Chapter XI: Part 11

The collections upon the Lord's day are the principal support of our own numerous poor in our several parishes; and therefore every single brief, with the benefit of a full collection over the whole kingdom, must deprive several thousands of poor of their weekly maintenance, for the sake only of one person, who often becomes a sufferer by his own folly or negligence, and is sure to overvalue his losses double or treble: So that, if this precedent be followed, as it certainly will if the present brief should succeed, we may probably have a new brief every week; and thus, for the advantage of fifty-two persons, whereof not one in ten is deserving, and for the interest of a dozen dexterous clerks and secretaries, the whole poor in the kingdom will be likely to starve.

We are credibly informed, that neither the officers of the Lord Primate, in preparing the report of his Grace's opinion, nor those of the great-seal, in passing the patent for briefs, will remit any of their fees, both which do amount to a considerable sum: And thus the good intentions of well-disposed people are in a great measure disappointed, a large part of their charity being anticipated, and alienated by fees and gratuities.

Lastly, We cannot but represent to your Grace our great concern and grief, to see the pains and labour of our church-wardens so much increased, by the injunctions and commands put upon them in this brief, to the great disadvantage of the clergy and the people, as well as to their own trouble, damage, and loss of time, to which great additions have been already made, by laws appointing them to collect the taxes for the watch and the poor-house, which they bear with great unwillingness; and, if they shall find themselves further laden with such briefs as this of M'Carthy, it will prove so great a discouragement, that we shall never be able to provide honest and sufficient persons for that weighty office of church-warden, so necessary to the laity as well as the clergy, in all things that relate to the order and regulation of parishes.

Upon all these considerations, we humbly hope that your Grace, of whose fatherly care, vigilance, and tenderness, we have had so many and great instances, will represent our case to his Most Excellent Majesty, or to the chief governor in this kingdom, in such a manner, that we may be neither under the necessity of declining His Majesty's commands in his letters patent, or of taking new and grievous burthens upon ourselves and our church-wardens, to which neither the rubric nor any other law in force oblige us to submit.

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ON

THE BILL

FOR

THE CLERGY'S RESIDING ON THEIR LIVINGS.

NOTE.

In the note to the tract, "Some Arguments against enlarging the Power of Bishops in letting Leases" (p. 219), it was pointed out that the Bill against which this tract was written was an attempt on the part of the bishops to get back a power which they once had abused. Failing in this attempt, in 1723, they renewed the attack in 1731 by promoting two bills, one called a Bill of Residence, the other a Bill of Division.

The ostensible object of the Bill of Residence was to compel the clergy to reside on their livings. By this bill, any person taking a benefice, with cure of souls, of the annual value of £100, was forced, if the land attached to that benefice had no house fit for residence, to build one thereon, in any situation the bishop might think suitable, this house to cost one year and a half's income, and to be completed within a time fixed by the bishop. It will at once be seen that the power over the inferior clergy which this bill placed in the bishops' hands was by no means insignificant; and Swift felt that to make such a bill law would not only tend to impoverish, the inferior clergy, but would place them in a position of subjection at once degrading and dispiriting. He opposed the bill, with the consequence that the House of Commons rejected it.

By the Bill of Division "it was intended to be enacted that whenever a church should become vacant, although the incumbent should refuse his consent, it might be lawful for the chief governor, with the assent of the major part of the Privy Council, six at least consenting, by and with the consent of the ordinary and the patron, to subdivide any parish into as many portions as they might think fit, provided that, after such division, the church of the old parish should continue worth, at the least, £300 per annum." This bill, which passed the House of Lords two days after the Bill of Residence, Swift opposed in a spirited and somewhat bitter manner. His opposition largely influenced the Lower House in rejecting it. The two tracts which state the grounds of his opposition to both bills are the present one, and the following tract, "Considerations upon two Bills, sent down from the House of Lords to the House of Commons in Ireland, relating to the Clergy."

Scott notes that the "tone of _aigreur_," which is more distinctly felt in the second of these tracts, intimates a "deep dissatisfaction with late ecclesiastical preferments, which may perhaps be traced as much to personal disappointment as to any better cause;" a statement which it was hardly worth making; since, however deep may have been Swift's personal feelings, he never allowed them to be the impelling motive to his work. It should suffice us to know that the cause which Swift espoused was a disinterested one. As Vicar of Laracor he knew what it was to make a shift of living on an insufficient income; and it may have been, this experience as much as "personal disappointment" which gave pungency to his criticism. It is easy enough to find questionable motives for a satirist, especially when that satirist is Swift; let us not, however, forget that in his case the personal element was never permitted to overweight the impersonal purpose. Other men when they reach prosperity often forget or ignore the hard conditions of their previous state; to Swift these conditions were always existing factors in his considerations for the amelioration of his fellow-men. This it is which gives to his writings so much of the "tone of _aigreur_."

In his letter to John Stearne, Bishop of Clogher, dated July, 1733, which is one of Swift's most characteristic epistles--characteristic, because the embodiment of truthful candour--he gives no equivocal expression of opinion on these two bills. He calls them, "abominable bills, for enslaving and beggaring the clergy, (which took their birth from hell)." "I call God to witness," he adds, "that I did then, and do now, and shall for ever, firmly believe, that every Bishop who gave his vote for either of these bills, did it with no other view (bating further promotion), than a premeditated design, from the spirit of ambition, and love of arbitrary power, to make the whole body of the clergy their slaves and vassals until the day of judgment, under the load of poverty and contempt."

About the same time, 1732, appeared another pamphlet entitled, "The Reconciler ... shewing how all the good ends proposed by either of those bills, may, by a more gentle and easy method, be attained, without injury to the rights of my lords the bishops; or rigour and violence to the inferior clergy." In the main, the writer agrees with Swift; but the tract is valuable as showing that the controversy was no small one, and it furnishes also what is, apparently, an impartial history of the whole affair. Three Irish prelates voted against the bills on a division--Theophilus Bolton, Archbishop of Cashel, Charles Carr, Bishop of Killaloe, and Robert Howard, Bishop of Elphin.

The text of this tract is based on that which appeared in a volume of "Miscellanies in Prose and Verse" in the year 1789. It has been collated with those given by Scott, Hawkesworth, and other editors.

[T.S.]

ON THE BILL FOR THE CLERGY'S
RESIDING ON THEIR LIVINGS.

Those gentlemen who have been promoted to bishoprics in this kingdom for several years past, are of two sorts: first, certain private clergymen from England, who, by the force of friends, industry, solicitation, or other means and merits to me unknown, have been raised to that character by the _mero motu_ of the crown.

Of the other sort, are some clergymen born in this kingdom, who have most distinguished themselves by their warmth against Popery, their great indulgence to Dissenters, and all true loyal Protestants; by their zeal for the House of Hanover, abhorrence of the Pretender, and an implicit readiness to fall into any measures that will make the government easy to those who represent His Majesty's person.

Some of the former kind are such as are said to have enjoyed tolerable preferments in England; and it is therefore much to their commendation that they have condescended to leave their native country, and come over hither to be bishops, merely to promote Christianity among us; and therefore in my opinion, both their lordships, and the many defenders they bring over, may justly claim the merit of missionaries sent to convert a nation from heresy and heathenism.

Before I proceed farther, it may be proper to relate some particulars wherein the circumstances of the English clergy differ from those of Ireland.

The districts of parishes throughout England continue much the same as they were before the Reformation; and most of the churches are of the gothic architecture, built some hundred years ago; but the tithes of great numbers of churches having been applied by the Pope's pretended authority to several abbeys, and even before the Reformation bestowed by that sacrilegious tyrant Henry VIII., on his ravenous favourites, the maintenance of an incumbent in most parts of the kingdom is contemptibly small; and yet a vicar there of forty pounds a year, can live with more comfort, than one of three times the nominal value with us. For his forty pounds are duly paid him, because there is not one farmer in a hundred, who is not worth five times the rent he pays to his landlord, and fifty times the sum demanded for the tithes; which, by the small compass of his parish, he can easily collect or compound for; and if his behaviour and understanding be supportable, he will probably receive presents now and then from his parishioners, and perhaps from the squire; who, although he may sometimes be apt to treat his parson a little superciliously, will probably be softened by a little humble demeanour. The vicar is likewise generally sure to find upon his admittance to his living, a convenient house and barn in repair, with a garden, and a field or two to graze a few cows, and one horse for himself and his wife. He hath probably a market very near him, perhaps in his own village. No entertainment is expected from his visitor beyond a pot of ale, and a piece of cheese. He hath every Sunday the comfort of a full congregation, of plain, cleanly people of both sexes, well to pass, and who speak his own language. The scene about him is fully cultivated (I mean for the general) and well inhabited. He dreads no thieves for anything but his apples, for the trade of universal stealing is not so epidemic there as with us. His wife is little better than Goody, in her birth, education, or dress; and as to himself, we must let his parentage alone. If he be the son of a farmer it is very sufficient, and his sister may very decently be chambermaid to the squire's wife. He goes about on working days in a grazier's coat, and will not scruple to assist his workmen in harvest time. He is usually wary and thrifty, and often more able to provide for a numerous family than some of ours can do with a rectory called 300_l_. a year. His daughters shall go to service, or be sent 'prentice to the sempstress of the next town; and his sons are put to honest trades. This is the usual course of an English country vicar from twenty to sixty pounds a year.

As to the clergy of our own kingdom, their livings are generally larger. Not originally, or by the bounty of princes, parliaments, or charitable endowments, for the same degradations (and as to glebes, a much greater) have been made here, but, by the destruction and desolation in the long wars between the invaders and the natives; during which time a great part of the bishops' lands, and almost all the glebes, were lost in the confusion. The first invaders had almost the whole kingdom divided amongst them. New invaders succeeded, and drove out their predecessors as native Irish. These were expelled by others who came after, and upon the same pretensions. Thus it went on for several hundred years, and in some degree even to our own memories. And thus it will probably go on, although not in a martial way, to the end of the world. For not only the purchasers of debentures forfeited in 1641, were all of English birth, but those after the Restoration, and many who came hither even since the Revolution, are looked upon as perfect Irish; directly contrary to the practice of all wise nations, and particularly of the Greeks and Romans, in establishing their colonies, by which name Ireland is very absurdly called.

Under these distractions the conquerors always seized what lands they could with little ceremony, whether they belonged to the Church or not: Thus the glebes were almost universally exposed to the first seizers, and could never be recovered, although the grants, with the particular denominations, are manifest, and still in being. The whole lands of the see of Waterford were wholly taken by one family; the like is reported of other bishoprics.

King James the First, who deserves more of the Church of Ireland than all other princes put together, having the forfeitures of vast tracts of land in the northern parts (I think commonly called the escheated counties), having granted some hundred thousand acres of these lands to certain Scotch and English favourites, was prevailed on by some great prelates to grant to some sees in the north, and to many parishes there, certain parcels of land for the augmentation of poor bishoprics, did likewise endow many parishes with glebes for the incumbents, whereof a good number escaped the depredations of 1641 and 1688. These lands, when they were granted by King James, consisted mostly of woody ground, wherewith those parts of this island were then overrun. This is well known, universally allowed, and by some in part remembered; the rest being, in some places, not stubbed out to this day. And the value of the lands was consequently very inconsiderable, till Scotch colonies came over in swarms upon great encouragement to make them habitable; at least for such a race of strong-bodied people, who came hither from their own bleak barren highlands, as it were into a paradise; who soon were able to get straw for their bedding, instead of a bundle of heath spread on the ground, and sprinkled with water. Here, by degrees, they acquired some degree of politeness and civility, from such neighbouring Irish as were still left after Tyrone's last rebellion, and are since grown almost entirely possessors of the north. Thus, at length, the woods being rooted up, the land was brought in, and tilled, and the glebes which could not before yield two-pence an acre, are equal to the best, sometimes affording the minister a good demesne, and some land to let.

These wars and desolations in their natural consequences, were likewise the cause of another effect, I mean that of uniting several parishes under one incumbent. For, as the lands were of little value by the want of inhabitants to cultivate them, and many of the churches levelled to the ground, particularly by the fanatic zeal of those rebellious saints who murdered their king, destroyed the Church, and overthrew monarchy (for all which there is a humiliation day appointed by law, and soon approaching); so, in order to give a tolerable maintenance to a minister, and the country being too poor, as well as devotion too low, to think of building new churches, it was found necessary to repair some one church which had least suffered, and join sometimes three or more, enough for a bare support to some clergyman, who knew not where to provide himself better. This was a case of absolute necessity to prevent heathenism, as well as popery, from overrunning the nation. The consequence of these unions was very different, in different parts; for, in the north, by the Scotch settlement, their numbers daily increasing by new additions from their own country, and their prolific quality peculiar to northern people; and lastly by their universally feeding upon oats (which grain, under its several preparations and denominations, is the only natural luxury of that hardy people) the value of tithes increased so prodigiously, that at this day, I confess, several united parishes ought to be divided, taking in so great a compass, that it is almost impossible for the people to travel timely to their own parish church, or their little churches to contain half their number, though the revenue would be sufficient to maintain two, or perhaps three worthy clergymen with decency; provided the times mend, or that they were honestly dealt with, which I confess is seldom the case. I shall name only one, and it is the deanery of Derry; the revenue whereof, if the dean could get his dues, exceeding that of some bishoprics, both by the compass and fertility of the soil, the number as well as industry of the inhabitants, the conveniency of exporting their corn to Dublin and foreign parts; and, lastly, by the accidental discovery of marl in many places of the several parishes. Yet all this revenue is wholly founded upon corn, for I am told there is hardly an acre of glebe for the dean to plant and build on.

I am therefore of opinion, that a real undefalcated revenue of six hundred pounds a year, is a sufficient income for a country dean in this kingdom; and since the rents consist wholly of tithes, two parishes, to the amount of that value, should be united, and the dean reside as minister in that of Down, and the remaining parishes be divided among worthy clergymen, to about 300_l_. a year to each. The deanery of Derry, which is a large city, might be left worth 800_l_. a year, and Rapho according as it shall be thought proper. These three are the only opulent deaneries in the whole kingdom, and, as I am informed, consist all of tithes, which was an unhappy expedient in the Church, occasioned by the sacrilegious robberies during the several times of confusion and war; insomuch that at this day there is hardly any remainder left of dean and chapter lands in Ireland, that delicious morsel swallowed so greedily in England, under the fanatic usurpations.

As to the present scheme of a bill for obliging the clergy to residence, now or lately in the privy council, I know no more of the particulars than what hath been told me by several clergymen of distinction; who say, that a petition in the name of them all hath been presented to the lord lieutenant and council, that they might be heard by their counsel against the bill, and that the petition was rejected, with some reasons why it was rejected; for the bishops know best what is proper for the clergy. It seems the bill consists of two parts: First, a power in the bishops, with consent of the archbishop, and the patron, to take off from any parish whatever, it is worth above £300 a year; and this to be done without the incumbent's consent, which before was necessary in all divisions. The other part of the bill obligeth all clergymen, from forty pounds a year and upwards, to reside, and build a house in his parish. But those of £40 are remitted till they shall receive £100 out of the revenue of first-fruits granted by Her late Majesty.

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CONSIDERATIONS

UPON

TWO BILLS, &c.

NOTE.

"In the year 1731 a Bill was brought into the House of Lords by a great majority of the Right Reverend the Bishops, for enabling them to divide the livings of the inferior Clergy; which Bill was approved of in the Privy-Council of Ireland, and passed by the Lords in Parliament. It was afterwards sent to the House of Commons for their approbation; but was rejected by them with a great majority. The supposed author of the following Considerations, who hath always been the best friend to the inferior Clergy of the Church of England, as may be seen by many parts of his writings, opposed this pernicious project with great success; which, if it had passed into law, would have been of the worst consequence to this nation." [Advertisement to the reprint of this pamphlet in Swift's Works, vol. vi. Dublin: Faulkner, 1738.]

Fuller details of the circumstances which gave Swift the opportunity for writing this tract are given in the note prefixed to the previous pamphlet (see p. 250).

The text here given is that of the first edition.

[T.S.]

CONSIDERATIONS
UPON TWO
BILLS
Sent down from the R---- H---- the
H---- of L----
To the H----ble
H---- of C----
Relating to the
CLERGY
OF
_I----D_.

LONDON.

Printed for A. MOORE, near St. _Paul's_, and Sold by the Booksellers of _Westminster_ and _Southwark_, 1732.

I have often, for above a month past, desired some few clergymen, who are pleased to visit me, that they would procure an extract of two bills, brought into the council by some of the bishops, and both of them since passed in the House of Lords: but I could never obtain what I desired, whether by the forgetfulness, or negligence of those whom I employed, or the difficulty of the thing itself. Therefore, if I shall happen to mistake in any fact of consequence, I desire my remarks upon it, may pass for nothing; for my information is no better than what I received in words from several divines, who seemed to agree with each other. I have not the honour to be acquainted with any one single prelate of the kingdom, and am a stranger to their characters, further than as common fame reports them, which is not to be depended on. Therefore, I cannot be supposed to act upon a principle of resentment. I esteem their functions (if I may be allowed to say so without offence) as truly apostolical, and absolutely necessary to the perfection of a Christian Church.

There are no qualities more incident to the frailty and corruption of human kind, than an indifference, or insensibility for other men's sufferings, and a sudden forgetfulness of their own former humble state, when they rise in the world. These two dispositions have not, I think, anywhere so strongly exerted themselves, as in the order of bishops with regard to the inferior clergy; for which I can find no reasons, but such as naturally should seem to operate a quite contrary way. The maintenance of the Clergy, throughout the kingdom, is precarious and uncertain, collected from a most miserable race of beggarly farmers; at whose mercy every minister lies to be defrauded: His office, as rector or vicar, if it be duly executed, is very laborious. As soon as he is promoted to a bishopric, the scene is entirely and happily changed; his revenues are large, and as surely paid as those of the king; his whole business is once a-year, to receive the attendance, the submission, and the proxy-money of all his clergy, in whatever part of the diocese he shall please to think most convenient for himself. Neither is his personal presence necessary, for the business may be done by a Vicar-General. The fatigue of ordination, is just what the bishops please to make it, and as matters have been for some time, and may probably remain, the fewer ordinations the better. The rest of their visible office, consists in the honour of attending parliaments and councils, and bestowing preferments in their own gift; in which last employment, and in their spiritual and temporal courts, the labour falls to their Vicars-General, Secretaries, Proctors, Apparitors, Seneschals, and the like. Now, I say, in so quick a change, where their brethren in a few days, are become their subjects, it would be reasonable, at least, to hope, that the labour, confinement, and subjection from which they have so lately escaped, like a bird out of the snare of the fowler, might a little incline them to remember the condition of those, who were but last week their equals, probably their companions or their friends, and possibly, as reasonable expectants. There is a known story of Colonel Tidcomb, who, while he continued a subaltern officer, was every day complaining against the pride, oppression, and hard treatment of colonels toward their officers; yet in a very few minutes after he had received his commission for a regiment, walking with a friend on the Mall, he confessed that the spirit of colonelship, was coming fast upon him, which spirit is said to have daily increased to the hour of his death.

It is true, the Clergy of this kingdom, who are promoted to bishoprics, have always some great advantages; either that of rich deaneries, opulent and multiplied rectories and dignities, strong alliances by birth or marriage, fortified by a superlative degree of zeal and loyalty; but, however, they were all at first no more than young beginners; and before their great promotion, were known by their plain Christian names, among their old companions, the middling rate of clergymen; nor could, therefore, be strangers to their condition, or with any good grace, forget it so soon as it hath sometimes happened.

I confess, I do not remember to have observed any body of men, acting with so little concert as our clergy have done, in a point where their opinions appeared to be unanimous: a point where their whole temporal support was concerned, as well as their power of serving God and his Church, in their spiritual functions. This hath been imputed to their fear of disobliging, or hopes of further favours upon compliance; because it was observed, that some who appeared at first with the greatest zeal, thought fit suddenly to absent themselves from the usual meetings; yet, we know what expert solicitors the Quakers, the Dissenters, and even the Papists have sometimes found, to drive a point of advantage, or present an impending evil.

I have not seen any extract from the two bills introduced into the Privy Council by the bishops; where the Clergy, upon some failure in favour, or through the timorousness of many among their brethren, were refused to be heard by the Council. It seems these bills were both returned, agreed to by the King and Council in England; and the House of Lords hath, with great expedition, passed them both, and it is said they are immediately to be sent down to the Commons for their consent.

The particulars, as they have been imperfectly reported to me, are as follow:

By one of the bills, the bishops have power to oblige the country clergy, to build a mansion-house upon whatever part of their glebes their lordships shall command; and if the living be above £50 a-year, the minister is bound to build, after three years, a house that shall cost one year and a half's rent of his income. For instance, if a clergyman with a wife and seven children gets a living of £55 per annum, he must after three years, build a house that shall cost £77 10s., and must support his family during the time the bishop shall appoint for the building of it with the remainder. But, if the living be under £50 a-year, the minister shall be allowed an £100 out of the first-fruits.

But, there is said to be one circumstance a little extraordinary; that if there be a single spot in the glebe more barren, more marshy, more expos'd to winds, more distant from the church, or skeleton of a church, or from any conveniency of building: the rector, or vicar may be obliged by the caprice, or pique of the bishop, to build, under pain of sequestration, (an office, which ever falls into the most knavish hands,) upon whatever point his lordship shall command; although the farmers have not paid one quarter of his due.

I believe, under the present distresses of the kingdom (which inevitably, without a miracle, must increase for ever) there are not ten country clergymen in Ireland reputed to possess a parish of £100 per annum who, for some years past, have actually received £60, and that with the utmost difficulty and vexation. I am, therefore, at a loss what kind of valuators the bishops will make use of, and whether the starving vicar, shall be forced to build his house with the money he never received.

The other bill, which passed in two days after the former, is said to concern the division of parishes into as many parcels as the bishop shall think fit, only leaving £300 a-year to the Mother Church; which £300 by another act passed some years ago, they can divide likewise, and crumble as low as their will and pleasure will dispose them. So that instead of 600 clergymen, which, I think, is the usual computation, we may have, in a small compass of years, almost as many thousands to live with decency and comfort, provide for their children, &c., be charitable to the poor, and maintain hospitality.

But it is very reasonable to hope, and heartily to be wished by all those who have the least regard to our holy religion, as hitherto established, or to a learned, pious, diligent, conversible clergyman, or even to common humanity; that the honourable House of Commons will in their great wisdom, justice, and tenderness to innocent men, consider these bills in another light. It is said, they well know this kingdom not to be so over stocked with neighbouring gentry; but a discreet, learned clergyman, with a competency fit for one of his education, may be an entertaining, a useful, and sometimes a necessary companion. That although such a clergyman may not be able constantly to find BEEF and WINE for his own family, yet he may be allowed sometimes to afford both to a neighbour, without distressing himself; and the rather, because he may expect at least as good a return. It will probably be considered, that in many desolate parts, there may not be always a sufficient number of persons considerable enough to be trusted with commissions of the peace, which several of the Clergy now supply much better, than a little, hedge, contemptible, illiterate vicar from twenty to fifty pounds a-year, the son of a weaver, pedlar, tailor, or miller, can be presumed to do.

The landlords and farmers by this scheme can find no profit, but will certainly be losers; for instance, if the large northern livings be split into a dozen parishes, or more, it will be very necessary for the little threadbare gownman, with his wife, his proctor and every child who can crawl, to watch the fields at harvest time, for fear of losing a single sheaf, which he could not afford under peril of a day's starving; for according to the Scotch proverb, a hungry louse bites sore. This would of necessity, breed an infinite number of brangles and litigious suits in the spiritual courts, and put the wretched pastor at perpetual variance with his whole parish. But, as they have hitherto stood, a clergyman established in a competent living is not under the necessity of being so sharp, vigilant, and exacting. On the contrary, it is well known and allowed, that the Clergy round the kingdom think themselves well treated, if they lose only one single third of their legal demands.

The honourable House may perhaps be inclined to conceive, that my lords the bishops enjoy as ample a power, both spiritual and temporal, as will fully suffice to answer every branch of their office; that they want no laws to regulate the conduct of those clergymen, over whom they preside; that if non-residence be a grievance, it is the patron's fault, who makes not a better choice, or caused the plurality. That if the general impartial character of persons chosen into the Church had been more regarded, and the motive of party, alliance, kindred, flatterers, ill judgment, or personal favour regarded less, there would be fewer complaints of non-residence, neglect of care, blameable behaviour, or any other part of misconduct, not to mention ignorance and stupidity.

I could name certain gentlemen of the gown, whose awkward, spruce, prim, sneering, and smirking countenances, the very tone of their voices, and an ungainly strut in their walk, without one single talent for any one office, have contrived to get good preferment by the mere force of flattery and cringing: for which two virtues (the only two virtues they pretend to) they were, however, utterly unqualified. And whom, if I were in power, although they were my nephews or had married my nieces, I could never in point of good conscience or honour, have recommended to a curacy in Connaught.

The honourable House of Commons may likewise perhaps consider, that the gentry of this kingdom differ from all others upon earth, being less capable of employments in their own country, than any others who come from abroad, and that most of them have little expectation of providing for their younger children, otherwise than by the Church, in which there might be some hopes of getting a tolerable maintenance. For after the patrons should have settled their sons, their nephews, their nieces, their dependants, and their followers, invited over from t'other side, there would still remain an overplus of smaller church preferments, to be given to such clergy of the nation, who shall have their quantum of whatever merit may be then in fashion. But by these bills, they will be all as absolutely excluded, as if they had passed under the denomination of Tories, unless they can be contented at the utmost with £50 a-year, which by the difficulties of collecting tithes in Ireland, and the daily increasing miseries of the people, will hardly rise to half the sum.

It is observed, that the divines sent over hither to govern this Church, have not seemed to consider the difference between both kingdoms, with respect to the inferior clergy. As to themselves, indeed, they find a large revenue in lands let at one quarter value, which consequently must be paid while there is a penny left among us; and, the public distress so little affects their interests, that their fines are now higher than ever, they content themselves to suppose that whatever a parish is said to be worth, comes all into the parson's pocket.

The poverty of great numbers among the Clergy of England, hath been the continual complaint of all men who wish well to the Church, and many schemes have been thought on to redress it; yet an English vicar of £40 a-year, lives much more comfortably than one of double the value in Ireland. His farmers generally speaking, are able and willing to pay him his full dues. He hath a decent church of ancient standing, filled every Lord's day with a large congregation of plain people, well clad, and behaving themselves as if they believed in God and Christ. He hath a house and barn in repair, a field or two to graze his cows, with a garden and orchard. No guest expects more from him than a pot of ale; he lives like an honest, plain farmer, as his wife is dressed but little better than Goody. He is sometimes graciously invited by the squire, where he sits at humble distance; if he gets the love of his people, they often make him little useful presents; he is happy by being born to no higher expectation, for he is usually the son of some ordinary tradesman or middling farmer. His learning is much of a size with his birth and education, no more of either than what a poor hungry servitor can be expected to bring with him from his college. It would be tedious to shew the reverse of all this in our distant poorer parishes, through most parts of Ireland, wherein every reader may make the comparison.

Lastly, the honourable House of Commons may consider, whether the scheme of multiplying beggarly clergymen through the whole kingdom who must all have votes for choosing parliament men (provided they can prove their freeholds to be worth 40s. per annum, _ultra reprisas_) may not, by their numbers, have great influence upon elections, being entirely under the dependance of their bishops. For by a moderate computation, after all the divisions and subdivisions of parishes, that, my lords, the bishops, have power to make by their new laws, there will, as soon as the present set of clergy go off, be raised an army of ecclesiastical militants, able enough for any kind of service, except that of the altar.

I am, indeed, in some concern about a fund for building a thousand or two churches, wherein these probationers may read their wall lectures, and begin to doubt they must be contented with barns; which barns will be one great advancing step towards an accommodation with our true Protestant brethren, the Dissenters.

The scheme of encouraging clergymen to build houses by dividing a living of £500 a-year into ten parts, is a contrivance, the meaning whereof hath got on the wrong side of my comprehension; unless it may be argued, that bishops build no houses, because they are so rich; and therefore, the inferior clergy will certainly build, if you reduce them to beggary. But I knew a very rich man of quality in England, who could never be persuaded to keep a servant out of livery; because such servants would be expensive, and apt, in time, to look like gentlemen; whereas the others were ready to submit to the basest offices, and at a cheaper pennyworth might increase his retinue.

I hear, it is the opinion of many wise men, that before these bills pass both Houses, they should be sent back to England with the following clauses inserted:

First, that whereas there may be about a dozen double bishoprics in Ireland, those bishoprics should be split and given to different persons; and those of a single denomination be also divided into two, three, or four parts, as occasion shall require; otherwise there may be a question started, whether twenty-two prelates can effectually extend their paternal care and unlimited power, for the protection and correction of so great a number of spiritual subjects. But this proposal will meet with such furious objections, that I shall not insist upon it, for I well remember to have read, what a terrible fright the frogs were in, upon a report that the sun was going to marry.

Another clause should be, that none of these twenty, thirty, forty, or fifty pounders may be suffered to marry, under the penalty of immediate deprivation, their marriages declared null, and their children bastards; for some desponding people, take the kingdom to be not in a condition of encouraging so numerous a breed of beggars.

A third clause will be necessary, that these humble gentry should be absolutely disqualified from giving votes in elections for parliament men.

Others add a fourth, which is a clause of indulgence, that these reduced divines may be permitted to follow any lawful ways of living, that will not call them too often or too far from their spiritual offices (for unless I misapprehend, they are supposed to have episcopal ordination). For example, they may be lappers of linen, bailiffs of the manor, they may let blood, or apply plasters, for three miles round; they may get a dispensation to hold the clerkship and sextonship of their own parish _in commendam_. Their wives and daughters may make shirts for the neighbourhood, or if a barrack be near, for the soldiers. In linen countries, they may card and spin, and keep a few looms in the house: they may let lodgings, and sell a pot of ale without doors, but not at home, unless to sober company, and at regular hours. It is by some thought a little hard, that in an affair of the last consequence, to the very being of the Clergy, in the points of liberty and property, as well as in their abilities to perform their duty; this whole reverend body, who are the established instructors of the nation in Christianity and moral virtues, and are the only persons concerned, should be the sole persons not consulted. Let any scholar shew the like precedent in Christendom for twelve hundred years past. An act of parliament for settling or selling an estate in a private family, is never passed till all parties give consent. But in the present case the whole body of the Clergy is, as themselves apprehend, determined to utter ruin, without once expecting or asking their opinion, and this by a scheme contrived only by one part of the convocation, while the other part which hath been chosen in the usual forms, wants only the regal permission to assemble, and consult about the affairs of the Church, as their predecessors have always done in former ages; where it is presumed, the Lower House hath a power of proposing canons, and a negative voice, as well as the Upper. And God forbid (say these objectors) that there should be a real separate interest between the bishops and Clergy, any more than there is between a man and his wife, a king and his people, or Christ and his Church.

It seems there is a provision in the bill, that no parish shall be cut into scraps, without the consent of several persons, who can be no sufferers in the matter; but I cannot find that the Clergy lay much weight on this caution, because they argue, that the very persons from whom these Bills took their rise, will have the greatest share in the decision.

I do not, by any means, conceive the crying sin of the Clergy in this kingdom, to be that of non-residence. I am sure, it is many degrees less so here than in England, unless the possession of pluralities may pass under that name; and if this be a fault, it is well known to whom it must be imputed: I believe, upon a fair inquiry (and I hear an inquiry is to be made) they will appear to be most pardonably few, especially considering how many parishes have not an inch of glebe, and how difficult it is upon any reasonable terms, to find a place of habitation. And, therefore, God knows, whether my lords the bishops will be soon able to convince the Clergy, or those who have any regard for that venerable body, that the chief motive in their lordships' minds, by procuring these bills, was to prevent the sin of non-residence, while the universal opinion of almost every clergyman in the kingdom, without distinction of party, taking in even those who are not likely to be sufferers, stands directly against them.

If some livings in the north may be justly thought too large a compass of land, which makes it inconvenient for the remotest inhabitant to attend the service of the Church, which in some instances may be true; no reasonable clergyman would oppose a proper remedy by particular acts of parliament.

Thus for instance, the deanery of Down, a country deanery, I think, without a cathedral, depending wholly upon an union of parishes joined together, in a time when the land lay waste and thinly inhabited; since those circumstances are so prodigiously changed for the better, may properly be lessened, leaving a decent competency to the dean, and placing rectories in the remaining churches, which are now served only by stipendiary curates.

The case may be probably the same in other parts: and such a proceeding discreetly managed would be truly for the good of the Church.

For it is to be observed, that the dean and chapter lands, which, in England were all seized under the fanatic usurpation, are things unknown in Ireland, having been long ravished from the Church, by a succession of confusions, and tithes applied in their stead, to support that ecclesiastical dignity.

The late Archbishop of Dublin[1] had a very different way of encouraging the clergy of his diocese to residence: When a lease had run out seven years or more, he stipulated with the tenant to resign up twenty or thirty acres to the minister of the parish where it lay convenient, without lessening his former rent; and with no great abatement of the fine; and this he did in the parts near Dublin, where land is at the highest rates, leaving a small chiefry for the minister to pay, hardly a sixth part of the value. I doubt not that almost every bishop in the kingdom may do the same generous act with less damage to their sees than his late Grace of Dublin; much of whose lands were out in fee-farms, or leases for lives, and I am sorry that the good example of that prelate hath not been followed.

[Footnote 1: The Right Rev. Dr. William King (see p. 241). [T. S.]]

But a great majority of the Clergy's friends cannot hitherto reconcile themselves to this project, which they call a levelling principle, that must inevitably root out the seeds of all honest emulation, the legal parent of the greatest virtues, and most generous actions among men; but which, in the general opinion (for I do not pretend to offer my own,) will never more have room to exert itself in the breast of any clergyman whom this kingdom shall produce.

But, whether the consequences of these Bills may, by the virtues and frailties of future bishops, sent over hither to rule the Church, terminate in good or evil, I shall not presume to determine, since God can work the former out of the latter. But one thing I can venture to assert, that from the earliest ages of Christianity to the minute I am now writing, there never was a precedent of SUCH a proceeding, much less to be feared, hoped, or apprehended from such hands in any Christian country, and so it may pass for more than a phoenix, because it hath risen without any assistance from the ashes of its sire.

The appearance of so many dissenters at the hearing of this cause, is what, I am told, hath not been charged to the account of their prudence or moderation; because that action hath been censured as a mark of triumph and insult before the victory is complete; since neither of these bills hath yet passed the House of Commons, and some are pleased to think it not impossible that they may be rejected. Neither do I hear, that there is an enacting clause in either of the Bills to apply any part of the divided or subdivided tithes, towards increasing the stipends of the sectaries. So that these gentlemen seem to be gratified like him, who, after having been kicked downstairs, took comfort when he saw his friend kicked down after him.

I have heard many more objections against several particulars of both these Bills, but they are of a high nature, and carry such dreadful innuendos, that I dare not mention them, resolving to give no offence because I well know how obnoxious I have long been (although I conceive without any fault of my own) to the zeal and principles of those, who place all difference in opinion concerning public matters, to the score of disaffection, whereof I am at least as innocent as the loudest of my detractors.

DUBLIN,
_Feb_. 24, 1731-2.

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

SOME

REASONS

AGAINST

THE BILL FOR SETTLING THE TITHE

OF

HEMP, FLAX, &c., BY A MODUS.

NOTE.

About the end of 1733 the Irish House of Commons had under consideration a bill for the encouragement of the growth of flax and the manufacture of linen. This bill contained a clause by which the tithe upon flax should be commuted by a _modus_ or money composition. The clergy, to whom this tithe was an important source of revenue, and, naturally, not wishing to lose its advantage, took steps to petition Parliament to be heard by counsel against the bill. Swift signed the petition, which set forth the injury which would be done to their order if the clause in the bill, then before the House, were allowed to become law. In addition to this he committed and arranged his arguments to writing, and issued them in the following pamphlet. The activity against the bill proved so efficacious that the House of Commons dropped it. It may be remarked that Swift's interference was purely disinterested, since no part of the revenue of St. Patrick's, as Monck Mason points out, comes from the "district appropriated to the culture of flax;" nor did Swift, "or any of his predecessors or successors, ever receive one shilling upon account of that tithe."

This attempt on the part of the House of Commons to regulate the affairs of the clergy of Ireland seems to have been one of a series which divided laity and clergy into two strongly opposing parties. On the one side were the House of Commons and its supporters, on the other the general body of the Irish clergy, with, for a time, at any rate, Swift at the head. The tithe of pasturage, or, as it was called, the tithe of agistment, was being strongly resisted at the time, and many of the clergy were forced to sue in court before they could obtain it. The matter of this tithe had been already before an Irish court in 1707, and had been settled in favour of the suing clergyman, one Archdeacon Neal; and although the cause was removed to King's Bench in England, the previous judgment was confirmed. In spite of this decision, however, the tithe continued to be a subject of litigation, and the landed proprietors even formed themselves into associations for the purpose of resisting the clergy's claim. In 1734 the House of Commons aggravated matters by passing resolutions against the claims, many of which were then the subject of legal actions, and prevented decisions being come to while it had the matter under its consideration. From the pamphlets written at the time it may easily be seen that this interference on the part of the lower House was both unseemly and unjust. Its conduct so roused Swift that his indignation found expression in one of his bitterest and most terrible poetical satires--"The Legion Club"--a satire so bitter and so scathing that reading it now, after the lapse of more than a century and a half, one shudders at its invective--"a blasting flood of filth and vitriol, out of some hellish fountain," Mr. Churton Collins calls it. We are told that its composition brought on a violent attack of vertigo, and it remained unfinished.

The text here given is that of the first edition collated with those given by Faulkner, Hawkesworth, and Scott.

[T.S.]

SOME
REASONS
AGAINST THE
Bill for settling the Tyth of _Hemp, Flax,_ &c. by a _Modus_.

MDCCXXIV.

The Clergy did little expect to have any cause of complaint against the present House of Commons; who in the last sessions, were pleased to throw out a Bill[1] sent them from the Lords, which that reverend body apprehended would be very injurious to them, if it passed into a law; and who, in the present sessions, defeated the arts and endeavours of schismatics to repeal the Sacramental Test.

[Footnote 1: For the bishops to divide livings. See the two preceding Tracts. [T. S.]]

For, although it hath been allowed on all hands, that the former of those Bills might, by its necessary consequences, be very displeasing to the lay gentlemen of the kingdom, for many reasons purely secular; and, that this last attempt for repealing the Test, did much more affect, at present, the temporal interest than the spiritual; yet the whole body of the lower Clergy have, upon both these occasions, expressed equal gratitude to that honourable House, for their justice and steadiness, as if the clergy alone were to receive the benefit.

It must needs be, therefore, a great addition to the Clergy's grief, that such an assembly as the present House of Commons; should now, with an expedition more than usual, agree to a bill for encouraging the linen manufacture; with a clause, whereby the Church is to lose two parts in three, of the legal tithe in flax and hemp.

Some reasons, why the Clergy think such a law will be a great hardship upon them, are, I conceive, those that follow. I shall venture to enumerate them with all deference due to that honourable assembly.