ornia 
 lal 
 
 y
 
 UNIVERSITY OF CALIFORNIA 
 
 AT LOS ANGELES
 
 CONSIDERATIONS 
 
 ON THE 
 
 PRESENT STATE 
 
 OF THE 
 
 CHURCH-ESTABLISHMENT, 
 
 IN LETTERS 
 T o 
 
 THE RIGHT REVEREND THE 
 
 LORD BISHOP OF LONDON. 
 
 BY JOHN ST URGES, M. A. 
 
 PREBENDARY OF WINCHESTER, 
 AND CHAPLAIN IN ORDINARY TO His MAJESTY. 
 
 L O N D O N: 
 Printed for T. CAD ELL, in the Strand, 
 
 0082 T
 
 ^CONTENTS. 
 
 LETTER I. 
 
 mi 
 
 Introduction Page i 
 
 LETTER II. 
 
 On Eft abli foments in General, and that of the 
 QJ, Church of England in particular - p. 7 
 
 CO 
 CT> 
 
 LETTER III. 
 
 $ 'Tolerating Spirit of the Church of 
 England P- 33 
 
 LETTER IV. 
 
 On the Ecclefiajlical Jurifdittion p. 58 
 
 LETTER V. 
 
 3 
 
 the Provifion of the Clergy p. 80 
 A2 LETTER 
 
 301334
 
 v 
 
 LETTER VL 
 
 On the Learning of the Clergy, and the 
 Freedom of Inquiry p. 113 
 
 LETTER VIL 
 
 On the Public Forms, and on the Duties 
 and Manners of the Clergy - p. 137 
 
 LETTER VIII. 
 
 Condufion p. 15$
 
 LETTER I. 
 
 INTRODUCTION. 
 
 MY LORD, 
 
 THE long fufpenfion of religious 
 controverfies between the different 
 denominations of Proteftants in this 
 country, the uninterrupted liberty and 
 fecurity with which all of them have 
 profefled their refpective opinions, and 
 exercifed their refpedive modes of wor- 
 fhip, and the terms of amity which have 
 for the moft part appeared to fubfift be- 
 tween them and the Eftablifhed Church, 
 had I believe produced a general perfua- 
 fion 5 that as we were all grown wifcr 
 B about
 
 about the fubje&s on which we differed 
 formerly, fo we were grown more rea- 
 fonable, liberal, and benevolent with re- 
 fpect to thofe things, on which we may 
 fcill differ ; that there was little reafon to 
 apprehend a revival of dilTentions and ani- 
 molities, which are always the effect of 
 prejudice and pafiion, and on religious 
 fubjecls are peculiarly unbecoming. 
 
 I confefs, I am difappointed in feeing 
 even a iingle inflance of that fpirit, which 
 I had flattered myfelf had been totally 
 extinguifhed. That people fhould be of 
 one mind in matters of religion, either 
 with refpedt to the fubilantial part of it, 
 or the form in which it is to be admi- 
 niftered, a very moderate knowledge of 
 human nature will teach us never to 
 expect; but that notwithstanding thefe 
 differences men fhould treat each other 
 without bitternefs, with moderation and 
 
 candor,
 
 t 3 1 
 
 Candor, is an expe&ation, which in 
 thefe times I fhould have thought not 
 quite unreafonable. I proteft, my Lord, 
 when I now hear of * * our venerating 
 
 * furplices, gowns, caflbcks, and hoods ; 
 e -f-when I fee every kind of civil and reli- 
 
 * gious evil charged to the account of 
 ' Epifcopacy ; and am told J, that all Hu- 
 ' man Legiflation is oppreffive to con- 
 
 * fcience -,' I feel myfelf ready to believe, 
 that we are fet backward in the world 
 three or four generations ; and can with 
 difficulty be perfuaded, that we are irt 
 truth advancing towards the end of the 
 eighteenth century. 
 
 * Plan of Lectures on the Principles of Non-con- 
 formity, for the inftru&ion of Catechumens. By R. 
 Robinfon. Approved by the Eaftern Aflbciation at 
 Harlow, EfTex, and figned, by order of all, by the 
 Moderator. Le&. 5. 
 
 f Le&. 3. throughout. 
 J Lea. 9. 
 
 B 2 Intern-
 
 [ 4 ] 
 
 Intemperate Cenfure is not fitted either 
 to convince or to conciliate reafonable in- 
 quirers ; but it has led me, as it probably 
 may others, to reflect on the fubject with 
 fome attention, and to confider, diverting 
 myfelf as much as I could of a natural 
 partiality to a Church of which I am a 
 Member, and a Profefiion to which I 
 belong, how far our Ecclefiaflical Eftab- 
 limment,as it now fubfifts in this country, 
 is an Inftitution fit for the purpofes it 
 was meant to anfwer, both with refpedl 
 to Religion and Society; how far the Clergy 
 of England are worthy Minifters of the 
 Religion of Chrift, and ufeful Members 
 of our Civil Community. 
 
 The Principles, on which Eftablifli- 
 ments in general, and our own in parti- 
 cular are founded; the Tolerating Spirit of 
 the Church of England with refpeft to 
 Chriftians of other denominations; the 
 
 Jurifdi&ion
 
 [ 5 J 
 
 Jurifdiction afligned to it by the Laws 
 of our Country ; the Provifion made for 
 its Clergy; their Learning and Freedom 
 of Inquiry j our Public Forms in which 
 they officiate, their Duties, and their 
 Manners, are particulars, which naturally 
 offer themfelves on this fubject. But it 
 is a fubject, my Lord, like all others, 
 where human inftitutions and numerous 
 bodies of men are concerned, in which it 
 is fruitlefs, it would argue only an igno- 
 rance of our nature, to expect abfolute 
 perfection. Comparative merit is all, 
 that the beft governments and wifeft in- 
 ftitutions can claim; imperfections and 
 defects will in all the works of man every 
 where occur to us ; time and a change of 
 circumftances will produce them, where 
 they did not originally exift ; and we muft 
 be fatisfied with thofe inftitutions, where 
 they are the feweft and leaft ; we muft 
 be contented to efteem thofe excellent, 
 B 3 where
 
 [ 6 ] 
 
 where they are mixed with what is good 
 and valuable only in a fmall proportion. 
 
 Permit me, my Lord, to addrefs the 
 reflections I have been led to form on this 
 fubjec~t to your Lordmip; the eminence 
 of your ftation in the Church, and the 
 eminence of your character in that flation, 
 will I hope give this addrefs fome pro- 
 priety. 
 
 LETTER
 
 [ 7 
 
 LETTER II. 
 
 On JLftablifhments in general, and that of 
 the Church of England in particular . 
 
 T T J ITH fome perfons, my Lord, the 
 * * word Eftablifoment is itfelf cri- 
 minal j they reprobate all Human Autho- 
 rity, all Human Opinions, which refpedt 
 religion, as unlawful ; as infringing their 
 own liberty, and derogating from the 
 Supremacy of Chriil. I will beg leave to 
 ftate the principles, on which, according 
 to my conceptions, all Religious Socie- 
 ties muft be founded ; and mail endea- 
 vour to mew, that all, which are de- 
 figned for any permanency, (for a con- 
 gregation in a field, which never meets 
 again, is not worth calling a fociety) 
 mufl in effect admit, whatever they may 
 B 4 profefs
 
 [ 8 ] 
 
 profefs to do, Human Authority for their 
 regulation, muft concur in Human Opi- 
 nions as a bond of union } and that Efta- 
 blimments, as fuch, are not on that ac- 
 count unlawful; inconfiftent with our 
 liberty as men, with our allegiance to 
 Chriftas ChrifHans, 
 
 Such authority may be ill-employed, 
 fuch opinions may be ill-founded, and 
 improperly impofed ; violence may be 
 exerted by the one, in order to enforce 
 the other ; by their abufe they may both 
 become pernicious -, but it no more fol- 
 lows from thence, that the principle on 
 which they are ufed is unlawful, than 
 that, becaufe there are in the world many 
 bad Civil Laws, therefore all Legiflation 
 js unjuft, 
 
 If Religion were to fubfift only in the 
 hearts of individuals without the con- 
 currence
 
 [ 9 ] 
 
 currence of others, or any external pro- 
 fefiion of it j if God had not meant, that 
 in this inflance, as well as in all others, we 
 fhould be Social Creatures, theTruths and 
 Precepts, which we collect by our reafon, 
 and which are delivered to us by revelation, 
 would then in their naked ftate be fufh> 
 cient to make us in this manner religious: 
 we might certainly think of God as we 
 pleafed, and offer to him in what man- 
 ner we pleafed our folitary wormip. But 
 if we are not fatisfied with that, if we 
 are prompted by our nature to unite with 
 others in the adoration of the Supreme 
 Being, and feel our religion imperfect 
 without doing fo, we muft in fome re- 
 fpects agree with thofe others ; there 
 muft be fome mutual compliances -, and 
 certain regulations muft be admitted, 
 both with refpeft to the Outward Form of 
 Worfhip, and the Opinions conveyed by 
 it. 
 
 Without
 
 Without fome regulations of the Out- 
 ward Form in which theWorfhippers are 
 agreed, it is impoflible that Public Wor- 
 fhip can fubfift even in its fimpleft fhape ; 
 and as the reafon of this worfhip, the 
 manner of our addreffing God, and the 
 duties which we fuppofe him to require 
 from us, arife from the Opinions we form 
 concerning him, concerning his attri- 
 butes and government, it is plain, that 
 without a certain Agreement in thefe opi- 
 nions it is impoffible for different perfons 
 to join in the worfhip- of God, and in 
 giving or receiving Religious Inftru&ion, 
 which ufually makes part of it. A Jew 
 or a Chriftian could not join with an old 
 Heathen in worshipping his numerous 
 and imaginary deities. A Proteftant can- 
 not concur with a Papift in offering his 
 prayers to the Virgin Mary, to Angels, 
 and to Saints. The fame prayers alfo, 
 and the fame inftrudion, cannot well 
 5
 
 [ II ] 
 
 fuit thofe Proteftants, who differ about 
 the Object of their worftip, or about 
 the Neceffity of good works to falvation. 
 
 Every United Set of Worfhippers muft 
 therefore agree in certain Forms and Opi- 
 nions j and they muft make fuch Agree- 
 ment the condition, on which others 
 may be admitted to their Society. They 
 muft prefcribe, like all other focieties, 
 thefe conditions for themfelves ; and 
 thofe, who do not chufe to comply with 
 them, muft either not enter into fuch a 
 fociety, or retire from it. 
 
 ' But this, it is faid, is an infringe- 
 ' ment of our Liberty, an oppreffion 
 ' of Confcience ; it is ufurping the Su- 
 ' premacy of Chrift ; and giving Human 
 * Opinions that authority, which is only 
 ' due to Divine Revelation/ 
 
 That
 
 [ 12 ] 
 
 That Abfolute Liberty is inconfiftcnC 
 with every fpecies of fociety, whether 
 civil or religious, is moft certain ; it can 
 only belong to detached, infulated indivi- 
 duals. The moment we begin to a& in 
 concert with any of our fellow-creatures, 
 this liberty is narrowed -, we muft fub- 
 mit to fome rules, and be content to lie 
 under certain reftraints with refpecl: to 
 others, which it is neceflary for our own 
 good that they mould lie under with 
 refpedT: to ourfelves. The Liberty of the 
 Freeft States never was and never can be 
 more than this; it can only be a Qualified 
 Liberty, as great as is confident, not with 
 the good of any one citizen, but of all 
 taken together. And when in any fort 
 of fociety this is poflefTed in fuch a de- 
 gree, every wife man knows, that he 
 poflefTes all which can from the nature 
 of things be had. If there be any, who 
 chufe to prefer to it the Abfolute Liberty 
 5 of
 
 t 13 ] 
 
 of a folitary State of nature, with them I 
 will not reafon ; but leave them to find 
 in that ftate an equivalent for all the 
 bleffings of Society. 
 
 * But Confcience is opprefTed by fuch 
 * conditions.' What, if it be in the 
 power of him, who diflikes them, not 
 to oblige himfelf to the obfervance of 
 them ? if he be at liberty not to make 
 part of that fociety, which requires it ? 
 Can any injury be done -, can the con- 
 fcience of any be wounded, where the 
 contract is voluntary ; where this alter- 
 native is offered, either enter into fuch a 
 fociety and accept the conditions of it; 
 or abftain from the one, and be exempt 
 from the other ? 
 
 ' The interpolation alfo of Human Au- 
 ' thority in matters of Religion is ufurp- 
 ' ing the Supremacy of ChrinV But 
 
 without
 
 [ 14 ] 
 
 without certain Regulations no Societies 
 can exift ; as the Societies are Human, 
 the regulations made for them muft be 
 by Human Authority. We find in the 
 Scriptures the doctrines and precepts of 
 our religion ; they are there offered to 
 the reader, who may make what ufe of 
 them he pleafes ; who will underftand 
 them in that fenfe, which mall approve 
 itfelf to his mind. But if many perfons 
 chufe to join in an external Profeffion of 
 this religion, this profeffion muft be ad- 
 miniilered in a certawi form, and by cer- 
 tain perfons ; the naked Doctrines and 
 Precepts will not adminifter themfelves 
 any more, than the abftract Idea of Juftice 
 will be fufficient to anfwer the purpofes 
 of a State, without applying it, making 
 it effectual, and giving as it were a body 
 to it, by laws. 
 
 Whatever Regulations are made for 
 Chriftian Churches, are fuppofed and 
 
 profeffed
 
 t 15 ] 
 
 profeffed by thofe who make them, to 
 be agreeable to the commands of Chrift, 
 to be the means of carrying thofe com- 
 mands into execution. Is this ufurp- 
 ing Chrift's authority ? We all, I pre- 
 fume, acknowledge God to be the Su- 
 preme Governor of the world. We are 
 all I fuppofe ready to allow, that it is 
 from him we derive our notions of Juf- 
 tice j that it is his will we mould exer- 
 cife this virtue towards our fellow-crea- 
 tures. But did any reafonable man ever 
 conclude from hence, that making Laws 
 for the purpofes of Practical Juftice 
 amongft men was impious with refped: 
 to God, was intrenching on his fove- 
 reignty? The truth is, that without 
 the interpofition of Human Authority, in 
 its different degrees, Public Religion and 
 Public Juftice could not fubfift. 
 
 There
 
 t '6 ] 
 
 There remains another charge on Efh- 
 blifhments, * that they impofe on men 
 ' Human Opinions, and give them an 
 * Authority, which is only due to Divine 
 ' Revelation.' It has been faid before, 
 and is indifputable, that a certain Agree* 
 ment of Opinions with refpect to God is 
 necefTary for thofe, who would join in 
 religious worfhip. Now, who is to be 
 judge for any given Society, what thofe 
 opinions mall be ? The Society muft 
 undoubtedly judge for itfelf. The 
 warmefl advocates for Religious Liberty 
 plead for the right of Private Judgement; 
 that men mould be permitted to judge 
 for themfelves. Nothing is more in- 
 conteilible. And mail not a Society 
 have the fame right of judging for it- 
 felf? Is this commendable in an indi- 
 vidual, and unlawful in a Society ? They 
 may both be miftaken in forming their 
 opinions ; this is the confequence of hu- 
 man
 
 f 17 J 
 
 man infirmity j but they are both the 
 only and the proper judges for them- 
 
 felves; 
 
 'i . 
 
 Arid this Judgement on Religious Sub- 
 jefts muft be exercifed; for men will 
 differ about them, and the Scriptures* 
 which we all allow to be the Revelation 
 of God, will no more interpret them- 
 felves, than the doftrines contained, 
 teach ; or the duties prefcribed in them, 
 execute themfelves. Each Society there- 
 fore will adopt thofe Opinions, which 
 ieem to them' true ; and they will be> 
 like all other conclufions of our minds on 
 the fubjects propofed to them, Human. 
 Opinions 5 they muft and can be no 
 other. 
 
 Thefe, my Lord, are the principles on 
 
 which, according to my conceptions, all 
 
 Religious Societies muft be founded; that 
 
 C they
 
 they are lawful, I think is undoubted > 
 and pretty apparent, that they are necef- 
 fary. For we mall find thofe Setts of 
 Chriftians, who moft difclaim Human 
 Authority and Human Opinions, if we 
 attend to things themfelves rather than to 
 the names by which they are called, are, 
 in fact, from the neceffity of the cafe, 
 whatever they may profefs, obliged to 
 ufe them both, j The minute regulations 
 of a fingle Independent Congregation, to 
 which the Members of it muft conform 
 about the time, place, and manner of 
 wormip, are the fame in kind with the 
 numerous Laws of an Eftablimed National 
 Church, and differ only in degree ; it is 
 all of it Human Authority. The Opinions 
 by which the different Congregations of 
 Diffenters are diftinguifhed from one an- 
 other, and from the Eftablimed Church, 
 are in effedl the Confeffions of Faith of 
 
 thofe
 
 t 19 } 
 
 thofe Congregations *; and thefe all cbri- 
 fift of Human Opinions. The truth is, 
 neither We or They are in fault for ufing 
 thefe Human Inftruments ; it is a matter 
 not of choice, but of neceffity j fuch is 
 the nature God has given us, that with- 
 out them Men cannot be made to act to- 
 gether ; there can be no Society, either 
 Civil or Religious. 
 
 I have been led, my Lord, thus far in 
 difcuffing thefe Firft Principles, becaufe 
 they afFecl: our own Eftablimment in 
 common with all others j though it was 
 not fo much the intention of thefe Let- 
 ters, which I take the liberty of addref- 
 fing to your Lordfhip, to controvert the 
 
 * In fome Congregations the Minifter makes his 
 own Confeffion in form ; in all it muft be under- 
 ftood ; for there muft be a certain Agreement be- 
 tween him and his Congregation; 
 
 See Prot. Diff. Catechifm, Part ii. Quef. 93. 
 
 C 2 Forms
 
 I a* J 
 
 Forms and Opinions of other Churches* 
 as to confider the Prefent State and Cir- 
 cumrtances of our Own, Before we 
 looked at the Superftrudture, it feemed 
 but reafbnable to examine whether the 
 Foundation wa ; s as unfoiind an-d insecure, 
 as fome writers by their confident afler- 
 tioris- would endeavour to perfuade us. 
 But the Foundation, my Lord, is good ; 
 the Rights* which the Church of Eng- 
 land exercifes with refpedt to her own 
 Forms 'and Opinions, are Rights which 
 m,uft belong to Every Church ;' me does 
 not' violate' thofe of other Churches, or 
 of Individuals, by forcing men into 'her 
 pale againft their confent^ fhe claims ni> 
 independence, no exemption ffoni ' tfce- 
 power of the Civil. Magiftrate ; an$t 
 makes no pretenlions to Infallibility. 
 
 . . yarfj 'io*1 
 
 Without Toleration no Eilablifhment 
 .can be lawful, can be defenfible. The 
 
 Right
 
 E ] 
 
 Right of any Church to chufe her own 
 Forms and to fettle her own Opinions 
 can only be maintained (and in what I 
 have already faid has only been main- 
 tained) on the footing of leaving others 
 to enjoy the fame Right without injury 
 or moleftation ; of letting them worfhip 
 and teach as they pleafe, provided their 
 worfhip and teaching be not hurtful to 
 the State ; in which cafe only the Civil 
 Magiftrate can juftly interpofe. But the 
 Tolerating Spirit of our Church is a mat- 
 ter of fuch importance in the prefent in- 
 quiry, and Toleration has been enjoyed 
 in this country fo completely in the pre- 
 fent age, that it well deferves to be the 
 fubjedl of a feparate letter, to which I 
 beg leave to referve it. 
 
 Civil Government is imperfect, is un- 
 able to effect the purpofes for which it is 
 defigned, if all fe&s, all focieties of 
 3 men
 
 pien be not equally fubject to its autho- 
 rity. Of this authority the Church of 
 England does not wifh to be indepen- 
 dent ; me fets up no fpiritual claims 
 of difobedience. Our earlier Hiftory 
 abounds with the mifchiefs arifing from 
 the incompatible powers of a Pope and a 
 Civil Government ; the dirTentions, the 
 wars, the miferies, which arofe from 
 hence, are familiar to us j and we are from 
 habit apt to confider the principle of 
 Ecclefiaftical Independence as peculiar to 
 Popery. It was indeed maintained by 
 that Church more openly, and more de- 
 fperately, (for there was no fpecies of 
 political wickednefs that was not em- 
 ployed to maintain it) than by any other; 
 but it is not confined to that alone; it- 
 may fubfift under other forms, and b? 
 the ruling maxim of other Churches, 
 which profefs to be the furtheft removed 
 from Popery : but wherever it be found 
 
 \\
 
 it is hoflile to Civil Government, and; 
 deferves to be treated as fuch by the Ma- 
 giftrate who is the fupporter of it. 
 
 The Church of England regulates her 
 own Forms and declares her own Opi- 
 nions j but in fo doing {he lays no claim 
 to Infallibility. She judges for herfelf, 
 as an Individual does, and acts accord- 
 ingly. She fuppofes herfelf right, as 
 every Individual muft do, when he acts 
 to the befl of his judgement ; but does 
 not treat others, as if they were necefla- 
 rily in the wrong*. Whatever is faid in 
 our Articles of her Authority can amount 
 to no more than this ; it can be inter- 
 preted no otherwife confiftently with 
 other paifages of the fame Articles, and 
 
 * See Art. 6, 20, and 34; and Hoadly's AnfVer 
 to the Reprefentation of the Committee of" the Lqwcr 
 
 JJoufe, &c. 
 
 Works, Vol. ii. p. 483, 
 
 C 4 the
 
 I ?4 1 
 
 the general principles of the Reforma- 
 tion, on which they were framed, 
 
 * Every Church, as has been already 
 
 * faid, mufl have Power to decree Rites 
 f and Ceremonies' for herfelf and for 
 her own ufe, f and Authority in Contro- 
 ' verfies of Faith ;' that is, a power of 
 declaring her judgement, in order to de- 
 termine., what her fenfe of Scripture is, 
 and her interpretation of it, concern- 
 ing them.. This is a power confident, 
 as the Church of England profefTes it to 
 be, with the fupreme authority of Scrip- 
 ture j and which is in facl exerted, from 
 the necefiity of the cafe, by thofe Congre- 
 gations, who moft difclaim it. Mi . $ 
 
 /O <^>i( ')'.>iJ ":-'.; 
 
 The Principles then, my Lord, 015 
 xvhich our EPcablifhment is founded, I ap T 
 prehend to be unexceptionable ; whether 
 in the application of thefe we have been 
 
 fa
 
 fa fortunate in all refpects, is a 
 j:hat will admit of more difpute. 
 
 As to mere 'Forms and Ceremonies, I 
 {hould haye thought all controverfy about 
 them had been at an end, if I had not 
 been lately convinced of the contrary. 
 Opinions are a fubjecT: of more confe- 
 quence ; and as it is undoubted, that the 
 JMembers, and efpecially the Minifters of 
 a Church, muft to a certain degree con- 
 cur in them ; fo it is no lefs true, that 
 fuch being the neceflity, a Public Col- 
 lection of thefe Opinions, for the pur-? 
 pofe of Uniformity, fhould be as mort, 
 as plain, and as comprehenlive, as the 
 end propofed will admit; that the Meair 
 bers of a Church may not be loaded with 
 unneceiTary conditions, or others be un- 
 jjeceiTanly excluded from it.
 
 r *6 ] 
 
 In'a large collection of Speculative Opi- 
 nions, obfcure and difputable by their 
 nature, it is impoflible, that great num- 
 bers of perfons can perfectly agree ; agree 
 I mean after full inquiry and examina- 
 tion j fome will acquiefce without ma- 
 king fuch inquiry, others will diflemble, 
 and all perhaps will think themfelves 
 entitled to ufe a latitude, that is not fo 
 much authorifed by the terms in which 
 their Affent is exprefTed, as by the gene- 
 ral principles of our nature and the con- 
 ftitution of our mind. In the mean time 
 the end propofed will not be anfwered > 
 and it is probably unneceiTary, that it 
 mould : Unanimity in that degree will 
 never in fad be produced. 
 
 As Christianity alfo mould be made as 
 much as poffible in the public profefTion 
 of it, what it is in itfelf a a Religion of 
 
 bene-
 
 benevolence and concord, Chriftians fhould 
 be invited by every conciliating, every 
 accommodating meafure to join in one 
 profeffion; all invidious distinctions, all 
 vmnecefTary impediments fhould be re- 
 moved; fmaller differences mould be 
 dropped by all parties, provided that in 
 greater things they can be made to agree, 
 Now to multiply the Public Opinions, by 
 which one Church is diflinguiihed from 
 others, on thofe fubjects efpecially which 
 are difficult and difputable, is to multiply 
 the conditions required from thofe who 
 would accede to it, and to make their 
 union with it lefs practicable, 
 
 I confefs, my Lord, that our Articles 
 appear liable to thefe objections; the par- 
 ticulars of them are too numerous; the 
 fubjects of fome of them of a moll ob- 
 fcure and difputable kind, where it may 
 feem unneceffary and perhaps improper to 
 6 go
 
 go fo far in defining ; on both thefc ac- 
 counts theAflent required from our Clergy 
 may appear too flricl, and other ChrifHans 
 may be difcouraged from joining in com- 
 inunipn with us, 
 
 3d 
 That fuch Objections mould now lie to 
 
 our Articles, is what might reafonably 
 have been expected, notwithstanding all 
 the abilities of the perfons who compiled 
 them, notwithstanding all their merits in 
 the common caufe of Proteftant Chrifti- 
 nity. ^/Ten were at that time in fome 
 meafure new to the fubjed: of Church- 
 Eftablimments j they had not formed juft 
 notions of Religious Liberty; andTolera- 
 tion was neither underftood or pradifed, 
 Thefe topics have been fmce difcufled 
 with freedom and ability ; religious pre^ 
 judices have worn off, and the prefent 
 modes of thinking are become more' li- 
 beral and tolerant. They did as. much 
 
 as
 
 t 29 J 
 
 as could be expedted from them ; antf i 
 their Syflem be compared with thofe of 
 other Reformers in the fame age, the 
 comparifon would probably turn out 
 much to their advantage ; but this is no 
 reafon, why their work mould not be 
 corrected and improved at a fubfequent 
 period, when we are pofTeiTed of great 
 advantages, and furnished with confider- 
 able means of improvement. 
 
 Such a Reviiion, my Lord, both of 
 our Articles and Forms, undertaken at a 
 proper time, when the public fituatiori 
 of our country will admit of attention 
 to thefe internal concerns of it, undei- 
 the authority of the State, by the (Gover- 
 nors of our Church, the Succeffors of 
 thefe venerable Reformers, and conducted'' 
 as it would then be with fobriety and 
 good fenfe, would much contribute to 
 her interefts and honour ; the eafe of her 
 6 owr*
 
 [ 3 j 
 
 own Minifters would be confulted by it t 
 many objections removed, and the good 
 opinion of reasonable and moderate men 
 of all parties conciliated* 
 
 Might I prefume, my Lord, to ilate, 
 what appears to me the proper ground for 
 forming a Confeffion of Faith, for draw- 
 ing the line of Separation between one 
 ChrifKan Society and another? Every 
 Church will, as me has a right, judge 
 for herfelf with refpect to her own Opi- 
 nions. But whatever thofe Opinions are, 
 the leading and moft important only, 
 what me j udges ej/ential to True Chrifti^ 
 anity, mould be felected and brought 
 forth for Public Ufe ; where to diftinguilh 
 and fubdivide is unfit and pernicious. 
 Speculative men in private may do this as 
 they pleafe ; in public it only marks out 
 and multiplies differences. The Bafis of 
 every Eftablifhment mould be made as 
 
 broad
 
 [ 3' ] 
 
 broad as poffible, that all, who agree in 
 great points, may be comprehended in it. 
 Thefe ftriking features, thefe leading 
 principles of our Religion are all that 
 fhould be expreffed in Forms of Public 
 Worfhip j they comprife all the Neceffary 
 Subjects of Public Inftrudion. 
 
 . . 
 Now as the reafon of requiring from 
 
 Minifters an approbation of the Opinions 
 of their Church, is to obtain aflurance 
 from them, of their being qualified to 
 officiate in the prefcribed Forms of Public 
 Wormip, and of their conforming to 
 thofe Opinions in theirPublic Inftrudtion; 
 whatever makes no part either of the one 
 or the other, fhould alfo make no part 
 of a Confeffion of Faith ; it has nothing 
 to do with the object of it. The Forms 
 indeed of Public Wormip will neceffarily 
 contain in them, either expreffed or im- 
 plied, all the Doctrines, which are meant 
 
 to
 
 [ 3* 1 
 
 to be the fubje-a of Public 
 The Confefiion of Faith therefore and 
 the Liturgy of a Church mould be 
 Counter-parts to each other; their rela- 
 tion is mutual ; if the former contain 
 lefs than the latter* it is deficient; if 
 more* it is redundant; and it is from 
 this redundancy, that reafonable objec- 
 tions are moft likely to arife. 
 
 If therefore that Form of Public Wof- 
 fhip be the beft^ which, conliftently with 
 the Opinions of the Church who pre- 
 fcribes it* is the rhoft flmple, the moil 
 intelligible, the moft comprehenfive; 
 that Confeffion of Faith, which moft 
 exadlly correfponds to this Form, will 
 be the heft 
 
 LETTER
 
 I 33 )' 
 
 LETTER III. 
 
 tin i&e Tolerating Spirit cf the Church of 
 
 England. 
 
 Itf A V E already faid, my Lord, f that 
 without Toleration no Eftablimment 
 can be lawful or defenlible; that the 
 Right of any Church to chufe her own 
 Forms and to fettle her own Opinions can 
 only be maintained on the footing of 
 leaving others to enjoy the fame right 
 without injury or moleftation ; of letting 
 them worfhip and teach as they pleafe, 
 provided their worfhip and teaching be 
 hot hurtful to the State, iri which cafe 
 only the Civil Magistrate cart juflly in- 
 tcrpofe.' To make others think and be- 
 lieve what You chufe to prefcribe, is 
 itepoffible; to make them profefs fuch 
 D Opinions
 
 [ 34 ] 
 
 Opinions and Belief, which they have not; 
 to make them obferve religious Forms 
 founded on thefe, which they efteem un- 
 lawful or difapprove, is unjuft. But when 
 thofe, who diflent from the majority in 
 thefe things, have the liberty, not of 
 thinking and believing as they pleafe, for 
 this cannot be taken from them, but of t 
 expreffing thefe opinions and belief by 
 Public Religious Worfhip, as they mail 
 chufe ; (the fecurity of the State being 
 always prefuppofed) they have every thing, 
 which reafon and juftice can require. 
 
 Yet it is furprifing, how long men 
 have been in acknowledging principles fo 
 reafonable and obvious. When the Pro- 
 teftant world broke loofe from Popery, 
 they felt indeed fufficiently from recent 
 and cruel experience the fevere tyranny, 
 to which they had been fo long fubject. 
 It was natural to fuppofe, that they would 
 
 immediately
 
 [ 35 1 
 
 Immediately renounce thofe principles^ 
 which had been the foundation of it. 
 They abjured the Supremacy of the Pope; 
 and rejected the abfurd religious tenets of 
 his Church j but to grant men liberty in 
 matters of Religion, feemed not once to 
 occur to them; the different Sedls had 
 no notion of Chriftianity in any other 
 form than their own, and in this they 
 thought it lawful to oblige all others to 
 concur. Popery, as their common enemy 
 and of the moft dangerous kind, was 
 treated, arid juftly treated, by all with 
 moft feverity ; but there is no reafon to 
 commend the condudl of the Proteftant 
 parties towards each other ; almoft every 
 one of them was in its turn intolerant ; 
 and as they Were poffeffed of power, inflidled 
 on thofe, who differed from them, injuries, 
 not perhaps quite the fame in degree with 
 thofe inflidled by the Church of Rome, 
 but the fame in kind, and to be juftified 
 D 2 only
 
 t 36 ] 
 
 only on the fame principles. A ftriking 
 inftance this of the flow and difficult ad- 
 mifiiori of Truth into the Human Mind, 
 when the accefs is fhut againft it by the 
 love of power, by falfe notions of intereft, 
 and by old prejudices.* 
 
 Thefe 
 
 * Another inftance of this, and of men's incon- 
 fiftency with their own principles, was the conftant 
 oppofition of America, to the admifiion of Bifhops 
 for the fpiritual purpofes of the Church of England 
 in that country ; for I have ever underftood, and 
 moft affuredly believe, they were intended for thefe 
 only. '-This I think appears from Archbifhop Seeker's 
 words quoted in Dr.Furneaux's Letters to Blackftone, 
 p. 191, ad.edit. with the defign of (hewing the con- 
 trary. " The propofal is (faith the Archbifhop) 
 " that the Bifliops fhall exercife fuch jurifdiction 
 " over the Clergy of the Church of England in thofe parts, 
 " as the late Bifhop of London's CommifTaries did, 
 " or fuch as it might be thought proper that any future 
 *' CommiJJaries Jhould, if this defign were not to take 
 " place." The latter words are marked with Italics 
 by Dr. Furneaux j the former by me j for if the 
 
 Jurif-
 
 t 37 ] 
 
 Thefe intolerant principles, common 
 to almoft all denominations of Chriftians, 
 .were encouraged by the unhappy civil 
 diiTentions, with which in this country 
 they were connected. Popery may be 
 coniidered, from the Reformation to the 
 times within our own memory, as a moft 
 determined and dangerous enemy, not of 
 our Church only, but of our State, of all 
 our civil rights and liberties ; nothing 
 was too fanguinary, nothing was too in- 
 human, for her to attempt for the fake of 
 recovering her lofl authority. And it is 
 well known what part religious difcord 
 among Proteftants had in the troubles of 
 the lafl century; and that the contefl, 
 'which this had fomented, ended in the 
 
 Jurifdi&ion given be ever the Clergy of the Church of 
 England in thofe parts and none other, all reafonable 
 pretence of fufpicion feems to me to fall to the 
 ground. 
 
 D 3 fubver- 
 
 301334
 
 f 38 ] 
 
 fubverfion of our civil and ecclefiafticaj 
 Constitution, and produced all the cala- 
 mities and injuftice, w-hich parties in- 
 flamed with religious zeal, and irritated 
 by mutual injuries, inflict, when they have 
 power, on each other. After fuch con- 
 vulfions of government, where religion 
 and politics have been fo much blended, 
 it is not eafy foon to confider them apart; 
 to diftinguifti between religious and poli- 
 tical principles; and to determine what 
 degree of reftraint is to be laid on thofe, 
 whofe principles are adverfe to the State: 
 What the fuffering party will be very apt 
 to think oppreffive and vindictive, the 
 others will reprefent as meant only for 
 public fecurity and peace. And while 
 the memory of fuch events is recent, and 
 the animofities anting from them fubfift- 
 ing, it is but too probable, that men's 
 paffions will always carry them to 
 improper lengths, and rnake them im- 
 
 pofe
 
 [ 39 3 
 
 pofe on their adverfaries too hard condi- 
 tions. 
 
 But it has been the happinefs of our 
 times to be removed far enough from 
 thofe days of confufion, for us to be 
 exempt from the paflions, which in our 
 anceftors were very natural ; and to under- 
 ftand much better than they did the nature 
 both of Civil and Religious Liberty. For 
 the improvements of liberty in both kinds 
 have gone on together, as from their 
 connection might reafonably have been 
 expected -, the fubjecl: has been difcufleci 
 in all its parts by the ableft hands ; and 
 the juftice and utility of Toleration is 
 now as much acknowledged by all reafon- 
 able well-informed men, as any maxim 
 refpecting Public Religion and Civil Go- 
 vernment. The chief caufesalfo of political 
 difagreement between the DifTenters and 
 ourfelves have long ceafed ; from the 
 D 4 Revolution
 
 [ 4P ] 
 
 Revolution we have been all embacked on 
 the fame bottom of the Settlement then 
 made ; and they have had the merit of 
 being, bath from principle and intereft, 
 ponflant Friends to it, and to the Succefr 
 fion of the prefent I<Loyal Family. We 
 have from that time confidered their in- 
 terefls as united with our own in the caufe 
 pf CiviJ Liberty, which has for its foun- 
 dation that Settlement and Succe/Tion; 
 and it much concerns both us and them 
 not to be perfuaded by any unjuil fuipi- 
 cions, or party violence, that we are not 
 flill Frieqds, and our great interefts ilill 
 the fame. Our Anceftors of the laft cen- 
 tury might be in fome meafure excufeable, 
 if they were intolerant, from want of 
 fufficient knowledge of the fubjed, an$ 
 from the natural wprkings of human paf- 
 iions. But our pailicns have not been inf- 
 lated > we have had all poffible informa- 
 tion ; it may be expeded therefore, that
 
 I 41 3 
 
 we mould ad conformably to reafon and 
 to juflice. 
 
 It will I prefume appear, that we have 
 fo acted ; and that the Toleration enjoyed 
 by the DifTenters from our Eftablimed 
 Church has been perhaps more complete, 
 than has been enjoyed in any other coun- 
 try by thofe under the fame predicament ; 
 complete I mean in Fad, though not 
 hitherto complete by Law. For when 
 public affairs appear to have been well 
 fettled, and have gone on in a courfe of 
 permanent tranquillity, there is always a 
 reluctance (fometimes too great) in ma- 
 king any alteration in them. Men do 
 not always diftinguim, and often it is not 
 eafy to diftinguifh, the good and benefi- 
 cial pacts of fuch regulations from thofe, 
 which are unnecefTary, and grown per- 
 haps inexpedient ; they know, that the 
 whole taken together was productive of 
 
 good
 
 I 42 ] 
 
 good, and are therefore afraid of touch- 
 ing any part of it. Alterations in laws 
 never keep pace with the change of cir- 
 cumflances, which are continually fluctu- 
 ating ; the inconvenience mufl be very 
 apparent, and grow preffing, before they 
 can be obtained ; in moft cafes a change 
 of opinions and manners muft long be- 
 forehand gradually prepare the way for 
 
 In conformity to the fettlement of our 
 Civil Liberties, Toleration was granted 
 to the DifTenters ; nothing could be more 
 reafonable and more juft. It was granted 
 on terms, which I apprehend were then fa- 
 tisfaclory to all parties ; eafe of confcience 
 was fufficiently confulted, the peace of 
 government fufficienfly fecured*. Since 
 
 that 
 
 * The Diflenters dwell with pleafure on an ex* 
 preflion of one or two great men, who have faid, that 
 
 by
 
 [ 43 ] 
 
 that time, the religious opinions of the 
 Diffenters themfelves have changed, they 
 now cannot or do not chufe to fubfcribe 
 to thofe opinions, which their Anceftors 
 held, and to which they did not object to 
 fubfcribe as a condition of their Tolera- 
 tion. What has been the confequence ? 
 The condition has never been exacted ; 
 and they have enjoyed the benefits of the 
 Toleration-Act to this day as fully, as if 
 it had not made part of it. For I be- 
 lieve hardly a fmgle infhmce could be 
 produced, when fuch inflances were di- 
 ligently enquired after, of a DifTenter's 
 having fuffered for not complying with 
 this condition of the Law* A fingular 
 
 by the Toleration-Act their Public Worfhip was 
 ejlablijbed. It had certainly every degree of Legality ' 
 given to it, under the conditions prefcribed, by 
 whatever name that is exprefled j which is of very 
 little confequence. See Furneaux's Letters" to 
 Blackftone, p. 23, 24, adedit.' 
 
 proof
 
 [ 44 ] 
 
 proof this of the tolerant difpofition both 
 of our Civil and Ecclefiaftical Governors. 
 
 However, the DifTenters wiihed to be 
 exempted from this condition by Law, 
 from which they had been before ex- 
 empted only by Connivance ; and a few 
 years ago applied twice to Parliament for 
 this purpofe, in both which applications 
 they were unfuccefsful. I confefs, my 
 Lord, at the time I much wifhed, that 
 thefe applications had been complied 
 with. Permit me to fay, with all de- 
 ference to our Legiflature, v/hich was of 
 a different opinion, that they feemed to 
 aik only what was reafonable, what was 
 confident with the general principles of 
 Toleration ; that it could do no harm to 
 allow them that by Law, which they had' 
 long enjoyed in. Fact, and of which in, 
 future nobody ever thought of depriving 
 them. Perhaps the fate of thofe peti- 
 tions
 
 [ 45 ] 
 
 tions did not wholly depend on their own 
 merits, but on fome circumftances of the 
 times, which had an unfavourable influ- 
 ence on them. If fuch an application be 
 again made, I cannot help expreffing my 
 hopes, that it will meet with a more fa- 
 vourable reception : this only is wanting 
 to render the Toleration of this country 
 with refpect to the DiiTenters complete. 
 
 For although by the Corporation and 
 Teft Acts they lie under fome difadvan- 
 tages, I do not conceive they fuffer any 
 injury. I profefs, I do not underftand 
 any general indefinite claim of all men 
 indifcriminately to the Civil Offices of 
 their country ; or that the State may not 
 exercife her difcretion concerning the 
 perfons, to whom me may chufe to de- 
 legate any part of her authority. In fact, 
 this is done with refpect to all Offices ; 
 certain qualifications are required, which 
 6 exclude
 
 i 46 l 
 
 exclude thofe who have them not. There 
 certainly is a confiderable connection be- 
 tween a Civil Government and an Efta- 
 blifhed Church ; they have a mutual in- 
 fluence, and the form of one ought to 
 be, and generally is, adapted to the other* 
 Hence we fee, that among Proteftants in 
 Monarchical countries, the Form of the 
 Church has been for the moft part Epif- 
 copal ; in Republics, that has been alfo 
 Republican. Church Government will 
 have a relation to political principles ; it 
 is unneceiTary to fay, that it has had in 
 our own country. The Conflitution of 
 our Church is analogous, is adapted to 
 our Civil Constitution ; the principles of 
 the Diffenters concerning Church Go- 
 vernment are ill adapted, are unfavour- 
 able to fome parts of it. Without recur- 
 ring invidioufly to paft tranfactions, 
 though there are among the DilTenters 
 numbers of able and honeff men, who 
 
 would
 
 [ 47 J 
 
 would difcharge any office which fhould 
 be committed to them moil unexception- 
 ably, yet the general operation of thofe 
 principles, when carried to the degree, 
 to which even now we fee them carried, 
 is not favourable to the whole of our pre- 
 fent Conflitution in Church and State, 
 which are not without reafon confidered 
 as connected in their interefts. To ex- 
 empt men from penalties, which they do 
 not deferve, is one thing ; to delegate to 
 them authority is another; the firft is a 
 matter of juftice, the latter of favour and 
 difcretion; which the State may furely 
 refufe to do, if fuch authority be likely 
 to operate to her own prejudice. Of this 
 the State muft judge, and acl: .accord- 
 ingly *. 
 
 * I confefs, neither the Author of the Plan of 
 Leftures on the Principles of Nonconformity , or his Ca- 
 techumensi if they agree with their Teacher in all 
 his opinions, appear to me proper perfons to exercife 
 Civil Authority under our Prefent Conftitution. 
 
 The
 
 r 48 ] 
 
 The DifTenters, by being incapable of 
 Givil Offices; lie undoubtedly under a 
 Difadvantage ; a difadvantage perhaps as 
 little felt in this country as poffible, where 
 Induftry is branched out into fo many 
 forms* and offers fuch a choice of ufeful 
 and reputable employments. But it does 
 not feemj that they can more juftly com- 
 plain of an Injury* than all thofe perfons 
 who are difqualified, for want of fuffi- 
 cient property, from executing different 
 Givil Offices* in almoft all of which in 
 proportion to their rank a certain amount 
 of it is required -, than thofe, for in- 
 ilance, who are excluded on this ae- 
 count from the Houfe of Commons. 
 Numbers of perfons under this incapacity 
 would no doubt make excellent Mem*- 
 bers of Parliament ; and it is not more 
 their fault not to be worth 300!. a year, 
 than it is the DifTenters' fault to hold re- 
 ligious opinions inconfiftent with thofe> 
 of the Eflabliflied Church, 
 
 ff
 
 t 49 ] 
 
 If certain perfons are unfit to execute 
 Civil Offices, this unfitnefs, whatever 
 may be the caufe of it, whether poverty, 
 opinion, or any other circumftance at- 
 tending them, is a fufficient ground of 
 
 their exclufion. Bad effects, produced 
 
 i 
 by religious opinions, are not lefs to be 
 
 prevented, than other effects equally bad 
 anting from other caufes. 
 
 Our Anceftors, my Lord; had the me* 
 rit of granting Toleration to Proteftarit 
 DifTenters -, but the public dangers from 
 Popery were then, and continued lohg 
 after, too alarming, to admit of the Pa- 
 pifts being comprehended in a plan of 
 religious pacification, and of thofe Laws 
 being repealed, the rigour of which could 
 only be juftified by extreme neceffity. 
 Time and a change of circumftances feem 
 to have in fome meafure difpelled thefe 
 dangers; we have now little to appre- 
 E hend
 
 [ 50 ] 
 
 hend from the attempts of that Religion 
 againft the State. It is a fortunate cir- 
 cumftance of our days, that in them a 
 conliderable body of our Countrymen* 
 who were before confidered by the Laws 
 as enemies to our Religion and Govern- 
 ment, and treated as fuch, have obtained 
 the confidence of the Legiilature fo far, 
 as to be relieved from fome of the hard- 
 fhips under which they laboured, and 
 to be in part admitted to us as Fellow- 
 Citizens and Friends. 
 
 For however popular it may be in this 
 country to hold up Popery, as an object 
 of abhorrence, it furely is not reafonable 
 to fuppofe*. that it can never be entitled 
 to any degree 'of Toleration. It may be 
 thought, as a matter of fpeculation only, 
 that, provided the profefibrs of it no 
 longer breathe the fame fpirit of inde- 
 pendence and hoftility, provided by their 
 
 folemrt
 
 fplemn declarations and conduct they give 
 us affiirance of their being good fubjecls, 
 Reliques and Images and Tianfubftantia- 
 tion have little to do with the State; that 
 men's follies and abfurdities, if they are 
 harmlefs to others, are not proper ob- 
 jects of legal reftraint ; and that it is 
 having a very contracted notion of To- 
 leration itfelf, to extend it in the ampleft 
 form to one fet of men, and to withold 
 it entirely from another, fuppofing that 
 both might partake of it confiftently with 
 public fecurity. It might be thought^ 
 that Popery might live as amicably with 
 Proteftantifm in this country, as it does 
 in many parts of Germany and in Hol-> 
 land. 
 
 But although all this may be true irt 
 
 Speculation, the Practical Statefman mufi 
 
 take in other confiderations. The rea- 
 
 fon of the thing is not always enough 
 
 E 2 for
 
 [ 5* ] 
 
 for him to aft upon. Before fuch al- 
 terations are made, opinions and preju- 
 dices muft be confulted > which laft are 
 abated only by time and experience. 
 We may fee how ready people are to 
 take the alarm in fuch matters by what 
 has pafTed in Scotland on this very fub- 
 jeft -, the laft century could hardly have 
 produced any thing more violent. With- 
 out proceeding further, it may be pru- 
 dent and necefTary to wait and fee the 
 effect of a partial relief, both on the 
 opinions of the people at large and the 
 conduct of the party relieved -, for it 
 certainly requires fome experience to be 
 perfectly allured, that Popery will not 
 make an ill ufe of any liberty which 
 mould be granted to her, confidering 
 her old reftlefs fpirit, and the indefati- 
 gable zeal me has always fhewn for 
 making profelytes. 
 
 The
 
 [ 53 ] 
 
 The Penal Laws againft Popery, which 
 difgrace our Statute-book, have indeed 
 been rendered almoft harmlefs by the 
 humane and tolerant fpirit of this country. 
 The moft fevere and oppreflive have been 
 fufTered to lie dormant and to grow ob- 
 folete ; they have hardly ever been called 
 forth of late years, except now and then 
 to fatisfy the mean and vindictive purpofes 
 of private malice; and the Magiftrate 
 either finds fome evafion not to execute 
 them at all, or does it with reluctance. 
 Unreafonable Laws, where the punim- 
 ment is out of all proportion to the 
 offence, for the moft part, in free coun- 
 tries efpecially, defeat themfelves -, the 
 general good fenfe and humanity of a 
 people are revolted at them, and by pre- 
 venting their effects almoft repeal them. 
 
 There cannot be a ftronger evidence of 
 
 the humane and tolerating fpirit of the 
 
 E 3 nation,
 
 t 54 ] 
 
 nation, than this connivance in the cafe 
 both of the Papifts and DifTenters, which 
 has in a great meafure fupplied the imper- 
 fe&ion of our laws ; and of this fpirit I 
 believe the Clergy partake in as large a 
 proportion as any clafs of men in the 
 community. Our Predeceflbrs in the 
 Church may many of them, have had 
 their full fhare of the intolerant character 
 of former timqs ; but if there be a feature 
 in the character of the prefent Clergy 
 peculiarly diftinguihing, it is that of 
 good temper and moderation towards other 
 feds of Chriftians; which difpofitions 
 have grown more general among them, 
 and been continually extending themfelves 
 even to the prefent times, 
 
 Amidft the illuftrious patrons of Reli- 
 gious Liberty, fome of the moft eminent 
 have arifen from the bofom of our Church; 
 to name no more than Bimop Taylor of 
 6 the
 
 [ 55 3 
 
 the laft century, and Bifhop Hoadly of 
 the prefent. The caufe of Toleration in 
 favour of thofe, who diflent from us and 
 difapprove of our Eftablimment, has never 
 been pleaded more earnestly or more ably, 
 than by fome of the Minifters of the 
 Eftablimment itfelf. 
 
 And at this time, if we are to judge 
 from all appearances, what can be more 
 peafonable and moderate than the difpofi- 
 tions of the Clergy towards our DifTent- 
 ing Brethren ? Can an inllance be produced 
 of the Bifhops who oppofed their late 
 applications to Parliament, ever exerting 
 any adl of authority to diftrefs them ? 
 Has the EcclefiafUcal JurifdicKon in the 
 hands of any fubordinate Officer ever 
 been employed for this purpofe ? Do the 
 Clergy in their Sermons treat the Diffen- 
 ters with want of charity and candour; 
 or endeavour to infpire their congregations 
 E 4 with
 
 [ 56 1 
 
 with bitternefs or diflike to them ? Are 
 their Writings from the prefs compofed 
 with a fpirit of bigotry and party, and 
 fiiled with fatire and invective ? I profefs, 
 I know of no Plan of Lectures on Con- 
 formity, which can be produced as a 
 counter-part to that, which we have feen 
 on Non-conformity. 
 
 May this moderation, my Lord, always 
 be the diftinguiming character of the 
 Clergy of the Church of England ; it is 
 a charader the moil conformable to the 
 fpirit of their Religion ; it will do them 
 the greater! honour with all wife men, 
 with all true friends of univerfal Chrif- 
 tianity. May this moderation continue 
 to influence every part both of their 
 public and private conduct. Men may 
 be good Chriftians in other Churches as 
 well as in our own ; but if we are ftudious 
 to make Profelytes that are worth having, 
 
 this
 
 [ 57 ] 
 
 this moderation is an argument of the 
 rnoft conciliating kind ; it is even alarm- 
 ing to thofe, who in this refpect are our 
 competitors. It is found necefTary on this 
 very account to put the Diflenters on 
 their guard againft us; we are become 
 dangerous to them from our mildnefs *. 
 Nothing, my Lord, which I can add, 
 will be paying fo high a compliment to 
 pur Church. 
 
 # See Plan of Le&ures, Preface, p. 4. 
 
 LETTER
 
 LETTER IV. 
 
 On the Ecclefiaftical Jurifdiftion. 
 
 .* C:0t.. i ;; *{& .r^i . -r ,. -oi a:>, :.:.; a.-. 
 
 IN Societies, my Lord, which are nu- 
 inerous, whether Civil or Religious, 
 many Regulations are necefTary, many 
 perfons in Office to fee that they are ob- 
 ferved - t without them neither the Form 
 or Spirit of fuch Societies can fubfift; 
 their parts will fall into confufion, the 
 purpofes defigned by them will not be 
 anfwered. 
 
 It is not my intention to enter into any 
 of the arguments, deduced from Scripture 
 on the Form of Church-Government, 
 which were debated with fuch violence 
 in the laft age. To whatever opinion 
 
 different
 
 t J9 ] 
 
 Different parties may be inclined on thefe 
 Arguments, it feems pretty apparent, that 
 neither Chrift or his Apoflles meant to 
 prefcribe minutely thofe regulations, by 
 which the future Church mould be go- 
 verned in the feveral countries where it 
 was to fubfift. What we meet with in 
 Scripture are intimations and examples of 
 their practice concerning this Government 
 rather than direct commands ; we do not 
 fee the form of it delineated at full length, 
 and accurately exprefled in all its parts, as 
 the Syflem of the Jewi(h Church was by 
 Mofes in his Law, but only fome general 
 Out-lines of it : the Divine Wifdom 
 probably making this difference between 
 a Religion, which was appropriated to a 
 certain People, to a certain Country, to 
 a certain Temple, and that, which was 
 to be diffufed over the face of the earth, 
 and to take in the various nations of it, 
 
 with
 
 [ 60 ] 
 
 with all their differences of climate and 
 manners. 
 
 Many things in the regulation of 
 ChrifHan Churches are certainly left at 
 large to be provided for by Human 
 Wifdom; and I have therefore always 
 considered the Government of Civil and 
 Religious Societies as much on the fame 
 footing - y and reducible, wherever the 
 exprefs divine direction is not apparent, 
 to the fame principles. For God defigned 
 Man both for Society and Religion ; they 
 are both of them equally of his appoint- 
 ment. It is as much his will, that thofe 
 Civil Laws be obeyed, by which our 
 Lives and Properties are fecured ; as it is, 
 that we mould believe thofe Truths and 
 obferve thofe Precepts, which more im- 
 mediately conftitute our. Religious Duty, 
 But the particular means, by which thefe 
 3 purpofes
 
 [ 6! ] 
 
 purpofes are to be obtained, the particular 
 regulations, which will beft produce them, 
 are left in both cafes to be determined 
 by Human Wifdom, and to be accom- 
 modated to the different circumftances of 
 the Societies, for which they are wanted. 
 Men He under the fame obligation to 
 preferve the purity and influence of Re- 
 ligion in making Ecclefiaftical Regula- 
 tions ; as they do to confult the Social 
 Happinefs of Mankind in making Civil 
 Laws. 
 
 Without recurring to divine right, no- 
 thing furely is a more natural mode of 
 governing the numerous Body of Clergy 
 belonging to a conliderable nation, than 
 to appoint fingle Men, with fubordinate ' 
 Officers, out of their own number to 
 prefide over them in different diftricts ; 
 that is, to govern them by Bifliops. I 
 do not fee the impropriety of this mode 
 
 of
 
 <* 1 
 
 of governing in any country j but if it be 
 thought, that there mould be a fort of 
 analogy in all countries between the Ec- 
 clefiaftical and Civil Conftitution, I mould 
 fay, that in our own the Epifcopal Form 
 was more proper than any other for the 
 Government of the Church; from it3 
 being moft analagous to that of the State. 
 
 To this Form of Church-Government 
 a Jurifdiclion is annexed j Courts of Ju- 
 dicature are held, and juftiee admini- 
 ftered on certain matters, cognifable in 
 thefe Courts by the Laws of the Land. 
 We mall beft judge of the prefent merits 
 or demerits of this Jurifdidtion with re- 
 fpecl: to trre Nation at large, of its proper 
 limits and extent, by confidering the Au- 
 thority from whence it is derived, and its 
 Operation as it is now adminiftered. 
 
 There
 
 t 63 J 
 
 There is no perfon at all converfant in 
 our Hiftory, who does not well remem- 
 ber the perpetual difputes and violent con- 
 vulfions, occafioned in the earlier periods 
 gf it by the adherence of the Clergy to 
 their Roman Law -, by their claims of 
 exemption from all Civil Judicature $ 
 and by their daring incroachments on. 
 the power of the State. Ecclefiaflical 
 Jurifdiction was then indeed hoftile and 
 formidable ; and it required all the po- 
 licy and firmnefs of our ableft Princes to 
 withstand and to reprefs it. The me- 
 mory of this may ftill prejudice us againft 
 all Ecclefiaftical Authority ; we may per- 
 haps confider the Old Papal Jurifdidtion 
 as the parent of the Prefent > though the 
 defcent has gone through fo many gene- 
 rations, and through fuch a change of 
 fortunes, that hardly a feature of it re- 
 mains the fame* 
 
 For
 
 t 64 ] 
 
 For when our Church was once united 
 with our Civil Government, the whole 
 Authority of both from that time flowed 
 from the fame fource; there were no 
 longer fubfifting in the fame country two 
 inconfiftent Powers -, that of the Church 
 became (as it ought to be) fubordinate 
 and dependent. But for many years af- 
 ter our feparation from the See of Rome, 
 neither did our Civil or Ecclefiaftical Au- 
 thority wear that mild and humane 
 afpecl:, which we now fee in it; the 
 Church was indeed no longer an enemy 
 to the State j but when the State was 
 arbitrary, it was no wonder, if the 
 Church fupported by it was oppreflive ; 
 they advanced gradually and hand in 
 hand (as was to be expected) to that 
 happy temper, by which they are at this 
 time both diftinguimed. 
 
 The
 
 [ 65 J 
 
 The Ecclefiaftical Law of this Country 
 is now, not the Pope's, but the * King's ; 
 it makes part of the General Law of the 
 Land, and is derived from the fame Au- 
 thority ; the Courts, where it is admi- 
 niftered, are fubordinate, and controul- 
 able by the Civil Courts, if ever they ex- 
 ceed the limits prefcribed to them. Iri 
 this refpecl: therefore the Eccleiiaflical 
 Jurifdiction ftands clear of all excep- 
 tion. 
 
 The matters, which by the laws of our 
 country are the Objects of this Jurifdic- 
 tion, are fome of them eecleflaftical, as 
 the Rights and Difcipline of the Church ; 
 fome of a mixed nature, as Cafes of Mar- 
 riage ; and others purely civil, as Wills 
 and Adminiftrations. The firil are the 
 natural and proper objects of it. Mar- 
 
 * Blackftone's Introd. Se&. 3. 
 
 F riage,
 
 t 66 ] 
 
 liage, being with us not a mere Civil, 
 but partly a Religious Contract, may not 
 unnaturally fall under the fame cogni- 
 fance. But there can be no reafon, from 
 the nature of the thing, why Teflamen- 
 tary Bufmefs mould be tranfafted, or the 
 difputes relating to it decided, in thefe 
 Courts 3 and that it has been fo, has only 
 arifen from the aflumed power of the 
 Church of Rome over the difpofition of 
 Private Property, by which the Mode of 
 Difpoling became then cognifable by Ec- 
 clefiaftical Authority ; and from the per- 
 miflion of the General Law of the Land, 
 that this bufinefs mould continue to 
 flow in the fame channel. 
 
 But however foreign part of our Ec- 
 clefiaftical Jurifdidtion may be to Reli- 
 gion, either public or private, it is a 
 matter in itfelf of no great importance. 
 The principles, on which fuch bufmefs is 
 6 tranf-
 
 t 6? 3 
 
 tranfa&ed, and caufes decided, are equally 
 certain with thofe of the Common Law- 
 Courts, fome of which have a concur- 
 rent jurifdiction in thefe cafes j they are 
 equally confonant to the General Law of 
 the Land ; and the perfons prefiding are 
 often the fame with thofe who are ln- 
 trufted with Civil Authority. The Judge^ 
 who prefides in a Confiftory Court as 
 Chancellor, or his Surrogate, often exe- 
 cutes, and is generally from his fituation 
 qualified to execute, the powers of the 
 Municipal Law* as a Juftice of Peace. 
 The decifions then of thefe Courts are' 
 authorifed by the General Law of the 
 Land ; and the Ecclefiaftical Magistrates 
 are of the fame clafs and rank of men; to 
 whom that Law often delegates fome of 
 her own merely Civil Power. The 
 Clergy of England are conlidered by her, 
 andjuftly, as equally Citizens with all 
 the reft of he'r people, arid as equally fit 
 F 2 to
 
 [ 68 ] 
 
 to be trufted with a degree of Civil Au- 
 thority proportioned to their rank in the 
 community -, to which indeed they are 
 attached by every tie, that can make men 
 interefted in its welfare. 
 
 If thofe matters, which are certainly 
 not the natural and proper obje&s of Ec- 
 clefiaftical Jurifdiction were removed 
 from it to that of our Common Law- 
 Courts, I confefs I mould have feen no 
 material objection to it, (except the tranf- 
 ferring of certain Fees from one fet of 
 Officers to another mould be thought 
 fuch) had not a much better * judge 
 than myfelf been of a different opinion. 
 " It muft be acknowledged (fays he) to 
 " the honour of the Spiritual Courts, 
 " that though they continue to this day 
 " to decide many queftions* which are 
 
 * Blackftone, B. iii. Ch. 7. Vol. iii. P. 98. 
 
 " properly
 
 [ 69 ] 
 
 " properly of temporal cognifance; yet 
 " juflice is in general fo ably and impar- 
 " dally administered in thofe tribunals, 
 " (efpecially of the fuperior kind) and the 
 " boundaries of their power are now fo 
 " well known and eftablifhed, that no 
 " material inconvenience at prefent arifes 
 " from this jurifdiction ftill continuing 
 " in the antient channel. And, fhould 
 " an alteration be attempted, great con- 
 " fufion would probably arife, in oyer- 
 " turning long-eftablifhed forms, and 
 " new-modelling a courfe of proceed- 
 " ings that has now prevailed for feven, 
 " centuries." 
 
 The Forms indeed of thefe Courts are 
 on the Roman plan, and confequently 
 different from thofe of the Common 
 Law ; but there are other Courts befide 
 the Eccleiiaftical, which proceed accord- 
 F 3 ing
 
 Ing to the fame forms, efpecially t}ie 
 Court of Chancery. We need not hefi- 
 tate in giving a preference to the mode of 
 Legal Proceeding delivered down to us by 
 our own Anceftors ; but if any inconve- 
 niences be fuppofed to arife from the 
 Qther mode, thefe are not peculiar to the 
 pcclefiaftical Courts, but operate alfo 
 ejfewhere in cafes much more impo.rr 
 ttftt, 
 
 Excommunication, my Lord, is unv 
 fortunately the inftrument, by which the 
 IJcclefiaftical Jurifdiction is to afTert its 
 authority. I have no fcruple in faying, 
 that the inftrument is improper and bad. 
 As fuch I believe every Ecclefiaftical 
 Judge ufes it moft fparingly, and never 
 employs it without neceffity; but as no 
 Jurifdid:ion can fubfift, where an obfti- 
 Party may fet it at defiance with 
 
 impunity,
 
 t 71 ] 
 
 impunity, the neceffity will fometimes 
 occur, when it muft be employed > if 
 fubmiflion can be obtained by no other 
 methods, it muft be obtained by that, 
 which the Court is impowered to ufe in 
 the laft refort. Befide the fpiritual part 
 of Excommunication, a part which never 
 fhould have been applied to thefe purpofes, 
 many civil difabilities, and thofe of the 
 moft ferious kind, are immediatelyincurred 
 by it ; * and ' at the end of forty days, 
 
 * if the offender does not fubmit to the 
 
 * fentence of the Court, the Biihop may 
 
 * certify fuch contempt to the King in 
 
 * Chancery, from whence the Writ de 
 < excommunicate capiendo is iffued to the 
 ' Sheriff of the County; who fhall there - 
 ' upon take up the Offender, and imprifon 
 him in the County Goal, till he is re- 
 
 * conciled to the Church, and fuch recon- 
 
 * Blackftone B. 3. Ch. 7. Vol. Hi. p. 102. 
 
 F 4 ' ciliation
 
 [ 7* ] 
 
 f dilation certified to the Bifhop.' I have 
 often wifhed, my Lord, that the Law in 
 this refpecl: was altered j that the effect, 
 or part of the efTed: of Excommunication 
 might be obtained, as it might eafily be, 
 without the previous and unbecoming 
 formality of fpiritual cenfures. Suppofing 
 an Ecclefiaftical Judge were empowered in 
 cafes of contempt, where he muft now 
 excommunicate, after forty days to require 
 by a proper inftrument the imprifonment 
 of the party in contempt, from the Sheriff 
 or a Juftice of Peace, on the fame condi- 
 tions of delivery, when his fubmifiion is 
 certified ; a part only of the confequences 
 of Excommunication would be incurred, 
 but a part fufficient to fecure obedience 
 to the Court ; the remedy would be had 
 more eafily, and lefs reluctantly employed ; 
 the offenfive ufe of fpiritual cenfures 
 would be avoided ; and the EcclefiafHcal 
 Jurifdiclion would owe its fupport, juft 
 
 as
 
 [ 73 1 
 
 as much as it does now, to the interven- 
 tion of the Civil Power *. 
 
 Ecclefiaftical Rights and Difcipline 
 feem the natural and proper objects of 
 Ecclefiaftical Jurifdiftion. The Laity 
 are concerned indeed in many of the firft; 
 but the decifions in thefe cafes are the 
 decifions of the Law of the Land, and 
 fome of the temporal Courts have a con- 
 current Jurifdiclion, fo that parties may 
 make their choice ; to thefe indeed almofl 
 all matters of confequence are at this time 
 carried of courfe. The Laity have little 
 
 * Since I wrote this, I find, that a propofal of 
 the fame kind was agreed on in Convocation 1714, 
 and intended to be offered to Parliament, that it 
 might pafs into a law. Wilkins's Cone. Vol. iv, 
 p. 654. This defign dropped on Queen Anne's death, 
 which happened foon after. Such a propofal had 
 before been mentioned in Convocation 1580. ibid, 
 p, 300. 
 
 now
 
 [ 74 ] 
 
 now to apprehend from Church-Autho- 
 rity, except the prefentment of a Country 
 Church Warden for any irregularities of 
 life be efteemed formidable. Canons 
 framed by a Convocation have been de- 
 clared by the greateft * Lawyer of his age 
 not binding on the Laity; and juftly de- 
 clared fo, becaufe not ifluing from the 
 Legiflature, to which they are fubjecl:; 
 and the Ecclefiaftical Courts, if they 
 feem ever fo little to exceed their due 
 bounds, are immediately corrected by the 
 Courts of Common Law, 
 
 I am perfuaded, that no reafonable man 
 among the Clergy would wifli to carry 
 Church-Power over the Laity a ftep 
 beyond where it is at prefent fixed; 
 but in what relates, to the internal regula- 
 
 * Lord Hard wicke .fee Burn's Preface to Eccl.
 
 [ 75 1 
 
 tion and difcipline of the Clergy them-* 
 felves, and the due performance of Eccle- 
 fiaftical Duties, the cafe is very different. 
 Let the Power of the Church over others 
 be little, or none at all ; but let her have 
 enough to controul and govern her own 
 immediate fubje&s; to make them do 
 their duty, and to correct their delin- 
 quencies. In doing this, let her not be 
 checked at every flep by the interpofition 
 of the Common Law Courts, which in 
 thefe cafes feem to ufe rather more than 
 * " a parental authority;" let not every 
 (light occaiionbe embraced of transferring 
 thQ matter in queflion to another judi- 
 cature. It furely is not confulting the 
 intereft of the Public at large to weaken 
 the hands of the Officers of the Clergy 
 with refpect to their own body ; to throw 
 embarraffinents and difficulties in their 
 
 * See Bkck. B. iii. Ch. 7. Vol. iii. p. 103, 
 
 way,
 
 [ 76 ] 
 
 way, when they would prevent or corre& 
 abufes, of which the Laity are naturally 
 enough very ready to complain, but of 
 which perhaps the weaknefs of Church- 
 Authority in the hands of its Governors 
 is the caufe. 
 
 The Refidence of the Clergy, for in- 
 ftance, is undoubtedly good as a general 
 principle; but is fubjecl: from the nature 
 of it to a variety of exceptions^ which 
 can never be all provided for by any 
 written Law, and which mould be left 
 to the difcretion of fome fuperior. The 
 Bilhop is certainly the perfon, who is the 
 proper judge of them; and we may I 
 think prefume, that few men in that fta- 
 tion would be fo unreafonable as to iniifl 
 on it indifcriminately, without any con- 
 fideration of circumftances, in all cafes. 
 As the matter now ftands, a Bifhop would 
 find it for the moft part a very difficult, 
 
 3 if
 
 [ 77 ] 
 
 if not an impracticable, attempt to compel 
 by courfe of Law a Clergyman to relide 
 on his Benefice. To expect, that the 
 fubordi nation of the Clergy mould be as 
 ilrict as that of the Army, would be 
 putting perhaps too ftrong a cafe. But 
 what mould we fay of an Army, where 
 the Commanding Officer had not power 
 to make a Subaltern join his regiment* ? 
 
 The Bounds of the Ecclefiaftical Jurif- 
 diction have indeed been contracted on 
 all occafions ; hardly any opportunity of 
 doing it has been omitted. That it is 
 
 * Next to the Clergy themfelves, it might be 
 thought, that there could not well be a more proper 
 fubjea for Ecclefiaftical Jurifdiaion than a Parifli- 
 Clerk ; but die doftrine of Weftminfter-Hall feems 
 to be, that he is a Temporal Officer, and confequeirtly 
 not amenable to it. Burn's Eccl. Law.TitleParifh- 
 Clerk. Pitt and Evans. Parker and Clerke. Peak and 
 Bourne, 
 
 flripped
 
 r 75 i 
 
 Stripped of its old ufurpations is happy fo? 
 us all ; that it is no longer tyhat it once 
 was, formidable to the State and inde- 
 pendent of it; incompatible with the 
 national welfare, and oppreffive to indi^ 
 viduals. It is happy for us, that it is not 
 now, what it was for many reigns even 
 of our Proteftant Princes after the Refer* 
 mation, a partaker with them of power 
 too ill-defined, too roughly exercifed to 
 be confident with public Liberty. But 
 we may pofiibly have fallen into the 
 oppofite extreme -, and by lowering it too 
 much may have rendered it weak and in- 
 effe&ive with refpedt to that, which is its 
 proper province. It muft be confeffed, 
 that it came from a fufpicious parentage ; 
 it is no wonder, that after fo many genera- 
 tions fome may ftill look on it with a 
 jealous eye, and hardly yet think therri- 
 felves fafe from it -, though at this time 
 we might almoft as well, from the fame 
 
 refemblanee
 
 [ 79 ] 
 
 refemblance of features, be afraid of the 
 Court of Chancery. 
 
 While the Ecclefiaflical Judicature 
 decides well and agreeably to our General 
 Law on thofe civil matters, which are 
 ftill committed to it, it is a thing of great 
 indifference from what fpecies of Court 
 thefe decifions ifiue. With refpedl to 
 any Cenforial Power over the Laity, what 
 remains to this Jurifdidlion is trifling, I 
 had almofl faid contemptible; and it 
 would perhaps be as well, if even that 
 remnant were taken away. But when we 
 were getting rid of the fuperfluous and 
 offenfive parts of Ecclefiaftical Authority, 
 we feem to have gone too far, to have 
 cut away without distinction, and not to 
 have been fatisfied with reducing its 
 growth, till we left it without vigour fuf- 
 ficient for the internal government of our 
 Church. 
 
 LETTER
 
 LETTER V. 
 
 On the Provision of the Clergy* 
 
 IN every country, my Lord, the Pro- 
 vifion for any Clafs of men in it muft 
 depend on the rank that Clafs holds in 
 the community, on the abilities required 
 from it, and on the induftry, riches^ 
 knowledge, and manners of the country 
 itfelf. Where induftry is branched out 
 into a variety of employments, which 
 furnifh numbers with a comfortable and 
 reputable fubfiftence; and where from 
 the riches of the nation Merit in every 
 branch of it meets with fuitable encou- 
 ragement -, there every Profeffion muft 
 offer to thofe who engage in it adequate 
 tewards, fuch as are proportioned to thofe 
 
 6f
 
 t 8t ] 
 
 of other profeflions which are nearly of 
 the fame rank. Otherwife, amidft fo 
 general a competition, that which is below 
 the market-price will find no cuftomers, 
 and be deferted. 
 
 The proficiency of a nation in know- 
 ledge and the arts of life, makes the 
 demand for knowledge in almoft all pro- 
 feflions proportionably greater, multiplies 
 the requiiite qualifications, and increafes 
 the labour and expence of acquiring them. 
 The manners alfo of a people very much 
 affecl: all profeffions in it ; and regard muft 
 be had in them to many things, which at 
 firft fight may appear of little or no con- 
 fequence : it is very certain, that in almoft 
 all of them appearances muft be to a 
 certain degree confulted, fafhion complied 
 with, and a decorum preferved, founded 
 more on opinion than on the nature of 
 G things
 
 [ 82 ] 
 
 things themfelves. Thefe confiderations 
 acquire flrength, the higher the rank is 
 which any particular profeffion holds in 
 the community, and the greater the abi- 
 lities which are required from it. 
 
 There never was perhaps a Country, 
 where fo wide and inviting a field was 
 laid open for .Induftry of all kinds as our 
 own -, where there was fuch a choice of 
 ways of life, all of which, if properly 
 purfued, afford a reafonable profpecl: of 
 convenience and comfort. And as this is 
 a country, where riches (and great part 
 of them of the moft valuable kind, riches 
 acquired by induftry) abound and are 
 diffufed throughout the people, Merit of 
 every kind bears here a higher price than 
 elfewhere, and every owner has reafon to- 
 expecl: he Ihould be better paid for his 
 abilities. 
 
 We
 
 [ 83 ] 
 
 We need not I believe fear incurring 
 the imputation of partiality, by fuppofing 
 this nation as far advanced in all kinds of 
 ufeful knowledge, poflefTed in as high a 
 degree of all thofe improvements, which 
 enlarge the human mind, and produce 
 convenience and elegance of life, as any 
 which ever yet exifted. The eighteenth 
 Century will probably always be con- 
 lidered as a period, when knowledge and 
 arts abounded and flourished -> and where- 
 ever the improvements of that period are 
 recorded, our own Country will I am per- 
 fuaded hold there a distinguished place : 
 But in fuch a country the individuals of 
 different profeffions mud keep pace with 
 the ftate of general improvement j igno- 
 rance in any of them becomes more 
 difgracefulj the public, to whom pro- 
 feffions are accountable, will lefs bear 
 with it. 
 
 G 2 The
 
 [ 84 ] 
 
 The advancement indeed of our know- 
 ledge, the variety and perfection of our 
 arts, the extent of our commerce, and 
 the multiplicity of our connections render 
 Government in every part of it, whether 
 foreign or domeftic, complicated and 
 difficult. Government is moft imme- 
 diately affected by thefe caufes ; but they 
 operate alfo in fome degree on all the 
 higher profeflions of our country. 
 
 All the foregoing circumftances concur 
 in forming our national Manners. In- 
 duftry, Riches, Arts, and Knowledge, 
 wherever they flourifh, as they do here, 
 civilife men ; give them focial virtues, 
 and qualities, which make life convenient 
 and agreeable. But as all human advan- 
 tages are attended with their refpective 
 evils, they civilife men to excefs, and 
 make them pay too much regard (for 
 fome regard is due) to the diftinctions in 
 
 Society, 
 i-,-.
 
 Society, which they naturally create. 
 Family and Wealth command amongft us 
 a degree of refpect ; the owners of them 
 are entitled to it, fo long as they do not 
 difgrace their pre-eminence by unworthy 
 conduct. From thus naturally connect- 
 ing refpect with thefe advantages of for- 
 tune, we almofl appropriate it to thefe 
 only j we connect them fo much together, 
 that we cannot confider them enough 
 apart to beftow refpect, where we fee a 
 total want of worldly advantages. In any 
 ftation to which refpect is due, the pureft 
 virtue and the beft abilities will not 
 command it from the vulgar, if it be 
 accompanied by what they have been 
 taught to think mean j if it want that 
 external decency of appearance, which 
 they expect from it. 
 
 I mall now, my Lord, apply the ob- 
 
 fervations I have been making to the 
 
 G 3 Provjfion
 
 [ 86 ] 
 
 Provifion affigned by the Law to our 
 Clergy, and offer fuch conliderations as 
 ihall occur concerning it, and which 
 appear to me to have fome weight in de- 
 termining on its general propriety ; whe- 
 ther it be fufficient for the purpofes 
 defigned, or too little or too much ; whe- 
 ther it be well diftributed ; whether the 
 nature of the property be convenient j and 
 on the whole, whether it be confident 
 with found Policy and public Welfare, 
 But I muft premife, that my reafonings 
 will only apply to thofe readers, who 
 think it of importance to the public and 
 private happinefs of, mankind, to their 
 prefent and their future exigence, that 
 the Belief and Influence of the Chriftian 
 Religion mould be preferved ; and who 
 confequently think it necefTary, that an 
 Order of men mould be fet apart to teach 
 and to adminifter it, without which its 
 Belief and Influence cannot be preferved ; 
 5- to
 
 [ 8? ] 
 
 to thofe, who will allow, that the Public 
 Profeffion of Chriftianity mould be fup- 
 ported by Civil Government, and afuitable 
 Provision for its Minifters affigned by it. 
 
 It is not lefs necelTary, that this Provi- 
 fion mould be adapted to the circumftances 
 of our Country and Manners, than that of 
 any other clafs of men in the community. 
 Their Qualifications muft bear a propor- 
 tion to the general ftate of Knowledge and 
 Improvement; their expence in acquiring 
 thefe qualifications will alfo be increafed 
 in proportion to the Riches of the country 
 and the expence of living in it j they will 
 be invited by the advantages of other pro- 
 feflions, before they engage in that of the 
 Church ; when they haveengagedinit,their 
 way of living and external appearance muft 
 be regulated by prefent manners, and the 
 provifion for their families by the prefent 
 meafures of education and fubfiftence. 
 
 04 The
 
 [ 88 ] 
 
 The higher ranks in this country confifl 
 for the moft part of perfons of improved 
 underfbnding ; a general degree of know- 
 ledge is diffufed alfo throughout the 
 whole mafs of the people j the Preacher, 
 who is to addrefs them, fhould certainly 
 be himfelf competently furnimed with it, 
 in order to acquit himfelf with fatisfaction 
 to them, or with any degree of reputation 
 to himfelf. Mere Knowledge, a fund of 
 proper topics for religious inftrudion, is 
 not only requifite, but good Judgement 
 alfo in feleding, and applying them, to- 
 gether with fomething conciliating in the 
 manner of their being conveyed. Men of 
 good fenfe are difgufted and difappointed 
 at hearing Religion fupported by futile, 
 infufficient, and injudicious arguments, 
 which are apt to have an unfavourable 
 effect on their general belief of it. And to 
 all hearers fuch inftrudion comes recom- 
 mended by being agreeably conveyed, by 
 5 having
 
 t 89 ] 
 
 having a reafonable degree of attention 
 paid to the manner, in which it is both 
 compofed and delivered. 
 
 If it be thought, that all this is not 
 wanted to fatisfy the Country- Congrega- 
 tion of a fmall village ; there are cafes, 
 where it is wanted in a much higher de- 
 gree. In this land of liberty Religion is 
 attacked with as little referve as it is de- 
 fended ; the wit and the acutenefs of In- 
 fidelity are employed againft it without 
 mercy. That this fhould be the cafe, I 
 do not think juft matter of complaint; 
 but it is fit, that the defence mould be 
 managed as ably as the attack; that the 
 Body of the Clergy, the natural defenders 
 of Religion, mould always afford men 
 qualified for this fervice, and at leaft 
 equal to their adverfaries. It is their bu- 
 finefs, and a buijnefs which requires the 
 abilities and moft extenfive know- 
 ledge,
 
 [ 9 ? 
 
 ledge, to refcue the truths both of Na- 
 tural and Revealed Religion from the fo- 
 phiftry, mifreprefentation, and ridicule, 
 with which they are often treated ; and 
 to eftablifh them on the firm foundations 
 of reafon and good fenfe. There is a 
 connection between all parts of know- 
 ledge ; they give mutual afiifhmce to each 
 other ; for a Clergyman to be pofTefTed of 
 that, which is merely profeilional, is not 
 enough to make him an able defender of 
 Religion. 
 
 It is well known, that the Education 
 preparatory to the Clerical Profeffion is 
 attended with a very confiderable expence 
 from the earlier parts of life ; an expence 
 nearly the fame with that, which is ne- 
 ceffary for the other Liberal Profeffions j 
 and which has for fome years increafed 
 together with the increafing riches of 
 our country. 
 
 The
 
 The Emoluments then of the Clergy 
 {hould bear a due proportion to thofe of 
 other profeffions, that require nearly the 
 fame abilities, are attended with the fame 
 expence, and hold the fame rank in the 
 community. As it is, amidft the num- 
 bers of which this Order confifts, there 
 are always in it many men of the firil 
 abilities ; the greater part from decent and 
 reputable, many from the moft confi derable 
 families in this country. Should there 
 be a great and evident difparity to the 
 difadvantage of this profeffion compared 
 with thofe others, can it be expected, 
 that men, who might form reafonable 
 profpects of fuccefs in any other profef- 
 fion from their abilities or connections, 
 will engage in this ? The profeffion 
 muft itfelf be lowered; it muft be de- 
 ferted by thofe, who are beft qualified by 
 their abilities for the firft ftations of it$ 
 and by thofe, whofe perfonal rank and 
 
 connections
 
 [ 92 ] 
 
 connexions would tend to give it confi- 
 deration and refpedt. 
 
 The better parts, for inftance, of the 
 Law and the Church are made out of the 
 fame materials, are compofed of men of 
 nearly the fame rank, fortune, and edu- 
 cation. Is it improper, that a Clergy- 
 man of merit in his profeffion mould ac- 
 quire in it what he might probably have 
 himfelf acquired at the Bar , and what 
 others in moft refpects his equals do ac- 
 quire there ? Have they not the fame 
 claim to fuccefs in their different ways ? 
 Should fuccefs be thought reputable in 
 one cafe, and invidious in the other ? Is 
 it lefs proper, that he, who fet out a pri- 
 vate Clergyman, mould become a Bifhop, 
 and have a feat in the Houfe of Peers ; 
 than that he, who fet out a private Bar- 
 rifter, mould be an Attorney or Scllicitor 
 General, a Judge, or a Lord Chancellor? 
 
 But
 
 [ 93 ] 
 
 < But fuch fuccefs in the Law is a more 
 ' certain proof of great profeffional merit, 
 * than in the Church/ It is admitted. 
 I do not mean to complain of want of 
 rewards in the Church, or of the great- 
 nefs of them in the Law. I know no 
 character, which deferves more from this 
 country, than that of an able, learned, 
 and upright Legal Magiftrate; all ho- 
 nours, all wealth are well beftowed on 
 him; but they far exceed, as perhaps 
 they ought to do, thofe of the Clerical 
 Profeffion. 
 
 There has been no fource both of No- 
 bility and Riches more fruitful, or indeed 
 more truely honourable, than that of the 
 firft offices in the Law 5 the Church alfo 
 has her Honours and her Wealth. Thefe 
 Honours make part of our Civil Conftitu- 
 tion; they are not tranfmiffibleto families j 
 why, under this reflection, they are im- 
 proper,
 
 t 94 ] 
 
 proper, as the Rewards of a Profefiion, I 
 confefs I cannot difcover. As to Eccle- 
 fiaftical Wealth, where mall we find the 
 families, that are built on it ? Where 
 fhall we trace up Modern Riches to an 
 Ecclefiaftical,- as we continually do to a 
 Legal Anceftor? The Wealth of the 
 Church can in thefe days be very rarely 
 accumulated to any amount ; and if it be 
 thus accumulated, it is not abforbed by 
 her, but flows back again into the fociety 
 at large. 
 
 Take away the rewards of this profef- 
 fio,n, and men of good profpefts will be- 
 take themfelves to other paths of life; 
 they will be determined by the fame mo- 
 tives in the deflination of their Children. 
 It is a fubje6l, in which prudential confi- 
 derations muft have their due weight j 
 thofe profeffions, which are moft reputable 
 and promiling, will of courfe be moft pur- 
 
 fued;
 
 [ 95 1 
 
 fued; no one profeffion has a right to 
 claim a preference with refpect to the vir- 
 tue of its members, when in all of them, 
 by acting well, men may be equally good, 
 may alike do their duty to God and to 
 their Country. 
 
 But dropping the confideration of what 
 may be called the prizes of the Clerical 
 Profemon, it ought to afford to all its 
 members a Subfiftence adapted to the rank 
 they hold, to the office they difcharge in 
 the community. They muft if poffible 
 maintain an appearance, which will pro- 
 cure them fome refpect from the bulk of 
 the people, who are governed by appear- 
 ance ; whatever looks like meannefs, 
 whatever expofes them to contempt will 
 not only lower the perfonal regard paid 
 to them, but will hurt their minifterial 
 character, will in fome meafure difqua- 
 lify them from adling with effect in it. 
 
 For
 
 [ 96 ] 
 
 For in our prefent ftate of manners it is 
 in vain to expect, that the people mould 
 ever treat Poverty, however refpectable in 
 itfelf, with refpect ; it depreciates in 
 their eyes every other quality. 
 
 The Profeffion therefore mould afford 
 all its members a reafonable profpect of 
 fuch a fubfiftence, as will fupport the 
 rank they hold, and the appearance in 
 the world that is expected from them ; 
 and this muft be eftimated from our pre- 
 fent habits, from our prefent modes of 
 thinking ; what would provide decently 
 for a Clergyman in Switzerland, or in the 
 remoteft parts of our own liland, is not a 
 meafure applicable to the greater part of 
 the Englifh Clergy. 
 
 Their income is from the nature of it 
 more known than that of other profeffi- 
 9US $ it is expected, that they mould live 
 
 in
 
 [ 97 1 
 
 in a way proportioned to it ; and even 
 thofe, whofe income is more affluent, 
 have it on, this account lefs in their power 
 to make confiderable favings, than men 
 in moil other fituations of life. 
 
 Upon the whole ; a probable judgement 
 may I think be formed, whether the ge- 
 neral Provifion for the Clergy be more 
 than fufficient for their reafonable de- 
 mands, from the following conliderations. 
 Are they in general able to improve the 
 fortunes of their families ? To leave their 
 Children in a better fituation, than they 
 were in at the fame age themfelves ? To 
 qualify them for employments of a fupe- 
 rior rank and of higher pretenfions, than 
 their own ? It feems to me clearly, that 
 they are ndt able ; and therefore, if their 
 character be not extravagance, for which 
 as a general charge I know no reafon, 
 theirProvifion is not more than fufficient ; 
 H it
 
 [ 93 ] 
 
 it only leaves their families, where it found 
 diem. 
 
 That there fhould be a difference of 
 rank and income among the Clergy feems 
 as proper, as in almoft all other ways of 
 life, where the fame difference generally 
 obtains. To rife from lower degrees in 
 a profeffion to higher, either from merit 
 or long ftanding in it, is the natural pro- 
 grefs of human life. It is neceffary for 
 the purpofes of government and fubordi- 
 nation - r it is proper,, as a fpur to emula- 
 tion, an encouragement to merit, and a 
 reward of long fer vices. The inequality 
 however may be greater than thefe pur- 
 >uies require, and it may not always ope- 
 rate in fuch a manner as to encourage 
 merit, and to reward long fervices. 
 
 It is certain, that intereft and connec- 
 tions will have their weight in the diftri- 
 6 bution
 
 t 99 ] 
 
 bution of Church-preferments. Succefs 
 in the Law is, as I before obferved, a 
 more certain proof of profeffional merit. 
 It may fometimes happen in the Church, 
 that great advantages may be obtained, 
 where there is little or no merit ; it may 
 alfo happen, that the moil deferving may 
 be left in obfcurity and neglect. The 
 more common cafe is, that great Eccle- 
 fiaftical Advancement is the joint efTecl: 
 of both inter-eft and merit ; yet there are 
 numberlefs inftances,where the latter alone 1 
 and unafilfted procures what is comfort- 
 able and affluent ; fome, where it attains 
 the higheft dignities of the Church. 
 
 It is fit, that the revenue of its Go- 
 vernors fhould be ample; equal to the 
 rank affigned them in our country; nei- 
 ther is there any reafon, as I faid before, 
 why the reft of the Clergy mould all be 
 on a level : but the difproportion feems in 
 H a many
 
 f 100 } 
 
 many inftances too great. All fhould 
 have what is fufficient for a decent Sub- 
 fiftencej without it men are cramped, 
 difcouraged, and in fome meafure difqua- 
 lified for the duties of their office. None 
 mould have from the Church (for of 
 men's private fortunes I am not fpeaking) 
 fuch an excefs, as leads rather to luxury 
 and diffipation than the regular and feri- 
 ous difcharge of their clerical functions, 
 and makes the comparative fituation of 
 others humiliating and unpleafant. la 
 many inftances accidental caufes have con- 
 tributed to a difproportion between the 
 income of preferments and the duties 
 attending them. A change of circum- 
 flances has often taken place, fince that 
 diftribution of Church-revenues was 
 made, which flill fubfifls. Villages, 
 which were inconfiderable, are become 
 populous ; Towns have arifen on fpots, 
 which were not inhabited -, and thofe 
 6 places
 
 [ 101 ] 
 
 places are not uncommonly the worfl 
 provided for by legal rights, where the 
 Parochial dudes are the moft laborious. 
 
 But this inequality of the conditions 
 of the Clergy will not be thought fo 
 great, as at firft light it may appear, if 
 we attend to one confideration. Compe- 
 tence is a relative thing; and is meafured 
 by that, which the education, habits, and 
 connections of each Individual have taught 
 him to expecl, and have made in fome de- 
 gree neceiTary to him. The numerous 
 body of our Clergy is compofed of a great 
 variety of materials ; if the bulk of it be 
 produced from the middle ranks of life, 
 thofe nearly on a footing with itfelf, yet 
 the moft confiderable families in this 
 country contribute likewife their part, 
 and there is a large portion, whofe 
 origin is far below it. The younger Son 
 of a Nobleman or Gentleman of property 
 H is
 
 is not for him perhaps better provided 
 for by what is thought great Prefer- 
 ment, than the Son of a Mechanic, 
 whofe Father was jufl able to get him 
 into the Profeffion, is by a fcanty and 
 obfcure Country Living : the natural 
 wants and expectations of both, at their 
 fetting out in life, may perhaps be equally 
 anfwered ; both may have what is to them 
 competence - in the fame degree. And 
 thpfe, whofe origin is low, whole con- 
 nections are mean, are the perfons, that 
 will of courfe moft fuiFer in the unequal 
 diftribution of ecclefiaftical revenues -, 
 the others will be the gainers by it. 
 
 The greateft part of the Proviflon of 
 the Clergy arifes from Tithes j a fort of 
 property appropriated to them in this 
 country from high antiquity ; and adapted 
 in many refpects to an Owner, whofe pro- 
 it is not to cultivate land, and who 
 
 is
 
 I 103 ] 
 
 is only Tenant for Life. It is managed 
 with eafe, without the trouble or expence 
 of a continued courfe of agriculture. It 
 is not liable to the injury, which land 
 will fuffer from a carelefs or diftrefled 
 predeceilbr. It is as much a diftinc~i pro- 
 perty, as the land from whence it arifes ; 
 it was neither purchafed by the Landlord, 
 jior is it rented of him by the Tenant. 
 Yet this property has alfo its inconve- 
 niences. The interference of it with 
 that of the Occupier of the land is un- 
 pleafant, and productive of difputes, to be 
 avoided if poflible in all cafes, but efpe- 
 cially in that of a Clergyman and his 
 Parifhioners. Difputes between them 
 leflen or deilroy his influence, and in 
 fome meafure defeat the purpofes of his 
 paftoral character. Tithes have been 
 thought not favourable to induilry and 
 improvement, in the trouble and ex- 
 pence of which men will not fo readily 
 H 4 engage,
 
 engage, when another is to (hare in the 
 advantages. There mufl be fome truth 
 in this, though it does not feem from the 
 ftate of this country, as if it had produced 
 in any confiderable degree this effect. 
 
 Where Inclofures are made by Ad: of 
 Parliament, (a mode of Improvement, by 
 which the national flock of wealth arifing 
 from the produce of land is greatly in- 
 creafed)in the newdiftribution of property* 
 this inconvenience is ufually avoided by 
 giving a feparate portion of land as au 
 equivalent for Tithes. The Clergyman's 
 property, thrown into this feparate form, 
 no longer interferes with that of his Pa- 
 rifhioners, and it is liable to no objections 
 as unfavourable to induftry; but thegeneral 
 expediency of it may admit of fome doubt, 
 as in this form it may become lefs con- 
 venient to the owner, and lefs adapted to 
 the fituation of a Tenant for life. 
 
 The
 
 The property of Ecclefiaftical Bodies 
 confifts for the moft part of lands granted 
 for Lives or a Term of years. The fmall 
 Rents Referved on thofe eftates is an in- 
 come of the moft certain kind, leaft fub- 
 jec~l to variation or accident ; and therefore 
 peculiarly fitted to anfwer the ftated de- 
 mands of fuch Bodies. Fines on the 
 Renewals of thefe Grants are of a more 
 contingent kind - y and mufl be confidered 
 as fuch by thofe, to whom they belong. 
 This part of the income of the Church 
 has been in general managed with great 
 moderation ; on thefe renewals much lefs 
 than the real value, often not more 
 than half of it, has ufualty been demanded. 
 It is I think much to be wifhed, that this 
 moderation mould always be prefer ved ; 
 the holders of this kind of property have 
 an equitable claim to it, from its value 
 having been long eftimated and the price 
 determined on this prefumption. Men 
 
 are
 
 are alfo governed in fuch things more by 
 habit, than by ftricl: notions of right; 
 and pay a larger fum, which they expect 
 to pay, with lefs reluctance, than a fmall 
 one which is due by the cleareft right, 
 but to the payment of which they have 
 been not accuftomed. 
 
 Somewhat of the fame objection may 
 be made to eftates forLives or Years,which 
 I before mentioned as applicable to Tithes, 
 that they may be in fome degree unfavour- 
 able to improvement, the advantage of 
 which is not clearly received by the im- 
 prover, but muft in a fmall part be con- 
 tinually repurchafed at fucceffive renewals. 
 And there have been very lately a few 
 inftances of a partition of this kind of 
 property by the intervention of the Legif- 
 lature fomewhat fimilar to that, which 
 has been made in Tithes. An average of 
 all the profits of a LefTor has been com- 
 puted
 
 puted for a fufficient length of time, and 
 this made an annual charge, as a Fee-farm 
 Rent, on the Eflate, which is enfranchifed 
 and becomes Freehold to the Leflee.; a 
 proper part of this new Rent being re- 
 ferved in Corn, to guard againfl the fluc- 
 tuation of the value of money. The 
 pbjeclion on the fcore of Improvement is 
 taken away ; difputes on the terms of 
 Renewal prevented, and the revenue to 
 the Ecclefiaflical Owner is rendered cer- 
 tain inftead of contingent. Thefe advan- 
 tages are obvious ; but the objection to 
 this mode fcems to-be, that the Agree- 
 ment between the Leflbr and the Leilee 
 being made once for all on the footing 
 of the prefent value, the former ,and his 
 fucceflbrs will be excluded from all ad- 
 vantages of future improvement. 
 
 All fuch changes of property both with 
 refpeft to Tithes and Ecclefiaftical Leafes, 
 
 muft
 
 muft be made on proper terms, adapted 
 to each particular cafe; for no general 
 proportion can be laid down, which will 
 be applicable either to the one or to the 
 other. To induce an alteration of thefe 
 kinds of Property on any other plan would 
 occafion great confufion and injuftice; 
 confidering the length of time they have 
 fubfifted in their prefent form, and how 
 widely they are diffufed over the nation. 
 For they are not confined to EcclefiafHcal 
 Owners -, the Impropriations poiTefled by 
 Laymen, the Grants made by Civil Cor- 
 porations and private Proprietors, fall 
 under the fame defcription, and are liable 
 to the fame objections. 
 
 The Englifli Clergy do indeed fucceed 
 the Roman Catholic Clergy of this country 
 in part of their pofTeflions, but it is only 
 in part of them ; a large portion was at 
 the Reformation and afterwards diverted 
 
 to
 
 to other purpofes, and does not belong 
 to our Prefent Clergy, who have very 
 different merits with the public. The 
 mare of their PredecelTors before that 
 time was large out of all proportion ; and 
 this will appear in a much flronger light, 
 if we coniider, that the whole of the 
 property of the Church bore then a much 
 greater proportion to the national wealth, 
 than the fame property would do at pre- 
 fent ; and muft have operated accordingly. 
 At this time, when the Wealth ari(ing 
 from Induftry, Arts, and Commerce is fo 
 prodigioufly increafed fince the period of 
 which we are fpeaking, the fame quantity 
 of Landed Wealth will no longer have the 
 fame influence and effecT:, 
 
 It was perhaps the Matter-piece of 
 Roman policy to fecure the dependence 
 of her Clergy, by declaring them free 
 from all civil ties, by rendering them in- 
 capable
 
 [ "0 ] 
 
 capable of forming natural connections, 
 and thereby detaching them from the 
 countries, to which they belonged. Men, 
 who difclaimed the authority of Civil 
 Judicatures, who had no domeftic pledges 
 to bind them to their country, we juflly 
 treated with fufpicion and diffidence. On 
 this account the Roman Clergy were not 
 properly Citizens; 'on the contrary, as 
 the iituation of the Englifh Clergy is 
 directly oppofite in thefe refpects to that 
 of their predeceflbrs, they perhaps have 
 as juft pretenfions to the character of 
 Good Citizens, as, any of their Fellow- 
 Subjects 3 they are led to be fo by every 
 natural and civil intereft. They profefs 
 by the principles of their Church an entire 
 dependence on Civil Authority ; to that 
 they owe the Provifion on which they 
 fubfift, and the Rank which they hold in the 
 community; and perhaps there is no clafs 
 of men in our country, whofe domeftic 
 
 and
 
 t III ] 
 
 and family connections attach them more 
 to the public welfare of it. 
 
 To fuch a Clergy, my Lord, it is, I 
 fhould apprehend, confident with every 
 principle of found Policy to affign a Frbi 
 vifion in all refpe&s fuitable to their office 
 and rank ; if the Chriftian Religion be of 
 importance to mankind, if the. Public 
 Profeffion of it be fit to be fupported, and 
 a certain Order of men neceiTary for the 
 adminiilration of it : thefe things I have 
 taken for granted in this inquiry. There 
 is perhaps room for many improvements 
 in the nature and distribution of this Pro- 
 viiion ; but there feems little reafon to 
 think, that it is on the whole too large, 
 that the profpe&s of this Profeilion arc 
 too inviting, or that it is fet above the 
 level of thofe others, which are filled by 
 perfons of the fame original fortune, edu- 
 cation, and rank. A Barrifter, a Phyfician,. 
 
 Gentlemen
 
 Gentlemen of the Army or Navy, a Mer- 
 chant, with tolerable qualifications and 
 prudent conduct, have all of them a 
 reafonable profpect in this country of 
 obtaining for themfelves a decent Subilft- 
 ence, a competent Provilion for their 
 families ; any degree of eminence ufually 
 gives them Reputation and Affluence; and 
 high Honours with great Wealth are the 
 prizes, which often fall to the fhare of 
 the moft fortunate and moft diftinguifhed. 
 With refpect to the Clergy, Family-Ho- 
 nours and exceffive Wealth are out of 
 the o,ueflion ; but I confefs I can fee no 
 reafon, why an Englifh Clergyman has 
 lefs pretenfions to all other advantages of 
 a liberal profeflion, than thofe, who fet 
 out with him from the fame beginnings 
 in life, but as they advance take other 
 paths in it. 
 
 .LETTER
 
 LETTER VI. 
 
 On the Learning of the Clergy, and ike 
 freedom of Inquiry. 
 
 GENERAL Learning, my Lord, is 
 in fome degree profeffional to the 
 Clergy 5 their education ufually affords 
 the means of it;' and their way of life, 
 removed for the mod part from the more 
 active and bufy employments of the world, 
 gives them opportunities, which other 
 men have riot, of cultivating and extend- 
 ing it. The Learning immediately rd- 
 quired of them is certainly that, which 
 has a direct reference to their duties, 
 without which they cannot discharge 
 them ably and effectually. But, as I 
 before obferved, almoft all kinds of 
 I knowledge
 
 [ -11+ ] 
 
 knowledge have forne. connection, and are 
 ufeful mutually to each other ; and if 
 there are parts of it, the utility of which 
 is lefs apparent, we may at leafl admit its 
 claim even in thefe to fome regard as a 
 liberal accomplishment. 
 
 We muft judge from the Writings of 
 our Clergy, on religious fubjedls, com- 
 pofed either for the Public in general or 
 for the Inftrudion of their particular 
 congregations, of their merit in that 
 Learning, which immediately belongs ta 
 them. 
 
 And if there be a fort of Merit, to which 
 the Clergy of England have a more in- 
 difputable claim than to any other from 
 the times of the Reformation downwards^ 
 it is certainly that of Clerical Learning. 
 I think I may venture to affert, that the 
 Clergy of no country have produced from 
 that period to the prefent fo many able 
 
 Writers
 
 t "5 3 
 
 Writers on the fubject both of Natural 
 and Revealed Religion $ that the truths 
 and duties of both have been no where 
 confirmed, explained, and taught with 
 more knowledge, with founder reafoning, 
 with more good fenfe; that the attacks 
 made on both have no where been repelled 
 more ably; and the caufe of Proteftant 
 Chriftianity againft the Church of Rome 
 more fuceefs fully defended. 
 
 I do not apprehend, that the prefent 
 Clergy would on inquiry be found in 
 thefe refpects unworthy of their Prede- 
 cefTors. The ftate of Learning, like that 
 of other human things, is fubjedt to con- 
 tinual change, is affected by the circum- 
 ftances of times j our modes of thinking, 
 and of expreffing our thoughts differ in 
 different ages ; the demand alfo for par- 
 ticular forts of Learning is different, ac- 
 cording to the questions, which are agitated, 
 I 2 and
 
 and the opinions, which prevail. View- 
 ing things in this light, I am not fenfible, 
 that our prefent Clergy are unworthy 
 SuccefTors of thofe eminent and venerable 
 Men in that particular, where their repu- 
 tation flood higheft ; that this merit of 
 our Church is not tranfmitted down entire 
 to our own times. 
 
 For much of controverfial Learning 
 there is no longer the fame demand. At 
 the Reformation and long after it, we 
 were contending for the very efTence of 
 Religion ; our mofl valuable rights, as 
 Chriftians and as Citizens, were concerned 
 in the difpute ; it was neceffary to direct 
 bur principal force to this quarter. Pro- 
 teftantifm was alfo unfortunately divided 
 in itfelf ; and much unnecefTary contro- 
 verfy about trifles between the different 
 feds of it engaged men's attention and 
 abilities, which would have been better 
 
 employed
 
 [ 7 3 
 
 employed againft that Church, from whofe 
 tyranny they had all been juft refcued; 
 or in eftabliming and defending the great 
 truths of our common Chriftianity. 
 Happily for our times thefe controverfial 
 weapons have been little wanted : Popery 
 in this country is no longer an enemy 
 worth contending with; and theDiffenters 
 we have, I think, long confidered as 
 Friends, between whom and ourfelves no 
 cauie of animofity fubfifled, though fome 
 difference of opinion. Our Modern Clergy 
 have, I believe, much lefs controverfial 
 learning than their Predeceflbrs, becaufe 
 there has been much lefs occafion for it : 
 a happy circumftance for us; Religious 
 Controverfy, as it has been ufually carried 
 on, being more apt to irritate the paffions 
 of the refpective parties, than to convince 
 their judgement. 
 
 1 3 The
 
 3 
 
 ' N - S 4 
 
 The Writings of our Predeceflbrs were 
 more voluminous than ours; the con- 
 Jroyerfial manner naturally led to this ; it 
 was alfo the fafhion of the times -, Readers 
 as well as Writers had, if you pleafe, more 
 induflry, certainly more patience, than 
 at prefent. Almoft every kind of com- 
 pofition aflumed a prolix form, which 
 fuited the public tafte, and with which 
 it was therefore the inclination and in-r 
 terefl of the writer to comply. 
 
 - J -/.'_.' 
 
 It muft be confeffed, that in thefe days 
 we have had an opportunity of profiting 
 by the labours of our Predecefibrs, and 
 we may be reafonably expected to have 
 improved upon them. In works of mere 
 genius Predeceflbrs afford little help ; in 
 thofe of mere fcience they afford the 
 greateft. The fubjedts of Religious Learn- 
 ing are of a middle nature, in which great 
 6 advantage
 
 advantage is to be derived from thofe, 
 who have gone. before us; though not fo 
 great as in fubjects ftridlly fcientifical. 
 And I prefume, that we (hall not appear 
 to have made an ill ufe of that flock of 
 Religious Knowledge, which we have 
 thus inherited. 
 
 The great truths both of Natural and 
 Revealed Religion, and the duties refult- 
 ing from them were perhaps never more 
 ably difcuffed than by the Divines of our 
 Prefent Church j thefe fubjects are for 
 the moft part well underftood, and the 
 reafoning employed to eftablifh them is 
 jufl and convincing. For different ages 
 have different modes of reafoning; it 
 fhould feem as if the Human Mind were 
 conftituted differently at one time and 
 another, from the different manner, in 
 which it is at fuch times affeded, We 
 }n many inftances rejeft as futile an4 
 J fallacious
 
 fallacious that reafoning, which our an- 
 ceftors were ready to take for ftrict de- 
 monflration. Things, which they con- 
 fidered as important enough to occafion 
 the moft ferious and unhappy difputes, 
 we now treat, and many of them very 
 juftly a as the mereft trifles. We are 
 perhaps hardly fair judges of our own 
 comparative merits ; but furely there is 
 in the reafonings of the prefent age a 
 degree of good fenfe, which we do not 
 find fo generally in our earlier Writers, 
 and ftill lefs in thofe of other countries. 
 If there be any truth in this, it is in no 
 inftance more true than on religious fub- 
 jedlsj they, are treated by our ableft 
 Writers, and of fuch I am fpeaking, 
 with more good fenfe and found reafoning* 
 than they have ever been before. 
 
 If we confult the theological writings 
 
 of other Chriftian countries, we fhall, I 
 
 3
 
 believe, foon be convinced of this with 
 refpecl: to them. But even in reading 
 fome of the moft celebrated Authors of 
 Antiquity on philofophical fubje&s, 
 which are of the fame nature and often 
 coincide with religious fubjeds, I have 
 frequently been led to reflect on the 
 apparent inferiority of thofe Authors, with 
 refpecl: to juft reafoning, to the more emi- 
 nent of our modern Divines. We muft 
 diveft ourfelves of fome prejudices, before 
 we can venture to prefer an Englifh Ser- 
 mon, even of the firft rate, on a philofo- 
 phical or moral fubject to a Dialogue of' 
 Plato, an EiTay of Cicero or Plutarch - y 
 but with all reverence to thofe great men 
 be it faid, there will probably appear in 
 the former, not perhaps the fame elegance 
 of form and language, but more good 
 fenfe and juft reafoning. It is not, that 
 the abilities of any Modern Divine are 
 fuperior to thofe of thefe illuftrious 
 
 Ancients j
 
 [ "2 ] 
 
 Ancients -, but our Religion has given us 
 a more perfect knowledge of thefe fub- 
 jects, and this is an age, with us at leaft, 
 of Better reafoning. 
 
 Good fenfe and a juft manner of think- 
 ing arrange and employ the materials of 
 what is commonly called Learning ; make 
 Knowledge ufeful and applicable to the 
 important purpofes of life. With the 
 learning and knowledge alfo, which im- 
 mediately belong to their Profeffion, our 
 Clergy are eminently furnimed. An 
 acquaintance with general Hiftory, as con- 
 nected with Revealed Religion, as well as 
 with the particular Hiftory of the Religion 
 itfelf, with Chriftian Antiquity, with the 
 opinions and practices of Chriftians in 
 different ages, efpecially thofe relating t$ 
 our own country, is all of it in fome 
 meafure neceffary to Clerical Learning j 
 but the great fource, from whence all our 
 
 Knowledge
 
 [ 123 ] 
 
 Knowledge of Revealed Religion is de- 
 rived, are the Holy Scriptures. In thofe 
 other auxiliary branches of learning there 
 is, I believe, no reafon to complain of any 
 deficiency ; but in this mofl eiTential one, 
 the ftudy of the Holy Scriptures, the 
 languages in which they were written, 
 were perhaps never better underftood. 
 With refped: to the Old Teftament, a 
 new field of Criticifm is laid open in it, 
 to which our Anceftors had no accefs, 
 and which will much contribute to reftore 
 that part of our Scriptures to their in- 
 tegrity, and to render our knowledge of 
 them more accurate. For Commentaries 
 on the whole Body of the Scriptures, we 
 are indebted to many learned men of our 
 own and of other countries, who have 
 gone before us ; their opinions thus col- 
 lected are valuable and deferve to have 
 weight with us -, but we do not fail to 
 judge for ourfelves and to improve on 
 
 their
 
 their labours -, particular parts have been 
 fele&ed, and illuftrated by able and 
 mafterly Criticifm, and we are continually 
 adding to our flock of Scriptural Know- 
 ledge. We mall foon be furniihed with 
 moft of the proper requifites for an under- 
 taking, which would do honour to the 
 prefent age, as well to thofe who mould 
 authorife it, as to thofe who mould con- 
 duct it with fuccefs ; a New Tranflation 
 of the Scriptures. You, my Lord, have 
 pointed out the way to us ; and it will be 
 well, if we can follow You at fomediftance. 
 
 Although the fpirit of Controverfy 
 between different denominations of Chrif- 
 tians be in our days much fubfided, yet 
 there never was more frequent occafion 
 to repell the attacks made on Chriftianity 
 itfelf. Such is the Freedom of thefe 
 times and of this country, that no fubjecl 
 is treated with lefs referve and tendernefs, 
 
 than.
 
 t 5 J 
 
 than the Religion of it ; it is attacked ia 
 all ways, by fubtle and acute reafoning, 
 by learning, by the lighter forts of writ- 
 ing which are agreeable and captivating; 
 all readers are addrefled in a way fuited to 
 their refpective taftes ; ferioufnefs, ridi- 
 cule, and irony are employed, as befr. 
 anfwers the purpofe ; which laft is more 
 offenfive, becaufe it is unneceffary. It is 
 fufficiently plain, that with refpecl: to 
 Chriftianity at large the Freedom of In- 
 quiry ^is not cramped by any influence of 
 the Church or any coercions of the State. 
 It is, I believe, the general fenfe of the 
 Clergy, that when the truth of Religion 
 is called in queftion and attacked, civil 
 reftraints are foreign to the defence of it ; 
 that reafon and argument are the only 
 arms to be ufed for that purpofe -, and that 
 on thefe its defence may be fafely refted, 
 if it be, what they truft it is, founded 
 in truth and derived from God. To 
 
 them,
 
 them, who are entrufted with the publid 
 adminiflration of it, the province of de- 
 fending it naturally belongs ; and from 
 them have iffued, as occalions have re- 
 quired, the ableft Apologies for Chriftia- 
 nity, which the world ever faw : its 
 general principles have been eftablifhedj 
 objedtions in all their different forms 
 have been anfwered, with more folid 
 learning, founder reafoning, and more 
 good fenfe, than perhaps in any country > 
 fince the firft propagation of it. 
 
 The learning and abilities of the Eng- 
 lifli Clergy, not only in defence of Chrif- 
 tianity againft its adverfaries, but in theif 
 general treatment of Religious Subjects, 
 in their knowledge and interpretation of 
 Scripture, in their explanation of the 
 doctrines and duties of the Gofpel, have 
 always been held in high eftimation by 
 moft of the other Proteftant Countries 
 
 in
 
 [ 7 1 
 
 in Europe. In Germany, as I am well- 
 informed, Englifh Divinity {lands high 
 in 'reputation 5 and is confidered as a ne- 
 celTary part in the courfe of Clerical 
 Studies to thofe, who profefs to attain in 
 them any great degree of proficiency and 
 eminence. 
 
 Far be it from me, my Lord, to detract 
 from the merit of our Diffenting Brethren 
 for their joint labours with us in the 
 common caufe of Chriftianity. On the 
 contrary, I have always confidered them 
 as Friends and Ailbciates engaged in the 
 fame work; I have always feen with 
 pleafure our agreement on the great 
 truths and duties of Religion - y and think 
 it for the moft part a recommendation 
 both of their performances and ours, 
 where the differences fubfifting between 
 us are not marked -, when the party, from 
 which they come, cannot be diftinguifhed. 
 
 In
 
 In fuch performances the merit of our 
 Diffenters will always be acknowledged 
 by every impartial judge of Learning, by 
 every friend of Christianity ; in fuch we 
 fhall both of us do real fervice to man- 
 kind, and acquire lafting reputation *, 
 while Pofterity will defpife and forget 
 moft of the paltry Controverfies, with 
 which our differences are continued and 
 fomented. 
 
 t,*i t:i . u ibi,v. <r. ; _.; jr!.\ v ;a;&ii, -VH 
 The Reilraint laid upon Opinions, the* 
 
 want of Freedom of Inquiry in religious 
 fubjects, is an inconvenience conflantly 
 charged on Eftablimments ; in this refpect 
 it might be fuppofed, that thofe, who 
 difTent from our Church, would have 
 greatly the advantage of us. Yet in facT: 
 even the DilTenters can hardly propofe 
 their opinions with more freedom, than 
 the Clergy of the Eftablifhed Church > 
 they can hardly cenfure that Church more 
 
 unrefefvedtyv
 
 t 129 ] 
 
 unrefervedly, than fome of her own 
 Members take the liberty of doing. A 
 Clergyman does not indeed always in fuch 
 cafes profefs himfelf the Author to the 
 public by name j but it is generally as 
 well known and underftood, as if the 
 name were written in capitals. 
 
 It muft be confefTed/Opiniorts are fome- 
 times propofed, not very confident with 
 the former folemn Profeffions of their 
 Authors. But who now ever hears of 
 any thing like coercion or puniihment ? 
 Is Herefy now a crime, that occurs in our 
 EcclefiafKcal Courts ? Is it in any danger 
 from Convocations, which are become of 
 all public Affemblies the moftunimportant 
 and moft innocent ? In truth, the impu- 
 tation of inconliftency is perhaps in the 
 prefent ftate of things the moft powerful 
 reftraint of opinions, that contradift thofe, 
 which have the fandion of public au- 
 K thority.
 
 t 13 ] 
 
 thority. The liberty, thus taken and 
 carried to fiich a degree, as we fometimes 
 fee it, may not itfelf be very confiftent 
 with the. fpirit of our Old Church and 
 with the Forms of her Legal Conftitu- 
 tion ; but in this as in other matters men 
 are relaxed in their ways of thinking; 
 the general opinion favours this liberty; 
 which in fact is enjoyed as fully, as if it 
 were exprefsly allowed by the Laws of 
 our Church; certainly as fully, as any 
 moderate and reafonable men can defire. 
 It is like our Toleration, which, though 
 not complete by Law, yet has been com- 
 pletely exercifed in Fact. 
 
 Every fort of Liberty may be carried 
 to an extreme ; but without a confiderable 
 degree of it, in religious as well as other 
 fubjects, learning is fettered, prejudices 
 are continued, and improvement is flop- 
 ped ; it is better, that it mould fometimes 
 
 exceed
 
 exceed its bounds, than be too much 
 retrained j the field is always open for 
 reafon and good fenfe, to check what is 
 extravagant and abfurd. Of this moderate 
 liberty the Clergy of England have made 
 an excellent ufe in the promotion and 
 improvement of every branch of religious 
 knowledge. Neither have they any reafon 
 to fear, that thofe reftriclive Laws, which 
 have lain fo long dormant and obfolete, 
 mould ever regain their life and vigour j 
 on the contrary, the progrefs of things 
 will certainly be made the other way, and 
 Written Laws will at length accom- 
 modate themfelves to Prevailing Opinions. 
 It is laudable and ingenuous in our own 
 Clergy, when occaiions offer, to point 
 out defects and to fuggeft amendments in 
 our Eftablimment ; it is honourable with 
 refpecl to the Church herfelf, which 
 allows this liberty to her members. But 
 fuch writings ihould prefcrve that de- 
 K 2 corum
 
 corum and moderation, which is con- 
 fident with the relation the Authors of 
 them bear to the Church, of which they 
 treat. Satire and Invective againft her 
 will do no credit either to the good fenfe 
 or good temper of a Writer of any deno- 
 mination , but muft come with peculiar 
 impropriety from thofe, who have pro- 
 fefled allegiance to her laws, and who 
 fubfift by her appointments. 
 
 The religious Learning then of the 
 Englifh Clergy feems in no danger of 
 having its progrefs flopped by unreafon- 
 able reflraints ; its growth has been ac- 
 cordingly vigorous, and its produce 
 abundant. But Learning, ftrictly fpeaking 
 profeffional, is not only what may be ex- 
 pected from fuch a Body of men; we 
 may reafonably hope to find among them 
 a general literary character, a degree of 
 proficiency, and in fome inflances of 
 
 eminence,
 
 t '33 ] 
 
 eminence, in altnoft every branch of 
 knowledge. Their own education, and 
 the province which often falls to them 
 of educating others, open a field in 
 which they may purfue different parts 
 of learning ; though that, which properly 
 belongs to them, be their chief object. 
 And this is connected with knowledge of 
 almoft every kind; a relation fubfifts 
 between the various branches of it; they 
 mutually affift and promote each other; 
 and by their general connection the mind 
 of a fpeculative and ftudious man is im^ 
 perceptibly led from one purfuit to ano- 
 ther. In all the different views, which may 
 be taken of Religion, in order to eftablifh 
 it and to obviate the objections which may 
 be made to it, it is hard to name a part 
 of knowledge, that may not have its ufe ; 
 and for compofition of every kind on 
 religious fubjects, it is obvious, how re- 
 quifite it is for the Clergy to be well 
 K 3 acquainted
 
 [ 134 ) 
 
 acquainted with the beft Authors of all ages, 
 as patterns of good writing and juft rea- 
 foning, if they hope to acquit themfelves 
 with reputation and effect. On the whole 
 it is not unreafonable to expect, that there 
 mould be a general flock of ufeful and 
 liberal knowledge lodged, as a depolit, 
 in the hands of the Clergy, 
 
 In fpeaking of numerous bodies of 
 jnen and the qualifications required from 
 them, we fpeak of them always in the 
 bulk. Every individual will not anfwer 
 the general character ; great eminence is, 
 and ever was, confined to a few ; if the 
 greater part of aprofeffion be competently 
 qualified, and the number of thofe de- 
 ficient comparatively fmall, it is perhaps 
 all, that can in the nature of things be 
 expected. The different fituations alib of 
 the Clergy, and the different ranks of 
 people with whom they are to officiate, 
 3
 
 t 135 ] 
 
 make their general qualifications requisite 
 in very different degrees : in fome fitua- 
 tions they are all wanted ; in others the 
 beft and moft excellent would be thrown 
 away j they would be inapplicable and 
 ufelefs. 
 
 From the times of the Reformation 
 downwards, the reputation of the Church 
 of England has certainly flood high for Re- 
 ligious Knowledge and Ufeful Literature. 
 Have the Holy Scriptures in any country 
 been more ftudied, or better illuftrated 
 by found learning and true criticifm ? 
 Have the truths and duties of Chriftianity 
 been any where explained more ably, or 
 more faithfully inculcated ? Has Chrif- 
 tianity itfelf been any where more fuccefs- 
 fully defended by the united force of 
 reafon and of learning ? Has religious 
 knowledge been any where profecuted 
 with lefs reftraint ? How far the Body of 
 K 4 our
 
 [ '36 ] 
 
 our Clergy may now be qualified to keep 
 up the reputation of their Church may 
 perhaps in fome meafure be collected 
 from the foregoing letter ; at leafl it may 
 not become me too peremptorily to decide 
 on it -, but, my Lord, I hazard nothing 
 in faying, that we have certainly fome 
 names now among us, which will do no 
 difcredit to the moil illuftrious of our 
 Predeceflbrs, 
 
 LETTER
 
 I 137 ] 
 
 LETTER VII. 
 
 On the Public Forms, and on the Duties 
 and Manners of the Clergy* 
 
 WHOEVER, my Lord, has well 
 confidered the difficulty of com- 
 pofing AddrefTes to God, fit for public 
 ufe, not unworthy of the Being who is 
 worfhipped, and yet intelligible to the 
 meaneft of his wormippers ; whoever 
 has well confidered the judgement and 
 fobriety of mind, which are necefTary on 
 a fubject, in which we are fo apt to in- 
 dulge a warmth of imagination and to 
 miftake it for piety ; will not hefitate in 
 determining, whether it be moft expedient 
 to have the addrefles, made to God in 
 Public Worfhip, conceived in certain 
 3 general
 
 [ '38 ] 
 
 general and prefcribed Forms, or to have 
 them left to the difcretion and abilities 
 of each particular Minifter. To perform 
 them, when thus left to the Minifter, 
 with tolerable fuccefs does indeed require 
 a degree both of abilities and difcretion, 
 which can by no means be expected from 
 the greater part of thofe who officiate -, 
 and it is obvious, how often reafonable 
 men muft in that cafe be difgufted with 
 what is injudicious and improper. 
 i: \:.\-n ;. ;' '.'. \r& . -? :-tjj;>^f 4 . : .;;j 
 
 * < It is faid to be un reafonable, that 
 
 * Chriftian Minifters {hould be confined 
 
 * 
 
 * to a ftated Form in their Prayers more 
 ' than in their Sermons / as if there were 
 not a ftriking difference. The Prayers 
 pronounced by the Minifter, and ad- 
 drefled to God, ought to be fuch, as all 
 
 * See Proteftant Diflenter's Catechifm, Part ii. 
 Queft. 42. 
 
 the
 
 [ '39 ] 
 
 the Congregation can join in and make 
 their own; whereas Sermons are addrefTed 
 to the Congregation, who are not to make 
 them their own, but to hear and to judge 
 of them. Forthofe,whoare always infifting 
 on their Right of Private Judgement, will 
 I prefume exercife it upon the Sermons 
 of their Minifter, and not take all that 
 he teaches them implicitly and upon truft. 
 The abfurdity, if there be any, in a Ser- 
 mon is only the Minifter's j in Prayers, the 
 Congregation muft adopt it, or mufl not 
 pray. Not to mention, that the fubjecls 
 of Moral and Religious Inftruction admit 
 of prodigious variety ; whereas thofe of 
 Prayer are comparatively few in number, 
 and therefore eafily reducible to flated 
 Forms. 
 
 It can hardly ever happen, that in any 
 thing, which has been a matter of difpute, 
 one fide can be exempt from all incon- 
 
 veniencies,
 
 veniencies, and its oppofite attended with 
 no advantages. But not to trouble You, 
 my Lord, with taking the unneceiTary 
 pains of proving, that in Public Worship 
 the advantages attending ftated Forms 
 vaftly preponderate, I will beg leave to 
 offer fome reflections on the Forms of our 
 own Church. 
 
 They are certainly on the whole good : 
 I do not mean good with refped: to the 
 particular religious opinions they exprefs, 
 for that is a confideration of quite ano- 
 ther kind, but with refpect to their Manner 
 and Language ; they are inilruments well 
 adapted to promote true and rational piety. 
 God is addreffed in them with limplicity, 
 yet with dignity; a juft fenfe of his 
 tranfcendent attributes, and of our de- 
 pendence on him, pervades the whole of 
 them -, they comprife all the various 
 modes of addrefling him, for the fupply 
 
 of
 
 of our wants, for pardon of our fins, 
 for benefits received, which our relation 
 to him as Men and as Chriftians renders 
 proper and neceflary; the diftribution 
 and expreflion of thefe different modes is 
 well calculated to awaken and to keep up 
 our attention; there is warmth enough 
 in them for the rational worfhipper, 
 though not perhaps for the enthufiaft ; 
 and the ceremonies, with which our forms 
 are accompanied, are few, decent, and in- 
 telligible. The Language alfo, in which 
 they are compofed, is for the moft part 
 peculiarly proper for the purpofe; the 
 Liturgy and Englifh Bible have given, as 
 a fort of ftandard, a degree of permanency 
 to our whole language; they have in 
 fome meafure fixed our tafle with refped 
 to that, which is proper for the public 
 offices of Religion ; and the caft of anti- 
 quity, with which they are tinctured, 
 
 only
 
 t '4* J 
 
 only ferves to make them more fimple 
 and venerable. 
 
 But allowing our Public Forms all this 
 merit, for one party to fuppofe them 
 perfect, and for the other to reprobate 
 them for not being fo, is equally unrea- 
 fonable. Perfect they could not be; 
 and if that had been poffible, they could 
 not have appeared fo to different men of 
 different opinions. They would be un- 
 like all other human performances, if 
 they were not capable of improvement 
 in a long courfe of time, from fubfequent 
 knowledge, from continued experience, 
 from repeated obfervation, and let me 
 add, from the cenfures of thofe \vho 
 difTent from us. ARevifion of our Forms 
 by Authority would, my Lord, as I con- 
 ceive, do honour to our Church; it would 
 give it the true merit of being really 
 
 more
 
 [ H3 1 
 
 more perfect, at the expence only cf 
 parting with an imaginary notion of 
 perfection. 
 
 An impropriety has in fome inflances 
 arifen from a change in the manner and 
 time of performing the public fervices of 
 the Church. Some of thofe, which were 
 originally intended for different times, 
 are now ufed together; for this reafon 
 they appear not well united; there are 
 unnecefTary repetitions now in them, 
 which were not fo in their feparate ftate ; 
 and the whole is rendered too long and 
 lefs uniform. 
 
 L-. . . ** 
 
 The Scripture, though we allow it all 
 to be of divine authority, yet is not in 
 all its parts equally fit for public and 
 'popular ufe. The Compilers of our 
 Liturgy appear to have been of this mind; 
 and have accordingly wholly omitted 
 
 feveral
 
 I H4 J 
 
 >feveral parts of it in the courfc of Leflbns. 
 It would be perhaps better, if ftill more 
 were omitted, and replaced by other parts 
 more ufeful and edifying. Some of the 
 Apocrypha in particular, to which indeed 
 we attribute no divine authority, has fo 
 much the air of legend and fable, that it 
 by no means deferves a place in the fervice 
 of our Church. 
 
 Thofe parts alfo of Scripture, which 
 occur moil frequently in our public 
 worfhip, and are feleded for the time, 
 when our churches are fulleft, mould be 
 the moil edifying, mould be the leaft 
 liable to be mifconftrued, and mifapplied 
 by the ignorant, either in their faith or 
 practice. In this view, I cannot help 
 thinking, that even fome of the Pfalms 
 are not proper for a part of the fervice, 
 which occurs fo frequently. I mould 
 fuppofe too, that Leflbns might be fele&ed 
 
 for
 
 [ HS ] 
 
 for Sundays and Holidays more improving 
 than the prefent, more applicable to the 
 belief and conduct of a Chriftian. 
 
 If ever fuch a Revifion mould take 
 place, many alterations, few perhaps con- 
 fiderable, throughout the whole of our 
 Liturgy would offer themfelves, which 
 would undoubtedly render it more perfect; 
 more approved by the judicious Members 
 of our own Church, and lefs exception- 
 able to thofe, who are difpofed to cenfure 
 it. 
 
 The Public Inftrudion of the Church 
 of England is fuch as muft always do her 
 honour. It is on the whole able and edi- 
 fying ; the truths and doctrines of Chrif- 
 tianity are explained with knowledge and 
 good fenfe ; the duties of it are inculcated 
 with earneftnefs. Controverfial fubjecls, 
 qfelefs and indeed unintelligible to moil 
 L congre-
 
 t 146 ] 
 
 congregations, are wifely almoft banifhed 
 from our pulpits ; the difcourfes delivered 
 from which tend to make the hearers 
 good Chriftians in general, rather than 
 zealous members of a particular Church, 
 and partizans of a particular feel: of 
 Christianity. 
 
 I have not, I believe, faid too much of" 
 our Public Inftruction in general ; but 
 the beft part of it is certainly excellent 
 in its kind : the firft-rate Sermons of the 
 Englim Clergy, are probably the ableft 
 performances of the fort, that ever were 
 compofed or delivered. And notwith- 
 ftanding the general complaint, perhaps 
 too well founded, of the infidelity of the 
 age, of our want of all attention to reli- 
 gious fubjefts, there appears to be a con- 
 ftant demand for fuch difcourfes, as are 
 excellent in their kind, and come from 
 Authors of known and eftablimed repu- 
 tation.
 
 [ H7 ] 
 
 latiori. In this commendation of the 
 Sermons of the eftablifhed Clergy I would 
 join the Diflenters with them, as I have 
 before done on the fubject of Clerical 
 Learning, with which indeed the compo- 
 fition of Sermons is connected. They 
 have contributed their part to the excellent 
 collection of Englifh Sermons, of which 
 the public is poiTefTed. Theirs and ours 
 are for the moft part fo much the fame, 
 that they may be ufed indifferently Hy 
 both of us; a circumftance which I think 
 both fhould cbferve with pleafure ; for I 
 do not wifli to magnify the differences 
 between us : we agree in fo many things 
 which are good and important, that I 
 would never by choice dwell on many of 
 the trifling particulars in which we differ, 
 
 The Sermons of our Clergy are ufually 
 
 precompofed and delivered from writing ; 
 
 this mode and the other of fpeaking an 
 
 L 2 unwritten
 
 unwritten difcourfe have, as it generally 
 happens in other cafes, their refpective 
 advantages and difadvantages. The firfl 
 method will produce difcourfes more 
 correct in all particulars, in reafoning, 
 language, and method; the latter will have, 
 when tolerably performed, more life and 
 feeling. But when congregations, efpe- 
 cially thofe of the better fort, have been 
 long ufed to the accuracy and order of 
 difcourfes written and prepared in private, 
 they will not eafily be fatisfied with liken- 
 ing to thofe of an extempore Preacher ; 
 who, except he be a man of very eminent 
 and fuperior abilities, muft necefiarily 
 produce what is far fliort of that, which 
 is the fruit of meditation and ftudy. For 
 the fubj efts of Religious Inflruction cannot 
 be treated before an audience with the 
 fame eafe with thofe, which are ufually 
 difcufied in other public AfTemblies.. 
 They are many of them of a more nice 
 6 and
 
 [ H9 ] 
 
 Sind difficult nature; and however in- 
 terefting in a philosophical and religious 
 light the truths and duties of Chriilianity 
 may be thought, yet in common life 
 they will not engage men in the fame 
 degree with the popular bufmefs of the 
 prefent moment, ufually difcufled in fuch 
 aifemblies. The intereft men take in 
 bufmefs of this kind fupports both the 
 fpirit of the Speaker, and the attention 
 of the Hearers, and in treating it we are 
 by cuftom taught to expect lefs form and 
 accuracy. 
 
 That the Clergy mould difcharge their 
 duties with knowledge and ability, as 
 well as be regular and punctual in them, 
 is of the greateft importance; but thefs 
 duties, however difcharged, will by no- 
 means have their full effect, except they 
 be accompanied by their own Example; 
 except their Life and Manners be fuch, 
 L 3 a*
 
 as to recommend the Precepts they de- 
 liver, to evince their iincerity in the 
 belief of thofe Truths which they profefs 
 to efkblifh. 
 
 It is certain, they have peculiar motives 
 for virtuous and exemplary conduct. 
 The ftudies, the bufinefs of their pro- 
 feffion naturally direct their mind to 
 ferious objects -, it can hardly be fuppofed 
 that the man, who is continually em- 
 ployed in telling others their duty, in 
 
 
 offering to God their addrelTes, which 
 
 confift of petitions for the relief of our 
 wants, and for the forgivenefs of our fins, 
 of promifes of obedience, of expreffions of 
 gratitude for his bleffings, fhould do all 
 this fo mechanically and by rote, as not 
 to make the application to himfelf, and 
 to let it operate on his own conduct. He 
 muft reflect, if he reflects at all, that 
 although obedience to the commandments 
 
 of
 
 [ '5' J 
 
 of God be a univerfal obligation on all 
 mankind, yet it comes with peculiar force 
 on him, whofe office it is to prevail on 
 others by every motive to obey him ; 
 that the Teacher, who contradicts by his 
 own life the instruction he delivers, and 
 thus defeats the effect of it, muft be in- 
 excufable. And if a man cannot be 
 influenced by better motives, without at 
 leaft a decency of character there can be 
 no tolerable profpect of fuccefs in the 
 Clerical Profeffion ; for however corrupt 
 the world about us may be, and indulgent 
 to vice, yet a vicious Clergyman is a 
 character fo very unbecoming in the fight 
 of all people, that it feldom meets with 
 indulgence, and certainly does not deferve 
 it. So that without giving the Clergy 
 credit for better natural difpoiitions than 
 their neighbours, it may reafonably be 
 expected, that their conduct mould be 
 better, even upon principle; at leaft, with 
 L 4 refpedt
 
 refpedt to the world, more decent and 
 circumfpect. 
 
 But notwithftanding all thefe particular 
 motives, as they are made of the fame 
 materials with men of other profefilons, 
 it cannot be fuppofed, that in every cafe 
 thefe motives will have their due influ- 
 ence. To expect, that ten thoufand men 
 will always act well, becaufe they are 
 Clergymen, is to expect, what the con- 
 dition of human nature will not admit. 
 That their conduct mould be in general 
 good, that their lives mould be innocent, 
 that the decorum of their character mould 
 be preferved, is a reafonable expectation. 
 It may be expected, that the want of 
 this decorum mould not be common - t 
 and that there mould be very few inftances 
 of grofs and public mifbehaviour. When 
 fuch inftances happen, and happen rarely, 
 to infer any thing from them to the dif- 
 
 credit
 
 [ '53 ] 
 
 credit of the profefiion itfelf, is not 
 confidering the nature of Man, the in- 
 firmities and faults to which he is liable, 
 whatever may be the external lituation in 
 which he is placed. 
 
 If this be a reafonable meafure for 
 eftimating the conduct of a Body of 
 Clergy ; I mould flatter myfelf, that thofe 
 of our own Church would at leaft come 
 up to it; that the conduct of the bulk 
 of them would be thought becoming 
 their profeilion, and the inflances of the 
 contrary in any grofs degree appear com- 
 paratively very rare. For in thefe cafes 
 the numbers, of which a Body of men 
 confifts, muft always be taken into the 
 account ; and when a particular inftance 
 is confidered, the proportion which it 
 bears to the whole muft be confidered alfo. 
 In this refpeCl fmaller feels have the ad- 
 vantage of the predominant religion of a 
 
 country ;
 
 country ; their Minifters are few in num- 
 ber, and the very circumftance of their 
 diffenting from the majority keeps them 
 on their good behaviour. 
 
 Decorum in the Clerical Profeffion, 
 and indeed in moft others, does not de- 
 pend on what is merely moral or immoral 
 in the conduct of men, but has reference 
 to prefent Manners. Prevailing habits 
 and modes of thinking render things, in 
 themfelves indifferent, proper or improper, 
 and give them a relative importance. 
 Every prudent man mufl to a certain de- 
 gree comply with thefe, if he would fill 
 any ftation of life with credit to himfelf, 
 or ufefulnefs to others. The character 
 of a Clergyman from the nature of it 
 ought certainly to be marked with forne- 
 what more ferioufnefs, fomewhat more 
 regard to appearance even in innocent 
 things, (for of immoralities I am not 
 
 fpeaking)
 
 [ '55 ] 
 
 ipeaking) than that of the generality of 
 the world. But this decorum muft be 
 the decorum of the prefent age and of 
 prefent manners; what our anceftors 
 thought fo would with us be ftifrnefs 
 and aufterity, and would fit as awkwardly 
 on us as their drefs, 
 
 I am fenfible, this is not the extreme, 
 into which our Clergy are in danger of 
 falling, the general propenfity of the 
 times running fo flrongly another way : 
 diffipation and levity of character are the 
 things in thefe days to be avoided. Yet 
 without incurring the imputation of 
 thefe, the manners of the Clergy may 
 furely be fuch, it is I think defireable, 
 that they mould be fuch, as to fit them 
 for the fociety of the world, not to ex- 
 clude them from the better part of it ; 
 an cafe of character, added to their 
 higher qualifications of virtue and good 
 
 fenfe,
 
 fenfe, is moft likely to recommend the 
 Religion, of which they are Minifters*. 
 
 As it is to be wimed, that the inftruc- 
 tion and example of the Clergy mould 
 influence all ranks of men, the higheft 
 as well as the loweft; it is furely expe- 
 dient, that they fhould not be viewed in 
 a difagreeable or contemptible light by the 
 former ; and this will not ditqualify them 
 
 * I' cannot help mentioning, what I heard from 
 a very intelligent Hefiian Officer, of good character, 
 who was in England with the troops of that country 
 in the laft war. He had been introduced to a Clergy- 
 man of eminence, one of the moft chearful, polite, 
 and amiable men in the world ; he exprefied the ut- 
 moft furprife to me at finding him fo agreeable arnanj 
 ' for, added he, as to the Clergy of our country, 
 4 they are quite a different fort of people ; we do not 
 ' like them at all.' The manners of the German 
 Clergy rendered them in general, I prefume, unac- 
 ceptable to men of the world,- and unfit for their 
 fociety. . 
 
 from
 
 [ '57 ] 
 
 from being regarded properly by the 
 latter, who are perhaps the firfl to defpife 
 thofe of a better ftation, whom they fee 
 approach too nearly to themfelves. 
 
 An Englifli Clergyman of Knowledge 
 in his profeffion, punctual in the Duties 
 of it, and unblemifhed in his Character, 
 if to thefe qualifications he joins thofe 
 accomplifliments of general Learning, and 
 that agreeablenefs of Manners, of which 
 many of our Clergy are poflefled, bids per- 
 haps as fair, my Lord, to command proper 
 refpect, and to acquire ufeful influence 
 with all ranks of people, as any Chriftian 
 Minifter in any country, where Chriftia- 
 nity is profefled. 
 
 LETTER
 
 [ 158 j 
 
 LETTER VIII. 
 
 Conclufion. 
 
 IH A V E thus, my Lord, ventured to 
 offer You my thoughts, as they oc- 
 curred to me, with much freedom, on the 
 Prefent State of our Church-Eftablim- 
 men-t. It muft be left to your Lordmip's 
 judgement, and to that of the Public, if 
 thefe Letters ihould deferve the attention 
 of the Public, to determine, how far the 
 reprefentation I have given of the different 
 parts of the fubjeft be juft; I can only 
 fay, that I have reprefented them in the 
 light, in which they appear to me. 
 
 It is a fubject, my Lord, which if pur- 
 
 fued more at large would afford room for 
 
 3 much
 
 [ 159 ] 
 
 much difcuffion, for many different opi- 
 nions ; in which continual panegyric is 
 not to be expected, much lefs continual 
 cenfure to be apprehended; for if we 
 mould fufpect with reafon the iincerity 
 of the one, we mould reprobate with ftill 
 more reafon the injuftice and malevolence 
 of the other. I muft repeat what I have 
 laid already more than once, that in efti- 
 mating the merit of Human Inftitutions, 
 and of Numerous Bodies of Men, we 
 mould not raife our expectations above 
 the flandard of Humanity. The charac- 
 ters of all Societies, formed for the civil 
 or religious purpofes of mankind, will 
 be mixed, like thofe of the Individuals 
 of which they are compofed ; to expect 
 Perfection in them implies an ignorance 
 of our nature ; we muft take thofe for 
 good, which are good on the whole ; and 
 be fatisfied, if we mean to be fatisfied in 
 this world, with perfons and things, 
 
 where
 
 [ 160 ] 
 
 where the defects are comparatively feV, 
 and the good confiderably predominant. 
 
 It is in this view, my Lord, and with 
 fuch expectations only, that I have pur- 
 fued thefe reflexions. How far the 
 Church-Eftablifhment, as it now fubfifts 
 in this country, is an Inftitution fit for 
 the purpofes it was meant to anfwer, 
 both with refpedl to Religion and Society -, 
 how far the Clergy of England are worthy 
 Minifters of the Religion of Chrift, and 
 ufeful Members of our Civil Community, 
 were the objedts of my inquiry. Whe- 
 ther I have eftimated the merits both of 
 the Eflablifhment and its Clergy by their 
 proper meafure, whether the concluiions 
 I have drawn are reafonable or not, others 
 will determine ; I do not pretend to pre- 
 -fcribe to them the judgement they mail 
 form ; but if what I have faid mall in 
 any degree approve itfelf to your Lordfhip 
 
 in
 
 [ 161 ] 
 
 in particular, and to any other candid, 
 liberal, and intelligent readers, in whofe 
 way thefe letters may fall; if it (hall 
 fuggeft to them any topics, which may 
 afiift them in forming their own judge- 
 ment, the purpofe of this addrefs will be 
 fully anfwered. 
 
 I am not more defirous, that fuch 
 readers mould be fatisfied with thofe parts 
 of our Church-Eftablifhment, which ap- 
 pear to me good and unexceptionable, than 
 I am, that their attention mould be di- 
 rected to thofe parts, which are capable 
 of improvement, and which call for it* 
 Though it muft be expected, that all 
 Human Inftitutions will have their de- 
 fects -, this is no reafon, why endeavours 
 Ihould not be ufed to leflen and correct 
 them ; to render their proportion to what 
 is good as fmall as poflible. Length of 
 M time
 
 time and change of circumftances produce 
 of themfelves unforefeen inconveniences 
 in things, which were planned at firft 
 with the greateft wifdom ; they make 
 what was originally well adapted to 
 the purpofes intended, unfit and inap- 
 plicable -, they produce improvements in 
 knowledge, which in juftice to ourfelves 
 we mould adopt ; fo that Human Inftitu- 
 tions of every kind will grow, from thefe 
 caufes only, lefs perfect and lefs ufeful, 
 except they are from time to time refitted 
 and readjufted. 
 
 This muft be the cafe of every National 
 Church, which has long fubfiftedj and 
 it feems reafonable to ufe the fame con- 
 duel: with refpect to that, as all wife 
 nations do in other parts of legiflation ; 
 to make fuch alterations and amendments 
 in Ecclefiaftical regulations, as any im- 
 provements
 
 provements in religions knowledge, or 
 change of circumftances may require. 
 That this mould be done not wantonly 
 or unneceffarily, will readily be admitted ; 
 but we furely feem too tender, too much 
 afraid of moving a (tone of our Church, 
 as if on being touched, though ever fo 
 gently, the whole fabric would fall to 
 pieces : I truft there is in it more ftrength 
 and folidity. There might be reafon for 
 this exceffive caution, if the Church were 
 now, as it once was, an inftrument of 
 party, and the very name of it fufficient 
 to fet half the nation in a flame \ but 
 now, my Lord, bad confequences are 
 very little to be apprehended on account 
 of any wife and ufeful alterations, which 
 mould be recommended to the Legiflature 
 by the Governors of our Church .; they 
 would be well received by the modera- 
 tion and good fenfe of the better part of 
 the nation, to the inattention and indif- 
 M 2 fere nee
 
 { 1 64 ] 
 
 ference of moft others they would be un- 
 interefting. Such improvements may be 
 made, without affecting the great prin- 
 ciples, on which our Establishment is 
 founded, or changing its effential parts ; 
 by being fo improved its virtues would 
 be more acknowledged, its utijity more 
 apparent. 
 
 . The Clergy, who adt under it, have 
 every motive to render themfelves, what 
 by their character and fituation they are 
 qualified to be, worthy Minifters of the 
 Religion of Chrift, and ufeful Members 
 of our Civil Community. Their Pre- 
 deceffors, a generation or two backward, 
 could hot perhaps as a Body of men be 
 efteemed favourable to that fyftem of 
 Liberty, which took place at the Re- 
 volution; they could not immediately 
 diveft themfelves of old prejudices con- 
 cerning Government, But thefe fubfift 
 
 no
 
 no longer; Civil Liberty perhaps owes 
 more to one Great * Man of the 
 Clerical Profeffion, than to any other 
 fingle Writer of any denomination. The 
 principles, on which it is founded, are dif- 
 fufed at large throughout the Clergy, and 
 as generally adopted by them, as by any 
 other Clafs of men. If they mould be 
 charged by the over-zealous Friends of 
 Liberty with not carrying their notions 
 of it far enough, further than they are 
 authorifed by the legal principles of our 
 Government, to that charge I believe they 
 would plead guilty in its utmoft extent; 
 for they are bound by every tie of duty 
 and interest to preferve and fupport, as 
 far as lies in them, our Prefent Civil 
 Conftitution. 
 
 I reflect on this and on our Ecclefiafti- 
 cal Eftablifhment with nearly the fame 
 
 * Hoadly. 
 
 fentimeats
 
 [ '66 ] 
 
 fentiments. Notwithstanding the many 
 defects and corruptions in the former, 
 which candid men will allow, and the un- 
 candid will exaggerate ; yet when I fee, 
 that in this country we are more free, 
 more fecure in our perfons and property, 
 than the inhabitants of any country have 
 been, whofe hiftory is tranfmitted to us ; 
 that juftice is administered in our Courts 
 of Laxv with a purity, of which there is no 
 example; that this Conftitution has in fact 
 produced for near a century, more public 
 and private happinefs, than any govern- 
 ment which has ever yet fubfifted ; I muft 
 conclude, that it is on the whole excellent, 
 however improveable in fome of its parts; 
 that it deferves the warmed affection and 
 mofl faithful fupport of all its members. 
 So likewife, however injurioufly our 
 Whole Church-Eftablifhment may be 
 fometimes treated by paffionate men; 
 though realbnable and moderate men may 
 think, that in fome of its Parts it wants 
 
 correction
 
 [ 167 J 
 
 correction and is capable of amendment ; 
 yet, when I confider its Spirit of Tolera- 
 tion towards other feels of Chriftians, 
 the Freedom with which Religious In- 
 quiry is purfued under it, the Learning 
 and Abilities of its Clergy, their Literary 
 Productions in the Support of Chriftianity 
 and for Inftruction in it, with the general 
 Decorum and Propriety of their Manners, 
 I cannot help concluding, that the Prefent 
 Church of England on the whole deferves 
 the efteem and veneration of our own age, 
 and that it will hereafter be confidered 
 by Pofterity as a worthy and illuftrious 
 branch of Chrift's Univerfal Church.
 
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