Chrift under the Gofpel are called God's Minifters; not that it was always true of them, that they Mal. ii. 6. walked before God in Peace and Equity, and turned 8. many from Iniquity; for too often they were gone out of the Way, and caufed many to ftumble at the Law; but because they had a particular Relation to God in the Performance of that Worship, which was paid to him. And though they may be bad Men, yet the Effect of Christ's Ordinances is not taken Artic. away by their Wickedness, nor the Grace of God's Gifts xxvi. diminished from fuch who receive the Sacraments rightly and by Faith, which are effectual by reason of Chrift's Inftitution and Promife, although they be minstered by evil Men. Juft a Pardon paffed by an immortal Lord Keeper, or a Sentence pronounced by a wicked Judge, are looked upon as valid to all Intents and Purposes, because their Efficacy depends not upon the Qualifications of thofe in S. Chryf. Commiffion, but upon the Sovereign Authority in S. John from whence they both receive their Commiffion. p. 558. So that the Advantages we receive by their Administrations, and the Relation they have to God, should ftill preferve fome Refpect for their Perfons. And it is doubtlefs a better Demonstration of Christian Zeal, where we have a thorough Information of their fcandalous Lives, to make Proof of it before their lawful Superiors, that being found guilty, they may by juft Judgment be depofed, than either by our Words or Actions to affront or contemn them ourselves, or to provoke others to do the like.

Q. What is the ill Confequence of defpifing the Perfons, and expofing the Conduct of our Paftors, the Ministers of Chrift?

A. It diminishes that Credit and Effect which their spiritual Administrations ought to have upon the Minds of Men, and makes them lefs capable of doing that Good which their Profeffion obliges them to attempt; for as much as we take from

the

Hom. 85.

Edit. Par.

the Opinion of their Piety and Integrity, fo much we leffen their Power in promoting the Intereft of Religion, whofe Fate very much depends upon the Reputation of those who feed and govern the Flock of Chrift. And this the Enemies of Religion are very fenfible of, who omit no Opportunity of expofing their Perfons, and reprefenting their facred Function only as a Trade, whereby they procure an advantageous Subfiftence.

Q. But fince the Intereft of the Clergy is fupported ly what they plead for, doth not this make it reafonable to fufpect that all revealed Religion is only Prieft-craft?

A. It is very fit that they who quit all other Methods of procuring Subfiftence fhould live of that Gofpel they preach; and though Men may be fwayed by Intereft, yet the truth and Falfhood of Things no ways depend upon it; and the Meafure of judging concerning them are quite of another Nature. It is fufficient Evidence muft convince a Man that is impartial, concerning the Truth of what is afferted; and it is reasonable to fuppofe, that they who make it their Bufiness to fearch into these Matters, fhould be beft acquainted with the Grounds of Conviction. And we find

that our Value for the Laws of the Land and the Art of Phyfic, is no ways abated by the great Advantages they make who follow either of thofe Profeffions.

Q. Is it reafonable to be prejudiced against Religion upon the Account of the bad Lives of fome of the Clergy?

A. As long as Clergymen are clothed with Flesh and Blood as well as other Men, we ought not to be prejudiced againft Religion, becaufe fome few are overcome by the Follies and Infirmities of Mankind; the many remarkable Inftances of Piety and Devotion, of Charity and

Sobriety

Sobriety among the facred Order, fhould rather confirm us in our holy Faith, fince they, who have had the greatest Opportunities to examine the Grounds of Religion, fhew forth the Truth and Excellency of it by holy Lives fuitable to their Profeffion.

Q. How may the Clergy beft preferve that Honour and Refpect which is due to their Character?

A. By discharging the Duties of their Profesfion with great Zeal and Confcience; by behaving themselves with Gravity and Sobriety, with Meek- Bp. Stilnefs and Charity, the folid Ornaments of their holy ling fleet. Function, and the fureft Method to raife themfelves above the Reproaches of a malicious World; for true Value and Efteem is not to be acquired by the little Arts of Addrefs and Infinuation, much lefs by Flattery and by complying with Men in their Follies, but by Steadiness and Refolution in the Performance of their Duties, joined with all that Charity and Gentleness in their Behaviour, which is confiftent with being true to their own Obligations.

Q. Wherein confifts that Love we owe to the Minifters of God?

A. In being ready to affift them in all Difficulties, and in vindicating their Reputations from thofe Afperfions which bad Men are apt to load them with. In covering their real Infirmities, and interpreting all their Actions in the beft Sense; never picking out the Faults of a few, and making them a Reproach to the whole Sacred Order.

Q. Why ought we to provide a Maintenance for the Clergy?

A. Because they are in a peculiar Manner Servants of the great God of Heaven and Earth, to whofe Bounty we owe all that we enjoy; and therefore fhould dedicate a Part of what we receive to his immediate Service, as an Acknowledgment of his Sovereignty and Dominion over

all. And what makes this Duty farther reafonable is, that in order to be Inftruments in God's Hands in procuring our eternal Welfare, they renounce all ordinary Means of advancing their Fortunes; they furrender up their Pretenfions to the Court and Camp, to the Exchange and the Bar; and therefore it is highly fit that their laborious and difficult Employment, purely for God's Glory and our Salvation, fhould receive from us the Encouragement of a comfortable and honourable Subfiftence.

Q. Why ought their Maintenance to be Honourable and Plentiful?

A. That Parents may be encouraged to devote their Children of good Parts to the Service of the Altar; for it is not probable, they will facrifice an expenceful Education to an Employment that is attended with fmall Emoluments. And if fome Perfons have Zeal enough to engage in the Miniftry without a Refpect to the Rewards of it, yet common Prudence ought to put us upon fuch Methods as are moft likely to excite Men of the best Parts and Ability to undertake the facred Function; that the beft Caufe may have the beft Management, and the pureft Religion the ableft Defendants. It is also neceffary that their Maintenance fhould bear fome Proportion to the Dignity of their Character, who are Embassadors for Chrift; and fhould raise them above the Contempt of those who are too apt to be influenced by outward ApEcclef. ix. pearances. For though Wisdom is better than Strength, nevertheless, as Solomon hath long fince obferved, the poor Man's Wisdom is defpifed, and his Words are not heard. And farther, that by this Means they may be better enabled not only to provide for their Families, which is a Duty incumbent upon them as well as the reft of Mankind, but to be Examples to their Flock in Charity and

16.

in doing Good, as well as in all other Manner of Virtue.

Q. What Maintenance do the Laws of the Land affign to the Clergy?

A. Firf, The Manfe, or Houfe and Glebe, which was the original Endowment of the Church, without which it cannot be fupplied; and without which it could not be confecrated; and upon which was founded the original Right of a Patronage. Secondly, the Oblations, which were the voluntary Offerings of the Faithful, very confiderable in the Primitive Times; fo that the Neceffities of the Church were liberally fupplied from the great Bounty of the People; and when, upon the spreading of Christianity, a more fixed and fettled Maintenance was required, yet somewhat of the ancient Custom was retained in voluntary Oblations. Thirdly, Tithes, which are the main legal Support of the Parochial Clergy. The Reafon of their Payment is founded on the Law of God; and their Settlement among us hath been by ancient and unquestionable Laws of the Land; fo that, in the Judgment of the greatest Lawyers, nothing is more clear and evident than the legal Right of Tithes.

Q. What makes it highly reasonable that the Subjects of England fhould chearfully fubmit to the Payment of Tithes?

A. Becaufe Tithes were granted by the Bounty and Munificence of the firft Monarchs of this Realm to the Clergy, out of all the Lands in the Kingdom, and the perpetual Payment thereof laid as a Rent-charge for the Church on the fame, before any Part thereof was demifed to others. And if perhaps fome of the great Men of the Realm had then Eftates in abfolute Property, as it is certain there were very few, if any, that had, they charged the fame with Tithes by their own Confent,