A modest plea for the clergy wherein is briefly considered, the original, antiquity, necessity : together with the spurious and genuine occasions of their present contempt.

CHAP. XII. A Survey of the pretences of the Contempt of the Clergy: Fourthly of Covetous∣ness.

THE last Pretence of the Contempt of the Clergy, which we shall take notice of in this discourse, is their Cove∣tousness. And this imputation usually ariseth from a prejudiced consideration of the Clergies carriage, First, in looking after the Incomes which are appointed for their maintenance. Secondly in the frugal management of those Incomes. And lastly, in their seeking after Pre∣ferments.

And first, those who Contemn the Clergy for Covetousness, because they are diligent and careful to look after the things which are allotted for their sub∣sistence, may manage the same Argument with as much Justice, though perhaps not so much speciousness, against all

those who are studious to reap the due fruits and benefits of their Places, and Professions; though they have not (all things consider'd) so great an obligation for so doing, as the Clergy. Whom we must needs confess to be the Stewards of Gods Patrimony, as well as of his Mysteries: and that in both it is required of them to be found faithful. To which attribute they will have but small reason to intitle themselves, unless they be exactly vigi∣lant to preserve those dues, rights and profits, which the Laws of God and the Land, have made accrew to the Church, and not to suffer that to be cunningly embezel'd, unjustly defalk'd or Aliena∣ted, which the Bounty and Religion of pious Ancestors devoted to the support and maintenance of the most Holy Wor∣ship. And if the Clergy shall be thought covetous because by just and amicable Methods they are diligent in the pre∣servation of that wherewith they are intrusted: and that out of a due sense that the burden of Sacriledge is already too heavy upon the Nation, they labour

to prevent its growing heavier, by sav∣ing men from that most execrable sin, from which none can be free who en∣deavour to defraud the Church, and which not a few are ready to do, if not studiously prevented. Now, if this be the Case of the Clergies Covetousness in the first instance thereof, let it be left to him That judgeth righteous judgment.

Nor can they with any better colour brand, As Covetous, the Clergies wary and frugal management of their incomes, so long as they are merciful to their pow∣er; and that their Alms are cheerful, and their hospitality charitable; though they never meddle with those secular En∣tertainments, and expensive Correspon∣dencies, to which the occasions of their Office and expressions of Charity do nei∣ther oblige nor invite them. And if the Clergy according to the best and Anci∣entest Canons, secure the interest of the poor in the goods of the Church, reserv∣ing unto themselves only such a portion thereof, as may suffice for their own so∣ber maintenance, and to make honest

provision for their Families, and not tenaciously to hoard them up for no better purposes than either to gratifie a covetous humour, or to furnish out a Worldly pomp and parade: or what is not much better, to enrich a Relation, that in the next Age if not sooner, will Contemn their Extraction, and vilify the Function, by which they were raised. But on the contrary, if the Clergy are conscientiously careful not to dissipate the Spiritual Patrimony in any needless profusions, idle curiosities, unclerical splendor, or any thing disagreable to that Christian Austerity, and Rigor, which is ever to be expected in that Calling: But shall with a Religious providence, and Charitable Frugality, endeavour so to husband that Holypittance whereof they are not the Proprietaries but Stewards, as to be just, and Charitable; they ought upon these terms neither to be censured nor despised as Covetous. Which is an imputation never to be fasten'd upon a∣ny Who do justice, and love mercy. And we must think that Order of men we

speak of, to be wonderfully devoid of conscience and ingenuity when they are guilty of any egregious failures in the things now mention'd. Especially when they shall perceive them to be so equita∣ble in themselves, so answerable to the nature of their Calling, and so strictly in∣joyn'd by the laws of the Church, and so highly recommended by all the learn∣ed and pious of their own Character and Profession.

As to the Goods of the Church, we know, they are frequently styled the Goods of the Poor; and the Ancient Church was so careful to maintain them in that state, that she allowed not a Bishop to bestow them upon their near∣est Relations, further than to help them as they were indigent, lest they should be said to prey upon the Churches In∣comes. I must take care (saith St. Au∣gustin) lest the estate of the poor (which belongs to the Church of Hippo) be giv∣en to the Rich. In which matter I have hitherto quit my self well. For I have kindred which call themselves Noble,

who come to me being a Bishop (one while with Menaces, and another while with Flatteries) to move me to confer something upon them because of our Re∣lation, and yet through Gods grace I do not remember that I ever enriched any of them. Enough to this purpose is to be met with in the Canons concerning Ecclesiastical Discipline, and in those Au∣thors who have writ De Eccles. Repub. I have been told that a late Bishop of this Nation in his Epistle to Trinity-Col∣ledge in Cambridge, (set before his My∣steries of Christian Religion) doth im∣pute the late Sacriledge committed in this Land to the spending of Church∣means in an un-church-like manner, and that this was done by the Clergies con∣verting them to their private uses, or o∣therwise misimploying them. And there∣fore (saith he) God justly takes them a∣way and permits Sacriledge; we our selves having first offended in the same kind. For certainly Church-means should have relation as well to the uses as to the persons; and a Church-man in

mispending them commits Sacriledge. And I find it likewise expressly affirm'd by a Divine of Singular Learning and Piety (in his just weights and measures) that for any degree or order of the Cler∣gy to increase their Estates out of Church-goods, was in the better and purer times of Christianity, a thing which the Canons did not only prohibit, but make void. And that the Canons, from the Canon of the Apostles, to those at this day in force in the Church of Rome, disable the Clergy to dispose of Church∣goods by Will and Testament. In the 25^th Session of the Council of Trent, and in the first Chapter concerning Reforma∣tion, among many other things very wor∣thy of remark, the Synod expressly for∣bids the Bishops to augment the incomes of their Kindred and Familiars with those of the Church. According to the Canons of the Apostles, prohibiting the Goods of the Church, which are Gods, to be given to Relations; but if they are poor, to deal with them as with the rest of their rank; and not to dissipate them

for their sakes. Imo quàm maximè po∣test, eos sancta Synodus monet, ut omnem humanum hunc erga fratres, Nepotes, propin∣quosque carnis affectum (unde multorum malorum in Ecclesia Seminarium extat) pe∣nitus deponant. And what is said of the Bishops is also to be understood of the rest of the Clergy. 'Tis true where the Clergy (as in our own Church) are au∣thorized to marry, the Case seems to be otherwise; and the Church as she has given them leave to marry, must also give them leave even out of her own Reve∣nues, to make provision for their Wives and Children. But this doth not abro∣gate but only relax the Canons: and the married Clergy are herein to express a singular moderation; and so to provide for Wife and Children out of Church∣goods, as not to extinguish the interest of the poor therein. For I humbly con∣ceive that it is no small mistake in any Clergy-men to imagine, that having out of the Goods of the Church soberly dis∣posed of their Children in the World,

they should also labour to raise them E∣states, and strive in their own Port to e∣qual that of the higher Laity. With whom the Canons never intended them a greater conversation than arose from the Tenor of their Function; and re∣quires that their chiefest Hospitality should respect the relief and support of the Indigent and Necessitous.

As to the last instance of Covetous∣ness in the Clergy, which respects their eager hunting after Preferments and Promotions in the Church, which the best and wisest have ever esteem'd a notable blemish in them, it surpasseth my abilities to vindicate, and is against my conscience to excuse. And therefore I shall deeply lament, what I cannot re∣dress; and humbly beseech Almighty God to restore those to a better minde, who herein are guilty. And that some are guilty in this particular, seems undeni∣able upon that general complaint made against that multiplicity of Church-pre∣ferments wherewith not few are ever surcharged. Ridente fanatico, nec dolente

Papista: Or rather indeed to the distress and injury of those Clergy-men, who would esteem it a good Vintage, to have but the gleanings of their Brethren; and think themselves well provided for, if they had but one of those Numerous pre∣ferments which are so venturously piled upon such, as are no more laborious in the Word and Doctrin than others. But I shall forbear to enlarge, lest I should be mistaken in this particular; and only make it my humble Supplication, that the Canons, respecting the Clergy in this Affair, may impartially be considered by them: to the end, that their manifest opposition to this enormous practice, may through God, somewhat contribute to its amendment; or at least so far open their eyes, as to let them see the utter inexpediency, if not unlawfulness of what they do.

That which we call Pluralities in this Church, has long time been complain'd of as a thorn in her side; which some of the Reverend Fathers the Bishops, have very lately been projecting to pull out.

But in stead of the Extirpation of Plura∣lities, I could wish they were well prun'd; for till their abuses be retrenched, and they be restored to their first design, they will scarce be capable of any consci∣entious Apology. And it is to be hoped that those corruptions which tract of time and negligence of some, may seem to have brought upon the first Concessions thereof, might for the future be pre∣vented, if three or four obvious things were duly taken notice of. As

First, That those unto whom the granting of dispensations is committed, or which otherwise have any stroke in the disposal of such Preferments as apper∣tain unto Learned Men, would bethink themselves what it is to respect any thing either above or beside Merit: con∣sidering how hard the World taketh it, when to men of commendable Note and Quality there is so little respect had, or so great unto them whose deserts are very mean; that nothing doth seem more strange than the one sort, because they are not accounted of, and the other

because they are.

It being every mans expectation and hope in the Church of God, that the only purchase of greater rewards should be always greater de∣serts, and that nothing should be able to plant a Thorn where a Vine ought to grow.

Secondly, That Honorable Person∣ages, and they who by vertue of any principal Office in the Common-wealth, are inabled to qualify a certain number, and to make them capable of benefices and faculties above others, would not suffer their priviledges to be abused, contrary to the true intent and mean∣ing of wholesom Laws, by men in whom there is nothing notable besides Covetous∣ness and Ambition, Ignorance and Idleness.

Thirdly, That the Universities would bestow their degrees not as meer kind∣nesses by way of Civility, but as favours which always imply a Testimony given to the Church and Common-wealth, con∣cerning mens sufficiency for Manners and Knowledge. Considering that upon the credit of this Testimony sundry Sta∣tutes

of the Realm are built, and that it is so far available that nothing is more respected for the Warrant of Divers mens Abilities to serve both in Church and State. And if the Universities shall violate that Religion wherewith this Testimony ought to be given, they do not only disparage themselves, if it be known; but also involve those in error, who deem it a thing uncivil to call the Credit of their Testimony in question, by doubting either of the Manners or A∣bilities of those, upon whom they have confer'd their Degrees. And therefore are never to be granted to any one with∣out due Caution and Advice.

Fourthly, That the Indulgence of Pluralities be restored to its first design, by being allowed only to men of Note; to signify and reward Eminent Services done for the Church; and to encourage a more remarkable progress in Vertue and Science. Ends shamefully neglect∣ed in the present Indulgence of Plurali∣ties, if we consider who they are who most bountifully enjoy them.

In the last place, it would not a little help to the removal of the scandalous a∣buses crept into the Indulgence of Plura∣lities, if those who are so forward to en∣joy it, would remember what in Duty and Conscience towards God and the Church they are bound to perform. For they cannot be ignorant that those to whom Plurality of Chuch-preferments is granted, are bound to requite that Grant by an industry answerable to that Plurality, and that they are to excel as much in Labour, as in Dignity and Bene∣fit. And therefore unless they faithful∣ly answer the Churches expectation, in bending their labours to sow as well as reap, and to make their pains as far to exceed their Brethrens, as their Prefer∣ments and Incomes: in a word; unless they perform those Offices to which the very accpetance of plural Preferments and Benefices do formally bind, let them be well assured (saith my pious and learned Author) that the Hony which they eat by fraud, shall turn in the end to Gall; and that which was nutriment

in the mouth, shall prove gravel in the bowels. And though their subtil and colourable dealing herein may not be taken in the walk of humane justice, yet He, the Sacred Image of whose Wisdom appears in the Laws of men, will at last severely punish it. And now the only Apology that can be made for the Clergy in this concern, will be their own spee∣dy endeavours to grow innocent; by avoiding all those things for the time to come, which may occasion offending. And using no Methods in the obtaining Church-benefices, but such as are just, in∣genuous and Canonical. And waving all those priviledges which, contrary to the primitive Canons, give leave to hold Church-preferments in more Dioceses than one. An abuse (as one has well ob∣served) brought in by the Papacy, when the See of Rome, seeking Benefices all o∣ver Christendom, granted priviledges to dissolve the Ancient Discipline, on pur∣pose to enrich themselves and their Favorites.

But this which is now spoken, has no

design to lay Covetousness, and therewith Contempt, at the door of any, who are studious first to deserve, and next to ob∣tain, Plural Preferments upon the terms we have now mention'd: Nor yet to blame those whom the scantiness of their present Fortunes move to seek for larger, on purpose to enable them to perform more singular services for God and the Church. But what has been said, respects those especially who look not to be fur∣nish't with such qualifications as are sup∣posed by that Indulgence of the Law; which they so hazardously make use of, to their own Spiritual danger, detriment of the deserving Clergy, and Reproach of the whole profession, &c.

And though what hath been already suggested, may with unbyassed judg∣ments, suffice to evince the falsness and iniquity of their carriage, who pretend Idleness, Pride and Covetousness in the Clergy, to be the reasons for which they are moved to Contemn them: Yet we may safely suppose that those who are most active in this Contempt, would be

no otherwise, though the Clergy were as blameless therein, as the Stars and An∣gels to which they are compared; and in particulars as innocent, as was once the man without a Navel. For where the Credit and Reverence of the Ministry is once concern'd, it is not what they are, but what prejudice represents them. And besides all this, the Contemners know themselves herein to be safe; while they are not ignorant how the Fortitude of the Clergy is wholly passive, and that they are naked of all other Weapons but Prayer and Patience. And indeed what but Lowliness & Meekness can be∣come his Substitutes, who being reviled, reviled not again; and who injoyn'd his Proselytes in general to recompence Evil with Good, and Cursing with Bles∣sing? So that these Contemners finding themselves out of danger not only of Duel and Challenge, but also of Recrimi∣nation and Reviling, they heroically manage their province of Disgrace and Contempt: whetting their tongues, and (in a harsh Metaphor) then wounding

therewith by Reproaches those whom they know will never answer them at that Weapon. And indeed these Contemners, falling under the Clergies Christian con∣sideration, will be found fitter objects of their Pity than Anger; and more pro∣per to be pray'd for than reproach't. And I doubt not but the Clergy do zea∣lously pray for their Contemners, as their Great Master did for his Crucifiers—Father forgive them, for they know not what they do.