The art of preaching, in imitation of Horace's Art of poetry. Dodsley, Robert, 1703-1764. Approx. 29 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2008-09. N03618 N03618 Evans 4424 APX4011 4424 99020780

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early American Imprints, 1639-1800 ; no. 4424. (Evans-TCP ; no. N03618) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 4424) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 4424) The art of preaching, in imitation of Horace's Art of poetry. Dodsley, Robert, 1703-1764. Smalridge, George, 1663-1719. Horace. Ars poetica. 22 p. ; (8vo) London, printed: Philadelphia, reprinted, and sold by B. Franklin, in Market Street., [Philadelphia] : M,DCC,XXXIX. [1739] In verse. Attributed by Miller to Robert Dodsley, although the Dictionary of national biography notes that "the authorship is doubtful." Attributed by Evans to George Smalridge.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Preaching. Poems -- 1739. 2005-11 Assigned for keying and markup 2005-12 Keyed and coded from Readex/Newsbank page images 2006-05 Sampled and proofread 2006-08 Re-keyed and coded from Readex/Newsbank page images 2007-05 Sampled and proofread 2007-05 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

THE ART OF PREACHING, IN IMITATION OF HORACE's ART of POETRY.

LONDON, Printed: PHILADELPHIA, Re-printed, and sold by B. FRANKLIN, in Market Street. M,DCC,XXXIX.

THE ART OF PREACHING, &c. Humano capiti cervicem pictor equinam Jungere si velit, & varias inducere plumas Undique collatis membris, ut turpiter atrum Desinat in piscem mulier form •• a superne; Spectatum admissi risum t neatis amici? Credite, Pisones, isti tabulae fore librum Persimil m— SHOULD some strange Poet, in his Piece affect Pope's nervous Stile, with Ward's low Puns bedeck'd; Prink Milton's true Sublime, with Swift's true Wit; And Blackmore's Gravity with Gay's Conceit; Would you not laugh? Trust me that Priest's as bad, Who in a Stile now grave, now raving mad, Gives the wild Whims of dreaming Schoolmen vent, Whilst drowsy Congregations nod Assent. —Pictoribus atque Poetis Quidlibet audendi semper fuit aequa potestas— Sed non ut placidis coeant immitia— The Priests, 'tis true, have always been allow'd To teach Religion, and 'tis fit they shou'd; But in that sacred Name, when they dispense Flat Contradictions to all common Sense; Tho' Fools and Bigots wonder and believe, The Wise 'tis not so easy to deceive. Inceptis gravibus plerumque et magna professis— Some take a Text sublime and fraught with Sense, But quickly fall into Impertinence. On Trifles eloquent, with great delight They flourish out on some strange mystick Rite; Clear up the Darkness of some useless Text, Or make some crabbed Passage more perplext; But to subdue the Passions, or direct, And all Life's moral Duties they neglect. Maxima pars vatum— Decipimur specie recti— Most Preachers err (except the wiser few) Thinking establish'd Doctrines, therefore true: Qui variare cupit rem prodigaliter unam Delphinum sylvis appingit, fluctibus aprum. Others too fond of Novelty and Schemes, Amuse the World with airy idle Dreams: In vitium ducit culpae fuga, si caret arte. Thus too much Faith, or too presuming Wit Are Rocks, where Bigots, or Free-Thinkers split Emilium circa ludum faber imus & ungues Exprimet, & molles imitabitur aere capillos; Infelix operis summa, quia ponere totum Nesciet— The very meanest Dabler at Whitehall Can rail at Papists, or poor Quakers maul; But when of some great Truth he aims to preach, Alas, he finds it far beyond his reach. Sumite materiam vestris, qui scribitis, aequam Viribus— Young Deacons try your Strength, and strive to find A Subject suited to your Turn of Mind; Method and Words are easily your own, Or should they fail you—steal from Tillotson. ••• dinis haec virtus erit & venus, aut ego fallor, Ut jam nunc dicat, jam nunc debentia dici Pleraque differat; ut presens in tempus omittat— Much of its Beauty, Usefulness, and Force, Depends on rightly timing a Discourse. Before the L—ds or C—m—ns far from nice, Say boldly—Bribery's a dirty Vice— But quickly check yourself—and with a sneer— Of which this Honourable House is clear. In verbis etiam tenuis cautusque serendis— Great is the Work, and worthy of the Gown, To bring forth hidden Truths, and make them known. Yet in all new Opinions, have a care, Truth is too strong for some weak minds to bear. Et nova fictaque nuper habebunt verba fidem, si Graeco fonte cadunt, parce detorta. And are new Doctrines taught, or old reviv'd, Let them from Scripture plainly be deriv'd. —Quid autem Caecilio, Plautoque, dabit Romanus, ademptum Virgilio, Varioque? Barclay or Baxter, wherefore do we blame For Innovations, yet approve the same In Wickliffe and in Calvin? Why are These Call'd wise Reformers? Those mad Sectaries? —Licuit, semperque licebit, Signatum praesente nota producere nomen. 'Tis most unjust. Men always had a right, And ever will, to think, to speak, to write Their various Minds; yet sacred ought to be The publick Peace as private Liberty. Ut silvae foliis pronos mutantur in annos— Opinions are like Leaves, which every Year Now flourish green, now fall and disappear. Once the Pope's Bulls could terrify his Foes, And kneeling Princes kiss'd his sacred Toes; Now he may damn, or curse, or what he will, There's not a Prince in Christendom will kneel. Reason now reigns, and by her Aid we hope Truth may revive and sickening Error droop: She the sole Judge, the Rule, the gracious Light Kind Heaven has lent to guide our Minds aright. Res gestae regumque, ducumque, & tristia bell Quo scribi possent numero, monstravit Homerus. States to embroil and Faction to display, In wild Harangues, Sacheveril show'd the Way. Versibus impariter junctis quaerimonia primum, Post etiam inclusa est voti sententia compos. Quis tamen exiguos elegos emiserit auctor, Grammatici certant, & adhuc sub judice lis est. The Fun'ral Sermon, when it first began, Was us'd to weep the Loss of some good Man: Now any Wretch, for one small Piece of Gold, Shall have fine Praises from the Pulpit sold: But whence this Custom rose, who can decide? From Priestly Av'rice? or from human Pride? Musa dedit fidibus Divos puerosque Deorum— Archilocum proprio rabies armavet iambo.— Truth, moral Virtue, Piety, and Peace Are noble Subjects, and the Pulpit's Grace: But Zeal for Trifles arm'd imperious Laud, His Power and Cruelty the Nation aw'd. Cur ego, si nequeo ignoroque, Poeta salutor? Cur nescire—quam discere malo? Why was he honour'd with the Name of Priest, And Greatest made, unworthy to be Least, Whose Zeal was Fury, whose Devotion Pride, Power his great God, and Interest his sole Guide? Versibus exponi tragicis res comica non vult.— Interdum tamen & vocem Comaedia tollit; Et Tragicus plerumque dolet sermone pedestri. To touch the Passions let your Stile be plain; The Praise of Virtue asks a higher Strain: Yet sometimes the Pathetick may receive The utmost Force that Eloquence can give; As sometimes, in Elogiums, 'tis the Art, With plain Simplicity to win the Heart. Non satis est pulchra esse Poemata— —male si mandata loqueris Aut dormitabo, aut ridebo. 'Tis not enough that what you say is true, To make us feel it, you must feel it too. Show your self warm'd, and that will Warmth impart To every Hearer's sympathizing Heart. When honest Foster Virtue does enforce, All give Attention to the warm Discourse; But who a cold, dull, lifeless Drawling keeps, One half his Audience laughs, the other sleeps. —Tristia maestum Vultum verba decent: Iratum, plena mirarum; Ludentem, lascivia; severum, serio dictu. Format enim natura prius nos intus ad omnem Fortunarum habitum:— In censuring Vice be earnest and severe, In stating dubious Points concise and clear; Anger requires stern Looks and threatning Stile, But paint the Charms of Virtue with a Smile. These different Changes common Sense will teach, And we expect them from you, if you preach; For should you Manner differ from your Theme, Or on quite different Subjects be the same, Despis'd and laugh'd at, you must travel down, And hide such Talents in some Country Town. Intererit multum, Davusne loquatur an Eros— It much concerns a Preacher first to learn The Geuius of his Audience, and their Turn. Amongst the Citizens be grave and slow; Before the Nobles let fine Periods flow; The Temple Church ask Sherlock's Sense and Skill; Beyond the Tow'r—no matter—what you will. Famam sequere— In Facts or Notions fetch'd from sacred Writ Be orthodox, nor cavil to show Wit: Si quid inexpertum scenae committis, & audes Personam formare novam;— —tuque Rectius Iliacum carmen deducis in actus— Or if your daring Genius is so bold To teach new Doctrines, or to censure old, With Care proceed; you tread a dangerous Path Error establish'd, grows establish'd Faith. 'Tis easier much, and much the safer Rule, To teach in Pulpit what you learnt at School; With Zeal defend whate'er the Church believes, If you expect to thrive, or wear Lawn Sleeves. Nec sic incipies, ut scriptor Cyclicus olim— Some loudly bluster, and consign to Hell All who dare doubt one Word or Syllable Of what they call the Faith; and which extends To Whims and Trifles without Use or Ends: Quanto rectius hic— Sure 'tis much nobler, and more like divine, T'enlarge the Path to Heaven, than to confine. Insist alone on useful Points, or plain; And know, God cannot hate a virtuous Man. Tu quid ego, & populus mecum desideret, audi; Si plausoris eges aulaea mane tis, & usque Sessuri, donec cantor, vos plaudite, dicat, AEtatis cujusque notandi sunt tibi mores— If you expect or hope that we should stay Your whole Discourse, nor strive to slink away; Some venial Faults there are you must avoid To every Age and Circumstance ally'd. Reddere qui voces jam scit puer— A pert young Student just from College brought, With many little Pedantries is fraught: Reasons with Syllogism, persuades with Wit, Quotes Scraps of Greek instead of sacred Writ; Or deep immers'd in politick Debate, Reforms the Church, and guides the tottering State. Conversis studiis, aetas animusque virilis Quaerit opes, & amicitias:— Those Trifles with maturer Age forgot, Now some good Benefice employs his Thought; He seeks a Patron, and will soon incline To all his Notions civil or divine; Studies his Principles both Night and Day, And as that Script ••• guides, must preach and pray. Multa senem circumveniunt— Av'rice and Age creep on: his rev'rend Mind Begins to grow Right-reverendly inclin'd; Power and Preferment still so sweetly call, The Voice of Heaven is never heard at all: Set but a tempting Bishoprick in view, He's strictly Orthodox and Loyal too; With equal Zeal defends the Church and State, And Infidels and Rebels share his Hate. Aut agitur res in scenis, aut acta refertur: Segnius irritant animos demissa per aurem, Quam quae sunt oculis subjecta fidelibus, & quae Ipse sibi tradit Spectator.— —in avem Progn vertatur, Cadmus in anguem, Quodcunque ostendis mihi sic, incredulus odi. Some things are plain, we can't misunderstand; Some still obscure, tho' thousands have explain'd: Those influence more which Reason can conceive, Than such as we thro' Faith alone believe: In Those we judge, in These you may deceive: But what too deep in Mystery is hrown, The wisest Preachers chuse to let alone, How Adam's Fault affects all human Kind; How Three is One, and One is Three combin'd; How certain Prescience checks not future Will; And why almighty Goodness suffers Ill; Such Points as these lie far too deep for Man, Were never well explain'd nor ever can. Neve minor, eu sit quinto productior ctu Fabula.— If Pastors more than thrice five Minutes preach, Their sleepy Flocks begin to yawn, and stretch. Nec deus intersit, nisi dignus vindice nodus Inciderit:— Never presume the Name of God to bring As sacred Sanction to a trifling Thing. Actoris pa ••• s chorus, officiumque virili Defendat.— Before, or after Sermon, Hymns of Praise Exalt the Soul, and true Devotion raise, In Songs of Wonder celebrate His Name, Who spread the Skies, and built the starry Frame; Or thence descending view this Globe below, And praise the Source of every Bliss we know. Tibi non, ut nunc orichalco vincta, tubaeque Aemula; sed tenuis, simplexque— Postquam c ••• it agros extendere Victor, & urbem Latior ampl ••• i murus vinoque diurno Placari Geni •• festis impune diebus; Accessit numerisque modisque licentia major, Indoctus quid enim saperet liberque laborum, Rusticus, urbano confusus turpis honesto? In ancient Times, when Heaven was to be prais'd, Our humble Ancestors their Voices rais'd, And Hymns of Thanks from grateful Bosoms flow'd, For Ills prevented, or for Good bestow'd: But as the Church increas'd in Power and Pride, The Pomp of Sound the Want of Sense supply'd; Majestick Organs then were taught to blow, And plain Religion grew a Raree-show: Strange ceremonious Whims, a numerous Race, Were introduc'd, in Truth's and Virtue's Place, Mysterious Turnpikes block up Heaven's High-way, And for a Ticket, we our Reason pay. Mox etiam agrestis Satyros nudavit, & asper Incolumi gravitate jocum tentavit:— These Superstitions quickly introduce Contempt, Neglect, wild Satire, and Abuse; Religion and its Priests by every Fool Were thought a Jest and turn'd to Ridicule; Some few indeed found where the Medium lay, And kept the Vide Martin in the Tale of a Tub. Coat, but tore the Fringe away. Scribendi recte sapere est & principium & ons. Qui didicit Patriae quid debeat, & quid Amicis; Of Preaching well if you expect the Fame, Let Truth and Virtue be your first great Aim. Your sacred Function often call to mind, And think how great the Trust, to teach Mankind! 'Tis yours in useful Sermons to explain, Both what we owe to God, and what to Man; 'Tis yours the Charms of Liberty to paint, His Country's Love in every Breast to plant; Yours every social Virtue to improve, Justice, Forbearance, Charity, and Love; Yours too the private Virtues to augment, Of Prudence, Temperance, Modesty, Content. When such the Man how amiable the Priest! Of all Mankind the worthiest, and the best. Centuriae seniorem agitant expertia frugis; Celsi praetereunt austera poemata Rhamnes, Omne tulit punctum qui miscuit utile dulci, Lectorem delectando, pariterque monendo.— Ticklish the Point, I grant, and hard to find, To please the various Tempers of Mankind. Some love you should the crabbed Points explain, When Texts with Texts a dreadful War maintain: Some love a new, and some the beaten Path; Morals please some, and others Points of Faith; But he's the Man, he's the admir'd Divine, In whose Discourses Truth and Virtue join: These are the Sermons which will ever live, By these our Two noted Booksellers in London. Tonsons and our Two noted Booksellers in London. Knaptons thrive; How such are read, and prais'd, and how they sell, Let Barrow's, Clarke's and Butler's Sermons tell. Aut prodesse volunt, aut delectare poeta— Preachers should make us either good or wise, Him that does neither, who but must despise? If all your Rules are useful, short, and plain, We soon shall learn them, and shall long retain: But if on Trifles you harangue, away We turn our Heads, and laugh at all you say. Sunt delicta tamen quibus ignovisse velimus— But Priests are Men, and Men are prone to err, On common Failings none should be severe; All are not Masters of the same good Sense, Nor blest with equal Powers of Eloquence. 'Tis true, and Errors with an honest Mind. Will meet with easy Pardon from Mankind; But who persists in Wrong with haughty Pride, Him all must censure, many will deride. Non quivis videt immodulata poëmata judex— Yet few are Judges of a fine Discourse, Can see its Beauties, or can feel its Force; With like Indulgence some attentive sit, To sober Reasoning, and to shallow Wit. What then? Because your Audience most are Fools, Will you neglect all Method, and all Rules? Or since the Pulpit is a sacred Place, Where none dare contradict you to your Face, Will you presume to tell a thousand Lies? If so, we may forgive, but must despise. Sic mihi, qui multum cessat, sit Choerilus ille, Quem bis terque bonum, cum risu miror: & idem Indignor, quandoque bonus dormitat Homerus. Verum opere in longo fas est obrepere somnum. In jingling Bev'ridge if I chance to see One Word of Sense, I prize the Rarity: But if in Hooker, Sprat or Tillotson, A Thought unworthy of themselves is shown, I grieve to see it, but 'tis no Surprize, The greatest Men are not at all Times wise. Ut pictura, poesis, erit: quae, si propius stes, Te capiet magis; & quaedam, si longius abstes. Sermons, like Plays, some please us at the Ear, But never will a serious Reading bear: Some in the Closet edify enough, That from the Pulpit seem'd but sorry Stuff. 'Tis thus: There are who by ill Preaching spoil Young's pointed Sense, or Atterbury's Stile; Whilst others by the Force of Eloquence, Make that seem fine, which scarce is common Sense. Ludere qui nescit, campestribus abstinet armis:— Qui nescit versus tamen audet fingere Quidni? In every Science, they that hope to rise, Set great Examples still before their Eyes, Young Lawyers copy Murray where they can; Physicians Mead, and Surgeons Cheselden: But all will preach, without the least Pretence To Virtue, Learning, Art, or Eloquence. Why not? you cry; they plainly see, no doubt, A Priest may grow Right Reverend without. —Fuit haec sapientia quondam, Publica privatis secernere, sacra profanis; Concubitu prohibere vago; dare jura maritis; Oppida moliri; leges incidere ligno.— —Sic honor & nomen divinis vatibus atque Carminibus venit.— —Post hos— —Animos in tristia bella Versibus exacuit. Preachers and Preaching were at first design'd, For common Benefit to all Mankind. Publick and private Virtues they explain'd, To Goodness courted, and from Vice restrain'd: Love, Peace and Union breath'd in each Discourse, And their Examples gave their Precepts Force. From these good Men, the Priests and all their Line, Were honour'd with the Title of Divine. But soon their proud Successors left this Path, Forsook plain Morals for dark Points of Faith; 'Till Creeds on Creeds the warring World inflam'd, And all Mankind, by different Priests, were damn'd. Natura fieret laudabile carmen, an arte, Quaesitum est. Some ask which is th' Essential of a Priest, Virtue or Learning? What they ask's a Jest: We daily see dull Loads of reverend Fat, Without Pretence to either this or that But who like Hough or Hoadly hopes to shine, Must with great Learning real Virtue join. Qui studet optatam cursu contingere metam, Multa tulit fecitque puer; sudavit & alsit— He who by preaching hopes to raise a Name, To no small Excellence directs his Aim. On every noted Preacher he must wait, The Voice, the Look, the Action imitate: And when compleat in Stile and Eloquence, Must then crown all with Learning and good Sense. But some with lazy Pride disgrace the Gown, And never preach one Sermon of their own; 'Tis easier to transcribe than to compose, So all the Week, they eat, and drink, and doze. Ut praeco, ad merces turbam qui cogit emendas— As Quacks with lying Puffs the Papers fill, Or hand their own Praise in a pocky Bill, Where empty Boasts of much superior Sense, Draw from the cheated Crowd their idle Pence, So the great H—ley hires for half a Crown, A quack Advertisement to tell the Town Of some strange Point to be disputed on: Where all who love the Science of Debate, May hear themselves or other Coxcombs prate. Reges dicuntur multis urgere culullis, Et torquere mero, qu m perspexisse laborent, An sit amicitiae dignus.— When Dukes or noble Lords a Chaplain hire, They first of his Capacities enquire, If stoutly qualify'd to drink and smoke, If not too nice to bear an impious Joke, If tame enough to be the common Jest, This is a Chaplain to his Lordship's Taste. Vir bonus et prudens versus reprehendet inertes— —ambitiosa recidet Ornamenta; parum claris lucem dare coget:— If Bards to Pope indifferent Verses show, He is too honest not to tell them so. This is obscure, he cries, and this too rough, These trifling, or superfluous, strike them off. How useful every Word from such a Friend! But Parsons are too proud their Works to mend, And every Fault with Arrogance defend: Think them too sacred to be criticiz'd, And rather chuse to let them be despis'd. Ut, mala quem scabies, aut morbus regius urget, Aut fanaticus error, & iracunda Diana, Vesanum tet gisse timent, fugiuntque Poetam, Qui sapiunt:— Quem vero arripuit, tenet occiditque legendo, Non missura cutem, nisi plena cruoris, hirudo. He that is wise will not presume to laugh At Priests, or Church Affairs, it is not safe. Think there exists, and let it check your Sport, That dreadful Monster call'd a Spiritual Court, Into whose cruel Jaws if once you fall, In vain, alas! in vain for Aid you call: Clerks, Proctors, Priests, voracious round you ply, Like Leeches sticking, till they've suck'd you dry. FINIS.