Now when such stuff as this, as sometimes it is, is vented in a poor parish, where people can scarce tell, what day of the month it is by the Almanack? how seasonable and savoury it is likely to be!
It seems also not very easy for a man in his sermon to learn [teach] his parishioners how to dissolve gold, of what, and how the stuff is made. Now, to ring the bells and call the people on purpose together, would be but a blunt business; but to do it neatly, and when nobody looked for it, that is the rarity and art of it!
Suppose, then, that he takes for his text that ofSt. Matthew,
"Repent ye, for the Kingdom of GOD is at hand." Now, tell me, Sir, do you not perceive the gold to be in a dismal fear! to curl and quiver at the first reading of these words! It must come in thus, "The blots and blurs of our sins must be taken out by theaqua-fortisof our tears; to whichaqua-fortis, if you put a fifth part ofsal-ammoniac, and set them in a gentle heat, it makesaqua-regiawhich dissolves gold."
And now it is out! Wonderful are the things that are to be done by the help of metaphors and similitudes! And I will undertake that, with a little more pains and considerations, out of the very same words, he could have taught the people how to make custards, or marmalade, or to stew prunes!
But, pray, why "theaqua-fortisof tears?" For if it so falls out that there should chance to be neither Apothecary, nor Druggist at church, there is an excellent jest wholly lost!
Now had he been so considerate as to have laid his wit in some more common and intelligible material; for example, had he said the "blots of sin" will be easily taken out "by the soap of sorrow, and the fullers-earth of contrition," then possibly the Parson and the parish might all have admired one another. For there be many a good-wife that understands very well all the intrigues of pepper, salt, and vinegar, who knows not anything of the all-powerfulness ofaqua-fortis, how that it is such a spot-removing liquor!
I cannot but consider with what understanding the people sighed and cried, when the Minister made for them this metaphysical confession:
"Omnipotent All! Thou art only! Because Thou art all, and because Thou only art! As for us, we are not; but we seem to be! and only seem to be, because we are not! for we be but Mites of Entity, and Crumbs of Something!" and so on.
As if a company of country people were bound to understand SUAREZ, and all the School Divines!
And as some are very high and learned in their attempts; so others there be, who are of somewhat too mean and dirty imagination.
Such was he, who goes by the name of Parson SLIPSTOCKING. Who preaching about the grace and assistance of GOD, and that of ourselves we are able to do nothing, advised his "beloved" to take him this plain similitude.
"A father calls his child to him, saying, 'Child, pull off this stocking!' The child, mightily joyful that it should pull off father's stocking, takes hold of the stocking, and tugs! and pulls! and sweats! but to no purpose: for stocking stirs not, for it is but a child that pulls! Then the father bids the child to rest a little, and try again. So then the child sets on again, tugs again; but no stocking comes: for child is but a child! Then the father taking pity upon his child, puts his hand behind and slips down the stocking; and off comes the stocking! Then how does the child rejoice! for child hath pulled off father's stocking, Alas, poor child! it was not child's strength, it was not child's sweating that got off the stocking; but yet it was the father's hand that slipped down the stocking. Even so—"
Not much unlike to this, was he that, preaching about the Sacrament and Faith, makes CHRIST a shopkeeper; telling you that "CHRIST is a Treasury of all wares and commodities," and thereupon, opening his wide throat, cries aloud,
"Good people! what do you lack? What do you buy? Will you buy any balm of Gilead? any eye salve? any myrrh, aloes, or cassia? Shall I fit you with a robe of Righteousness, or with a white garment? See here! What is it you want? Here is a choice armoury! Shall I shew you a helmet of Salvation, a shield, or breastplate of Faith? or will you please to walk in and see some precious stones? a jasper, a sapphire, a chalcedony? Speak, what do you buy?"
Now, for my part, I must needs say (and I much fancy I speak the mind of thousands) that it had been much better for such an imprudent and ridiculous bawler as this, to have been condemned to have cried oysters or brooms, than to discredit, after this unsanctified rate, his Profession and our Religion.
It would be an endless thing, Sir, to count up to you all the follies, for a hundred years last past, that have been preached and printed of this kind. But yet I cannot omit that of the famous Divine in his time, who, advising the people in days of danger to run unto the LORD, tells them that "they cannot go to the LORD, much less run, without feet;" that "there be therefore two feet to run to the LORD, Faith and Prayer."
"It is plain that Faith is a foot, for, 'by Faith we stand,' 2Cor. i. 24; therefore by Faith, we must run to the LORD who is faithful.
"The second is Prayer, a spiritual Leg to bear us thither. Now that Prayer is a spiritual Leg appears from several places in Scripture, as from that of JONAH speaking ofcoming, chap. ii. ver. 7, 'And my prayercameunto thy holy temple.' And likewise from that of the Apostle who says,Heb. iv. 16, 'Let us thereforegounto the throne of grace.' Both intimating that Prayer is a spiritual Leg: there being nocomingorgoingto the LORD without the Leg of Prayer."
He further adds, "Now that these feet may be able to bear usthither, we must put on the Hose [stockings] of Faith; for theApostle says, 'Our feet must be shod with the preparation of theGospel of Peace.'"
The truth of it is, the Author is somewhat obscure: for, at first, Faith was a Foot, and by-and-by it is a Hose, and at last it proves a Shoe! If he had pleased, he could have made it anything!
Neither can I let pass that of a later Author; who telling us, "It is Goodness by which we must ascend to heaven," and that "Goodness is the Milky Way to JUPITER's Palace"; could not rest there, but must tell us further, that "to strengthen us in our journey, we must not take morning milk, but some morning meditations:" fearing, I suppose, lest some people should mistake, and think to go to heaven by eating now and then a mess of morning milk, because the way was "milky."
Neither ought that to be omitted, not long since printed upon those words of St. JOHN, "These things write I unto you, that ye sin not."
The Observation is that "it is the purpose of Scripture to drive men from sin. These Scriptures contain Doctrines, Precepts, Promises, Threatenings, and Histories. Now," says he, "take these five smooth stones, and put them into the Scrip of the heart, and throw them with the Sling of faith, by the Hand of a strong resolution, against the Forehead of sin: and we shall see it, like GOLIATH, fall before us."
But I shall not trouble you any further upon this subject: but, if you have a mind to hear any more of this stuff, I shall refer you to the learned and judicious Author of theFriendly Debates[i.e., SIMON PATRICK, afterwards Bishop of ELY, who wroteA Friendly Debate between a Conformist and a Nonconformist, in two parts, 1669]: who, particularly, has at large discovered the intolerable fooleries of this way of talking.
I shall only add thus much, that such as go about to fetch blood into their pale and lean discourses, by the help of their brisk and sparkling similitudes, ought well to consider, Whether their similitudes be true?
I am confident, Sir, you have heard it, many and many a time, or, if need be, I can shew you it in a book, that when the preacher happens to talk how that the things here below will not satisfy the mind of man; then comes in, "the round world which cannot fill the triangular heart of man!" whereas every butcher knows that the heart is no more triangular than an ordinary pear, or a child's top. But becausetriangularis a hard word, and perhaps a jest! therefore people have stolen it one from another, these two or three hundred years; and, for aught I know, much longer! for I cannot direct to the first inventor of the fancy.
In like manner, they are to consider, What things, either in the heavens or belonging to the earth, have been found out, by experience, to contradict what has been formerly allowed of?
Thus, because some ancient astronomers had observed that both the distances as well as the revolutions of the planets were in some proportion or harmony one to another: therefore people that abounded with more imagination than skill, presently fancied the Moon, Mercury, and Venus to be a kind of violins or trebles to Jupiter or Saturn; that the Sun and Mars supplied the room of tenors, and thePrimum Mobilerunning Division all the tune. So that one could scarce hear a sermon, but they must give you a touch of "the Harmony of the Spheres."
Thus, Sir, you shall have them take that of St. PAUL, about "faith, hope, and charity." And instead of a sober instructing of the people in those eminent and excellent graces, they shall only ring you over a few changes upon the three words; crying, "Faith! Hope! and Charity!" "Hope! Faith! and Charity!" and so on: and when they have done their peal, they shall tell you that "this is much better than the Harmony of the Spheres!"
At other times, I have heard a long chiming only between two words; as suppose Divinity and Philosophy, or Revelation and Reason. Setting forth with Revelation first. "Revelation is a Lady; Reason, an Handmaid! Revelation is the Esquire; Reason, the Page! Revelation is the Sun; Reason, but the Moon! Revelation is Manna; Reason is but an acorn! Revelation, a wedge of gold; Reason, a small piece of silver!"
Then, by and by, Reason gets it, and leads it away, "Reason indeed is very good, but Revelation is much better! Reason is a Councillor, but Revelation is the Lawgiver! Reason is a candle, but Revelation is the snuffer!"
Certainly, those people are possessed with a very great degree of dulness, who living under the means of such enlightening preaching, should not be mightily settled in the right notion and true bounds of Faith and Reason.
No less ably, methought, was the difference between the Old Covenant and the New, lately determined. "The Old Covenant was of Works; the New Covenant, of Faith. The Old Covenant was by MOSES; The New, by CHRIST. The Old was heretofore; the New, afterwards. The Old was first; the New was second. Old things are passed away: behold, all things are become new." And so the business was very fundamentally done.
I shall say no more upon this subject, but this one thing, which relates to what was said a little before. He that has got a set of similitudes calculated according to the old philosophy, and PTOLEMY's system of the world, must burn his commonplace book, and go a-gleaning for new ones; it being, nowadays, much more gentle and warrantable to take a similitude from the Man in the Moon than fromsolidorbs: for though few people do absolutely believe that there is any such Eminent Person there; yet the thing is possible, whereas the other is not.
I have now done, Sir, with that imprudent way of speaking by Metaphor and Simile. There are many other things commonly spoken out of the pulpit, that are much to the disadvantage and discredit of the Clergy; that ought also to be briefly hinted. And that I may the better light upon them, I shall observe theircommon method of Preaching.
[1.] Before the text be divided, aPrefaceis to be made.
And it is a great chance if, first of all, the Minister does not make his text to belike something or other.
For example. One, he tells you, "And now, methinks, my Text, like an ingenious [clever] Picture, looks upon all here present: in which, both nobles and people, may behold their sin and danger represented." This was a text out ofHosea. Now, had it been out of any other place of theBible; the gentleman was sufficiently resolved to make it like "an ingenious Picture."
Another taking, perhaps, the very same words, says, "I might compare my Text to the mountains of Bether, where the LORD disports Himself like a young hart or a pleasant roe among the spices."
Another man's Text is "like the rod of MOSES, to divide the waves of sorrow"; or "like the mantle of ELIJAH, to restrain the swelling floods of grief."
Another gets to his Text thus, "As SOLOMON went up six steps to come to the great Throne of Ivory, so must I ascend six degrees to come to the high top-meaning of my Text."
Another thus, "As DEBORAH arose, and went with BARAK to Kadesh; so, if you will go with him, and call in the third verse of the chapters he will shew you the meaning of his Text."
Another, he fancies his Text to be extraordinarily like to "an orchard of pomegranates;" or like "St. MATTHEW sitting at the receipt of custom;" or like "the dove that NOAH sent out of the Ark."
I believe there are above forty places of Scripture, that have been "like RACHEL and LEAH": and there is one inGenesis, as I well remember, that is "like a pair of compasses stradling." And, if I be not much mistaken, there is one, somewhere else, that is "like a man going to Jericho."
Now, Sir, having thus made the way to the Text as smooth and plain as anything, with aPreface, perhaps from ADAM, though his business lie at the other end of theBible: in the next place; [2] he comes todivide the Text.
Hic labor, hoc opusPer varios casus, per tot discrimina rerum,Silvestrem tenui.
Now, come off the gloves! and the hands being well chafed [rubbed together]; he shrinks up his shoulders, and stretches forth himself as if he were going to cleave a bullock's head, or rive the body of an oak!
But we must observe, that there is a great difference of Texts. For all Texts come not asunder alike! For sometimes the words naturallyfallasunder! sometimes theydropasunder! sometimes theymelt! sometimes theyuntwist! and there be some words so willing to be parted that theydivide themselves! to the great ease and rejoicing of the Minister.
But if they will not easily come to pieces, then he falls to hacking and hewing! as if he would make all fly into shivers! The truth of it is, I have known, now and then, some knotty Texts, that have been divided seven or eight times over! before they could make themsplithandsomely, according to their mind.
But then comes the Joy of Joys! when the Parts jingle! or begin with the same Letter! and especially if in Latin.
O how it tickled the Divider! when he got his Text into those two excellent branches,Accusatio vera: Comminatio severa: "A Charge full of Verity: A Discharge of Severity." And, I will warrant you! that did not please a little, viz., "there are in the words,duplex miraculum; Miraculum in modoandMiraculum in nodo."
But the luckiest I have met withal, both for Wit and Keeping of the Letter, is upon these words ofSt. Matthewxii. 43, 44, 45: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and finding none. Then he saith I will return," &c.
In which words, all these strange things were found out. First, there was aCaptainand aCastle. (Do you see. Sir, the same letter!) Then, there was aningress, anegress; and aregressorreingress. Then, there wasunroostingandunresting. Then, there werenumberandname, mannerandmeasure, troubleandtrial, resolutionandrevolution, assaultsandassassination, voidnessandvacuity. This was done at the same time, by the same man! But, to confess the truth of it! it was a good long Text; and so, he had the greater advantage.
But for a short Text, that, certainly, was the greatestbreakthat ever was! which was occasioned from those words ofSt. Lukexxiii. 28, "Weep not for me, weep for yourselves!" or as some read it, "but weep for yourselves!"
It is a plain case, Sir! Here are but eight words; and the business was cunningly ordered, that there sprang out eight Parts. "Here are," says the Doctor, "eight Words, and eight Parts!
"1. Weep not! 2. But weep! 3. Weep not, but weep! 4. Weep for me! 5. For yourselves! 6. For me, for yourselves! 7. Weep not for me! 8. But weep for yourselves!
"That is to say, North, North-and-by-East, North-North-East, North-East and by North, North-East, North-East and by East, East-North-East, East and by North, East."
Now, it seems not very easy to determine, who has obliged the world most; he that found out the Compass, or he that divided the fore-mentioned Text? But I suppose the cracks [claps] will go generally upon the Doctor's side! by reason what he did, was done by undoubted Art and absolute industry: but as for the other, the common report is that it was found out by mere foolish fortune. Well, let it go how it will! questionless, they will be both famous in their way, and honourably mentioned to posterity.
Neither ought he to be altogether slighted, who taking that ofGenesisxlviii. 2 for his text; viz., "And one told JACOB, and said, 'Behold, thy son JOSEPH cometh unto thee!'" presently perceived, and made it out to his people, that his Text was "a spiritual Dial."
"For," says he, "here be in my Text, twelve words, which do plainly represent the twelve hours.And one told JACOB, and said, 'Thy son JOSEPH cometh unto thee!'And here is, besides,Behold, which is the Hand of the Dial, that turns and points at every word of the Text.And one told JACOB, and said, 'Behold, thy son JOSEPH cometh unto thee!'For it is not said,Behold JACOB!orBehold JOSEPH!but it is,And one told JACOB, and said, Behold, thy son JOSEPH cometh unto thee. That it is say, BeholdAnd, Beholdone, Beholdtold, BeholdJACOB. Again Beholdand, Beholdsaid, and also BeholdBehold, &c. Which is the reason that this wordBeholdis placed in the middle of the other twelve words, indifferently pointing to each word.
"Now, as it needs must be One of the Clock before it can be Two or Three; so I shall handle this wordAnd, the first word of the Text, before I meddle with the following.
"Andone told JACOB. The wordAndis but a particle, and a small one: but small things are not to be despised.St. Matthewxviii. 10,Take heed that you despise not one of these little ones. For thisAndis as the tacks and loops amongst the curtains of the Tabernacle. The tacks put into the loops did couple the curtains of the Tent and sew the Tent together: so this particleAndbeing put into the loops of the words immediately before the Text, does couple the Text to the foregoing verse, and sews them close together."
I shall not trouble you, Sir, with the rest: being much after this witty rate, and to as much purpose.
But we will go on, if you please, Sir! to [3] the cunningObservations, Doctrines, and Inferencesthat are commonly made and raised from places of Scripture.
One takes that for his Text,Psalmlxviii. 3,But let the righteous be glad. From whence, he raises this doctrine, that "there is a Spirit of Singularity in the Saints of GOD: but let the righteous—" a doctrine, I will warrant him! of his own raising; it being not very easy for anybody to prevent him!
Another, he takes that ofIsaiahxli. 14, 15,Fear not, thou worm JACOB! &c….thou shalt thresh the mountains.Whence he observes that "the worm JACOB was a threshing worm!"
Another, that ofGenesisxliv. 1.And he commanded the Steward of the house, saying, Fill the men's sacks with food, as much as they can carry: and makes this note from the words.
That "great sacks and many sacks will hold more than few sacks and little ones. For look," says he, "how they came prepared with sacks and beasts, so they were sent back with corn! The greater, and the more sacks they had prepared, the more corn they carry away! if they had prepared but small sacks, and a few; they had carried away the less!"
Verily, and indeed extraordinarily true!
Another, he falls upon that ofIsaiahlviii. 5,Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head like a bulrush?The Observation is that "Repentance for an hour, or a day, is not worth a bulrush!" And, there, I think, he hit the business!
But of these, Sir, I can shew you a whole book full, in a treatise calledFlames and Discoveries, consisting of very notable and extraordinary things which the inquisitive Author had privately observed and discovered, upon reading the Evangelists; as for example:
Upon reading that ofSt. John, chapter ii. verse 15,And when he had made a scourge of small cords, he drove them all out of the Temple; this prying Divine makes these discoveries, "I discover," says he, "in the first place, that in the Church or Temple, a scourge may be made,And when he had made a scourge. Secondly, that it may be made use of,he drove them all out of the Temple." And it was a great chance that he had not discovered a third thing; and that is, that the scourge was made, before it was made use of.
UponMatthewiv. 25,And there followed him great multitudes of people from Galilee, "I discover," says he, "when JESUS prevails with us, we shall soon leave our Galilees! I discover also," says he, "a great miracle, viz.: that the way after JESUS being straight, that such a multitude should follow him."
Matthewv. 1.And seeing the multitude, he went up into a mountain. Upon this, he discovers several very remarkable things. First, he discovers that "CHRIST wentfrom the multitude." Secondly, that "it is safe to take warning at our eyes, forseeing the multitude, he went up." Thirdly, "it is not fit to be always upon the plains and flats with the multitude: but,if we be risen with CHRIST, to seek those things that are above."
He discovers also very strange things, from the latter part of the fore-mentioned verse.And when he was set, his disciples came unto him. 1. CHRIST is not always in motion,And when he was set. 2. He walks not on the mountain, but sits,And when he was set. From whence also, in the third place, he advises people, that "when they are teaching they should not move too much, for that is to becarried to and fro with every wind of doctrine." Now, certainly, never was this place of Scripture more seasonably brought in.
Now, Sir, if you be for a very short and witty discovery, let it be upon that ofSt. Matthewvi. 27.Which of you, by taking thought, can add one cubit unto his stature?The discovery is this, that "whilst the disciples were taking thought for a cubit; CHRIST takes them down a cubit lower!"
Notable also are two discoveries made uponSt. Matthewviii. 1. 1. That "CHRIST went down, as well as went up.When he came down from the mountain." 2. That "the multitude did not go 'hail fellow well met!' with him, nor before him;for great multitudes followed him."
I love, with all my heart, when people can prove what they say. For there be many that will talk of their Discoveries and spiritual Observations; and when all comes to all, they are nothing but pitiful guesses and slender conjectures.
In like manner, that was no contemptible discovery that was made uponSt. Matthewviii. 19.And a certain Scribe came and, said, "Master, I will follow thee wheresoever thou goest.""Athoushall be followed more than athat.I will followtheewheresoever thou goest."
And, in my opinion, that was not altogether amiss, uponSt. Matthewxi. 2.Now when JOHN had heard in prison the works of CHRIST, he sent two of his disciples. The discovery is this. That "it is not good sending single to CHRIST,he sent two of his disciples."
Some also, possibly may not dislike that uponSt. Lukexii, 35.Let your loins be girded. "I discover," says he, "there must be a holy girding and trussing up for heaven."
But I shall end all, with that very politic one that he makes uponSt. Matthewxii. 47.Then said one unto him "Behold thy mother and thy brethren stand without, desiring to speak with thee." But he answered and said, "Who is my mother? and who are my brethren?""I discover now," says he, "that JESUS is upon business."
Doubtless, this was one of the greatest Discoverers of Hidden Mysteries, and one of the most Pryers into Spiritual Secrets that ever the world was owner of. It was very well that he happened upon the godly calling, and no secular employment: or else, in good truth! down had they all gone! Turk! Pope! and Emperor! for he would have discovered them, one way or another, every man!
Not much unlike to these wonderful Discoverers, are they who, choosing to preach on some Point in Divinity, shall purposely avoid all such plain Texts as might give them very just occasion to discourse upon their intended subject, and shall pitch upon some other places of Scripture, which no creature in the world but themselves, did ever imagine that which they offer to be therein designed. My meaning, Sir, is this.
Suppose you have a mind to make a sermon concerning Episcopacy, as in the late times [the Commonwealth] there were several occasions for it, you must, by no means, take any place of Scripture that proves or favours that kind of Ecclesiastical Government! for then the plot will be discovered; and the people will say to themselves, "We know where to find you! You intend to preach about Episcopacy!" But you must takeActs, chapter xvi. verse 30,Sirs, what must I do to be saved?An absolute place for Episcopacy! that all former Divines had idly overlooked! ForSirsbeing in the Greek [Greek: Kurioi], which is to say, in true and strict translation,Lords, what is more plain than, that of old, Episcopacy was not only the acknowledged Government; but that Bishops were formerly Peers of the Realm, and so ought to sit in the House of Lords!
Or, suppose that you have a mind to commend to your people, Kingly Government: you must not take any place that is plainly to the purpose! but' that of the Evangelist,Seek first the Kingdom of GOD! From which words, the doctrine will plainly be, that Monarchy or Kingly Government is most according to the mind of GOD. For it is not said, "seek theParliamentof GOD!" "theArmyof GOD!" or "theCommittee of Safetyof GOD!" but it is "seek theKingdomof GOD!" And who could expect less? Immediately after this [i.e., this argument], the King came in, and the Bishops were restored [1660 A.D.].
Again, Sir (because I would willingly be understood), suppose you design to preach about Election and Reprobation. As for the eighth chapter to theRomans, that is too well known! but there is a little private place in thePsalmsthat will do the business as well! Psalm xc. 19,In the multitude of my thoughts within me, thy comforts delight my soul.
The doctrine, which naturally flows from the words, will be that amongstthe multitude of thoughts, there is a great thought of Election and Reprobation; and then, away with the Point! according as the preacher is inclined.
Or suppose, lastly, that you were not fully satisfied that Pluralities were lawful or convenient. May I be so bold, Sir? I pray, what Text would you choose to preach up against non-residents? Certainly, nothing ever was better picked than that ofSt. Matthewi. 2.ABRAHAM begat ISAAC. A clear place against non-residents! for "had ABRAHAM not resided, but had discontinued from SARAH his wife, he could never have begotten ISAAC!"
But it is high time, Sir, to make an end of their preaching, lest you be as much tired with the repetition of it, as the people were little benefited when they heard it.
I shall only mind you, Sir, of one thing more; and that is [4] the ridiculous, senseless, and unintended use which many of them make ofConcordances.
I shall give you but one instance of it, although I could furnish you with a hundred printed ones.
The Text, Sir, is this,Galatiansvi. 15,For in CHRIST JESUS neither Circumcision nor Uncircumcision avail anything; but a new creature. Now, all the world knows the meaning of this to be, that, let a man be of what nation he will, Jew or Gentile, if he amends his life, and walks according to the Gospel, he shall be accepted with GOD.
But this is not the way that pleases them! They must bring into the sermon, to no purpose at all! a vast heap of places of Scripture, which theConcordancewill furnish them with, where the wordnewis mentioned.
And the Observation must be that "GOD is fornewthings. GOD is foranewcreature. St. Johnxix, 41,Now in the place when he was crucified, there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There they laid JESUS. And againSt. Markxvi. 17. CHRIST tells his disciples that they that are true believers, shall cast out devils, and speakwithnewtongues. And likewise, the prophet teaches us,Isaiahxlii. 10,Sing unto the LORD a new song, and his praise to the end of the earth.
"Whence it is plain that CHRIST is not foroldthings. He is not for anold sepulchre. He is not forold tongues. He is not for anold song. He is not for anold creature. CHRIST is for anew creature! Circumcision and Uncircumcision availeth nothing, but a new creature. And what do we read concerning SAMSON?Judgesxv, 15. Is it not that he slew a thousand of the Philistines with onenewjawbone? Anoldone might have killed its tens, its twenties, its hundreds! but it must be anewjawbone that is able to kill a thousand! GOD is for thenew creature!
"But may not some say, 'Is GOD altogether for new things?' How comes it about then, that the prophet says,Isaiahi. 13, 14,Bring no more vain oblations! &c. Your new Moons, and your appointed Feasts, my soul hateth!And again, what means that,Deuteronomyxxxii. 17, 19,They sacrificed unto devils, and to new gods, whom they knew not, to new gods that came newly up…. And when the LORD saw it, He abhorred them!To which I answer, that GOD indeed is not fornew moons, nor fornew gods; but, exceptingmoonsandgods, He is for thenew creature."
It is possible, Sir, that somebody besides yourself, may be so vain as to read thisLetter: and they may perhaps tell you, that there be no such silly and useless people as I have described. And if there be, there be not above two or three in a country [county]. Or should there be, it is no such complaining matter: seeing that the same happens in other professions, in Law and Physic: in both [of] which, there be many a contemptible creature.
Such therefore as these, may be pleased to know that, if there had been need, I could have told them, either the book (and very page almost) of all that has been spoken about Preaching, or else the When and Where, and the Person that preached it.
As to the second, viz.: that the Clergy are all mightily furnished with Learning and Prudence; except ten, twenty, or so; I shall not say anything myself, because a very great Scholar of our nation shall speak for me: who tells us that "such Preaching as is usual, is a hindrance of Salvation rather than the means to it." And what he intends by "usual," I shall not here go about to explain.
And as to the last, I shall also, in short, answer, That if the Advancement of true Religion and the eternal Salvation of a Man were no more considerable than the health of his body and the security of his estate; we need not be more solicitous about the Learning and Prudence of the Clergy, than of the Lawyers and Physicians. But we believing it to be otherwise, surely, we ought to be more concerned for the reputation and success of the one than of the other.
I come now, Sir, to the Second Part that was designed, viz.:the Poverty of some of the Clergy. By whose mean condition, their Sacred Profession is much disparaged, and their Doctrine undervalued. What large provisions, of old, GOD was pleased to make for the Priesthood, and upon what reasons, is easily seen to any one that but looks into theBible. The Levites, it is true, were left out, in the Division of the Inheritance; not to their loss, but to their great temporal advantage. For whereas, had they been common sharers with the rest, a Twelfth part only would have been their just allowance; GOD was pleased to settle upon them, a Tenth, and that without any trouble or charge of tillage: which made their portion much more considerable than the rest.
And as this provision was very bountiful, so the reasons, no question! were very Divine and substantial: which seem chiefly to be these two.
First, that the Priesthood might be altogether at leisure for the service of GOD: and that they of that Holy Order might not be distracted with the cares of the world; and interrupted by every neighbour's horse or cow that breaks their hedges or shackles [or hobbled, feeds among] their corn. But that living a kind of spiritual life, and being removed a little from all worldly affairs; they might always be fit to receive holy inspirations, and always ready to search out the Mind of GOD, and to advise and direct the people therein.
Not as if this Divine exemption of them from the common troubles and cares of this life was intended as an opportunity of luxury and laziness: for certainly, there is a labour besides digging! and there is a true carefulness without following the plough, and looking after their cattle!
And such was the employment of those holy men of old. Their care and business was to please GOD, and to charge themselves with the welfare of all His people: which thing, he that does it with a good and satisfied conscience, I will assure he has a task upon him much beyond them that have for their care, their hundreds of oxen and five hundreds of sheep.
Another reason that this large allowance was made to the Priests, was that they might be enabled to relieve the poor, to entertain strangers, and thereby to encourage people in the ways of godliness. For they being, in a peculiar manner, the servants of GOD, GOD was pleased to entrust in their hands, a portion more than ordinary of the good things of the land, as the safest Storehouse and Treasury for such as were in need.
That, in all Ages therefore, there should be a continued tolerable maintenance for the Clergy: the same reasons, as well as many others, make us think to be very necessary. Unless they will count money and victuals to be only Types and Shadows! and so, to cease with the Ceremonial Law.
For where the Minister is pinched as to the tolerable conveniences of this life, the chief of his care and time must be spent, not in an impertinent [trifling] considering what Text of Scripture will be most useful for his parish; what instructions most seasonable; and what authors, best to be consulted: but the chief of his thoughts and his main business must be, How to live that week? Where he shall have bread for his family? Whose sow has lately pigged? Whence will come the next rejoicing goose, or the next cheerful basket of apples? how far to Lammas, or [Easter] Offerings? When shall we have another christening and cakes? and Who is likely to marry, or die?
These are very seasonable considerations, and worthy of a man's thoughts. For a family cannot be maintained by texts and contexts! and a child that lies crying in the cradle, will not be satisfied without a little milk, and perhaps sugar; though there be a small GermanSystem[of Divinity] in the house!
But suppose he does get into a little hole over the oven, with a lock to it, called his Study, towards the latter end of the week: for you must know, Sir, there are very few Texts of Scripture that can be divided, at soonest, before Friday night; and some there be, that will never be divided but upon Sunday morning, and that not very early, but either a little before they go, or in the going, to church. I say, suppose the Gentleman gets thus into his Study, one may very nearly guess what is his first thought, when he comes there—viz., that the last kilderkin of drink is nearly departed! that he has but one poor single groat in the house, and there is Judgement and Execution ready to come out against it, for milk and eggs!
Now, Sir, can any man think, that one thus racked and tortured, can be seriously intent, half an hour, to contrive anything that might be of real advantage to his people?
Besides, perhaps, that week, he has met with some dismal crosses and most undoing misfortunes.
There was a scurvy-conditioned mole, that broke into his pasture, and ploughed up the best part of his glebe. And, a little after that, came a couple of spiteful ill-favoured crows, and trampled down the little remaining grass. Another day, having but four chickens, sweep comes the kite! and carries away the fattest and hopefullest of the brood. Then, after all this, came the jackdaws and starlings (idle birds that they are!), and they scattered and carried away from his thin thatched house, forty or fifty of the best straws. And, to make him completely unhappy, after all these afflictions, another day, that he had a pair of breeches on, coming over a perverse stile, he suffered very much, in carelessly lifting over his leg.
Now, what parish can be so inconsiderate and unreasonable as to look for anything from one, whose fancy is thus checked, and whose understanding is thus ruffled and disordered? They may as soon expect comfort and consolation from him that lies racked with the gout and the stone, as from a Divine thus broken and shattered in his fortunes!
But we will grant that he meets not with any of these such frightful disasters; but that he goes into his study with a mind as calm as the evening. For all that; upon Sunday, we must be content with what GOD shall please to send us! For as for books, he is, for want of money, so moderately furnished, that except it be a small GenevaBible(so small, as it will not be desired to lie open of itself), together with a certainConcordancethereunto belonging; as also a Latin book for all kind of Latin sentences, calledPolyanthaea; with someExpositionupon theCatechism, a portion of which, is to be got by heart, and to be put off for his own; and perhaps Mr. [JOSEPH] CARYLupon[JOHN] PINEDA [these two authors wrote vast Commentaries on the Book of Job]; Mr. [JOHN] DOD upon theCommandments, Mr. [SAMUEL] CLARKE's Lives of famous men, both in Church and State (such as Mr. CARTER of Norwich, that uses to eat such abundance of pudding): besides, I say, these, there is scarcely anything to be found, but a budget of old stitched sermons hung up behind the door, with a few broken girths, two or three yards of whipcord; and, perhaps, a saw and a hammer, to prevent dilapidations.
Now, what may not a Divine do, though but of ordinary parts and unhappy education, with such learned helps and assistances as these? No vice, surely, durst stand before him! no heresy, affront him!
And furthermore, Sir, it is to be considered, that he that is but thus meanly provided for: it is not his only infelicity that he has neither time, mind, nor books to improve himself for the inward benefit and satisfaction of his people; but also that he is not capable of doing that outward good amongst the needy, which is a great ornament to that holy Profession, and a considerable advantage towards the having the doctrine believed and practised in a degenerate world.
And that which augments the misery; whether he be able or not, it is expected from him, if there comes aBriefto town, for the Minister to cast in his mite will not satisfy! unless he can create sixpence or a shilling to put into the box, for a stale [lure], to decoy in the rest of the parish. Nay, he that hath but £20 or £30 [= £60 to £90now]per annum, if he bids not up as high as the best in the parish in all acts of charity, he is counted carnal and earthly-minded; only because he durst not coin! and cannot work miracles!
And let there come ever so many beggars, half of these, I will secure you! shall presently inquire for the Minister's house. "For GOD," say they, "certainly dwells there, and has laid up for us, sufficient relief!"
I know many of the Laity are usually so extremely tender of the spiritual welfare of the Clergy, that they are apt to wish them but very small temporal goods, lest their inward state should be in danger! A thing, they need not much fear, since that effectual humiliation by HENRY VIII. "For," say they, "the great tithes, large glebes, good victuals and warm clothes do but puff up the Priest! making him fat, foggy, and useless! and fill him with pride, vainglory, and all kind of inward wickedness and pernicious corruption! We see this plain," say they, "in the Whore of Babylon [Roman Catholic Church]! To what a degree of luxury and intemperance, besides a great deal of false doctrine, have riches and honour raised up that strumpet! How does she strut it! and swagger it over all the world! terrifying Princes, and despising Kings and Emperors!
"The Clergy, if ever we would expect any edification from them, ought to be dieted and kept low! to be meek and humble, quiet, and stand in need of a pot of milk from their next neighbour! and always be very loth to ask for their very right, for fear of making any disturbance in the parish, or seeming to understand or have any respect for this vile and outward world!
"Under the Law, indeed, in those old times of Darkaess and Eating, the Priests had their first and second dishes, their milk and honey, their Manna and quails, also their outward and inward vestments: but now, under the Gospel, and in times of Light and Fasting, a much more sparing diet is fitter, and a single coat (though it be never so ancient and thin) is fully sufficient!"
"We must look," say they, "if we would be the better for them, for a hardy and labouring Clergy, that is mortified to [the possession of] a horse and all such pampering vanities! and that can foot it five or six miles in the dirt, and preach till starlight, for as many [5or6] shillings! as also a sober and temperate Clergy, that will not eat so much as the Laity, but that the least pig, the least sheaf, and the least of everything, may satisfy their Spiritualship! And besides, a money-renouncing Clergy, that can abstain from seeing a penny, a month together! unless it be when the Collectors and Visitationers come. These are all Gospel dispensations! and great instances of patience, contentedness, and resignation of affections [in respect] to all the emptinesses and fooleries of this life!"
But cannot a Clergyman choose rather to lie upon feathers than a hurdle; but he must be idle, soft, and effeminate! May he not desire wholesome food and fresh drink; unless he be a cheat, a hypocrite, and an impostor! And must he needs be void of all grace, though he has a shilling in his purse, after the rates be crossed [off]! and full of pride and vanity though his house stands not upon crutches; and though his chimney is to be seen a foot above the thatch!
O, how prettily and temperately may half a score of children be maintained withalmost£20 [= £60now]per annum! What a handsome shift, a poor ingenious and frugal Divine will make, to take it by turns, and wear a cassock [a long cloak] one year, and a pair of breeches another! What a becoming thing is it for him that serves at the Altar, to fill the dung cart in dry weather, and to heat the oven and pull [strip] hemp in wet! And what a pleasant thing is it, to see the Man of GOD fetching up his single melancholy cow from a small rib [strip] of land that is scarcely to be found without a guide! or to be seated upon a soft and well grinded pouch [bag] of meal! or to be planted upon a pannier, with a pair of geese or turkeys bobbing out their heads from under his canonical coat! as you cannot but remember the man, Sir, that was thus accomplished. Or to find him raving about the yards or keeping his chamber close, because the duck lately miscarried of an egg, or that the never-failing hen has unhappily forsaken her wonted nest!
And now, shall we think that such employments as these, can, any way, consist with due reverence, or tolerable respect from a parish?
And he speaks altogether at a venture that says that "this is false, or, at least it need not be so; notwithstanding the mean condition of some of the Clergy." For let any one make it out to me, which way is it possible that a man shall be able to maintain perhaps eight or ten in his family, with £20 or £30per annum, without a intolerable dependence upon his parish; and without committing himself to such vileness as will, in all likelihood, render him contemptible to his people.
Now where the income is so pitifully small (which, I will assure you, is the portion of hundreds of the Clergy of this nation), which way shall he manage it for the subsistence of himself and his family?
If he keeps the glebe in his own hand (which he may easily do, almost in the hollow of it!) what increase can he expect from a couple of apple trees, a brood of ducklings, a hemp land, and as much pasture as is just able to summer a cow?
As for his tithes, he either rents them out to a layman; who will be very unwilling to be his tenant, unless he may be sure to save by the bargain at least a third part: or else, he compounds for them; and then, as for his money, he shall have it when all the rest of the world be paid!
But if he thinks fit to take his dues in kind, he then either demands his true and utmost right; and if so, it is a great hazard if he be not counted a caterpillar! a muck worm! a very earthly minded man! and too much sighted into this lower world! which was made, as many of the Laity think, altogether for themselves: or else, he must tamely commit himself to that little dose of the creature that shall be pleased to be proportioned out unto him; choosing rather to starve in peace and quietness, than to gain his right by noise and disturbance.
The best of all these ways that a Clergyman shall think fit for his preferment, to be managed (where it is so small), are such as will undoubtedly make him either to be hated and reviled, or else pitifully poor and disesteemed.
But has it not gone very hard, in all Ages with the Men of GOD? Was not our Lord and Master our great and high Priest? and was not his fare low, and his life full of trouble? And was not the condition of most of his disciples very mean? Were not they notably pinched and severely treated after him? And is it not the duty of every Christian to imitate such holy patterns? but especially of the Clergy, who are to be shining lights and visible examples; and therefore to be satisfied with a very little morsel, and to renounce ten times as much of the world as other people?
And is not patience better than the Great Tithes, and contentedness to be preferred before large fees and customs? Is there any comparison between the expectation of a cringing bow or a low hat, and mortification to all such vanities and fopperies; especially with those who, in a peculiar manner, hope to receive their inheritance, and make their harvest in the next life?
This was well thought of indeed. But for all that, if you please, Sir, we will consider a little, some of those remarkable Inconveniences that do, most undoubtedly, attend upon the Ministers being so meanly provided for.
First of all, the holy Men of GOD or the Ministry in general, hereby, is disesteemed and rendered of small account. For though they be called Men of GOD: yet when it is observed that GOD seems to take but little care of them, in making them tolerable provision for this life, or that men are suffered to take away that which GOD was pleased to provide for them; the people are presently apt to think that they belong to GOD no more than ordinary folks, if so much.
And although it is not to be questioned but that the Laying on of Hands is a most Divine institution: yet it is not all the Bishops' hands in the world, laid upon a man, if he be either notoriously ignorant or dismally poor, that can procure him any hearty and lasting respect. For though we find that some of the disciples of CHRIST that carried on and established the great designs of the Gospel, were persons of ordinary employments and education: yet we see little reason to think that miracles should be continued, to do that which natural endeavours, assisted by the Spirit of GOD, are able to perform. And if CHRIST were still upon earth to make bread for such as are his peculiar Servants and Declarers of his Mind and Doctrine; the Laity, if they please, should eat up all the corn themselves, as well the tenth sheaf as the others: but seeing it is otherwise, and that that miraculous power was not left to the succeeding Clergy; for them to beg their bread, or depend for their subsistence upon the good pleasure and humour of their parish, is a thing that renders that Holy Office, very much slighted and disregarded.
That constitution therefore of our Church was a most prudent design, that says that all who are ordained shall be ordained to somewhat, not ordained at random, to preach in general to the whole world, as they travel up and down the road; but to this or that particular parish. And, no question, the reason was, to prevent spiritual peddling; and gadding up and down the country with a bag of trifling and insignificant sermons, inquiring "Who will buy any doctrine?" So that no more might be received into Holy Orders than the Church had provision for.
But so very little is this regarded, that if a young Divinity Intender has but got a sermon of his own, or of his father's; although he knows not where to get a meal's meat or one penny of money by his preaching: yet he gets a Qualification from some beneficed man or other, who, perhaps, is no more able to keep a curate than I am to keep ten footboys! and so he is made a Preacher. And upon this account, I have known an ordinary Divine, whose living would but just keep himself and his family from melancholy and despair, shroud under his protection as many Curates as the best Nobleman in the land hath Chaplains [i.e., eight].
Now, many such as these, go into Orders against the sky falls! foreseeing no more likelihood of any preferment coming to them, than you or I do of being Secretaries of State. Now, so often as any such as these, for want of maintenance, are put to any unworthy and disgraceful shifts; this reflects disparagement upon all that Order of holy men.
And we must have a great care of comparing our small preferred Clergy with those but of the like fortune, in the Church of Rome: they having many arts and devices of gaining respect and reverence to their Office, which we count neither just nor warrantable. We design no more, than to be in a likely capacity of doing good, and not discrediting our religion, nor suffering the Gospel to be disesteemed: but their aim is clearly, not only by cheats, contrived tales, and feigned miracles, to get money in abundance; but to be worshipped, and almost deified, is as little as they will content themselves withal.
For how can it be, but that the people belonging to a Church, wherein the Supreme Governor is believed never to err (either purely by virtue of his own single wisdom, or by help of his inspiring Chair, or by the assistance of his little infallible Cardinals; for it matters not, where the root of not being mistaken lies): I say, how can it be, but that all that are believers of such extraordinary knowledge, must needs stand in most direful awe, not only of the aforesaid Supreme, but of all that adhere to him, or are in any ghostly authority under him?
And although it so happens that this same extraordinary knowing Person is pleased to trouble himself with a good large proportion of this vile and contemptible world; so that should he, now and then, upon some odd and cloudy day, count himselfmortal, and be a little mistaken; yet he has chanced to make such a comfortable provision for himself and his followers, that he must needs be sufficiently valued and honoured amongst all. But had he but just enough to keep himself from catching cold and starving, so long as he is invested with such spiritual sovereignty and such a peculiar privilege of being infallible; most certainly, without quarrelling, he takes the rode [?] of all mankind.
And as for the most inferior priests of all, although they pretend not to such perfection of knowledge: yet there be many extraordinary things which they are believed to be able to do, which beget in people a most venerable respect towards them: such is, the power of "making GOD" in the Sacrament, a thing that must infallibly procure an infinite admiration of him that can do it, though he scarce knows theTen Commandments, and has not a farthing to buy himself bread. And then, when "CHRIST is made," their giving but half of him to the Laity, is a thing also, if it be minded, that will very much help on the business, and make the people stand at a greater distance from the Clergy. I might instance, likewise, in their Auricular Confession, enjoining of Penance, forgiving sins, making of Saints, freeing people from Purgatory, and many such useful tricks they have, and wonders they can do, to draw in the forward believing Laity into a most right worshipful opinion and honourable esteem of them.
And therefore, seeing our holy Church of England counts it not just, nor warrantable, thus to cheat the world by belying theScriptures; and by making use of such falsehood and stratagems to gain respect and reverence: it behoves us, certainly, to wish for, and endeavour, all such means as are useful and lawful for the obtaining of the same.
I might here, I think, conveniently add that though many preferments amongst the Clergy of Rome may possibly be as small as some of ours in England; yet are we to be put in mind of one more excellent contrivance of theirs: and that is, the denial of marriage to Priests, whereby they are freed from the expenses of a family, and a train of young children, that, upon my word! will soon suck up the milk of a cow or two, and grind in pieces a few sheaves of corn. The Church of England therefore thinking it not fit to oblige their Clergy to a single life (and I suppose are not likely to alter their opinion, unless they receive better reasons for it from Rome than have been as yet sent over): he makes a comparison very wide from the purpose, that goes about to try the livings here in England by those of the Church of Rome; there being nothing more frequent in our Church than for a Clergyman to have three or four children to get bread for, by that time, one, in theirs, shall be allowed to go into Holy Orders.
There is still one thing remaining, which ought not to be forgotten (a thing that is sometimes urged, I know, by the Papist, for the single life of the Priests) that does also much lessen the esteem of our Ministry; and that is the poor and contemptible employment that many children of the Clergy are forced upon, by reason of the meanness of their father's revenue.
It has happened, I know, sometimes, that whereas it has pleased GOD to bestow upon the Clergyman a very sufficient income: yet such has been his carelessness as that he hath made but pitiful provision for his children: and, on the other side, notwithstanding all the good care and thoughtfulness of the father, it has happened, at other times, that the children, beyond the power of all advice, have seemed to be resolved for debauchery.
But to see Clergymen's children condemned to the walking [holding] of horses! to wait upon a tapster! or the like; and that only because their father was not able to allow them a more genteel education: these are such employments that cannot but bring great disgrace and dishonour upon the Clergy.
But this is not all the inconvenience that attends the small income that is the portion of some Clergymen: for besides that the Clergy in general is disesteemed, they are likely also to do but little good in their parish. For it is a hard matter for the people to believe, that he talks anything to the purpose, that wants ordinary food for his family; and that his advice and exposition can come from above, that is scarcely defended against the weather. I have heard a travelling poor man beg with very good reason and a great stream of seasonable rhetoric; and yet it has been very little minded, because his clothes were torn, or at least out of fashion. And, on the other side, I have heard but an ordinary saying proceeding from a fine suit and a good lusty title of honour, highly admired; which would not possibly have been hearkened to, had it been uttered by a meaner person: yet, by all means, because it was a fancy of His Worship's, it must be counted high! and notably expressed!
If, indeed, this world were made of sincere and pure beaten virtue, like the gold of the first Age, then such idle and fond prejudices would be a very vain supposal; and the doctrine that proceeded from the most battered and contemptible habit [clothes] and the most sparing diet would be as acceptable as that which flowed from a silken cassock [cloak] and the best cheer. But seeing the world is not absolutely perfect, it is to be questioned whether he that runs upon trust for every ounce of provisions he spends in his family, can scarce look from his pulpit into any seat in the church but that he spies somebody or other that he is beholden to and depends upon; and, for want of money, has scarce confidence to speak handsomely to his Sexton: it is to be questioned, I say, whether one, thus destitute of all tolerable subsistence, and thus shattered and distracted with most necessary cares, can either invent with discretion, or utter with courage, anything that may be beneficial to his people, whereby they may become his diligent attenders and hearty respecters.
And as the people do almost resolve against being amended or bettered by the Minister's preaching, whose circumstances as to this life are so bad, and his condition so low: so likewise is their devotion very cool and indifferent, in hearing from such a one thePrayersof the Church.
TheDivine Service, all the world knows! is the same, if read in the most magnificent Cathedral or in the most private parlour; or if performed by the Archbishop himself, or by the meanest of his priests: but as the solemnity of the place, besides the consecration of it to GOD Almighty, does much influence the devotion of the people; so also the quality and condition of the person that reads it. And though there be not that acknowledged difference between a Priest comfortably provided for, and him that is in the thorns and briars; as there is between one placed in great dignity and authority and one that is in less: yet such a difference the people will make, that they will scarce hearken to what is read by the one, and yet be most religiously attentive to the other. Not, surely, that any one can think that he whose countenance is cheerly and his barns full, can petition heaven more effectually, or prevail with GOD for the forgiveness of a greater sin, than he who is pitifully pale and is not owner of an ear of corn; yet, most certainly, they do not delight to confess their sins and sing praises to GOD with him who sighs, more for want of money and victuals, than for his trespasses and offences. Thus it is, and will be! do you or I, Sir, what we can to the contrary.
Did our Church indeed believe, with the Papists, every person rightfully ordained, to be a kind of GOD Almighty, working miracles and doing wonders; then would people most readily prostrate themselves to everything in Holy Orders, though it could but just creep! But as our Church counts those of the Clergy to be but mortal men, though peculiarly dedicated to GOD and His service; their behaviour, their condition and circumstances of life, will necessarily come into our value and esteem of them. And therefore it is no purpose for men to say "that this need not be, it being but mere prejudice, humour, and fancy: and that if the man be but truly in Holy Orders; that is the great matter! and from thence come blessings, absolution and intercession through CHRIST with GOD. And that it is not Philosophy, Languages, Ecclesiastical History, Prudence, Discretion, and Reputation, by which the Minister can help us on towards heaven."
Notwithstanding this, I say again, that seeing men are men, and seeing that we are of the Church of England and not of that of Rome, these things ought to be weighed and considered; and for want of being so, our Church of England has suffered much.
And I am almost confident that, since the Reformation, nothing has more hindered people from a just estimation of aForm of Prayerand our holyLiturgythan employing a company of boys, or old illiterate mumblers, to read theService. And I do verily believe, that, at this very day, especially in Cities and Corporations, which make up the third part of our nation, there is nothing that does more keep back some dissatisfied people from Church tillServicebe over, than that it is read by some £10 or £12 man, with whose parts and education they are so well acquainted, as to have reason to know that he has but skill enough to read theLessonswith twice conning over. And though the office of the Reader be only to read word for word, and neither to invent or expound: yet people love he should be a person of such worth and knowledge, as it may be supposed he understands what he reads.
And although for some it were too burdensome a task to read theServicetwice a day, and preach as often; yet certainly it were much better if the people had but one sermon in a fortnight or month, so theServicewere performed by a knowing and valuable person, than to run an unlearned rout of contemptible people into Holy Orders, on purpose only to say thePrayersof the Church, who perhaps shall understand very little more than a hollow pipe made of tin or wainscoat.
Neither do I here at all reflect upon Cathedrals, where thePrayersare usually read by some grave and worthy person. And as for the unlearned singers, whether boys or men, there is no complaint to be made, as to this case, than that they have not an all understanding Organ, or a prudent and discreet Cornet.
Neither need people be afraid that the Minister for want of preaching should grow stiff and rusty; supposing he came not into the pulpit every week. For he can spend his time very honestly, either by taking better care of what he preaches, and by considering what is most useful and seasonable for the people: and not what subject he can preach upon with most ease, or upon what text he can make a brave speech, for which nobody shall be the better! or where he can best steal, without being discovered, as is the practice of many Divines in private parishes. Or else, he may spend it in visiting the sick, instructing the ignorant, and recovering such as are gone astray.
For though there be churches built for public assemblies, for public instruction and exhortation; and though there be not many absolutely plain places of Scripture that oblige the Minister to walk from house to house: yet, certainly, people might receive much more advantage from such charitable visits and friendly conferences, than from general discourses levelled at the whole world, where perhaps the greatest part of the time shall be spent in useless Prefaces, Dividings, and Flourishings. Which thing is very practicable; excepting some vast parishes: in which, also, it is much better to do good to some, than to none at all.
There is but one calamity more that I shall mention, which though it need not absolutely, yet it does too frequently, accompany the low condition of many of the Clergy: and that is, it is a great hazard if they be notidle, intemperate, andscandalous.
I say, I cannot prove it strictly and undeniably that a man smally beneficed, must of necessity be dissolute and debauched. But when we consider how much he lies subject to the humour of all reprobates, and how easily he is tempted from his own house of poverty and melancholy: it is to be feared that he will be willing, too often to forsake his own Study of a few scurvy books; and his own habitation of darkness where there is seldom eating or drinking, for a good lightsome one where there is a bountiful provision of both.
And when he comes there, though he swears not at all; yet he must be sure to say nothing to those that do it by all that they can think of. And though he judges it not fit to lead the Forlorn in vice and profaneness: yet, if he goes about to damp a frolic, there is great danger, not only of losing his Sunday dinner, but also all opportunities of such future refreshments, for his niceness and squeamishness!
And such as are but at all disposed to this lewd kind of meetings; besides the Devil, he shall have solicitors enough! who count all such revelling occasion very unsavoury and unhallowed, unless they have the presence of some Clergyman to sanctify the ordinance: who, if he sticks at his glass, bless him! and call him but "Doctor!" and it slides presently [i.e., the Clergyman drinks].
I take no delight, I must confess, to insist upon this: but only I could very much wish that such of our Governors as go amongst our small preferred Clergy, to take a view of the condition of the Church and Chancel; that they would but make inquiry, Whether the Minister himself be not much out of repair?
I have now done, Sir, with the Grounds of that Disesteem that many of the Clergy lie under, both by theIgnoranceof some, and theextreme Povertyof others. And I should have troubled you no further, but that I thought it convenient not to omit the particular Occasions that do concur to the making of many of our Clergy so pitifully poor and contemptible.
The first thing that contributes much to the Poverty of the Clergy isthe great scarcity of Livings.
Churches and Chapels we have enough, it is to be confessed, if compared with the bigness of our nation: but, in respect of that infinite number that are in Holy Orders, it is a very plain case, that there is a very great want. And I am confident, that, in a very little time, I could procure hundreds that should ride both sun and moon down, and be everlastingly yours! if you could help them but to a Living of £25 or £30 a year.
And this, I suppose, to be chiefly occasioned upon these two accounts: either fromthe eagerness and ambitionthat some people have, of going into Orders; or from therefuge of othersinto the Church, who, being otherwise disappointed of a livelihood, hope to make sure of one by that means.
First, I say, that which increases the unprovided-for number of the Clergy, is people posting into Orders before they know their Message or business, only out of a certain pride and ambition. Thus some are hugely in love with the mere title of Priest or Deacon: never considering how they shall live, or what good they are likely to do in their Office; but only they have a fancy, that a cassock, if it be made long, is a very handsome garment, though it be never paid for; that the Desk is clearly the best, and the Pulpit, the highest seat in all the parish; that they shall take place [precedence] of most Esquires and Right Worshipfuls; that they shall have the honour of being spiritual guides and counsellors; and they shall be supposed to understand more of the Mind of GOD than ordinary, though perhaps they scarcely know the Old Law from the New, nor theCanonfrom theApocrypha. Many, I say, such as these, there be, who know not where to get two groats, nor what they have to say to the people: but only because they have heard that the office of a Minister is the most noble and honourable employment in the world; therefore they (not knowing in the least what the meaning of that is), Orders, by all means, must have! though it be to the disparagement of that holy function.
Others also there be who are not so highly possessed with the mere dignity of the office and honourableness of the employment; but think, had they but licence and authority to preach, O how they could pay it away! and that they can tell the people such strange things, as they never heard before, in all their lives! That they have got such a commanding voice! such heart-breaking expressions! such a peculiar method of Text-dividing! and such notable helps for the interpreting all difficulties in Scripture! that they can shew the people a much shorter way to heaven than has been, as yet, made known by any!