A defence of pluralities, or, Holding two benefices with cure of souls as now practised in the Church of England.

CHAP. III.

IT remains in the third place to be ma∣nifested, That the use of Pluralities, as now practised, is not inconvenient to the Church. These inconveniencies as they are urged and exaggerated by the oppugners of Pluralities (more particu∣larly by a worthy Gentleman, who calls himself the The Parsons Counsellor, and by an eminent Author, whose Character and Worth I reverence too much to name him in this place) may be reduced to these four heads: Neglect of the Cure of Souls; Dilapidations; Disuse of Hospita∣lity and Alms; and Scandal.

For the first, it is affirmed, That Plu∣ralities are prejudicial to the advancement of Christian Religion; that there are ma∣ny Pluralists in England, that hardly see either of their Livings in a Year; that almost all the greatest and best Livings in the Kingdom are now held by Plura∣lists, and served by mean Curates; that hereby many poor Souls are neglected in

danger to perish; that in many places two great Parishes are left to the care of two Boys, that came but the other day from School, and perhaps fitter to be there still; while the Shepherd that takes the fleece, either feasts it out in his Lords family, or takes his ease upon a Prebend or Deane∣ry: That it is no other than [Hiring out the Sacred Trust to pitiful Mercena∣ries at the cheapest rate; that it is a thing of high scandal for one to receive the Fees, and commit the Work to the care of some inferiour or raw Practitioner;] that no Clergyman can with conscience expect his dues from his Parishioners, that doth not perform his duty in the first place.

For the second, it is alledged, That Non-residence and Dilapidations for the most part go hand in hand; that you shall sel∣dom see a Non-resident, but he is also a Di∣lapidator.

For the third, it is pretended, That one end of the Law of Residence 21 H. 8. was to maintain Hospitality; that every Clergyman ought to remember, that the poor have a share in the Tithes with him. For which purpose the Decree of Pope Sylvester concerning the quadripartite,

and of King Alfred concerning the tri∣partite division of the Goods of the Church are produced. That generally the best Livings of the Kingdom are ser∣ved with poor Curates, and no Hospitali∣ty kept.

In the last place, it is urged, That [those who are guilty of such disorder, have much to answer for the reproach they have brought on this Church, and on the Sacred Function by their ill practises; that these are things of so crying a na∣ture, that no wonder if the Wrath of God be ready to break out upon us: that these are abuses, that even the Church of Rome, after all her impudence is ashamed of; and are at this day generally discountenanced all France over: that it is an inexcusable fault, and a scandal that may justly make us blush: that all the honest Prelates at the Council of Trent] the greater and better number of the Prelates and Fathers in that Council, endeavoured to suppress it: that the Pope formerly gave frequent Dispensations to take Pluralities without number or measure; and that thereby in this Kingdom many Bishopricks, Abbies, Priories, &c were enjoyed (viz. the pro∣fits

of them) by Foreigners, who never saw them, or took any care of their du∣ties; that it is not much better now: nay, that the grievance is now become as great as ever, and deserves a new and stricter Reformation: that we are now in a far worse condition than before the making this Act (21 H. 8.) for that Dispensations from Rome were costly, came slowly, being far to fetch: that there is ten Dispensations for Pluralities now, for one then; and few of those dispensed with were Non-resident upon both Livings as now they be: that it is scandalous for Clergymen to appear worldly minded or greedy of riches, &c.

In these Objections the Author first mentioned hath affirmed many things, which are downright false; in other things hath betrayed a gross ignorance. The other Author is a person of too great worth and learning, to be guilty either of fraud or ignorance; but only hath suffered himself to be herein transported, with too much heat and zeal, before he well con∣sidered the Case. So that wheresoever in the following Answers I shall charge fraud or ignorance upon the Objections, I desire it may be referred to the first Objector only.

For a general Answer to these Obje∣ctions, it may be observed, that neither a neglect of the Cure of Souls, of Cha∣rity and Hospitality, nor Dilapidations, nor the Scandal consequent to any of these faults, are a necessary consequence of Plurality. If no Clergymen posses∣sing one Benefice were Non-resident, and in that sense neglected the cure of Souls; if none of them were guilty of Dilapi∣dations, Inhospitality, &c. and upon that account scandalous: or if all Pluralists were guilty of these disorders; then all such faults might be justly charged up∣on Plurality. But if many Clergymen possessing but one Benefice, are Non-re∣dent, uncharitable and dilapidators; and if many Pluralists do reside at one Li∣ving for the greater part, and at the o∣ther for some considerable part of the year; and do neither dilapidate, nor neglect alms or hospitality; it must be acknowledged, that such faults are not the necessary consequences of Plurality, but of the vicious and depraved nature of some men, which would continue and exert it self, as well in the posses∣sion of one Benefice, as of two: As a

bad man will be so, whether he liveth at London or at York, or at both places. Such therefore are meerly personal faults, and cannot without fraud be charged upon Plurality.

For a particular Answer to the first Objection, I affirm, That the Cure of Souls is not neglected by Plurality. For in all cases of Plurality, the Pluralist ei∣ther personally supplies the cure of both Livings, and in an Ecclesiastical sense re∣sideth upon both, being so near to either as to be personally conversant among them, and always at hand to satisfie extraordinary occasions; or if the grea∣ter distance of the Livings will not per∣mit this, one of them is supplied by a Curate. If he be Non-resident from both, that is a case for which I am no more obliged to answer, than such are, who possessing but one Benefice reside not at it. And of this sort there are a much greater number, than of those who pos∣sessing two Benefices, reside at neither. Where two Benefices not contiguous are possest by one man, we acknowledge that one of them must be supplied by a Curate; and that to supply a Benefice

by a Curate is not unlawful, was before largely proved. Besides the Pluralist him∣self is obliged to reside at that Benefice, which he less frequenteth, at least three months every year; and if he doth not perform this obligation, his Superiour is to be blamed, who permits it. All this while, it must be remembred, that I ac∣count not for such cases, where the In∣cumbent is absolutely Non-resident, ei∣ther for his health, or because he is em∣ployed by the King, or in any publick Station, or liveth in the Family of his Lord, or attendeth the Service of the Church, in general by prosecuting his studies elsewhere, or the service of any Cathedral of which he is a member. All these Cases are incident as well to Una∣lists as Pluralists, and more frequent in them; so that it concerns the one as well as the other to defend them; it being unreasonable that the Pluralist should be obliged alone to defend the ••ault com∣mon to both, if it be indeed a fault. This Caution will throw off all those Ex∣clamations against Pluralists, of neglect∣ing poor souls; of serving the best Li∣vings by mean Curates; of the Shep∣herds taking the Fleece, and feasting it

out elsewhere; of hiring out the Sacred Trust to Mercenaries; of committing it to raw Practitioners, to Boys, &c. For all this let them answer, who supply their one Benefice by a Curate; and what they shall alledge for themselves, a Pluralist may much better apply to his Case, who resides nine months at one Living, and three at the other, as the Canon requireth. But yet, not to dismiss the Objectors thus; why must all Curates be esteemed pitiful Mercenaries? If because they supply the Cure for a certain sum of money; that name may be as well fixed upon all Incumbents themselves, who receive Titles to be converted into money; but especially up∣on all the Clergy of the City of Lon∣don, whose Stipends are fixed by Act of Parliament, and paid in money. The way of making Curates odious, by fix∣ing such a name upon them, may pass with unthinking men; but by the same reason, the Enemies of the Church may call all Clergymen, and even the Bi∣shops themselves, Mercenaries. Further, why must all Curates be accounted piti∣ful Mercenaries, Boys, fitter to be kept still at School, and raw Practitioners? Ma∣ny

persons now of great rank and cha∣racter in the Church, have been Cu∣rates; nay far the greater part of the present Incumbents were once Curates; and of the present Curates, many are persons of great worth and learning, most of them very well fitted to direct and in∣struct such Country-Parishes, as are com∣mitted to their care: And if all be not such, it is not the fault of the Pluralist, but of the Bishop who ordains them, or allows them. Not a few of them are older and better Practitioners than the Incumbent himself; and then, instead of an high Scandal, it is an high benefit to the Church, for one to receive the Fees and another to supply the Cure. If it be asked, with what conscience in that case the Incumbent can receive the pro∣fits; it may be as well asked, with what conscience a Landlord can receive rent from any husbandman, who bears the whole labour and charge of tilling the ground; or with what conscience a Bi∣shop can receive the profits of his Bi∣shoprick, who committeth the exercise of almost all his Jurisdiction to Lay-Chan∣cellours and Officials; or with what con∣science an Incumbent can receive the pro∣fits

of his Chappels of ease, which are necessarily served by Curates; or with what concience either B••shop or Layman can receive the profits of an Impropria∣tion, which were originally given for the discharge of the cure of that Church. I do not hereby in••inuate, that any of these cases are unlawful; but maintain, that if it be unlawful for an Incumbent to receive the profits, because the Cure is discharged by another, it will be dif∣ficult to defend these and such other ca∣ses.

As for the charge of hiring out this Sa∣cred Trust to Mercenaries at the cheapest rate: I am sorry to see a mistake of that nature. The allowance generally made to Curates is very large and plentiful; and if it be not so, it is the fault of the Bi∣shop, in whose power it is to fix the Sti∣pend. And for expecting dues from Pa∣rishioners without performing personal du∣ty, a Parsons Counsellour ought to know, that these dues are not the gift of the present Parishioners, but of the ancient Princes and Great Men of our Nation; and are held by as good a Title as any Lands or Estates in England, which all proceeded from the gift of the Crown at

sometime or other. If it be said, that the former were given for personal Sacred Service; so were the latter given for per∣sonal Military Service, which yet hath long since ceased to be paid: But after all, it is the effect of pure ignorance to imagine, that the endowments of the Clergy, were given for the personal per∣formance only of Sacred Service by the proper Incumbents at those particular pla∣ces, where the endowments are made; as was above sufficiently proved in the histo∣rical part of this Treatise.

Lastly, That almost all the greatest and best Livings of England are now held by Pluralists (who hardly see either of their Livings in a year) and served by mean Curates; is no better than a calumny.

To the second Article, touching Dila∣pidations, I only answer, That Dilapida∣tion is no more incident to a Pluralist, than to an Unalist; and for this I appeal to Experience, as well as the Objector: and add, that where ever it is found, it is the fault of the Bishop and Arch∣deacon, if it be not corrected and a∣mended.

The third Objection is drawn from the neglect of Alms and Hospitality; and to this the former Answer might suffice, That Pluralists are no more guilty of this neglect, than Unalists. But because the Objection is popular, I will consider it somewhat further. It is said, that the Clergy are obliged by the design of the Act 21 H. 8. to maintain Hospitality: so were the Laity possessing the Lands of dissolved Abbies, not only by the design, but by the express words of the Act 31 H. 8. yet no such thing was ever done by them, nor required of them. It is added, that the Decree of Pope Sylve∣ster directeth a fourth part of the goods of the Church to be given to the poor; but it is somewhat shameful for a Pro∣fessor of the Law, to cite the Decrees of Pope Sylvester, as genuine, which were forged almost 500 years after his death. As to the Law of King Alfred; why are not those Laws as well produced, which direct a community of possessions in the Bishop and his Clergy, as in the first en∣dowment of the Church? May that Cler∣gyman be accursed, who doth not give Alms of that he hath, and maintain Ho∣spitality

among his Neighbours and Pa∣rishioners according to his circumstances and ability: yet no man can, without great ignorance of the change of times, imagine the same obligation of alms and hospitality to continue in the Clergy, which was formerly. Before the Refor∣mation, it was the humour of all orders of men in the Nation, to maintain an ef∣fuse Hospitality (to which they were the more induced, by the great cheapness of all things consumable); and without it no Great man could keep up his Interest or Reputation. Now the Lay-Nobility and Gentry have wholly laid it aside, and if it could be continued by the Clergy, it would be accounted no other than Luxu∣ry and Prodigality. Then it was a real Charity to make constant Feasts for the inferiour people, who lived very mean∣ly and hardly. Now they generally live so well, that a good entertainment would very little oblige them, and would scarce be a work of Charity. Then the Re∣venues of the Clergy were very great; no Taxes were imposed on them, but by themselves; the recovery of their rights and dues was easie, being left wholly to the decision of their own Courts; their

Title for life was secure; what ever change in Government happened, they were un∣disturbed; they were not obliged to make any provision for Posterity; and lastly little Learning was then required or expected of them, and consequently few Books necessary to them. On the contrary, since the Reformation, the far greater part of their Revenues have been taken away from them, and even of that little which remains, a great part is di∣minished by prevailing modi decimandi; and after all it is often not to be obtained but by course of Law, and that taken out o•• the hands of Ecclesiastical Judges in most cases of moment, and put into a long, costly, and difficult method; they are burdened with constant ordinary Taxes unknown to Laymen; in extraordinary Taxes they are generally forced to pay a much greater proportion than other men, who in some places oppress them as they please herein, without any remedy: con∣cerning the insecurity of their Title, it is not necessary to say any thing, and the Law hath allowed them to bring up chil∣dren for the service of the publick, and consequently to make a competent pro∣vision for them; and lastly, a great mea∣sure

of Learning and Knowledge being be∣come necessary to them, a much grea∣ter number and variety of Books is now requisite, than was formerly to them. These considerations may perswade any reasonable man, that it is not just to ex∣pect equal Alms and Hospitality, in the present as in the ancient Clergy. But af∣ter all, Plurality is so far from obstruct∣ing, that it increaseth both Charity and Hospitality in the Clergy; enabling them to perform both more freely and plenti∣fully, than otherwise they could do; and that may be as well performed in the Benefice less frequented, as in the other. For there is no Benefice so rich, which a man may not, if he so pleaseth, expend wholly in Alms and Hospitality, in that three months residence, which the Canon requireth. As to matter of fact, that no such Residence is made, if it were true, it would be the fault of the Bishop, who doth not enforce the Pluralist to observe the terms of his Dispensation. But when it is generally affirmed, it is no more true, than that other charge, that no Hospitality is kept by Pluralists.

For the fourth Accusation, raised from the Scandals consequent to Plurality, there need no other answer, than that since all the disorders and inconveniencies, from which the supposed Scandal doth arise, are proved to be unjustly charged upon Plurality, the imputation of Scandal must fall to the ground.

If Plurality be neither unlawful in it self, nor contrary to the design of the endowment of Churches, nor the cause of any notable inconveniencies, as hath been largely proved; it cannot be the oc∣casion of any Scandal to those who right∣ly judge. It will indeed still be occasion of Scandal to such as have been deceived by the unjust exclamations, which have been made against it, and refuse to be un∣deceived: but then the fault lyes wholly, not in the nature of the thing, but in the Authours of the Scandal, who represent an innocent practice of the Church as an inexcusable Scandal. If the Surplice and Cross be scandalous to any; those men only are to be blamed, who have perswa∣ded the simple people, that they are un∣lawful or superstitious. If the Confession of the Trinity be matter of Scandal to a

Socinian, he must lay the whole blame upon his own understanding. The Church is not obliged to account for these things, nor to change her Doctrines, Ceremonies and received Practices, to please the hu∣mour of brainsick men. However some∣what must be particularly answered to that violent exclamation, whereby they pretend the practice of the Church of England herein, to be more corrupt and enormous, than it ever was before the Reformation, or now is in the Church of Rome. It is alledged, that the Church of Rome, after all her impudence, is ashamed of these abuses: yet it is well known, that the practice is continued and defended by her. The Example of France is produced against us; but I would fain know what abuse our Church hath in this kind, com∣parable to their Commendatory Abbots? The opinion of the greater and better num∣ber of the Prelates in the Council of Trent, is produced with ostentation against Plu∣ralities; yet I make use of the same Hi∣story of that Council, and therein I find these words: The wiser sort of Prelates agreed uniformly to inhibit all, of what con∣dition soever, to have more than three Be∣fices. It is acknowledged, that the Pope

formerly gave Dispensations for 〈◊〉〈◊〉, without number or measure: and pre∣sently added, that it is not much better now, nay far worse. Of the truth of this let every man judge. Our Church hath confined her Dispensations to the number of two Benefices, and the measure to the distance of 30 miles. The number is ne∣ver exceeded; the distance very rarely, and that only when the Archbishops are over-ruled by an express command from Court, which hath not been done in late years. Father Paul could have told the Author of this Objection, that in the Church of Rome, 30 or 40 Benefices in divers places of Christendom were often united in favour of some one person; that Bishopricks were often given to men not having the Episcopal Order; and that Pope Clement VII. did in the year 1534 grant to this Nephew the Cardinal de Me∣dicis, all the Benefices and Spiritual Pre∣ferments of the whole Christian World, Secular and Regular, with and without cure, being vacant, for six months toge∣ther. Or if these Examples will not sa∣tisfie, let the Practice of Plurality in Arch∣bishop Peckham's time (as it was before set down) be remembred. Will any one

now say, that such exorbitancy of Plura∣lities is now practised in our Church? Af∣ter the conviction of this principal ar∣ticle of accusation, it will not be necessary to pass on to the consutation of lesser mi∣stakes; as that formerly in this Kingdom many Bishopricks and Abbies were injoyed by Foreigners, who never saw them: Whereas there never were in England above four such Bishops, and not one Abbot that I could ever find. That Dispensations were then few, because they must be had from Rome, came slowly, &c. whereas their Le∣gates and Procurators here resident were wont to grant them. That there are ten Dispensations for Pluralities now for one then; which is affirmed without any proof or ground: and that few of those dispensed with, were Non-resident upon both their Li∣vings, as now; whereas then Bishops and Noblemen were wont to retain in their Families five times as many Chaplains and Clergymen, as they do now.

The last occasion of Scandal pretended to be administred by Pluralities, is that it causeth the Clergy to appear worldly∣minded; whereas they ought rather in imitation of the first Preachers of the Go∣spel, to affect, or at least sit down con∣tented

with Poverty; that they ought only to propose to themselves the glory of God, and not their own interest; and that it is unevangelical to desire increase of possession. These Topicks appear very plausible indeed, and were therefore em∣ployed against the Secular Clergy for∣merly by the Mendicant Friers, and lately by their successours in hypocrisie the Puri∣tans. Yet it was always observed of them, that they were more greedy of riches, and at the same time more sordid, than any other generation of men. Whether the Observation be not true of these also, let the world judge. But to come to the merits of the cause; it is a very fallacious argument, to infer from the Poverty and Simplicity of the first planters of the Go∣spel, that their Successours ought to be so. It may with as much reason be de∣duced from the community of possessions, which obtained among all Christians in the Apostolick times, that the goods of all Christians ought to be common now. In the beginning of Christianity, the Lai∣ty as well as Clergy were generally poor: For not many wise, not many mighty, not many noble were called. Yet no man thinks it reasonable, that the Laity should be

now concluded by this example. To the first Preachers of the Gospel, the Miracles wrought by them created a sufficient re∣gard and reverence; but after the ceasing of Miracles, that was to be obtained to the Clergy by their Learning and Autho∣rity, neither of which can be got or main∣tained without competent riches. Cer∣tainly God best understood what was fit to be done herein, when he founded the Church and State of the Jews: Yet he commanded the Clergy to be endowed far in proportion above the Laity. Where∣as now, all that the Clergy desire, is that the small remaining part of what was an∣ciently given to them, by the munifi∣cence of our Princes; and which after all raiseth them not equal level with ingenu∣ous persons of the Laity; should not be taken from them. The envy and malig∣nity, wherewith almost all sorts of men look upon the possessions of the Clergy, is indeed unaccountable. It cannot be de∣nied, that they are Englishmen and free∣born Subjects as well as others, that they have the same Rights and Priviledges with others; that what they possess was given to them by the same Authority (if not greater) by which any Laymen hold

their Estates; that out of their possessions they contribute as much as any others to the support of the publick, nay far more than any others in proportion; that they live as soberly and inoffensively (to say no more) as others do; yet a competent Estate invested in them, shall be envied and maligned, which in the most vicious Layman of the Nation would have escaped without envy or murmur. As if a man must be made incapable of all the com∣forts and blessings of life, only because he peculiarly attends the publick Service of God, and instructs other men in piety and virtue. But it is pretended, that they are obliged by their profession to seek on∣ly the glory of God, and to despise the riches of this World. All this other Chri∣stians are obliged to do as well as they; to seek the glory of God in the first place, and to despise Riches, when they are not consistent with the preservation of Reli∣gion. But to imagine, that a Clergyman ought in no wise to seek his own tempo∣ral good, or the encrease of possession, is Fanatical Non-sense; which no man, that ever pretended to it, would abide by in his own concern. It is not contrary to the Gospel nor the design of the Sacred

Office, simply to desire riches or encrease of possessions; but only by sinister me∣thods to procure, or to make an ill use of them. Now Pluralists are no more in∣clined by the nature of Plurality, to make an ill use of their revenues or pos∣sessions, than Unalists are by the nature of one Benefice to do the same. Any one may perform the duties of a good Clergy∣man, and a good conscience, or he may neglect them, in either case. It is there∣fore the ill use, not the being, of riches, which ought to be blamed in Clergymen. But I hope the Clergy are not yet so cor∣rupt, that it can be justly said, that they make not generally as good use of their revenues, as other men.

I have answered all the pretended in∣conveniencies of Pluralities, and shewn, that many of the things objected are false, some of them, not really inconvenient; and that as many as are really so, are not the consequents of Plurality, but com∣mon as well to Clergymen holding one Benefice as two; and such as may, and ought to be remedied by the Bishops, and other Ecclesiastical Superiours, only by executing the Laws and Canons of the

Church still in force, without any neces∣sity of calling in the assistance of new Laws. But supposing that some slight inconve∣niencies did attend Plurality, if still it carries far greater conveniencies along with it, it must be acknowledged, that the per∣mission aud continuance is not really in∣convenient to the Church. And that it doth include such conveniencies, upon a short view will easily be discovered.

First then, Plurality is not only conve∣nient, but even necessary to the Church in its present condition, by reason of the great number of Benefices of little value, which are found in England; the cure of which can no way be provided for but by Plurality. In this Nation are some Benefices not exceeding the value of five pounds per annum; many hundreds not exceeding twenty pounds, and some thou∣sands not exceeding thirty pounds. Now in almost all these the Cure of Souls must utterly be neglected, if it be not allow∣ed to Clergymen to hold two of them together, since one will not afford a sub∣sistence. None of the oppugners of Plu∣ralities can deny the reasonableness of this case: Yet if those who maintain the sin∣fulness of them, would reason consistent∣ly,

such a Pluralist ought no more to be allowed, than of the two greatest Li∣vings in England. For if Plurality be sin∣ful in its own nature, and Residence due jure divino; it would be equally unlawful to hold two Benefices of 20, as of 200 pounds per annum. But it is too ordi∣nary a thing for men in their heat, not to see the consequences of their own po∣sitions.

Thus Plurality is in many cases neces∣sary to provide to the Clergy even a sub∣sistence, as to the necessaries of life; and in other cases is necessary to provide for them such a competency of subsistence, as is agreeable to their character and order in the world. For (as an excellent Pre∣late of our Church hath observed) those seem to have very little regard to the flou∣rishing condition of a Church, who would confine the sufficiency of a subsistence meerly to the necessaries of life. There ought to be sufficient provision made, to encourage ingenuous persons to enter into the Cler∣gy, to free them from anxious cares when initiated, and purchase to them such necessaries, as the manner of the service they undertake doth require; and to reward such, as by extraordinary

Worth and Learning, shall merit more than others. All these provisions are ab∣solutely necessary, to the well being of any Church; but none of them, in the present circumstances of things, and po∣verty of the revenues of the Church, can be fully obtained, without the permission of Plurality.

The number of Benefices in England, which may singly answer any of the ends above mentioned, is very small. Did not the hopes of obtaining somewhat more than a bare competence, influence Parents and Youth; none of good condition, or sit for any other imployment, would be bred up to the Clergy, or enter into holy Orders. For here, all the Topicks of E∣vangelical poverty, and how a Clergy-man ought not to seek the things of the world, or to desire riches, would per∣swade very little: Parents would not breed up their sons to the Clergy upon such conditions. It is certain, that the most frugal person, cannot breed his son to the Clergy in the University under the expence of 200 pounds. If Pluralities were taken away, it would be little less than madness to imagine, that any Pa∣rent will bring up his son carefully at

School, and afterwards bestow 200 pounds upon his education in the University, on∣ly to purchase poverty for him. Or if any Parents should be so good natured or zealous as to do it, yet it would be im∣possible to perswade Young men well educated, who are naturally aspiring, and led by their hopes, to enter into a Cleri∣cal life, in which they can expect no more than a bare competence; and not rather take up other professions, which will pro∣duce to them infinitely more profit with less labour. It would be vain in this case to urge to a Young man, that in a Clerical life he must be contented with a bare competence; that the riches of this World ought to be despised, &c. He would cer∣tainly answer, that if things be so, he will never enter into that State of life, which shall lay such an obligation of self-denial upon him. For upon whatever principles, men already initiated into the Sacred Office, do proceed to execute their duty, and continue in it notwithstanding pover∣ty or any other discouragement; it is un∣deniable, that it is the hopes of advance∣ment, which perswadeth almost all to en∣ter into Orders: and it must be great want of understanding, to imagine that it

can or will be otherwise. Young men will never be brought to it, when they shall see, that others of no better birth, parts or education than themselves, ob∣tain plentiful Estates by taking up other Professions. If Pluralities, which encrease the subsistence of the Clergy beyond a bare competence, were abolished; it would infallibly follow, that no Parents of qua∣lity would breed up their sons to the Clergy; that no Young man of good parts and pregnant hopes would enter in∣to the Clergy; that there would remain none for the service of the Church, but of the lowest and meanest sort of the people, and of those only such, as through insuperable dulness could not hope to make their Fortunes in any other Profes∣sion.

Further, a bare Competence as to ne∣cessaries of Life, will not suffice to purchase to the Clergy such other advantages, as are absolutely necessary to them in the service of the Church: these are Authori∣ty, Ability to exercise Charity, and helps of Learning. None of these can be obtained in such a Provision, as only supplieth the necessities of Life. To be∣gin with the last, every Man, who knows

the World and the business of Learning, must confess, that the Study of Divini∣ty, and those other Sciences, which are necessary to a compleat Divine, is so vast and diffuse; and the number of Books, wherewith he ought to be acquainted, so very great; that a small Estate can never enable him to obtain such as are even ne∣cessary, to make him useful or consider∣able in his Profession. It is well known, that there are ten times more Books re∣quired, to the Study of Divinity, than to any other Profession; altho the Re∣wards, and temporal Advantages of o∣ther Professions are far Superiour to those of the first, and yet no Man murmers at them. In the purchase of such Books, as are absolutely necessary to a learned Divine, a Revenue of six score Pounds per annum (which the late Acts of Parlia∣ment seem to suppose a sufficient Revenue for a Clergy-Man, imposing a Tax in the nature of a mulct upon Pluralists posses∣sing more) would contribute very little. And if the necessary helps to Learning be denied to the Clergy, they cannot main∣tain the Honour and Well-being of the Church; nor defend the cause of Christi∣anity in general, or of the reformed Re∣ligion

in particular, as it ought to be. What can be expected from a Clergy-man, however Learned and Industrious, when through want of a proportionable Estate, he shall not be able to obtain the Instruments of doing good, of performing eminent Service to the Church or to the World; when his Library must be redu∣ced to a Concordance, a Postil, and a Po∣lyanthea, and his Purse will reach no fur∣ther? Of these indeed Mr. Selden hath said the Library of a Clergy-man doth consist, and from thence taketh occasion to upbraid them of Ignorance. The Charge indeed then was false; for the Clergy were then in a flourishing condi∣tion; and had arrived to as great an height of Learning, as was ever known in the Christian Church. But if by the diminution of the encouragements and revenues of the Clergy, their Libraries should be indeed reduced to such a con∣dition; they would soon give just occa∣sion to the Enemies of the Church, to upbraid them of Ignorance, and to make their advantage of it. If we call to mind all the famous Writings of our Cler∣gy, published since the Reformation, to the increase and support of Religion, the

advancement of Knowledge, and the ho∣nour of the Nation: We shall find, that they were almost all written by those who were well preferred in the Church. A Soul oppressed with Poverty, can ne∣ver raise itself to attempt any great de∣sign in this Nature; or if it should at∣tempt it, in a condition unable to pur∣chase the necessary helps of Learning, the attempt would be but vain. I know that the Case of Mr. Hooker will be objected against this Assertion: But it is a vulgar Errour, which the Author of his Life hath also taken up, that he was but meanly preferred. For to my certain knowledge, at the time when he wrote his celebrated Books of Ecclesiastical Polity, he had very great prefer∣ments, of which he died posses∣sed.

It is no less necessary to the support of Religion, that a Clergy-man be able to give Alms liberally, and to maintain some sort of Hospitality in the place where he liveth: as well to give Example to the Laity, as to oblige the Poorer sort to the Practice of their Duty, by that In∣fluence, which the Application of Cha∣rity to them shall obtain. The necessity

of this is not indeed so obvious in great Cities; But whoever knows the state of Country Parishes, and the Conditions and Humours of the Poorer sort there; will confess, that a sense of Religion can hardly be kept up among them, unless it be in the Power of the Parish-Priest to oblige them by Charity and Hospita∣lity.

Above all it is necessary to the preser∣vation of Religion, that the Clergy do not want those helps, which will give to them Respect and Authority among the People; which a bare Competence can never do, unless they be able to maintain themselves in a condition above the com∣mon Rank of Men. It is certain, that it is not so much the force of Reason, or the sense of Duty, which maintains Reli∣gion among many of the meaner and un∣learned sort; as the Opinion which they have of their Pastors, and the deference which they are taught to pay to their Judgment and Direction. If the Clergy should be reduced to a bare Subsistence; all this authority would fall to the Ground; and their Persons thereby becoming con∣temptible to the People, Religion would be despised with them. Even among Per∣sons

of greater Knowledge and better Edu∣cation, Piety and Vertue in that case could scarce be maintained; when such would scorn to converse with those, whose Poverty made them far Inferiour to their Quality. Men may frame to themselves what Systems they please in their Closets, and in Speculation, and imagine that the Clergy however poor, will still be honoured for their Works sake; that Vertue and a conscientious Discharge of their Duty will procure to them everlasting respect and Authority. But when these Systems are reduced to practice, Experience demon∣strates the Folly of them. If an Angel should descend from Heaven, and take upon him the Ministerial Office; if he abstained from working Miracles, he would never be able to procure any great Respect to himself, or do eminent Ser∣vice to the Church and to Religion; un∣less he might converse with the Gentry upon equal ground, and were raised a degree above the Commonalty. Let any Gentleman fancy himself stript of his large Possessions, and reduced to a bare subsistence; and then let him imagine, if he can, that his Vertue will secure that Authority among his Neighbours, which

a large Estate, and Power delegated to him for the sake of it, did before procure to him.

In the last place, it is necessary, that additional Provisions be made for the Re∣ward of those Clergy-men, who by ex∣traordinary Learning and Industry, shall deserve more than others. For without this the Church would be deprived of the benefit of almost all the extraordinary Labours of her Clergy; since scarce any would be found willing to undertake any unnecessary pains, if after all there were no hopes of being distinguished from o∣thers, who labour not so much, as well by their Preferment as by their Merit. It is commonly said indeed, that Prebends and other Dignities in Cathedral Churches, were intended for Rewards of extraordi∣nary Merit, and are sufficient to that pur∣pose. But it is to be considered, that those are given promiscuously, as Bene∣fices are, to Men of ordinary as extraor∣dinary worth, and that it never did or can happen otherwise; that the Persons of extraordinary worth to whom they are given, are generally those who ply next at Court, that Rewards of extraor∣dinary Merit, ought to be provided for the Clergy of other Diocesses, as well as

for them; that many Bishops have not the gift of one Prebend, wherewith to Reward their Chaplains and deserving Clergy; and the Arch-Bishop himself of no more than three: and consequently that no constant Provision can be made for extraordinary Merit, otherwise than by Pluralities.

Other great inconveniencies, which would arise from confining the Revenues of the Clergy to a bare Subsistence, might be urged; as, that it would reflect dishonour upon Religion; that it would soon intro∣duce a general Ignorance; that it would induce them to follow a Secular Life; that it would tempt them to prevaricate, to flatter Vice in Rich Men, and to betray the Cause of Religion in times of Tryal, such as we lately saw. These and the above-mentioned Considerations make it absolutely necessary, that the Clergy should be endowed with, and permitted to enjoy ample Possessions and Revenues. God therefore foretold it as the great Blessing of his Church, which should be founded among the Gentiles, that Kings should be her Nursing-Fathers, and Queens her Nursing-Mothers. Which Prophecy may well be expounded, to denote (a∣mong

other things) the Favour and large Rewards▪ which Secular Princes, when converted to the Faith, should bestow upon the Ministers of the Church, for the increase and continuance of the Faith. This was abundantly performed in our Church, by the Kings and Queens and Noble Personages of England, whose Me∣mory is for ever blessed; and the En∣dowment made by them, confirmed by innumerable subsequent Laws. Then the Endowment was so large, and the num∣ber of extraordinary Provisions in Con∣ventual, Cathedral, and Collegiate Churches, and from Chauntries and Ob∣lations, so very great; that the assistance of Pluralities was not so very necessary to uphold the Honour of Religion, and of the Clergy. But when by Impropria∣tions at first, and afterwards by the Alie∣nation of Abbey and other Church-lands, almost all the extraordinary Provisions were taken away, and the ordinary Pro∣vision reduced to less than half; it is im∣possible to maintain the design of those Endowments, that is, the flourishing con∣dition of the Church, without the assist∣ance of Pluralities. In the continuance of this benefit to the Church, we doubt

not, but their present Majesties will imi∣tate the Piety and Devotion of their An∣cestors; and as they once preserved this Church from eminent danger of Ruin, by their Wisdom and Valour, will also maintain the well-being and the flourish∣ing estate of it by countenancing and con∣tinuing all those Institutions, Customs, and Practises, which are necessary to that end.

I might insist upon many other Con∣veniencies and Benefits, which accrue to the Church from the use of Pluralities; as, that hereby young Clergy-men are trained up in Curacies under others more grave and experienced, and fitted for the Service of any Parochial Church in their own Right; who, if at their first admis∣sion into Holy Orders, the Cure of Souls and Government of Parochial Churches had been committed to them, would be apt to commit many indiscreet acts, and execute their Trust unskilfully. Yet the present circumstances of things make it necessary to admit those, who are educa∣ted to the Clergy, into Orders as soon as their Age permits, otherwise the Church would soon want a competent number of Candidates to supply her Service;

since Fellowships in Colledges do not sa∣tisfie for the tenth part of them; And from the finishing of their Studies, to their Presentation to a Benefice, there is no other Provision made for them than by Curacies. That by the same benefit Provision is made for Deacons, who are incapable of possessing a Benefice them∣selves. That hereby the Cure of Souls in many Parishes is executed by two Per∣sons; which is a great advantage to those Parishes, and to Religion in general. For it may happen, that the Incumbent of any one Parish be negligent in his Duty, or unlearned: but it can scarce happen, that in a Parish held by a Pluralist, and served alternately by the Incumbent and his Curate, that both Incumbent and Cu∣rate should be alike negligent or unlearn∣ed. That hereby Provision is made for Chaplains, attending and assisting Bishops in the execution of their Office, and Go∣vernment of their Diocesses; or main∣taining and preserving Religion and Ver∣tue in the Families of Noblemen.

Notes

• Par. 1. c. 4. & 7.
• The words of the lat∣ter Author are inclu∣ded in un∣cis.
• Pag. 252.
• Hist. Counc. Trent, p. 251, 252.
• 1 Cor. 1. 26.
• Bishop of Worcesters Charge. p. 48.
• Preface to Hist. of Tithes.
• Isa. 49. 2••.