ADVICE TO THE CLERGY Of the DIOCESE of LINCOLN.  
By the Right Reverend Father in God JAMES Lord Bishop of that Diocese.  
In Order to his Primary VISITATION.  
The Second Edition with Additions, Corrected.  
LONDON, Printed for John Everingham, at the Star in Ludgate-street. 1697.   

My Brethren,  
I Choose to take this Method of sending some Advices to you before my Visitation, rather than to speak to you on a sudden at the respective places appointed for you to meet at. But because this is a new Method, therefore I think it not improper for me to give you my Reasons for so doing; Which are these.  
I. To make my own Duty and Business more easy to myself, and the better to secure my Health and Strength which otherwise might be impaired and weakened in 7 or 8 Weeks travailing together, and performing those Episcopal Offices which are requisite to be performed at the several places of Visitation, so that it may be expected some times to happen, that through weariness or other indisposition (the season of the Year being usually hot, and the places of Visitation many) I may be hindered from speaking so much, and so fully, as I might otherwise be willing and desirous to do. Besides, there is one particular Office, viz. that of Confirmation, which I design to take the Opportunity of performing in my passage from one place of Visitation to another, at the great Towns that lie in, or not far out of my way, of which I intent to give timely notice of the day and hour, to the Ministers of such Towns that they may be ready to present such Persons to be confirmed, as are within their own, or their neighbouring Parishes, which will take up no little of my time and labour.  
II. But I have not regard to my self only in this Method, but to you also; for by this means some that may be hindered from coming to the place of Visitation, by Sickness, or very Old Age, or unavoidable and necessary Business and Attendance elsewhere, may be acquainted with what I think fit to lay before those that are concerned to appear upon these occasions. Where these Excuses are unfeigned, they are reasonable and sufficient, and those that are forced to use them, by having this Paper of Advice by them, may see what I have to propose as well as they might have heard it, if it had been spoken, and they themselves present. But I hope that none, but those that are so indisposed, as I now mentioned, will absent themselves.  
For as it is the Duty of a Bishop to Visit, so it is the Duty of the Clergy to appear at such Times and Places where the Visitation is appointed. Those Pretences that cannot excuse a Bishop, before God, and the Church, and his own Conscience, from Visiting, can less excuse the Clergy of his Diocese from appearing. A Bishop may ordinarily allege his Age, and the Indisposition that usually attends it, Debility of Body and Voice; The hazards of Health by continual motion, it may be, in ill Wether, not conveniently accommodated, and for many Weeks together; so that a Bishop, especially in this Diocese, that would study his ease and health more than his obligation, might colour his Omission by these, and the like Pleas, and satisfy himself with being quiet at his own Habitation; But the Clergy of the Diocese, except the very aged and diseased, cannot in like manner excuse themselves for their Omission; The weakest may have Strength enough for one days Journey, without running any hazard, and for the Younger and more healthful, which are the greater Number, they have so little to say in excuse of themselves, that one would be apt to think that their absence proceeded either from Sloth, or Envy, or Prejudice, or, it may be, some Scismatical or Political Principle, for what else can hinder them?  
Nay, may they not propose to themselves many things that may induce and encourage them to come? They may be present at the preaching of a Sermon fitted and prepared for the occasion of their Meeting; They may have an opportunity of seeing several of their distant Friends and Acquaintance; They may contract Acquaintance with such as are but newly entered into the Neghbourhood; They may oblige one another in stricter Ties of Brotherly Love; They may animate one another in the faithful discharge of their Office; They may excite one another's Zeal and Fervency in promoting the same common Interest of the Christian Religion; They may direct one another in the Knowledge of Modern Books and Treatises of Religion; They may enter into combined Resolutions to defend the Church of England in its Doctrine, Worship, and Government, as it is established, against all Parties that divide from it; They may encourage one another to oppose vigorously the Vices and the Factions of the Age, and to advance Holiness and Peace and Submission to Authority; In a word, They may let this Atheistical and deluded Age see that they are unanimously bend to maintain the Doctrine, to pursue the Service, and to promote the Honour of the blessed Saviour of the World, whose Servants they are and whose work and business of reconciling Men to God they have avowedly undertaken; If the Clergy were sensible that they might attain to these good Ends by meeting their Diocesan at his Visitation, what considering Man would absent himself? So that I hope the sending of this Advice to be read, and to lie by you, will be so far from hindering you from coming to the Visitation, that it will rather prevail with you to come; and I hope that the serious and deliberate perusal of it may be of more Use and Benefit than a transient Discourse; for I have observed that sometimes such Discourses have not been heard by all present, either by reason of the weakness of the Speaker's Voice, or the noise and talk which may occasionally happen; or if they have been heard, they have been soon forgotten, so that many profitable Instructions have been dropped and lost; whereas, by this way, they may not only be communicated to all, but also be preserved and reviewed upon occasion.  
And now having given you the Motives that induced me to transmit these Advises from the Press, rather than to mention them at our Meeting, I shall proceed to hint such Things, as by your kind and unprejudiced Reception of them, may, with God's blessing, make this Visitation useful for the Ends for which it is designed.  
Which, in General, is to know the State of this Diocese, to see how all Persons behave themselves in it, with respect to their several Duties either as Christians in general, or Ministers in the Church of Christ, or Subjects of the Civil Government. For Episcopal Visitation has an Eye both to the Clergy and 
* Instrument of Inhibition, Clerum &  Laity, but principally to the Clergy, to whose Cure and Conduct, in order to their eternal Salvation, the 
* Populum.  Laity are committed.  
This is a vast Business in this large Diocese, and requires great diligence, and application of mind; and I have often been much concerned and grieved, that I want that assistance, of which the Constitution, and external Regiment and Administration of the Church has been provided; I mean, The Assistance of Rural Deans, which Office is a part of our Constitution, and is yet exercised in some Dioceses of this Kingdom, but has unhappily been disused in this, (for how long time I know not) to the great loss and hindrance of Ecclesiastical Administration.  
By the impartial and diligent Execution of this Office, the Bishop might be eased in a great part of that Duty, which is too heavy a Burden for his own Shoulders; The Ignorant, the Factious, the Scandalous, the Negligent, the Dissenting, might easily be detected in a small Deanary; and being signified to the Bishop, or rather first of all and immediately to the Archdeacon, might be timely and duly corrected, and reform; For the  inhabiting within his Arch-deaconry, as it is most proper, might easily be resorted to upon occasion, and so Hear and Amend many Faults, which might be brought to him by the Rural Dean, without Application to the Bishop.  
If a Bishop of this extensive Diocese was provided of active and faithful Persons in the several Deaneries, which retain the name yet, his Business might be manageable, and his Authority and Government useful, whereas for want of these, no Bishop here can do so much and so well as he might be willing and glad to do.  
But in the defect of these Assistances, it is in your Power, My Brethren, to give me ease and satisfaction in my weak Endeavours. If you would do what you have declared, and promised, and resolved to do in the presence of God and the Congregation at your Ordination, it would discharge me of a great deal of care and trouble.  
Where there is a form and settled Church, as this of the Church of England is, with known Rules and Measures, by which the Clergy are bound to exercise their Ministry, one would think, if Men were sincere, they could not fail in performing this part of their duty, for they cannot, or, at least, they need not be ignorant of the Obligations that are laid upon them, by the Laws of the Kingdom, and the Canons of the Church, not to mention here the Obligations that they have laid upon themselves; But it is too true that there is a Failure in some Persons as to the discharge of those Obligations, which if it be frequent and habitual can proceed from nothing but Prejudice, or Sloth, or Inconsideration, in all which there is a spice of Insincerity. I know some will plead want of Health, and others an Obligation to officiate in several places for a bare Competency: But one may easily distinguish whether these be the true Reasons, or whether their Omissions proceed from other causes; To be sure, they themselves know; I wish their Pretences were always sincere; However the unaccountable Negligence of some, and the Immoralities of others are the subjects of the Bishop's Trouble and Inquiry. If there were none such, a Bishop's Visitation would be easy and comfortable.  
It would have been well if such Persons had been stopped at the first door, that of Ordination, but having been let in there, where the door was too wide, they are the Men that make the greatest disorder and trouble within. If these Men had come so disposed and qualified into the Ministry of the Church as they professed themselves to be, affirming at their Ordination, that they trusted they were inwardly moved by the Holy Ghost to take upon them the Office and Ministration of Deacons to serve God for the promoting of his Glory and the edifying of his People; They would behave themselves after another manner; whereas practising so disagreeably to that Declaration they made, they give occasion to the World to believe that it was a false and groundless Presumption, and a sort of Lying against the Holy Ghost; Or else, that if they had any such good Motion, they have quenched it since by their unworthy and disagreeable Behaviour.  
If such Men would bethink themselves, and reflect upon the solemn Profession, Promise, and Vow which they made at their Ordination, it might be a means to revive that holy Fire within them, (if it was ever kindled in their Hearts) which they have so heedlessly extinguished. I would for that reason advise them frequently and delibrately to read the Offices of Ordaining Deacons and Priests, where they may see not only their Work laid out and set before them, with the Dignity and usefulness of it, but also the Obligation they have laid upon themselves to perform it, and if there be any Ingenuity remaining in them agreeable to their Liberal and Learned Education, any Sense of Goodness, any Regard to the Love of Christ and his Church, any Hope of reward for their due attendance to their Duty, any Fear of the extreme Punishment that will certainly follow upon the neglect of it, it cannot but affect them with shame and trouble, which would awaken within them servant Desires, and hearty Resolutions, and careful Endeavours to discharge then Obligations for the future.  
And if there be any that have entered into Orders without feeling, or pretending to feel any such secret motion of the Holy Ghost, but solely for secular Ends and Advantages, however they have made a false step at their Entrance, they may yet recover themselves, if by serious and timely consideration, and begging the Assistance of the Holy Spirit, (who presides in, and taketh care of the Church of Christ, and is ready to Cooperate with those that serve the Lord Jesus in the Work of the Ministry) they could be prevailed upon, out of an hearty sense of their Duty, to apply themselves faithfully and diligently to the practice of it, according to their Natural Faculties and Abilities, the Improvement of which would prevail with God to bestow more and greater.  
In short, the best and most proper Disposition for the work of the Ministry in the Church of Christ is Simplicity and Sincerity of Heart. This Disposition our Saviour preferred in the Election of His Apostles, excepting only one whom he chose for a particular reason. Men thus qualified will serve their Master Faithfully in all Circumstances, and be the outward condition of the Church either Afflicted or Prosperous, they will be true to the Interest of it, knowing how to be abased and how to abound.  
If the Church of Christ was provided of Ministers so qualified in all places, the Visitation of a Bishop would be no Burden either to himself or them. It was so provided in the first Ages after the Apostles; And in the succeeding Ages, during the time of the Apostasy to the time of the Reformation, this Nation produced not a few Persons very illustrious and eminent in this Character: I shall do no wrong to many others to instance in one particularly, a 
* Robert Grofthead Bishop of Lincoln.  Bishop of this Diocese, who amongst many other excellent Endowments, both natural and acquired, was especially remarked for Integrity and Probity; This made him Magnanimous, resolute and fervent, in resisting and oppugning the corrupt Practices of the Court of Rome, although it exposed him to the neglects and censures of that Court, notwithstanding he was the greatest Man of Learning and Industry in that Age.  
The same Spirit and Disposition began and carried on the Reformation in the Western parts of Christendom in a wonderful manner, through many difficulties and hazards. It was indeed an happy Direction of Providence that at the same juncture, many of those upright and sincere Reformers, were also Men of better Capacity and better Learning than the common Romish Clergy; and where Learning is joined with Integrity and Simplicity, there can be no better accomplishment for the Work of the Ministry. The present Age abounds with many Helps and Assistances of Learning, and the Church of England is provided of many Clergymen eminently Learned: I will not accuse any of want of Sincerity, but I am apt to think that if that was generally the reigning and governing Disposition in the Clergy, there would be lesser need of Inquiry and Reformation than I doubt there is.  
This would make them careful to observe the Vows and Promises they made at their Ordination; This would make Rectors and Vicars tender of those Souls who are committed to their Cure at their 
* Form of institution. Curam ●nimarum Parochianorum tibi in Domino committimus.  Institution; This would make Curates Solicitous for the Flock with which they are entrusted, although they have not Institution; This would restrain all sorts from the immoderate pursuit of Pluralities, and reconcile them to Residence, making it acceptable and delightful to them; This would engage all the Ranks of the Clergy to be zealous and earnest in regaining the Seduced, and reclaiming the Vicious, and improving all. This is that salt which not only preserves the Clergy from Corruption, but also seasons all their Performances. In short, this makes them acceptable to God, and useful to the Church; This therefore is that Grace or Disposition of Mind, which you should beg of God to bestow upon you, and use your greatest Endeavour to acquire; which if you be endowed with, it will appear not only in the Holiness of your Lives as you are Christians, but also in the Faithful performance of your Offices as you are Clergymen. This I shall make evident by instancing in the Principal Offices which your Holy Function does oblige you to perform.  
The first of which is Prayer, by which I mean the public Liturgy of the Church. To this you have promised to conform, and subscribed your Hands to that Promise; as also to the 2d of the 3 Articles mentioned in the 36th Canon. That the Book of Common Proyer containeth in it, nothing contrary to the Word of God, and that you yourselves will use the Form in the said Book prescribed, in public Prayer, and Administration of the Sacraments, and none other. Does he make good these Subscriptions who reads the Common Prayer very seldom, or not in order, or not the whole, but only some parts and pieces, or if he do read the whole, reads it so hastily, or so slightly and awkwardly as that an impartial Hearer might be apt to think that he had no good liking to it?  
Whereas a Man that is sincere and in good earnest in this partof Religious Worship would be careful to read it, leisurely, 
* Q. Eliz. Articles. 1559.  plainly and 
* Q. Eliz. Articles. 1559.  distinctly, well remembering that he addresses himself, as the Mouth and Leader of the Congregation, to that God who knows, and who requires the Heart in all such Services; He would also use his best Endeavour to read with such proper and becoming Tone and Accent as may best excite attention, affection, and fervour in himself & others.  
There is indeed a natural Indisposition in some Men to all kind of vocal Harmony, even to that which consists only in the Elevation and Depression of the Voice in proper places and periods; I call them proper, not only with regard to the art of Music, but even to the sense of the Words; But I shall not urge this further than the natural capacity of men will bear; There is certainly a felicity in Voice and Accent, which they ought to make good use of to whom God has given it, and those that want it, can only use their Endeavour to attain to such a degree, as to avoid at least all gross, absurd, and ridiculous pronunciation.  
But such as do not think this worthy their Labouring after, I am sure they cannot excuse themselves in neglecting, omitting, or altering any part of the public Offices; And though they read them not with that propriety of Utterance and Accent which may promote attention and devotion, they ought at least to perform the Offices as they are directed and prescribed, for nothing less than this can Answer their Subscription, which will remain in the Bishop's Custody as a witness of their Insincerity.  
This is to be understood not only of the Offices of Morning and Evening Prayer, (which if they could be daily performed in all Parishes would be of great use to breed in People's minds a sense of their dependence upon God from day to day) but also all Occasional Offices, the Administration of the Sacraments of Baptism and the Lords Supper, Matrimony, the Visitation of the Sick, and Burial of the Dead. All these aught to be performed seriously, solemnly, and deliberately, and in the expressions and order in which they are directed, which can only satisfy the Conformity which you have promised.  
As to one of these Offices, that of public Baptism of Infants, I must advise you to use your utmost Endeavour to prevail with your Parishioners to bring their Children to Church to be Baptised, and not feign Pretences for having them baptised at their own Houses; or, if there be a real Danger, and that Sickness, or other need compels them so to do, if the Child live, you must not fail to admonish them that it is expedient (as the Rubric directs) to bring the Child to Church afterwards. This is a part of that conformity to the Liturgy of the Church of England, to which you have subscribed.  
I shall add one Word more upon this Subject, which is the Observation of the Fasts and Feasts of the Church which are directed in the Books of Common Prayer; the neglect of which has proceeded, in some places, as much from the Minister, as from the People; the Minister is to give notice of all such Days; and why is that? But that the People may know that such Days being appointed for the more than ordinary Worship and Service of God, they ought to forbear their Labour and Work, at least at the Hours of Worship, and repair to Church, where, if there be no Minister to officiate, to what purpose should they come? This is an unaccountable Neglect and savours of Insincerity.  
Now from that part of your Duty which relates to God, as you lead and conduct your Congregation in the Offices of Public Worship, I proceed to that part of your Duty which relates to the Congregation, as you are to teach and instruct them; And this comprehends Reading the Holy Scriptures, Preaching, Catechising, opposing all Erroneous and Strange Doctrines contrary to God's Word, using public and private Monitions and Exhortations as well to the Sick as to the Poo within your Cures, as need shall require, and occasion be given. As it is in the Offices of the Ordering of Priests, to which such as are ordained Priests have promised to be ready to do with all faithful Diligence.  
This is the Doctrinal and Instructive part of your Duty as it respects Men; and the Rule of this Performance is the Holy Scriptures; for you have declared at your Ordination that you were Persuaded that the Holy Scriptures contain sufficiently all Doctrine required of necessity for Eternal Salvation through Faith in Jesus Christ; and that you were determined out of the said Scriptures to instruct the People committed to your Charge, and to teach nothing (as required of necessity to Eternal Salvation) but that which you shall be persuaded may be concluded and proved by the Scriptures. The Ministers of the Gospel are the Ministers of Revealed Religion, as were the Prophets under the Law from Moses the great Prophet till the ceasing of Prophecy; the standing Revelation which God has made to mankind is contained in the Scripture, which is therefore called the Word of God; and it is our Business to Study, to Read and to Explain this.  
All Christians indeed are bound to Read and Understand the Scriptures so far as they are capable; but all Christians are not bound to Read and to Explain them publicly in Christian Assemblies; Nay they are bound not to do it, unless they be Separated and Appointed thereto by proper Authority; because our Saviour at the first Founding and Erecting his Kingdom did Separate Men for this purpose, and did require such a Separation to be continued so long as his Kingdom should continue upon Earth, it being necessary for the useful Ends of Instruction, and Order, and Peace, and Edification, and the Salvation of the Souls of Men.  
Now this Separation is made at Ordination, by which there is a general Authority or Commission given to Read and to Preach the Gospel; but not every where, or in all, or in any place, or at any times, or to any Congregation or Society of Christians, as the Ordained Person pleases; this is impracticable, and would occasion great Disorder and Confusion; But it is limited to certain 
* In the office of ordering of Deacons. If thou be thereto Licenced by the Bishop himself. In the office of ordering of Priests. In the Congregation where thou shalt be lawfully appointed thereunto.  Conditions, of which Licensing is one; And this gives me occasion to speak of Licensing to Preach, which some Men are prone to censure as an unnecessary Imposition upon the Clergy; and here I shall offer something, first concerning the Necessity of Licensing. 2ly, Concerning the Person who is to Licence.  
1. As to the Necessity of Licensing; By the 
* Canon XLV. Singuli Beneficiati in Beneficiis suis residentes (dummodo sint legitima Authoritate admissi) per singulos, etc. Canon XLVI. Omnis Beneficiatus ad Concionandum non admissus, Concionem per Concionatorem legitime approbatum haberi procurabit, etc.  Canons of 1603. it appears that all Beneficed Men were not allowed to be Preachers I take it that Beneficed Men are such as have Institution to Benefices, so that in the Judgement of the Convocation, by which that Body of Canons was compiled, Institution alone did not Authorise Men to be Preachers, But Preachers were to be Licenced; therefore there is a Necessity of Licensing even as to Beneficed Men; And though there is not (God be thanked) that real Necessity that, it may be, there was at the time of that Convocation sitting, there being since then a general increase of Learning and Knowledge; Yet still there is a necessity as to the observation of the Canon, and a great Expediency, if it was more used, as to the regulating of Preaching, which, within the compass of our own Observation and Experience, has been made an Instrument, not only of promoting Error in the Church, but also Sedition and Rebellion in the State.  
Institution then does not authorise Beneficed Men to preach in their own Benefices unlicensed; so that if neither Ordination, nor Institution give sufficient Authority to preach, I mean, as to particular Dioceses and Churches, without Licence, than there is a necessity of Licensing all Preachers.  
But if it should be granted that Institution does authorise a Clerk to Preach, it can be only in that Benefice to which he is Instituted, and where he has 
* Instrument of Institution.  curam Animarum Parochianorum, not in any part of the Diocese or Archdeaconry besides; and therefore still there is a necessity of Licensing, to enable Men to Preach in other Churches of the Neighbourhood, or in other parts of the Archdeaconry, or Diocese, as there may sometimes be occasion, by the Temperary Supply of other Men's Cures, upon Absence, or Sickness, or Suspension of the Incumbent, or voidance by Resignation, Deprivation, or Death, which sort of Supply an unlicensed Man ought not to undertake. So that it is very evident, that there is a Necessity, or at least a great Expediency, in requiring Preachers to be Licenced.  
II. As to the Person who is to Licence, it is only the Bishop of the Diocese himself, in which the Licenced Person resides. This as to Deacons seem, very plain by these Words in the Office of Ordination, which the Bishop uses in the Delivery of the New Testament to the ordained Person. Take thou Authority to Read the Gospel in the Church of God, and to Preach the same if thou be thereto Licenced by the Bishop himself. Which I take to be the Bishop of the Diocese where the ordained Person has a Title to officiate; and therefore if a Bishop of one Diocese, by virtue of Letters Dimissory, ordain a Deacon who has a Title in another Diocese, that Bishop, in whose Diocese the Title is, aught to grant the Licence, and not the ordaining Bishop.  
But that for which I mention this, principally is, That the Licence is to be granted by the Bishop himself:  
This addition or limitation being made at the Reformation, when the Forms of Ordaining Deacons, Priests, and Bishops were purged and altered. It was then judged requisite to restrain the Authority of Licensing Readers and Preachers to the Bishop himself, knowing what ill use had been made by the Ecclesiastical Officers before the Reformation, they being then under no restraint for granting such Licences, so that this limitation was made on purpose to restrain any other Officer, or substitute.  
And as to Deacons, so also to Priests, as it seems evident by the xxxvi and xxxvii Canons. The xxxvi Canon requires Subscription to the 3 Articles there mentioned before Ordination. The xxxvii. Canon Requires, that notwithstanding the general Power given to the ordained Person at his Ordination, when he comes to Reside in any Diocese, he shall not be permitted there to preach, etc. unless he first consent and subscribe to the said 3 Articles, in the Presence of the Bishop of the Diocese wherein he is to Preach, etc. It is said in the presence of the Bishop; It is not said of the Ordinary, for so the Chancellor of the Diocese may be, but of the Bishop: And that by the Bishop here is meant, the Bishop only exclusive of any Ecclesiastical Officers is plain by the 48 Canon, where it is thus ordained. No Curate or Minister shall be permitted to serve in any place without Examination and Admission of the Bishop of the Diocese, or Ordinary of the Place, having Ecclesiastical Jurisdiction, in writing under his Hand and Seal, having respect to the greatness of the Cure, and Meetness of the Person. Where it is to be observed, 1. That it is said no Curate or Minister, which I take to include all the Licenced Clergy, and may be urged further in confirmation of what I said before concerning those that have Institution, as well as those that have not. 2. That Admission to serve Curacies is to be in Writing under the Hand and Seal of the Bishop, and if the Ecclesiastical Officers Seal may be alleged to be the Bishop's Seal, his Hand cannot be said to be the Bishop's Hand. 3. That Examination ought to precede this Admission, that the Bishop may Judge of the Meetness of the Party, which every Officer employed in this matter is not qualified to perform. 4. That no Man shall be permitted to serve in any place, but one that is thus examined and admitted by the Bishop, or Ordinary of the Place having Episcopal Jurisdiction. By the Ordinary of the Place cannot be meant the Ordinary of the Diocese, but such Ordinaries as have Episcopal Jurisdiction by virtue of some Ancient Grant from, or Composition with the Bishop, such as Deans, Deans and Chapters, sole Prebendaries, and, it may be, others, in the Ancient Foundations, who have a Right to exercise Episcopal Jurisdiction in the Peculiars belonging to their Dignities, which is very well known in the Church of Lincoln particularly; These are the Ordinaries of the Place here meant. And the Bishop and such Ordinaries have the sole Authority of granting Licences to Preach and serve Cures under their Hands and Scals.  
Pursuant to this, is the 8th Article in his Majesty's late Injunctions, where it is required, That they who keep Curates have none but such as are Licenced by the Bishop of the Diocese, or in exempt Jurisdictions by the Ordinary of the Place having Episcopal Jurisdiction— and that no Person shall presume to serve any Cure without Licence from the Bishop, or such Ordinary, upon pain of suspension.  
So that the Form of Ordination, which is confirmed by the Act of Uniformity, the Canons, the King's Injunctions, all agree in this, that no one can Licence Persons to Preach or serve Cures, but the Bishop of the Diocese himself, or such as have Episcopal Jurisdiction in Peculiars, and exempt Places. This I take notice of that the Clergy may not be imposed upon, by false, insufficient and uncanonical Licences, as I know too many are; And to show the great Care that the Church has taken, that the Bishop of every Diocese, may know the Clergy of his Diocese, their Character and their Abilities to preach, and be satisfied of their Orders and their Conversation, which he cannot be, if Ecclesiastical Officers may grant Licences, especially upon Sequestrations of vacant Live, and Supply of Curates and Lecturers, at their pleasure. How can the Bishop tell whether Men so Licenced have Subscribed to the 3 Articles mentioned in the forecited xxxvi Canon, especially if the Licenser keep no Book of Subscriptions, or make no Return to the Bishop of them, as some do not? Or indeed, how can the Bishop tell whether such Licenced Men be ordained, or how they have behaved themselves in the place of their last Residence?  
Where such Power is assumed, any illiterate, corrupt or covetous Surrogate may grant Licences to unordained, unqualified, and insufficient Men, and the Bishop never know it. Many small Live are held only by Sequestration; and if the Serving of the Cure, together with the power of Sequestering the Profits be granted at the pleasure of the Surrogate, the Bishop not knowing, unworthy Men may easily get into Curacies, and if they can but screen themselves at the Times of Visitation, they may continue undiscovered.  
This is a Practice of very ill Consequence; for Preaching the Word of God, comprehending as before mentioned, is not to be entrusted but to Men well qualified for their Learning and Knowledge in the Holy Scriptures; And the Bishop, who has the first care in this matter, aught to be satisfied that they are so, and particularly of Curates, whether they officiate by virtue of Sequestration in vacant Live, or under Beneficed Men, who by reason of their Age or Sickness, or Necessary absence, or being possessed of two Benefices, stand in need of such Assistants.  
And now having said thus much as to the Authority requisite for public Preaching, and the due and legal Permission of the Exercise of it by the Bishop himself in granting Licences; I return to what I hinted concerning the Subject Matter to which your Preaching is restrained, which is the Word of God. This is that Storehouse which contains all things necessary to be believed and practised, so that all the Articles of Faith and all the Rules of Life and Practice are to be drawn from hence. The Fundamental Articles ought to be explained carefully and evidently from proper Texts of Scripture, the Belief of them being necessary to eternal Salvation; I hese may be handled conveniently upon the great Festivals, and other Holy Days in which we celebrate those more illustrious parts of our Saviour's History, of which we profess the Belief as Christians; But at all other Seasons the practical Heads of the Christian Religion are the properest Subjects for the Pulpit, and there is less danger of misurderstanding and misrepresenting these, especially if one read the Scriptures with that sincere and plain intention of which I have been speaking; otherwise many Expressions there used may be wrested to support erroneous Opinions, and countenance evil Practices, as we have seen and still see in the present Age. Men bring their Notions and Opinions with them to the reading of the Scriptures, and then they will not fail to find them there, and if they think they find them there, they presume they may vent them openly and confidently, and produce that Holy Book to vindicate them, out of which it is much easier to confute them.  
God forbidden that we should take that course to Remedy this, which the Church of Rome does, by locking up the Bible in a Language unknown to the unlearned, and to prohibit the Reading of it; or that we should draw so wicked an Inference from hence, as to argue, or but think, that because so many senseless, absurd, and irrational, as well as impious and blasphemous Errors have been pretended to be drawn out of this Fountain, that therefore it cannot be the Word and Revelation of God, but a corrupt mixture of humane Inventions; No, such men bring their Poison with them, they do not find it there; If they did partake of that Spirit by which it was indicted, they could make no such ill use of it.  
Now this being that Book which you, My Brethren, are authorized to Read and to explain publicly, you should not only study it diligently, and with great caution and reverence, but with the like honest and sincere Intention which the holy Writers had in penning it, considering the gracious End for which this Revelation was made by God, namely to re-implant his Image in men, consisting in Holiness and Purity, which was defaced by Apostasy, and rendering them capable of a better and more glorious Immortality than that they have lost. For this purpose the Law of God was given, and holy Prophets sent into the World, and at last the Great Prophet of all, the Eternal Son of God. And for this purpose did he Erect his Kingdom upon Earth, and appoint Stewards and Officers to Minister in it; And for this purpose were you Ordained and Separated that you might carry on that great and charitable Work of Redeeming and Saving Mankind.  
The Deliberate Consideration of this would excite in you an eager and fervent Desire to have as great a Share as you could in this most charitable and Godlike Undertaking.  
The Kingdom of Christ was erected in Opposition to the Kingdom of Satan, who is styled in Scripture the Prince of this World; Your Business is to Resist and Countermine him, and all his Stratagems. This you cannot do but by the faithful Discharge of that Trust which is reposed in you as the Servants of Christ in administering and promoting his Kingdom.  
And here I must charge upon you, That you deliver faithfully the whole Law of Christ, by which the Church is to be Instructed, Edified and Governed.  
The Laws of Christ's Kingdom comprehend not only the eternal and immutable Laws of Holiness and Righteousness, but also some positive and ritual instances which Christ himself instituted here upon Earth for the necessary conduct and management of his Kingdom. These are the Two Sacraments of Baptism and the Lord's Supper. The first is the Rite of Initiation or Admission into the Church of Christ. The second is the Rite of Communion or Fellowship with Christ in his Church, whereby Baptised Persons, by the Distribution and Reception of Bread and Wine, consecrated in Memory of the Death of Christ, are made Partakers of his Body and Blood.  
Both these are great and valuable Privileges, and peculiar Rites of the Christian Religion, and you are entrusted with the Administration of them.  
These have been most scandalously and profanely neglected by some that pretend themselves to be the Ministers of Christ; especially that of the Lord's Supper; for instead of inviting and exhorting Christians to be Partakers at the Lord's Table, they have made it their great Endeavour to deter them from it; in which they dealt very unfaithfully with the Souls of their Hearets; for they vehemently inculcated the Danger of unworthy Receiving, without acquainting them with to Danger of not Receiving at all; This Omission you must be careful to Supply, and to set before the People committed the your charge the Danger on both hands; for certainly the profane Neglect in not Receiving, is as dangerous and damning as the Receiving unworthily; for as they are no Christians who are not baptised into the Name of Christ, so they are no good Christians who neglect to partake of the Body and Blood of Christ in the Lord's Supper.  
These things you should Preach and Exhort, and thereby show yourselves faithful to your Lord and Master, who has ordained these Two Sacraments to be perpetually used and administered in the Church until his coming again.  
For which purpose as there is in every Church a Font for Baptism, so there is a part of the Church, very convenient and proper, and generally fitted and prepared for the Celebration of the Lord's Supper, which we call the Chancel. Here the Communion-Table may be placed, and the Communicants Receive, with greater Order, Decency and Convenience for Devotion, than in the Body of the Church, and the Seats there.  
I doubt not but you, My Brethren, are sensible of this and satisfied in it, finding great inconvenience in Consecrating in so straight a place as an Ally of the Church, and delivering the Bread and Wine in narrow Seats, over the Heads, and treading upon the Feet of those that Kneel; When by removing into the Chancel at the time of that Solemnity, every one may Kneel without disturbance, and receive with easiness, and see the whole Office performed.  
This is so proper and so becoming, that one cannot but wonder, that the Parishioners in any place should be averse to receive the Sacrament in this Order, and that Rectors as well Impropriate as Propriate, should not take more care to fit their Chantels for this purpose, but that some lie wholly disused, in more nasty manner than any Cottager of the Parish would keep his own House: Others are employed for keeping School, by reason of which, the Seats, Pavement, and Windows are commonly broken and defaced, not to mention other rudenesses and undecencies which are not fit to be permitted in a place set a part for God's Worship.  
But the Reason that some give (as I have been informed) why they except against the use of the Chancel at the time of Celebrating the Lord's Supper, is still more to be wondered at; They lay it is Popery, and that Ministers that use their Chancels for this office are Popishly inclined: But why Popery? Is it because the Romish Priests before the Reformation made use of the Chancel to say Mass? So they used the Body of the Church to perform other parts of the Popish Service, and for that Reason they may as well except against the use of the Church for Reading the Scriptures and Preaching, as against the use of the Chancel for Administering the Communion; and there want not those who carry the Argument so far as to cry down the use of Churches in general; But how weak and how unreasonable is this? What if the Popish Priest said Mass at the Altar in the Chancel, may not the Ministers of the Church of England for that reason perform the Communion Service there without the Imputation of Popery? If there be any Popery it must be in the Communion Office, and if that have any thing of Popery in it, why do they receive the Communion in the Church? If it have not, why may they not receive it in the Chancel? For there cannot be Popery in the Fabric, nor in the Seats, or Table; it must be in the Office, or no where; and one may safely affirm that no Man can prove it to be there.  
But the use of the Chancel for the Communion Service is so far from being Popery, that the Papists, and Popish Impropriators in England permit the Chancels where they are concerned, to lie the most disorderly and ruinous of any other, as I myself have seen in several places; they are not careful to repair or clean them; nor can they be brought to contribute to the Reparation of Churches, but by mere compulsion, and they would be well enough satisfied to see all the Chancels and Churches in England lie in Ruin, for this would be the most certain way to overthrow the Reformation and bring in Popery, which being planted again by Authority would soon oblige that Party to rebuild the Churches. This I thought not improper to mention, concerning this matter, upon this occasion.  
But to return to Preaching; under this Head I comprise Catechising, which was an early Practice in the Church of Christ and of great use for the Instructing of the younger sort, and prepare them thereby both for Confirmation, and Receiving the Holy Communion. If you consult the LIX. Canon, you will see that you are bound to this Duty of Catechising, under the Censures of sharp Reproof first; and upon willingly offending again of Suspension; and upon the contemptuous continuance in the neglect of it, of Excommunication. So careful and so concerned has the Church been in this method of Instruction or Preaching.  
But a sincere and well designing Man would cheerfully discharge this Duty though there was no Ecclesiastical Censure to enforce it; for he would consider that as the time of Youth is the most proper time to begin Instruction, so Catechising is the most proper way to instruct them in Religion; It is the Age in which they learn Arts and Sciences, and how do they learn them, but by the frequent and familiar Instructions of their Masters, examining, repeating, inculcating, and explaining, as there is occasion and capacity for it? After the same manner must they be taught the Principles of Religion which are contained in the Catechism; It is not sufficient that they Repeat the Words by Heart, but they should be taught the meaning also; and this cannot be done but by explaining the several Heads more copiously, and in the most easy and familiar manner; And he that is sensible of this, and of the Duty that he owes to the Children of his Parish, as well as to the elder sort, would no more fail to Catechise than he would to Preach; for he knows that he ought to Feed as well with Milk, as with strong Meat, and as a Faithful Steward, to give the Children, as well as the rest of the Family, their proper and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 12.42.  proportionable Diet.  
And here I may fitly take occasion to acquaint you, That I would not willingly Confirm any Children but such as have been Instructed in the  manner, and such as you yourselves believe to have a competent Knowledge of the Principles of Christianity; This Knowledge must not be measured by their Age, nor by their ready utterance of the Words of the Catechism, but by their capacity and ability to answer such Questions, and to render such an account of their Faith, as, you may hope, proceeds from a right Apprehension, and true Understanding of the Sense of the Catechism. And therefore I must earnestly desire you to take more than ordinary Pains, before the times of Confirmation, and that not only in the Church, but, if need be, at your own Houses also, to examine and instruct the riper sort, that they may know what they are to do, and what they undertake at their Confirmation; and to give me a Note of the Names of such as are so qualified and prepared; and for the younger and more ignorant, it is best to advise them to stay till another opportunity.  
There are other ways and methods of Preaching, (as it may in a general Sense be called) namely, private Exhortation and Admonition; Resolving Doubts and Cases of Conscience; Comforting the afflicted; Furnishing the Poor with Bibles and other good Books; directing the Richer sort what Books to provide for their own use, and the use of their Families, of which (God be thanked) this Age has produced many; Giving, or Lending to all sorts of Dissenters (there being no other way of preaching to them) such Books as have been written on purpose to prevail with them to return to the Communion of this Church; particularly the Quakers, whose gross Errors and Blasphemies have been detected and confuted so plainly by a late learned 
* Author of the Snake in the Grass.  Writer, that if they be so sincere as they generally pretend, they will be obliged to renounce them. Not that this can be expected from the Leaders of that Party; they have Ends to serve in the Conduct of that deluded People that will engage them to adhere; notwithstanding Confutation and Conviction too; But I hope the Simple and well-meaning may be brought to see their Errors, and forsake them, if the 
b Satan disrobed.  
b Institution of Water-Baptism.  Books of this Author were put into their hands, and that they could be prevailed with to read them, or to hear them read.  
Before I leave this Head of Preaching I must remind you of a particular opportunity you have, and a very advantageous one, of performing some parts of this Duty; which is, at the Visitation of the Sick; for which there is a particular Office appointed; In this, the Exhortation is very proper and serious, and the Collects very affecting; and if it be performed whilst the Sick Person is capable of hearing, understanding, and joining in it, may be of great use and Benefit; But either the Sick Person or the Relations are generally too negligent in giving timely notice, so that it has not always that good Effect which otherwise it might; But when it is known that People are sick, they ought diligently to be visited, that when they have least ability of their own, by reason of their Weakness or Pain, or fear of Death, or punishment after Death, they may be succoured and assisted by the help of others; This is the time when the Devil, the malicious and watchful Enemy of our Salvation, has great opportunity of tempting and deceiving Men, either by Presumption or Despair; this therefore is an apt time for you to resist him, and to rescue the Souls committed to your Care under so great a Danger; Besides, this Office duly performed may be of good use not only to sick and dying Persons, but also to Relations and Visitors, who may happen to be present, and to the Minister himself; who, if he have a serious Sense of things cannot but improve himself in discoursing with Persons in that condition; upon all which accounts this Office ought not to be neglected.  
And here I conclude what I thought fit to say concerning Preaching, which if you would pursue through all the forementioned instances of it, with a sincere and honest heart, and a fervent desire of doing all the good you can, you would contribute to the upholding of the Kingdom of Christ in this Age of Atheism, Infidelity, and Licentiousness.  
I shall now consider one other Office with which you are entrusted as you are Ministers of the Church of England, in which you are highly concerned to be faithful, and that is the Office of Matrimony. I am sorry there are so many in this Church, and some in this Diocese, who abuse their Trust in this Matter. It is so presumptuous, and so perfidious a practice, that it cannot be censured too severely. Such as can be tempted for a little Sum of Money, or a great one, to marry any Persons that resort to them, without the Publication of Banns, or Licence duly obtained, or with Licence at uncanonical Hours, and in a Clandestine Manner, either in their own Houses, or in their Churches, are not fit to be entrusted with such a Power; They do an illegal and uncanonical Act knowingly and wilfully, which they that have any sense of their Character, and Trust, and Duty to their Superiors, would not do: Especially, such as dare presume to marry those whom they know, or have reason vehemently to suspect to be either stolen, or not to have the consent of Parents, Guardians, or Friends; These are the Pests and Shame of our Profession; Their Greediness of Profit has debauched their Consciences, and they have no feeling of their own Wickedness, nor any regard to the many evil Consequences that attend this practice; as, the Ruin of the Branches of Noble Families; Disquieting Parents and Relatives, and alienating their Affections; Encouraging Disobedience in Children; and that which is indeed the least to be lamented, exposing themselves to Ignominy, Contempt and Punishment; not to mention, what has sometimes happened, legitimating, as much as in them lies, Incestuous Mixtures. One would think that no considering Man of Conscience and Probity, could be prevailed upon for a present Benefit to drive on such a pernicious and dishonourable Trade, and persist in it, with defiance of all Admonition, Censure, and Punishment. This I could not forbear to say out of that inst Indignation I have to this most treacherous and impudent Practice.  
Thus having shown you how sincerity of Heart, which is that Qualification which our Saviour preferred in choosing his Apostles, would dispose you to the due and regular performance of all the Offices of your Holy Function; I shall now show you how necessary this Qualification is for the Conduct of your Lives and Conversations.  
Sincerity would engage us to live agreeably to our Doctrine; which if we do not, our Preaching would be little regarded, so that our Ministry would be in a great measure ineffectual, and unprofitable. Men that behold the evil Conversation even of good Preachers, will be apt to say that either they do not believe the Doctrine they preach, or that the Practice of it is not so necessary to Salvation as they represent it; for they that press an holy Conversation upon others, in order to the saving of their Souls, one would think, if they meant sincerely, would not be negligent, by the same way, to save their own; so that they must necessarily fall under the censure of being either unfaithful Guides, or insincere Believers.  
Those keen Expostulations of St. Paul directed to the Judaizing Christians at Rome, as they could not fail to convince, or confound those Offenders, so they and others of the like nature, may be made use of to the same purpose, to such Preachers of the Gospel, as walk not according to the Gospel. Romans 2d. 21. Thou that teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit Adultery, dost thou commit Adultery? Thou that abhorrest Idols, dost thou commit Sacrilege? So St. Paul. To which, if we add, Thou that preachest the Laws of Purity, and Temperance, and Righteousness, and Peace, and Charity, and Humility, and Patience, and Obedience, etc. Art thou guilty of Uncleanness, or Excess, or Injustice, or Covetousness, or Contention, or Pride, or Resistance of Authority? What Reply could the Offenders make? If they do not preach these Doctrines, they neglect to instruct Men in their Duty; and if they do preach them, and do not lead their Lives accordingly, they fail in their Practice; So that they who minister in holy things, and lead unholy Lives, are the most self-convicted and self-condemned Men in the World; They have nothing to say for themselves, because they do not only know their Duty, but persuade to the Practice of it, and yet do not practise it themselves. They Reprehend those Vices in others, in which they indulge themselves. They tell Men they shall be damned for committing those Sins which they themselves commit. How inconsistent, how insincere, and disagreeable is this?  
But this is not all; The Ministers of Christ are bound not only to live according to the Laws of Christianity in general; But they have a Law of their own, a Law peculiar to the Officers of Christ's Kingdom, by which they are obliged to a strictness and decorum suitable to that Relation. St. Paul has described the Particulars in his Epistles to Timothy and Titus, and occasionally in other places, as St. Peter also has done. There you may see by what measures you are to govern your selves, and your Families, with respect to your Office and Character: These indeed, were Men of the highest Station and Authority in the Church, but the Inferior and Subordinate as well as the Superior are mentioned and described, and the Rules are much the same for both. I shall not need to transcribe them; it is a Mirroir you have in your own hands, and you may look daily into it, and compose your Conversations by it.  
If I would single any Particulars of those many Offences, which the Ministers of the Gospel of all Ranks are there directed to avoid, it should be those of public Scandal; not that these are in their own Nature Sins of greater Malignity than some others there mentioned, but that the Consequences may be worse, and the Ignominy greater.  
As for instance, Intemperance, which is one of the particulars mentioned by 
* Tim. 1. 3 c. 3 and 8 ver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  St. Paul, as it is a Sin that discovers itself more openly than many others, so there is no other that renders a Clergyman more ridiculous and contemptible, for which reason, if no other, it ought carefully to be avoided; But it infects the Neighbourhood too, and they that like it are the more encouraged to practise it by the example and conversation of their Preacher, which increases the Scandal. But though the Scandal be very great where the Gild is manifest, and that the Offenders cannot be too severely censured, yet if they be but few, as I hope they are not many, in comparison of the great Body of the Clergy, the whole ought not to be reproached for the misbehaviour of those few; Let the Scandal lie in its own place, and there let the Offenders be punished by all the Penalties Ecclesiastical and Civil; But God forbidden that the innocent should suffer with the guilty, as they do too often, by the uncharitable and malicious hints, Suggestions, and groundless Stories of those that are their Enemy's, because they demand their Deuce, and tell them the Truth; An apparent offence of this nature in one Man has been known to occasion the censure of many, especially of those who do not abridge themselves the freedom of Conversation with one another, being not conscious to themselves of any unworthy design or practice by such Conversation; and yet even in this it must be said, that there is regard to be had to time and place and other Circumstances; so strict and nice are the measures, by which the Clergy are to govern themselves.  
If I should instance in another scandalous Sin mentioned by St. Paul, which is 
* Tim. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Covetousness, I know I should gratify some Men who are apt to accuse the Clergy too commonly in this Matter; but very unjustly; for I think I may truly say that there is no Profession of Men, or at least I know not any, that, in the common Body of them, are freer from this Sin than the Clergy are; insomuch, that the greater number of them, it may be, stand in need of Advice to be more provident, considering their small Incomes, and the great Payments with which they are constantly burdened, and at some times unjustly oppressed; But true it is, that all cannot be excused, and it must needs be said, that such as are really guilty in this matter, are highly scandalous. How unbecoming and reproachful is it for those who ought, above all others, to have their Conversation in Heaven, as being the Preachers of that Doctrine, which was revealed from Heaven, and leads to Heaven, and that expect their Rewards for so Preaching in Heaven, to mind earthly things immoderately, and study and practise that Wisdom which is earthly? Such as they that are insatiably greedy in acquiring and heaping up Preferments, or sordid and penurious in the use of those they enjoy, or encumber themselves with the secular Affairs of other Persons, employing a great part of their time and labour in worldly Concernments which should be employed in the proper Business of their Function.  
And here I cannot but take notice of one Instance of Covetousness which I take to be very unworthy and scandalous, which is not allowing Curates a meet and competent Maintenance agreeable to their Education, Character, and the occasion of their Expenses. What a vile and sordid thing is it for Men of great Preferments to cheapen Curates, and contract with them for 20, or 25, or 30 l. per ann. (for they seldom exceed that proportion, calling it a Competency) when according to the value of their Ecclesiastical Incomes they might make it double to that? Then they might be provided of more sufficient Curates than some of them are. This is a very scandalous Practice, and makes scandalous Curates.  
I shall not proceed to instance in any other particulars of Scandal, these 2 of Intemperance and Worldlymindedness being the most scandalous, as being the most exposed and visible where they are practised.  
But though the Scandal in both be very great, the Scandalous are not so numerous as some ill-principled and evil-minded People, who are prone to censure at random, would represent them to be. God be thanked that it may be affirmed truly, that the Clergy of the Church of England in general, are not only good Preachers, but sincere and good Men, and the freedom which some are apt to accuse them of proceeds not from vicious Inclinations but from an abhorrence of Hypocrisy.  
I shall add no more to what I have said concerning your Behaviour, and Conversation, but only this, that though the Rules be more, and stricter relating to the Clergy, than to Christians in general, yet those that are sincere will make it their Endeavour to live up to them; Sincerity being a Principle that will not permit a Man to shift off any Duty, whether active or passive, though never so hard, which is laid upon him by God, or which he lays upon himself; for which reason, as I told you at the beginning, our Saviour made choice of honest upright Men, as the most suitably qualified to be the Officers of his Kingdom.  
And here it may not be improper to suggest to you, That this Principle of Sincerity would prevent a great many Failings and misbecoming Practices in some of the Clergy, which though they seem not of so great Malignity as those I have mentioned, yet aught to be taken notice of, and regulated,  
One is concerning the subscribing Testimonials of such as apply themselves for Orders or Institutions, in which, to my own Knowledge, some of the Clergy of this Diocese have been too easy; and though they may call it Charity, it is a great mistake; for by this means the Bishop, who can know nothing of the Conversation of Men, but by the Testimony of those who do know, is often deceived, and so unworthy Men creep into Orders, to the dishonour of their holy Profession; which indeed is to be charged upon the unfaithfulness of those that set their hands to Testimonials, either blindly, having no knowledge of the Person; or falsely, knowing that he is not worthy of the Character they give of him.  
To which may be added that of granting insufficient, uncanonical, and false Titles to Curates, when those that grant them never intent to employ them as Curates, or to contribute to their Maintenance, but only to give them an opportunity of entering into Orders, and then let them shift for themselves; and indeed this has occasioned a great deal of shifting, some being forced to take up with mean and poor conditions and ways of Livelihood, and others wand'ring about for Employment, and even craveing Charity, to the great contempt and dishonour of their Profession.  
Another Failing I shall instance in, is the not Repairing timely, the Chancels and Buildings belonging to Rectories and Vicarages; by reason of which Neglect such Buildings become so dilapidated that the yearly Profits of the Benefice cannot suffice for the Charges of the Reparation; and that which renders this neglect more mischievous, is, that such Dilapidators many times die insolvent, and so leave the whole Burden of the Repair upon the Successor; which if he undertake to do substantially, as he ought, he must live very inconveniently in the mean time. Now what honesty is there in this for a Man to enjoy the whole Profits of a Benefice, it may be, for many years, and by neglecting to repair the Edifices belonging to it, leave an unsupportable Charge to a Successor who must be forced to expend Moneys in repairing before he receive any Prosits?  
The like Prejudice happens to Successors in another instance, in which many Clergymen are culpable; which is the neglect of paying Tenths, Pensions, Procurations, and other Duties chargeable upon their Preferments. I am sensible that the Clergy cannot receive their own Deuce in some places, though they proceed fairly and legally to recover them. Many delays and evasions are used in this case; however, they cannot answer the neglect of paying the forementioned Deuce, both as it is a Christian Duty to render to all their Deuce, and as they are liable by the neglect to very great Penalties.  
I have been much troubled to observe so great an Arrear of Tenths in this Diocese, where it is my Duty to collect them. It is my earnest Desire that for your own Interest and Reputation you would hasten the payment of the present Arrear, for which purpose I shall appoint one in my Visitation to receive them and give Acquittances, which may be of some ease to you; and for the future, I must advise you to make more timely and punctual payment. The neglect of this has run some Benefices into so great an Arrear, that Clergymen are discouraged from taking Institution to them, so that they continue several Years under Sequestration, in which state, the Church and other Buildings become dilapidated, the Tithe in a great measure unpaid and lost, the Gleab untilled and purloined, the Patrons Right of Presenting extinguished, and the Benefice at last turned into a sine cure. So great a mischief has been occasioned, only by the neglect of paying Tenths in due time. Care and Honesty would have prevented this.  
Another Neglect, with which I shall conclude, is that of not Residing upon Benefices; which is an Omission of very ill Consequence, and occasions great Complaint. Not only the Canons of General Counsels, but the Provincial Canons allowed in this Kingdom are very strict in this Case, and where they are not altered or limited by Statute Law remain in force, according to the Opinion of many Learned Divines and Lawyers, though some are of another Opinion; and the xli Canon of the Convocation in 1603, though it supposes Licenses of Dispensation, for the keeping of more Benefices with cure than one, yet it ordains many Restrictions and Limitations, which, if they were duly observed, would prevent many of those ill Consequences and Complaints of nonresidence; But Men have found out Evasions for these Restrictions, with which, however they may satisfy themselves, they do not satisfy the plain design and meaning of the Canon, and Sincerity would Remedy the neglect if the Law cannot.  
I have now no more to add, but only to desire you favourably to receive these Advices which proceed from that honest and sincere Intention, which I have here recommended; And I beseech Almighty God so to impress them upon your Hearts, that I may see a good Effect of them. Amen.  
FINIS.   

BOOKS Printed for John Everingham, at the Star in Ludgate-street, near the West End of St. Paul's.  
A Sermon Preached before the House of Lords at the Abbey-Church of St. Peter's- Westminster, on Wednesday, the 11th of December, 1695. being the Day appointed for a Solemn Fast and Humiliation. By the Right Reverend Father in God, James, Lord Bishop of Lincoln.  
A Sermon Preached before the House of Lords at the Abbey-Church of St. Peter's- Westminster, on Saturday the 30th of January, 169●. being the Anniversary of the Death of King Charles I. of Glorious Memory. By the Reverend Father in God, William, Lord Bishop of Coventry and Litchfield, Lord Almoner to His Majesty.  
A Sermon Preached before the House of Lords at the Abbey-Church of St. Peter's Westminster, on Thursday, 30 Jan. 1691. being the Martyrdom of King Charles I. By the Right Reverend Father in God, Humphrey, Lord Bishop of Bangor.  
The Guide of a Christian, directing him to such Things, as are by him to be Believed, Practised, Feared, and Hoped for. There are added at the End Prayers to be used on several Occasions. The Second Edition, carefully Corrected. Prince bond 6 d. This Book is designed to be given, as Charity, throughout all Parishes in England.  
A Declaration of the Sense of the Archbishops and Bishops, now in and about London, upon the Occasion of their Attendance in Parliament; concerning the Irregular and Scandalous Proceed of certain Clergy Men, at the Execution of Sir John Friend, and Sir William Parkins.  
Animadversions on Two Pamphlets, lately Published by Mr. Collier. The one called, A Defence of the Absolution given to Sir William Parkins at the Place of Execution, Apr. 3. The other, A Vindication thereof; occasioned by a Paper, entitled, A Declaration of the Sense of the Arch bishops and Bishops, etc. Showing the Nature of the late Absolution, both as to Church and State. In a Letter to a Friend.  
The Spirit of Jacobitism; or Remarks upon a Dialogue between K.W. and Benting. In a Dialogue between two Friends of the Present Government.  
A Debate on the Justice and Piety of the present Constitution, under King William. In two Parts; The first relating to the State, the second to the Church, between Eucheres, a Conformist, and Dyscheres, a Recusant. By Samuel Hill, Rector of Kilmington, Author of Solomon and Abiathar.  
Eight Sermons, preached on several Occasions. By Nathaniel Whaley, Rector of Broughton, in Northamptonshire.