THat short Discourse, which we lately had concern­ing the Clergy, conti­nues so fresh in your mind, that I perceive, by your last, you are more than a little troubled to observe that disesteem that lies upon several of those holy [Page 2] Men. Your good wishes for the Church, I know, are very strong and unfeigned, and your hopes of the World receiving much more advan­tage, and better advice, from some of the Clergy, than usually it is found by Experience to do, are neither needless nor impossible. And as I have always been a devout admirer, as well as strict observer of your acti­ons; so I have constantly taken a great delight to concur with you in your very thoughts. Whereupon it is, Sir, that I have spent some few hours upon that which was the occa­sion of your last Letter, and the Sub­ject of our late Discourse. And be­fore, Sir, I enter upon telling you what are my apprehensions; I must most heartily profess, that for my own part, I did never think, since at all I understood the excellency and perfection of a Church, but that Ours now lately Restored, as formerly E­stablished, does far out-go, as to all Christian ends and purposes, either the pomp and bravery of Rome her [Page 3] self, or the best of Free Spiritual States. But if so be it be allowable, where we have so undoubtedly learned and honorable a Clergy, to suppose that some of that sacred Pro­fession, might possibly have attain'd to a greater degree of esteem and usefulness to the World; then I hope what has thus long hindred so great and desirable a Blessing to this Nati­on, may be modestly ghess'd at; ei­ther without giving any wilful of­fence to the present Church; or any great trouble, dear Sir, to your self: And if I be not very much mistaken, whatever has heretofore, or does at present lessen the value of our Cler­gy, or render it in any degree less serviceable to the World than might be reasonably hoped, may be easily referred to two very plain things; the Ignorance of some, and the Pover­ty of others of the Clergy.

And first, as to the Ignorance of some of our Clergy; if we would make a search to purpose, we must go as deep as the very beginnings of Education; [Page 4] and, doubtless, may lay a great part of our misfortunes to the old fashio­ned Methods and Discipline of Schooling it self: Upon the well or­dering of which, although much of the improvement of our Clergy can­not be denied mainly to depend; yet by reason this is so well known to your self, as also, that there has been many of undoubted Learning and Experience, that have set out their several Models for this purpose; I shall therefore only mention such loss of time and abuse of youth, as is most remarkable and mischievous, and as could not be conveniently omitted in a Discourse of this nature, though never so short.

And first of all, it were certainly worth the considering, whether it be unavoidably necessary to keep Lads to sixteen or seventeen years of Age, in pure slavery to a few Latin and Greek words? Or whether it may not be more convenient, especially if we call to mind their natural incli­nations to ease and idleness, and how [Page 5] hardly they are perswaded of the excellency of the liberal Arts and Sciences, any further than the smart of the last piece of Discipline is fresh in their memories; whether I say it be not more proper and beneficial, to mix with those unpleasant tasks and drudgeries, something that in proba­bility might not only take much bet­ter with them, but might also be much easier obtained?

As suppose, some part of time was allotted them for the reading of some innocent English Authours; where they need not go every line so un­willingly to a tormenting Dictiona­ry; and whereby they might come in a short time to apprehend common sence; and to begin to judge what is true: For you shall have Lads that are arch knaves at the Nominative Case, and that have a notable quick Eye at spying out the Verb, who for want of reading such common and familiar Books, shall understand no more of what is very plain and easie, than a well educated Dog or Horse. [Page 6] Or suppose, they were taught (as they might much easier be, than what is commonly offered to them) the principles of Arithmetick, Geometry, and such alluring parts of Learning: As these things undoubtedly would be much more useful, so much more delightful to them, than to be tor­mented with a tedious story how Phaeton broke his Neck; or how ma­ny Nuts and Apples Tityrus had for his Supper: For most certainly Youths, if handsomely dealt with, are much inclinable to Emulation, & to a very useful esteem of Glory; and more especially, if it be the reward of Knowledge; and therefore if such things were carefully and discretely propounded to them, wherein they might not only earnestly contend a­mongst themselves, but might also see how far they outskil the rest of the World; a Lad hereby would think himself high and mighty, and would certainly take great delight in con­temning the next unlearned Mortal he meets withal. But if instead here­of, [Page 7] you diet him with nothing but with Rules and Exceptions; with tiresome Repetitions of Amo's and [...]; setting a day also apart to recite verbatim all the burdensom task of the foregoing week (which I am confident is usually as dreadful as an old Parliament Fast) we must needs believe, that such a one, thus managed, will scarce think to prove immortal by such performances, and accomplishments as these. You know very well, Sir, that Lads in the gene­ral, have but a kind of ugly and odd conception of Learning; and look upon it as such a starving thing, and unnecessary perfection, (especially as it is usually dispens'd out unto them) that Nine-pins or Span-counter are judged much more heavenly em­ployments: And therefore what pleasure, do we think, can such a one take, in being bound to get against breakfast two or three hundred Rumblers out of Homer, in commen­dation of Achilles's Toes, or the Gre­cians Boots? Or to have measured [Page 8] out unto him, very early in the morn­ing, fifteen or twenty well laid on Lashes, for letting a syllable slip too soon, or hanging too long upon it? Doubtless, instant execution upon such grand miscarriages as these, will eternally engage him to a most ad­mirable opinion of the Muses.

Lads, certainly, ought to be won by all possible Arts and Devices, and though many have invented fine Pi­ctures and Games, to cheat them in­to the undertaking of unreasonable burdens, yet this by no means is such a lasting temptation, as the pro­pounding of that, which in it self is pleasant and alluring: For we shall find very many, though of no excel­ling quickness, will soon perceive the design of the Landskip, and so look­ing through the veil, will then begin to take as little delight in those pret­ty contrivances, as in getting by heart three or four leaves of ungay'd non­sence.

Neither seems the stratagem of Money to be so prevailing and catch­ing, [Page 9] as a right down offering of such Books which are ingenious and con­venient; there being but very few so intolerably careful of their Bellies, as to look upon the hopes of a Cake, or a few Apples, to be a sufficient re­compense for cracking their Pates with a heap of independent words.

I am not sensible, that I have said any thing in disparagement of those two famous Tongues, the Greek and Latin, there being much reason to value them beyond others; because the best of humane Learning has been delivered unto us in those Lan­guages. But he that worships them, purely out of honour to Rome and Athens, having little or no respect to the usefulness and excellency of the Books themselves (as many do) it is a sign he has a great esteem and reverence of Antiquity, but I think him by no means comparable for happiness to him who catches Frogs, or hunts Butter-flies.

That some Languages therefore ought to be studied, is in a manner [Page 10] absolutely necessary, unless all were brought to one (which would be the happiest thing that the World could wish for;) but whether the begin­ning of them, might not be more in­sensibly instilled, and more advanta­giously obtained, by reading philo­sophical, as well as other ingenious Authours, than Ianua Linguarum's, crabbed Poems and cross-grain'd Prose, as it hath been heretofore by others, so it ought to be afresh consi­dered by all well-wishers either to the Clergy or Learning.

I know where it is the fashion of some Schools, to prescribe to a Lad for his Evening refreshment, out of Commenius, all the terms of Art be­longing to Anatomy, Mathematicks, or some such piece of Learning. Now, is it not a very likely thing that a Lad should take most absolute delight in conquering such a plea­sant Task, where, perhaps, he has two or three hundred words to keep in mind, with a very small proporti­on of sence thereunto belonging; [Page 11] whereas the use and full meaning of all those difficult terms, would have been most insensibly obteined, by leisurely reading in particular this, or the other Science? Is it not also likely to be very savoury, and of comfortable use, to one, that can scarce distinguish between Virtue and Vice, to be tasked with high and moral Poems? For example: It is usually said, by those that are inti­mately acquainted with him, that Homer's Iliads and Odysses contain mystically all the Moral Law for certain, if not a great part of the Gospel (I suppose much after that rate that Rablais said his Garagantua con­tained all the Ten Commandements) but perceivable only to those that have a Poetical discerning Spirit; with which gift, I suppose, few at School are so early qualified. Those admirable Verses, Sir, or yours, both English and others, which you have sometimes favoured me with a sight of, will not suffer me to be so sottish, as to slight or undervalue so great [Page 12] and noble an Accomplishment. But the committing of such high, and brave senc'd Poems to a School-boy, whose main business is to search out cunningly the Antecedent and the Relative, to lie at catch for a spruce phrase, a Proverb, or a quaint and pithy sentence, is not only to very little purpose, but that having gar­gled only those elegant Books at School, this serves them instead of reading them afterward, and does in a manner prevent their being further lookt into: So that all the improve­ment, whatsoever it be, that may be reap'd out of the best and choicest Poets, is for the most part utterly lost; in that a time is usually chosen of reading them, when discretion is much wanting to gain thence any true advantage. Thus that admirable and highly useful Morality Tully's Offi­ces, because it is a Book commonly construed at School, is generally af­terwards, so contemn'd by Acade­micks, that it is a long hours work to convince them, that it is worthy of [Page 13] being look'd into again, because they reckon it as a Book read over at School, and no question notably di­gested.

If therefore the ill methods of Schooling does not only occasion a great loss of time there, but also does beget in Lads a very odd opinion and apprehension of Learning, and much disposes them to be idle, when got a little free from the usual severi­ties; and that the hopes of more or less improvement in the Universities, very much depend hereupon, it is without all doubt, the great con­cernment of all that wish well to the Church, that such care and regard be had to the management of Schools, that the Clergy be not so much ob­structed in their first attempts and preparations to Learning.

I cannot, Sir, possibly be so igno­rant, as not to consider, that what has been now offer'd upon this argu­ment, has not only been largely in­sisted on by others, but also refers not particularly to the Clergy [Page 14] (whose welfare and esteem I seem at present in a special manner solicitous about) but in general to all learned Professions, and therefore might rea­sonably have been omitted; which certainly I had done, had I not call'd to mind, that of those many, that propound to themselves Learning for a Profession, there is scarce one of ten, but that his lot, choice, or ne­cessity, determines him to the study of Divinity.

Thus, Sir, I have given you my thoughts concerning the orders and customs of common Schools: A con­sideration in my apprehension not slightly to be weighed; being that to me seems hereupon very much to depend the Learning and Wisdom of the Clergy, and the Prosperity of the Church.

The next unhappiness, that seems to have hindred some of our Clergy from arriving to that degree of under­standing, that becomes such an ho­ly Office, whereby their company and discourses might be much more [Page 15] than they commonly are valued and desired, is, the inconsiderate sending of all kind of Lads to the Universi­ties, let their parts be never so low and pitiful, the instructions they have lain under never so mean and con­temptible, and the Purses of their Friends never so short to maintain them there. If they have but the commendation of some lamentable and pitiful Construing-Master, it passes for sufficient evidence, that they will prove persons very emi­nent in the Church. That is to say, if a Lad has but a lusty and well-bearing Memory (this being the usu­al and almost only thing whereby they judge of their abilities) if he can sing over very tunably three or four stanza's of Lilly's Poetry, be ve­ry quick and ready to tell what's La­tin for all the Instruments belonging to his Fathers Shop; if presently, upon the first scanning, he knows a sponde from a dactyl; and can fit a few of those same without any sence to his fingers ends; if lastly, he can [Page 16] say perfectly by heart his Academick Catechism, in pure and passing La­tin, i. e. What is his name? Where went he to School? and What Author is he best and chiefly skill'd in? A forward Boy, cries the School-Ma­ster, a very pregnant Child! ten thousand pities, but he should be a Scholar: He proves a brave Clergy­man, I'l warrant you. Away to the University he must needs go; then for a little Logick, a little Ethicks, and God knows a very little of eve­ry thing else, and the next time you meet him it is in the Pulpit.

Neither ought the mischief which arises from small Country-Schools to pass unconsidered; the little Go­vernours whereof, having for the most part, not suck'd in above six or seven mouths full of University Air, must yet by all means suppose them­selves so notably furnished with all sorts of Instructions, and are so am­bitious of the glory of being counted able to send forth now and then to Oxford or Cambridge, from the little [Page 17] House by the Church-yard's side, one of their ill educated Disciples, that to such as these oft-times is commit­ted the guidance and instruction of a whole Parish: whose parts and im­provements duely considered, will scarce render them fit Governours of a small Grammar-Castle. Not that it is necessary to believe, that there never was a learned or useful Person in the Church, but such whose edu­cation had been at Westminster or S. Paul's: But, whereas most of the small Schools, being by their first Founders design'd only for the advantage of poor Parish-Children; and also that the stipend is usually so small and discouraging, that very few, who can do much more than teach to write and read, will accept of such Preferment; for these to pre­tend to rig out their small ones for an University Life, prove oft-times a very great inconvenience and dam­mage to the Church.

And as many such dismal things are sent forth thus with very small [Page 18] tackling, so not a few are predesti­nated thither by their Friends, from the foresight of a good Benefice. If there be rich Pasture, profitable Cu­stoms, and that Henry the Eighth has taken out no Toll, the Holy Land is a very good Land, and affords a­bundance of Milk and Honey: Far be it from their Consciences the con­sidering whether the Lad is likely to be serviceable to the Church, or to make wiser and better any of his Pa­rishioners.

All this may seem at first sight to be easily avoided by a strict exami­nation at the Universities, and so re­turning by the next Carrier all that was sent up not fit for their purpose. But because many of their Relations are oft-times of an inferiour Condi­tion; and who either by imprudent Counsellors, or else out of a tickling conceit of their Sons being, forsooth, an University Scholar, have purpose­ly omitted all other opportunities of a livelihood, to return such, would seem a very sharp and severe dis­appointment. [Page 19] Possibly it might be much better, if Parents them­selves, or their Friends, would be much more wary of determining their Children to the Trade of Learning. And if some of undoubt­ed knowledge and judgment, would offer their advice; and speak their hopes of a Lad about thirteen or fourteen years of Age (which I'll assure you, Sir, may be done with­out conjuring:) and never omit to enquire, whether his relations are able and willing to maintain him seven years at the University, or see some certain way of being continued there so long, by the help of Friends or others; as also upon no such con­ditions, as shall in likelihood de­prive him of the greatest parts of his Studies.

For it is a common fashion of a great many, to complement, and in­vite inferiour Peoples Children to the University, and there pretend to make such an all-bountiful pro­vision for them, as they shall not fail [Page 20] of coming to a very eminent degree of Learning: But when they come there, they shall save a Servants Wages. They took therefore here­tofore a very good method to pre­vent Sizars over-heating their brains: Bed-making, Chamber-sweeping, and Water-fetching, were doubtless great preservatives against too much vain Philosophy. Now certainly such pretended savours and kindnesses as these, are the most right down discourtesies in the World. For it is ten times more happy, both for a Lad and the Church, to be a Corn-cutter, or Tooth-drawer, to make or mend Shooes, or to be of any in­feriour Profession, than to be invi­ted to, and promised the Conveni­encies of a learned Education, and to have his name only stand airing upon the College Tables, and his chief business shall be to buy Eggs and Butter.

Neither ought Lads parts, before they be determined to the Univer­sity be only considered, and likeli­hood [Page 21] of being disappointed in their Studies, but also Abilities or hopes of being maintain'd until they be Masters of Arts. For whereas two hundred, for the most part, yearly Commence, scarce the fifth part of these continue after their taking the first degree. As for the rest, having exactly learned, Quid est Logica? and Quot sunt Virtutes Morales? down they go by the first Carrier, upon the top of the Pack, into the West or North, or elsewhere, ac­cording as their Estates lye, with Burgersdicius, Eustachius, and such great helps of Divinity; and then for Propagation of the Gospel. By that time they can say the Predica­ments and Creed, they have their Choice of Preaching, or Starving▪ Now, what a Champion for Truth is such a thing likely to be? What an huge blaze he makes in the Church? What a Raiser of Doctrines, what a Confounder of Heresies, what an able Interpreter of hard Places, what a Resolver of Cases of [Page 22] Conscience, and what a prudent Guide must he needs be to all his Parish?

You may possibly think, Sir, that this so early preaching might be ea­sily avoided, by with-holding Holy Orders: the Church having very prudently constituted in Her Ca­nons, that none under Twenty three Years of Age (which is the usual Age after seven Years being at the U­niversity) should be admitted that great Employment.

This indeed might seem to do some service, were it carefully ob­served; and were there not a thing to be got, called a Dispensation; which will presently make you as old as you please.

But if you will, Sir, we'll sup­pose that Orders were strictly deny­ed to all, unless qualified according to Canon. I cannot foresee any o­ther Remedy, but that most of those University Youngsters must fall to the Parish, and become a Town Charge, until they be of Spiritual [Page 23] Age. For Philosophy is a very idle thing, when one is cold: And a small System of Divinity (though it be Wollebius himself) is not suffi­cient when one is hungry. What then shall we do with them, and where shall we dispose of them until they come to a holy Ripeness? May we venture them into the Desk to read Service? That cannot be, be­cause not capable: Besides, the tempting Pulpit usually stands too near. Or, shall we trust them in some good Gentlemens houses, there to perform holy things? With all my heart, so that they may not be called down from their Studies to say Grace to every health: That they may have a little better Wages than the Cook or Butler: As also that there be a Groom in the House, besides the Chaplain: (For some­times to the Ten pounds a year, they crowd the looking after a cou­ple of Geldings:) And that he may not be sent from Table, picking his Teeth, and sighing with his Hat un­der [Page 24] his Arm, whilest the Knight and my Lady eat up the Tarts and Chick­ens: It may be also convenient, if he were suffered to speak now and then in the Parlour, besides at Grace and Prayer time: And that my Cou­sin Abigail and he sit not too near one another at Meals: Nor be presented together to the little Vicarage. All this, Sir, must be thought of: For in good earnest, a Person, at all thoughtful of himself and Consci­ence, had much better chuse to live with nothing but Beans and Pease-pottage (so that he may have the command of his thoughts and time) than to have his second and third Courses, and to obey the unreason­able humours of some Families.

And, as some think, two or three years continuance in the University, to be time sufficient for being very great Instruments in the Church; so others we have so moderate, as to count that a solemn admission, and a formal paying of College De­triments, without the trouble of [Page 25] Philosophical Discourses, Disputa­tions, and the like, are Virtues that will influence as far as Newcastle, and improve, though at never such a distance.

So strangely possessed are Peo­ple in general, with the easiness and small Preparations that are requisite to the Undertaking of the Ministry, that, whereas in other Pro­fessions they plainly see what consi­derable time is spent, before they have any hopes of arriving to skill enough to practise, with any con­fidence, what they have design'd; yet to preach to ordinary People, and govern a Country-parish, is u­sually judg'd such an easie perform­ance, that any body counts himself fit for the Employment. We find very few so unreasonably confident of their parts, as to profess either Law, or Physick, without either a considerable continuance in some of the Inns of Courts, or an industrious search in Herbs, Anatomy, Chymi­stry, and the like; unless it be only [Page 26] to make a Bond; or give a Glyster. But, as for the knack of Preaching, as they call it, that is such a very easie attainment, that he is counted dull to purpose that is not able at a very small warning, to fasten upon any Text of Scripture; and to tear and tumble it till the Glass be out. Many, I know very well, are forced to discontinue, having neither stock of their own, nor Friends to main­tain them in the University. But, whereas a Man's Profession and Em­ployment in this World, is very much in his own, or in the Choice of such who are most nearly con­cern'd for him: He therefore that foresees that he is not likely to have the advantage of a continued Edu­cation, he had much better com­mit himself to an approved-of Cob­ler or Tinker, wherein he may be duly respected according to his Of­fice and condition of Life, than to be only a disesteemed Pettifogger or Empirick in Divinity.

By this time, Sir, I hope you begin [Page 27] to consider, what a great disadvan­tage it has been to the Church and Religion, the meer venturous and in­considerate determining of Youths to the Profession of Learning.

There is still one thing by a very few at all minded, that ought also not to be overlooked; and that is, a good Constitution, and Health of Body. And therefore discreet and wise Physicians ought also to be con­sulted, before an absolute Resolve be made to live the life of the Learn­ed. For he that has strength enough to buy and bargain, may be of a very unfit habit of body to sit still so much, as in general is requisite, to a competent degree of Learning: For although reading and thinking, breaks neither Legs nor Arms, yet certainly there is nothing that so flags the Spirits, disorders the Blood, and enfeebles the whole Body of Man, as intense Studies. As for him that rives Blocks, or carries Packs, there is no great expence of parts, no Anxiety of Mind, no great Intel­lectual [Page 28] Pensiveness: Let him but wipe his Forehead, and he is perfect­ly recovered. But he that has many Languages to remember; the Na­ture almost of the whole World to consult, many Histories, Fathers, and Councils to search into, if the Fabrick of his body be not strong and healthful, you will soon find him as thin as Metaphysicks, and look as piercing as School subtlety. This, Sir, could not be conveniently omit­ted; not only, because many are very careless in this point, and at a venture determine their young Re­lations to Learning; but because, for the most part, if amongst many, there be but one of all the Family that is weak and sickly, that is lan­guishing and consumptive, this of all the rest, as counted not fit for any course Employment, shall be pick'd out as a choice Vessel for the Church: Whereas most evidently, he is much more able to dig daily in the Mines, than to sit cross-legg'd musing upon his Book.

[Page 29]I am very sensible, how obvious it might be here to hint, that, this so curious and severe inquiry, would much hinder the practice, and abate the flourishing of the Universities: As also, there has been several, and are still many living Creatures in the World, who whilst young, were of a very slow and meek apprehension, have yet afterward cheared up into a great briskness, and became Ma­sters of much Reason: And others there have been, who, although forced to a short continuance in the University, and that oft-times inter­rupted by unavoidable services, have yet by singular care and industry, proved very famous in their Gene­ration: And lastly, some also of ve­ry feeble and crasie Constitutions in their Childhood, have out-studied their distempers, and have become very healthful, and serviceable in the Church.

As for the flourishing, Sir, of the Universities; what has been before said, aims not in the least at Gentle­men, [Page 30] whose coming thither is chiefly for the hopes of single improvement, and whose Estates do free them from the necessity of making a gain of Arts and Sciences; but only at such as intend to make Learning their Profession, as well as Accomplish­ment: So that our Schools may be still as full of Flourishings, of fine Cloaths, rich Gowns, and future Benefactors, as ever. And suppose we do imagine, as it is not necessa­ry we should, that the number should be a little lessen'd; this sure­ly will not abate the true splendour of an University in any Man's opi­nion, but his, who reckons the flou­rishing thereof, rather from the mul­titude of meer Gowns, than from the Ingenuity and Learning of those that wear them; no more than we have reason to count the flourishing of the Church, from that vast num­ber of People that crowd into Holy Orders, rather than from those Learned and useful Persons that de­fend her Truths and manifest her Ways.

[Page 31]But, I say, I do not see any perfect necessity, that our Schools should hereupon be thinn'd and less fre­quented; having said nothing a­gainst the Multitude, but the in­discreet Choice. If therefore, in­stead of such either of inferiour parts, or a feeble Constitution, or of unable Friends, there were pick'd out those that were of a tolerable Ingenuity, of a study-bear­ing Body, and had good hopes of being continued; as hence there is nothing to hinder our Universities from being full, so likewise from being of great Credit and Learn­ing.

Not to deny then, but that now and then there has been a Lad of ve­ry submissive parts, and perhaps no great share of time allow'd him for his Studies, who have proved, be­yond all expectation, brave and glorious: Yet surely we are not to over-reckon this so rare a hit, as to think that one such proving Lad, should make recompense and satis­faction [Page 32] for those many weak ones (as the common people love to phrase them) that are in the Church. And that no care ought to be taken, no choice made, no Maintenance provided or considered, because now and then in an Age, one mira­culously beyond all hopes, proves learned and useful, is a practice, whereby never greater Mischiefs, and disesteem has been brought up­on the Clergy.

I have in short, Sir, run over what seemed to me, the first Occasions of that small learning, that is to be found amongst some of the Clergy. I shall now pass from Schooling to the Universities.

I am not so unmindful of that De­votion which I owe to those places, nor of that great esteem I profess to have of the Guides and Governours thereof, as to go about to prescribe new Forms and Schemes of Educa­tion, where Wisdom has laid her Top-stone. Neither shall I here examine which Philosophy, the old [Page 33] or new, makes the best Sermons▪ it is hard to say that Exhortations can be to no purpose, if the Preacher be­lieves that the Earth turns round: Or, that his Reproofs can take no ef­fect, unless he will suppose a Vacuum. There has been good Sermons, no question, made in the days of Materia Prima, and Occult Qualities: And there is doubtless, still good Discour­ses now under the Reign of Atoms.

There is but two things wherein I count the Clergy chiefly concerned (as to University Improvements) that at present I shall venture to make In­quiry into.

And the first is this; Whether or no it were not highly useful (especially for the Clergy, who are supposed to speak English to the People) that En­glish Exercises were imposed upon Lads, if not in publick Schools, yet at least privately. Not, but that I am a­bundantly satisfied that Latin, O La­tin! 'tis the all in all, and the very cream of the Jest: As also, that Oratory is the same in all Languages: The [Page 34] same Rules being observed, the same Method, the same Arguments and Arts of perswasion; But yet it seems somewhat beyond the reach of ordi­nary Youth, so to apprehend those general Laws, as to make a just and allowable use of them in all Langua­ges, unless exercised particularly in them. Now, we know, the Lan­guage that the very learned part of this Nation must trust to live by, un­less it be to make a Bond, or pre­scribe a Purge (which possibly may not oblige or work so well in any o­ther Language as Latin) is the English. And after a Lad has taken his leave of Madam University, God bless him, he is not likely to deal afterward with much Latin; unless it be to checker a Sermon, or to say Salveto to some travelling Dominatio Vestra. Neither is it enough to say, that the English is the Language with which we are swaddled and rock'd asleep, and therefore there needs none of this artificial and superadded care. For there be those that speak very [Page 35] well, plainly, and to the purpose, and yet write most pernicious and phan­tastical stuff: Thinking, that whatso­ever is written must be more than or­dinary, must be beyond the guise of common speech, must savour of Rea­ding and learning, though it be al­together needless, and perfectly ri­diculous.

Neither ought we to suppose it suf­ficient, that English Books be fre­quently read; because there be of all sorts good and bad (and the worst are likely to be admired by Youth more than the best) unless Exercises be required of Lads, whereby it may be ghessed what their judgment is, where they be mistaken, and what Authors they propound to themselves for imitation. For by this means they may be corrected and advised early, according as occasion shall re­quire: Which if not done, their ill stile will be so confirmed, their im­proprieties of speech will become so natural, that it will be a very hard matter to stir or alter their fashion of [Page 36] Writing. It is very curious to ob­serve, what delicate Letters your young Students write after they have got a little smack of University Lear­ning! In what elaborate heights, and tossing nonsense will they greet a right-down English Father, or Coun­try Friend! If there be a plain word in it, and such as is used at home, this tasts not, say they, of Education a­mong Philosophers, and it is counted damnable Duncery and want of Phansie: Because, Your Loving Friend, or Humble Servant, is a common phrase in Countrey-Letters; there­fore the young Epistler is Yours to the Antipodes, or at least to the Centre of the Earth; and because ordinary Folks love and respect you, therefore you are to him the Pole Star, a Ia­cob's Staff, a Load-stone, and a Da­mask Rose.

And the misery of it is, this per­nicious accustom'd way of expressi­on, does not only oft-times go along with'em to their Benefice, but accom­panies them to the very Grave: And [Page 37] for the most part an ordinary Chees­monger or Plum-seller, that scarce ever heard of an University, shall write much better sense, and more to the purpose than these young Phi­losophers, who injudiciously hun­ting only for great words, make themselves learnedly ridiculous.

Neither can it be easily apprehen­ded, how the use of English Exercises should any ways hinder the improve­ment in the Latin Tongue; but ra­ther be much to its advantage: And this may be easily believed, conside­ring what dainty stuff is usually pro­duced for a Latin Entertainment. Chicken-broth is not thinner than that which is commonly offered for a piece of most pleading and convin­cing sence. For, I'll but suppose an Academick Youngster to be put up­on a Latin Oration: Away he goes presently to his Magazine of collect­ed Phrases; he picks out all the Glit­terings he can find; he hales in all Proverbs, Flowers, Poetical Snaps, Tales out of the Dictionary, or else [Page 38] ready latin'd to his hand out of Li­costhenes: This done, he comes to the end of the Table, and having made a submissive Leg, and a little admir'd the number, and understanding coun­tenances of his Auditors (let the sub­ject be what it will) he falls presently into a most lamentable complaint of his insufficiency and tenuity: That he poor thing, hath no acquaintance with above a Muse and a half; and that he never drunk above six-q. of Helicon, and you have put him here upon such a task (perhaps the business is only, which is the noblest Creature a Flea or a Louse) that would much better fit some old soker at Parnassus, than his sipping unexperienc'd Bibbership. Alas, poor Child! he is sorry at the very soul that he has no better speech; and won­ders in his heart, that you will lose so much time as to hear him: For he has neither Squibs nor Fireworks, Stars nor Glories; the curs'd Carrier lost his best Book of Phrases, and the Malici­ous Mice and Rats eat up all his Pearls and Golden Sentences: Then he [Page 39] tickles over a little the skirts of the Business: By and by, for a similitude from the Sun or Moon; or if they be not at leisure, from the grey ey'd Morn, a shady Grove, or a purling Stream: This done, he tells you, that Barna­by-bright would be much too short for him to tell you all that he could say; and so fearing he should break the thread of your patience, he concludes.

Now it seems, Sir, very probable, that if Lads did but first of all deter­mine in English, what they intend to say in Latin, they would of them­selves soon discern the triflingness of such Apologies, the pittifulness of their matter, and the impertinency of their Tales and Phansies, and would according to their subject, age, and parts, offer that which would be much more manly, and to-tolerable sence. And if I may tell you, Sir, what I really think, most of that Ridiculousness, phanta­stical Phrases, harsh and sometimes blasphemous Metaphors, abundantly soppish similitudes, childish and em­pty [Page 40] Transitions, and the like, so com­monly uttered out of Pulpits, and so fatally redounding to the discredit of the Clergy, may in a great mea­sure be charg'd upon the want of that which we have here so much conten­ded for.

The second Inquiry that may be made, is this: Whether or no pun­ning, quibling, and that which they call joquing, and such other delica­cies of Wit, highly admired in some Academick Exercises, might not be very conveniently omitted? For one may desire but to know this one thing: In what profession shall that sort of Wit prove of advantage? As for Law, where nothing but the most reaching subtilty, and the closest arguing is allowed of, it is not to be imagined, that blending now and then a piece of a dry Verse, and wreathing here and there an old Latin Saying into a dismal Jingle, should give Title to an E­state, or clear out an obscure Evi­dence. And as little serviceable can [Page 41] it be to Physick, which is made up of severe Reason, and well tryed Ex­periments. And as for Divinity, in this place I shall say no more, but that those usually that have been Rope-dancers in the Schools, oft­times prove Iack-puddings in the Pulpit. For he that in his Youth has allowed himself this liberty of Academick Wit, by this means he has usually so thinn'd his judgment, becomes so prejudiced against sober sence, and so altogether disposed to trifling and jingling: that so soon as he gets hold of a Text, he pre­sently thinks that he has catch'd one of his old School-questions; and so falls a flinging it out of one hand in­to another, tossing it this way and that; lets it run a little upon the line, then tanutus, high jingo, come again; here catching at a word, there lie nibling and sucking at an and, a by, a quis, or a quid, a sic and a sicut; and thus minces the Text so small, that his Parishioners, until he rendevouze it again, can scarce tell what's become of it.

[Page 42]But shall we debar Youth of such an innocent and harmless Recreation, of such a great quickner of parts, and promoter of sagacity? As for the first, its innocency of being al­lowed of for a time, I am so far from that perswasion, that from what has been before hinted, I count it per­fectly contagious, and as a thing that for the most part infects the whole life, and influences upon most actions. For he that finds him­self to have the right knack of let­ting off a Joque, and of pleasing the Humsters, he is not only very hardly brought off from admiring those goodly applauses, and heaven­ly shouts, but it is ten to one if he directs not the whole bent of his Studies to such idle and contemptible Books as shall only furnish him with Materials for a Laugh, and so neglects all that should inform his judgment and reason, and make him a Man of Use and Reputation in this World. And as for the pretence of making people sagacious, and pesti­lently [Page 43] witty: I shall only desire, that the nature of that kind of Wit may be considered, which will be found to depend upon some such fooleries as these: As first of all, the lucky ambiguity of some Word or Sentence. Oh! what a happiness it is, and how much does a Young­ster count himself beholding to the Stars, that should help him to such a taking Jest? And whereas there be so many thousand words in the world, and that he should luck up­on the right one, that was so very much to his purpose, and that at the explosion made such a goodly re­port? Or else they rake Lilly's Gram­mar; and if they can but find two or three Letters of any Name in any of the Rules, or Examples of that good man's works, it is as very a piece of Wit, as any has pass'd in Town since the King came in. Oh! how the Fresh-men will skip to hear one of those lines well laught at, that they have been so often yerk'd for? It is true, such things as these go for Wit [Page 44] so long as they continue in Latin; but what dismally shrimp'd things would they appear, if turn'd into English. And if we search into what was or might be pretended, we shall find the advantages of Latin-wit to be very small and slender, when it comes into the world. I mean not only amongst strict Phi­losophers, and men of meer No­tions, or amongst all-damning and illiterate Hectors; but amongst those that are truly ingenious, and judi­cious masters of phansie: We shall find, that a Quotation out of Qui mihi, an Axiom of Logick, a say­ing of a Philosopher, or the like, though manag'd with some quick­ness, and applyed with some inge­nuity, whatever they did hereto­fore, will not in our days pass, or be accepted for Wit. For we must know, that as we are now in an Age of great Philosophers, and Men of Reason; so of great quickness and phansie: And that Greek and Latin which heretofore, though ne­ver [Page 45] so impertinently fetch'd in, was counted admirable, because it had a learned twang, yet now, such stuff being out of fashion, is esteemed but very bad company. For the world is now, especially in Dis­course, for one Language, and he that has somewhat in his mind of Greek or Latin, is requested now a­days to be civil, and translate it in­to English for the benefit of the Com­pany. And he that has made it his whole business, to accomplish him­self for the applause of a company of Boys, School-Masters, and the easiest of Countrey Divines, and has been shoulder'd out of the Cock­pit for his Wit; when he comes in­to the World, is the most likely per­son to be kick'd out of the Compa­ny, for his pedantry and over-ween­ing opinion of himself. And, were it necessary, it is an easie matter to appeal to Wits both antient and mo­dern, that beyond all controversie have been sufficiently approved of, that never, I am confident, received [Page 46] their improvements by employing their time in Puns and Quibbles. There is the prodigious Lucian, the great Don of Mancha and there is many now living Wits of our own, who never certainly were at all in­spir'd from a Tripus's, Terrae filius's or Praevaricator's Speech.

I have ventur'd, Sir, thus far, not to find fault with, but only to en­quire into an antient Custom or two of the Universities, wherein the Clergy seem to be a little concern'd, as to their Education there. I shall now look upon them as Beneficed, and consider their Preaching: where­in I pretend to give no Rules, having neither any Gift at it, nor Authori­ty to do it; but only shall make some conjectures at those useless and ridiculous things, commonly uttered in Pulpits, that are generally dis­gusted, and are very apt to bring contempt upon the Preacher, and that Religion which he professes.

Amongst the first things that seem to be useless, may be reckon'd the [Page 47] high tossing and swaggering preach­ing; either mountingly eloquent, or profoundly learned. For there be a sort of Divines, who if they but happen of an unlucky hard word all the week, they think themselves not careful of their Flock, if they lay it not up till Sunday, and bestow it amongst them in their next preach­ment. Or, if they light upon some difficult and obscure Notion, which their curiosity inclines them to be better acquainted with, how useless soever, nothing so frequent as for them for a month or two months to­gether, to tear and tumble this Doctrine, and the poor people once a week shall come and gaze upon them by the hour, until they preach themselves, as they think, into a right understanding.

Those that are inclinable to make these useless Speeches to the people, they do it, for the most part, upon one of these two considerations: Either out of simple phantastick Glory and a great studiousness of [Page 48] being wonder'd at; as if getting in­to the Pulpit were a kind of staging, where nothing was to be considered, but how much the Sermon takes, and how much star'd at: or else they do this, to gain a respect, and reve­rence from their people; who, say they, are to be puzled now and then, and carried into the Clouds. For, if the Ministers words be such as the Constable uses, his matter plain and practical, such as come to the com­mon market, he may pass possibly for an honest well-meaning man, but by no means for any Scholar: whereas if he springs forth now and then in high raptures towards the uppermost Heavens, dashing here and there an all-confounding word; if he soars aloft in unintelligible huffs, preaches points deep and my­stical, and delivers them as dark and phantastical; this is the way, say they, of being accounted a most able and learned Instructor.

Others there be, whose parts stand not so much towards tall [Page 49] words and lofty Notions, but con­sist in scattering up and down, and besprinkling all their Sermons with plenty of Greek and Latin. And be­cause S. Paul, once or so, was pleased to make use of a little Heathen Greek; and that only, when he had occasion to discourse with some of of the Learned ones, that well un­derstood him, therefore must they needs bring in twenty Poets and Phi­losophers (if they can catch them) into an hours talk: Spreading them­selves in abundance of Greek and Latin, to a company perhaps of Far­mers and Shepherds. Neither will they rest there, but have at the He­brew also; not contenting themselves to tell the people in general, that they have skill in the Text, and that the Exposition they offer agrees with the Original, but must swagger also over the poor Parishioners with the dreadful Hebrew it self, with their Ben-Israel's, Ben-Manasses's, and many more Bens that they are intimately acquainted with; where­as [Page 50] there is nothing in the Church, nor near it by a Mile, that under­stands them, but God Almighty himself, whom it is supposed, they go not about to inform or satisfie.

This learned way of talking, though for the most part it is done meerly out of ostentation, yet some­times (which makes not the case much better) it is done in comple­ment and civility to the all-wise Pa­tron, or all-understanding Iustice of the Peace in the Parish: Who, by the common Farmers of the Town, must be thought to understand the most intricate Notions, and the most difficult Languages. Now, what an admirable thing this is? Suppose there should be one or so in the whole Church that understands somewhat besides English; shall not I think that he understands that better? Must I out of Courtship to his Worship and understanding, and because perhaps I am to dine with him, prate abun­dance of such stuff, which I must needs know no body understands, or that [Page 51] will be the better for it, but himself, and perhaps scarce he? This I say, because I certainly know several of that disposition, who, if they chance to have a man of any Learning or Understanding, more than the rest in the Parish, preach wholly at him, and level most of their discourses at his supposed capacity, and the rest of the good people shall have only a handsome gaze or view of the Par­son. As if plain words, useful and intelligible instructions, were not as good for an Esquire, or one that is in Commission from the King, as for him that holds the Plough, or mends Hedges.

Certainly he that considers the de­sign of his Office, and has a Consci­ence answerable to that holy under­taking, must needs conceive himself engaged, not only to mind this or that accomplish'd or well-dress'd Person, but must have an universal care and regard of all his Parish. And as he must think himself bound not only to visit Down-beds, and [Page 52] silken Curtains, but also flocks and straw, if there be need: So ought his care to be as large to instuct the poor, the weak and despicable part of his Parish, as those that sit in the best Pews. He that does otherwise, thinks not at all of a Man's Soul, but only accomodates himself to fine Cloaths, an abundance of Ribbons, and the highest seat in the Church: Not thinking, that it will be as much to his reward in the next world, by sober advice, care and instructi­on, to have saved one that takes Collection, as him that is able to re­lieve half the Town. It is very plain, that neither our Saviour, when he was upon Earth and taught the world, made any such distinction in his discourses: What more intel­ligible to all man-kind, than his Ser­mon upon the Mount? Neither did the Apostles think of any such way: I wonder whom they take for a pat­tern? I will suppose once again, that the design of these Persons is to gain glory: And I will ask them; can [Page 53] there be any greater in the world than doing general good? To omit future reward: Was it not always esteemed of old, that correcting e­vil practices, reducing people that lived amiss, was much better than making a high rant about a Shittle­cock, and talking Tara-Tantaro a­bout a Feather? Or if they would be only admired, then would I glad­ly have them consider, what a thin and delicate kind of admiration is likely to be produced, by that which is not at all understood? Certainly that man that has a design of buil­ding up to himself real Fame in good earnest, by things well laid and spo­ken, his way to affect it, is not by talking staringly, and casting a mist before the peoples eyes, but by of­fering such things by which he may be esteemed with knowledge and understanding.

Thus far concerning hard words, high notions, and unprofitable quo­tations out of learned Languages. I shall now consider such things as are [Page 54] ridiculous, that serve for Chimney and Market-talk, after the Sermon be done; and that do cause more im­mediately the Preacher to be scorn'd and undervalued. I have no reason, Sir, to go about to determine what style or method is best for the im­provement and advantage of all peo­ple: For I question not, but there has been as many several sorts of Preach­ers as Orators, and though very dif­ferent, yet useful and commendable in their kind. Tully takes very de­servedly with many, Seneca with o­thers, and Cato, no question, said things wisely and well: So doubtless the same place of Scripture may by several be variously considered; and although their method and style be altogether different, yet they may all speak things very convenient for the people to know, and be advis'd of. But yet certainly what is most undoubtedly useless and empty, or what is judg'd absolutely ridiculous, not by this or that curious or squeamish Auditor, but by every [Page 55] Man in the Corporation that under­stands but plain English and common sence, ought to be avoided. For all people are naturally born with such a judgment of true and allowable Rhetorick, that is, of what is deco­rous and convenient to be spoken, that whatever is grosly otherwise, is usually ungrateful, not only to the wise and skilful part of the Congre­gation, but shall seem also ridicu­lous to the very unlearned Trades­men, and their young Apprentices. Amongst which, may be chiefly reckoned these following; harsh Metaphors, childish Similitudes, and ill applyed Tales.

The first main thing, I say, that makes many Sermons so ridiculous, and the Preachers of them so much disparag'd and undervalued, is an in­considerate use of frightful metaphors; which making such a remarkable im­pression upon the Ears, and leaving such a jarring twang behind them, are oft-times remember'd to the discre­dit of the Minister, as long as he con­tinues [Page 56] in the Parish. I have heard the very Children in the streets, and the little Boys close about the Fire, re­fresh themselves strangely, but with the repetition of a few of such far­fetch'd and odd-sounding Expressi­ons: Tully therefore and Caesar, the the two greatest masters of Roman E­loquence, were very wary and spa­ring of that sort of Rhetorick: We may read many a page in their Works, before we meet with any of those Bears; and if you do light upon one or so, it shall not make your hair stand right up, or put you into a fit of Convulsion; but it shall be so soft, significant, and familiar, as if 'twere made for the very purpose. But as for the common sort of people that are addicted to this way of expression in their Discourses; away presently to both the Indies, rake Heaven and Earth, down to the bottom of the Sea, then tumble over all Arts and Sciences, ransack all Shops and Ware­houses, spare neither Camp nor City, but that they will have them. So [Page 57] fond are such deceived ones of these same gay words, that they count all Discourses empty, dull, and cloudy, unless bespankl'd with these Glitte­rings. Nay, so injuditious and im­impudent together, will they some­times be, that the Almighty himself is often in danger of being dishonoured by these indiscreet and horrid Meta­phor-Mongers: And when they thus Blaspheme the God of Heaven, by such unhallowed Expressions, to make amends, they'll put you in, an As it were, forsooth, or As I may so say; that is, they will make bold to speak what they please concerning God himself, rather than omit what they judge, though never so false, to be witty: And then they come in hobl­ing with their lame submission, and with their Reverence be it spoken. As if it were not much better to leave out what they foresee is likely to be interpreted for blasphemy, or at least great extravagancy, than to utter that, for which their own reason and Conscience tells them, they are [Page 58] bound to lay in before-hand an ex­cuse.

To which may be further sub­joyn'd, That Metaphors though ve­ry apt and allowable, are intelligible but to some sorts of Men, of this or that kind of Life, of this or that Pro­fession: For example: Perhaps one Gentleman's Metaphorical knack of Preaching comes of the Sea: And then we shall hear of nothing but star-board and lar-board, of stems, sterns and fore-castles, and such like Salt-water Language: So that one had need take a Voyage to Smyrna or Aleppo, and very warily attend to all the Saylers terms, before I shall in the least understand my Teacher. Now, although such a Sermon may possibly do some good in a Coast-Town, yet upward into the Coun­trey, in an Inland Parish, it will do no more than Syriack or Arabick. A­nother he falls a fighting with his Text, and makes a Pitch'd Battel of it, dividing it into the right wing and left wing, then he rears it, flanks [Page 59] it, intrenches it, storms it; then he musters all again, to see what word was lost, or lam'd in the Skirmish, and so falling on again with fresh va­lour, he fights backward and for­ward, Charges through and through, Routs, Kills, Takes, and then, Gen­tlemen, as you were. Now to such of his Parish as have been in the late Wars, this is not very formidable; for they do but suppose themselves at Naseby or Edg-hill, and they are not much scared at his Doctrine: But as for others, who have not had such fighting opportunities, it is very la­mentable to consider, how shivering they sit without understanding, till the Battel be over. Like instance might be easily given of many more Discourses; the Metaphorical phra­sing whereof, depending upon pecu­liar Arts, Customs, Trades and Pro­fessions, makes them useful and intel­ligible only to such who have been very well busied in such like Employ­ments.

Another thing, Sir, that brings [Page 60] great disrespect and mischief upon the Clergy, and that differs not much from what went immediately before, is their packing their Sermons so full of similitudes; which, all the World know, carry with them but very small force of Argument, unless there be an exact Agreement with that which is compared; of which there is very seldom any sufficient care ta­ken. Besides, those that are adicted to this slender way of discourse, for the most part, do so weaken and en­feeble their judgment by contenting themselves to understand by colours, features, and glimpses, that they perfectly omit all the more profitable searching into the nature and causes of things themselves. By which means it necessarily comes to pass, that what they undertake to prove and clear out to the Congregation, must needs be so faintly done, and with such little force of Argument, that the conviction or perswasion will last no longer in the Parishioners minds, than the warmth of of those [Page 61] Similitudes shall glow in their Phan­sie. So that he that has either been instructed in some part of his Duty, or excited to the performance of the same, not by any judicious depen­dence of things, and lasting reason, but by such faint and toyish evidence; his understanding upon all occasions will be as apt to be misled as ever, and his affections as troublesome and ungovernable.

But they are not so unserviceable, as usually they are ridiculous; for People of the weakest parts are most commonly overborn with these foo­leries; which together with the great difficulty of their being prudently mannag'd, must needs occasion them, for the most part, to be very trifling and childish. Especially, if we con­sider the choiceness of the Authors, out of which they are furnished: There is the never-to-be commend­ed-enough Lycosthenes; there is also the admirable Piece, called the se­cond Part of Wits Common-wealth (I pray mind it, it is the second Part, [Page 62] not the first:) and there is besides, a Book wholly consisting of Simili­tudes, applyed and ready fitted to most preaching Subjects, for the help of young-beginners, who sometimes will not make them hit handsomly. 'Tis very well known, that such as are possess'd with an admiration of such Eloquence, think that they are very much encourag'd in their way, by the Scripture it self: For, say they, did not our blessed Saviour himself use many Metaphors, and many Pa­rables? And did not his Disciples, following his so excellent an exam­ple, do the like, and is not this, not only warrant enough, but near up­on a commmand to us so for to do? If you please therefore we will see what our Saviour does in this case. In S. Matthew he tells his Disciples, that they are the Salt of the Earth; that they are the Light of the world; that they are a City set on a Hill: Fur­thermore, he tells his Apostles that he sends them forth as Sheep in the midst of Wolves; and bids them [Page 63] therefore, be as wise as Serpents, and harmless as Doves. Now, are not all these things plain and familiar, even almost to Children themselves, that can but taste and see; and to men of the lowest Education, and meanest Capacities?

I shall not here insist upon those special and admirable Reasons for which our Saviour made use of so many parables: only thus much is needful to be said, namely, that they are very much mistaken, that from hence think themselves tolerated to turn all the world into frivolous and abominable Simili­tudes. As for our Saviour when he spoke a parable, he was pleased to go no further than the Fields, the Sea-shore, a Garden, a Vineyard, or the like; which are things, with­out the knowledge whereof, scarce any man can be supposed to live in this world. But as for our Meta­phorical and Similitude-men of the Pulpit, these things to them are too still and languid, they do not rattle [Page 64] and rumble: These lie too near home, and within vulgar kenn: There is little on this side the Moon that will content them: Up presently to the Primum-mobile, and the trepidation of the Firmament: Dive into the Bowels and hid Treasures of the Earth: Dispatch forthwith for Peru and Iamaica; a Town-bred or Country-bred Similitude, it is worth nothing! 'Tis reported of a Tree grow­ing upon the bank of Euphrates, the great River Euphrates, that it brings forth an Apple, to the Eye very fair and tempting, but inwardly it is fill'd with nothing but useless and deceitful dust: Even so, dust we are, and to dust we must all go. Now, what a lucky discovery was this, that a man's body should be so exactly like an Apple? And I will assure you, that this was not thought on till within these few years. And I am afraid too, he had a kind of a hint of this from another, who had formerly found out, that a man's Soul was like Oyster; For says he, in his Prayer, [Page 65] Our souls are constantly gaping after thee, O Lord; yea verily, our souls do gape, even as an Oyster gapeth. It seems pretty hard, at first sight, to bring into a Sermon all the Circles of the Globe, and all the frightful terms of Astronomy. But, I'll assure you, Sir, it is to be done, because it has been; But not by every Bungler and Text-divider, but by a man of great cunning and experience. There is a place in the Prophet Malachi, where it will do very neatly, and that is chap. 4. vers. 2. But unto you that fear my name, shall the Sun of righteousness arise with healing in his Wings: From which words, in the first place, it plainly appears, that our Saviour passed through all the twelve Signs of the Zodiak: And more than that too, all proved by very apt and familiar places of Scri­pture. First then, our Saviour was in Aries; or else what means that of the Psalmist? The Mountains skip­ked like Rams, and the little Hills like Lambs. And again, that in the second [Page 66] of the Kings ch. 3. v. 4. And Mesha King of Moab was a Sheep-master, and rendered unto the King of Israel an hundred thousand Lambs: and what follows? and an hundred thou­sand Rams, with the wool. Mind it; it was the King of Israel. In like man­ner was he in Taurus, Psal. 22.12. Many Bulls have compassed me: Strong Bulls of Bashan have beset me round. They were not ordinary Bulls: They were compassing Bulls, they were besetting Bulls, they were strong Bashan Bulls. What need I speak of Gemini? Surely you can­not but remember Iacob and Esau, Gen. 25.24. And when her days to be delivered were fulfilled, behold there were Twins in her Womb. Or of Can­cer? when as the Psalmist says so plainly: What ailed thee, O thou Sea, that thou fleddest? thou Jordan, that thou wast driven back? Nothing more plain. It were as easie to shew the like in all the rest of the Signs: But instead of that, I shall rather chuse to make this one practical ob­servation: [Page 67] That the Mercy of God to Mankind in sending his Son into the world, was a very signal Mercy: it was a Zodiacal Mercy. I say it was truly Zodiacal: For Christ keeps within the Tropicks: He goes not out of the Pale of the Church. But yet he is not always at the same distance from a Believer: Some­times he withdraws himself in­to the Apogaeum of doubt, sorrow, and despair, but then he comes again into the Perigaeum of joy, content, and assurance: But as for Heathens and Vnbelievers, they are all Artick and Antartick Reprobates. 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 is it likely to be? I seems also not very easie, for a Man in his Sermon to learn 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 [Page 68] be but a blunt business; but to do it neatly, and when no body look'd for it, that's the rarity and art of it▪ Suppose then, that he takes for his Text that of S. 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 your Sins must be taken out by the Aqua-fortis of your Tears: To which Aqua-fortis if you put a fifth part of Sal-Almoniack, and set them in a gentle heat, it makes Aqua-regia, which dissolves Gold. And now 'tis out. Won­derful are the things that are to be done by the helps of Metaphors and Similitudes! And I'll undertake, that with a little more pains and consideration, out of the very same words, he could have taught the people how to make Cu­stards, Marmalade, or to stew Prunes. But pray, why the Aqua-fortis of Tears? For, if it so falls out, [Page 69] that there should chance to be nei­ther Apothecary nor Druggist at Church, there's 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 that 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 peo­ple might all have admired one ano­ther. For there be many a Good­wife that understands very well all the intrigues of Pepper, Salt, and Vinegar, who knows not any thing of the all-powerfulness of Aqua-fortis, how that it is such a spot-removing Liquor. I cannot but consider with what understanding the people sigh­ed and cryed, 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 [Page 70] 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 imaginations: Such was he, who goes by the name of Parson Slip-stocking: Who preach­ing about the Grace and Assistance of God, and that of our selves we are able to do nothing; advised his Beloved to take him in 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 tuggs, 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, tuggs again, and pulls a­gain, and sweats again, but no Stock­ing comes; for Child is but Child: [Page 71] Then at last 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 pull'd 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 Fa­thers hand behind, that slipt down the Stocking. Even so—Not much unlike to this was he, that preach­ing about the Sacrament and Faith, makes Christ a Shop-keeper; 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 by? Will you buy any Balm of Gilead, any Eye-salve, any Myrrh, Aloes or Cassia? Shall I fit you with a robe of roghteousness, or with a white Garment? See here! what is it you want? Here's a very choice Armory: shall I shew you an Helmet of Salvation, a Shield or a Breast-plate of Faith? Or will you [Page 72] please to walk in, and see some pre­cious Stones? a Iasper, a Saphyre, or a Chalcedonit? Speak, what do you buy? Now for my part, I must needs say, and I much phansie I speak the mind of thousands, that it had been much better for such an imprudent and ridiculous Bawler, as this, to have been condemn'd to have cryed 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 an 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: There be therefore two feet to run to the Lord, Faith and Prayer: 'Tis plain that Faith is a foot, for by Faith we stand, 2 Cor. 1.24. therefore by Faith we must run to the Lord who is [Page 73] faithful. The second is Prayer, a spiritual Leg to bear us thither: Now, that Prayer is a spiritual Leg, appears from several Places of Scri­pture; as from that of Jonah, speak­ing of coming, chap. 2. vers. 7. And my Prayer came unto thy holy Tem­ple: And likewise from that of the Apostle, who says, Heb. 4.16. Let us therefore go unto the Throne of Grace: Both intimating, that Prayer is the spiritual Leg, there being no coming or going to the Lord without the Leg of Prayer. He further adds: Now, that these feet may be able to bear us thither, we must put on the Hose of Faith; for the Apostle says, our feet must be shod with the preparation of the Gospel 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 Shooe. If he had pleased, he could have made it any thing.

Neither can I let pass that of a la­ter Author; who telling us, It is [Page 74] Goodness by which we must ascend to Heaven; and that Goodness is the Milkey-way to Jupiter's Pallace; could not rest here, 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 milkey.

Neither ought that to be omitted, not long since Printed, upon those words of S. Iohn, These things I write unto you, that you sin not. The Observation is, that it is the pur­pose of the Scripture to drive men from Sin. These Scriptures contain Doctrines, Precepts, Promises, Threat­nings 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 Goliah, fall before us.

[Page 75]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 the Friendly Debates; 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't in a Book) that when the Preacher happens to talk, how that the things here below will not satisfie 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 because Tri­angular is a hard word, and perhaps [Page 76] a Jest, therefore people have stoln it one from another, these two or three hundred years. And, for ought I know, much longer; for I cannot direct to the first Inventer of the phansie.

In like manner they are to consi­der, what things either in the Hea­ven, or belonging to the earth, have been found out by experience to contradict what has been former­ly allow'd of. Thus, because some an­cient Astronomers had observ'd, 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 more with imagination than skill, presently phansi'd the Moon, Mercury and Venus to be a kind of Violins or Trebles to Iupi­ter and Saturn; and that the Sun and Mars supply'd the room of Te­nors; the Primum mobile running Division all the time. So that one could scarce hear a Sermon, but they must give you a touch of the Har­mony [Page 77] of the Spheres. Thus, Sir, you shall have 'm take that of St. Paul, a­bout Faith, Hope and Charity; and instead of a sober instructing 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 Chyming 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's the Esquire: Reason the Page. Revelation's the Sun: Reason's but the Moon. Revelation is Manna: Rea­son's 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. [Page 78] Reason is Counsellor; but Revelation is the Law-giver. Reason is a Candle; but Revelation is the Snuffer. Cer­tainly those People are possess'd with a very great degree of dulness, who living under the means of such en­lightning Preaching, should not be mightily settled in the right Notion, and true bounds of Faith and Reason.

Not less ably, me-thought, was the difference between the old Covenant and 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 Ptolomy's Systeme of the World, must burn his common-place-Book, [Page 79] and go a gleaning for new ones: It being now a days much more gentile and warrantable, to take a Similitude from the Man in the Moon, than from solid Orbs: 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 Similitude. There be 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 their common method of Preaching.

Before the Text be divided, a Pre­face is to be made: And it is a great chance, if, first of all, the Minister does not make his Text to be like something or other. For Example: One he tells you, And now (me-thinks) my Text, like an ingenious [Page 80] Picture, looks upon all here present; in which both Nobles and People may be­hold their sin and danger represented. This was a Text out of Hosea. Now, had it been out of any other place of the Bible, the Gentleman was suffi­ciently resolv'd, 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 as 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 Barack to Kadesh; so, if you will go along with him, and call in at the third Verse of the Chapter, he will shew you the mean­ing of his Text.

[Page 81]Another he phancies his Text to be extraordinarily like to an Orchard of Pomegranates; or like Saint 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 in Genesis, 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 any thing; with a Preface perhaps from Adam; though his business lie at the other end of the Bible: In the next place, he comes to divide the Text.

Now come off the Gloves, and the [Page 82] Hands being well chafed, 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 natu­rally fall asunder; sometimes they drop asunder; sometimes they melt; sometimes they untwist; and there be some words so willing to be par­ted, that they divide themselves, to the great ease and rejoycing of the Minister. But if they will not easily come in 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 them split handsomely, 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 [Page 83] how it tickled the Divider, when he had got his Text into those two ex­cellent Branches; Accusatio vera: Comminatio severa. A charge full of verity: A discharge full of severity. And I'll warrant you that did not please a little, viz. there is in the words duplex miraculum; miraculum in modo; and miraculum in nodo. But the luckyest that I have met withal, both for wit and keeping the letter, is upon those words of St. Matthew. 12.43, 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 a Captain and a Castle. Do ye see, Sir, the same letter? Then there was an ingress, an egress; and a regress or reingress. Then there was unroosting and unresting. Then there was number and name, manner and measure, trouble and trial, resolution and revolution, assaults and assassina­tion, voidness and vacuity. This [Page 84] was done at the same time, by the same Man: But, to confess the truth of it, 'twas a good long Text, and so he had the greater advantage.

But for a short Text, that certainly was the greatest break that ever was; which was occasioned from those words of St. Luke 23.28. Weep not for me, weep for your selves; or, as some read it, but weep for your selves. It is a plain case, Sir, here's but eight words, and the business was so cun­ningly ordered, that there sprung 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 your selves. 6. For me, for you selves. 7. Weep not for me. 8. But weep for your selves. 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 easie to determine which has ob­liged the World, he that found out the Compass or he that divided the [Page 85] forementioned Text: But I suppose the cracks 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 of Gen. 48. 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 the 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. Twelve words: And one told Jacob, and said, Thy Son Jo­seph cometh unto thee. And here is, besides Behold, which is the Hand of the Dyal, that turns and points at eve­ry word in the Text. And one told Ja­cob, and said, Behold thy son Joseph [Page 86] cometh unto thee. For it is not said, Behold Iacob or Behold Ioseph: But it is, And one told Jacob, and said, Behold, thy son Joseph cometh unto thee. That is to say: Behold And. Behold one. Behold told. Behold Ia­cob. Again Behold and. Behold said. (And also:) Behold Behold, &c. Which is the reason that the word Be­hold is placed in the middle of the o­ther twelve words, indifferently pointing at each word.

Now as it needs must be one of the Clock, before it can be Two or Three; so I shall handle this word And the first word in the Text, before I meddle with the following. And one told Jacob: This word And is but a Particle, and a small one: but small things are not to be despised: S. Mat. 18.10. Take heed that you despise not one of these little ones. For this And is 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 Particle And being put into the [Page 87] 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'll go on if you please, Sir, to the cunning Observations, Do­ctrines, and Inferences, that are com­monly made and rais'd from places of Scripture.

One he takes that for his Text, Psal. 68.3. But let the righteous be glad. From whence he raiseth this Doctrine, That there is a spirit of Singularity in the Saints of God. But let the righteous. A Do­ctrine I'll warrant him, of his own raising; it being not very easie for any body to prevent him.

Another, he takes that of Isai. 41.14, 15. Fear not thou Worm Ja­cob, &c. thou shalt thresh the Moun­tains— Whence he observes, That the Worm Iacob was a thresh­ing Worm.

[Page 88]Another, that of Gen. 44.1. And he commanded the Steward of the House, saying, Fill the mens sacks with food as much as they can carry: And makes his 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 prepared but small Sacks, and a few, they had carried away the less: Verily and extraor­dinarily true.

Another he falls upon that of Isa. 58.5. 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 call­ed Flames and Discoveries: consist­ing [Page 89] 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 of S. Iohn chap. 2. vers. 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 on: 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. Upon Mat. 4.25. 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. [Page 90] Matth. 5.1. And seeing the Multi­tude, he went up into a Mountain: Upon this he discovers several ve­ry remarkable things: First, he dis­covers, that Christ went from the Multitude. Secondly, That it is safe taking warning at our eyes; for seeing 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 forementioned 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 be carried 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 [Page 91] short and witty Discovery, let it be upon that of S. Mat. 6.27. 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 upon S. Mat. 8.1. When he came down from the Mountain, great Mul­titudes followed him. 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 ghesses, and slender conjectures. In like manner that was no contem­ptible Discovery that was made up­on S. Mat. 8.19. And a certain Scribe came and said, Master, I will follow [Page 92] thee wheresoever thou goest. A [thou] shall be followed more than a [that:] I will follow thee whereso­ever thou goest. And, in my opinion, that was not altogether amiss, upon S. Mat. 11.2. Now when John had heard in the Prison the works of Christ, he sent two of his Disciples. Some also possibly may not dislike that up­on S. Luke 12.35. Let your Lions 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 politick one, that he makes upon S. Mat. 12.47. Then one said 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 happen'd upon the godly Calling, [Page 93] and no secular Employment; or else in good truth, down had they all gone, Turk, Pope, and Emperour; for he would have discovered them one way or other, every Man.

Not much unlike to these wonder­ful Discoverers are they, who chu­sing to Preach upon 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 there was 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, [Page 94] you intend to preach about Episcopa­cy. But you must take that of the Acts c. 16. v. 30. Sirs, What must I do to be saved? An absolute place for Episcopacy, that all former Divines had idlely overlook'd: For, Sirs, being in the Greek [...], which is to say in true and strict tran­slation, Lords, what more plain than that of old, Episcopacy was not only the acknowledg'd 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 the Parliament of God, the Army of God, or the Committee of Safety of God; but it is, Seek the Kingdom of God. And who [Page 95] could expect less? Immediately af­ter this the King came in, and the Bishops were restored. Again, Sir, because I would willingly be un­derstood, Suppose you design to preach about Election and Repro­probation: As for the eighth Chapter to the Romans, that's too too well Known: But there's a little private place in the Psalms that will do the business as well, Psal. 90.19. In the multitude of my thoughts within me, thy comforts delight my Soul. The Doctrine which naturally flows from the words, will be, That amongst the 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 chuse to preach up­on against Non-residents? Certainly nothing ever was better pick'd than that of S. Matth. 1.2. Abraham begat [Page 96] Isaac. A clear place against Nonresi­dents: For had Abraham not resided, but discontinued from Sarah his Wife, he could never have begot 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 the ridiculous, senseless and unintended use, which many of them make of Concordances. I shall give you but one instance of it, al­though I could furnish you with an hundred printed ones. The Text, Sir, is this, Galat. 6.15. For in Christ Jesus neither Circumcision, nor Vncir­cumcision availeth any thing but a new Creature. Now all the World know the meaning of this to be, that let a Man be of what Nation he will, Iew 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: [Page 97] They must bring into the Sermon, to no purpose at all, a vast heap of pla­ces of Scripture (which the Concor­dance will furnish them with) where the word new is mentioned: And the Observation must be, That God is for new things; God is for a new Creature. S. John 19.41. Now in the place where he was Crucified, there was a Garden; and in the Garden a new Sepulchre, wherein was never man yet laid; there laid they Jesus: And again: St. Mark 16.17. Christ tells his Disciples, That they that are true Believers, shall cast out Devils, and speak with new Tongues: And likewise the Prophet teaches us, Isa. 42.10. Sing unto the Lord a new Song, and his praise unto the end of the Earth. Whence it is plain, that Christ is not for old things; he is not for an old Sepulchre; he is not for old Tongues; he is not for an old Song; he is not for the Old Crea­ture; Christ is for the new Creature; Circumcision and Vncircumcision avai­leth nothing, but the new Creature. And what do we read concerning [Page 98] Sampson, Iudg. 15.15. Is it not, that he slew a thousand of the Philistines with one new Iaw-bone? An old one might have killed its tens, its twenties, its hundreds; but it must be a new Iaw-bone that's able to kill a thousand. God is for the new Creature.

But may not some say, is God al­together for new things? How comes it about then that the Prophet says, Isa. 1.13, 14. Bring no more vain ob­lations, &c. your New-Moons and your appointed Feasts my Soul hateth? And again, what means that, Deut. 32.17, 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 for New-Moons, nor for New-Gods; but, excepting Moons and Gods, he is for new things: God is for the New-Creature.

It is possible, Sir, that some-body, besides your self, may be so vain as to read this Letter; and they may per­haps tell you, that there be no such [Page 99] silly and useless people as I have de­scribed; and if there be, there be not above two or three in a County; or should there be more, it is no such complaining matter, seeing that the same happens in other Professions, in Law and Physick: In both 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 furnish'd with Learning and Prudence, except ten, twenty or so; I shall not say any thing my self, 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.

[Page 100]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 the 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 being we believe it to be otherwise, surely we ought to be more concern'd 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 looks but into the Bible. The Levites, it is true, were left out in the Division of the Inheritance; not to their loss but to [Page 101] 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 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 [Page 102] 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 Cattel. 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 with a good and satisfi­ed Conscience, I'll assure you, 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 [Page 103] their hands a portion more than or­dinary of the good things of the Land, as the safest store-house 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'l count Money and Victuals to be on­ly Types and Shadows, and so to cease with the Ceremonial Law.

For where the Minister is pinch'd, as to the tolerable conveniences of this Life, the chief of his care and time must be spent not in an imperti­nent considering what Text of Scrip­tures 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 to study how to live that week: Where he shall have Bread for his Family? Whose Sow has lately Pigg'd? Whence will come the next rejoy­cing Goose, or the next cheerful Bas­ket [Page 104] of Apples? How far to Lammas, or 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 mans thoughts. For a Family can't be maintain'd by Texts and Contexts: And the child that lies crying in the Cradle, will not be satisfied without a little Milk, and perhaps Sugar, though there be a small German System in the house.

But suppose he does get into a little hole over the oven, with a Look to it, call'd his Study, towards the latter end of the week (for you must know, Sir, there is 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 near ghess, what is his first thought when [Page 105] he comes there, viz. that the last Kilderkin of Drink is near departed; and that he has but one poor single Groat in the house, and there's judg­ment and execution ready to come out against it, for Milk and Eggs. Now, Sir, can any man think that one thus rack'd, and tortur'd, can be seriously intent half an hour to contrive any thing that might be of real advantage to his people? Be­sides, perhaps that week he has met with some dismal crosses and un­doing misfortunes. There was a scurvy-condition'd Mole that broke into his pasture, and plough'd up the best part of his Glebe: And a little after that, came a couple of spightful ill-favour'd Crows, and trampl'd down the little remaining Grass: Another day, having but four Chickens, sweep comes the Kite, and carries away the fattest and hopefullest of all the Brood. Then after all this came the Jack-daws and Starlings (idle Birds that they are!) and they scattered and car­ried [Page 106] away from his thin thatch'd house, forty or fifty of the best straws: And to make him compleat­ly 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 care­lesly lifting over his Leg. Now, what Parish can be so inconsiderate and unreasonable, as to look for any thing from one, whose phansie is thus check'd, and whose understanding is thus ruffl'd and disordered. They may as soon expect comfort and conso­lation from him that lies rack'd with the Gout and Stone, as from a Di­vine thus broken and shatter'd in his fortunes.

But we'll 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 even with what God shall please to send us. For as for Books, he is (for want of money) so moderately furnish'd, that except [Page 107] it be a small Geneva-Bible, so small, as it will not be desired to lie open of it self, together with a certain Con­cordance thereunto belonging; as also a Book for all kind of Latin Sen­tences, called Polyanthaea; with some Exposition upon the Catechism (a portion of which is to be got by heart, and to be put off for his own;) and perhaps Mr. Caryl upon Pineda, Mr. Dod upon the Commandments, and Mr. Clark's Lives of famous men, both in Church and State; such as Mr. Carter of Norwich, that uses to eat such abundance of Pudden: Be­sides, I say, these, there is scarce a­ny thing to be found but a boudget of old stitch'd Sermons, hung up be­hind the door, with a few broken Girts, 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, nor Heresie affront him.

[Page 108]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 his 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 a Brief to Town, for the Minister to cast in his Mite, will not satisfie, unless he can create six pence or a shilling to put into the Box, for a stale to decoy in the rest of the Parish: Nay, he that has but twenty or thirty pounds 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 [Page 109] coin, and cannot work Miracles▪ And let there come never so many Beggars, half of these I'll secure you, shall presently enquire for the Mini­ste'rs 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 wellfare 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 of Henry the Eighth.) For, say they, the great Tithes, large Glebes, good Victuals and warm Cloths, do but puff up the Priest, making him fat, foggy, and useless, and fill him with pride, vain-glory, and all kind of inward wickedness, and pernicious corruption. We see this plain, say they, in the Whore of Babylon: To what a degree of Luxury and Intem­perance (besides a great deal of false Doctrine) have Riches and Honour [Page 110] 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 darkness and eat­ing, the Priests had their first and second dishes, their Milk and Honey, their Manna and Quails, their out­ward also 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 now look, say they, (if we would be the better for them) [Page 111] for a hardy and labouring Clergy, that is mortified to a Horse, and all such pampering vanities; and that can foot it five or six miles in the dirt, and preach till star-light for as many shillings; as also a sober and temper­ate Clergy, that will not eat so much as the Laity, but that the least Pig, and the least Sheaf, and the least of every thing, may satisfie 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; to all the emptinesses and fooleries of this life.

But, cannot a Clergy-man chuse rather to lie upon Feathers than an Hardle, 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 [Page 112] void of all Grace, though he has a shilling in his Purse after the Rates be cross'd? 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? Oh, how prettily and temperately may half a score chil­dren be maintained with almost Twenty pounds per annum! What a handsome shift a poor ingenious and frugal Divine will make, to take it by turns, and wear a Cassock 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 pill Hemp in wet? And what a pleasant sight is it, to see the man of God fetching up his single Melancholy Cow, from a small rib of Land that is scarce to be found without a Guide? Or to be seated upon a soft and well grin­ded pouch of Meal? Or to be plan­ted upon a Pannier with a pair of Geese, or Turkies, bobbing out [Page 113] their heads from under his Ca­nonical Coat, as you cannot but re­member the man, Sir, that was thus accomplish'd? 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 either 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 it is possible, that a man shall be able to maintain per­haps eight or ten in his Family, with twenty or thirty Pounds per annum, without a most intollerable depen­dence upon his Parish, and without committing himself to such vileness, as will in all likelihood, render him contemptible to his People. Now, [Page 114] where the In-come is so pitifully small (which I'll assure you, is the portion of hundreds of the Clergy of this Nation) which way shall he mannage 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? And 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 Cater­piller, a Muck-worm, a very Earthly-minded man, and too much sighted [Page 115] 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: Chusing rather to starve in peace and quietness, than to gain his right by noise and distur­bance: The best of all these ways that a Clergy-man shall think fit for his preferment to be mannag'd, 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 pinch'd, and se­verely treated after him? And is it not the Duty of every Christian to imitate such holy Patterns: but e­specially [Page 116] 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 Bowe, 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 dis-esteemed, and rendred of small account. For though they be called [Page 117] the Men of God, yet when it is obser­ved, that God seems to take but lit­tle care of them in making them tol­lerable Provisions 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 question'd 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 [Page 118] 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 other; 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 Ordain'd, shall be Ordain'd to somewhat; Not Ordain'd 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-Pedling, and gadding up and down the Country with a bag of trifling and insignificant Sermons; enquiring, who will buy any Do­ctrine? [Page 119] 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 Meals Meat, or one penny of Money by his Preaching, yet he gets a Qualification from some Benefic'd Man or other, who perhaps is no more able to keep a Curate, than I am to keep ten Foot-boys, 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 Me­lancholly and Despair, shroud under his protection as many Curats, as the best Nobleman in the Land has Chap­lains. Now, many such as these go into Orders against the Sky falls; fore­seeing no more likelyhood 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 [Page 120] 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 prefer'd 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 dis-esteemed: But their aim is clear­ly, not only by Cheats, contriv'd Tales and faigned Miracles, to get Money in abundance: but to be wor­shipped, 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 Governour is believed never to erre, either purely by ver­tue of his own single Wisdom, or by the help of his Inspiring Chair, or by the assistance of his little Infallible [Page 121] 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 foresaid 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 himself Mortal, 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 So­veraignty, and such a peculiar privi­lege of being Infallible, most cer­tainly, without quarrelling, he [Page 122] take the Rode of all Man-kind.

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 the ten 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 Confessions, injoyning 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 [Page 123] 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 the Scriptures, and by making use of such falshood 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 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 we are to be put in mind of one more excellent Contrivance of theirs, and that is the denyal of Marriage to Priests, whereby they are freed from the Ex­pences 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 [Page 124] to oblige their Clergy to a single life, and I suppose are not likely to alter their Opinion, unless they re­ceceive better reasons for it from Rome, than has 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 Clergy-man 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 Papists, for the single life of the Priests) that does much also lessen the Esteem of our Mini­stery; and that is the poor and con­temptible Employment that many children of the Clergy are forced upon, by reason of the meanness of their Fathers Revenue. It has hap­pen'd, I know, sometimes, that [Page 125] whereas it has pleased God to be­stow upon the Clergy-man a very sufficient Income; yet such has been his carelessness, as that he hath made but pitiful provisions for his chil­dren. And on the other side, not­withstanding all the good care and thoughtfulness of the Father, it has happen'd at other times that the children, beyond the power of all advice, have seemed to be resolved for Debauchery; but to see Clergy­mens children condemn'd to the walking of Horses, to wait upon a Tapster, or the like, and that only because their Father was not able to allow them a more gentile Edu­cation, 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, the Portion of some Clergy-men; 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 [Page 126] the People to believe that he talks any thing to the purpose, that wants ordinary Food for his Family, and that his Advice and Exposition can come from above, that is scarce de­fended against the Weather. I have heard a travelling poor man beg with very good Reason and a great stream of seasonable Rhetorick, and yet it has been very little minded, because his cloaths 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 hearken'd to, had it been uttered by a meaner Person; yet by all means, because it was a phansie of his Worships, it must be counted high, and notably expressed. If indeed this world were made of sincere and pure beaten Vertue, 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 tat­tered [Page 127] and contemptible Habit, and the most sparing Diet, would be as acceptable as that which flowed from a Silken Cassock, and the best chear: But seeing the world is not absolute­ly perfect, it is to be questioned, whether he that runs upon Trust for every ounce of Provision he spends in his Family, can scarce look from his Pulpit into any Seat of the Church, but that he spies some body or other that he is beholden to, and depends upon; and for want of mo­ney has scarce confidence to speak handsomly to his Sexton; it is to be question'd, 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 any thing 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 that Ministers Preaching, [Page 128] 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, the Prayers of the Church. The Divine-service, all the World know, is the same, if read in the most magnificent Cathedral, or in the most private Parlour: Or, if performed by the Arch-Bishop him­self, or by the meanest of his Priests: But as the solemnity of the place, besides the Consecration of it to God Almighty, do much influence upon the Devotion of the People: so also the quality and condition of the person that reads it. And al­though there be not that acknow­ledged difference between a Priest comfortably provided for, and him that is in the Thorns and Bryars, 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 [Page 129] attentive to the other. Not surely that any one can think, that he whose countenance is chearly, 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 and 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 in every thing to holy Orders, though it could but just creep: But being 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 [Page 130] 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 meer prejudice, humour and phansie: And that if the man be but truly in Holy Orders, that's 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 hindred People from a just estimation of a Form of Prayer, and our Holy Liturgy, than employing a [Page 131] company of Boys, or old illiterate Mumblers, to read the Service. 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, till Service be over, than that it is read by some Ten or Twelve-pound-man, with whose Parts and Education they are so well acquainted, as to have reason to know, that he has but just skill enough to read the Lessons with 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 burthensome a task to read the Service twice a day, and preach as often; yet certainly it were much better if the People had but [Page 132] one Sermon in a fortnight or month, so the Service was performed by a knowing and valuable Person, than to run an unlearned rout of con­temptible People into Holy Orders, on purpose only to say the Prayers of the Church, who perhaps shall understand very little more than a hollow pipe made of Tin or Wain­scot.

Neither do I here at all reflect upon Cathedrals: Where the Prayers are usually read by some grave and worthy Person; And as for the un­learned Singers, whether Boys or Men, there is no more 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 may spend his time very honestly, either by taking better care of what he [Page 133] preaches, and by seriously 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 no body shall be better, or where he can best steal without being discover'd, 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 publick Assemblies, for pub­lick Instruction, and Exhortation: and though there be not many absolutely plain places of Scripture that do 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 levell'd 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 [Page 134] 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 not idle, intemperate and scandalous. 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 kind of Reprobates; and how easily he is tempted from his own house of Poverty and Melan­cholly; 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 here, though he swears not at all, yet he must be sure [Page 135] to say nothing to them that doe it, by all that they can think of: And though he judges it not fit to lead the Forelorn in Vice and Profaneness; yet, if he goes about to damp a Fro­lick, there is great danger, not only of losing his Sunday Dinner, but all opportunities of such future refresh­ments, for his niceness and squeamish­ness. And such as are but at all dis­posed to these lewd kind of Meetings, besides the Devil, he shall have soli­citors enough, who count all such re­velling occasions very unsavoury, and unhallowed, unless they have the pre­sence of some Clergy man to sanctifie the Ordinance: Who, if he sticks at his Glass, bless him, and call him but Doctor, and it slides presently. 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 preferr'd Cler­gy, to take a view of the Condition of the Church and Chancel, that they would make but enquiry whether the Minister himself be not much out of repair.

[Page 136]I have now done, Sir, with the Grounds of that disesteem that many of the Clergy lie under both by the Ignorance of some, and the extream Poverty of others: And I should have troubled you no farther but that I thought it convenient not to omit the particular occasions that do con­cur to the making up of many of our Clergy so pitifully poor and contem­ptible.

The first thing that contributes much to the Poverty of the Clergy is the great scarcity of Livings: Churches and Chappels 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 Twenty five, or Thirty pounds a year: And this I suppose to be chiefly occasioned [Page 137] upon these two accounts; either from the Eagerness and Ambition that some People have of going into Orders; or from the refuge of others into the Church; who being otherwise dis­appointed of a Livelihood, hope, to make sure of one by that means.

First, I say, that which encreases the unprovided for number of the Cler­gy, is people posting into Orders, be­fore they know their Message or Busi­ness, only out of a certain kind of Pride and Ambition. Thus some are hugely in love with the meer 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 phansie that a Cas­sock, if it be made long, is a very handsom Garment, though it be ne­ver paid for: And that the Desk is clearly the best, and the Pulpit the highest Seat in all the Parish: That they shall take place of most but Es­quires and Right-Worshipfuls: That they shall have the honour of being Spiritual Guides and Counsellors: [Page 138] And they shall be supposed to under­stand more of the Mind of God than ordinary, though perhaps they scarce know the old Law from the new, nor the Canon from the Apocrypha. 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 possess'd with the mere dignity of the Office, and honoura­bleness of the Employment, but think, had they but a Licence and Authority to Preach, Oh 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 [Page 139] such a commanding Voice, such heart­breaking 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. Such a for­wardness as this, of going into Holy Orders, either meerly out of an am­bitious humour of being called a Priest, or of thinking they could do such feats and wonders, if they might be but free of the Pulpit, has filled the Nation with many more Divines, than there is any competent Mainte­nance for in the Church.

Another great crowd that is made in the Church, is by those, that take in there only as a place of shelter and refuge: Thus we have many turn Priests and Deacons, either for want of Employment in their Profession of Law, Physick, or the like; or having been unfortunate in their Trade, or having broken a Leg, or an Arm, & so disabled from following their former [Page 140] Calling; or, having had the plea­sure of spending their Estate, or being (perhaps deservedly) dis­appointed of their Inheritance. The Church is a very large and good Sanctuary, and one spiritual shil­ling is as good as three Tempora­lity shillings: Let the hardest come to the hardest; if they can get by heart, Quid est Fides? quid est Ec­clesia? quot sunt Concilia Generalia? and gain Orders, they may prove Readers or Preachers according as their Gifts and Opportunities shall lie. Now, many such as these, the Church being not able to provide for (as there is no great reason that She should be solicitous a­bout it) must needs prove a very great disparagement to Her: They coming hither just as the old Hea­thens use to go to Prayers: When no­thing would stop the anger of the Gods, then for a touch of Devo­tion: And if there be no way to get Victuals, rather than starve let us Read or Preach.

[Page 141]In short, Sir, We are perfectly over­stock'd with Professors of Divinity; There being scarce employment for half of those who undertake that Office. And unless we had some of the Romish tricks, to ramble up and down, and cry Pardons and Indul­gencies: Or for want of a Living, have good store of Clients in the bu­siness of Purgatory, or the like, and so make such unrighteous gains of Religion, it were certainly much better if many of them were other­wise determined. Or unless we had some vent for our learned ones be­yond the Sea, and could transport so many Tun of Divines yearly, as we do other Commodities with which the Nation is over-stocked; we do certainly very unadvisedly to breed up so many to that Holy Calling, or to suffer so many to steal into Or­ders, seeing there is not sufficient Work and Employment for them.

The next thing that does much heighten the Misery of our Church, as to the Poverty of it, is the Gen­tries [Page 142] designing, not only the weak, the lame, and usually the most ill-favour'd of their children for the of­fice of the Ministry, but also such as they intend to settle nothing upon for their subsistence; leaving them wholly to the bare hopes of Church-preferment. For, as they think, let the thing look how it will, it is good enough for the Church; and that if it had but Limbs enough to climb the Pulpit, and Eyes enough to find the day of the Month, it will serve well enough to preach and read Ser­vice: So likewise they think they have obliged the Clergy very much, if they please to bestow two or three years Education upon a younger Son at the Vniversity, and then com­mend him to the Grace of God, and the favour of the Church, without one penny of Money or inch of Land. You must not think, that he will spoil his eldest Son's Estate, or hazard the lessening the Credit of the Family, to do that which may tend any way to the reputation and honour of the [Page 143] Clergy. And thus it comes to pass that you may commonly ride ten miles, and scarce meet with a Divine that is worth above two Spoons and a Pepper-box, besides his Living, or Spiritual Preferments. For, as for the Land, that goes sweeping a­way with the eldest Son, for the im­mortality of the Family; and as for the Money, that is usually employed for to bind out, and set up other children. And thus you shall have them make no doubt of giving five hundred or a thousand pounds for a stock to them: But for the poor Di­vinity-Son, if he gets but enough to buy a broad Hat at second hand, and a small System or two of Faith, that's counted stock sufficient for him to set up withal. And possibly he might make some kind of shift in this world, if any body will ingage that he shall have neither Wife nor Children; but if it so falls out, that he leaves the world, and behind him either the one or the others; in what a dismal condition are these [Page 144] likely to be, and how will their sad Calamities reflect upon the Clergy? So dismal a thing is this commonly judged, that those that at their de­parture out of this Life are piously and vertuously disposed, do usually reckon the taking care for the relief of the poor Ministers Widows, to be an opportunity of as necessary Charity, as the mending the High­wayes, and the erecting of Hospi­tals.

But neither are spiritual Prefer­ments only scarce by reason of that great number that lie hovering over them, and that they that are thus upon the wing are usually destitute of any other Estate and Livelihood; but also when they come into pos­session of them, they finding for the most part nothing but a little Sauce and second Course, Pigs, Geese, and Apples, must needs be put upon great perplexities for the standing necessaries of a Family. So that if it be enquired by any one, how comes it to pass that we have so [Page 145] many in Holy Orders that under­stand so little, and that are able to do so little Service in the Church? If we would answer plainly and truly, we may say, Because they are good for nothing else. For, shall we think that any man that is not curs'd to uselesness, poverty, and misery, will be content with Twenty or Thirty pounds a year? For though in the bulk it looks at first like a bountiful Estate; yet, if we think of it a little better, we shall find that an ordinary Brick­layer, or Carpenter, (I mean not your great Undertakers and Master­workmen) that earns constantly but his two shillings a day, has clearly a better Revenue, and has certainly the command of more Mo­ney: For that the one has no dilapi­dations, and the like, to consume a great part of his weekly Wages, which you know how much the other is subject unto. So that as long as we have so many small and con­temptible Livings belonging to our [Page 146] Church (let the world do what it can) we must expect that they should be supplyed by very lamen­table and unserviceable things: For that no body else will meddle with them: Unless one in an Age, a­bounding with Money, Charity and Goodness, will preach for nothing. For if men of Knowledge, Pru­dence, and Wealth, have a phansie against a Living of twenty or thirty pounds a year: There is no way to get them into such an undertaking, but by sending out a spiritual Press: For that very few Volunteers that are of worth (unless better encou­raged) will go into that Holy War­fare: But it will be left to those who cannot devise how otherwise to live.

Neither must people say, that be­sides Bishopricks, Prebends, and the like, we have several brave Bene­fices, sufficient to invite those of the best Parts, Education, and Discre­tion. For imagine one Living in forty is worth a Hundred pounds [Page 147] a year; And supplied by a Man of Skill, and wholsome Counsel: What are the other thirty nine the better for that? What are the People a­bout Carlisle better'd by his Instructi­ons and advice who lives at Dover? It was certainly our Saviour's Mind, not only that the Gospel should be preached to all Nations at first, but that the meaning and Power of it should be preserved and constantly declared to all People, by such as had judgment to do it.

Neither again must they say, that Cities, Corporations, and the great Trading Towns of this Nation, (which are the strength and glory of it, and that contain the useful People of the World) are usually instructed by ve­ry learned and judicious Persons. For, I suppose, that our Saviour's Design was not that Majors, Aldermen, and Merchants, should be only saved; but also that all plain Countrey Peo­ple should partake of the same means: Who, though they read not so many Gazetts, as a Citizen, nor concern [Page 148] themselves where the Turk, or King of France sets on next; yet the true knowledge of God is now so plainly delivered in Scripture, that there wants nothing but sober and prudent Offerers of the same, to make it sa­ving to those of the meanest under­standings. And therefore in all pa­rishes, if possible, there ought to be such a fixt and settled Provision, as might reasonably invite some careful and prudent Person, for the Peoples Guide and Instruction in Holy Mat­ters.

And furthermore: It might be ad­ded, that the Revenue belonging to most of Corporation-Livings is no such mighty business: For were it not for the uncertain and humorsome con­tribution of the well-pleased Parishi­oners, the Parson and his Family might be easily starved, for all the Lands or Income that belongs to his Church. Besides the great mischief that such kind of hired Preachers have done in the World: which I shall not stay here to insist upon.

[Page 149]And as we have not Churches e­nough, in respect of the great multi­tude that are qualified for a Living; so, considering the smallness of the re­venue, and the number of People that are to be the Hearers, it is very plain that we have too many. And we shall many times find too Church­es in the same Yard, whenas one would hold double the People of both the Parishes: And if they were united for the encouragement of some deserving Person, he might easily make shift to spend very honestly and temperately the Revenue of both. And what though Churches stand at a little further distance? People may please to walk a mile without distem­pering themselves; when as they shall go three or four to a Market to sell two pennie-worth of Eggs.

But suppose they resolve to pre­tend, that they shall catch cold (the Clouds being more than ordinary thick upon the Sunday, as they usu­ally are, if there be Religion in the case) and that they are absolutely [Page 150] bent upon having instruction brought to their own Town: Why might not one Sermon a day, or rather than fail one in a fortnight, from a pru­dent and well esteem'd-of Preacher, do as well as two a day from him, that talks all the year long nothing to the purpose, and thereupon is laught at and despised?

I know what people will presently say to this, viz. That if upon Sunday the Church doors be shut, the Ale­houses will be open. And therefore there must be some body, though never so weak and lamentable, to pass away the time in the Church, that the people may be kept sober and peaceable. Truly, if Religion and the Worship of God consisted only in Negatives; and that the observa­tion of the Sabbath was only not to be drunk; then they speak much to the purpose: but if it be otherwise, very little. It being not much un­like (as it is the fashion in many places) to the sending of little chil­dren of two or three years old to a [Page 151] School-Dame, without any design of learning one Letter, but only to keep them out of the fire and water.

Last of all; People must not say that there needs no great store of Learning in a Minister, and there­fore a small Living may answer his deserts: for that there be Homilies made on purpose by the Church for young Beginners and slow Inventers. Whereupon it is that such difference is made between giving Orders, and License to preach; the last being granted only to such as the Bishop shall judge able to make Sermons.

But this does not seem to do the business: For, though it be not ne­cessary for every Guide of a Parish to understand all the Oriental Lan­guages, or to make exactly elegant or profound Discourses for the Pul­pit; yet most certainly it is very re­quisite that he should be so far learn­ed and judicious, as prudently to advise, direct, inform, and satisfie the people in holy matters, when they demand it, or beg it from him. [Page 152] Which, to peform readily and ju­diciously, requires much more dis­cretion and skill, than, upon long deliberation, to make a continued talk of an hour, without any great discernible failings. So that were a Minister tyed up never to speak one sentence of his own invention out of the Pulpit in his whole Life-time, yet doubtless many other occasions there be, for which neither Wis­dom nor Reputation should be want­ing in him that has the Care and Go­vernment of a Parish.

I shall not here go about to please my self with the imagination of all the great Tithes being restored to the Church, having little reason to hope to see such dayes of vertue. Nor shall I here question the Al­mightiness of former Kings and Par­liaments; nor dispute whether all the King Henries in the world, with never such a powerful Parliament, were able to determine to any other use, what was once solemnly dedica­ted to God and his Service. But [Page 153] yet when we look over the Prefaces to those Acts of Parliament, where­by some Church-revenues were granted to Henry the eight, one can­not but be much taken with the in­genuity of that Paliament: That when the King wanted a supply of Money, and an Augmentation to his Revenue, how handsomely out of the Church they made provision for him, without doing themselves any injury at all: For, say they, seeing His Majesty is Our joy and life, see­ing that He is so couragious and wise, seeing that he is so tender of, and well-affected to all his Subjects; and that He has been at such large Ex­pences for five and twenty whole years to defend and protect this his Realm; therefore in all Duty and Gratitude, and as a manifest token of our un­feigned Thankfulness, We do grant un­to the King, and his Heirs for ever, &c. If follows as closely as can be, That because the King had been a good and deserving King, and had been at much trouble and expence [Page 154] for the safety and honour of the Na­tion, that thererefore all his wants shall be supplyed out of the Church: As if all the Charges that he had been at, was upon the account only of his Ecclesiastical Subjects, and not in relation to the rest.

It is not, Sir, for you and I to ghess which way the whole Clergy in ge­neral might be better provided for. But sure it is, and must not be deny­ed, that so long as many Livings con­tinue as they now are, thus impove­rished; and that there be so few en­couragements for men of Sobriety, Wisdom, and Learning, we have no reason to expect much better In­structors and Governours of Parishes, than at present we commonly find.

There is a way, I know, that some people love marvellously to talk of, and that is a just and equal levelling of Ecclesiastical-preferments. What a delicate refreshment, say they, would it be, if twenty or thirty thousand pounds a year were taken from the Bishops, and discreetly sprinkled a­mongst [Page 155] the poorer and meaner sort of the Clergy? how would it rejoice their hearts, and encourage them in their Office? What need those great and sumptuous Palaces, their City, and their Country-houses, their Parks and spacious Waters, their costly Dishes and fashionable Sauces? May not he that lives in a small thatch'd house, that can scarce walk four strides in his own ground, that has only read well concerning Veni­son, Fish, and Fowl; may not he, I say, preach as loud, and to as much purpose, as one of those high and mighty Spiritualists? Go to then, seeing it hath pleased God to make such a bountiful provision for his Church in general, what need we be sollicitous about the amending the low condition of many of the Cler­gy, when as there is such a plain re­medy at hand, had we but grace to apply it? This invention pleases some mainly well: But for all the great care they pretend to have of the di­stressed part of the Clergy, I am con­fident, [Page 156] one might easily ghess what would please them much better: If instead of augmenting small Benefi­ces, the Bishops would be pleased to return to them those Lands that they purchased in their absence. And then as for the relieving of the Cler­gy, they would try if they could find out another way.

But art thou in good earnest my excellent Contriver? Dost thou think that if the greatest of our Church-Preferments were wisely parcell'd out amongst those that are in want, it would do much feats and courtesies? And dost thou not like­wise think, that if ten or twenty of the lustiest Noble-mens Estates of En­gland were cleaverly sliced among the Indigent, would it not strangely refresh some of the poor Laity, that cry Small-coal or grind Scissars? I do suppose that if God should af­terwards incline thy mind (for I phansie it will not be as yet a good while) to be a Benefactor to the Church; thy wisdom may possibly [Page 157] direct thee to disperse thy goodness in smaller parcels, rather than to flow in upon two or three with full happi­ness. But if it be my inclination to settle upon one Ecclesiastical person, and his successors for ever, a thou­sand pounds a year; upon condition only to read the Service of the Church once in a week; and thou takest it ill, & findest fault with my Prudence, and the Method of my Munificence; and sayst, that the stipend is much too large for such a small task: Yet, I am confident, that should I make thy Laityship Heir of such an Estate, and oblige thee only to the trouble and expence of the spending a single Chicken, or half a dozen of Larks, once a year, in Commemoration of me, that thou wouldst count me the wisest Man that ever was since the Creation: And pray to God, never to dispose thy mind to part with one farthing of it for any other use than for the Service of thy self and thy Family. And yet, so it is, that because the Bishops, upon their first [Page 158] being restored, had the confidence to levy Fines according as they wore justly due, and desired to live in their own Houses (if not pull'd down) and to receive their own Rents: Present­ly they cry out, the Church-men have got all the Treasure, and Money of the Nation into their hands. If they have any, let them thank God for it, and make good use of it. Weep not Beloved, for there is very little hopes, that they will cast it all into the Sea, on purpose to stop the mouths of them, that say they have too much.

What other contrivances there may be for the settling upon Ministers in General a sufficient Revenue for their subsistence and encouragement in their Office; I shall leave to be considered of by the Governours of Learning and Religion. Only, thus much is certain, that so long as the Maintenance of many Ministers is so very small, it is not to be avoided, but that a great part of them will want learning, prudence, courage, and esteem to do any good where [Page 159] they live. And what if we have (as by all must be acknowledged) as wise and learned Bishops as be in the World; and many others of very great understanding, and wisdom, yet as was before hinted, unless there be provided for most Towns and Pa­rishes, some tollerable and sufficient Guides; the strength of Religion, and the Credit of the Clergy will daily languish more and more. Not that it is to be believed, that every small Countrey Parish should be altogether hopeless as to the next Life, unless they have a Hooker, a Chillingworth, a Hammond, or a Sanderson, dwelling amongst them; but requisite it is, and might be brought about, that some­body there should be, to whom the People have reason to attend, and to be directed, and guided by him.

I have, Sir, no more to say, were it not that you find the word Religion in the Title; of which in particular I have spoken very little: Neither need I, considering how neerly it depends, as to its glory and strength, upon the [Page 160] reputation and mouth of the Priest. And I shall add no more but this, viz. that among those many things that tend to the decay of Religion, & of a due Reverence of the Holy Scriptures, nothing has more occasion'd it, than the ridiculous and idle discourses that are uttered out of Pulpits. For when the Gallants of the World do observe how the Ministers themselves do jin­gle, quibble, and play the fools with their Texts, no wonder if they, who are so inclinable to Atheism, do not only deride and despise the Priests, but droll upon the Bible, and make a mock of all that is sober and sacred, I am,