SINCE the most Reverend PRIMATE of all England hath at this time judged it expe­dient, to restore the Blessed Eucharist in his own Metropolitical Church, and sundry other Cathedrals, so far to its due Honour, as to re­vive those Rubricks which necessarily suppose a weekly Ce­lebration thereof in all Cathedral Collegiate Churches and Colle­ges; And in Cathedral and Col­legiate Churches and Colle­ges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the con­trary. Rubr. 4. after the Commu­nion Office. and that there is reasonable ground to hope that other Cathe­drals will speedily follow so good an Example; I humbly conceive it the Duty of every Arch-Deacon and other Ordinaries, that have Ju­risdiction, to improve this present occasion by stirring up all the Clergy, committed to their charge, to imitate, as far as in them lies, an Example so pious and worthy of their high Station, by celebrating the Holy Communion more frequently, than of late hath been accustomed in Parish Churches, even as often as the Cir­cumstances [Page 2] of their People and Cures do require and will bear; it being the Duty of every Parson of a Parish, to quicken his Flock, to repair more frequently and with more zeal to God's Altar, since God's Providence, and the care and wisdom of our Governours, do now at an extraordi­nary conjuncture of Affairs invite them thereto; when not onely the Church of England, but other Reformed Churches, nay all the Christian Churches in the World, call for so­lemn Devotions, Prayers and Praises to God.

Accordingly, I do very gladly embrace this happy oc­casion to invite you, my Brethren, to put your helping hand to this pious work of Reforming the unaccountable neglect of the blessed Sacrament, the most necessary and as­sured means of Grace and Edification, which has by the Indevotion of the Age too far prevailed, (whereof our Governours now seem very sensible) not onely in Paro­chial Churches, but even in Cathedrals themselves, to the great scandal of our Religion and detriment of Mens Souls. Craving therefore the liberty to remind you, that as God hath put it into the Hearts of our Reverend Prelates, to recti­fy this great abuse in sundry Cathedrals, so it seems to be in a particular manner the Duty of the Clergy of our Dio­cese, to lead on others within the Province by their good Examples, in this great piece of Piety and Devotion; since we did by the zeal, care and vigilance of our deceased Pre­late, sooner than other Dioceses, arrive to a high pitch of Conformity and more exact observation of the Laws and Rules of our Church, established by Authority, and expres­sed in our Common-prayer Book (I may say it without Injury to others) than any other part of England.

In this Order, established among us by Bishop Cosins, we have been encouraged to continue by our present Dio­cesan, in his publick Discourses to the Clergy, in his pri­mary and later Visitations, and more particularly in his last Discourse which he made to the Clergy in the Church [Page 3] of St. Oswalds in August 1683. when he advised all Mini­sters to take heed, how they governed themselves by their own Fancies in the Execution of their Office, rather than the Rule of their Book: And I hope, you will all do me that Justice, as to ackowledg, that I have always endea­voured, ever since I did relate to the Arch-deaconry of Dur­ham, which is somewhat more than twenty years, faithfully (though weakly) according to my bounden Duty, to see the Injunctions of both these my Lords the Bishops put in Execution, without allowing any Liberty to any of the Clergy, to vary from the clear Rules of the Church, whereto they have given their assent and consent; and that among other matters, I have not failed to use some honest zeal, to move you to the frequent celebration of the Sacra­ment of the Lord's Supper, the main end both of our Ser­vices and Sermons; desiring that it should be administred in every Church, so frequently, that all Persons might have an opportunity to participate so often, at least, as the Law requires under Penalty, which is thrice in the year. But sundry of the Clergy, notwithstanding mine, and more powerful Arguments, in several Episcopal Visitations, ha­ving not been prevailed on to administer the very Sacra­ment it self oftner than so (which renders it impossible for a confiderable part of the People to comply with that im­portant Obligation) I could not satisfie my Conscience to let slip this very fit occasion of pressing them to the per­formance of their Duty in this particular, that tho' through the profaneness of the Age, the number of Guests may chance to be very few at the Lord's Table, yet that there might not lie so much Guilt at the Clergies door, as not to furnish the Table, and give the People frequent Invita­tions thereto, nor more Guilt at the door of the Arch dea­con, in ceasing to press them to a Duty of so great mo­ment as the frequent and Reverend Administration of the Holy Sacrament, I have judged meet at this time, thus to apply my self unto you.

[Page 4] The serious consideration of such a Duty, now incumbent upon me, did first put into my Thoughts the publication of the foregoing Sermon, the conclusive and Applicatory Part being an Exhortation to that Duty, which not onely your unworthy Arch-deacon, but our Superiours at the Helm, call you unto, hoping that it may by God's Blessing give you some occasion to consider the greatness of the Sin of this Age, in the contempt of this most holy Institution of our blessed Lord and Saviour, and the fitness of this present Conjuncture for all us of the Clergy, to return to the dis­charge of this most essential part of our Ministerial Fun­ction, which hitherto we have to our shame and sin too generally neglected. It is now a matter of Prudence as well as Piety to remove so great a scandal, since this Return to our Duty begins regularly, and is the result of the wise and godly Counsels of our Governours; The chief Metropolitical Church by its Example inviting all Cathe­drals to Celebrate the Eucharist, according to the Rubrick, every Lord's Day at least.

The Example of Cathedrals begins already, God be praised, to encourage this good work Canterbury, Oxford, Ely, Worcester, Exeter, Chichester, Gloucester, &c. of Piety for the encrease of Devotion, where­in they seem decently to admonish the Paro­chial Churches to a proportionable frequency; That as the Mother Churches advance on towards the Primitive practice of a daily celebration of the Sacred Me­morials of Christ's Death and Passion, so may they as ob­sequious Children, advance as far as is practicable, and morally possible for them, towards a weekly Communion, by celebrating the Holy Sacrament at least Monthly, in all considerable Towns and populous Villages. For even a daily celebration of the Sacrament was retained by the Apostolic zeal of our Blessed Reformers, and required not onely in Cathedrals, but in the most considerable Parochial Churches also. Therefore give me leave to recommend a monthly [Page 5] Celebration in populous Towns and Villages, as a Duty not onely very pious and reasonable, but even necessary; that every one may have an opportunity to communicate so often, as the Law requires, that is, at least three times every year, whereof Easter is still to be one. For it is unjustifiable in any Minister, not to allow his Parishioners opportunity, to avoid the sin of Breaking, as well as in­curring the penalty of the Law. Yet this cannot easily be done in great Parishes and Towns, without a monthly Communion. As for Example, Suppose but six hundred Communicants in a Parish (and you know that we have a great many Parishes that have double that number) and but one Minister upon the place to serve the Cure, if we should allow fifty for each celebration, a Monthly Sacra­ment is necessary to give all the six hundred an opportu­nity to receive once, with any tolerable convenience, and a Communion every Fortnight (i.e. four and twenty Com­munions) to give them an opportunity to receive twice, and three Communions in a Month, i. e. six and thirty Communions in the year, to afford them an opportunity to receive thrice; and four Communions in the Month, that is, a weekly Communion or forty eight Communi­ons in the year, at least to receive four times each; and to have opportunity to receive less than four times, no good Christian ought to be in any manner satisfied. For even the Reformed Churches beyond Sea, whose Distress we commiserate, and whose Defects we pity, come not lower than this; though in many places they are forced to go ten, a dozen, and sometimes more Miles to enjoy that Benefit. So that you see, if we should consult the con­veniences of a populous Parish, whose number of Communi­cants exceed not six hundred, a Weekly Communion is not more than necessary; and granting this, which is demon­strable, a Monthly Communion is the least, which can be dispensed withal in any Parish in the former circumstances, [Page 6] in the respect of the People. But more than that is requi­red, if we regard the Ministers due performance of his Office: for where there are 600 Communicants and but a Monthly Communion, to give them an opportunity to receive every one four times a year, there is a necessity to distribute the same to two hundred Communicants at once, each Distribution; which is as much, as it is possible for any one Minister to undergo, and much more than any Minister can undertake, unless he be of a very strong and healthy constitution. Besides that, where a Minister reads all the Prayers according to the Rubrick (as he is obliged to do, by all the Authority God hath committed to either the Church or State, and by his own Solemn Protestation) and preaches also, so large a Communion will lengthen the time beyond measure.

These things considered, do render it very expedient to have the Blessed Sacrament often administred on the great and solemn Festivals also, as well as once a month, since fewer celebrations will be an intolerable burthen to the Minister, where people frequent the Holy Sacrament; and yet not to afford devout People so many opportunities to receive as they may desire, and are obliged to, is to dis­charge the Duty of our Ministry neither Devoutly nor Faithfully.

It being then absolutely necessary, to save people from the penalty of the Law, and commodious for all Persons, as well as for enabling every Minister duly and rightly to discharge his Office according to Law, to have such fre­quent Celebrations as I press for, I hope I shall meet with no opposition from you, my Brethren, in this honest and reasonable motion.

Since the daily Homage that is offered unto God in our Parish Churches (a thing I fear more rare in other Dio­ceses) hath preached a long time very successfully to the Nation, and may have contributed, in all probability, to [Page 7] that good order, which some other places are now ad­vancing to; Let us, in the name of God, lead on in those higher Duties of Religion, and endeavour to outstrip other Jurisdictions, in our Respects to God's Altar, as we have hitherto in our love to God's Service, and an exact confor­mity to the Rules of our Common-prayer Book. This will be an emulation very laudable and profitable.

The Church of England, when she abolished the Mass in the Reformation, neither condemned nor rejected the fre­quent celebration of the Holy Communion, for that would have been more a Deformation than a Reformation. The Rubrick of the first Book of K. Edward VI. both suppo­seth and ordains even a daily Communion. It supposeth it in this Rubrick, in the order how to read the holy Scrip­ture. Ye must note also, that the Collect, Epistle and Go­spel appointed for the Sunday, shall serve all the Week af­ter except there fall some Feast that hath his propre. Again, before the Exhortation to the Communion, in Cathedral Churches or other places, where there is a daily Communi­on, it shall be sufficient to read this Exhortation above-written once a Month, and in Parish Churches upon Week­days it may be left unsaid. See before the Exhortation to the Communion, &c.

That they ordained a daily Communion, appears by this Rubrick. Also, That the Receiving of the Sacrament of the blessed Body and Blood of Christ may be most agreeable to the Institution thereof, and to the usage of the Primitive Church, in all Cathedrals and Collegiate Churches, there shall always some communicate with the Priest that ministreth: the sixth Rubrick at the end of the Communion.

And this was truly primitive indeed; for St. Austin saith, Per hoc sacerdos est, ipse Offerens ipse & Oblatio, cujus rei Sacramentum Quotidianum esse voluit Ecclesiae Sacrificium, quae cum ipsius Capitis corpus sit, seipsam per ipsum discit offerre. S. Aug. de Civitat. Dei, Lib. 10. c. 20. The first [Page 8] of these Rubricks are yet retained in our Common-prayer Book, and why the rest were omitted, seems to me onely for brevities sake, as a thing known; as the after Refor­mers did in many other things, to avoid prolixity as near as can be judged.

Upon the Restoration of the King and the Church, af­ter so deplorable Disorder in Church and State, when all God's publick Worship, as well as his Holy Sacraments, had been for many years together thrown quite out of Doors, and the holy Sacrament not administred any way for fifteen years together; it was a great matter to procure Guests enough at the Lord's Table, to keep up a monthly Communion in Cathedrals; which is the Reason I suppose why the Governours of our Church, after they had in the Convocation, strengthened the Rubrick concerning Weekly Communions, had not put this holy practice generally into Execution. But we having now gained that point, blessed be God, and lived to see the Monthly Sacraments not onely in many Cathedrals very well, and in all Ca­thedrals reasonably well frequented, but also in Parish Churches, not only in great Cities and Towns, but even in the Country (whereof God be praised in this Diocese we want not some Instances), we of the Clergy ought to proceed farther towards a right and due administration of the holy Sacrament, using our utmost diligence in the administration thereof in our Churches, and utmost zeal in quickning of people to repair to it with due Reverence and frequency, not doubting but that in a short time, by God's blessing, we shall see the Lord's Table as well furnished once a Month in Country Parishes, as it hath been of late even in some Cathedrals, and Weekly Sacraments in them [...]re long, as well frequented as Monthly have been for the time past. For these means of Grace being of Christ's own Institution, must be acknowledged the most effectual to revive Devotion and encrease Religion in a profane Age. [Page 9] And consequently the frequent and Reverend Administra­tion of the holy Sacrament, and the peoples right use of the same, being the most probable course that can be taken in order to the salvation of their Souls, it becomes the duty of every faithful Priest zealously to embrace this bles­sed opportunity to concur with the will of their Superi­ours, for the enjoyment of more frequent opportunities.

As the decay of true devotion and Divine Charity in the World did first occasion among Priests, this deplorable neg­ligence (whereof there is great ground of complaint;) so the inexcusable neglect of Administring the holy Eucharist, hath sadly encreased Indevotion and uncharitableness a­mong Men. If we then do heartily and sincerely desire the Revival of Christian Piety and brotherly Love, let us be­take our selves to the right use of those admirable means that our dear Lord and Saviour instituted, to the very end and purpose to beget and encrease those and all other ne­cessary Graces in Mens Souls.

Whether we consider the present circumstances of our own Church and Kingdom, or the publick state of Chri­stendom, we have at this time an especial Call to the Du­ties of the Altar. We have here in this Nation of late re­ceived some never to be forgotten Mercies at the hands of our Heavenly Father, nay God hath extended his Love also this year past, in an extraordinary manner, to all Christendom, in preserving the Christian Army against the Infidels; and some very remarkable returns of Gratitude to Almighty God, are incumbent upon all that profess Christianity. For God having removed in a good measure our Fears at home, and defeated in a signal manner our common Enemy abroad, gratulatory Sacrisices were never more seasonable. Such stupendious Mercies as we have been partakers of, deserve more than one single day of Thanksgiving; and the most acceptable returns of Thanks that we can possibly make to our gracious God, will be [Page 10] those praises that are from Reformed Lives, sincere Hearts and mortified Souls, devoutly offered to him at his Altar, Gratitude is the most essential Grace to a good Commu­nicant, and doth denominate the Eucharist. The best standing Monument then of our thanks unto God, will be our vigorous endeavours to restore this blessed Sacrament to its due Reverence and esteem, being to us the commu­nication of the Body and Blood of Christ. This seems to be the sence of the Fathers of our Church in chusing this critical Minute, to restore the holy Eucharist to a Weekly Celebration in Cathedrals, to their high honour and praise and the great comfort of truly devout Souls.

We have had more than sufficient experience both in Church and State, of the dismal effects of Irregulari­ty in God's publick Worship, and there is little ground of hopes, that we shall ever be delivered from the conta­gion of Conventicles, as long as the example of our own People, and too often God knows our own Clergy, spawn new Nonconformists; i. e. while they are but half Confor­mists themselves, they give wrong measures to disaffect­ed or indifferently affected people, and insinuate into them very wrong Notions of Conformity, so that much more ex­actness of obedience to the Laws of the Church, both in Priest and People, must be concluded absolutely necessary towards our settlement.

And therefore all Priests would do well to remember that their publick assent and consent to their Common­prayer Book, the subscription of the 3d Article in the 36. Canon, and the sealing with their Saviours Blood at their Ordination all their holy Vows and Resolutions, to pra­ctise such diligence in their Office and holiness of Life, as is incumbent upon a good Priest, do render those that have not made it their serious endeavours to observe their Rule of Conformity, grounded on the Law of God, esta­blished by the Authority of the Church and State, and [Page 11] confirmed by their own Acts and Deeds, highly guilty both before God and Man.

In the next place, Lay-people also would do well to con­sider that they have publick Obligations to observe their Common-prayer Book, (when they are in the publick Assembly) as far as it concerns them, as is shewn in the conclusion of the Sermon. To which Law there must be better regard had than there hath been, or we are like to continue in very tottering circumstances.

But all the noise that hath been, or can be made by Clergy or Laity about Conformity, will signifie nothing, but aggravate mens guilt, if both are not really Confor­mists, which no Man can be, who is a contemner of the holy Sacrament of our Lord's Supper. Our respect there­to is the best Argument that we can give, either of our Conformity or Christianity. And truly those that pay no more regard to the Sacrament than they are driven to by the very penalty of the Law, give very bad proof of their sincerity in either. The right and due Administration of the holy Communion of our Saviour's Body and Blood is equal to all our Services, and therefore the exactest Con­formity without the due reception of the blessed Sacra­ment makes a person but half a Conformist, nay indeed but half a Christian. And it is matter of greatest won­der, that such multitudes who live in the constant neg­lect of those sacred Mysteries and pledges of Christ's Love, (so as not to receive once a year) can imagine themselves either. They are indeed so far from giving undeniable proofs, that they are true Conformists, that they give no de­monstration that they are not Papists, nay very Heathens.

The Nation, blessed be God, begins to be somewhat sen­sible hereof, as we may judge by those advances that have been lately made towards good order and regularity even among the people of London, who, if they go on as they have done for these two years last past, they may by their [Page 12] good make some amends for the evil Example that they have given to the Nation, and contribute to the cure of those Wounds which so bad a President hath given to Con­formity. To compleat then that excellent Rule of Con­formity, which the Church of England aims at, there is an absolute necessity to restore these sacred Pledges and highest assurance of our eternal Salvation, to their just honour and use, by frequent celebration; the want where­of hath caused them to fall under a most grievous neglect, if not heinous contempt, even among the generality of reformed Christians; a great part of them going no far­ther than just to satisfie the Law, not good Conscience, and many who yet pretend much zeal for our Church, not far enough to satisfie either.

To set about so excellent and Christian a Work, besides the Call at this time from our Superiours, we have more Arguments to encourage than discourage us. For First, There do appear, blessed be God, some better tokens both of Religion and Loyalty, than for some years past among the people of the Nation. Men seem better than hereto­fore disposed towards good order in general, and begin to be awaked into some sense of their Duty to God and the King, nay, into some real feeling, it is to be hoped, that it is their Interest to stick close to the established Re­ligion and Prerogative of their Sovereign, rather than to consume all their zeal in a needless concern for the Liber­ty and Property of the Subject, in less danger than any where in the World. Most People seem now very well convinced of the necessity of the execution of the Law, and in particular of the Act of Uniformity; the scanda­lous neglect of which upon Examination may be found one special cause of the disorders both in Church and State. And very considerable steps have been made in sundry places of the Nation towards a better settlement. Our gracious Sovereign hath for his own part, done even [Page 13] Wonders in new modelling the Capital City of the Nation, wherein God's Providence hath evidently appeared in bles­sing His Majesty, in the dexterous manage­ment of Affairs, by reducing that ungo­vernable body to so considerable degree of Obedience; Of 26 Aldermen, there were 18 who continued firm to the King's Interest. A famous Lord Mayor and sundry Loyal and faithful Members of that Body (for whom the whole Nation hath great reason to bless God) have also done their parts worthily, in with­standing the Rabble, who it were (and not the City of London) that did so furiously bend themselves, under a specious shew of Religion, to destroy the Government. And it is well known that some faithful and painful Di­vines, have done great things beyond expectation upon this account, with very considerable success even in the City of London, which one would have believed in such a degree tainted, that it had been scarce possible to have reduced any Congregation to half that order and decency, which is by the mercy of God visible in many. And we have Instances, God be praised, of the like nature, not only in our City of London, but in other parts of the Nation. Devout People also in several places, have made Addresses to the Clergy to enjoy more frequency of Communions. What remains then, but that we of the Clergy, should faithfully and vigorously do our parts in our respective Stations towards the restoring decayed Piety, by the di­ligent and reverend use of the most effectual and infallible means to produce so desirable an end, which are those of Christ's own Institution, namely the faithful and religious Feeding at his Table, eating his Body and drinking his Bloud. Thus piously commemorating the pretious Death of our dear Lord until his coming again. And these things considered, it is more easie for all Priests, for us especially, to set about the faithful discharge of their Duty, than it hath been for many years past. God hath defeated the [Page 14] Rage and Craft of the Enemies that would undermine us, as well as those that would devour us. We have in some manner regained (God make us sensible and thankful) our lost ground, and are or may be, if we please, in circum­stances to do the same things that were unhappily slip'd, in practice, though enjoyned at the Restoration. Clergymen may now more plausibly set upon the performance of those Duties, which they have long lived in the neglect of; nay, they can with no more safety of Reputation, than of Conscience, live any longer in the Omissi­on of them. For the very Mr. Seamour. Mr. Lamb. Mr. Allen. Laicks of our Communion do not onely invite us, by their Examples, to more exact conformity, but very powerfully press us thereto by their Writings, who with divers eminent Writers con­vince the Ministers as well as People of the wrong Notions they have received concerning Conformity, and constancy of communicating; for which honest zeal they deserve much praise. In which Christian Attempt we of this Diocese, have less reason than others to be remiss. The Bishoprick of Durham hath been stiled long since Terra Sacer­dotum, and ever since the happy Return of our Sovereign, it hath been more famous than other parts for Confor­mity; and very justly: for though there happen to be some Omissions, even to scandal, which an honest Visitor can no way approve of (and which I never did, nor ever shall) yet in respect of most Dioceses of England, we have long led the Van, and outstrip'd them in good order and regularity of publick Worship; to wit, in a more exact observation of our Rubrick, in daily Prayers and constant Catechising; nay, in some Country Parish Churches have enjoyed monthly Communions, celebrated by fuller num­bers than perhaps in some great Cities; I might add, and speak what I know, than in some Cathedrals. It is ma­nifest therefore, that the time requires an exact Confor­mity [Page 15] to the Rule of God's publick Worship, being thus quickened by the Government, and chief Governours of Church and State, by the pious Laity as well as Clergy, by both our Friends and Enemies.

These and other Encouragements which we have, God be thanked, to provoke us to attempt a higher pitch of good Order and Conformity, than has ever yet obtained since the Restoration, ought to ballance all the discou­ragements we can possibly have to the contrary; and should create in us rather a hearty concern for our own excellent Religion established, than an excessive aversion to other Mens. We have talked, Preached and written sufficiently, sometimes more than enough, against Fanaticism, and yet all the while have lived in so constant a Breach, and contempt of clear Laws of great importance, and ea­sily practicable, that the Nonconformity of the Clergy hath a second time been like to prove our ruin. And so on the other side, while many have been enflamed with a mighty preposterous zeal against Popery, they have not been concerned for the most truly, and best Reformed Re­ligion in the World; yea among our selves (for the last is the sin of our Adversaries) for these hundred years past, we have shewn much more Indignation against the corru­ptions of the Mass, than hearty love to the Communion, the contempt of which holy Institution of Christ, seems to be the most visible Flaw of Professors in Reformed Christen­dom; which is the most unaccountable part of the practice of the Church of England Men, and the weakest place that we have to defend (if we are attacked) against our Adversaries.

If we therefore would ever do any extraordinary thing on this account (and something more than ordinary God certainly expects from us) this seems the time. All things thus happily concurring, to promote this excellent work of Piety, it may in all probability by God's blessing more contribute to the reviving true Christian Charity and De­votion, [Page 16] than all the endeavours from the Pulpit, or Press since the Reformation.

The Fruits and Advantages of the good Order, which we above other places enjoy, appeared sufficiently to move others to desire and endeavour after the same, during our late combustions. For we all know, that while Seditious and evil Men by tumultuous Petitions, Ignoramus Ju­ries, factious Cabals, and rebellious Associations, were labouring to undermine both the Crown and the Mitre, and had discovered their mischievous Designs by some bold offers towards the same, none here in this Country dared so much as to make any offers towards any thing of ei­ther of those Natures; though we cannot deny but that we have some very bad Men who want no will to do mis­chief, were they not discouraged by more Activity in the Magistrate, and zeal in the Clergy, than is visible in other places.

These undeniable Advantages of Uniformity, should not onely encourage others to begin what we have long enjoy­ed, but spur us on faithfully to use our utmost diligence to rectifie those Irregularities, which yet remain, and whereof your Ordinaries have in their publick Conven­tions of the Clergy from time to time complained. For as comparative Holiness (i. e. being better than others, when we come short of our Rule of Christianity) will never make us Christians; so neither will a comparative Conformity (in being more regular than those that are deficient in their Duty) denominate us true Conformists. It is without all dispute that no Person ought to fansie himself a Christian, that lives in the constant Omission of any one clear Law of Christ; neither can any person be deservedly termed a Conformist, that lives in the constant Omission of any one clear Law of the Rule of his Confor­mity, i. e. his Common-prayer Book; nay, after having made a publick Declaration in the Church, in the face of [Page 17] God and presence of a Congregation, there may be some question made whether he be an honest Man.

There must be an honest hearty endeavour to obey Rules and duties of Obligation, imposed on us by our Su­periours, without the liberty of our own prudence, to de­nominate us regular and Obedient. He that picks and chuses what is most suitable to his own humour and ceas­eth to practice other matters of equal or higher Obliga­tion, is neither. Mens governing themselves by their pri­vate Fancies, rather than by the wisdom of their Supe­riours, is always of pernicious consequence, but never so intolerable, as in reference to God's publick Worship; which hath been the reason that there hath been so great care taken by antient Councils and Canons, to restrain the liberty of Priests in their publick Ministrations. And this certainly was the reason that the Church of England, in the Reformation, took care to tie Men up to a prescript Rule, leaving no liberty for variation; but in the Application to a dying Soul, and in the Preface to the Office of Churching of Women (which last is in our present Liturgy prefixed) nay they descended so low as to put words in the Priests mouth, and not give him the li­berty of using his own expressions before or after a Lesson, Epistle, or Gospel. Not but that the Church well knew, that every Person who was qualified to discharge the Of­fice of a Priest, did understand well enough what to say upon the like occasions, but that all Men were very apt to abuse the Liberty that was granted them (the most con­ceited persons often fancying themselves the most prudent, and taking more liberty than others,) and that there was no surer way to prevent Ministers from exposing them­selves and prostituting God's Worship to the wills and hu­mours of fanciful Men, than setting bounds and limits; which no Man should under penalty exceed.

[Page 18] Upon consideration of these and other great Inconveni­ences, attending the Exercise of private Prudence in God's publick Service; the Church of England hath all along, down from the Reformation, abridged Ministers also, of the liberty of any Addresses to God in a precatory way in a Pulpit, before Sermon; (and whatever liberty Clergymen have taken, it is certain there was ne­ver * Vide A small Trea­tise called The old Puritan detected and defeated; written by Dr. Stuart. any given) enjoyning a certain form of bidding Prayer, by way of Exhorta­tion to the People, very particularly de­signed to assert the King's Title, and by a methodical Enumeration of our greatest Obligations in relation to publick Prayer, to prepare us the better to offer up to God the Lord's Prayer, the best and most com­prehensive of all Prayers.

In order to the prevention of the ill consequences of such undue Liberties, whereby this Church hath sorely smarted, it will be requisite to have a right Notion of Pru­dence, and to understand fully the Power which the Church gives Ministers, in their publick Ministrations.

Now certainly it can be no Vertue but a sin for any Man, much more a Minister, to live in the neglect of known Duty; and that it is the Duty of every Priest of the Church of England, to discharge his Office in the Congregation, without the Exaltation of his own private prudence above the Churches, is easie to make appear.

First, There is a prescribed Rule of God's publick Worship, according to Antient Canons, &c. Concil. Carthag. Can. 106. & Concil. Milevit. Can. 12.

Secondly, This Rule (lately reviewed and examined by a Convocation) upon mature deliberation and great advice had, was confirmed by Act of Parliament, and which allows no Man to take on him any Cure of Souls, without declaring publickly his approbation thereof, and resolution to practise it.

[Page 19] Thirdly, As hath been already hinted, Ministers do not onely promise with their Mouths, but under their Hands, an exact Conformity, in the subscription of the Ar­ticles contained in the 36th. Canon.

Fourthly, All Ministers are by their Promises at their Ordination bound to obey their Ordinaries and other chief Ministers godly Admonitions, which renders all Ir­regularities in this Diocese more blameable than elsewhere, since the Clergy here have been all along called upon by their Superiours, to come up to such an exact Conformity as I have spoken of.

Fifthly, The observation of the abuse of former Liber­ty, makes it reasonable, that Ministers now should be more sparing to take any, even in doubtful cases, without the approbation of the Bishop of the Diocese, who hath Power given him by the Book to determine matters that are not clear, but none at all to dispense with the Law.

These considerations making it plain, that a strict ob­servance of the very Letter of the Law of our Common-prayer Book, is not onely a Duty incumbent on Ministers, but a Duty of very high and sacred Obligation, there can be no place left for private prudence, unless where it is supposed and specified. As for Example, In the Office of Visitation of the Sick, and in doubtful cases, where the resolution of the Bishop or Arch-Bishop cannot be pro­cured. Secondly, In the manner of performance of his Duty more or less to Edification, as to some circumstances, whereto the Book does not extend. Thirdly, As to the Liberty of choice, which the Book allows of, in point of variety of Forms, &c. Fourthly, In all occasional Ad­dresses from the Desk (made after the Nicene Creed, the usual time of Addresses to the people) either voluntary, within the compass of the Rubrick, or imposed on Mi­nisters, by the King or Ordinary of the place, or else at any other times of the Service, pro Re natâ. Fifthly, In [Page 20] the choice of Texts or Subjects of Sermons from the Pul­pit, as well as in composing and managing of them to Edi­fication, with discreet and pious zeal; which is a Province of so large an extent, that Ministers are very unreason­able, that desire farther Liberty of Prudence, and which hath been, and is still, so notoriously abused, that there seems to be some manifest necessity, for a restraint of the Liberty of the Pulpit, as well as for the return of Mini­sters to an exact observation of their Rule, so as to go ge­nerally one way, in the practice of such Orders as are clear and express.

Here in these like things, all Ministers have sufficient opportunity to evidence to the World their prudence; but for Ministers to pretend to use prudence, where it is ab­solutely forbidden by the Law, is to expose the Law-ma­kers and themselves, and being contrary to known Duty, is certainly desperate Imprudence, and a manifest contempt of the wisedom of the Church, which hath always judged it a dangerous thing, to give Liberty to Ministers, to exercise their own prudence over-much in their Ecclesia­stick Ministrations; and accordingly, hath from time to time, more closely tied up their hands. And a reslection on the undue Exercise of what Men too often term Pru­dence, caused a great Church-Man often to say, that, What was left to the Discretion, was left to the Indiscretion of the Minister.

It is not of less moment for all Divines to have a very right apprehension of true Moderation, than of Prudence. The mistakes concerning which two excellent Vertues, have been of fatal consequence to our Church and King­dom. Now this all men may be sure of, that it can be no more true Christian Moderation, sor Ministers to in­dulge the Peoples Sin, than it is prudence in Ministers to allow themselves in the neglect of known Duty; much less to do both, namely neglect known Duty, as to them­selves, [Page 21] and indulge known Sin, in reference to their People. And it is to be feared that all those Ministers, who live in the constant neglect of the known Rules of their Com­mon prayer Book, which are very few, clear and practi­cable, are justly liable to a Censure of this nature; or at least would do well to suspect themselves, since they do not onely run Counter to the Judgment and practice of some very great Lights of the Church, all down along from the Reformation, but discern so bad a fruit and Issue of their specious Compliances, that the Dow-baked Parson, as well as the Par-boiled-Justice, appears to be without Dispute a great Promoter, if not Author of our Schism. A notable Instance, nay a kind of demonstration of the truth of what I say, is this, namely, that here, in the Bi­shoprick of Durham, where the Clergy have been more than elsewhere abridged in undue Liberties and compli­ances, hath appeared constantly a better face of uniformi­ty and Order than any where else in the Nation. And on the other side, where the greatest Liberty hath been ta­ken, and most compliances used, under the colour of Pru­dence and Moderation, there Conformity hath always more visibly declined, and Fanaticism encreased and grown to such an incredible height and pitch of Insolence, that our danger of that, hath been as great as our Fears of Po­pery. This needs no proof, but may very well deserve much serious consideration. And I do in the name of God, and by vertue of my Office, with all Humility and Ear­nestness, beseech all you, my Brethren, at present within my Jurisdiction, with great seriousness and sincerity, to ponder and examine what I have from time to time very earnestly, by word of Mouth, recommended unto you, and now again seasonably, in imitation of the zeal of our Superiours, repeat unto you in Writing, that whether my honest Desires and Injunctions are complyed withal, or no, I may give some Evidence to the World, that I have ho­nestly [Page 22] discharged my Conscience in setting before your eyes, not only some past Arguments of Conformity, which have been often insisted on, but the fitness of this present Con­juncture for all of you respectively, to enflame your Zeal and to compleat Conformity in your Parishes, since it may more easily be done, than many Parishes in other parts of England can be brought to that Order, which the most Irregular place among us, hath all along enjoyed since the Restoration.

But truly till we do in all Parishes, come up to such a frequent Celebration of the Communion, as the Law re­quires, i. e. that the Communion may be so often Admini­stred, that every person may have opportunity to receive at least three times a year, we shall have no reason to be over-proud of our Conformity: for since the most consi­derable and substantial part of God's Worship, i. e. the Sacrament of his most blessed Body and Bloud is so much neglected, we are very deficient in the use of the chief means of Grace, and so very far from true Conformists (though we should advance on in many other points of Order) which would be much, now, to our Reproach, if we should not, since we have very good Example given us, lately, not onely in remote parts of England, but in our Neighbour Jurisdiction, nay even in some Corporati­ons (where we despaired of Conformity) and more par­ticularly in the Town of Newcastle upon Tine, which we cannot deny, (by the blessing of God, a worthy Vicar and good Officers and Magistrates) is now reduced to as consi­derable a degree of Conformity, as any large Corporation (being a Sea-port Town) in the Nation, there being now not any Conventicle on any day, and very full Churches on days of publick Worship, as well as some competent number of People to attend the publick Prayers of the Church, every Morning and Evening on days of work and business, and is every day making greater steps towards [Page 23] the Uniformity that is aimed at in the Church of England.

And here before I leave the present Topick of Diligence in the Office of a Priest, in the exact observation of our Rule, in opposition to the pretended moderation of the Age, which we have sorely felt to be in reality great Rigour and Cruel­ty, permit me to mind you, that as I never did or do ap­prove of the Exaltation of Mens private Prudence above the Churches, in any direction that is apparent to the un­derstanding, and easie to be practised, (and there are very few other to be found in the whole Book); so I do desire and advise all Ministers (provided they themselves of­ficiate according to the order of the Church) to use all imaginable Tenderness and condescention towards disaf­fected or deluded People, in labouring with Christian Meekness to convince and persuade them, and never using any severity or compulsion, till people have render­ed themselves unexcusable, by obstinacy and contempt of past Indulgence: for the spirit of Meekness should always precede the Rod, in the godly exercise of Discipline and execution of Law. This is that which we all promised to do at our first admission into the Order of Priesthood, and which is imposed upon us by the 66th. Canon, namely, to make personal application to Recusants, and to la­bour to reduce Sectaries, (who are now included in the word Recusant) by reasoning with them in private, at their Houses; which Duty I cannot conceive how any faithful Minister can, with good Conscience, live in so constant omis­sion of, as I discover the generality of the Clergy of the Jurisdiction do, to the great grief of my mind, increase of their own Guilt, and detriment of peoples Souls.

But I wonder most of all, that Ministers, who, out of tender Regard, as they pretend to the Temper of People, dare not officiate according to their Book, for fear of keep­ing them from their Churches, or driving them out of them, should be so wholly unconcerned for their seduced [Page 24] Parishioners, as to find out no more effectual way to save their Souls, than an unjustifyable and even a very sinful complaisance with them in their unreasonable and perverse humours. It is now notorious that this false Moderation (from the farther progress of which Good Lord deliver us) instead of gaining the Dissenting Party, hath not only dri­ven them farther off from our Churches, but hardened them beyond measure in their unjust prejudice against the established Religion; for their observation of Ministers, li­ving in the neglect of those Laws, by vertue of which they were proceeded against, not only encreased their immode­rate love of their own ways, but hath likewise made them intolerably impatient of all kind of contradiction; to that degree, as not to suffer the least Check from Authority, without flying in the face of their Superiours and medi­tating both the destruction of them, and subversion of the Government. A truth much more evident and apparent, than that the laudable zeal of our ever fa­mous martyr'd Metropolitan, for his Love Arch-Bishop Laud. to Order and exact Conformity, was the occasion of any of the late Troubles, or concussion in the State, as some are pleased to affirm, who are apt to shew much more zeal against Popery, than love to our own Religion. And a consideration which would make us abhor a Laodicean Temper of Luke­warmness and indifferency, and engage us ever to stick close to that excellent Method of Order and Conformity, which we were so very timely put into; since we have to our great comfort and Reputation, experienced such happy ef­fects of the one here among us, (which hath in some sort distinguished us from all other Dioceses of England) and the whole Nation felt such dismal consequences of the other. Of which if you are not yet convinced (and I should be ex­ceeding sorry, that I had many in my Jurisdiction that were not) I crave leave to refer you to a more through Exami­nation [Page 25] of the Works of several Loyal, Faithful and Indefati­gable Writers, who have with such honest Zeal, Prudence, Constancy and Courage stood in the Gap, and exposed themselves for the King and the Church, against the craft and malice of our Schismaticks of all denominations, that they ought never to be forgotten by the Loyal Clergy or Laity of England and their Posterity.

I hope therefore, Brethren, I need not spend so much Ink now, to convince any, as I have spent breath heretofore, to persuade some, that such a Notion and Practice of Con­formity, as you have been pressed to from the Beginning, is pious, laudable and prudent; since you see it our Duty, both in respect of the Laws of God and Man. It obtains the End of the Law, the Honour of God in his Reverend Worship, by Uniformity, and our Reputation will other­wise suffer both among our Friends and Enemies. It will be our advantage if we do so, and a great disadvantage to us and our Posterity if we do it not. In the name of God then, if you value your Reputations, or regard your Con­sciences, come up to that pitch of good order in Confor­mity, whereto you have been long and often invited, not contenting your selves with out-stripping other Ministers in Dioceses, that strive against the stream, and have want­ed the advantage of being spurr'd on, as we have been from the beginning, but labouring to be all, what many are, and every one professeth to be, i. e. a true Conformist indeed; not of our Modern, but the Ancient stamp (of whom I shall venture to give this short Character.) He is such an one, as understands that Prayer and Praise, is the end of Sermons; And that the Sacrament of Christ's Body and Bloud, is the most excellent part of God's Wor­ship: And consequently thinks not either Prayer or Praise so inseparably annexed to Pulpit Preaching, as to neglect the Juge Sacrificium, on days of Labour, or to clip the Church Prayers, more sacred than the King's Coin, when he pub­lickly [Page 26] offers them up to God in the Congregation; nor omits the Celebration of the Eucharist so often on other Sundays and Festivals, besides the three great ones, but that every one may have at least an opportunity to re­ceive three or four times a year, which as I have demon­strated cannot be done (with any conveniency to Priest or People, in a Parish of but 200 Communicants) under a monthly Sacrament.

Such an one as performs this Task, when he hath no just hindrance, with no less willingness than unfeigned Devotion, and who constantly and discreetly instructs the Youth, not onely in Lent, but throughout the year, who by pious application to the Whole as well as the Sick, makes Conscience to bring home straying Sheep to Christ's Fold, as well as assist and convey dying Souls unto Abra­ham's Bosom, I dare denominate, (I say, such an one) an orderly Churchman and true Conformist. And on the con­trary shall not doubt to assert, that whoever hath not this Notion of Conformity, and doth not honestly and sin­cerely endeavour thus to observe his Rule, without wil­ful Omission of what lies in his own power to practise, and he sees practised by other persons, in worse circumstances than himself, doth not deserve that Name. How far In­advertency, or the unhappiness of Education, in not ha­ving been trained up under right and Orthodox Churchmen (studiers and lovers of Order) so as to attain to some early expertness in things appertaining to the Eccle­siastick Ministration, may extenuate such a Crime, I shall not at this time determine.

But in Charity attributing the paucity of the number of Ritualists to these causes assigned, rather than to any Aver­sion to our established Order of Religion; I do earnestly re­commend unto all the younger Clergy, such a serious and hearty Study of the Liturgy of the Church of England, as my deceased Right Reverend Diocesan advised me to, when [Page 27] he first entrusted me with an Arch deaconry, and which he did not only recommend to others, but had practised him­self, in such manner perchance, that it is scarce possible among any alive to find a parallel. Witness his laborious and excellent Annotations and Collections on King James's and former Liturgies, which are now extant in his own publick Library which he founded here at Durham, which, if you have never yet perused, according to some intima­tions given you in my Visitations, I do advise you to do with much consideration. You will find it a work of much Time as well as Piety, and therein discover much Learning and Prudence, in comparing and examining the present and former Liturgies of our own and other Churches, together with the Rituals, Breviaries and Missals, out of which our Service like Gold from dross was taken; which Method of Study and Devotion, seems to have been the daily pra­ctice of this great Man, and without dispute was one of the things that made him so great a Man, as to be relied on so much, by the Bishops and Clergy in the Convoca­tion, when they did review and examine our Liturgy, af­ter the return of the King in the year 61 and 62. This is that which gave him so clear and full a view of the Be­nefits, as well as Beauty of that Uniformity, which he, before the Troubles, had introduced at St. Peter's Col­lege in Cambridg, and the Cathedral Church of Durham, and practised all along his Troubles abroad in his Exile, that he did with great Zeal and Success, establish here a­mong us the same at his happy coming to this See, which all the Northern Clergy, which are Right and firm to the King and the Church, are convinced, was no small Felicity; and taste now so much sweetness therein, that notwith­standing the uneasiness we have felt, in being often smart­ly admonished thereunto, we heartily bless God for such a providential Act of his Goodness towards this Country, as to send after twenty years bloody Wars and Confusions, [Page 28] the same Person, who had been first Instrumental in Resto­ring good Order in the Cathedral before the year 1640. to compleat it afterwards in the Diocese; out of Grati­tude to whom, for the advantages we received from his good Conduct and Government, (which do abundantly out­weigh the Infirmities of his old Age) we are bound to maintain, with great zeal (and no Man more than my self) what he with great vigilance and pains, first set on foot here among us. And I know no more effectual course to prevail with you so to do, than your practising that good Advice he always gave young Clergymen, before their Ordination, to be good Churchmen, as well as good Chri­stians, which you know he often expressed in this Phrase (which I have some reason to believe lie learned from Bi­shop Overall and Bishop Andrews) Study your Common-Prayer Book. And the Clergy of the Bishoprick of Dur­ham, being put in so easie a way to do the same, by his good Counsel and Example which he gave us in relation thereunto while he lived, and by those considerable helps that he left in the Library, which he founded at his Death, will be more inexcusable than all others in the Na­tion, if they do it not. For Bishop Cosins's Notes in his Manuscript, which are inserted in a Folio Common-prayer Book, bound up with blank-Paper betwixt the Leaves, for that purpose, will be very useful for the learning of the History and design of the Book, as the pious and learned Pieces of our Neighbour (and my ever honoured Friend) Dr. Comber, will be helpful in the studying of the Method and matter of the same.

To draw to a Conclusion. God having thus blessed us with a Prelate, very famous abroad as well as at home, for his Zeal, both against Popery and Fanaticism, who gave a great Wound to the first by his printed Books, and to the last by his Love to Conformity and the exercise of Discipline; As also our present Diocesan, who hath both publickly admonished us [Page 29] all, and privately commanded me to act according to Law; We have all Obligation in the World to signalize our selves upon this account, and to give the World some demonstra­tions by our Practice, if not by our Writing, that the most ready course to make Men Pious as well as Loyal, is by a hearty Zeal for the uniform practice of our incompa­rable Liturgy, which was so admirable a fruit of good Judgment, mature Deliberation and mighty Industry, that the whole Authority, in Church and State, in Parlia­ment, doubted not to declare it done by the Aid of the Holy Ghost; and without dispute this most unexceptio­nable Composure justly deserves that notable Encomium, that Arch-Bishop Cranmer, who sealed it with his Blood, gives it in his Works, in these or the like words, namely, That he did believe, that there had not been a more use­ful and godly Book, than the English Liturgy, composed since the time of the Apostles: Since long Experience shews us, that it hath under God been the most effectual means to establish the Reformation amongst us, and the most impregnable Bulwark that ever was raised against Po­pery. Which some Foreiners have been so sensible of, that they have not doubted to declare the Common-prayer Book of the Church of England, of all Liturgies extant in the World, best deserving to be the universal Liturgy, for being so excellent a Repository of the Holy Doctrine contained in the Scriptures, the most conformable to An­tiquity, and for keeping the most desirable Mean, betwixt two Extreams.

Thus, My Reverend Brethren, I have in the fear of God, and with much Integrity of Heart, laid before your Eyes, your Obligations to the Faithful and Exemplary Discharge of your Function. I will not despair, but that I may in due time, by the blessing of Almighty God, see some [Page 30] considerable fruit of these my honest, though weak, En­deavours; if not, I shall have this comfort to my own Conscience, that I have faithfully delivered my Soul, to­gether with this Additionary satisfaction, that I have proclaimed to the World, that I have done so; to which Refuge I should not have betaken my self, had not the Non-compliance of sundry of my Brethren, for many years together, in the observation of some clear and ea­sily practicable Laws of the Church, constrained me there­unto. You know, that I have often declared unto you, that the publick and private Applications to, as well as Censures of, the Clergy, in order to the bringing them to the exact observation of their Rule of Conformity, has been part of the peculiar Province that I have reserved to my self; and I hope none of you can accuse me of any scandalous negligence in the discharge thereof: How far my Officers, especially during my absence from Eng­land, have performed the Duties incumbent upon them, and which I have all along left to their sole management, is better known possibly to your selves than me. I hope they have not been the most negligent of all in Eng­land; but if they have been culpable, it is fit, they should bear their own Guilt, as I am willing to bear mine. And let none of us, for the Love of God, make their failings, whether real or pretended, a Cloak for our Omissions. We must do our own Duties, before we are qualified to complain of them. Every Arch-deacon can do considerable things, in regulating the Clergy of his Jurisdiction, in relation to their Duty, without the assistance of his Register or Official; and so may every one of you, without the assistance of them or your Arch­deacon, or your Church-Wardens, do much in the order­ing God's Worship and your People. Let every one of us do what lies in our own power to do, without the [Page 31] help of others, and then, and not till then, shall we de­monstrate, that our Complaints of one another are sincere. Commending you, and all your sincere Designs and en­deavours to God, begging the continuance of your Prayers, and assuring you always of mine, I subscribe my self,

FOR the better Encouragement of Country Parishes, to observe Monthly Communions, it will not be amiss to mind you, that so frequent Celebration of the Sacrament, as I have brought to your view to inflame your Zeal, is not onely now observed by many Cathedrals (as it hath been by some all along from the Regulation of the Liturgy); but in other places, namely, St. John's College in Cambridge, St. James's Chappel, Ely Chappel in Holbourn (when the Bishop is present) and Dr. Beveridge's Congregation at St. Peters Cornhill in London; which places Celebrate the holy Communion Weekly with a competent Number and much to Edification; and the fruit of which constant Attendance on that holy Ordinance, is very visible in the Lives and Conversations of a great number of devout People, which frequent this holy Duty in the forementioned places; and very particularly among the younger sort; who give abundant hopes to Ministers (if they do not slacken in their Zeal) that they may train up a very orderly Generation for the time to come. And if this be possible to be done in the City of London, I recommend it to your Consideration; Whether it be not much more easie for us to do here in our exemplar [...] Diocese.