Per varios casus, per tot discrimina rerum,
Silvestrem tenui_.
Now, come off the gloves! and the hands being well chafed [_rubbed
together_]; he shrinks up his shoulders, and stretches forth himself as
if he were going to cleave a bullock's head, or rive the body of an oak!
But we must observe, that there is a great difference of Texts. For all
Texts come not asunder alike! For sometimes the words naturally _fall_
asunder! sometimes they _drop_ asunder! sometimes they _melt_! sometimes
they _untwist_! and there be some words so willing to be parted that they
_divide themselves_! to the great ease and rejoicing of the Minister.
But if they will not easily come to pieces, then he falls to hacking and
hewing! as if he would make all fly into shivers! The truth of it is, I
have known, now and then, some knotty Texts, that have been divided seven
or eight times over! before they could make them _split_ handsomely,
according to their mind.
But then comes the Joy of Joys! when the Parts jingle! or begin with the
same Letter! and especially if in Latin.
O how it tickled the Divider! when he got his Text into those two
excellent branches, _Accusatio vera: Comminatio severa_: "A Charge full
of Verity: A Discharge of Severity." And, I will warrant you! that did
not please a little, viz., "there are in the words, _duplex miraculum;
Miraculum in modo_ and _Miraculum in nodo_."
But the luckiest I have met withal, both for Wit and Keeping of the
Letter, is upon these words of _St. Matthew_ xii. 43, 44, 45: "When the
unclean spirit is gone out of a man, he walketh through dry places,
seeking rest and finding none. Then he saith I will return," &c.
In which words, all these strange things were found out. First, there was
a _Captain_ and a _Castle_. (Do you see. Sir, the same letter!) Then,
there was an _ingress_, an _egress_; and a _regress_ or _reingress_.
Then, there was _unroosting_ and _unresting_. Then, there were _number_
and _name, manner_ and _measure, trouble_ and _trial, resolution_ and
_revolution, assaults_ and _assassination, voidness_ and _vacuity_. This
was done at the same time, by the same man! But, to confess the truth of
it! it was a good long Text; and so, he had the greater advantage.
But for a short Text, that, certainly, was the greatest _break_ that ever
was! which was occasioned from those words of _St. Luke_ xxiii. 28, "Weep
not for me, weep for yourselves!" or as some read it, "but weep for
yourselves!"
It is a plain case, Sir! Here are but eight words; and the business was
cunningly ordered, that there sprang out eight Parts. "Here are," says
the Doctor, "eight Words, and eight Parts!
"1. Weep not!
2. But weep!
3. Weep not, but weep!
4. Weep for me!
5. For yourselves!
6. For me, for yourselves!
7. Weep not for me!
8. But weep for yourselves!
"That is to say, North, North-and-by-East, North-North-East, North-East
and by North, North-East, North-East and by East, East-North-East, East
and by North, East."
Now, it seems not very easy to determine, who has obliged the world most;
he that found out the Compass, or he that divided the fore-mentioned Text?
But I suppose the cracks [_claps_] will go generally upon the Doctor's
side! by reason what he did, was done by undoubted Art and absolute
industry: but as for the other, the common report is that it was found
out by mere foolish fortune. Well, let it go how it will! questionless,
they will be both famous in their way, and honourably mentioned to
posterity.
Neither ought he to be altogether slighted, who taking that of _Genesis_
xlviii. 2 for his text; viz., "And one told JACOB, and said, 'Behold, thy
son JOSEPH cometh unto thee!'" presently perceived, and made it out to his
people, that his Text was "a spiritual Dial."
"For," says he, "here be in my Text, twelve words, which do
plainly represent the twelve hours. _And one told JACOB, and
said, 'Thy son JOSEPH cometh unto thee!'_ And here is, besides,
_Behold_, which is the Hand of the Dial, that turns and points at
every word of the Text. _And one told JACOB, and said, 'Behold,
thy son JOSEPH cometh unto thee!'_ For it is not said, _Behold
JACOB!_ or _Behold JOSEPH!_ but it is, _And one told JACOB, and
said, Behold, thy son JOSEPH cometh unto thee_. That it is say,
Behold _And_, Behold _one_, Behold _told_, Behold _JACOB_. Again
Behold _and_, Behold _said_, and also Behold _Behold_, &c. Which
is the reason that this word _Behold_ is placed in the middle of
the other twelve words, indifferently pointing to each word.
"Now, as it needs must be One of the Clock before it can be Two
or Three; so I shall handle this word _And_, the first word of
the Text, before I meddle with the following.
"And _one told JACOB_. The word _And_ is but a particle, and a
small one: but small things are not to be despised. _St. Matthew_
xviii. 10, _Take heed that you despise not one of these little
ones_. For this _And_ is as the tacks and loops amongst the
curtains of the Tabernacle. The tacks put into the loops did
couple the curtains of the Tent and sew the Tent together: so
this particle _And_ being put into the loops of the words
immediately before the Text, does couple the Text to the
foregoing verse, and sews them close together."
I shall not trouble you, Sir, with the rest: being much after this witty
rate, and to as much purpose.
But we will go on, if you please, Sir! to [3] the cunning _Observations,
Doctrines, and Inferences_ that are commonly made and raised from places
of Scripture.
One takes that for his Text, _Psalm_ lxviii. 3, _But let the righteous be
glad_. From whence, he raises this doctrine, that "there is a Spirit of
Singularity in the Saints of GOD: but let the righteous--" a doctrine, I
will warrant him! of his own raising; it being not very easy for anybody
to prevent him!
Another, he takes that of _Isaiah_ xli. 14, 15, _Fear not, thou worm
JACOB_! &c.... _thou shalt thresh the mountains._ Whence he observes that
"the worm JACOB was a threshing worm!"
Another, that of _Genesis_ xliv. 1. _And he commanded the Steward of the
house, saying, Fill the men's sacks with food, as much as they can
carry_: and makes this note from the words.
That "great sacks and many sacks will hold more than few sacks
and little ones. For look," says he, "how they came prepared with
sacks and beasts, so they were sent back with corn! The greater,
and the more sacks they had prepared, the more corn they carry
away! if they had prepared but small sacks, and a few; they had
carried away the less!"
Verily, and indeed extraordinarily true!
Another, he falls upon that of _Isaiah_ lviii. 5, _Is it such a fast that
I have chosen? A day for a man to afflict his soul? Is it to bow down his
head like a bulrush?_ The Observation is that "Repentance for an hour, or
a day, is not worth a bulrush!" And, there, I think, he hit the business!
But of these, Sir, I can shew you a whole book full, in a treatise called
_Flames and Discoveries_, consisting of very notable and extraordinary
things which the inquisitive Author had privately observed and
discovered, upon reading the Evangelists; as for example:
Upon reading that of _St. John_, chapter ii. verse 15, _And when
he had made a scourge of small cords, he drove them all out of
the Temple_; this prying Divine makes these discoveries, "I
discover," says he, "in the first place, that in the Church or
Temple, a scourge may be made, _And when he had made a scourge_.
Secondly, that it may be made use of, _he drove them all out of
the Temple_." And it was a great chance that he had not
discovered a third thing; and that is, that the scourge was made,
before it was made use of.
Upon _Matthew_ iv. 25, _And there followed him great multitudes
of people from Galilee_, "I discover," says he, "when JESUS
prevails with us, we shall soon leave our Galilees! I discover
also," says he, "a great miracle, viz.: that the way after JESUS
being straight, that such a multitude should follow him."
_Matthew_ v. 1. _And seeing the multitude, he went up into a
mountain_. Upon this, he discovers several very remarkable things.
First, he discovers that "CHRIST went _from the multitude_."
Secondly, that "it is safe to take warning at our eyes, for _seeing
the multitude, he went up_." Thirdly, "it is not fit to be always
upon the plains and flats with the multitude: but, _if we be risen
with CHRIST, to seek those things that are above_."
He discovers also very strange things, from the latter part of
the fore-mentioned verse. _And when he was set, his disciples
came unto him_. 1. CHRIST is not always in motion, _And when he
was set_. 2. He walks not on the mountain, but sits, _And when he
was set_. From whence also, in the third place, he advises
people, that "when they are teaching they should not move too
much, for that is to be _carried to and fro with every wind of
doctrine_." Now, certainly, never was this place of Scripture
more seasonably brought in.
Now, Sir, if you be for a very short and witty discovery, let it
be upon that of _St. Matthew_ vi. 27. _Which of you, by taking
thought, can add one cubit unto his stature?_ The discovery is
this, that "whilst the disciples were taking thought for a cubit;
CHRIST takes them down a cubit lower!"
Notable also are two discoveries made upon _St. Matthew_ viii. 1.
1. That "CHRIST went down, as well as went up. _When he came down
from the mountain_." 2. That "the multitude did not go 'hail
fellow well met!' with him, nor before him; _for great multitudes
followed him_."
I love, with all my heart, when people can prove what they say. For there
be many that will talk of their Discoveries and spiritual Observations;
and when all comes to all, they are nothing but pitiful guesses and
slender conjectures.
In like manner, that was no contemptible discovery that was made
upon _St. Matthew_ viii. 19. _And a certain Scribe came and, said,
"Master, I will follow thee wheresoever thou goest."_ "A _thou_
shall be followed more than a _that_. _I will follow_ thee
_wheresoever thou goest_."
And, in my opinion, that was not altogether amiss, upon _St.
Matthew_ xi. 2. _Now when JOHN had heard in prison the works of
CHRIST, he sent two of his disciples_. The discovery is this. That
"it is not good sending single to CHRIST, _he sent two of his
disciples_."
Some also, possibly may not dislike that upon _St. Luke_ xii, 35.
_Let your loins be girded_. "I discover," says he, "there must be
a holy girding and trussing up for heaven."
But I shall end all, with that very politic one that he makes upon
_St. Matthew_ xii. 47. _Then said one unto him "Behold thy mother
and thy brethren stand without, desiring to speak with thee." But
he answered and said, "Who is my mother? and who are my
brethren?"_ "I discover now," says he, "that JESUS is upon
business."
Doubtless, this was one of the greatest Discoverers of Hidden Mysteries,
and one of the most Pryers into Spiritual Secrets that ever the world was
owner of. It was very well that he happened upon the godly calling, and no
secular employment: or else, in good truth! down had they all gone! Turk!
Pope! and Emperor! for he would have discovered them, one way or another,
every man!
Not much unlike to these wonderful Discoverers, are they who, choosing to
preach on some Point in Divinity, shall purposely avoid all such plain
Texts as might give them very just occasion to discourse upon their
intended subject, and shall pitch upon some other places of Scripture,
which no creature in the world but themselves, did ever imagine that
which they offer to be therein designed. My meaning, Sir, is this.
Suppose you have a mind to make a sermon concerning Episcopacy, as in the
late times [_the Commonwealth_] there were several occasions for it, you
must, by no means, take any place of Scripture that proves or favours
that kind of Ecclesiastical Government! for then the plot will be
discovered; and the people will say to themselves, "We know where to find
you! You intend to preach about Episcopacy!" But you must take _Acts_,
chapter xvi. verse 30, _Sirs, what must I do to be saved?_ An absolute
place for Episcopacy! that all former Divines had idly overlooked! For
_Sirs_ being in the Greek [Greek: Kurioi], which is to say, in true and
strict translation, _Lords_, what is more plain than, that of old,
Episcopacy was not only the acknowledged Government; but that Bishops
were formerly Peers of the Realm, and so ought to sit in the House of
Lords!
Or, suppose that you have a mind to commend to your people, Kingly
Government: you must not take any place that is plainly to the purpose!
but' that of the Evangelist, _Seek first the Kingdom of GOD_! From which
words, the doctrine will plainly be, that Monarchy or Kingly Government
is most according to the mind of GOD. For it is not said, "seek the
_Parliament_ of GOD!" "the _Army_ of GOD!" or "the _Committee of Safety_
of GOD!" but it is "seek the _Kingdom_ of GOD!" And who could expect
less? Immediately after this [_i.e., this argument_], the King came in,
and the Bishops were restored [1660 A.D.].
Again, Sir (because I would willingly be understood), suppose you design
to preach about Election and Reprobation. As for the eighth chapter to
the _Romans_, that is too well known! but there is a little private place
in the _Psalms_ that will do the business as well! Psalm xc. 19, _In the
multitude of my thoughts within me, thy comforts delight my soul_.
The doctrine, which naturally flows from the words, will be that amongst
_the multitude of thoughts_, there is a great thought of Election and
Reprobation; and then, away with the Point! according as the preacher is
inclined.
Or suppose, lastly, that you were not fully satisfied that Pluralities
were lawful or convenient. May I be so bold, Sir? I pray, what Text would
you choose to preach up against non-residents? Certainly, nothing ever was
better picked than that of _St. Matthew_ i. 2. _ABRAHAM begat ISAAC_. A
clear place against non-residents! for "had ABRAHAM not resided, but had
discontinued from SARAH his wife, he could never have begotten ISAAC!"
But it is high time, Sir, to make an end of their preaching, lest you be
as much tired with the repetition of it, as the people were little
benefited when they heard it.
I shall only mind you, Sir, of one thing more; and that is [4] the
ridiculous, senseless, and unintended use which many of them make of
_Concordances_.
I shall give you but one instance of it, although I could furnish you
with a hundred printed ones.
The Text, Sir, is this, _Galatians_ vi. 15, _For in CHRIST JESUS neither
Circumcision nor Uncircumcision avail anything; but a new creature_. Now,
all the world knows the meaning of this to be, that, let a man be of what
nation he will, Jew or Gentile, if he amends his life, and walks
according to the Gospel, he shall be accepted with GOD.
But this is not the way that pleases them! They must bring into the
sermon, to no purpose at all! a vast heap of places of Scripture, which
the _Concordance_ will furnish them with, where the word _new_ is
mentioned.
And the Observation must be that "GOD is for _new_ things. GOD is
for _a_ new _creature. St. John_ xix, 41, _Now in the place when
he was crucified, there was a garden; and in the garden a new
sepulchre, wherein was never man yet laid. There they laid JESUS_.
And again _St. Mark_ xvi. 17. CHRIST tells his disciples that they
that are true believers, shall cast out devils, and speak _with_
new _tongues_. And likewise, the prophet teaches us, _Isaiah_
xlii. 10, _Sing unto the LORD a new song, and his praise to the
end of the earth_.
"Whence it is plain that CHRIST is not for _old_ things. He is not
for an _old sepulchre_. He is not for _old tongues_. He is not for
an _old song_. He is not for an _old creature_. CHRIST is for a
_new creature! Circumcision and Uncircumcision availeth nothing,
but a new creature_. And what do we read concerning SAMSON?
_Judges_ xv, 15. Is it not that he slew a thousand of the
Philistines with one _new_ jawbone? An _old_ one might have killed
its tens, its twenties, its hundreds! but it must be a _new_
jawbone that is able to kill a thousand! GOD is for the _new
creature_!
"But may not some say, 'Is GOD altogether for new things?' How
comes it about then, that the prophet says, _Isaiah_ i. 13, 14,
_Bring no more vain oblations! &c. Your new Moons, and your
appointed Feasts, my soul hateth!_ And again, what means that,
_Deuteronomy_ xxxii. 17, 19, _They sacrificed unto devils, and to
new gods, whom they knew not, to new gods that came newly up....
And when the LORD saw it, He abhorred them!_ To which I answer,
that GOD indeed is not for _new moons_, nor for _new gods_; but,
excepting _moons_ and _gods_, He is for the _new creature_."
It is possible, Sir, that somebody besides yourself, may be so vain as to
read this _Letter_: and they may perhaps tell you, that there be no such
silly and useless people as I have described. And if there be, there be
not above two or three in a country [_county_]. Or should there be, it is
no such complaining matter: seeing that the same happens in other
professions, in Law and Physic: in both [of] which, there be many a
contemptible creature.
Such therefore as these, may be pleased to know that, if there had been
need, I could have told them, either the book (and very page almost) of
all that has been spoken about Preaching, or else the When and Where, and
the Person that preached it.
As to the second, viz.: that the Clergy are all mightily furnished with
Learning and Prudence; except ten, twenty, or so; I shall not say
anything myself, because a very great Scholar of our nation shall speak
for me: who tells us that "such Preaching as is usual, is a hindrance of
Salvation rather than the means to it." And what he intends by "usual," I
shall not here go about to explain.
And as to the last, I shall also, in short, answer, That if the
Advancement of true Religion and the eternal Salvation of a Man were no
more considerable than the health of his body and the security of his
estate; we need not be more solicitous about the Learning and Prudence of
the Clergy, than of the Lawyers and Physicians. But we believing it to be
otherwise, surely, we ought to be more concerned for the reputation and
success of the one than of the other.
I come now, Sir, to the Second Part that was designed, viz.: _the Poverty
of some of the Clergy_. By whose mean condition, their Sacred Profession
is much disparaged, and their Doctrine undervalued. What large
provisions, of old, GOD was pleased to make for the Priesthood, and upon
what reasons, is easily seen to any one that but looks into the _Bible_.
The Levites, it is true, were left out, in the Division of the
Inheritance; not to their loss, but to their great temporal advantage.
For whereas, had they been common sharers with the rest, a Twelfth part
only would have been their just allowance; GOD was pleased to settle upon
them, a Tenth, and that without any trouble or charge of tillage: which
made their portion much more considerable than the rest.
And as this provision was very bountiful, so the reasons, no question!
were very Divine and substantial: which seem chiefly to be these two.
First, that the Priesthood might be altogether at leisure for the service
of GOD: and that they of that Holy Order might not be distracted with the
cares of the world; and interrupted by every neighbour's horse or cow
that breaks their hedges or shackles [_or hobbled, feeds among_] their
corn. But that living a kind of spiritual life, and being removed a
little from all worldly affairs; they might always be fit to receive holy
inspirations, and always ready to search out the Mind of GOD, and to
advise and direct the people therein.
Not as if this Divine exemption of them from the common troubles and
cares of this life was intended as an opportunity of luxury and laziness:
for certainly, there is a labour besides digging! and there is a true
carefulness without following the plough, and looking after their cattle!
And such was the employment of those holy men of old. Their care and
business was to please GOD, and to charge themselves with the welfare of
all His people: which thing, he that does it with a good and satisfied
conscience, I will assure he has a task upon him much beyond them that
have for their care, their hundreds of oxen and five hundreds of sheep.
Another reason that this large allowance was made to the Priests, was
that they might be enabled to relieve the poor, to entertain strangers,
and thereby to encourage people in the ways of godliness. For they being,
in a peculiar manner, the servants of GOD, GOD was pleased to entrust in
their hands, a portion more than ordinary of the good things of the land,
as the safest Storehouse and Treasury for such as were in need.
That, in all Ages therefore, there should be a continued tolerable
maintenance for the Clergy: the same reasons, as well as many others,
make us think to be very necessary. Unless they will count money and
victuals to be only Types and Shadows! and so, to cease with the
Ceremonial Law.
For where the Minister is pinched as to the tolerable conveniences of
this life, the chief of his care and time must be spent, not in an
impertinent [_trifling_] considering what Text of Scripture will be most
useful for his parish; what instructions most seasonable; and what
authors, best to be consulted: but the chief of his thoughts and his main
business must be, How to live that week? Where he shall have bread for his
family? Whose sow has lately pigged? Whence will come the next rejoicing
goose, or the next cheerful basket of apples? how far to Lammas, or
[Easter] Offerings? When shall we have another christening and cakes? and
Who is likely to marry, or die?
These are very seasonable considerations, and worthy of a man's thoughts.
For a family cannot be maintained by texts and contexts! and a child that
lies crying in the cradle, will not be satisfied without a little milk,
and perhaps sugar; though there be a small German _System_ [_of
Divinity_] in the house!
But suppose he does get into a little hole over the oven, with a lock to
it, called his Study, towards the latter end of the week: for you must
know, Sir, there are very few Texts of Scripture that can be divided, at
soonest, before Friday night; and some there be, that will never be
divided but upon Sunday morning, and that not very early, but either a
little before they go, or in the going, to church. I say, suppose the
Gentleman gets thus into his Study, one may very nearly guess what is his
first thought, when he comes there--viz., that the last kilderkin of drink
is nearly departed! that he has but one poor single groat in the house,
and there is Judgement and Execution ready to come out against it, for
milk and eggs!
Now, Sir, can any man think, that one thus racked and tortured, can be
seriously intent, half an hour, to contrive anything that might be of
real advantage to his people?
Besides, perhaps, that week, he has met with some dismal crosses and most
undoing misfortunes.
There was a scurvy-conditioned mole, that broke into his pasture, and
ploughed up the best part of his glebe. And, a little after that, came a
couple of spiteful ill-favoured crows, and trampled down the little
remaining grass. Another day, having but four chickens, sweep comes the
kite! and carries away the fattest and hopefullest of the brood. Then,
after all this, came the jackdaws and starlings (idle birds that they
are!), and they scattered and carried away from his thin thatched house,
forty or fifty of the best straws. And, to make him completely unhappy,
after all these afflictions, another day, that he had a pair of breeches
on, coming over a perverse stile, he suffered very much, in carelessly
lifting over his leg.
Now, what parish can be so inconsiderate and unreasonable as to look for
anything from one, whose fancy is thus checked, and whose understanding
is thus ruffled and disordered? They may as soon expect comfort and
consolation from him that lies racked with the gout and the stone, as
from a Divine thus broken and shattered in his fortunes!
But we will grant that he meets not with any of these such frightful
disasters; but that he goes into his study with a mind as calm as the
evening. For all that; upon Sunday, we must be content with what GOD
shall please to send us! For as for books, he is, for want of money, so
moderately furnished, that except it be a small Geneva _Bible_ (so small,
as it will not be desired to lie open of itself), together with a certain
_Concordance_ thereunto belonging; as also a Latin book for all kind of
Latin sentences, called _Polyanthaea_; with some _Exposition_ upon the
_Catechism_, a portion of which, is to be got by heart, and to be put off
for his own; and perhaps Mr. [JOSEPH] CARYL _upon_ [JOHN] PINEDA [_these
two authors wrote vast Commentaries on the Book of Job_]; Mr. [JOHN] DOD
upon the _Commandments_, Mr. [SAMUEL] CLARKE's Lives of famous men, both
in Church and State (such as Mr. CARTER of Norwich, that uses to eat such
abundance of pudding): besides, I say, these, there is scarcely anything
to be found, but a budget of old stitched sermons hung up behind the
door, with a few broken girths, two or three yards of whipcord; and,
perhaps, a saw and a hammer, to prevent dilapidations.
Now, what may not a Divine do, though but of ordinary parts and unhappy
education, with such learned helps and assistances as these? No vice,
surely, durst stand before him! no heresy, affront him!
And furthermore, Sir, it is to be considered, that he that is but thus
meanly provided for: it is not his only infelicity that he has neither
time, mind, nor books to improve himself for the inward benefit and
satisfaction of his people; but also that he is not capable of doing that
outward good amongst the needy, which is a great ornament to that holy
Profession, and a considerable advantage towards the having the doctrine
believed and practised in a degenerate world.
And that which augments the misery; whether he be able or not, it is
expected from him, if there comes a _Brief_ to town, for the Minister to
cast in his mite will not satisfy! unless he can create sixpence or a
shilling to put into the box, for a stale [_lure_], to decoy in the rest
of the parish. Nay, he that hath but £20 or £30 [= £60 to £90 _now_] _per
annum_, if he bids not up as high as the best in the parish in all acts of
charity, he is counted carnal and earthly-minded; only because he durst
not coin! and cannot work miracles!
And let there come ever so many beggars, half of these, I will secure
you! shall presently inquire for the Minister's house. "For GOD," say
they, "certainly dwells there, and has laid up for us, sufficient relief!"
I know many of the Laity are usually so extremely tender of the spiritual
welfare of the Clergy, that they are apt to wish them but very small
temporal goods, lest their inward state should be in danger! A thing,
they need not much fear, since that effectual humiliation by HENRY VIII.
"For," say they, "the great tithes, large glebes, good victuals and warm
clothes do but puff up the Priest! making him fat, foggy, and useless!
and fill him with pride, vainglory, and all kind of inward wickedness and
pernicious corruption! We see this plain," say they, "in the Whore of
Babylon [_Roman Catholic Church_]! To what a degree of luxury and
intemperance, besides a great deal of false doctrine, have riches and
honour raised up that strumpet! How does she strut it! and swagger it
over all the world! terrifying Princes, and despising Kings and Emperors!
"The Clergy, if ever we would expect any edification from them, ought to
be dieted and kept low! to be meek and humble, quiet, and stand in need
of a pot of milk from their next neighbour! and always be very loth to
ask for their very right, for fear of making any disturbance in the
parish, or seeming to understand or have any respect for this vile and
outward world!
"Under the Law, indeed, in those old times of Darkaess and Eating, the
Priests had their first and second dishes, their milk and honey, their
Manna and quails, also their outward and inward vestments: but now, under
the Gospel, and in times of Light and Fasting, a much more sparing diet is
fitter, and a single coat (though it be never so ancient and thin) is
fully sufficient!"
"We must look," say they, "if we would be the better for them, for a
hardy and labouring Clergy, that is mortified to [the possession of] a
horse and all such pampering vanities! and that can foot it five or six
miles in the dirt, and preach till starlight, for as many [5 _or_ 6]
shillings! as also a sober and temperate Clergy, that will not eat so
much as the Laity, but that the least pig, the least sheaf, and the least
of everything, may satisfy their Spiritualship! And besides, a
money-renouncing Clergy, that can abstain from seeing a penny, a month
together! unless it be when the Collectors and Visitationers come. These
are all Gospel dispensations! and great instances of patience,
contentedness, and resignation of affections [in respect] to all the
emptinesses and fooleries of this life!"
But cannot a Clergyman choose rather to lie upon feathers than a hurdle;
but he must be idle, soft, and effeminate! May he not desire wholesome
food and fresh drink; unless he be a cheat, a hypocrite, and an impostor!
And must he needs be void of all grace, though he has a shilling in his
purse, after the rates be crossed [off]! and full of pride and vanity
though his house stands not upon crutches; and though his chimney is to
be seen a foot above the thatch!
O, how prettily and temperately may half a score of children be
maintained with _almost_ £20 [= £60 _now_] _per annum_! What a handsome
shift, a poor ingenious and frugal Divine will make, to take it by turns,
and wear a cassock [_a long cloak_] one year, and a pair of breeches
another! What a becoming thing is it for him that serves at the Altar, to
fill the dung cart in dry weather, and to heat the oven and pull [_strip_]
hemp in wet! And what a pleasant thing is it, to see the Man of GOD
fetching up his single melancholy cow from a small rib [_strip_] of land
that is scarcely to be found without a guide! or to be seated upon a soft
and well grinded pouch [_bag_] of meal! or to be planted upon a pannier,
with a pair of geese or turkeys bobbing out their heads from under his
canonical coat! as you cannot but remember the man, Sir, that was thus
accomplished. Or to find him raving about the yards or keeping his
chamber close, because the duck lately miscarried of an egg, or that the
never-failing hen has unhappily forsaken her wonted nest!
And now, shall we think that such employments as these, can, any way,
consist with due reverence, or tolerable respect from a parish?
And he speaks altogether at a venture that says that "this is false, or,
at least it need not be so; notwithstanding the mean condition of some of
the Clergy." For let any one make it out to me, which way is it possible
that a man shall be able to maintain perhaps eight or ten in his family,
with £20 or £30 _per annum_, without a intolerable dependence upon his
parish; and without committing himself to such vileness as will, in all
likelihood, render him contemptible to his people.
Now where the income is so pitifully small (which, I will assure you, is
the portion of hundreds of the Clergy of this nation), which way shall he
manage it for the subsistence of himself and his family?
If he keeps the glebe in his own hand (which he may easily do, almost in
the hollow of it!) what increase can he expect from a couple of apple
trees, a brood of ducklings, a hemp land, and as much pasture as is just
able to summer a cow?
As for his tithes, he either rents them out to a layman; who will be very
unwilling to be his tenant, unless he may be sure to save by the bargain
at least a third part: or else, he compounds for them; and then, as for
his money, he shall have it when all the rest of the world be paid!
But if he thinks fit to take his dues in kind, he then either demands his
true and utmost right; and if so, it is a great hazard if he be not
counted a caterpillar! a muck worm! a very earthly minded man! and too
much sighted into this lower world! which was made, as many of the Laity
think, altogether for themselves: or else, he must tamely commit himself
to that little dose of the creature that shall be pleased to be
proportioned out unto him; choosing rather to starve in peace and
quietness, than to gain his right by noise and disturbance.
The best of all these ways that a Clergyman shall think fit for his
preferment, to be managed (where it is so small), are such as will
undoubtedly make him either to be hated and reviled, or else pitifully
poor and disesteemed.
But has it not gone very hard, in all Ages with the Men of GOD? Was not
our Lord and Master our great and high Priest? and was not his fare low,
and his life full of trouble? And was not the condition of most of his
disciples very mean? Were not they notably pinched and severely treated
after him? And is it not the duty of every Christian to imitate such holy
patterns? but especially of the Clergy, who are to be shining lights and
visible examples; and therefore to be satisfied with a very little
morsel, and to renounce ten times as much of the world as other people?
And is not patience better than the Great Tithes, and contentedness to be
preferred before large fees and customs? Is there any comparison between
the expectation of a cringing bow or a low hat, and mortification to all
such vanities and fopperies; especially with those who, in a peculiar
manner, hope to receive their inheritance, and make their harvest in the
next life?
This was well thought of indeed. But for all that, if you please, Sir, we
will consider a little, some of those remarkable Inconveniences that do,
most undoubtedly, attend upon the Ministers being so meanly provided for.
First of all, the holy Men of GOD or the Ministry in general, hereby, is
disesteemed and rendered of small account. For though they be called Men
of GOD: yet when it is observed that GOD seems to take but little care of
them, in making them tolerable provision for this life, or that men are
suffered to take away that which GOD was pleased to provide for them; the
people are presently apt to think that they belong to GOD no more than
ordinary folks, if so much.
And although it is not to be questioned but that the Laying on of Hands
is a most Divine institution: yet it is not all the Bishops' hands in the
world, laid upon a man, if he be either notoriously ignorant or dismally
poor, that can procure him any hearty and lasting respect. For though we
find that some of the disciples of CHRIST that carried on and established
the great designs of the Gospel, were persons of ordinary employments and
education: yet we see little reason to think that miracles should be
continued, to do that which natural endeavours, assisted by the Spirit of
GOD, are able to perform. And if CHRIST were still upon earth to make
bread for such as are his peculiar Servants and Declarers of his Mind and
Doctrine; the Laity, if they please, should eat up all the corn
themselves, as well the tenth sheaf as the others: but seeing it is
otherwise, and that that miraculous power was not left to the succeeding
Clergy; for them to beg their bread, or depend for their subsistence upon
the good pleasure and humour of their parish, is a thing that renders that
Holy Office, very much slighted and disregarded.
That constitution therefore of our Church was a most prudent design, that
says that all who are ordained shall be ordained to somewhat, not ordained
at random, to preach in general to the whole world, as they travel up and
down the road; but to this or that particular parish. And, no question,
the reason was, to prevent spiritual peddling; and gadding up and down
the country with a bag of trifling and insignificant sermons, inquiring
"Who will buy any doctrine?" So that no more might be received into Holy
Orders than the Church had provision for.
But so very little is this regarded, that if a young Divinity Intender
has but got a sermon of his own, or of his father's; although he knows
not where to get a meal's meat or one penny of money by his preaching:
yet he gets a Qualification from some beneficed man or other, who,
perhaps, is no more able to keep a curate than I am to keep ten footboys!
and so he is made a Preacher. And upon this account, I have known an
ordinary Divine, whose living would but just keep himself and his family
from melancholy and despair, shroud under his protection as many Curates
as the best Nobleman in the land hath Chaplains [_i.e., eight_].
Now, many such as these, go into Orders against the sky falls! foreseeing
no more likelihood of any preferment coming to them, than you or I do of
being Secretaries of State. Now, so often as any such as these, for want
of maintenance, are put to any unworthy and disgraceful shifts; this
reflects disparagement upon all that Order of holy men.
And we must have a great care of comparing our small preferred Clergy
with those but of the like fortune, in the Church of Rome: they having
many arts and devices of gaining respect and reverence to their Office,
which we count neither just nor warrantable. We design no more, than to
be in a likely capacity of doing good, and not discrediting our religion,
nor suffering the Gospel to be disesteemed: but their aim is clearly, not
only by cheats, contrived tales, and feigned miracles, to get money in
abundance; but to be worshipped, and almost deified, is as little as they
will content themselves withal.
For how can it be, but that the people belonging to a Church, wherein the
Supreme Governor is believed never to err (either purely by virtue of his
own single wisdom, or by help of his inspiring Chair, or by the
assistance of his little infallible Cardinals; for it matters not, where
the root of not being mistaken lies): I say, how can it be, but that all
that are believers of such extraordinary knowledge, must needs stand in
most direful awe, not only of the aforesaid Supreme, but of all that
adhere to him, or are in any ghostly authority under him?
And although it so happens that this same extraordinary knowing Person is
pleased to trouble himself with a good large proportion of this vile and
contemptible world; so that should he, now and then, upon some odd and
cloudy day, count himself _mortal_, and be a little mistaken; yet he has
chanced to make such a comfortable provision for himself and his
followers, that he must needs be sufficiently valued and honoured amongst
all. But had he but just enough to keep himself from catching cold and
starving, so long as he is invested with such spiritual sovereignty and
such a peculiar privilege of being infallible; most certainly, without
quarrelling, he takes the rode [?] of all mankind.
And as for the most inferior priests of all, although they pretend not to
such perfection of knowledge: yet there be many extraordinary things which
they are believed to be able to do, which beget in people a most venerable
respect towards them: such is, the power of "making GOD" in the Sacrament,
a thing that must infallibly procure an infinite admiration of him that
can do it, though he scarce knows the _Ten Commandments_, and has not a
farthing to buy himself bread. And then, when "CHRIST is made," their
giving but half of him to the Laity, is a thing also, if it be minded,
that will very much help on the business, and make the people stand at a
greater distance from the Clergy. I might instance, likewise, in their
Auricular Confession, enjoining of Penance, forgiving sins, making of
Saints, freeing people from Purgatory, and many such useful tricks they
have, and wonders they can do, to draw in the forward believing Laity
into a most right worshipful opinion and honourable esteem of them.
And therefore, seeing our holy Church of England counts it not just, nor
warrantable, thus to cheat the world by belying the _Scriptures_; and by
making use of such falsehood and stratagems to gain respect and
reverence: it behoves us, certainly, to wish for, and endeavour, all such
means as are useful and lawful for the obtaining of the same.
I might here, I think, conveniently add that though many preferments
amongst the Clergy of Rome may possibly be as small as some of ours in
England; yet are we to be put in mind of one more excellent contrivance
of theirs: and that is, the denial of marriage to Priests, whereby they
are freed from the expenses of a family, and a train of young children,
that, upon my word! will soon suck up the milk of a cow or two, and grind
in pieces a few sheaves of corn. The Church of England therefore thinking
it not fit to oblige their Clergy to a single life (and I suppose are not
likely to alter their opinion, unless they receive better reasons for it
from Rome than have been as yet sent over): he makes a comparison very
wide from the purpose, that goes about to try the livings here in England
by those of the Church of Rome; there being nothing more frequent in our
Church than for a Clergyman to have three or four children to get bread
for, by that time, one, in theirs, shall be allowed to go into Holy
Orders.
There is still one thing remaining, which ought not to be forgotten (a
thing that is sometimes urged, I know, by the Papist, for the single life
of the Priests) that does also much lessen the esteem of our Ministry; and
that is the poor and contemptible employment that many children of the
Clergy are forced upon, by reason of the meanness of their father's
revenue.
It has happened, I know, sometimes, that whereas it has pleased GOD to
bestow upon the Clergyman a very sufficient income: yet such has been his
carelessness as that he hath made but pitiful provision for his children:
and, on the other side, notwithstanding all the good care and
thoughtfulness of the father, it has happened, at other times, that the
children, beyond the power of all advice, have seemed to be resolved for
debauchery.
But to see Clergymen's children condemned to the walking [_holding_] of
horses! to wait upon a tapster! or the like; and that only because their
father was not able to allow them a more genteel education: these are
such employments that cannot but bring great disgrace and dishonour upon
the Clergy.
But this is not all the inconvenience that attends the small income that
is the portion of some Clergymen: for besides that the Clergy in general
is disesteemed, they are likely also to do but little good in their
parish. For it is a hard matter for the people to believe, that he talks
anything to the purpose, that wants ordinary food for his family; and
that his advice and exposition can come from above, that is scarcely
defended against the weather. I have heard a travelling poor man beg with
very good reason and a great stream of seasonable rhetoric; and yet it has
been very little minded, because his clothes were torn, or at least out of
fashion. And, on the other side, I have heard but an ordinary saying
proceeding from a fine suit and a good lusty title of honour, highly
admired; which would not possibly have been hearkened to, had it been
uttered by a meaner person: yet, by all means, because it was a fancy of
His Worship's, it must be counted high! and notably expressed!
If, indeed, this world were made of sincere and pure beaten virtue, like
the gold of the first Age, then such idle and fond prejudices would be a
very vain supposal; and the doctrine that proceeded from the most
battered and contemptible habit [_clothes_] and the most sparing diet
would be as acceptable as that which flowed from a silken cassock
[_cloak_] and the best cheer. But seeing the world is not absolutely
perfect, it is to be questioned whether he that runs upon trust for every
ounce of provisions he spends in his family, can scarce look from his
pulpit into any seat in the church but that he spies somebody or other
that he is beholden to and depends upon; and, for want of money, has
scarce confidence to speak handsomely to his Sexton: it is to be
questioned, I say, whether one, thus destitute of all tolerable
subsistence, and thus shattered and distracted with most necessary cares,
can either invent with discretion, or utter with courage, anything that
may be beneficial to his people, whereby they may become his diligent
attenders and hearty respecters.
And as the people do almost resolve against being amended or bettered by
the Minister's preaching, whose circumstances as to this life are so bad,
and his condition so low: so likewise is their devotion very cool and
indifferent, in hearing from such a one the _Prayers_ of the Church.
The _Divine Service_, all the world knows! is the same, if read in the
most magnificent Cathedral or in the most private parlour; or if
performed by the Archbishop himself, or by the meanest of his priests:
but as the solemnity of the place, besides the consecration of it to GOD
Almighty, does much influence the devotion of the people; so also the
quality and condition of the person that reads it. And though there be
not that acknowledged difference between a Priest comfortably provided
for, and him that is in the thorns and briars; as there is between one
placed in great dignity and authority and one that is in less: yet such a
difference the people will make, that they will scarce hearken to what is
read by the one, and yet be most religiously attentive to the other. Not,
surely, that any one can think that he whose countenance is cheerly and
his barns full, can petition heaven more effectually, or prevail with GOD
for the forgiveness of a greater sin, than he who is pitifully pale and is
not owner of an ear of corn; yet, most certainly, they do not delight to
confess their sins and sing praises to GOD with him who sighs, more for
want of money and victuals, than for his trespasses and offences. Thus it
is, and will be! do you or I, Sir, what we can to the contrary.
Did our Church indeed believe, with the Papists, every person rightfully
ordained, to be a kind of GOD Almighty, working miracles and doing
wonders; then would people most readily prostrate themselves to
everything in Holy Orders, though it could but just creep! But as our
Church counts those of the Clergy to be but mortal men, though peculiarly
dedicated to GOD and His service; their behaviour, their condition and
circumstances of life, will necessarily come into our value and esteem of
them. And therefore it is no purpose for men to say "that this need not
be, it being but mere prejudice, humour, and fancy: and that if the man
be but truly in Holy Orders; that is the great matter! and from thence
come blessings, absolution and intercession through CHRIST with GOD. And
that it is not Philosophy, Languages, Ecclesiastical History, Prudence,
Discretion, and Reputation, by which the Minister can help us on towards
heaven."
Notwithstanding this, I say again, that seeing men are men, and seeing
that we are of the Church of England and not of that of Rome, these
things ought to be weighed and considered; and for want of being so, our
Church of England has suffered much.
And I am almost confident that, since the Reformation, nothing has more
hindered people from a just estimation of a _Form of Prayer_ and our holy
_Liturgy_ than employing a company of boys, or old illiterate mumblers, to
read the _Service_. And I do verily believe, that, at this very day,
especially in Cities and Corporations, which make up the third part of
our nation, there is nothing that does more keep back some dissatisfied
people from Church till _Service_ be over, than that it is read by some
£10 or £12 man, with whose parts and education they are so well
acquainted, as to have reason to know that he has but skill enough to
read the _Lessons_ with twice conning over. And though the office of the
Reader be only to read word for word, and neither to invent or expound:
yet people love he should be a person of such worth and knowledge, as it
may be supposed he understands what he reads.
And although for some it were too burdensome a task to read the _Service_
twice a day, and preach as often; yet certainly it were much better if the
people had but one sermon in a fortnight or month, so the _Service_ were
performed by a knowing and valuable person, than to run an unlearned rout
of contemptible people into Holy Orders, on purpose only to say the
_Prayers_ of the Church, who perhaps shall understand very little more
than a hollow pipe made of tin or wainscoat.
Neither do I here at all reflect upon Cathedrals, where the _Prayers_ are
usually read by some grave and worthy person. And as for the unlearned
singers, whether boys or men, there is no complaint to be made, as to
this case, than that they have not an all understanding Organ, or a
prudent and discreet Cornet.
Neither need people be afraid that the Minister for want of preaching
should grow stiff and rusty; supposing he came not into the pulpit every
week. For he can spend his time very honestly, either by taking better
care of what he preaches, and by considering what is most useful and
seasonable for the people: and not what subject he can preach upon with
most ease, or upon what text he can make a brave speech, for which nobody
shall be the better! or where he can best steal, without being discovered,
as is the practice of many Divines in private parishes. Or else, he may
spend it in visiting the sick, instructing the ignorant, and recovering
such as are gone astray.
For though there be churches built for public assemblies, for public
instruction and exhortation; and though there be not many absolutely
plain places of Scripture that oblige the Minister to walk from house to
house: yet, certainly, people might receive much more advantage from such
charitable visits and friendly conferences, than from general discourses
levelled at the whole world, where perhaps the greatest part of the time
shall be spent in useless Prefaces, Dividings, and Flourishings. Which
thing is very practicable; excepting some vast parishes: in which, also,
it is much better to do good to some, than to none at all.
There is but one calamity more that I shall mention, which though it need
not absolutely, yet it does too frequently, accompany the low condition of
many of the Clergy: and that is, it is a great hazard if they be not
_idle, intemperate_, and _scandalous_.
I say, I cannot prove it strictly and undeniably that a man smally
beneficed, must of necessity be dissolute and debauched. But when we
consider how much he lies subject to the humour of all reprobates, and
how easily he is tempted from his own house of poverty and melancholy: it
is to be feared that he will be willing, too often to forsake his own
Study of a few scurvy books; and his own habitation of darkness where
there is seldom eating or drinking, for a good lightsome one where there
is a bountiful provision of both.
And when he comes there, though he swears not at all; yet he must be sure
to say nothing to those that do it by all that they can think of. And
though he judges it not fit to lead the Forlorn in vice and profaneness:
yet, if he goes about to damp a frolic, there is great danger, not only
of losing his Sunday dinner, but also all opportunities of such future
refreshments, for his niceness and squeamishness!
And such as are but at all disposed to this lewd kind of meetings;
besides the Devil, he shall have solicitors enough! who count all such
revelling occasion very unsavoury and unhallowed, unless they have the
presence of some Clergyman to sanctify the ordinance: who, if he sticks
at his glass, bless him! and call him but "Doctor!" and it slides
presently [_i.e., the Clergyman drinks_].
I take no delight, I must confess, to insist upon this: but only I could
very much wish that such of our Governors as go amongst our small
preferred Clergy, to take a view of the condition of the Church and
Chancel; that they would but make inquiry, Whether the Minister himself
be not much out of repair?
I have now done, Sir, with the Grounds of that Disesteem that many of the
Clergy lie under, both by the _Ignorance_ of some, and the _extreme
Poverty_ of others. And I should have troubled you no further, but that I
thought it convenient not to omit the particular Occasions that do concur
to the making of many of our Clergy so pitifully poor and contemptible.
The first thing that contributes much to the Poverty of the Clergy is
_the great scarcity of Livings_.
Churches and Chapels we have enough, it is to be confessed, if compared
with the bigness of our nation: but, in respect of that infinite number
that are in Holy Orders, it is a very plain case, that there is a very
great want. And I am confident, that, in a very little time, I could
procure hundreds that should ride both sun and moon down, and be
everlastingly yours! if you could help them but to a Living of £25 or £30
a year.
And this, I suppose, to be chiefly occasioned upon these two accounts:
either from _the eagerness and ambition_ that some people have, of going
into Orders; or from the _refuge of others_ into the Church, who, being
otherwise disappointed of a livelihood, hope to make sure of one by that
means.
First, I say, that which increases the unprovided-for number of the
Clergy, is people posting into Orders before they know their Message or
business, only out of a certain pride and ambition. Thus some are hugely
in love with the mere title of Priest or Deacon: never considering how
they shall live, or what good they are likely to do in their Office; but
only they have a fancy, that a cassock, if it be made long, is a very
handsome garment, though it be never paid for; that the Desk is clearly
the best, and the Pulpit, the highest seat in all the parish; that they
shall take place [_precedence_] of most Esquires and Right Worshipfuls;
that they shall have the honour of being spiritual guides and
counsellors; and they shall be supposed to understand more of the Mind of
GOD than ordinary, though perhaps they scarcely know the Old Law from the
New, nor the _Canon_ from the _Apocrypha_. Many, I say, such as these,
there be, who know not where to get two groats, nor what they have to say
to the people: but only because they have heard that the office of a
Minister is the most noble and honourable employment in the world;
therefore they (not knowing in the least what the meaning of that is),
Orders, by all means, must have! though it be to the disparagement of
that holy function.
Others also there be who are not so highly possessed with the mere
dignity of the office and honourableness of the employment; but think,
had they but licence and authority to preach, O how they could pay it
away! and that they can tell the people such strange things, as they
never heard before, in all their lives! That they have got such a
commanding voice! such heart-breaking expressions! such a peculiar method
of Text-dividing! and such notable helps for the interpreting all
difficulties in Scripture! that they can shew the people a much shorter
way to heaven than has been, as yet, made known by any!
Such a forwardness as this, of going in Holy Orders, either merely out of
an ambitious humour of being called a Priest; or of thinking they could do
such feats and wonders, if they might be but free of the Pulpit, has
filled the nation with many more Divines than there is any competent
maintenance for in the Church.
Another great crowd that is made in the Church is by those that take in
there only as a place of shelter and refuge. Thus, we have many turn
Priests and Deacons, either for want of employment in their profession of
Law, Physic, or the like; or having been unfortunate in their trade, or
having broken a leg, or an arm, and so disabled from following their
former calling; or having had the pleasure of spending their estate, or
being (perhaps deservedly) disappointed of their inheritance. The Church
is a very large and good "Sanctuary"; and one Spiritual shilling is as
good as three Temporality shillings. Let the hardest come to the hardest!
if they can get by heart, _Quid est fides? Quid est Ecclesia? quot sunt
Concilia Generalia_? and gain Orders; they may prove Readers or
Preachers, according as their gifts and opportunities shall lie. Now
many, such as these, the Church being not able to provide for (as there
is no great reason that she should be solicitous about it) must needs
prove a very great disparagement to her; they coming hither, just as the
old heathens used to go to prayers. When nothing would stop the anger of
the gods, then for a touch of devotion! and if there be no way to get
victuals; rather than starve, let us Read or Preach!
In short, Sir, we are perfectly overstocked with Professors of Divinity:
there being scarce employment for half of those who undertake that
office. And unless we had some of the Romish tricks, to ramble up and
down, and cry Pardons and Indulgences; or, for want of a living, have a
good store of clients in the business of Purgatory, or the like, and so
make such unrighteous gains of Religion: it were certainly much better if
many of them were otherwise determined. Or unless we have some vent
[_export_] for our Learned Ones, beyond the sea; and could transport so
many tons of Divines yearly, as we do other commodities with which the
nation is overstocked; we do certainly very unadvisedly, to breed up so
many to that Holy Calling, or to suffer so many to steal into Orders:
seeing there is not sufficient work and employment for them.
The next thing that does as much to heighten the misery of our Church, as
to the _poverty_ of it, is the Gentry's designing, not only the weak, the
lame, and usually the most ill-favoured of their children for the office
of the Ministry; but also such as they intend to settle nothing upon for
their subsistence: leaving them wholly to the bare hopes of Church
preferment. For, as they think, let the Thing look how it will, it is
good enough for the Church! and that if it had but limbs enough to climb
the pulpit, and eyes enough to find the day of the month, it will serve
well enough to preach, and read _Service_!
So, likewise, they think they have obliged the Clergy very much, if they
please to bestow two or three years' education upon a younger son at the
University: and then commend him to the grace of GOD, and the favour of
the Church; without one penny of money, or inch of land!
You must not think, that he will spoil his eldest son's estate, or hazard
the lessening of the credit of the family, to do that which may, any way,
tend to the reputation and honour of the Clergy!
And thus it comes to pass, that you may commonly ride ten miles, and
scarce meet with a Divine that is worth above two spoons and a pepper
box, besides his living or spiritual preferments. For, as for the Land,
that goes sweeping away with the eldest son, for the immortality of the
family! and, as for the Money, that is usually employed for to bind out
[_apprentice_] and set up other children! And thus, you shall have them
make no doubt of giving £500 or a £1,000 [= £1,500 _or_ £3,000 _now_] for
a stock [_capital_] to them: but for the poor Divinity son, if he gets but
enough to buy a broad hat at second-hand, and a small _System of Faith_ or
two, that is counted stock sufficient for him to set up withal.
And, possibly, he might make some kind of shift in this world, if anybody
will engage that he shall have, neither wife nor children: but, if it so
fall out, that he leaves the world, and behind him either the one or the
others: in what a dismal condition are these likely to be! and how will
their sad calamities reflect upon the Clergy! So dismal a thing is this
commonly judged, that those that at their departure out of this life, are
piously and virtuously disposed, do usually reckon the taking care for the
relief of the poor Ministers' widows, to be an opportunity of as necessary
charity as the mending the highways, and the erecting of hospitals.
But neither are spiritual preferments only scarce, by reason of that
great number that lie hovering over them; and that they that are thus on
the wing, are usually destitute of any other estate and livelihood: but
also, when they come into possession of them, they finding, for the most
part, nothing but a little sauce and Second Course (pigs, geese, and
apples), must needs be put upon great perplexities for the standing
necessaries of a family.
So that if it be inquired by any one, How comes it to pass, that we have
so many in Holy Orders that understand so little, and are able to do so
little service in the Church? if we may answer plainly and truly, we may
say, "Because they are fit for nothing else!"
For, shall we think that any man that is not cursed to uselessness,
poverty, and misery, will be content with £20 or £30 a year? For though,
in the bulk, it looks, at first, like a bountiful estate; yet, if we
think of it a little better, we shall find that an ordinary bricklayer or
carpenter (I mean not your great undertakers [_contractors_] and master
workmen) that earns constantly but his two shillings a day, has clearly a
better revenue, and has certainly the command of more money. For that the
one has no dilapidations and the like, to consume a great part of his
weekly wages; of which you know how much the other is subject unto.
So that as long as we have so many small and contemptible livings
belonging to our Church, let the world do what it can! we must expect
that they should be supplied by very lamentable and unserviceable Things.
For that nobody else will meddle with them! unless, one in an Age
abounding with money, charity, and goodness, will preach for nothing!
For if men of knowledge, prudence, and wealth have a fancy against a
Living of £20 or £30 a year; there is no way to get them into such an
undertaking, but by sending out a spiritual press [_press gang_]: for
that very few volunteers that are worth, unless better encouraged, will
go into that Holy Warfare! but it will be left to those who cannot devise
how otherwise to live!
Neither must people say that, "besides Bishoprics, Prebendaries, and the
like, we have several brave benefices, suffice to invite those of the
best parts, education, and discretion." For, imagine one Living in forty
is worth £100 [= £300 _now_] a year, and supplied by a man of skill and
wholesome counsel: what are the other thirty-nine the better for that?
What are the people about Carlisle bettered by his instructions and
advice who lives at Dover? It was certainly our Saviour's mind, not only
that the Gospel should be preached to all nations at first; but that the
meaning and power of it should be preserved, and constantly declared to
all people, by such as had judgement to do it.
Neither again must they say, that "Cities, Corporations, and the great
trading towns of this nation, which are the strength and glory of it, and
that contain the useful people of the world, are usually instructed by
very learned and judicious persons." For, I suppose that our Saviour's
design was not that Mayors, Aldermen, and merchants should be only saved:
but also that all plain country people should partake of the same means;
who (though they read not so many _Gazettes_ as citizens; nor concern
themselves where the Turk or King of France [_Louis XIV_.] sets on next)
yet the true knowledge of GOD is now so plainly delivered in Scripture,
that there wants nothing but sober and prudent Offerers of the same, to
make it saving to those of the meanest understandings. And therefore, in
all parishes, if possible, there ought to be such a fixed and settled
provision as might reasonably invite some careful and prudent person, for
the people's guide and instruction in holy matters.
And furthermore, it might be added, that the revenue belonging to most of
the Corporation Livings is no such mighty business: for were it not for
the uncertain and humorsome contribution of the well-pleased
parishioners, the Parson and his family might be easily starved, for all
the lands and income that belong to the Church. Besides, the great
mischief that such kind of hired Preachers have done in the World--which
I shall not stay here, to insist upon.
And as we have not churches enough, in respect of the great multitude
that are qualified for a Living: so, considering the smallness of the
revenue and the number of people that are to be the hearers, it is very
plain that we have too many.
And we shall, many times, find two churches in the same yard, when as one
would hold double the people of both the parishes. If they were united for
the encouragement of some deserving person, he might easily make shift to
spend, very honestly and temperately, the revenue of both.
And what though churches stand at a little further distance? People may
please to walk a mile, without distemperating themselves; when as they
shall go three or four to a market, to sell two pennyworth of eggs.
But suppose they resolved to pretend that they shall catch cold (the
clouds being more than ordinarily thick upon the Sunday; as they usually
are, if there be religion in the case); and that they are absolutely bent
upon having instruction brought to their own town. Why might not one
sermon a day, or (rather than fail) one in a fortnight, from a prudent
and well-esteemed-of Preacher, do as well as two a day from him that
talks, all the year long, nothing to the purpose; and thereupon is
laughed at and despised?
I know what people will presently say to this, viz., that "if, upon
Sunday, the Church doors be shut, the Alehouses will be open! and
therefore, there must be somebody (though never so weak and lamentable!)
to pass away the time in the Church, that the people may be kept sober
and peaceable."
Truly, if religion and the worship of GOD consisted only in _negatives_,
and that the observation of the Sabbath, was only _not_ to be drunk! then
they speak much to the purpose; but if it be otherwise, very little. It
being not much unlike, as it is the fashion in many places, to the
sending of little children of two or three years old to a School Dame,
without any design of learning one letter, but only to keep them out of
the fire and water.
Last of all, people must not say that "there needs no great store of
learning in a Minister; and therefore a small Living may answer his
deserts: for that there be _Homilies_ made on purpose by the Church for
young beginners and slow inventors. Whereupon it is, that such difference
is made between giving Orders, and License to Preach: the latter being
granted only to such, as the Bishop shall judge able to make sermons."
But this does not seem to do the business. For though it be not necessary
for every Guide of a parish to understand all the Oriental languages, or
to make exactly elegant or profound discourses for the Pulpit; yet, most
certainly, it is very requisite that he should be so far learned and
judicious as prudently to advise, direct, inform, and satisfy the people
in holy matters; when they demand it, or beg it from him. Which to
perform readily and judiciously requires much more discretion and skill,
than, upon long deliberation, to make a continued talk of an hour,
without any great discernible failings. So that were a Minister tied up,
never to speak one sentence of his own invention out of the pulpit in his
whole lifetime; yet doubtless many other occasions there be, for which
neither wisdom nor reputation should be wanting in him that has the care
and government of a parish.
I shall not here go about to please myself with the imagination of all
the Great Tithes being restored to the Church; having little reason to
hope to see such days of virtue. Nor shall I here question the
almightiness of former Kings and Parliaments, nor dispute whether all the
King HENRIES in the world, with ever such a powerful Parliament, were able
to determine to any other use, what was once solemnly dedicated to GOD,
and His service. By yet, when we look over the Prefaces to those _Acts of
Parliament_ whereby some Church revenues were granted to HENRY VIII., one
cannot but be much taken with the ingenuity of that Parliament; that when
the King wanted a supply of money and an augmentation to his revenue, how
handsomely, out of the Church they made provision for him, without doing
themselves any injury at all!
_For_, say they, _seeing His Majesty is our joy and life; seeing that he
is so courageous and wise; seeing that he is so very tender of, and well
affected to, all his subjects; and that he has been at such large
expenses, for five and twenty whole years, to defend and protect this his
realm: therefore, in all duty and gratitude, and as a manifest token of
our unfeigned thankfulness, We do grant unto the king and his heirs for
ever, &c._
It follows as closely as can be, that because the king has been a good
and deserving king, and had been at much trouble and expense for the
safety and honour of the nation, that therefore all his wants shall be
supplied _out of the Church_! as if all the charges that he had been at,
were upon the account only of his Ecclesiastical subjects, and not in
relation to the rest.
It is not, Sir, for you or I to guess, which way the whole Clergy in
general, might be better provided for. But, sure it is, and must not be
denied, that so long as many Livings continue as they now are, thus
impoverished; and that there be so few encouragements for men of
sobriety, wisdom, and learning: we have no reason to expect much better
Instructors and Governors of parishes, than at present we commonly find.
There is a way, I know, that some people love marvellously to talk of;
and that is a just and equal levelling of Ecclesiastical preferments.
"What a delicate refreshment," say they, "would it be, if £20,000 or
£30,000 a year were taken from the Bishops, and discreetly sprinkled
amongst the poorer and meaner sort of the Clergy! how would it rejoice
their hearts, and encourage them in their Office! What need those great
and sumptuous palaces, their city and their country houses, their parks
and spacious waters, their costly dishes and fashionable sauces? May not
he that lives in a small thatched house, that can scarcely walk four
strides in his own ground, that has only _read_ well concerning venison,
fish, and fowl: may not he, I say, preach as loud and to as much purpose
as one of those high and mighty Spiritualists? Go to, then! Seeing it
hath pleased GOD to make such a bountiful provision for His Church in
general, what need we be solicitous about the emending the low condition
of many of the Clergy, when as there is such a plain remedy at hand, had
we but grace to apply it?"
This invention pleases some mainly well. But for all the great care they
pretend to have of the distressed part of the Clergy, I am confident, one
might easily guess what would please them much better! if (instead of
augmenting small benefices) the Bishops would be pleased to return to
them, those lands purchased in their absence [_i.e., during the
Commonwealth, which were restored to the Bishoprics at the Restoration_]:
and then, as for the relieving of the Clergy, they would try if they could
find out another way!
But, art thou in good earnest? my excellent Contriver! Dost thou think
that if the greatest of our Church preferments were wisely parcelled out
amongst those that are in want, it would do such feats and courtesies?
And dost thou not likewise think, that if ten or twenty of the lustiest
Noblemen's estates of England were cleverly sliced among the indigent;
would it not strangely refresh some of the poor Laity that cry "Small
Coal!" or grind scissors! I do suppose if GOD should afterwards incline
thy mind (for I fancy it will not be as yet, a good while!) to be a
Benefactor to the Church; thy wisdom may possibly direct thee to disperse
thy goodness in smaller parcels, rather than to flow in upon two or three
with full happiness.
But if it be my inclination to settle upon one Ecclesiastical person and
his successors for ever, a £1,000 a year [= £3,000 _now_] upon condition
only to read the _Service_ of the Church once in a week; and you take it
ill, and find fault with my prudence and the method of my munificence,
and say that "the stipend is much too large for such a small task": yet,
I am confident, that should I make thy Laityship heir of such an estate,
and oblige thee only to the trouble and expense of spending a single
chicken or half a dozen larks once a year, in commemoration of me; that
thou wouldst count me the wisest man that ever was, since the Creation!
and pray to GOD never to dispose thy mind, to part with one farthing of
it for any other use, than for the service of thyself and thy family.
And yet so it is, that, because the Bishops, upon their first being
restored [in 1660], had the confidence to levy fines, according as they
were justly due; and desired to live in their own houses, if not pulled
down! and to receive their own rents: presently, they cry out, "The
Churchmen have got all the treasure and money of the nation into their
hands."
If they have, let them thank GOD for it! and make a good use of it. Weep
not, Beloved! for there is very little hope that they will cast it all
into the sea, on purpose to stop the mouths of them, that say "they have
too much!"
What other contrivances there may be, for the settling upon Ministers in
general, a sufficient revenue for their subsistence and encouragement in
their office; I shall leave to be considered of, by the Governors of
Learning and Religion.
Only thus much is certain, that so long as the maintenance of many
Ministers is so very small, it is not to be avoided, but that a great
part of them will want learning, prudence, courage, and esteem to do any
good where they live.
And what if we have (as by all must be acknowledged) as wise and learned
Bishops as be in the world, and many others of very great understanding
and wisdom; yet (as was before hinted) unless there be provided for most
towns and parishes some tolerable and sufficient Guides, the strength of
Religion, and the credit of the Clergy will daily languish more and more.
Not that it is to be believed that every small country parish should be
altogether hopeless as to the next life, unless they have a HOOKER, a
CHILLINGWORTH, a HAMMOND, or a SANDERSON dwelling amongst them: but it is
requisite, and might be brought about, that somebody there should be, to
whom the people have reason to attend, and to be directed and guided by
him.
I have, Sir, no more to say, were it not that you find the word
_Religion_ in the Title: of which in particular I have spoken very
little. Neither need I! considering how nearly it depends, as to its
glory and strength, upon the reputation and mouth of the Priest.
And I shall add no more but this, viz., that among those many things that
tend to the decay of Religion, and of a due reverence of the _Holy
Scriptures_, nothing has more occasioned it than the ridiculous and idle
discourses that are uttered out of pulpits. For when the Gallants of the
world do observe how the Ministers themselves do jingle, quibble, and
play the fool with the Texts: no wonder, if they, who are so inclinable
to Atheism, do not only deride and despise the Priests; but droll upon
the _Bible_! and make a mock of all that is sober and sacred!