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.

The Introduction.

IF there were not in man a natural desire to con∣vey something of himself to Posterity, and that his Memory might sur∣vive his Ashes; we had never heard of the Egyptians expending their Treasures in Pyramids, nor of the Greeks and Romans bestowing their Wealth and Care in Statues, Monuments and Inscriptions. And this desire is so naturalized into all Qualities of men, that even the poor Statuary express'd no less, when he so cunningly placed his Name in the Image of his God, that it might last as long as that Master-piece of his Art. And yet men are not more am∣bitious of Memory than Fame: as is clearly to be seen in those very persons,

who though never so careless of a vertu∣ous Conversation, are yet marvellous greedy of that Reputation which is its natural appendage.

Nor can this be any matter of our Admiration, when it is duly considered, That Reputation goes furder than Pow∣er: and that men are serviceable, or o∣therwise, according to the Opinion which is had of their Persons.

For, let two men (saith that Oracle of the Chair and Pulpit) speak the same words, give the same advice, pursue the same bu∣siness, drive the same design, with e∣qual right, equal means, equal dili∣gence, and every other thing e∣qual; yet commonly the success is strangely different, if the one be well thought of, and the other labour of an ill report. So that he loseth the chief advantage of his Cause, who loseth the good Opinion of his Per∣son.

And though a good Opinion of mens Persons be of great moment in all ranks of men, yet in none can it be of greater,

than in the Clergy. For if we take our measures from the things wherein they deal, the Credit of their Persons is very highly considerable; because thereon, in a great measure, depend the success and belief of their Office, and conse∣quently the welfare of Religion; which with no small numbers of men, hath just so much Belief, as its Ministers have Credit. And yet we see no Order of men, upon every slight and frivolous occasion, so scornfully exposed as the Clergy; and that not seldome too for doing those very things, which with e∣qual Esteemers, ought to be the matter of their Commendation and Reverence. For let Clergy-men, with a zeal and im∣partiality becoming their Function, press the due exercise of Holiness and Vertue, and the forsaking those courses of vi∣cious and ungodly Living, wherewith so many are debauched; let them (fol∣lowing the method of the Gospel) teach us to deny all ungodliness and worldly lusts, and our obligation to live sober∣ly, righteously, and godly all the time of

our being upon Earth: let Clergy-men (I say) conscientiously pursue these and the like Instances of their Office, and men commonly deal with them, as the Greeks dealt with their two Gods, Her∣cules and Mercury, when they worship't the one with reviling Speeches, and the other with casting Dirt and Stones at his Image.

Now, when with not a little resent∣ment I seriously consider, that the Con∣tempt of the Clergy is not the ruffianly and borish Humour only of the Rude and less-Civilized, but even of many of those, who would be looked upon as the Great Lights of Deportment, and the Refin'd and Philosophical Persons of the Age (moved with this Considera∣tion) I began to stagger in my good Opinion of the Clergy, and to suspect there might be sufficient matter for the Tempest, especially when I saw it raised against them by persons of too much seeming Genteelness and Philosophy, to pour Contempt upon any without all just Cause or Pretence.

And yet fearing to be seduced with popular Examples, and unwarily to imbibe a groundless prejudice against that Order of Men, for which I have ever retain'd so Singular a Reverence and Esteem: I thought it the most Chri∣stian and Manly method, not to take upon trust a thing of so great Impor∣tance; but by a plain and short re∣search into the Circumstances of the Present Clergy, to try if any thing might be met with to justifie that Obloquy and Contempt which is heapt upon them. And for a more methodical procedure, I have cast my Thoughts into the ensuing Chapters.

CHAP. I. Of the Name, and Original, &c. of the Clergy.

AS no Nation was ever yet read of, so infidel and profane, as to live without all belief of some Deity, and profession of some Religion; so there was never any Religion that had not Separate Persons to whom was commit∣ted the Power and Care of prescribing, di∣recting, and administring the Rites there∣of, and whom by an easie Figure we may call their Clergy. For the Name coming of Clerus, naturally signifying a Lot, Patrimony, or Heritage, may inof∣fensively be given both to the Jewish and Heathen Priests; whose attendance upon Religion was their Subsistence and Imployment.

But in the first times of Christianity the word Clergy was solemnly adopted

into the Family of Religious Titles, and made to denote the Church, (or whole Body of Believers) which being Gods peculiar inheritance, was called his Cle∣rus, or Clergy. And this acception of the word is so well approved of by some Modern Writers, that they wish the Fathers had still continued it in its first Latitude, and that they had never ap∣propriated that to the Ministry, as be∣ing but a part of the Communion, which primitively belong'd to the whole. And yet Master Calvin, who seems most of∣fended at this restraint of the word, can∣not deny its Antiquity; but confesses it to have been an ancient Mode of speak∣ing, to call the whole Order of Ec∣clesiastical Ministers by the Name of Clergy.

But not to saunter away time in sounding of Puddles, it sufficeth our present purpose to take notice, That those Provinces among the Romans o∣ver which they set Procurators, Prae∣tors and Proconsuls, were styled Cleri. And that in allusion to this acception

of the word, the Charge or Portion as∣signed by Lot to Matthias, whither, as most conceive, he was to go preach the Gospel, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lot of Ministry & Apostle∣ship. And the several places whither the Apostles went to plant the Gospel, were their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Provinces; which af∣ter they had converted them to the Faith, they were to instruct and govern. But in this Government they were care∣fully to avoid the Exaction and Cove∣tousness notorious in the Roman Prae∣tors, who minded nothing but to gripe and squeeze wealth out of the people, therewith to enrich themselves: but on the contrary to take care of their Pro∣vinces, as Shepherds of their Flocks; using such moderation and clemency as might move the people to obey them, not of constraint, but with a willing mind. And in imitation of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Apostles, some have conjectured that their Successors had Provinces al∣lotted to their Government and Instru∣ction; and that from the same Cleri, the

persons who taught and ruled them, de∣rived the appellation of Clergy. There is indeeed a Learned Writer, who by no means can be induced to admit of these Cleri or Provinces, but with many pro∣babilities has labour'd to refute them, in the Sixth Chapter of his Irenicum. But whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie the Office, or Province of Apostleship, doth not at all concern our present purpose, seeing that either of the two is enough to occasion the Name we speak of.

But besides this Roman account of the word, we have another from the He∣brews: among whom that we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signified those Portions which fell by Lot to any in the division of an Estate or Country. Thus in the Divi∣sion of Canaan, when the Patriarchs re∣ceived their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or portions in Land, God appointed none unto Levi, but made himself his Lot and Possession. And when the whole World was divi∣ved into Hebrew and Pagan, God chu∣sing the former to profess his Worship, he made them his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or people of

his inheritance, Deut. 4.20. And those of the Jews who believed the Gospel, are, according to St. Peter's intimation, God's Lot, of whom he took possession, as of a Patrimony assigned to his most holy Service. And after this also, such among the Believing Jews as were or∣dain'd for the Ministry, were by way of Eminence called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Cler∣gy of God. Because when they were ad∣mitted to Holy Orders, they were set apart and devoted to his Solemn Worship, and thereby became his more peculiar Portion. Like those whom God, in Numb. 16. separated from the Congre∣gation, to bring them near to himself, to the service of the Tabernacle of the Lord, and to stand before the Congre∣gation, to Minister unto them.

And any of these notices of the word which have been already mention'd, I take for a clearer occasion of its appli∣cation to the Ministry, than that of Da∣vid's distribution of the Priests into se∣veral Courses. Which hapned upon the death of Nadab and Abihu, when there

remain'd no more Sons to Aaron but E∣liazar and Ithamar. In whose two Fa∣milies the succession of the Priests was preserved. At which time David, ac∣cording to the number of people in each Family, made his Division. Now this Distribution being made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by Lot, some have thought that all those have from thence been called Clergy, whose Office was to Minister in Holy Things.

But what ever was the occasion of the Title of Clergy, its first application to the Ecclesiastique Ministry was Signi∣ficant and Laudable, not to say Sacred and Divine, and such as even Malice it self can make no Topick to traduce or contemn those that bear it.

CHAP. II. Of the Antiquity of the Clergy: a rational account of, and inquiry into the Institu∣tion, &c.

HAving consider'd the native signi∣fication of the word, which accor∣ding to Epictetus is the beginning of knowledge; the next thing by the pro∣posed Method to be examined, is the An∣tiquity of the Clergy; which is so re∣doubtable that it may seem meer trifling to attempt its demonstration. For in∣deed the Antiquity of the Clergy is to be placed among those Verities, which are more manifest and known of them∣selves, than by all can be alledged for their Manifestation. And therefore who∣soever shall deny a matter of such evi∣dence and universal acknowledgement, as that now spoken of, he ought to be reckon'd for a meer Sceptick Wrangler, unworthy of confutation, and an enemy to the common sentiments of all Man∣kind,

which must suffer an absolute de∣fection, and all the impressions of Uni∣versal Nature and Religion be blotted out, ere that we now speak of can be evacuated.

But yet when we seriously consider the unhappy genius of the Age wherein we live, and that it is our hard lot to fall into those perillous times wherein not only some inferiour Points, but the whole frame of Religion is ready to be brought in question, and to be thought no more than a meer Engine of Govern∣ment; we can scarce hope, upon this sad reflection, that the Institution of the Clergy should meet with any higher e∣stimate. And, I hope, it will not be deem'd meer Melancholy to imagine, That there is a race of men who will not be coy and squeamish to make the Calling of the Clergy, as well as the Be∣lief of a God, to be wholly grounded upon some blind Tradition, set on foot by some crafty Politick; who by the Doctrine of Obedience and Submission, daily inculcated by this Order of Men,

might be the better able to awe a silly sheepish World: and to render it more tractable to his purposes.

But such as are so far taken with this fine Conceit, as to think that the Insti∣tution of the Clergy is nothing but a blind Tradition broach't by some cun∣ning States-man, I would have them to answer me without doubling, who was the Author of this Tradition? When did it commence? How came these men to be so wise as to discover and know that which for so many years already past, none was able to find out? What was there to guide and instruct the World before this blind Tradition? Who set this Tradition first on foot? and before it was set on foot, was there no Clergy, or were they unnecessary? At what Pe∣riod became the Clergy useful? and why then and not before? But when the cunning States-man broach't this Tra∣dition, by what means did he induce men to believe him; and that too in a case which was clear contrary to their former judgement, and to the judge∣ment

of all the Generations that ever went before them? Did he compel them to it by force, and gain the day by dint of Sword? then where is the Story of his Atchievements? what Mo∣numents preserve the memory of his Battels and Victories? where and in what Aera did this Mighty man live, who did thus over-awe the World?

But if the Politician moved men by Reason to believe him, we must needs grant the Reasons to have been wonder∣fully clear and weighty, that could per∣swade the whole World to come off from their old Opinion, and so far to part with their Liberty, as to set over them an Order of Men, whom they knew from the design and tenour of their Function, would fill their minds with fear and awe, and put a curb up∣on their carnal Wills, restrain their darling Lusts, bound their worldly In∣terests, obstruct the stream of their Na∣tural Inclinations, and at once abridge them of all their wonted Licences. But if the Politician did move men to receive

the blind Tradition of a Clergy meerly upon the account of the reasonableness of the thing it self, then is this ground enough both to acknowledge and re∣spect the Function. But what did the States-man design in setting afoot such a Tradition? Had he any regard therein unto the good of the World? Did he convince Mankind that a Clergy was truly necessary to the Solemnity of Holy Rites, preservation of Religion, and to the promotion of the Peace and Wel∣fare of Government among men? If so, then tell me, did he say the truth, or did he lye? If he said truth, then we ought to believe him, and consequently to assert the Clergy upon the account of Truth: if he told a lye, then is it for the good of the whole World to be∣lieve a lye. For if it be a lye to say, That the Institution of the Clergy is no∣thing else but a blind Tradition, set on foot by some crafty States-man, on pur∣pose to awe the World by their Mini∣stry, and to keep it Honest and Peace∣able, Obedient and Submissive, then

is a Lye the foundation of all these Fe∣licities. Or if it be true to say thus, yet we are still to reverence the Clergy, be∣cause they are the Channel conveying so many benefits to the World, &c. But to proceed.

That the foundation of all Religion consists in the belief of a God, is so uni∣versal an Article, that even those Per∣sons and Nations who differ most from one another, and that too in no ordi∣nary points of Religion, do unanimous∣ly accord in this, That there is a God, whom we are bound to labour to please and honour, and to fear to offend and provoke, out of a hope to be made happy by him. And as to those who have opposed the Belief of a God, they have been so very few, and commonly so vilely vitious, that the World hath been greatly weary of them, and thought them of so little Credit, that they could never perswade it, that they were in earnest. But that their wicked lives tempted them rather to wish that there were no God, than that any reason did

convince them to believe so. And as the best and wisest of men have agreed in the belief of a God, and that Belief is the foundation of all Religion: so they have likewise acknowledged, That Religion was to be expressed in the so∣lemn worship of that God whom they believed. And to the end that this Worship might be truly Solemn, they likewise held, That it was to be pub∣lickly celebrated in appointed places, at set times, in prescript forms, and by select persons. And we find this last circum∣stance so universally observed by all Nations moderately civilized, that it may seem to be founded in the Law of Nature, and to have had none other but God for its Author. Or, if this were o∣therwise, how should it come to pass that it is almost as easie to find a people without Souls, as without some sort of Religion: or to find any sort of Religion without reference to a God; or either Religion, or a God, without a Clergy or Separate Persons to Negotiate the Holy Ceremonies? And not to meddle at pre∣sent

with the Divine Appointment of Certain Men for the administration and defence of Religion; we will conceive upon what grounds men herein, left un∣to their own reason, might be induced to erect a Clergy, or to constitute an Order of men to appoint and perform the publick Solemnities of Religion, and to direct and determine in emergent Cases.

And we may imagine that the first motive hereunto was a mature delibera∣tion of the natural importance and de∣sign of Religion it self; which was clear∣ly seen to bind men to a Solemn & Re∣gular Worship of the Deity. Now this Worship (they saw) could neither be Regular nor Solemn, if there were not select persons to make it so; for things cease to be both, when they become Common; and they must needs become Common, when vulgarly mixt and trans∣acted with profane, that is, Common Utensils. And what is not the least con∣siderable, those things are in great like∣lihood not to be done at all, or with no

just decorum, which are left arbitrary for any one to do. They considered like∣wise the manifold indispositions usually accompanying the generality of Man∣kind, whereby they were render'd ve∣ry incompetent to handle things Sacred, according to the dignity of their Na∣ture, and intent of their Institution. They saw all, That Holy matters were to be kept within a Sept, the more de∣cently to secure them from being un∣hallowed by the rude and undiscerning touch of the Vulgar. For the Holy Of∣fices of Religion are at the same time profan'd that they are made Common; which they cannot escape, if there be no distinction of Persons observed in their Administration. Men in this affair might likewise argue from a Parity of Reason; and that if it be for the credit and advancement of all profitable Arts and Professions to be provided of such Professors, Officers and Masters as may propagate, instruct, and excecute the same: then the like must be granted to Religion, or else we must think it to be

of less worth and moment than Secular Professions, and that less is required to make a man Religious, than a Pin∣maker, and to give him a competent knowledge of the things of God, than of making of a Horse-shooe.

Nor doth it here amount to any va∣luable Objection, that the common right and interest, which every one hath in Religion, is sufficient to entitle them to the publick officiating the So∣lemn Rites thereof; for by the same rea∣son every one might gird on the Sword of Justice, and become a Publick Mini∣ster of the Laws, on pretence of the Common Interest which he hath there∣in: the consequences of which Hypo∣thesis are so absurd and monstrous, that they carry with them their own confu∣tation.

But that which we may presume to have been most moving in this concern, was the Consideration of the Common Nature of Mankind; which being far gone in corruptions, is utterly unfit for, and unprovided of that Sanctity which

is required in Religious Addresses: up∣on which consideration it was deem'd not only safe and agreeable, but also ne∣cessary for this faln condition of men, that out of themselves some persons should be chosen, and by Holy Ceremonies set apart, and as it were placed in a middle Station between God and the people, on purpose to present God with the Peoples Petitions, and to bring down his Blessings upon them. And though the bestowing of Gods Blessings depends upon his own free act, and that the ac∣ceptance of such Petitions as are made by such persons in behalf of the people, is to be known by such testimonies as God is pleased to vouchsafe; yet that there is a necessity of such persons, who by Holy Offices are thus to mediate for the people, is a thing God himself was plea∣sed to illustrate by an everlasting Ex∣ample, when he sent his Son to take our Nature, that he might be qualified to interceed for that Nature which he had taken, and be fit to make nearer acces∣ses unto that Seat of Mercy, which we

by reason of our great imperfections, were unfit to approach. And in this sense he is styled, the only Mediator be∣tween God and man.

And I humbly conceive it was with respect unto this Consideration, that at the designing of Persons for the Clergy, the Greek Church made this Prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

O Lord our God, who because mans Nature is not able of it self to approach the Glori∣ous Essence of thy Godhead, hast in thy wise Providence and Dispensati∣on order'd us Masters and Teachers of like Passions with our selves; whom thou hast placed in thy Throne (or in the Ministry of thy Kingdom, the Go∣spel) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. to offer unto thee a Sacrifice in behalf of the people, &c.

The contexture and occasion of which Oraison, I take for no incompetent account of appointing men for the Clergy.

But not to enquire too minutely for the Reasons that at first might proba∣bly induce Mankind to constitute pecu∣liar

persons for the Service of Religion, we may conceive that all herein did not follow the same Light. But that some Nations were hereunto perswaded by the more durable and regular principle of Reason: Others, by an Universal Tra∣dition, which will last as long as either we reverence our Ancestors, or think not our selves wiser than all that lived before us. Others no doubt, imitated herein some Nation, which they esteem∣ed wise, sober, and dis-interessed. But without any peremptory determination of the Motive, we are most certain of the thing, and that ever since the Cre∣ation a Deity, Religion, and Priesthood, do as mutually infer each other, as the most natural Relations.

CHAP. III. Out of what Rank and Condition the Clergy were elected, among the Jews and Pa∣gans: the respect showen them, &c.

HAving thus briefly surmised some of the more probable inducements for the Institution of a Clergy; we come next to examine what manner of persons were usually made choice of for that Office; and what respect was given them, when they were once therewith invested. And limiting this Remark to the Times antecedent to our Saviours coming in the flesh, we know that all Re∣ligion was then either of Jew or Gen∣tile. And beginning with the Gentiles, we read how the Sons of their Princes were educated for the Priesthood: That their Kings did exercise this Office: That in their Sacrifices there was among the Romans a peculiar Office assigned unto the King. And we find that when Nu∣ma,

to give more Splendour and Credit to Religion, established many sorts of Priests in the City, fearing that in pro∣cess of time the Kings might come to neglect their Office about the Sacrifices, by reason of the weighty affairs of State, that might otherwise imploy them; he ordain'd the Flamens to supply the Kings place, who bore the names of the seve∣rate Gods, to whom they were conse∣crate. And this officiating of their Kings was thought so necessary, that when they were banish't Rome, one of the Priestly Order had the Name of King while he was doing his Function, lest the people should suspect any thing to be lacking in the worship of the Gods. Thus they preserved Royalty in Religion, when it was cast out of the State: and how unwelcome soever it became among the uncertain people, yet they thought it necessary to be preserved in the Priest∣hood, which was generally so highly valued by the Romans, that it was ac∣counted a singular honour in their Ge∣nealogies, that some of their Family had

been of the Clergy. And of this Truth we meet with a pregnant instance in Agrip∣pa, who writing to Caius Caesar, and speaking of the Honour of his own De∣scent, he told the Emperor, that some of his Ancestors had not only been Kings, but also admitted to the Priesthood. We find likewise that that sort of Priests a∣mong the Romans, called Augurs, were chosen out of the Patricii, who were the Nobility of Rome.

But suppose the Families out of which the Gentile Clergy were elected, had been as mean as they were certainly o∣therwise, yet to those who were once received unto that Province, they were careful to pay an esteem and reverence suitable to the Sacredness of their im∣ployment; and to instate them with such Immunities as testified they thought them not sit to be treated as the Vulgus. Rationally concluding, That those whom they made choice of for the Service of Reli∣gion, were to be raised above the com∣mon condition of men, and to be freed from the Cares and Incumbrances of the

World. And it will not be here greatly impertinent to observe, that the white Vestments of the Heathen Priests attested their Separation from the Vility of the Many: and, That the Ring, Staff and Mitre, which were the Ensigns of their Office, were also known Symbols of Au∣thority and Honour. And yet in further testimony of the respect the Gentiles bore their Priests, there was none, no not in time of War, that durst offer them the least violence or abuse. Insomuch that it was gone into a proverbial phrase for a barbarous and unnatural War, that it spared not the Priests, but vio∣lated those very persons that carried the Holy Fire before the Army. Tacitus somewhere speaking of the Priests, tells us, that they were not molested with the sniffling Scorns of vitious and ill-bred persons, but by certain Canons and Laws were secured from all outrage and disrespect.

And if any thing be yet needful for a further illustration of the Gentiles car∣riage in this matter, it is summ'd up by

Cicero in the Case of the Roman Au∣gurs:

The right of the Augurs, saith he, joyn'd with Authority, is the most ex∣cellent in the Commonwealth. And this I say, not because I my self am an Augur, but because it is just and neces∣sary so to speak. For if we enquire for their Authority, what can be greater than to convene and dissolve the pub∣lick Assemblies, and appoint the So∣lemnities of Religion! What more mag∣nificent than to have power to decree when the Consuls are fit or unfit to hold the Magistracy! What can be more religious than to give Institutes to the people!

And yet Cicero expresly affirms all these things to have been in the power of the Augurs, Lib. 2. de Legib.

Nor are we to look upon the Romans to have affected Singularity in this par∣ticular; for we find the Persians, Egy∣ptians, and the great Lights of the Gen∣tile World, the Athenians, to have e∣quall'd, or rather surpass'd the Romans, in the veneration of their Priests, whom

they made the Guides and Counsellors of their Kings, and Judges and Dividers in Secular Affairs. It were easie to be numerous in Examples to this purpose, and by an Induction of all the Nations in the World to prove this Reverence of the Clergy, whom we read in many Na∣tions to have lived apart from other men, and to have had their Adyta, or Secret Places, as well as their Gods: the solitary Groves where they abode, sig∣nalizing the separateness of their Fun∣ction.

But if all this should be charged upon the Ignorance and Superstition of the Heathen World, and therefore no more fit to be imitated than their Polytheism and Idolatry; It will then import us in the next place to consider, what in this case was the practice of the Jews, Gods own People, whom we cannot suspect of Ignorance or Imposture, being here∣in plainly guided and instructed of God. And first it is observable that among the Jews, the designation of persons for the Guidance of Religion, was much more

ancient than a Levitical Institution, be∣ing practised by them from the Begin∣ning. For when Families made Churches as well as Kingdoms, to be a Priest of the Most High God, or to officiate the Matters of Religion was the Hereditary Honour, and Peculiar Prerogative of the First-born, or Chief of the Family. For the selling of which Priviledge Esau pur∣chased the odious Title of Profane. And when the Jews were blessed with a settled Priesthood, they paid it all imaginable respect: beginning and determining all their publick Transactions at the Word and Decree of their Priests, making the Honour of that Office, the Strength of their Authority, and the Cause of their Arms, calling it a Celestial Dignity, a Heavenly and no Earthly Inheritance. And the Testimonies of what I now speak, are so many and known, that both the number and plainness will ex∣cuse the prosecution.

Nor were the ancient Jews more care∣ful in their respect, than in the choice of their Priests; for we read in the Sacred

Story of one of their Kings, that it was reckon'd in him for a great sin, that he made Priests of the lowest of the people, which were not of the Sons of Levi. He consecrated whosoever had a mind, without bearing any respect either to Probity of Manners, or Honesty of De∣scent: and that passing by the Line of Levi, he took those who had neither Right nor Title to the Priesthood. And what was yet more wicked, some are of opinion that he was guilty of what the Canon Law now calls Simony, by selling the Offices of the Priest to those who would give most for them.

And having thus briefly intimated the practice of both the ancient Jew and Gentile, in relation to their Choice and Reverence of their Clergy, If we should now draw down the Enquiry to the modern and present State of the World; we shall find no Nation so savage and uncivilized, as not to have some Offi∣cers of Religion, whom they treat with Civility, and make considerable in the Interest of their State and Government.

The present Jews and Mahumedans would furnish us with Store of Matter to this purpose, if it were not already (in two late Treatises concerning them) done to our hands.

Now, what has been said will enforce us to one of these Conclusions, Either that the Rites of Christian Religion are more cheap, ordinary and common than those of the Jews and Pagans, Or those Separate Persons appointed to celebrate those Rites must have our Esteem and Reverence. To say that Christian Re∣ligion is not the most Divine Mystery that ever came into the World, and that all the parts thereof are in themselves the most excellent and sublime, and to men the most beneficial and agreeable, that ever were made known upon Earth; is as false as its greatest Adver∣sary, the Father of Lyes. And not to render due regard unto those who are known to be the true Ministers of Chri∣stian Religion, is either to think them less worthy than the Pagans thought the Ministers of their idolatrous Cere∣monies;

or to show our selves less Civil, than the greatest Barbarians.

CHAP. IV. A brief account of the Institution of the Le∣vitical Clergy.

THere is nothing more material in the Circumstances of Religion, than that men should be ascertain'd that their Spiritual Guides have their Com∣mission and Calling from God: because a doubting thereof must unavoidably prove no small prejudice to their Au∣thority and Success. And upon this Con∣sideration it will be necessary to enquire into the first Institution of the Clergy, to the end that if we find it to be no less Divine, than we have found it to be Rational, the Sacred Honour of its O∣riginal might be sufficient to justifie and assert it against all contempt.

And looking back to the first Dispen∣sations

of Religion, we find the Priest∣hood to have been ambulatory, and the Holy Offices consign'd to the First-born, or Chief of each Family. For the Priest∣hood did not begin in Aaron, but was translated and conferr'd upon his Fami∣ly before his Consecration. For those young men of the Children of Israel, which offered Burnt-offerings, and sa∣crificed Peace-offerings of Oxen unto the Lord (Exod. 24.5.) as they were Priests, so without question they were no other than the First-born to whom the Priesthood did belong. But as soon as God began to constitute a Church, he began also to fix the Priesthood, and appointed Aaron to minister the Publick Services. And during the Levitical Dis∣pensation the Succession of the Priest∣hood was continued in Aaron's Posteri∣ty, and the High-Priesthood tied to the Line of his First-born, the rest of his Posterity being simply termed Priests, or Priests of the Second Order.

Now, what is here chiefly to be taken notice of, is Aarons Call to the Priest∣hood,

which we are assured was from God. So that neither Aaron did at first, nor any after him could legally, take this Honour to himself: But all were called of God. And this Truth we find miraculously attested in the suddain and fearful destruction of those who under∣valued the Priests, and factiously usurp'd their Office. 'Tis true Aaron's Priesthood was but temporary, and at the appoin∣ted Season to expire and determine; yet as long as it did continue, it was lawful for none but those of his Line to undertake it: Because God had so or∣dain'd. And this Divine Ordinance of the Priesthood was such an inviolable observation, that even Christ, when he came to give himself an Offering and a Sacrifice to God for a sweet-smelling Sa∣vour, and by the Oblation of his own Body made an atonement for our Sins: when Christ, I say, became an Aaroni∣cal Priest, and put an end to that sort of Priesthood: when he also became a Priest according to the Order of Mel∣chizedeck, which lasts for ever; both

were by Divine Appointment. As the Author of the Epistle to the Hebrews di∣stinctly argues out of the Second, and the Hundred and tenth Psalm. But here it is worthy our remark, that Jesus was anointed with the Unction of Aaron to the Sacerdotal Office, and not called after the Order of Aaron: for it is evident that our Lord sprang out of Judah, of which Tribe Moses spake no∣thing concerning Priesthood, (Heb. 7.14.) or, that no Priest should come of that Tribe. But Jesus was made a Priest after a more ancient Order, according to the Prediction of the Psalmist, The Lord hath sworn and will not repent, Thou art a Priest for ever after the Order of Mel∣chizedeck. But though he were of another Order, yet whatsoever Aaron did as a Priest, was wholly Typical, and to be fulfilled in the Messias, as he was a Priest. To which he had a double Title, the one of Primogeniture, as the First-be∣gotten of God; the other of Unction, as being anointed unto that Office.

Now, if Christ did not glorifie him∣self

to become an High-Priest; if as Man, he did not advance himself to that Dig∣nity, but was thereunto advanced by God; then is the Priesthood an Office to whose undertaking more is required than personal Abilities, and which none of right can undertake, but either by Gods immediate or mediate Call. For though the meetness of the Person ought to be looked upon by men, yet we can∣not prescribe unto God, or tell him who are fit to be heard by him in be∣half of the people, or whom he ought to entertain in Religious Addresses. Nor are we able to yield a reason from the nature of the thing, why God should accept of Aaron more than of Abiram, or the mediation of any one man for many, except the free pleasure of him that makes the choice. But to return: If the more solemn Institution of the Clergy bear date only from the Conse∣cration of Aaron, yet it plainly appears to be Divine, or of Gods own appoint∣ment; and during the time of the Mo∣saical Oeconomy, was so Sacred and In∣violable,

that none could invade it un∣der a gentler Penance than Sudden death, or a Leprosie. And long before this too, I mean before the erecting of the Ta∣bernacle or Temple, and Institution of Priesthood, when God was served with∣in Private Walls, and the right of Priest∣hood in every Family was annexed to the Primogeniture, so that the First∣born was Priest: we read but of one, contrary to custom, who aspired unto it, whose ambition therein would have been utterly inexcusable, if the whole disposal of the matter had not been from God, who loved Jacob, but hated Esau, and made the Elder to serve the Youn∣ger, Rom. 9.12, 13. But though the Le∣vitick or Aaronical Priesthood was of Divine Institution, yet being wholly Typical, and consequently to determine, and because it is already past and gone; vve are next to enquire into the Nature and Constitution of that Clergy vvhich succeeded it.

CHAP. V. Of the Institution of the Evangelical Clergy.

WHen the Great Fulfiller of the Lavv, (even the blessed Author of our most Holy Faith) in a most excel∣lent manner made good that Title; and being dravving to the last Stage of his life, and together vvith it to put a full end to the Mosaick Dispensation, and a∣bolish both the Sacrifice and Priesthood in that of himself: When (vvithout a Figure) the immutable Clergy of the Gospel vvas to succeed into the mutable Clergy of the Law: he called those A∣postles, of vvhom at first he made choice, and gave them Power to erect and con∣stitute a Church, and to transmit such Povvers unto others as vvere proper for the continuance and propagation of the same. Novv, the Commission vvhich Christ gave to the Apostles to impovver

them to this end, is the chief thing to be considered; and vve meet vvith it at large, as it vvas signed by our Saviour immediately upon his Ascension, in S. Matth. 28.

18. All power is given unto me in Hea∣ven and Earth.

19. Go ye therefore and teach (or, make) all Nations (Disciples,) baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the World.

In vvhich vvords Christ first asserts and declares his ovvn Commission; shovving his Apostles that vvhat he did, vvas not the result of his ovvn private judgement, but the exercise of that Au∣thority vvhich vvas given him of his Father: vvho had consign'd unto him a full Povver of ordering and disposing vvhatsoever belong'd to the Church, of

vvhich he vvas made the Prince and head upon his rising from the Grave; and by vertue of that relation stood ob∣liged to provide for the preservation and encrease thereof. But hovv this should be done, is the doubt to be satisfied. For Christ in his ovvn Person could not make this provision for the Church, be∣cause as to his humane Nature he vvas shortly to remove to Heaven, and there to abide until his coming to judge the quick and dead. Novv vvhatever a man cannot do in his ovvn person, must be done by deputation, if it be done at all. And therefore Christ by his Ascension being become uncapable in his ovvn Per∣son to take this care of the Church, he deputed his Apostles thereunto, appoint∣ing them in his Name and Stead to per∣form all those Offices, vvhich vvere re∣quired to the Establishing and Advance∣ment of the Gospel. Giving them also povver to depute others to succeed them in the same Care, and to deliver dovvn the same Povver, successively to the end of the World. And to the end that the

Clergy might not be thought to expire in the Persons of the Apostles, nor they to have died vvithout Successors in the Ministry, Christ promised upon his Depar∣ture, to be with them unto the End of the World. Which vvords vve vvill take for granted to have been spoken to the A∣postles as they vvere the Clergy, or Mini∣sters of the Gospel: and that they vvere not limited exclusively to their Persons, but in them did belong to the vvhole succession of the Clergy. For hovvever the Apostles might be vvith Christ, he could not be personally vvith them, so much as unto their death, much less unto the end of the World, being so shortly upon the speech of these vvords, to as∣cend up into Heaven; vvhereof they themselves vvere Ʋndeniable Witnes∣ses.

It is likevvise duly to be considered: That Christ by his promise [lo, I am vvith you alvvay, even unto the End of the World] intended some benefits to the Church, vvhich should be of no less con∣tinuance than the Church it self, and that

the Apostles vvere to be the first dispen∣sers of those benefits. And if it be de∣manded vvhat these benefits vvere? it may (from the Text) be safely replied that they vvere the several functions of the Clergy, to vvhich the Apostles vvere Commission'd; viz. Preaching, Baptism; Administration of the Sacrament of Christs Body and Blood, the exercise of the Censures, &c. All vvhich vvere to end vvith the Apostles, or they vvere not: If they vvere to end vvith the Apo∣stles, then has the Church ever since the death of the Apostles been vvithout these Offices, vvhich amounts to no less than that there has been no Church since their Decease. Or, if they vvere not to end vvith the Apostles, but have alvvays been, and are still to be exercised, unto the end of the World; then it cannot be denied but there ever have been, and ever must be fit Persons, vvho like the Apostles must have a just power to dispense these Benefits, or exercise these Offices. For no less can be conceived to have been in∣tended by Christ in his promise of being

with the Apostles alway, Even unto the End of the World. And we shall have no temptation to suspect this Interpretation of the Promise, when we shall consider, first, that by the End of the World,

That State of affairs is to be understood, which began exactly at Christs Resurrection; when all power was given him in Heaven and Earth; which was to continue to the end of the World, or his coming to Judg∣ment.

Next, that the promise made unto the Apostles had respect unto this State: and therefore the Benefits promised, namely, Preaching, Baptism, &c. were to endure unto the full determination of the same.

Thirdly, That seeing Christ could not possibly be with the Apostles personally, nor they upon Earth, Ʋnto the End of the World: There must be some other way to verifie Christs presence with the A∣postles, and their being in the World un∣to the End thereof: both which seem to be implyed in the Text. As to Christs presence with the Apostles, it is unani∣mously concluded of the Vicaria presentia

Spiritus, in Tertullians phrase, or of mak∣ing the Holy Ghost his Vicar, in sending him to be with the Apostles upon his ascension into Heaven. Which mission of the Spirit cannot be meant of that that hapned at Pentecost, when he sate upon them in bodily appearance, and in∣spired them with such extraordinary gifts as were needful for those first times of the Gospel: such as the gift of tongues to inable them to Preach to all Nations in their own Language, and of other Miracles, to confirm the truth of their Doctrin, and to move men to believe it. For if the promise of Christs being alway with the Apostles, were to be under∣stood of this mission of the Spirit upon them, then it would follow, that Christ were still to be thus present with the Church, and that extraordinary gifts did still continue, or that he who promised, were not faithful. And therefore it is necessary that we understand Christs be∣ing with the Apostles, of his giving them the Holy Ghost to instate them with Powers, not only in their own Persons

to plant and govern the Church, and to perform all the Offices of the Clergy re∣lating thereunto; but also to ordain o∣thers unto the same Functions, and to give them Authority to do the like Ʋnto the End of the World. So that by this promise made of his presence with the A∣postles, Christ provided for a successive Clergy, in whom the Apostles were to continue, or the Ordinary Ministry be preserved, unto the Consummation of all things.

And we have no reason to be jealous of this sense of our Saviours Words, when we find it universally agreed upon, that one great end of sending the Holy Ghost to the Church, was the sanctifying & set∣ting apart of Persons for the Work of the Clergy, and to convey a standing Autho∣rity of Ordination of meet persons to me∣diate between God and the people: to pray for and bless them in the Name of Christ: to help their Infirmities by com∣posing for them a Liturgy according to the Pattern of the Apostles, of whose Liturgy several passages do yet remain.

And the Holy Ghost doth still impower the Church to Ordain and Consecrate Persons for the Ministerial Office, for the Edifying of the Body of Christ. Who when ordain'd, are bound to take heed to themselves and unto all the Flock, o∣ver which the Holy Ghost hath made them Overseers, to feed the Church of God.

CHAP. VI. Of the Spirits Agency in respect of the Cler∣gy, &c.

HAving endeavour'd to demonstrate that the true sense of Christs pro∣mise, In being with the Apostles, doth re∣spect that Authority that the Holy Ghost gave them, for appointing a settled Mini∣stry in the Church, while militant upon Earth: In subserviency to our present purpose it may not be unuseful to observe, That among all those Offices which the Holy Ghost performs for the Church, there is none wherein he seems to be

more interessed, or to have a greater a∣gency, than in the qualifying and separa∣tion of Persons for the Priesthood. Which work indeed is so peculiar to the Spirit, and so necessary for this purpose, that e∣ven the Great Pastor and Bishop of Souls became not a Preacher of his own Go∣spel, till he was thereunto Anointed and Consecrated by the Holy Ghost. Luke 4.18. And when the same Great Bishop Ordain'd his Apostles, it was according to the tenor of his own Ordination; As my Father sent me, so send I you; and to shew wherein the Similitude consisted, he breathed on them, and said, Receive ye the Holy Ghost, John 20.21, 22. Which clearly implies, that as at his Mission from his Father to his Office, he was A∣nointed, or Consecrated by the Holy Ghost, which visibly descended upon him at his Baptism, when he entered up∣on his Ministry: So when the Apostles had their Mission from Christ, and were to enter upon their Ministry, they also were Consecrated by the Holy Ghost. Which they received not only to gift,

and inable their Persons, but also to im∣power them for their Office: as is undeni∣ably evident upon the account of the words immediately following [Receive ye the Holy Ghost] which actually instate upon them the Power of the Keys.

'Tis true, after they had thus received the Holy Ghost, and were Commission'd to all the Offices of the Clergy, the A∣postles were not immediately to fall up∣on their Execution, but were bid to stay at Hierusalem, till they should receive such Miraculous Gifts, by the visible descent of the Spirit, as should render their en∣trance upon the Ministry more solemn and remarkable, and their performance thereof more efficacious and convincing: That men seeing the Wonders done by the Apostles, none might have the least occa∣sion to doubt of the truth of their Do∣ctrine, or their Authority to Preach it.

But not only in Christs Authorizing the Apostles for the Clergy, but also in their Authorizing others, and so for∣ward; the work is still ascribed to the Holy Ghost. As to the Apostles the mat∣ter

is evident in the Case of Barnabas and Saul, whose separation of them to the Ministry, is attributed to the Spirit. And we find the same verified of the Presby∣ters of the Churches of Asia, and in Timo∣thy the Bishop of Ephesus. Of whom it is said expresly, The Holy Ghost made them Overseers, Act. 20.28. Which (ac∣cording to some) may signifie two things. First, their Ordination to the Ministerial Office, attributed to the Holy Ghost, as to the Original, by whose descent upon the Apostles, they were Authorized to Communicate this Authority, to give Commissions to others, who were to succeed them in the Dignity and Office of instructing and governing the Church. Secondly, it may signifie the Act of De∣signation, Election, Nomination to the Ministry, which at that time was done by the Special Revelation of God, and might properly be attributed to the Holy Ghost. And after this latter manner Matthias was chosen to succeed Judas in his Office; and Saul and Barnabas for the work. Act. 1.24. Act. 13.2. And if we

have recourse herein to Church Story, we shall find how that the Apostles Or∣dain'd none of their Converts till they were Tryed and Approved by the Holy Ghost. And that when St. John was re∣turn'd into Asia, he ordain'd every where such as were signified by the Spirit. And we are generally told by the Greek Fathers, that the primitive Bishops did not make Clergy of their own Heads, but by the or∣der and command of the Spirit. Which being understood according to the di∣stinction now mention'd, leaves no place of doubting of the manner or reality of the Spirits concernment in ordaining men for the Clergy; especially when it is con∣sidered, that all the sorts and degrees of Primitive Ecclesiasticks, are ascribed to the Appointment of the Holy Ghost, Eph. 4.11.

And we have no ground of surmising that the Holy Ghost hath quitted his In∣terest in this great Concern; but rather to believe that he doth still preside at Holy and Regular Ordinations. Which are that Ecclesiastick Generation, whereby

the Clergy is propagated, the Apostles still survive, and Christ is still present with them. And we have no reason at all to doubt but that the Spirit doth as Truly, though not so Visibly, assist at the present Ordering of Ministers, as he did at the separation of Barnabas and Saul: and that Christ is as really present by the same Spirit, as when he breathed Him up∣on the Apostles, and thereby gave them Authority for the Work of the Mini∣stry.

And to this purpose we are to under∣stand our own Church, when she bids the Persons to be Ordain'd and Consecrat∣ed, Receive the Holy Ghost for the Office and Work of a Priest in the Church of God, now committed to thee, by the imposition of our hands, &c. And, Receive the Holy Ghost, for the Office and Work of a Bishop in the Church, now committed to thee, by the imposi∣tion of our hands, &c. The Holy Ghost in both forms is, I doubt not, to be taken in the same sense, and imports no more, but the conferring of Authority for the Execution of the Offices there Specified.

Which Authority being convey'd by that we call Orders and Consecration, is fitly expressed by the same words, which were used by our Saviour in bestowing the same power upon the Apostles at his sending of them forth to Preach the Gospel, and gather and constitute a Church.

I have not as yet met with any thing considerable relating to the Forms of Ordination used in the Ancient Church, but I suppose they were all agreeable to that our Saviour used at the Ordination of the Apostles. But the Form of Ordi∣nation being only of Ecclesiastical Insti∣tution, the Churches might inoffensive∣ly vary therein. In the Greek Church the form was to this effect:

The Divine Grace, which always heals our Infirmities, and supplies our wants, doth create or pro∣mote N. the Venerable Deacon to be a Pres∣byter, the Presbyter most beloved of God to be a Bishop.

In the Western Church they use another Form, wherein they confer upon the Presbyter the power of Conse∣crating the Elements in the Sacrament of

the Holy Eucharist, and of Binding and Loosing. Our own Church hath a Form peculiar to her self, yet much resembling the old Greek Form, menti∣on'd by St. Clem. in his Constitutions, Lib. 8. c. 16. Wherein the power of Preaching also is confer'd upon the Presbyter. And though I am not able at present to give a full account of all the Ancient Forms of Ordination, yet it sufficeth our purpose, that none was ever yet met with, wherein the Ori∣ginal and supreme power of Ordaining is not attributed to the Holy Ghost.

CHAP. VII. Of the incommunicableness of the Offices of the Clergy.

THough what has been said ren∣ders the Holy Ghosts Interest and Agency in the Separation of men to the Calling of the Clergy, to be undeniable, yet there are still some who opine the

Ministery to be a thing of Labour rather than Honor, and to which Abilities, with∣out Authority, are sufficient; by which position the Concern of the Spirit must be wholly evacuate, as to yielding any orderly power and certain Method of at∣taining unto the Sacerdotal Office. And though the Socinian and Enthusiast are the more known and professed Assertors of this Conceit; yet it is much to be fear∣ed that all Contemners of the Clergy are sowr'd with the same leaven. For if they were throughly perswaded of the Di∣vine Right of the Clergy, and that none can take that Honor unto himself, unless he be called of God, or by Gods appoint∣ment; this one thing might be Charm e∣nough both against Contempt and Ʋsurpa∣tion of the same. And men would scarce be so hardy as to invade or blaspheme this Calling, when they saw it would involve them in the guilt of Sacriledge and Irre∣ligion. But unto those who would lay that Holy Function Common, which God has placed within a Sept, and leave the Priesthood open to all that will enter it,

without further Ceremony, than getting up and Ride: to the sober Consideration of such men, I would humbly recom∣mend the ensuing particulars; to the end they may return to a better mind.

And first let them duly consider, how that St. Paul setting down the Nature of the Church, has styled it the Body of Christ. Where he means not a Similar Body, such as Fire, Air and Water, where all the parts are alike and perform the same Of∣fice; but a body consisting of diversity of Organs for several Faculties and O∣perations; such a body as is not one Member but many, knit together with Unity and Charity, as with a Band of Health. St. Aug. Lib. 1. Cap. 16. De Doctr. Christian. The whole four∣teenth Chap. of 2 Cor. is inspired to this purpose, and designed to manifest, that in the Church of Christ, it is as mon∣strous & impossible for all to be Clergy∣men, or Teachers and Governors, as for the body of a man to be all Tongue and Eye. And that it is as preposterous and

destructive for all promiscuously to thrust themselves into the Ministry, as for the Members of a mans body to desert their Natural Situation, and all to press into the same place. The same Apostle has likewise term'd the Church a Building, Eph. 2.21. wherein the Stones have their several and separate places, all being im∣ployed neither in the Foundation, nor the Corner; which similitude relating to the Congregation of Believers, implies they were not all to bear the same Office. 'Tis true, that Christians in general are styled a Royal Priesthood, and a peculiar peo∣ple, and a chosen Generation, 1 Pet. 2.5.9. Yet it is also true, that this was af∣firm'd of the Hebrew Nation (Ex. 19.6.) at the same time when God had among them his Levites, Priests and High-priests: And therefore can be now no more of priviledge; and therefore no more Argu∣ment, to make all Christians properly Priests, than it did the Jews: among whom the usurpation of the Priesthood was pu∣nished to admiration. But the words of St. Peter are a clear insinuation of the ex∣cellent

priviledges procured by our Con∣version to Christianity; and that like the Priests under the Law, who spent all their time in Sacrificing, and Religi∣ous Offices; so we should be constant in the service of God in the publick Assemblies; which he requires of us, as he did the Sacrifices of the Leviti∣cal Priests. And in respect of that free∣dome which true Believers have ob∣tain'd from Sin and Satan, and that li∣berty wherewith they are invested by Christ: as also in regard of that dai∣ly service they are to pay him; they are said to be Kings and Priests unto God, Rev. 1.6. So that from these Texts, such as would intitle all to the Sacerdotal, may also instate them with the Regal Office.

But without a Figure; The choice of Persons for the Clergy and the incom∣munity of that Function, is such an ex∣press Doctrin of the Scripture, that it may seem no less superfluous to prove, than it is Sacrilegious to gainsay it. And if we duly weigh the words of

the first Commission, as they occur, Mat. 28. they supersede all further confirma∣tion of what we now speak. For they so plainly fix the Ministerial Offices, and make them such, appropriate and Autho∣ritative Acts, as that none but the duly order'd can be blameless, and undertake them.

But besides all this, if according to some mens Fancies, Abilities be all that is requisite to make a Clergy-man; then it is but prudent and reasonable to make due enquiry into those Abilities, and to be duly inform'd of their Nature and Reality. Now, what Abilities soever any man can pretend unto, must either be Infused or Acquired. If men assume unto themselves the Priests Office, meer∣ly upon the pretence of Infused Abilities, or Extraordinary Gifts; then it is just to put them upon the proving such pre∣tences by that sort of Testimony which was ever required in such a case: And to make them shew their Extraordinary Gifts, by Extraordinary Works: For if these pretenders are to be credited upon

their own bare word, how easily will it then be for every bold, facing, confident Fellow, to rub his Forehead, to pretend to Extraordinary Gifts and Abilities, and so cozen the World, bely the Holy Ghost, (from whom all such real Gifts do come) and consequently to destroy all Order in the Church.

But if these Abilities are acquired, be they never so excellent, yet they must undergo Tryal and Examination, lest they should be but fancifull and presum∣ptuous; and when found in the greatest perfection whereof they are capable, yet they can of themselves no more make a Clergy-man, than a Judge of Assizes, or any Secular Magistrate; which is a Power confer'd upon Abilities.

The next thing which ought herein soberly to be considered, is the Charge undertaken by the Clergy; which all ac∣knowledge to be no less than the Cure of Souls. For we cannot suppose the great Shepherd of the Sheep who loved them so well as to lay down his life for them, would after his departure, leave them to

wander up and down, without any to guide or feed them. But that upon his own Decease he committed them to a chosen Clergy, at whose hands he at last will exact an account of their souls. And this his Care we find instanced in that strict command he laid upon Peter to feed his Sheep and Lambs. Which the Apostle faithfully executed himself, and exhorted his fellow Ministers to do the like, 1 Pet. 5.1, 2. Now if those who are so forward to take upon them the Ministerial Office, would maturely revolve that it brings with it a Charge of Souls, of which one day they must give an account; this might perhaps not a little cool their heat: and the due apprehension of the weightiness of the burden, would allay the presumption of their Abilities. Nor will it less deserve their Consideration, that if all have a Right to the Ministry, then have all a Right to be maintain'd by it, which St. Paul proves by the Law of Moses, forbidding to muzzle the Ox that treads out the Corn; by the Law of Natural Reason, allowing unto the Plow∣man,

and Thresher, the hopes of receiv∣ing the due Fruits of their Labour, and Rewards of their Pains: and he concludes that upon terms of common Equity, they who labour for the good of others in things Spiritual, ought in reason to be rewarded and maintain'd by those for whom they labour. And as the Priests under the Law, lived of the things of the Temple, and were allowed for their attendance upon the Altar, a Portion of the Sacrifices which there they offer'd; even so the Lord who hath the free disposal of all mens Estates, hath given an Assignment to those that Preach the Gospel, of so much out of their Auditors Substance, as may decently maintain them. And therefore according to the Apostles ar∣guing, we must deal worse with the Clergy, than with our Oxen, Plow-men, and Threshers, and violate the Laws of God, Nature and Reason, if we deny them a Right to be maintain'd by the Ministry, to whom we grant a Right to discharge it. And that double ho∣nor

all••tted to the Elders who labour well in the Word and Doctrin, is understood by some, of Respect and Maintenance, and by all, of an ample allowance, 1 Tim. 5.17. And this is an Argument which will make men at least so provident, as not to admit more to be Preachers, than they are willing and able to maintain. And we must own it for a singular piece of bounteous Wisdom in the Almighty, to settle a subsistence for the Clergy, that without the Interruption of World∣ly Cares they might attend to Read∣ing, Exhortation and Doctrin. And when God left out Levi in the Division of the Land, it vvas highly to his ad∣vantage, for in stead of a Twelfth part God appointed him a Tenth, and that too upon such terms, as made his Por∣tion much more considerable than any of his Brethrens. And by this allow∣ance the Priests were not only freed from the distracting troubles of the World, but also enabled to the obli∣ging Offices of Charity and Almsdeeds; and not only apt to teach, but also

given to Hospitality. Which are still loudly called for at the hands of the Clergy, even by those who grudge them those Revenues, without which they will be able to do neither. But I leave this, to return to our men of great Abilities; whom I heartily re∣quest, to imploy their parts in help∣ing the weaker brethren, by the Me∣thods of Peace, Submission, and Cha∣rity: but if nothing will serve them but the Offices of the Priesthood; and that either through Envious Faction, or mistaken Zeal, they will be finger∣ing the Hallowed Censor and the Ho∣ly Fire, I then leave them to the Consi∣deration of their Ancestors, Corah and Ʋzziah, for Instruction or Affrightment.

In the last place, I would gladly have those who would have all without distinction to perform the Offices of the Clergy, to consider the many inconve∣niencies which will unavoidably befall both Church and State, Religious and Civil Government from such an Enor∣mous Principle.

First, As to the Church and Religi∣on, the liberty of letting men, pre∣sumptuous of their Abilities, to take upon them to become Teachers, will prove the ready way to make even Preaching it self, which some account the All of Religion, to become weak and Contemptible; by being exposed to all the incongruities, follies, dotages, and impostures of the Ignorant and Confi∣dent, and of the Crafty and Deceitful: and make the Scripture it self, the founda∣tion and rule of Religion, hourly liable to such freakish and wild Expositions, as will make it most unlike it self, and least able to be that for which it was de∣signed: Even a compleat Rule of Faith and Conversation, Truth and Holiness. And that there is more than a possibility of what I speak, those have sufficiently inform'd us who have expounded Scri∣pture out of its Sences, and have so Com∣mented the Laws thereof till they have in them no manner of Obligation. Who have made the Creation of the World an Allegory, the Redemption of Man

a Metaphor, and Heaven and Hell but a Trope. And if we were to trace all the Heresies from the time of Simon Magus down to our own, we shall finde them to have risen from making Gods Word to speak according to the Interest and Passion of such men, as had once got into their hands the liberty of teaching the people. Men have generally heard of Julians contrivance to ruine Christianity, and that it was a granting all the Sects thereof a liberty of Assembling when they pleased, and teaching what they would. Ʋt quisque nullo vetante Religioni suae servi∣ret intrepidus, (Ammianus Marcellinus Lib. 22.) to give every one, who pleased, a liberty to promote their own opinions, & serve the Interest of their Sect. Now it cannot be hoped that where Religion is settled in the greatest Purity and Truth, it should there continue long in that State, if every one without danger of punishment may falsify and corrupt it. And how this will be prevented where all that please may preach, I am not yet able to imagine.

And as this Indiscrimination of Teach∣ers will thus expose Religion to perpetu∣al Corruptions; so will it have but little better influence upon the peace and safe∣ty of the State. For when every one hath a liberty to Teach what and whom he pleaseth, we may conclude from the natural Pride of men, they will desire to raise a Sect and become Head of a Par∣ty. Over whose Consciences when they have once got a competent Power, it will not be long till they will have both their persons and fortunes at their Devotion. And their Gather'd Churches will be soon trained into an Army, there being no fitter materials of New Troops, than New Proselytes. Who being imployed in the first warmth and briskness of their Zeal, will not stick at any Attempt tending to the Advance∣ment of their Way; and to the removal of whatsoever obstructs their design. And though the pretence of all this be Conscience and Zeal for the Lord, the Re∣moval of Abuses, and The publick Welfare; Yet every Malc-content will help to en∣crease

the Cry, and all the Sons of Am∣bition, Covetousness, Envy and Re∣venge, will empty themselves into the Faction. And those who least Care for Religion, will yet make it their pretext to ruine that which is Established, and therewith the State. The sad truth of which Observation dear-bought experi∣ence doth every where attest.

Now, if this levelling of the Clergy, by granting to every one that lists leave to invade their Office, will inevitably prove fatal both to Religion and Go∣vernment, Church and State; it will then be the best Policy and most certain inte∣rest to maintain the Priesthood in its primi∣tive Esteem. And seeing too that the Cal∣ling of the Clergy is of Divine Authority, it must needs render all pretences of con∣temning it upon the Account of its Ori∣ginal, Atheistical and Blasphemous; and all Usurpation thereof, Sacrilegious and Profane.

And having in the antecedent Dis∣course offer'd at something of Apologe∣tick in behalf of the Clergy in General,

by proving the Divine Authority, and Catholick Esteem, of their Calling: So the succeeding Sheets design a more particular Apology for the present Cler∣gy of this Church. Which may be plainliest done by answering the spurious, and setting down the real occasions and grounds of their Contempt.

CHAP. VIII. How the Clergy in all Ages have undergone Contempt: The Character of their Con∣temners, &c.

BEfore we enquire into the Pretences which are commonly brought for the Contempt we speak of, it will be ex∣pedient to consider, that the despising of the Clergy has been the unhappy car∣riage of other Ages as well as our own. Which is a thing so deplorably manifest, that we need not much insist, either up∣on its proof or declaration. For if we soberly consult the Oracles of God, they

will yield us undeniable attestations, that to Contemn the Stewards of Mysteries, is a disease so Epidemical in respect of time, that it may seem to have been in∣tailed upon the several Generations of Mankind, as Gehazi's Leprosie was upon his Children. For if we begin with E∣noch, who was but the Seventh from A∣dam, and the first Clergy the Scripture mentions, though he was one, whose up∣right Conversation obviated all Excepti∣ons, as Walking with God and pleasing him; and one who became an Example of Re∣ligiousness to all Generations: Yet for all this, he in his own Person met with Obloquy and hard Speeches, and pro∣phesied of men who would so treat the Clergy until the Consummation of all things. Upon whom God at last shall send his Holy Myriads, infinite Armies of Angels to take Vengeance.

Nor did it fare better herein with No∣ah, notwithstanding that he also Walked with God and pleased him, and was a pledge of the World, and a preacher of Righteous∣ness: And so wanted nothing to recom∣mend

him to the respect and reverence of his Age. Yet for many years he was so far despised, that none took notice of his Sermons, unless to deride and pervert them. For we read not of any who were reclaim'd by his preaching, but that all re∣main'd in as much carnal Supineness, ob∣stinacy and disobedience, as if Noah had never told them of their imminent danger and destruction by a deluge; and by his building of an Ark, given them a sensible demonstration of what he foretold. For they ate and drank, and followed their old trade of taking strange Women to their Wives, and regarded not till the Flood came and swept them all away. If I might here insert Moses among the Priests, because he was sent from God to preach deliverance to Israel, we shall find him every where vilified and con∣temn'd. The first Essay of his Message was entertain'd with a petulant questi∣oning of his Authority; Who made thee a Judge over us? And through the whole Sacred Legend of his Life, we find him continually opposed and spoke against

by Conjurers, factious and gain-saying Zea∣lots, and the humorsome and uncertain multitude. And as to the first High-Priest, the behaviour of Corah and his adherents toward him, is a sufficient testimony and illustration in this case.

And letting pass the Ancient Patriarchs, who had no part of their life free from Contumelies and Reproaches; if we look into the times of the Prophets, we may learn the Lot of them all, from that of Jeremy, who was mock't, jeer'd, and droll'd upon, meerly for being a Prophet of the Lord. But we need not fasten upon Particulars, because we find by the general account given of the Prophets sufferings, that they were no less than cruel Mockings & Scourgings, Bands and Imprisonments, and the most exquisite kinds of Martyrdomes; being destitute, afflicted and tormented.

Nor were the Clergy better dealt with in the times of the Gospel: For in the years of its greatest efficacy, when the Apostles preach'd it with the purest zeal, noblest industry, wisest courage, and in

the true Evidence and Demonstration of the Spirit, they were traduced for the vilest Offenders, and accounted no better than the off-scouring & Laughing-games, Catharmata ac Ludibria (as a Modern A∣pologist) of the whole World. We find one of them stoned to death by those, who were not able to resist the Wisedome and the Spirit by which he spake. At one place a Sorcerer, at another a Mechanick, and at a third a sect of Restless Fanaticks revile St. Paul. At Ephesus the Trades∣men impeach him, in Asia a sort of vile Apostates utterly deny his power; and we cannot be ignorant, how Reverendly the Apostle was treated by the Virtuosi at Athens, when they called him (Sper∣mologus) an empty, idle, talkative fel∣low.

But the one example of our Saviour ought to supersede all other in this Con∣cern, who was despised and rejected of men, and not esteemed of in the World; whose kindred said he was beside him∣self, and many said he had a Devil and was mad: who by some was called In∣chanter,

Sorcerer, and by others Samari∣tan, Beelzebub, Glutton, Drunkard: And to accomplish their slander of his Credit, they unjustly Scourged and most Cruel∣ly Crucified his Person, and put him to o∣pen shame. And to leave them without any colour of reply, they acted all this Villany against Christ, when he was preaching the Glorious Gospel of Salva∣tion; and therein laying down such rules of Life, as were more enlightning of the mind, more advancing of humane Nature, and more directly tending to the Introduction and Settlement of Piety, Justice, and Good-will, among men, than was contain'd either in the Law of Moses, or the Institutions of Phi∣losophers.

Now if the Prophets, Apostles, and Our Lord himself, were vexed and interrupt∣ed with Rebukes, Revilings, Despites, Con∣tumelies, &c. whilest they pressed the World to believe and practise the Truth; it is then abundantly clear, that the Contempt of the Clergy is no new Invention, nor to be wonder'd at as the

Monster of the present Age; but that it hath ever been the practice of Ʋnreason∣able men. For there is no place or time to be met with, since the planting or growth of Religion, wherein its Mini∣sters have not by some been contemptu∣ously intreated. And we have no great hopes to meet herein with amendment, who live in those latter dayes, in which St. Peter, St. Paul, and St. Jude, with one mouth assure us; that there should not only be a departure from the Faith, but also Scoffers and Cruel Mockers, both of the Gospel and its Ministers; and a Race of Ʋngodly men who would make the Gospel it self matter of Obloquy and Shame to those who preach it. Of which sort were those Miscreants, who put St. Paul upon the Apology: I am not asha∣med of the Gospel of Christ: for it is the power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek.

And therefore the present Clergy ought not to repine or murmur to see themselves so badly dealt with by the

World, when they shall be so far recol∣lected as to consider, that after the same manner it hath also dealt with the Pro∣phets, Apostles, and Christ himself. And it is enough for the Disciple that he be as his Master, and the Servant as his Lord: If they have called the Master of the house Beelzebub, how much more shall they call those of his Houshold? The most that a Disciple or Servant can aspire to, is to come to his Masters per∣fection. Whom if the World has reviled under the most hateful and ignominious Titles, it is but Reason for his Ministers to expect to be proportionably dealt with, in their respective Orders and Pla∣ces. And as Christ exhorted his first Clergy not to despond or be terrified by any thing should befal them, but on the contrary to be Courageous and Undaunt∣ed in their Ministry: So the Regular Clergy of our own Church, ought not to let their present contempt damp their Spirits, depress their Courage, dis∣hearten their industry, or weaken their hands in the Work of the Lord. For duly

considered, this doth altogether oblige them to a more signal care, that through this Cloud of Ignominy and Contempt, their innocency may break forth as the Light, and their just dealing as the Noon∣day. And with a greater zeal they should now assert the Sacredness and Honor of their Calling, against the Af∣fronts and Prejudices of an unpropitious and gainsaying World.

'Tis true, the contempt we speak of is able to vie Antiquity with the best things; but the Persons that now use it have no more cause to glory in this An∣tiquity, than in murder and lying, which are no less Ancient than the Old Serpent. Nor will they have greater Reason to vindicate themselves upon the Quality of their Predecessors; when they shall see them to have been persons of Corrupt Judgments; Factious, Schisma∣tical, and Apostates. Men of the greatest Vices, and basest Interests; of the worst Principles and most ill-govern'd Pas∣sions; Rash, Inconsiderate and foolish in the Things of God. Raging Waves of

the Sea, foaming out their own shame. The rest of whose Character may be made out of St. Jude; one main end of whose Epistle was to acquaint the World what kind of persons those are who Speak evil of Dignities, or deal contume∣liously with the Clergy. And St. Peter speaking of the same Subject, describes the Contemners to be a bold, insolent sort of men, 2 Pet. 2.10, &c.

CHAP. IX. A Survey of the pretences for the Con∣tempt of the Clergy: First want of Ex∣ample.

THe first Pretence which with great∣est speciousness and plausibility, is brought to adjust the contempt of the Clergy, is the faultiness of their carriage. For this being once surmised, we quick∣ly find them reflected upon, with a Phy∣sitian Cure thy self; pluck the Beam out of thine own eye; thou that teachest others,

why dost thou not teach thy felf? Thou that sayest another shall not steal, dost thou com∣mit Sacriledge? Turpe est Doctori, &c. Such as these are the usual Topicks whence Contempt is poured upon the Clergy in general, especially by those who by an Uncharitable Synecdoche impute unto all the failures of a very few: making the whole twelve to be unfaithful, because one of them betray'd his Master. And yet were this accusation as true, as it is manifestly otherwise; and that the Clergy were as ill-govern'd men as those usually are who despise them: Yet those who reflect mens bad examples (when they may possibly happen) to the pre∣judice of their Calling, seem either not rightly to understand, or not duly to consider what that is, which with so much noise they make use of.

For if they did either clearly appre∣hend, or maturely weigh, the nature and importance of Examples, they would certainly confess, that the Bad are utterly to be avoided, and the Good ••ever to be made the Rule and measure of our Actions.

but that the best Examples are chiefly to be looked upon, as helps and furtheran∣ces, Spurs and Incentives to well-doing. And that when we grow dull and un∣active, flat and drowsie in our duties, we may rouse and awaken our selves to a greater Vigour and Fervency, by re∣flecting upon the Zeal and Industry of others. 'Tis true, Example is a very short and plain way of Instruction; but it is true also, that as our actions at the last shall be Examin'd, Tried, and Sen∣tenced, so they are now to be Directed, only by Divine precept. He therefore justly incurs the imputation of obeying Man rather than God, who in this case follows Example and not the Cammand∣ment. Those who upon this account assault the Clergy with no less clamour, than I am afraid ill-will; seem not al∣ways to be men of so much justice and ingenuity, as to afford that good exam∣ple, they so loudly call for. Notwith∣standing that every one from the Spade to the Scepter, are as much obliged to an Exemplary Conversation, as those of the

Priesthood. For as to the influence of Examples it is proportionably the same in all Ranks of Men, and at the great impartial Audit accounts thereof, will undoubtedly be exacted without respect of Persons; and the people as strictly reck∣on'd with as the Priests. The quality of Persons can make no Alteration in the Nature of things, nor render that a Vice or Vertue in one man which is none in another. And when men of any Rank or Condition, high or low, become de∣fective in that Exemplariness of Life, which the quality and relation wherein they stand, require from them; then I conceive that all those Coals may be heap'd upon their heads, which with so great impetuousness are cast upon the Clergies.

It will also highly import those who Contemn the Clergy upon the account we now speak of, to be soberly careful lest by giving too much to their person∣al concernments, they make not the pow∣er and efficacy of Gods Ordinances to de∣pend upon the Holiness of those who

dispense them. And if in some measure men were not tainted with this Error, they would fix their eyes upon God and his Institution, and look upon the Ministers of his Word and Sacraments, &c. as the Greek Church did (in the Euchologue already mention'd:) wherein she prais∣eth God, that of his infinite Condescensi∣on he hath given them Masters and Teachers, not only of the same Nature and like infirmities with themselves, but also of like guilt and under the same Condemnation. And we have no small obligation to be truly thankful to the Almighty, that he hath placed in the Ministry of the Glorious Gospel, such to offer Spiritual Oblations and Sacrifices in behalf of the people, as have a sense of their Infirmities; and who in them∣selves know the burden and subtilty of sin. To whom our Access might be the more free and easie, and whom we are to value according to their Office and Imployment. For who is Paul, or who is Apollos, but Ministers by whom we believe? Even as God gave to every

man. Paul may plant, and Apollos Wa∣ter: but neither is he that planteth any thing, neither he that watereth; but God that giveth the Encrease. If the elo∣quent Apollos, or learned Paul, live the ho∣ly lessons they teach, it is their Crown & Praise; and likewise of great moment to the people, who out of weakness and infirmity, are hardly brought to believe the truth of that Doctrin, which is not attested by the Example and Practice of those who preach it. But still the water is the same, and as full of cooling and refreshment, whether the Pipe be of Lead or Gold that conveys it. The Jewel suffers no diminution in its real worth or value, because it is lodged in a wooden Casket. And the Gospel of Christ is still the power of God unto Salvation to every one that believeth, though never so great unworthiness attend their Persons who declare it.

It fares with Christs Embassadors, as with those of Earthly Princes, whose de∣portment, though it sink below their

Character; yet that doth no way evacu∣ate the power of their Commission, or render ineffectual what according to their Masters Order they transact in his Name. And that this is the plain Case of the Clergy, we may learn from the Bless∣ed Author of Christianity, in Mat. 23.2, 3. And if God, whose ways are past finding out, should set over us as Bad Guides as those our Saviour there speaks of; men who live not at all according to their own Prescriptions: yet we are to respect their Office and Doctrin, and not their Actions and Manners; to observe and do what they teach, but not to do af∣ter their works: and to laud and praise God, that he hath so far considered the frailties of men, and worth of his own Or∣dinances, as not to tye the Efficacy there∣of to anything in their Dispensers, but to his own Institution. St. Augustin (in his Prologue to his Books of Christian Doctrin) observes, that Paul, though at first he was instructed by Advice from Heaven, vvas aftervvard sent to a Man to receive the Sacraments, and to be

joyned to the Church: And that though 〈◊〉〈◊〉 Angel declared the approbation of Cornelius's prayers and Alms-deeds; yet he vvas not to rest there, but to send to Peter, both to receive Baptism from him, and to be instructed what he vvas to be∣lieve, Hope and Love. If all things should have been transacted by. Angels, hovv mean and abject vvould this have ren∣der'd the Condition of men! Or, if God should not vouchsafe to speak to Men by Men, hovv could that be true, that Man is the Temple of God (1 Cor. 3.) seeing Re∣sponses are not given out of that Temple, but that all mans instruction should im∣mediately sound from Heaven? Charity vvhich doth bind men vvith the Bond of Unity, and as it vvere mix and blend minds together, would have no occasion or opportunity for this excellent work, if there were nothing that one man might learn of another, but that all were to be done by Angels. And the same Father justly makes it a singular Act of Divine Wisdome, to send the Eunuch to Philip, or appoint men and not Angels to in∣struct

the Church, to constitute Teach∣ers of our own Passions, and to dispense this heavenly treasure out of Earthen Vessels; that the whole excellency of the power might be of God. But to proceed: Grant that the Clergy were as faulty in their Conversation as we are willing to represent them, yet this may move us to reflect upon our selves, and to consider, whether it may not be our own fault, that our Spiritual Guides are so faulty; and that if we are faln under the inconvenience of bad Shepherds, whether it is not because we deserve no better. For when God told Israel that he would give them Pastors according to his own mind, who should feed them with knowledge and understanding, if they would cease to be disobedient Children, and turn from the evil of their ways, Jer. 3.13. He plainly show'd, that the way to have faultless Teachers, was to reform our selves; and to endeavour to deserve better at Gods Hand, if in this Case he deals strictly with us. How∣ever we cannot but surcease to contemn

our Pastors upon the account of their failings, unless that we are either inno∣cent our selves, or being guilty can be content to be despised upon that Score.

But yet seeing that a worse Use is made of the Clergies, than of any other mens irregularities; and that we are ge∣nerally prone to follovv them in the steps that are foulest: And seeing that there is a Set of Men who are not only curious to Observe, but greedy to suck up the very dregs of their actions; and vvho strive to imitate their Spiritual Guides, as the Greeks did their Orators and Philosophers, only in their Weak∣nesses and Imperfections: Seeing likevvise that men are apt to make choice of the vvorst part of the Example, and to take more notice of one single miscarriage, than of a thousand good actions: And vvhat is yet more deplorable, seeing that contrary to all sobriety & duty, not a fevv are forvvard to expose the Nakedness of their Fathers; and contrary to all equity and justice, (as in the Case of Eli's Sons)

to abhor the service of God, for the faults of the Priest: After these conside∣rations, I cannot be so blinded vvith affection to the men I speak of, as not to think it their bounden duty to give all diligence to shovv themselves pat∣terns of good works, Incorruptness, Gravity, and Sincerity, and to be Examples in Word, in Conversation, in Charity, in Faith, in Purity. That in so doing they may both save them∣selves, and them that hear them. And at the same time make those asham'd, who speak against them, as having no evil to say of them, or lay to their Charge. And as for those (as doubt∣less some there may be) who do o∣therwise, I would (in the sense and Language of the Holy Ghost) they were even cut off. But as for mine own part, when I see him that binds up my wounds to be careless of his own; that he walks in darkness, by whose Candle I am enlightned; or that he becomes a Cast-away, who is the In∣strument of my Salvation; I will

pity his Condition, and use his Mi∣nistry as God has appointed: leaving him to receive as he deserves, and to stand or fall to his own Master. For I dare not reproach the hand, be it never so Leprous, by which I am help'd to Cleansing: nor insult over their wander∣ings, by whose directions I walk aright. And though the miscarriages of my Guide be never so hainous, I shall nei∣ther answer nor be punished for them, if I have no way contributed to their Commission.

CHAP. X. A Survey of the Pretences of the Contempt of the Clergy: Secondly, Idleness.

WHat has been spoken in the Ante∣cedent Chapter, may both help to rectifie a common and usual mistake concerning Examples in general; and al∣so suggest a little more Sobriety to those

who so eagerly manage the supposed want thereof in the Clergy, to their ir∣reparable Disparagement. Because it lets them see how that every tittle of their Ar∣gument may recoyle upon themselves. And how we all (Caeteris paribus) are as much obliged to an Exemplary Conver∣sation, and wanting it are as much to be blamed, as those from whom vve so ri∣gourously exact it.

But because we are herein to deal vvith men, vvho usually esteem all seri∣ous consideration meer dulness and drudgery; it cannot be hop'd that vvhat has been spoken should prove much O∣perative upon them; or, that if it should happen that the Contemners should be so far moved vvith vvhat has been said, as to quit this first pretence of their Con∣tempt; yet their great desire to finish vvhat they have begun, vvill quickly furnish them vvith other Pretences. And here it vvill be easie to suppose them assaulting the Credit of the Clergy with the old accusation of Idleness. Which I confess is a vice of so debasing a quality,

that it may justly lessen the Reputation of any man who therewith is infected. And it is likewise so inconsistent with the Work (or Office) of the Ministry, that I am perswaded there is none of that Call∣ing, can thereof be guilty; or at least not to that degree, which a Maligning World would render them.

For if we may suppose the present Clergy to be men of so much understand∣ing as to know the Nature of Idleness and Industry: That according to a Pro∣phet of their own, There is nothing more troublesome to a good mind, than to do nothing.

That Idleness is no less devoid of comfort than of profit. While both are the gen••••n incomes of Industry. That besides the furtherance of their Estate, the mind doth both delight and better it self by Exercise. That it fares with most as with the man after Gods own heart, whom no temptation durst assail, while he was taken up with business of importance, and the publick Cares of State, &c.

When this and infinite more, becomes the matter of a Clergy∣mans

thoughts (or indeed of any) he cannot but have all Idleness and Sloath not only under a jealous but a detesta∣ble aspect.

And yet its sordid Nature doth not render it fitter for our avoidance than its Consequences; which though to all are very pernicious, yet to none more than to the Clergy. As may be collected from those fearful Comminations so fre∣quently denounced against such Pastors, as through their Idleness destroy and scat∣ter the Sheep of Gods Pasture. To whom the Lord saith expresly:

I will visit you for the wickedness of your works, and the Remnant of my Sheep will I gather together, and bring them to their Folds, and I will set up Shepherds o∣ver them that will feed them. And the threatening reaches all those Shepherds, who take more care to feed themselves than the Flocks: who eat the Fat, and Clothe themselves with the Wool, but look not to the strengthening of the weak, the healing of the sick; to binde up the broken, to bring home again

that which was driven away, and to en∣quire after that which was lost.

All which Sheep the Lord hath sworn to re∣quire at the hands of such careless Shep∣herds. As may be seen in Jer. 23. and Ezek. 34. A great part of which Cha∣pters was inspired to this purpose. To this may be added St. Pauls advice to the Asian Clergy, Act. 20.28. Take heed to your selves and to all the Flock over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood. And 2 Tim. 4.1. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead, when he appears in his King∣dome: Preach the word, be instant in season, out of season, reprove, rebuke, exhort vvith all lenity and diligent in∣struction. Novv, if it be safe for us to presume the Clergy both to read and vveigh those dreadful Menaces, so fre∣quently utter'd from God, by the mouths of his Prophets, against Sloath and Care∣lesness in his Messengers; or those many

earnest Exhortations of the Holy A∣postles for its prevention and amend∣ment; vve may Charitably conclude, that they vvill not dare to take part there∣vvith, not only for fear of mans Contempt, but the consuming Wrath of God.

And if vve may further presume, that there is so much understanding yet left in the Clergy, as to enable them to appre∣hend the greatness of their Task, and how it is no less than to raise up the faln King∣dome of Christ, and to demolish that of Satan, &c. and how that the fruits of so doing are no meaner, than the saving of their own souls, and theirs too of whom they have taken the charge, and one day must give an account. If we may yet further presume, that the Clergy do in some tolerable manner compre∣hend the importance of those several Titles, with which the Holy Ghost hath invested them; and how that they are as so many Memorials and Monitors of Labour, Diligence and Care. In short: if we may presume the Clergy, like o∣ther men, to wear their eyes in their

heads, and apprehend and consider such obvious and plain things as we now speak; it may be hoped, upon the stock of common ingenuity, that they will never suffer themselves to run to moss, or let Gods House drop through by rea∣son of the Idleness of their hands; or in∣dure to see the Flocks depending upon their feeding, to grow cold in their zeal, drooping in their Courage, faint∣ing in their Spiritual Strength, and infee∣bled in all their Graces. And all this to please a Vice which is unmanly in it self, foully derogatory to the honor of their Calling, contradictory of their Titles, and in Them of more dreadful Conse∣quences, than it can possibly be in any Other.

In the last place, if we may suppose the Clergy to remember, and make consci∣ence of that promise of Faithful diligence which they made to God and the Church, when they were received into Holy Or∣ders; this alone will be sucffiient effectu∣ally to binde them to bend their whole Endeavours, without fraud or Sophisti∣cation,

to the due discharge of their Office. Being well assured that small benefit will accrew to the Church from their Abilities, if they be not Faithful. For the Clergy cannot be ignorant that their Sufficiency without Endeavours to do that good which their Place requires, is no better than wrapping the Talent in a Napkin. Industry with lesser Parts is more serviceable to Religion, than great Learning without it. And an Idle, is little better than a Blind Guide. And being perswaded that these things are the matter of the Clergies serious medita∣tion, I cannot imagin they should ever be guilty of that Idleness which so mala∣pertly is laid at their door. But I am rather induced to believe that that which in them bears this Odious Name, is no∣thing else but the regular performance of their duty: partly occasion'd by their Carriage, who prefer the pleasing of some mens Caprices before the observa∣tion of their Rule. In which rank it may be no great iniquity to place all those, who make all other parts of the

Church tributary to the Pulpit. By which they have occasion'd a Capricious sort of people to conclude all Publick Service to be preaching, and to esteem all those to be dumb dogs, who open not as often as they please, and in a sense differ∣ent to the Apostles, preach the Word in Season and out of Season. But as for mine own Part, when I observe our Clergy to pray, preach and Catechize as the Church injoyns and directs them: when I see them careful to sort and feed their Flocks according to their Age and Con∣dition, giving to every one his portion in due season, and with fidelity, pru∣dence and industry, observing the Rules of their Sacred Function; I cannot but think those men to be forsaken both of all justice and ingenuity, who now con∣temn them upon the score of Idleness. But if there be any who are herein delin∣quent; it were more justice and genero∣sity to give a Catalogue of such Drones to those who have an undoubted Power to make them Labour, or Ʋnhive them: And that the Righteous be not as the Wick∣ed.

CHAP. XI. A view of the Pretences of the Contempt of the Clergy: Thirdly of Pride.

I Shall not here attempt any Philoso∣phical Discourse either of the Nature or Causes of Pride. All that concerns our present Enquiry falls under either the contrariety that it bears to the practice and command of Christ, or the danger and odiousness thereof in his Mini∣sters.

And as to the first of these, it is so appa∣rent in the Holy Gospel, that none there∣of can be ignorant who is not an Ʋtter stranger to that inspired System of Chri∣stianity. For we plainly find therein, how the Blessed Author of Our Faith shows favour to none but the humble, nor will admit any to be of his retinue, who has not first learned of him to be Meek and Lowly. And Christ speaking of that Prelation and Government which

was to be in his Church, he sufficiently intimated that he would not have it to be like that of the World. That is, not a Government whose Dominion is De∣spotic; the Coercion imperious; the Laws externally Compulsory; and the Titles big and swelling. But on the contrary he hath insinuated how that he would have the Government of his Church to be paternal and persuasive, and the Laws to be full of Admonition, and the Ti∣tles of the Governours to be significa∣tive of Affection and Labour, of burden and humility: and the Highest Dignity, a meek Ministration, and a Laborious Imployment. And when the Apostles fell into an Ambitious quarrelling which of them should be greatest, Christ checkt their Pride, and gave them this Everla∣sting Rule of Clerical deportment; He that will be Greatest among you, let him be your servant. And we need come no nearer to discover the Odiousness of Pride in Christs Ministers, seeing both by his Example and Precept he hath thus re∣commended to them the clear contrary.

And certainly Christ would have those who for their Greater Dignities in the Church are styled Stars, and Angels, to imitate the one, by appearing less for their greater Height; and the other, who though Peers of Heaven, yet approve themselves Ministring Spirits to the poor∣est of Gods Servants upon Earth.

And the same Rule of Clerical De∣portment, laid down by our Blessed Saviour, is no very dark intimation, that the Clergy are in danger to fall into this sin. And we want not reason to be here∣of suspicious, when we consider that Pride being an internal Vice, is apt to make impression upon those Notions and Speculations of the mind, wherein the Office of the Clergy renders them more egregiously Conversant. For as Pride took up its first seat in a Spiritual Being, so it hath ever since acted with greatest vigor in Spiritual Concernments, and been most liable to Spiritual Per∣sons. In whom it can never happen with∣out working a less mischief than Strife and Contention. And indeed it seems

impossible to be otherwise, seeing Pride naturally exacts it self above Competiti∣on, and superadds disdain and revenge to actuate its other Motions. As was seen in his Case, who being denied a Bishop∣rick sought to be revenged upon E∣piscopacy. And as Solomons Arraign∣ment of Pride for the Mother of Conten∣tion, is true in the General; so it is more especially true of those Contenti∣ons, wherewith the Church in any Age hath been afflicted: There being none to be met with wherein Pride, under se∣veral appearances, hath not been a prin∣cipal Actor. And without all further Enlargement, I am sufficiently enclined to believe, upon the account of what is now suggested, that there is no Clergy∣man will venture to give the least Enter∣tainment to a sin, which is fraught with so much mischief. For how tolerable soever this Vice may seem in men of ano∣ther Character; yet it can never hope for any good Construction in their Carri∣age, who are his Ministers, among whose wonderful works none was more Stupen∣dious

than his own Humility.

And therefore that which most com∣monly and with greatest assurance, some men call Pride in the Clergy, seems to be nothing else, but a keeping themselves from those Promiscuous Familiarities, which experience and reason tell them, are apt to be attended with Contempt and Disrespect.

Now, if upon their Separation to the Work of the Ministry, the Clergy betake themselves to a Reverend and Pious Re∣servation, as men professing Retirement from the World above others; if out of a Conscientious apprehension that an un∣differenced Conversation with the Laity (of what Rank soever) is altogether contrary to the Calling of the Cler∣gy; if out of fear that a too free Com∣munion with the people will lessen their Authority, and rebate the force of their Instructions and Reproofs, when there is most need to deliver them with the greatest Vigor and Power; if foresee∣ing that this Communion (I now speak of) may engage them if not to commit,

yet often to connive at those things, which they ought altogether to rebuke; and that it is one Engine to break down that Veneration, which is the Fence to their Function against all Popular Rude∣ness and Encroachments: if some (I say) of these Considerations, or all in Con∣sort, shall justly move the Clergy to such a Religious distance and Retirement from the Conversations of the World, as the Inconsiderate may call Pride; they ought with great satisfaction to bear the imputation, and to account it their Crown to be contemn'd upon this Score. Especially when they shall consider that their Carriage herein is agreeable to the Canons, Constitutions and decrees of the Ancient Church, and to the Canons and Injunctions of our own; and no way clashing with the Rules of a prudent and Charitable Conduct. As to our own Church,

She commands all Ecclesiasti∣cal Persons, not to resort to any Ta∣verns or Ale-houses, for any other cause, than for their honest necessities. And that after their Meals they shall

not give themselves to Drinking or Riot, nor spend their time idlely by day or night, at Dice, Cards, or Tables, or a∣ny unlawful game. But at all times, as they shall have leisure, to hear or read some part of the Holy Scriptures, or imploy themselves with some other honest Studie or Exercise. Always doing the things which appertain to honesty, and the Profit of the Common∣wealth. Ever having in their minde, that they ought to excel all others in purity of life, and to be Examples to the people to live well and Christianly. And there was also a time when the Clergy of this Nation was forbid to keep Hounds, Accipitres & Falcones, &c.

And as concerning the mind of the Ancient Church in this particular, it is sufficiently apparent in those Canons, which forbid the Clergy secular Sports and Recreations; and all such Correspon∣dencies, Entertainments, and Familia∣rities with the Laity, as were not the Product of their Office. And this was done not out of any supercilious mo∣roseness

to restrain, but out of a wary foresight to revere the Clergy. To whose profession they saw nothing was more contrary than a too great indiffe∣rency of conversing with the people whom they were to instruct. With whom they must not hope long to en∣joy that Credit and Reverence (due to their Order,) which is founded upon the Gravity, Abstinence, Sobriety and Reservation of their Persons, if they li∣cense themselves that secular Freedom which we now plead against. I have observed a Numerous Clergy in the Ro∣man, and not a few in our own Church, though of no greater Parts or Vertues than others, to have secured to them∣selves a great share of Veneration, chiefly upon the account of a cautious Retreat from the Usages and Liberties of the Many.

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.

CHAP. XIII. A Survey of some of the Real Grounds of the Contempt of the Clergy.

HAving made this brief research into the more usual and troden pretences of the contempt of our present Clergy, and found them to be but meer preten∣ces, arising chiefly from Prejudice and Mistake; The next part of our Province is to enquire into such grounds of this

Contempt, as seem more genuin and re∣al. Not that I suppose any true reason can be render'd why the Clergy as such should at all be contemn'd, any more than God and Christ, who share with them in the Contempt: according to St. Luke 10.16. &c. 1 Thes. 4.8. But that the true grounds of this Contempt are not the Personal Lapses of the Clergy, as is pretended, but the Nature and Ma∣nagement of their Function.

As to the Nature of their Function, it is well known to consist in turning men from Darkness to Light, and from the Power of Satan unto God; and to teach all those who undertake Christia∣nity, to deny all ungodliness and world∣ly lusts, and to live soberly, and righte∣ously and godly all the time of their be∣ing here on Earth. And as to the manage∣ment of those things wherein the nature of the Ministery consists, it ought to be zealous and impartial; for as the Clergy are the Stewards of the Divine Myste∣ries, they are by that Title obliged to be faithful, which they cannot pretend

to be, should they cry peace, peace, to those whom they see in open Hostility against the Prince of Peace. But their Carriage must be like Balaam's, whom though a false Prophet, a houseful of Gold and Silver could not have hired to go one jot beyond the command of the Lord.

Now when the present Clergy shall pursue the Duties of their Calling with that Integrity & Faithfulness which God requires at their hands, ill-governed men usually deal with them, as Ahab with the Prophet, who with a Loyal Sinceri∣ty foretold the great Disasters should befal him for his wicked Conversation. We read of Herods listening to the austere Baptist (and of the many good things he did at his exhortation) and how he had him in no small Veneration) till he told him of his filthy Association with an∣other mans Wife. And S. Paul met with no other interruption in his Discourse, till he came to a close reasoning of Con∣tinence before him who lived in unlaw∣ful Concubinage. And long before this too, we find a Friendly and Pious Ad∣vice

turned to the Reproach of him that gave it. As in the case of Lot, whom the filthy Sodomites accused of Pragma∣ticalness, because he meekly advised them to desist from that more than bru∣tal Violence and Impurity which they designed against his Angel-Guests. And it was the malicious Supposal of the Jews, that if respect was given to Christs Per∣son, it would so credit his Doctrine, that all would be in danger to believe it; and to prevent this, they sought to beat down his Reputation by calling him Drunkard, Glutton, Mad-man, and De∣ceiver of the People. And so unreasonable are Lust and Sin, and so charmed there∣with are mens hearts, that those who by the Powerful Countercharm of Gods Word are willing to disinchant them, are no better treated than Christ by the De∣moniack, who when he came to cure, cry∣ed out, that he was come to torment him.

The Gospel is quick and powerful (Vi∣tal and Operative) piercing even to the dividing of Soul and Spirit, and of the Joynts and Marrow, and able to discern

the Thoughts and Intentions of the Heart. And when by this its Ministers rip up those Secret Corruptions, in whose Con∣cealment and Fruition so many seem to have placed their Heaven and Felicity, it will be easy to foretel what great re∣spect they are like to meet with, especi∣ally in an Age in which most Of∣fenders are of the same humour with those Beaux Esprits, or Virtuosi in Cicero, who were not vexed that they offended, but took it very haniously to be told thereof. And when again by the same Gospel, which is a light that makes all manifest, the Clergy discover to the Consciences of the Wicked the Shame and Naked∣ness of their Vices; not being able to endure the Tortures naturally arising from such a Detection, nor to deny the truth thereof, nor yet daring openly to blaspheme the Instrument of the same Detection; their only refuge is to lessen both the Efficacy and Credit of the Go∣spel, by lessening the esteem of those who preach it. But too rightly appre∣hending that Gods Word, and his Mi∣nisters

are such near Allies, that the dis∣repute of the one falls upon the other.

Now, when the Clergy (according to their Obligation) go about to cut the wings of Pride, and to take off the wheels of Lust: to decry those sinful Courses, which corrupt Nature most magnifies: and to propagate those Ver∣tues to which these Contemners have the greatest Antipathy and Averseness. When (in a word) the Clergy zealou∣sly recommend to our most Cordial Pra∣ctice those very Duties which we most dislike, they cannot hope by this way to procure any great esteem with those against whose Vices they thus directly set themselves. But on the contrary, they are to expect to be looked upon as the greatest Enemies by all such, whom they thus tell the truth. And indeed it has ever been the Policy of the Malici∣ous to lessen their Credit whose service they would render insuccessful, and to imbibe mean thoughts of all those who interrupt them in their Vices. But with∣out driving this particular any further, it

is undeniably evident to the World, that one main cause of the Clergies Contempt may be resolved into that Apology Christ upon the same occasion made for himself, viz. The World hateth me because I testifie that the works thereof are evil.

Nor doth that part of the Clergies Function, consisting in the instruction of all men in their respective Duties, occasion some of them more obloquy, than the execution of the Sacred Dis∣cipline doth others. For this latter ha∣ving a direct aim and tendency to sup∣press our darling sins, and to put us to shame for their Commission; we labour to beat it down with the same Engine, that those Factionists in Numb. 16^th u∣sed against the Priesthood, namely, as a thing useless and unnecessary: they indeed did so, upon the pretence of their own Sanctity; but we upon the score of our Stubborness.

I know alas! the Power of the Keys, Excommunication, or Church-Censures, are become very contemptible, and sunk so low in some mens opinion, that they

rise not above the Estimate of Artificial Fire or meer noisy Thunder. But yet in their Original Institution and Primi∣tive Practice nothing was more high and dreadful, and it was look'd upon as a great mercy in God, and a singular honour for the Clergy, to confer upon them no less a power than to deliver obstinate sinners over unto Satan, to take full possession of their Souls, and to sentence them to the everlasting pains of Hell: and like∣wise, a power to release penitent souls from the Chains of Darkness, and Bon∣dage of the Devil, and to restore them to the glorious liberty of the Sons of God; whereby they are made Heirs of the King∣dom of Heaven. And yet this power, wher∣of Angels would be ambitious, Christ con∣fer'd upon the Clergy, when he said unto his Apostles, Whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained. And as these words give a power of publick ex∣clusion out of the Church for Scandalous Enormities, and re-admission into it up∣on Repentance, it undoubtedly belongs to the Governors of the Church, as they

are purely Clergy, and to none else whatsoever: as is evident from the first Collation of this power in St. John 20.22. And the exercise of these Censures is so much the work of Church-Govern∣ers, that St. Paul calls them the Weapons of their Spiritual Warfare, by which they cast down imaginations and every high thing that exalteth it self against the knowledg of God, and bring into Capti∣vity every thought to the Obedience of Christ, 2 Cor. 10.4, 5. And this Power in its first derivations was executed with signal Severities, such as this Age will hardly be induced to believe; and that too when there was no Temporal Sword to assist these Spiritual Weapons. But it is not easie to advise what ought to be done in such a State of the Church as ours is, wherein the enormities of some give them a sort of impunity, who hav∣ing separated themselves from the Church, are also in their own esteem at least, got out of the power of its Cen∣sures. And as to many of those who stay within the Church, through a long

forbearance of this Rod, they are grown too Heady to be brought under Correcti∣on. And both Principles of Liberty, and a long Ʋncorrected wickedness are ready to dispute all Ecclesiastical Re∣straints, and would rather have no Church at all, than one with Censures. But as this doth no way evacuate the Power, so neither should it rebate its Exercise; but it ought to be the more prudently asserted, being thus unjustly gainsaid. However it will not unbe∣come such as are chiefly concern'd in the management of the Church-censures, by no luke-warm execution thereof to suf∣fer them to be looked upon as meer Bruta fulmina, and no such proper re∣medies to cure the Offences in Christi∣anity, as they are pretended. And if Religion could but get such countenance by a watchful menage of Church-cen∣sures, as to strike the open sinners with fear of being turn'd out of Christian Com∣pany, and to be avoided as unfit for con∣versation; if not Conscience yet Reputa∣tion would in a great measure restrain

them. Not to be thought Fit Company for Christians, would surely make them scorn their Vices; and Shame, one de∣signed effect of the Censures, would pre∣vail upon those by whom nobler Mo∣tives are Contemn'd. We need not be told how the Censures of the Church were not only laid aside in the Vastations of the Arrian Heresie and Persecution; and before that in Diocletian's daies a∣gainst the Lapsi: but we find that things were come to that extremity in St. Pauls time, that he was reduced to his (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I would they were even cut off that trouble you, Gal. 5.12. Sedi∣tion and Schism were grown so obstinate and spreading, that neither his Power could reach, nor his methods cure them; and he was only able to Excommunicate the guilty in a Wish, and cut them off in Desire. And much of the same distem∣per seems to be spread through our own Age; for though the necessity of the times, interest of Religion, and welfare of the Church, loudly call for the severities of Discipline; yet there appear no small

discouragements against it, whether we consider the Popularity of Vices, or the Power and Greatness of the Vitious: especially when we see that they whose Lives and Judgments are chiefly to be cured with the Censures, have either had the reins so long upon their Necks, that they are grown too Head-strong for Discipline; or they have adopted such Principles as serve to adjust their Obsti∣nacy, and enable them to withstand both Christ and his Church. And in this profligate State of Affairs, chiefly occasion'd by the late and long over∣throw of Government and Discipline, it is no easie matter for Church-Rulers to proceed. However we ought to be so far from contemning them upon this score, that it is our bounden duty hum∣bly to bow our knees to the Father of our Lord Jesus Christ, that he would di∣rect and strengthen the Reverend Fa∣thers of Our Church, that they may sup∣port and keep up the small remainder of that Ecclesiastick Discipline, which Schism, Atheism and Profaneness, have

not yet quite trampled under foot. And that by their paternal endeavours the whole Discipline may in some good mea∣sure be restored to its primitive Effica∣cy and Credit, and so be able to accom∣plish the Ends for which it was at first designed.

CHAP. XIV. A Further Examination of the Grounds of the Contempt of the Clergy, respecting their Condition in the World, and Ex∣traction.

ANother occasion of the Clergies con∣tempt may be imputed to the indis∣creet measuring of their Credit according to their outward Fortunes, which general∣ly being but small their Veneration is proportionate. For men deal herein with the Ministers of the Gospel, as the scof∣fing Jews dealt with its Blessed Author, when they judged of him according to secular Circumstances, and weighed him

in the false Ballance of the World. Is not this the Carpenters Son? and they were offended at him. Their Probe pierced no deeper than the Skin, and their judgment of Christ being only ac∣cording to the outward appearance of his Person, it could not be Righteous. They saw the Messias to be destitute of external Royalty and Grandeur; that his Administration was not Lordly and Im∣perious, but humble and perswasive; and his Carriage not Big and Haughty, but Meek and Lowly; and that he want∣ed those exteriour accoutrements, where∣in they expected him: and which the blind world doth still esteem only worthy Admiration and Regard. And it was upon these terms that they rejected the Lord of Life, and prefered one who mur∣dered, before one who came to save them. And the condition of present Circumstances renders the Allusion but too obvious. For we find the same objections brought by some to vilify the Clergy, which were urged against Christ. And Extraction or Genealogy, which of

all things is in it self the most insignifi∣cant, if there either be, or want personal worth, is by some warmly made use of in this Contrast. But the Clergy need not herein to Apologize, while there are other things that ennoble besides Paren∣tage and Patrimony. For among wise Persons Learning was ever thought a sufficient Title to Nobless and Secular E∣minence. And A. Gellius affirms, that not only excellency of Extraction and great Fortunes, but also Learning makes Noble. For coming (saith he) to visit Fronto Cornelius, as he was lying sick of the Gout, I found him lying upon his Scimpodium Graeciense, circumundique sedentibus multis Doctrina, aut Genere aut Fortuna Nobilibus viris. And the Law∣yers affirm expresly that if a Legacy be given Pauperi Nobili, the Executours may give it to a Doctor. And the respect given to letters, hath occasion'd the dispute for precedency between Knights and Doctors of the Law, as may appear both by the Comparison that Tully maketh be∣twixt Lucius Murena a Knight of Rome,

and Pub. Sulpitius a Lawyer (either of them standing for the Consulship) in his Eloquent Oration for Murena, and many other disputes arguing the Case to and fro. And in foreign COuntries where the Civil Law is in Credit, it is still dis∣putable; though this precedency is not so dubitable among us, where the pro∣fessors of the Civil Law are shut up (saith Doctor Ridley) into a narrow cor∣ner of their Profession. I produce this, only to show that Learning and the de∣grees of the Schools (which are still sup∣posed to be in the Clergy) have ever been thought as fair Titles to the advan∣tages of Secular Opinion and Honor, as any other. But as for such as would lessen the Priesthood for the meanness of their Descent who bear it, they would do well to consider, that the Laws of the Land render a Fils des prestres, or Base∣born, uncapable of that Sacred Office, un∣less by the interposition of the Royal Pre∣rogative. And that in the Ancient quali∣fications of those who were to be admit∣ted to Holy Orders, all Bondmen, Ac∣comptants,

and men distorted or de∣form'd in body, as also Bigamists, were excluded. Next, that in all Orders of men it is the Office, Authority and Cal∣ling, that are chiefly to be looked up∣on. In respect of all which the Clergy are undeniably as considerable as any Rank of men whatsoever. And lastly, that Learning and Manners, are chiefly re∣quired for admission into Holy Orders. It is true, that eminence of Birth gives no small lustre to the Clergy, and when Per∣sons of Quality enter upon the Priest∣hood, they become as greater Stars which brighten up the less. And though Birth and Descent, &c. be inconsidera∣ble in respect of God, yet Vertue, Learn∣ing and Religion are rendred more Illu∣strious when therewith accompanied. And though likewise the Sacerdotal Office be in it self, and alone, sufficient to give Credit and Repute to the lowest Descent of men, who duly undertake and discharge it: yet it is no little Honor and Felicity for the Church, not only to have Kings for her Nursing-Fathers, but

also Nobles for her Priests. But yet still none are either too High or too Low for Holy Orders, whose Graces and Abilities qualify to undertake them. And albeit those are more to be honor'd who be∣sides Vertue and Learning bring into the Clergy Eminence of Parentage, yet those are not to be contemn'd who come without it. There being enough in the very Nature and Original of the Office, to procure them respect and re∣verence who bear it. Whom accord∣ing to St. Paul, we are to esteem very highly in love for their works sake. Or, to pay them all possible respect for the pains that they take among us. 1 Thes. 5.12, 13.

But if to what has been already spoken, all the real grounds of this Contempt be not reducible; then what is wanting may be too justly resolved into the decay of Reverence to Religion and Obedi∣ence to God. And now it is not Vertue, Piety, Learning, Industry, Justice, Libera∣lity, nor all that can be imagin'd to fit

the Clergy for respect, that can procure it them with those who have thrown off all Loyalty to God and Reverence to Religion. Against whom it is vain o∣therwise to Apologize, than with Tears and Prayers.

But there are yet two things more, which (in regard of present Circumstan∣ces) are accessory to the Contempt we speak of. The first is the carriage of Dissenting Teachers, who by ungentile Arts labour to lessen the esteem, and therewith the serviceableness of the Or∣thodox Clergy. Who contrary to their Pretences of greater Conscientiousness, blow into the heads of their Ʋnwary Sectaries, that all but themselves are such a Monstrous Clergy, as would af∣fright you to mention. And indeed the infusing their Proselytes with spite∣ful and uncharitable prejudices against the Regular Clergy is one main engine wherewith they so closely insinuate themselves into Their affections; with whom the strength of their own Credit chiefly consists in weakening that of

their Brethrens. The guilt and injustice of which Carriage is so open to the World, that there is no need further to a∣nimadvert. And though methinks bet∣ter things might be expected from men who pretend to make such conscience of Their wayes; yet I could wish that on∣ly Dissenters were herein to be faulted: and that among the conforming Clergy themselves, none were to be met with, to encrease the cry, and speak evil of the things they understand not. Which certainly is their unhappiness who either by their own opinions or by squint re∣flections upon those of others, occasion many to grow jealous that all the Con∣forming Clergy are not so Orthodox as we believe. Which Carriage in those who would be accounted both, is both so un-Christian and unpolitick (as be∣ing foully derogatory to the Sacred Rule they profess, and tending so great∣ly to the inhancement of their Con∣tempt) that it may seem strange any one should thereof be guilty, who are ei∣ther truly Pious or Considerate. And if

any who reading this intimation, by rea∣son of their own Consciousness shall take it to themselves, I humbly pray God it may turn to their amend∣ment.

Another sort of men egregiously assist∣ing to this Contempt are, the Ro∣man Missionaries, who though not so sollicitous as the former to bespatter the Persons of our Clergy, yet what is more for their purpose, they labour to make void their Orders (and thereby their whole Service) by instilling into their easie proselytes a belief, That ever since our departure from Rome, we have been without an Ephod and without Teraphim: all Priesthood pro∣perly so called. And though this per∣haps may neither be practised upon Vul∣gar Persons, nor at all come within their Cognizance, yet it is more than proba∣ble that they deal and succeed herein with those, who are able to bring most damage to our Church, and advantage to their own.

And thus having with that plainness

and brevity, which was at first design'd, given you an Essay both of the Real and Pretended Grounds of the Contempt of the Clergy; I have as it were only word∣ed the Disease, so that it should be our next task to prescribe something in order to its Cure. And though according to present Circumstances, this may seem to be placed next to impossible; yet it is to be hop'd that it would not a little contribute to mitigate and allay the fury of the Distemper, if both Lay and Clergy would seriously lay to heart what has I hope with Medesty and Consci∣ence, Truth and Integrity been already mention'd. And what I have now to speak more upon this Ʋnwelcome Sub∣ject, shall be by way of very short ad∣dress unto three sorts of Persons, who are herein more especially concern'd.

And my first address shall be to the Magistrate that he would not suffer the Clergy to be contemn'd, if not for the sake of their Function, yet for the Peace and Safety of the State. For if by an a∣theistical supposal it should be granted,

That Religion is but a meer Engine of Government, or a politick invention devised to awe the people into subjecti∣on and obedience, and thereby very proper to turn the affairs of the World: yet that Religion may be able to effect these purposes, there is a necessity of distinct Persons to instil into the people a belief and fear of the Invisible Powers, and this dismal apprehension of a future State, or the World to come. And to show them how that these invisible Powers have decreed and appointed that all sorts of Persons should be subject to the visible higher Powers upon Earth; and how that they will certainly and fearfully punish all such as do other∣wise. So that it now becomes the in∣terest of the Magistrate to assert the Cre∣dit and Authority of those upon whose Ministry so much of the common wel∣fare depends. And to take care that Persons thus imployed, have such a Ve∣neration and regard shown them, as may render them competent to perform these good Offices for the State. If the ho∣noring

of Religion brings Greatness, and the vilifying thereof ruin, to a Nation; and that Religion cannot be honor'd, where its Ministers are despised: then let those who bear any tolerable Good∣will unto the Land of their Nativity, take heed of making but a Mock of that Carriage which may prove no less fatal to its happiness, than it did to the Jews; in whom God punished the Abuse of his Messengers with the Desolation of their Temple, and irreversible Dispersion of their whole Nation.

When Princes granted to Clergy-men Authority to hold Consistories, it was be∣cause they thought it uncomly for them to follow matters of Suits abroad, to the great distraction of their Prayer and exercise of Divine Service. As also that they might have a more speedy and better dispatch before a Judge of their own Learning, than before a Judge of another Profession. And that their suits and quarrels should not be divulged and spread abroad among the Lay-peo∣ple, to the great discredit of their whole

Calling. And we read that in Criminal matters, Princes anciently so much ten∣der'd the Clergy, that if any man among them had committed any thing worthy of Death or open Shame, he was not executed or put to publick disgrace, be∣fore he was degraded by the Bishop, and his Clergy; and so was executed, and put to shame, not as a Clerk, but as a Lay-Malefactor. Which respect towards Ecclesiastical men, 'twere well it were still retain'd, both because (saith a Great Civilian) the consideration thereof is re∣verent and vvorthy the dignity of the Ministery, vvhose Office is most hono∣rable; and also for that it is more Ancient than any Papistical immunity; and let me adde also, because it highly tends to the honor and advancement of Religion, and consequently to the strength and safety of the Common-wealth.

And though instead of bearing any such reverence to Gods Ministers, the present Age seems to reckon it among its Wonderful Accomplishments to con∣temn Them; yet if ever the sad effects

thereof fall under the mature and serious consideration of the Magistrate, I doubt not but the sense of his own and the publick safety, will awaken his endea∣vours to set shores to that inundation of miseries which from an uncontrolled vilifying of the Officers of Religion will naturally flow, and unavoidably break in upon, and deluge the Land.

My next address is to the Contemners themselves: whom I would heartily re∣quest to consider, how their vilifying the Clergy is contrary to the general practice of the World: There being no Nation so utterly savage and unci∣vilized, whose respect to their Priests doth not rather incline to excess than deficiency. Next I would humbly be∣seech them to revolve how their Carri∣age herein is wholly opponent to that Common Equity, which obligeth us to yield All a respect agreeable to the E∣stimate the Laws of the Place have put upon the Office they bear. And here I cannot but likewise suggest who those are whom they contemn; and

how that in every Spermologus, or idle, babling, talkative Clergy-man, (for so the Wits of Athens called St. Paul) there is an Ambassador of Christ. 2 Cor. 5.20. And all know an Ambassador sustains his Princes Person, and negoti∣ates his affairs. And that the King is said, in our usual discourse, to do that, that his Ambassador doth in his Name. And the respect or affront done to an Ambassador, interpretatively is done to the Person, whom he represents. Which is all applicable to the Ambassadors of Christ, for what They do, He is said to do; and the dishonor done to them, God takes as done to Himself (1 Sam. 8.7. They have not rejected you, but they have rejected me) and our Saviour told his Disciples, when He Commission'd them to Preach in his Name, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, Mat. 10.40. He therefore that despiseth them, de∣spiseth not Men, but God. 1 Thes. 4.8. According to that usual saying among the Jews, Every mans Messenger is as him∣self.

And give me leave to tell you (who are the Contemners of Christs Am∣bassadors) that they are more deserving of your respect than Those of Earthly Princes, as representing a Master, whose Power and Greatness, as much excel that of Secular Kings, as God doth all the Sons of Men. For they are the Ambas∣sadors of the Lord of Hosts. Mal. 2.7.

They are likewise intrusted with greater Secrets than those of State, even with the Great Mystery of godliness, God manifest in the Flesh, which had been hid from all Ages, and which the Angels desired to look into. They likewise were not, as other Ambassadors are, sent to particular Nations, and upon particular Concerns; but unto all the World: and upon a Message of no less importance than to make up the grand Breach, and to reconcile God and Man. And we may still observe that they have no o∣ther design upon us, than to open our eyes, and to turn us from darkness to light, and from the power of Satan un∣to God. That we may receive forgive∣ness

of sins, and inheritance among them that are sanctifyed by Faith that is in Christ. And seeing that this is the undoubted tenour of the Commission they receive for their Ambassy, and that they negotiate nothing but the welfare and happiness even of their Contemners, this might move them to retract their Contempt upon the sole account of its injustice and Disingenuity. For what can more worthily bear that imputation, than to deal ill with those, who wish us no worse than to be Eternally happy: and who with the same devotion and integrity endeavour our Salvation as they do their own? Indeed if they went about to abridge us of any Honest comfort or delight; or of what is either agreeable to our Rational Nature, or so∣berly conducing to a healthful and com∣fortable life: If they instructed us to cast our Wealth into the Sea, when there are other ways enough to save us from being drown'd: If they forbad us any thing, but what will do us hurt; or in∣joyn'd us any thing but the practice of

those Vertues which have ever been justly accounted the best Tryals and Ex∣ercises of Brave and Generous Spirits; and fittest to keep Men from Sinking into Bruits. Then we might have some co∣lour to invert the Scripture, and to re∣vile them for their Works sake. But be∣ing clearly ascertain'd of the contrary; and that they manage their Office accord∣ing to its genuine design, namely, to save their own souls, and the souls of them that hear them: We cannot without the priviledge of Lunacy, and scandal of Ingratitude, either expose their Per∣sons, or vilify their Function. As for mine own part, it has ever hitherto ex∣ercised my wonder, that men should run so far Counter both to God and them∣selves, as to despise those whom God will honor; and undervalue those who are so serviceable to them in their high∣est concern, and principal interest.

But leaving these men to cure this their distemper'd Carriage towards the Clergy, with a considerate reflection up∣on the baseness and ungentility of so do∣ing;

I will conclude these tumultuary Papers, with a short application to those Reverend Persons, to the assertion of whose Honor they are really intend∣ed.

And here I would not be thought to be one of those who are Wiser than their Teachers; an imputation not possibly to be avoided, if I should go about to instruct them. My purpose therefore is in this place to perform the Office of an humble Remembrancer; and to mind those Reverend Persons, (to whom in all Submission I make this Address) as far as possible, and it in them lyes, to give no occasion to their Enemies to speak evil of them. And though I know you have no Locks upon their hearts, nor Bits in their mouths, but that their thoughts are free, and their tongues are their own; yet you want not ways con∣ducing to their Restraint, and to silence the Obloquy of such unreasonable men: Namely,

First, A prudent care that no egregi∣ous misgovernment of your Persons ren∣der

your Calling less acceptable; but la∣bouring that in all things your Holy Of∣fice may be adorn'd with an answerable Conversation. For it is the well go∣verning of your selves that will embold∣en you in the reproof of others miscarri∣ages, and give Authority to your Doctrin. And by doing the same things you teach, you shall give an undeniable attestation that they are not so difficult in themselves, nor humane Nature so far weakned and depressed, but that all the Duties of Christianity may be perform∣ed. But if like Mercurial Statues, you never move a foot toward the place to which you direct others; this may cre∣ate in the Laity a sturdy suspicion, that the whole matter is but a holy Cheat. Let your own breasts then be the first Proselytes of your Doctrin; and let your Ministry first manifest its power in mak∣ing your selves good. Non aliter viven∣tes quàm vivendum praecipientes: which was neglected by those Philosophers, who (saith Seneca) deserved so ill of Mankind. Always remembring how ill

it becomes Divines to be like those Philo∣sophers in Epictetus, who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Factis procul, Verbis Tenus; as A. Gellius makes the re∣mark. Lib. 17. Chap. 19.

Chaucer in the Prologue, to his Can∣terbury Tales, gives the Character of a Religious and Learned Priest. Which being not wholly impertinent to that we speak of, I have here inserted in his own Language and Metre.

The Parson.

A good manne there was of Religioun, And was a poore Parsone of a Toun: But rich he was of holy thought and werke, He was eke a lerned manne & a Clerke, That Christes Gospels truly would preach; His Parishens devoutly would he teach. Benigne he was and wonder diligent, And in adversitie full patient;

And soch one he was proved oft sithes, Full loth were him to curse for his tithes; But rather would he yeven out of doubt Vnto his poore Parishens all about, Both of his offring and of his Sub∣staunce, He couhie in little thing have suffi∣saunce. Wide was his Parish and houses fer asonder, But he ne left neither forraine ne thon∣der, In sicknesse ne in mischiefe for to vi∣site, The ferdest in his Parish, moch or lite, Vpon his feete, and in his hand a stafe: This noble example to his shepe he yafe, That first he wrought, and afterward taught, Out of the Gospel he the words caught, And this figure he added eke thereto, That if Gold rust, what should Iron do? For yef a Priest be foule, on whom we trust, No wonder is a leude man to rust;

And shame it is, if a Priest take kepe, To se a shitten shepherd, and a cleane shepe: Well ought a Priest, ensample for to yeve By his cleannesse, how his shepe should live. He set not his Benefice to hire, And let his shepe acomber in the mire, And renne to London, to Sainct Poules, To seken him a Chauntrie for soules: Or with a Brotherhede to be withold: But kept at home and kept well his fold, So that the wolfe made him not mis∣carry, He was a shepherd, and not a mercenary. And though he holy were, and vertuous, He was not to sinfull men despiteous, Ne of his speech daungerous ne digne, But in his teaching discrete and benigne, To drawne folke to heaven, with faire∣nesse, By good ensample, this was his besi∣nesse. But he were any persone obstinate, Whether he were of high or low estate,

Him would he snibbe sharply for the Novis, A better Priest I know no where non is. He wayted after no pompe ne reverence, Ne maked him no spiced Conscience; But Christes lore, and his Apostles twelve, He taught, but first he followed it him∣selve.

And though the excellent Chaucer, as appears by his writings, met not with many of this Character; yet the History of those Times represents the Religious∣ness of the Clergy (especially the Regu∣lar) and the peoples Reverence towards them to have been highly commendable. And that the Clergy served God in con∣tinual prayer, watching, fasting, and preaching the word of life; despising the Commodities of the World, as things that were none of their own; being con∣tent with so much thereof as might serve their necessities; living themselves according to what they taught others. For which the people had them in a

marvellous Reverence, freely imparting to them of the chief of their Substance. And in so doing conform'd to the primi∣tive Rule and Practice of Christianity.

It was St. Pauls Exhortation to Timo∣thy, that he Should take heed to himself and to his Doctrin: And the former advice seems to have been equally necessary and important with the latter. For the loose and ill-govern'd life of a Divine doth usually more hurt, than his preaching doth good: there being nothing doth more effectually imprint the Lessons of Holiness and Vertue upon the people, than the exemplary Conversation of their Teacher: the later having ever had a greater force upon The Many than the Former. And indeed it was the sig∣nal care of the Apostles To live as they preached, that at first made Christian Re∣ligion so successful and prevailing in the World. And none could reasonably doubt of the Truth of that Doctrin, and necessity of those duties, in whose conscientious belief and performance, the Preachers thereof were such Fair Ex∣amples.

Remember what Christ said to your Holy Predecessors, when he was training them up for the Ministry:

Ye are the Salt of the Earth; but if the Salt hath lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under Foot of men. Mat. 5.13.

The position of the Syriack Scholiast translated out of the Syriack Language by D. L. hath these words upon Levit. 4.3.

If the Priest that is anointed, &c. In the Greek, if the high Priest, he who is anointed, shall sin, so as to make the people to sin (i. e.) they imitating him, and offending in the same kind, the whole Congregation shall offer an Oblation, a young Bullock for his sin. i. e. All the people when they offend offer the same Oblation only, which the Priest did when he offended. And therefore it is said, that the trans∣gression of him who standeth in an high place, ought to be reputed, as if it were the sin of all those who stand under him.

And if a Ruler shall sin, his Oblati∣on is less than that of the Priest, or that of the Congregation all together: nor was he sprinkled with blood se∣ven times, by reason of his Prero∣gative of Honor; and though in some respects the Prince himself be less than the Priest, and the people do far ex∣ceed him in Number; yet he is greater than any one of the Congregation, and therefore every one of them of∣fending offereth a Female, but he a Male-kid, Levit. 4.22, 23, 24.

The design of inserting this position will not need to incur the mark of Imper∣tinency, when it is considered to whom upon this occasion it is addressed.

And as that which I have now rudely suggested, will prove one infallible me∣thod to secure your Esteem; so it will likewise furnish you with courage in the discharge of your Function. For no∣thing doth so much animate the reproof of anothers faults, as a Nil conscire in the Reprover. And seeing it is your unhappiness to live in an Age, wherein

Vice is arrived at that Assurance and Power, that it may seem no small piece of Valour to be Vertuous your selves, or to counsel others to be so; there ap∣pears all imaginable reason that courage draws you out to assault and batter the strong holds of sin, and to conflict wick∣edness in High Places. And when your Courage is the Child of your own In∣nocency, it will infuse a marvellous vigor and spirit into every Branch of your Of∣fice, So that you may speak and exhort, and rebuke with all Authority. And present Circumstances being duly weighed, your Case will plainly appear to resem∣ble that of Ezekiels, when God said un∣to him, Ezek. 2.6.

Son of man, be not afraid of them, neither be afraid of their words, though Briars and Thorns be with thee, and thou dost dwell among Scorpions: be not afraid of their words, nor be dis∣mayed at their looks, though they be Rebellious, &c.

Behold, I have made thy face strong against their faces, and thy forehead

strong against their foreheads, &c. Chap. 3.8, &c.

And give me leave to shut up all with commending to your Consideration, the sharp and known invective of that excellent Heathen against the vicious Philosophers, in the second Book of his Tusculan Questions. Quotus quisque Philosophorum invenitur, qui sit ita mora∣tus, &c. Artemque Vitae professus delinquit in vita, &c. He is like a professed Gram∣marian speaking barbarously, or a scur∣vey Singer vaunting of his skill in Mu∣sick. Nothing being more absurd and ridiculous than to be defective in the knowledge of that in which a man pro∣fesseth himself to be a Master, &c.

Ad majorem Dei Gloriam.

FINIS