions that this world can afford. And now, blessed Lord, from
whom every good gift comes, it is meet, right, and our bounden duty,
that we should offer up unto thee our thanks and praise for all thy
goodness towards us, for preserving peace in our land, the light of thy
Gospel, and the true religion in our churches; for giving us the fruits
of the earth in due season, and preserving us from the plague and
sickness that rages in other lands. We bless thee for that support and
maintenance, which thou art pleased to afford us, and that thou givest
us a heart to be sensible of this thy goodness, and to return our thanks
at this time for the same; and as to our persons, for that measure of
health that any of us do enjoy, which is more than any of us do deserve.
We bless thee, more particularly, for thy protection over us the day
past; that thy good spirit has kept us from falling into even the
greatest sins, which, by our wicked and corrupt nature, we should
greedily have been hurried into; and that, by the guard of thy holy
angels, we have been kept safe from any of those evils that might have
befallen us, and which many are now groaning under, who rose up in the
morning in safety and peace as well as we. But above all, for that great
mercy of contriving and effecting our redemption, by the death of our
Saviour Jesus Christ, whom, of thy great love to mankind, thou didst
send into this world, to take upon him our flesh, to teach us thy will,
and to bear the guilt of our transgressions, to die for our sins, and to
rise again for our justification; and for enabling us to lay hold of
that salvation, by the gracious assistances of thy Holy Spirit. Lord,
grant that the sense of this wonderful love of thine to us, may
effectually encourage us to walk in thy fear, and live to thy glory,
that so when we shall put off this mortal state, we may be made
partakers of that glory that shall then be revealed, which we beg of
thee, for the sake of thy Son Jesus Christ, who died to procure it for
us, and in whose name and words we do offer up the desires of our souls
unto thee, saying,

"Our Father," &c.


OBSERVATIONS

ON

HEYLIN'S HISTORY OF THE PRESBYTERIANS.[1]

[Footnote 1: Written by the Dean in the beginning of the book, on one of
the blank leaves. [Note in vol. ix. 1775 edition of Swift's Works.]]

This book, by some errors and neglects in the style, seems not to have
received the author's[2] last correction. It is written with some
vehemence, very pardonable in one who had been an observer and a
sufferer, in England, under that diabolical fanatic sect which then
destroyed Church and State. But, by comparing in my memory what I have
read in other histories, he neither aggravates nor falsifies any facts.
His partiality appears chiefly in setting the actions of the Calvinists
in the strongest light, without equally dwelling on those of the other
side; which, however, to say the truth, was not his proper business. And
yet he might have spent some more words on the inhuman massacre of Paris
and other parts of France, which no provocation (and yet the King had
the greatest possible) could excuse, or much extenuate. The author,
according to the current opinion of the age he lived in, had too high
notions of regal power; led by the common mistake of the term Supreme
Magistrate, and not rightly distinguishing between the legislature and
administration: into which mistake the clergy fell, or continued, in the
reign of Charles II., as I have shewn and explained in a treatise, &c.
J. SWIFT. March 6, 1727-8.

[Footnote 2: Peter Heylin, D.D. (1600-1662) was born at Burford,
Oxfordshire. Educated at Magdalen College, Oxford, and became in
succession, chaplain to Charles I., rector of Hemmingford, rector of
Islip, and a prebendary of Westminster. He wrote the weekly paper,
"Mercurius Auhcus," and lost his estates during the Civil War. He was
reinstated at the Restoration into all his preferments. His works are
voluminous, consisting of a "Cosmography," "A Help to English History,"
a "Life of Charles I.," a "History of the Reformation," a "History of
Presbyterians," a "Life of Archbishop Laud," and a few theological
works. The work on the Presbyterians, here referred to by Swift, was
published in 1670. [T.S.]]


       *       *       *       *       *


CHISWICK PRESS:--CHARLES WHITTINGHAM AND CO. TOOKS COURT, CHANCERY LANE,
LONDON.