A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered.

SECT. IX.

I come now to that which I think is the most po∣pular and taking objection that is wont to be made a∣gainst our Church; and that is the permitting one per∣son to injoy a plurality of Benefices. It is a thing which many do esteem a very great abuse, and that which ought not by any means to be indured. And I con∣fess I am not very forward to attempt the making any Apology for it; I would not zealously defend a custome, where the contrary practice seems to have in it so much Piety, and self-denyal, and care for the Souls of men. But because I believe that it was not retained among us but upon some good and weighty considerations, I shall briefly offer what I conceive, may be said in defence of it; which I shall do by removing the main objections that are ordinarily made against it. It is argued therefore, that for any man to have more Benefices than one is a thing unlawful in it self; that it is a particular wrong to him that supplys the Cure; and that there are other great inconveniences

that do follow upon it. The first of these is the prin∣cipal objection, and if there may be any reasonable answer made unto that, there will be no great diffi∣culty in the other two.

And I do not see how it can be proved absolutely unlawful that one man should be allowed to hold a plurality of Benefices. The care of Souls is indeed a ve∣ry great charge; and such a one as ought not to be lightly undertaken; it requires our most serious and deliberate thoughts, our firmest resolutions, and our most earnest prayers for the divine assistance, before we go about it; and when we are in it, the conti∣nuance of the same will be still necessary; to which we must then add a diligent application of our minds to the actual Execution of the ministerial office. And this must not be denyed to be a matter of the high∣est consequence, and concernment; but yet I do not find in the Scripture that the whole care of every man that enters into the Ministery is of necessity to be limited and bound down to one particular Con∣gregation. I need not inquire how long it was be∣fore every Diocess began to be divided into distinct Parishes; but it is certain that in the first ages of Christianity things were not presently brought to such a settlement. But the Bishops with their Coun∣cils of Presbyters, commonly residing in the Cities, sent some of their number occasionally into the Countries round about, for the farther instruction and confirmation of those that did already believe, and to endeavour the conversion of the rest that were yet in the State of Paganism and Infidelity. Now while the condition of the Church was such, it is not unlikely but that the same Presbyter might at divers times perform the offices of his function in

several Christian assemblies, and have the charge of them committed unto him. There is nothing in this repugnant to any Rule that I know of; but this is undenyable that before there were any Parishes for∣med, there could not be any fixed Parochial Cures. These were invented by the prudence of after times, and are of singular use for the more orderly Govern∣ment of the Church. But as these distributions were at first made and confirmed by the Civil and Ecclesiasti∣cal Laws, so the manner how the care of them should be managed may be determined by the same. And seeing that our Laws do allow some persons, duly qualified, to undertake two of these Cures, in one of which he is obliged ordinarily to reside, and to settle an able Curate in the other, and to preach there himself thirteen times every year; and seeing that all the Spiritual necessities of the Church may be thus provided for, in as good a manner as they can be any other way; I cannot tell that there is a∣ny thing in the word of God that will condemn such a practice. Neither do I understand why it may not be as well permitted, as one Church where there is a Chappel of ease, or, it may be, more annexed unto it.

And if it be not otherwise unlawful, there can∣not be any wrong or injustice done by it unto him that supplies the Cure. It is very speciously ur∣ged that he that does the work, ought of right to have the wages; and that therefore he that un∣dertakes and discharges the office, has a just title to all the Tythes, and emoluments of the whole Benesice. And it is so far true indeed that he may lay his claim to a competent salary, such a one as may be a com∣fortable subsistance for him; and to make too strait

an allowance in such a Case, is one of the worst kinds of oppression; but when that is done, the legal In∣cumbent may, without any injustice, retain the over∣plus of the profits for his own use. For the Gospel requires no more but in the general that every Mi∣nister should have a maintenance; but it does not allot every man his certain proportion, that is left to be determined either by private agreement, or by the municipal Laws of the Land. And if these Laws may, without any injury, assign the far greater part of the Tythes to a secular person, that takes no care at all of the Cure, as the case is in most Impropriations; then they may, on the same terms confer them upon a Churchman: And therefore much more if he shall be obliged to see the Cure constantly supplyed, and sometimes personally to at∣tend it himself.

But though it should be neither unlawful nor in∣jurious, yet it may be conceived that there are such great Inconveniences that will follow upon the in∣trusting of the same man with more Benefices than one, that it ought not to be suffered in the Church. The only Inconvenience here, that I can call to mind, is what has been often alledged, that upon this oc∣casion many Cures come to be exceedingly neglected, and none, or else but weak, or scandalous persons put into them. But this I know is carefully provi∣ded against in many places; and where it is not, it is a great fault, and ought to be punished by publick Authority. But the original of this miscarriage lyes in the admission of some unqualified persons into ho∣ly Orders, which I hope the conscientious care of our Governours has, and will be very diligent to pre∣vent. But where any such have crept in unawares,

they ought to be discovered, and censured, as they deserve. Till then, it is most likely that they may be soonest reformed, when they are under the in∣spection of a more prudent and sober man. For he that will not be orderly in anothers Cure, will be apt to give more offence in one of his own. He that will not be induced to behave himself soberly and di∣ligently in a place that he holds at discretion, and from whence be may be so easily removed; would be more regardless of his actions, if he should be le∣gally possessed of a Benefice in his own right, out of which he could not be ejected, but with far great∣er difficulty. So that this inconvenience will be more probably avoided where pluralities are allowed, than where they are not.

Nay the permitting of this may have other consi∣derable advantages in it. For by this means many of the younger sort, after their Ordination, being for a while under the direction of some graver Di∣vine, might be trained up and exercised, and in ma∣ny respects better fitted for the full discharge of a parochial Cure, than they could be, if they should come into it, before they had gained some compe∣tent experience. And on the other side it might be an incouragement to men of greater industry, and de∣serts, to see themselves capable of some present reward by such an addition to their ordinary maintenance. And this seems to have been the prime intention of the Law in the concession of this favour; and thus it is often applyed; and where it happens to be o∣therwise, it is an errour that must not be charged up∣on the Constitution. But if there be any that receive the benefit of it, who instead of being quickened by it to more diligence, do make it an occasion of idle∣ness

and sloth, and grosly neglect both, or either of their Cures; it is a direct contradiction of the design of this Indulgence, and they are a sort of Spiritual Droans, that are answerable for it both to God and men. But if a due regard be had to the first intent of it, it seems plain to me, that the admitting a plurality of Benefices, would not prove any inconveni∣ence, but several ways of great advantage to the Church.