A SHORT VIEW OF THE DIFFICULTIES &c.

IT will be allowed, I believe, that a more than ordinary Influence of di⯑vine Grace is not expected or requi⯑ſite as a Qualification for the being ad⯑mitted into holy Orders. When any offer themſelves for theſe, they can't with any Truth affirm, that they are moved by a⯑ny ſtronger or more ſenſible Impulſe of the Holy Spirit than is common to them⯑ſelves or to any other good Men in the [12] Exerciſe of chriſtian Duties; nor, if they had a Mind to deceive others with it, could they gain their Belief.

The Inducement which they have (al⯑lowing for the inward and ordinary Mo⯑tion of the Holy Ghoſt which they truſt that they have, and for ſome pious Reſo⯑lutions) is the Conſequence of their Edu⯑cation, and their being brought up and de⯑ſigned for this Office, even before they themſelves knew what it was.

Our Church is neither ſtock'd with mi⯑raculous Gifts nor pretends to any. It ſuf⯑fices without them, if thoſe that deſire to ſerve at her Altars, come recommended for Regularity of Life, and bring along with them a requiſite Portion of Learning: Which latter, ſmall as it is, however quali⯑fies according to Canon; and is generally accepted of by the Governours of our Church: Tho' they have it in their Power, if they think proper, to refuſe Orders with⯑out giving any Reaſon for it. But ſuch is the unhappy State of thoſe, who have been all along educated for this Purpoſe, (and this is all too many have to plead,) that ſhould they be rejected, it would be [13] too late to turn their Hands to any thing elſe; their Fortune which might have ena⯑bled them to have done it, being already ſpent; and their Parents, Relations, and Friends being ſo much concerned in it, and their Hearts ſo much ſet upon it, that our Right Reverend Biſhops very ſeldom make Uſe of their Authority without ſome legal Impediment.

Granting then that Orders may be ſome⯑times had on pretty eaſy Terms, in Regard to the Article of Learning; and that there⯑fore a Deacon is at length ſprung up in the Family: Yet what mighty Proſpect is there for the Youth thus barely furniſhed? If his Fortune is now to make, and his Title is his all, which is commonly the Caſe; that for the moſt part leads him into the Country, to ſome ſcanty obſcure Curacy, juſt e⯑nough to keep him alive; and happy is it for him that he is thrown into ſome ſolita⯑ry barbarous Place, where his Audience is ſo well adapted to his Abilities. For here he may by weekly Labour, by plodding, and torturing and racking his Brains, ſqueeze out ſomething, (whether coherent or in⯑coherent, it is no Matter) which with [14] much adoe (by changing and exchanging, and the Aſſiſtance of ſome neceſſary tho' ve⯑ry indifferent Helps) may be lick'd into the Model of a Thing commonly called a Ser⯑mon. From hence the Congregation is to learn the Importance of Religion; and of⯑tentimes becauſe they know no better, are pleaſed with and applaud their Preacher; eſpecially when Nature, which has been ſparing of Brains, has made Amends for that Defect in Lungs.

This, you will ſay, is a ſingular Felicity, and very lucky for him. But if the young Theologue ſhould not be ſatisfied with this; but, fired with the Praiſes of his Congrega⯑tion, ſhould imagine that they are not much miſtaken in him? and ſhould there⯑fore aſpire a little higher, how can we conceive which Way his Ends are to be brought to paſs? How can we trace him out any further? Thoſe who have any Prefer⯑ments in their Gifts (of any conſiderable Va⯑lue) are very often judicious and diſcerning; and if they have no Relation, or particular Friend, or Dependant to oblige, they are then willing to oblige themſelves; and to ſhew their Knowledge of Men, are gene⯑rally [15] inclined to prefer one of Learning and good Accompliſhments; that from thence ſome of the Credit and Reputa⯑tion of the Clerk may be reflected on the Patron.

This, one would think ſhould put a Check upon the aſpiring Thoughts of my young Divine: Or if notwithſtanding he will take his Level; it muſt be at ſomething which his Betters have refuſed; and which if he gets, it is becauſe Nobody elſe would ac⯑cept of it. The Value of which we may eaſily gueſs, when even ſuch Numbers of learned and very worthy Men are ſo mean⯑ly provided for.

I ſhould deſcend further, and view him in this his accidental Benefice, and now in his Meridian, ſettled in the World, and be⯑ginning to think that it is not good for Man to be alone: But here I ſhall leave him; his Condition in this State being much bet⯑ter already deſcribed in a ludicrous Manner than I can do in a ſerious one.

However, as the Fault is not to be char⯑ged on the unhappy Sufferer, it being im⯑poſſible for any one to correct natural De⯑fects; this ſhould be a Warning to Parents [16] not to engage their Children in this Sort of Education, 'till their Abilities have been impartially weighed by them themſelves; or which is better without having firſt had the Opinion of thoſe, who may be prope⯑rer Judges of them. This is however lit⯑tle regarded! For too often the moſt un⯑promiſing Child of the Family is pitch'd up⯑on; and he whom the Father thinks to be unfit for any thing elſe, is dedicated to the Service of God: By which we may gueſs at the Underſtanding and Piety of the Fa⯑ther, and preſage the future Miſery of the unhappy Son, and be ſure to find him, where I before left him. Contemptible Ig⯑norance and Stupidity as well as barbarous Cruelty to his own Child! What, does it require ſome extraordinary Talent to whoop after Bullocks and whiſtle after Sheep? a mighty Genius, to weigh a Pound of Figs, or to meaſure a Yard of Tape? whilſt any thing will ſerve for the Altars of God. Pi⯑ty is it and injurious to Society, that ſuch ſordid Parents ſhould have the Diſpoſal of and Authority to ruin their own Chil⯑dren! But I am heartily tir'd with this me⯑lancholy Scene, tho' it be a true Deſcrip⯑tion [17] of the unhappy Caſe of many, who might perhaps have made very pretty Gra⯑ziers or notable Handicrafts.

I confeſs that I have hitherto been deal⯑ing in Dreggs, and drawing out the Pro⯑ſpect only of Incapables; the Burdens of the Church, and very often it's Reproach and Scandal. Theſe therefore may be thought Exceptions; and the unlucky Star reigning at their Birth to have been in Fault; but that every thing goes ſmoothly on with thoſe, whoſe natural Capacities are ſuitable to the Taſk they undertake. I wiſh it was ſo, and that there were no Ruggs in their Way; but ſince there are I ſhan't hide them.

To begin with the Studies of thoſe who are capable of them, for to be capable is nothing without Application. A Power to move without actually putting himſelf into Motion will never bring a Man to his Journey's End. He therefore that deſigns to take Holy Orders, and would rightly qualify for them; (ſo far as to commence a Workman that need not be aſhamed) muſt with uncommon Diligence bend his Mind to the Study of the three learned [18] Languages, the Latin, Greek, and He⯑brew; for theſe are the Keys to Know⯑ledge; and he that thinks to open the Lock without them, will find himſelf much miſtaken, as he likewiſe will, if he does not ſet about theſe betimes. For it has been ſeldom found, that they who begin to learn a Language at the Meridian or Decline of Life make any great Profi⯑ciency, or become ſkilful Profeſſors of it. But here I muſt beg not to be miſ⯑underſtood; as if I meant that it was expected of a young Student at the Age of three and twenty to be a perfect Maſter of theſe Languages; I only mean that he ought to make what Progreſs he can in them (along with his other Studies) before he comes for holy Orders; that hereafter he may go on with the greater Eaſe.

And what weariſome Days and watch⯑ful Nights does this Undertaking require? what deep Meditation and Recollection to treaſure up Words in the Memory, and to ſtore it with the Knowledge of Things? how often muſt he beat them over, ſepa⯑rate, divide, and digeſt them, before he will be ready in calling them forth upon [19] Occaſion? or be able to expreſs himſelf, elegantly, clearly, and judiciouſly?

Little enough for this Work is the great⯑eſt Part of his Time! and many Diverſions muſt he maugre, to which Youth are na⯑turally inclinable; the moſt ingenious as well as others: For the quicker the Taſte, the ſtronger the Appetite; and the bright⯑eſt Parts are not always the fitteſt for Ap⯑plication.

Be that as it will; Adherence is abſo⯑lutely neceſſary; and they that ſet light to it, be their natural Talents ever ſo good, they will never ſupply the Defects of Idle⯑neſs, or gloſs over their Ignorance: Which if it does not appear in downright Stupi⯑dity and Dullneſs, it will however ſhew itſelf in Pertneſs and in palpable Blunders and Miſtakes.

Fully for this Reaſon muſt the moſt pro⯑miſing Youth reſolve, either to be con⯑tent not to ſhine in the Church, or to be induſtrious.

For ſo far will he be (without it) from being intitled to any Manner of Applauſe and Reputation, that he will only add one more to the Number of Poſſibilities.

[20]Notwithſtanding the Truth of this, as if Idleneſs wanted Patronage and Encourage⯑ment, the learned Languages are com⯑monly talked of and repreſented as dead Languages; and that by thoſe who (for their own Sakes) ſhould have been ſilent, and conceal'd their own Shame; and not have declared their Ignorance of them by this Expreſſion, upon which to put the right genuine Interpretation; it is that the Repreſenters are dead to the Languages, and to all good Intents and Purpoſes in Reſpect of their Profeſſion.

What the learned Languages dead and uſeleſs to Clergymen, to whom is com⯑mitted the Cuſtody of the Law and the Prophets, the Goſpels and Epiſtles?

Is there not a peculiar Idiom belonging to all Languages, more particularly to the Hebrew Tongue; and are there not ſome moral and political Words in the Greek, to which none anſwer in other Languages and which are hardly to be fully expreſs'd in them? Or can the Senſe and Meaning of any Author be ſo exactly underſtood in Tranſlation, as in the original Language in which it was wrote?

[21]If this is manifeſtly the Caſe in Reſ⯑pect of the holy Scriptures; what notable Commentators ſhould we have without underſtanding Greek or Hebrew? They would ſoon verify the Parable; Can the Blind lead the Blind? ſhall they not both fall into the Ditch?

To ſilence therefore this ſenſeleſs Pre⯑tence; let us for once ſuppoſe, that a ge⯑neral Infatuation had ſeiz'd on the moſt learned Part of the Engliſh Clergy; and that they were all fallen from their pre⯑ſent Glory, and the Reputation which they juſtly have all over Europe for their Skill in all Parts of Learning; fallen ſo far, that there was not one of them left, who had any Manner of Knowledge of the Greek or Hebrew Tongues. What a fine Piece of Work would the Freethinkers and Li⯑bertines of this Age make with the Holy Scriptures, and conſequently Religion? who, tho' but Smatterers in Languages, yet when they had only Ignoramus's to deal with, they might interpret as they pleas'd and ſlip any thing upon the Church. For ſhould they affirm that ſuch and ſuch Paſ⯑ſages in the Tranſlation of the Holy Scrip⯑tures [22] were ſpurious and falſe and quite contrary to the Original (and what would be more likely than for them to do this) who under ſuch Circumſtances could con⯑tradict them?

The Church, ſo ably ſupported with Learning as it is at preſent, can ſcarcely prevent theſe Miſcreants making ſome Proſelytes, amongſt the giddy weak and luxurious; but take away this Support, it muſt of Courſe ſink, and a Torrent of all Manner of Errors and Vices would ſoon break in like a Deluge upon us; and if they could prevail ſo far; we ſhould ſoon have the Doctrines of Epicurus eſta⯑bliſhed by Law, and fathered upon the Scriptures.

But the Danger from that Quarter would not be the only one to be feared; for what if the Papiſts ſhould get the Cu⯑ſtody of the Scriptures again? I mean of the original Languages in which they were wrote? might we not in a little Time ex⯑pect to ſee twelve more new lucrative Ar⯑ticles of Faith tacked to Pope Pius his Creed? They might pawm as they would upon us, if they did but pretend that they [23] found them in the Original, and clamour loudly againſt our Tranſlation, as partial and defective; for there would be no o⯑ther Remedy than recurring to the Origi⯑nal; but this would not be in the Power of our Clergy to do.

Is it not therefore abſolutely neceſſary for thoſe who wiſh Proſperity to our Church and Religion, and deſign to engage them⯑ſelves in the Miniſtry, to prepare them⯑ſelves for it by Labour and Study, as much as may be before they enter upon it; and afterwards likewiſe to continue the ſame? And this I would recommend to the timely Conſideration of both them and their Friends; whether they think they will be able to undertake this and go thro' it; and even to perſevere to the End of their Lives, or ſo long as their Faculties remain entire.

There is Nothing to be done without it; for the greateſt Genius cultivated as it ought (thro' the ſhort Time of Life allot⯑ted) is not able to reach to, or compre⯑hend all Parts of Science, or ſcarcely to finiſh or clear up one: Which takes away all Pleas for Lazineſs, and baffles the Suf⯑ficiency [24] of ſome, who perhaps have the leaſt Reaſon of any to pretend to it. For was there any allowable Excuſe to juſtify this in one, the ſame would allow it to another, and ſo at laſt to all; which would of Courſe draw after it the Conſe⯑quences I a little before repeated. One Clergyman might plead his Right to La⯑zineſs another his and ſo all, 'till at Length Religion would be left to ſhift for itſelf.

Which Obſervation every Clergyman who is a Well-wiſher to true Religion ought to apply to himſelf, and to conſider (tho' the Church at preſent may thrive well enough upon the Stock of Learning which the great Men of it to their Ho⯑nour poſſeſs) that it is but a mean and beg⯑garly Thing to take Shelter under the Me⯑rits of Others. For ſhould no Emula⯑tors of their great Accompliſhments here⯑after ariſe, we ſhould ſoon ſee Religion brought to a very low Ebb: And even whilſt theſe great Lights remain amongſt us, what Numbers of Congregations in the mean Seaſon (whom their Influence cannot reach) muſt ſuffer and be in the Dark, unleſs their Guides (to whoſe par⯑ticular [25] Charge they are committed) take Care to enlighten themſelves and then their Flock.

When the Care of Souls becomes the Undertaking of any, their Labour and In⯑duſtry ought (as far as poſſible) in all Re⯑ſpects relating to them to be proportiona⯑ble to the Worth of them. Nor can the Ignorance and Meanneſs of thoſe with whom they are entruſted ever be a reaſo⯑nable Excuſe for their own; becauſe they are ſent on Purpoſe to clear up their Blind⯑neſs and Errors; and if they don't ſtrive as much as they can to effect this, they do but trifle in their Office, and ſhow themſelves unfit for the Taſk they have undertaken.

Every one therefore that is lawfully allowed to be put in Truſt with the Goſ⯑pel ought to lay his Hand upon his Heart and ſeriouſly reflect on the Duty incum⯑bent on Him; and if it ſhould happen to be his Lot to attend upon the weak in Underſtanding, he ſhould on that Account be ſo far from deſpiſing them, or from thinking that he has then Freedom to in⯑dulge, or that any thing tho' ever ſo [26] mean will ſerve their Turns, that inſtead thereof he ought to double his Diligence, and take more than ordinary Pains in ſhewing them the right Paths in which they ought to walk. This is the Duty of a good Clergyman, and the End of his Office, and every one that is in earneſt will think ſo, and act agreeable thereto.

For whatever ſome may think, or even by Experience find, that there is no Ne⯑ceſſity for all this Pains and Trouble, ſince there are eaſier and ſhorter Ways (and in ſome Reſpects more meritorious) of get⯑ting at what they may ſet their Heart up⯑on; yet let me tell them, that many of thoſe Ways are diſhoneſt and diſhonoura⯑ble; bring Contempt upon their Order; and, whilſt true Merit is wanting, make them ſecretly deſpiſed even by thoſe whoſe Deſigns they are carrying on. For No⯑thing is ſurer, than that a good Stock of Learning, Integrity, and Virtue joined with a prudent Conduct are the only true Re⯑commendations, and which alone can command Applauſe, Reſpect, and Eſteem.

It is by theſe that the Affections of the ſober and judicious Part of the Laity are [27] riveted in the Favour and Love of the Clergy and good Opinion of Religion; and it is by theſe that even from the prophane and injudicious Part of them a ſecret Re⯑verence is drawn.

All Men are apt to admire thoſe of ex⯑alted Abilities and ſuperiour to their own. Truths diſplaid and defended by ſuch Ad⯑vocates enter deep into the Hearts of the Hearers; the Convictions of their own Minds can't fail of drawing their Aſſent to them: And whether the Want of ſuch Endowments has not very often given Oc⯑caſion both to the Contempt of ſome of the Clergy and Religion, I will leave every one to determine as he pleaſes.

The Generality of the better Sort of the Laity (whatever may be thought of them by ſome) neither want Learning, good Senſe, or kind Inclinations. They are as quick-ſighted as any whatever, are as good Judges of Men, and pleaſed with Merit whenever they find it; but if thro' Neglect or Supineneſs the Clergy ſink be⯑low their proper Standard they muſt not expect to conceal their Ignorance and Meanneſs, nor think themſelves injured, if [28] Reſpect is withdrawn from them; ſince, when the Caſe is thus, they are not un⯑juſtly dealt by; for the Laity then have a Right to Reſentment and to complain; their Intereſt is concern'd; the Relation which the Clergy ſtand in to them as ſpi⯑ritual Guides will be their Juſtification. For if a Gentleman might juſtly cenſure and contemn his Lawyer or Phyſician who ſhould puzzle his Title to his Eſtate or endanger his Life thro' Blunders, much greater Reaſon has he to think meanly of thoſe who are ſo ill qualified to take Care of his Soul, which is of infinitely greater Value. But to have done with this:

Let us then ſuppoſe a due Application and Improvement to have been made; and that the young Divine ſets out in the World with all laudable Accompliſhments; and that he is upon the Stock of theſe a⯑lone to make his future Fortune. Being thus prepared I will not ſend him down into the Country to a Curacy (tho' that is the Lot at firſt of many worthy and de⯑ſerving young Men) but will bring him in⯑to the World, and place him in the Way to Preferment; amongſt the great, the [29] rich, and diſtinguiſh'd Part of Mankind; and who are likewiſe able to diſtinguiſh Merit in others and have Power to re⯑ward it.

Let him be fix'd then in the Metropo⯑lis! It may be thought that now I have got him here, I may deſign to liſt him a⯑mong the City Drudges. Nothing leſs I can aſſure you! I have more Regard for Merit.

In this deſireable and happy Situation, being ſtocked with a ſufficient Portion of Learning, Rhetoric, and Eloquence, it is likely e'er long (by an artful Management of them) that he may attract the Eyes of his Superiours; and that they may begin to look upon him as a Perſon that ought to be taken Notice of. The expected and lucky Hour now approaches, and the young Man is pitch'd upon perhaps to be Chaplain to ſome great Man, that a ſin⯑gle Patron may engroſs all the Merit: Or if he happens to be more popular than or⯑dinary, the united Voice of Numbers may compliment him with a Lectureſhip in Town. Let us then ſurvey him in both theſe Situations; whether he have the [30] one or the other, as likewiſe in their Sequel.

Firſt then we will ſuppoſe him taken into the Family of ſome great Man for his Chaplain; that is as one who is to look af⯑ter the Concerns of Religion in the Fami⯑ly; a ſpiritual Steward, who by Virtue of his Office is as much oblig'd to take Care of my Lord's ſpiritual Affairs, as his tem⯑poral Steward of his Eſtate; and is not to let him or his Family (without Warning or thro' his Neglect) ſquander, or keep be⯑hind hand too much with Heaven, and run into Arrears; becauſe ſome Time or other he may be called to an Account for it if he does. If we ſuppoſe a Chaplain without this Privilege, he is but a Cy⯑pher; and like a Piece of old Plate in a Family, which ſerves only to adorn and grace a Side-Table, but is of no further Uſe.

But fancy for once that my Lord ſhould not be in a Diſpoſition for Prayer, and that he may have ſo much Buſineſs in this World, that he may not have Leizure to hear any thing about another; and that it would be thought impertinent and be [31] in vain to talk any thing to him about it; and that his Family (willing to imitate ſo ſhining an Example) might think them⯑ſelves likewiſe better employed. I don't know of any Remedy in this Caſe, but be⯑ing content to ſay Grace (if he can pre⯑vail ſo far as to do this) when my Lord dines alone: For at publick Times, I ſup⯑poſe it of Courſe, it being Part of the Pomp.

O happy Change of Times! for he may not only ſay Grace, but ſit down at Ta⯑ble too; and that for the moſt Part as long as others. This then has ſilenced the Wits and bilk'd them of their Satire; and they would be glad, now the Tables are turn'd, to exchange their Jokes for ſome of the Deſert.

No, he does not withdraw, and creep about like a Thief in a Corner, and watch the Table narrowly, 'till ſome compaſſio⯑nate Gueſt condeſcends to ſlide him a Sweet-meat; but with a modeſt Mein, fingers among the reſt; tho' it muſt be confeſs'd that the Doubtfulneſs of his Ti⯑tle abates ſome of his Aſſurance; it being [32] rather by Courteſy than by Right that he takes.

At other Times, if he is a Man of ſome tolerable Addreſs, he may be per⯑mitted to help to ſpend ſome of my Lord's retired Hours; and here the Foundation of his future Fortune is to be laid. If his Converſation pleaſes, and his Demeanour ſtrikes his Patron's Fancy, his Buſineſs is done; and happy is it for him, if this comes to paſs free from Incumbrances; and no contracted Stains pollute his Vir⯑tue, nor any poor Female Relation of the Family or favourite Abigail blaſt his pro⯑miſing Hopes.

Some very good Benefice we will ſup⯑poſe then is deſigned for him; and that when it falls he is put into Poſſeſſion of it; and that (as a good Shepherd partly careful of his Flock, and partly tir'd with Attendance and Dependance) he goes down and reſides upon it.

All Cares, now his Wants are ſupplyed, may be thought at an End; And that he has nothing more to think of (along with his Duty and his Studies) but the Enjoy⯑ment of himſelf. This one would think [33] very reaſonable, and what might be ex⯑pected; but for all this there may, and in all Probability will be an unexpected Af⯑ter-Game. Is he ſure of his Dues after he has got his Benefice? That he has a legal and juſt Title to his Tithes (as clear as any Man has to his Eſtate or Goods,) is moſt certain; and likewiſe as good a Re⯑medy for the Recovery of them.

In ſhort is there not ſome one or more ſturdy, covetous Peaſant in his Pariſh? The ſhort Character of whom, take from Dr. South; who ſays, Nothing is ſo rude and inſolent as a wealthy Ruſtick. En no⯑ſtri Fundi Calamitas! The Caterpillar that will either eat up Part of your Tenths, or deſtroy your Quiet! and put you to Dif⯑ficulties in recovering that which you have a better Right to than he has to what is in his old leathern Purſe at Home: If this Harpy (thro' the Negligence, Want of Skill, or Timidity of your Pre⯑deceſſour) has ſet his Claws (for ſeveral Years) into one Part out of three of the Tithes in his own Occupation; by having ſhuffled him into ſome eaſie Compoſition; either by having abus'd his Credulity, or by [34] any other fraudulent tricking Way: You may as well venture to take a Lamb (ravi⯑ſhed from your Flock) out of the Mouth of a Wolf, as to meddle with this old Sa⯑crilegious.

Handle him but ever ſo gently and he cries out he is pinch'd: And that you are rapacious and greedy; and that if you don't take Care he will be even with you: And it is ten to one, but that he is ſo: For a whole Volume would hardly con⯑tain all the little Arts theſe Miſers invent (at the Inſtigation of their Malice) to ef⯑fect this; and therefore I ſhan't trouble you with a Hiſtory of them.

But abating the Uneaſineſs which muſt ſometimes ariſe from this ill Uſage; yet what a hopeful Proſpect have you of the Succeſs of your Miniſtry? What a mighty Influence will it be ſure in particular to have over this old Cormorant? Who if alone, it would not be ſo much Matter; but becauſe of his Circumſtances, you can't expect him to be without Depen⯑dants and Adherents, and perhaps a pret⯑ty many too. For take this for certain that the Merits of the Cauſe will not be [35] examined into; and it is more likely that the Sheep will follow one another (even tho' a ſcabby one is their Leader,) than that they will follow their Shepherd.

This then you ſee may be ſome Check upon your promiſing Hopes of future Eaſe, Satisfaction, and Quiet. But happy would it be for you was this the only Impedi⯑ment. For what if you ſhould find in your Pariſh a pretty large Collection of Proteſtant Diſſenters? You may be very ſanguine and laugh at this indeed; and aſk what Danger is there from ſuch con⯑ſcientious Men? Before, it is true, when you had to deal with one whoſe Conſci⯑ence Avarice had devoured, ſome Evil might naturally enſue; but in the preſent Caſe, it is not likely: For with whom could we wiſh to have Commerce ſooner than with Men of ſo much Purity? I wiſh your Security does not entangle you. Would you like to have ſo many Spies upon all your Actions? This you may judge to be ſo far from being any Inconve⯑nience, that it will be an Incitement to you to have a ſtricter Guard over your⯑ſelf; and, by that Means draw Advantage [36] from what looked untowardly at firſt. But will Innocence be always a Protection to you? Or was ever Man ſo innocent as not to be guilty of daily Slips? Theſe Failings, then to which human Nature ſubjects us all, you may expect to have blaz'd abroad and perhaps magnified; and this too out of religious Zeal, and in or⯑der to make Proſelytes.

For no Men are more diligent that Way than theſe our Proteſtant Brethren: And there is no Way more likely for them to gain their Ends by, than by undermining you in the good Opinion of your People. For even the Vulgar pretend to be Judges of Mens Actions; will decide upon them, tho' they are far from being able to judge of the Merits of the Cauſe in Diſpute be⯑tween the Diſſenters and us. By this Means then you ſee you may in all Proba⯑bility have ſome of your Flock purloin'd from you: And this I am ſure you would not very well like. For ſome Mortification it muſt needs be to ſee them exult and tri⯑umph with Joy over any of your poor con⯑verted Sheep, tho' ever ſo mean and ig⯑norant.

[37]But you may imagine that a little wary Conduct may place you upon better Terms with them; and a little Condeſcenſion bring you nearer together; and that you are not too ſtiff they will like you the bet⯑ter. Now you begin indeed to be ſome⯑thing nearer the Matter; and to ſhew yourſelf to be a Man of a calm Head; and promiſe fair to be popular in Time: For to become all Things to all Men, is very engaging. I ſuppoſe then to pleaſe them, you will in your Diſcourſes or Wri⯑tings model the Sacraments according to their liking, throw down Incloſures, level the Paſtors of the Church of Chriſt, and tell them that the Differences between them and us are only nominal. This in⯑deed would be obliging, might merit their Attention a little, and would make them begin to think that you was a Man of ſome Grace. But if this is all you would do, they would hardly believe you to be thoroughly in earneſt: Nay they would think that you had more of a Courtier in you than a Primitive Chriſtian. For what true Value could they have for ſuch a lukewarn Advocate as you, even if you [38] was a Prelate, whilſt you ſet faſt in your Stall, and won't ſurrender it, or Part of it, as well as your Principles?

They will compare you to a Man that looks out of his Window from a warm Room in cold Weather, and ſees ſeveral poor Objects ſtarving without, and cries out I have a good Opinion of you; be warm my Brethren, but will not admit them in as Partners to ſhare with him in his good Fire.

I don't know what can make the Diſ⯑ſenters think themſelves more treacherouſ⯑ly dealt with than ſuch Uſage, ſince it is directly ſtriking at the Root of a darling Doctrine of ſome of them, which is that the Saints ſhould inherit the Earth.

This double Dealing then won't long ſerve your Turn. They will ſmell you out in Time, and think you as bad as the reſt. For if you will only undermine your Goſpel Right, but ſtill hold your le⯑gal Right; how are they the nearer to the Ends they aim at? Either then don't be quite ſo complaiſant, or be more ſo, and give up all at once, and then you will get rid of all your Troubles together; but [39] if you are not willing to do this I muſt leave you here to manage as well as you can: Or if you are tired of it I will bring you into Town and view you in a Lectureſhip.

Some peculiar and winning Endow⯑ments (where ſo many are concern'd) muſt have brought this to paſs: But what they may be by Name I ſhan't further enquire.

I can't give him better Advice in this new Station than that of Horace,

The ſame Spirit which gained him Favour at firſt, muſt be maintain'd, if he has a Mind to keep it.

Men of all Profeſſions, of all Ranks and Conditions will be his Audience here: And therefore Matters muſt be carried with a very even Hand: And no Reflec⯑tions levelled; no Vices publickly repro⯑ved (tho' abſolutely neceſſary to be ſo) which any conſiderable Part of his Con⯑gregation may apply to themſelves; that is if he has a Mind to have the ſame good Graces continued with which he ſets out; and if he can be withal content to [40] part with his Integrity and Hazard his fu⯑ture Happineſs for the Sake of them.

I have heard (but the Caſe is not exact⯑ly parallel becauſe it was upon his Preach⯑ing upon Approbation) of a Man (who af⯑terwards made a very good Figure in the learned World) that loſt one of theſe Lectureſhips in Town, for chuſing theſe Words for his Text, let him that ſtole, ſteal no more: And if I am not miſtaken the major Part of the Electors at that Time were Vintners and Taylors.

Caution and Circumſpection are there⯑fore requiſite, and if a Man have a Mind to pleaſe, that Saying, that the Truth ought not to be ſpoken at all Times, can never be more applicable than in his preſent Station: If it was not for that neceſſary Thing called Duty.

We have all heard of the Court Chaplain, who thought it ill Manners to mention Hell and Damnation in the King's Chap⯑pel. Such harſh Words he might imagine would ſound oddly in ſuch illuſtrious Ears; they might indeed (in his Opinion) be pro⯑per enough in ſome mean inferior Congre⯑gations, where the threatning to ſend them [41] to the Devil, might be the only Way to keep them from him: But the Great, the Rich, and Powerful (it may be he thought) would take it amiſs at his Hands, ſhould he alarm them with Terrours and Threatnings.

Where there are ſuch Numbers of People, as are to be ſeen in ſome of the Churches in the City; a great Part of whom abound in Wealth, with which we all of us are too apt to be intoxicated: And amongſt whom (notwithſtanding they meet in the ſame Place) there are ſuch great Diverſities in Opinion, that I don't know a harder Taſk than a Lecturer (I'll ſay Incumbent, whom I take to be on the ſame Foot in ſeveral Reſpects) has to adjuſt nicely theſe Difficulties; and to be⯑have himſelf with ſuch Diſcretion ſo as not to offend. They indeed that can ſo mode⯑rate Matters (without ſinful and baſe Com⯑pliances) are unuſually happy; but if this is not their Lot, and ſome are offended only perhaps becauſe they will be ſo; then does the Town preſently ring with bitter Reproaches and Invectives; and their Doors and their Purſes too are im⯑mediately [42] ſhut, and no Entrance to be had but upon legal Demand.

But, Courage; this perhaps may never happen. Nay more, your Company may be welcome amongſt them, wherever there is good Cheer to be found; and the Doctor may be expected to be there to ſanctify the Feaſt.

Here will open to us one of the moſt ridiculous Scenes we have hitherto met with, and which will require ſome Ma⯑nagement too. Have you never ſeen at theſe Invitations a little pert Fellow in a laced Waſt-Coat or perhaps plain, newly arrived perchance from abroad, or perhaps lately redeemed from behind the Counter by the Death of ſome Relation who had no more Senſe than to leave the Blockhead a plentiful Fortune to ſpend? If you have not already ſeen him, it is odds but you will find him at one of theſe merry Meetings.

You may go all the World over, and not meet with ſo ridiculous an Object as this is; unleſs it be of the ſame Species and Shape.

This Thing, who does not know where he is, or what he is; or how to take one [43] regular Step: Yet being naturally dully pert, and perhaps told by his new Foot⯑man, or his old ſedentary computing Com⯑rades or others, that it is high Time for him to ſet up for a Gentleman; he begins to be of their Mind; and becauſe a Gen⯑tleman ſhould have ſomething beſides the Benevolence of Fortune to diſtinguiſh him from the Herd; he therefore ſets up for a Wit too. And what ſo fit to ſet out with, as with the Contempt of Religion and the Clergy? Take Care of yourſelf therefore, or he will be upon you. He will ſo Doctor you about, that you'll have ſcarcely Time to put one Morſel into your Mouth without being aſk'd ſome imper⯑tinent Queſtion. Or he will fling at the Bottle-Screw, or nolo Epiſcopari, (if he has learn'd to ſound the Words) or ſome other trifling ſtale Topick, which I ſhould be aſham'd ſo much as to mention, could I think of theſe Reptiles without it.

But hold a little; perhaps he may have got the Names of ſome of the Articles of Faith or ſome of the Ceremonies of the Church; I mention the Names, becauſe I can aſſure you that he knows no more of [44] them or their Meaning than he does of one Word in the Latin or Greek or any other Language but what his Mother or Nurſe taught him.

Granting all this; yet how do you think to manage with this Animal? You will ſay, I ſuppoſe, being a Man of Learning and Senſe, that you heartily deſpiſe him. There's Reaſon in this I confeſs; but will this ſtop his Mouth? Or are there not ſometimes in the Company, ſome who are as weak and vain as himſelf; and who be⯑ing void of good Senſe and good Man⯑ners may be pleas'd with his Ribaldry and Impertinence, and may therefore laugh heartily at it? Or are there not even ſome ſober, wiſe and thinking People in Com⯑pany with you, who may nt be entirely a⯑verſe to this Babling? You may think that they have too much Wit to be pleas'd; and ſo they have to be pleas'd with the Man, they having the ſame contemptible Opinion of the Wretch that you have. But are you certain that all this while they don't laugh in their Sleeves? For to ſee a proud Prieſt mortified (which is the com⯑mon [45] Appellation) is very bewitching, let it be done how it will.

Tell me now if you ſit altogether ea⯑ſy notwithſtanding? Or whether ſome of your Satisfaction is not abated? If it is not, you have a mighty Frame of Spirits; for moſt Men tho' bark'd at by the moſt piti⯑ful little Mongrill Curr are under ſome Concern for their Heels; and the Braying of the Aſs is diſagreeable, tho' every one knows the Nature of the Beaſt.

This then is an Evil which will for e⯑ver haunt you in the City. Nothing is ſo common as theſe whifling Creatures a⯑bout Town. They are as conſtant at En⯑tertainments, as Flies at the Shambles.

But you will ſay, are not the great Men of our Church a Sovereign Antidote, even againſt all Degrees of this Sort of Vermin? Do not the Hare's, and Bentley's, like Sun⯑beams acting on Peſtilential Vapours diſ⯑perſe and make clear all around? So far I will agree with you that nothing can be keener than their Penns, and that they are Terrors to all the ſcribbling Part of the Fraternity; but the Bablers are left to the inferiour Clergy. If you can find a Re⯑medy [46] for theſe, you will exceed the whole College of Phyſicians: For when the Pin⯑eal Gland is diſordered they are all at a Loſs where to cut to make a Cure. You muſt therefore at laſt turn them over a⯑mongſt the incurables, as ſuch virulent Scabs in the Body Politick, which Dr. Ward himſelf (was he in your Condition) would hardly venture to undertake.

I muſt not forget another Part of the inferior Clergy, and thoſe of them too, who promiſe the faireſt of any for an Ex⯑emption; I mean thoſe of great Fami⯑lies and good Fortunes of their own, and who are therefore Independent.

Theſe I confeſs are as happy, as they that have got Cloaks in rainy Weather, when others have none. But when the Storm hangs heavy over their Heads, it is odds but they will feel ſome of the Damp.

A Bungler can never gain Credit in a⯑ny Profeſſion; nor can a Journeyman a⯑tone for the Maſter's Defects. If then they will take (as they in Conſcience ought) the Duty and Service of their Function up⯑on themſelves, they muſt have the ſame [47] Quali⯑fications with others, and uſe the ſame La⯑bour to attain them; or expect to become Objects of Ridicule and Deriſion; and the more too on the Account of their Di⯑ſtinction.

Every one will be inquiſitive, and aſk how it comes to paſs (if they can have any Plea for the Queſtion) that one who might have liv'd comfortably without the Reve⯑nues of the Church, ſhould thruſt himſelf into it only for the Sake of them? So far then are ſuch from being at Liberty to in⯑dulge, or to be indolent and negligent in their Office, or in the qualifying for it; that they have rather a Spurr to it beyond o⯑thers; becauſe they may be ſuppos'd to be in the faireſt Way to the higheſt Prefer⯑ments of the Church. To aim at which without all the laudable Qualities neceſ⯑ſary for them, would be a Reproach on themſelves; and if they ſhould get them would be ſuch a Stain on the Church, as none who have any Regard to any thing further than themſelves would be willing to throw upon it. For all thoſe who have a true Love for Religion or our Church, wiſh to ſee none in the higheſt Stations of [48] it; but Men remarkable for Learning, Or⯑thodoxy, Morality, and Integrity. Such Men alone can be its Ornament, Credit, and Support; who rather caſt a Luſtre on their Office than their Office on them; and if ſuch are to be found amongſt thoſe of high Birth and Fortune, and they are placed at the Head of the Church, it is ſtill an Addition to its Glory.

Our Church therefore with open Arms embraces Youth of Rank and Diſtinction, who are willing to enter into it; and are drawn by the true Motive (which ought to induce any to it) the Love which they have for the Service of God and Religion. But we live in an Age ſunk below the Standard of former Ages, and in which a great many are unacquainted with the Hi⯑ſtory of them. I mention this becauſe it is the eaſieſt Thing in the World to prove, that Men of the greateſt Families in all King⯑doms, and in all Religions have been Prieſts. But in our polite and refined Times it is accounted (by a great many) ſome Diſgrace and a Leſſening to a Gen⯑tleman; and it is well for him, if he can keep up his former Rank after he has taken [49] this Character upon himſelf. The Cauſe of this you ſhould enquire after, and aſk them to give a Reaſon for their Opinion; it muſt be this or they have none, viz. That it is a Diſgrace to be more immedi⯑ately employed in the Service of the great God of Heaven and Earth.

It is pleaſant to obſerve, what a Value ſome brutiſh ſenſeleſs Clowns ſet upon themſelves; I mean by Name, your rural Eſquires the uſeleſs debauched and dreggy Part of them only; thoſe of them who have been educated in the Stable or Dog-Ken⯑nel; and whoſe Capacities and Habits are (agreeable to what they have been brought up to) mean and low. Be not ſurpriz'd! Yet forſooth a Prieſt (tho' of Family and Fortune, and adorn'd with all the fine Ac⯑compliſhments which Nature and a gene⯑rous Education can beſtow on him) muſt look to himſelf, that he be not elbowed by theſe: And it would be taken very much amiſs I can aſſure him, if he ſhould be ſo bold as to aſſume the Preference; or ſo much as an Equality with them.

But I ſhall laſtly take a View of thoſe of my Brethren of the Clergy who are [50] immured in Colleges, and have at preſent few of thoſe forementioned Difficulties to ſtruggle with: And happy would it be for them, if they had none to encounter. But ſuch is our Fate, that there is no ſecure Refuge for us.

Penury we all know is a Demon which haunts theſe Walls: And well would it be for them, if Syllogiſms and Metaphy⯑ſicks could ſatisfy their Appetites and ſup⯑port Nature; but I am afraid they will be found to be too ſubtle for that Purpoſe.

By far the Majority of the Fellows of Colleges are in Circumſtances below Envy; inſomuch that it is ſurprizing to find that any ſhould grudge them the poor Pittance they enjoy; or ſhould think that College Lands might be canton'd out to better U⯑ſes. For if Learning is the greateſt Orna⯑ment, nay Support of a Nation: And if the Univerſities are the Fountains from whence are chiefly derived all the Bene⯑fits which flow down to the Nation in ge⯑neral by it: If the three learned Faculties are from hence ſo ably ſupplied, that Re⯑ligion in its Primitive Purity is preached and propagated, that Juſtice is with ſo [51] much Skill and Impartiality maintain'd and diſtributed; and alſo that the Preſer⯑vation of our Health and Recovery of it is ſo well provided for: We may conclude that none but thoſe who are Enemies to Mankind in general can be Enemies to theſe learned and venerable Bodies.

But whilſt all theſe Bleſſings are con⯑veyed from hence, a great many of the learned Sages reſiding there, and from whom they ſpring, are very poorly reward⯑ed for their great Labour and Study. What they have at preſent bears no Proportion to their Merits: And if hereafter any thing happens in their Favour, it is generally too late; not 'till overmuch Study has ex⯑hauſted their Spirits, and Want of Health has diſabled them from Enjoyment.

Beſides their conſtant and aſſiduous Ap⯑plication to Books has taken their Thoughts off ſo much from the World, that they are but little acquainted with it: Inſomuch that when they come out into it, they are for the moſt Part ill prepared to ſtruggle with the Difficulties, they are like to meet with. They are Strangers to all the little Tricks and Artifices, the Windings and Turnings [52] of thoſe with whom they are likely to have Commerce; and may not ſuſpect there to be any latent Guile in thoſe whoſe Appearance is ſo mean and unpromiſing: Yet tho' it may appear ſomething like a Paradox, many a Man of the greateſt Learn⯑ing, Sagacity, and Penetration has been moſt abominably impos'd on, and defraud⯑ed in worldly Traffick; by thoſe whoſe Capacities are but little ſuperiour to ſome Brutes: The Thoughts of the one being wholly taken up with higher and more no⯑ble Contemplations, and the others con⯑fin'd only to the Invention of little Shifts and Diſguiſes.

It may be expected perhaps (now I have finiſhed what I deſigned in Reſpect of the inferiour Clergy) that I ſhould go on, and ſurvey the ſuperiour Clergy, and make ſome amends for what I have already done: But that I ſhall defer 'till I have ſeen the Succeſs of this Undertaking.