have been very evident of late years. But in some parts that are more remote, all of them may not so well understand either the arts or the industry of these enemies of religion and therefore I thought it a duty incumbent on the station wherein providence has placed me, to desire 5 of you and the rest of our brethren, to warn the clergy under your care, of these attempts against religion and virtue; and to excite them to a diligence proportionable to the danger; and to suggest to them such methods as are most likely to work a general reformation.

With this request, I send you such particulars as, in my opinion, are very necessary to be pressed upon your clergy for the attaining so desirable an end. As,

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I. That in their own lives, and the government of their own families, they would make themselves examples of a 15 sober and regular conversation. It is the apostle's reasoning, "If a man know not how to rule his own house (and much more his own life and actions) how shall he take care of the church of God?" The true method of working a reformation abroad, is to lay the foundation at 20 home, which alone can give our reproofs a just weight and authority: but till that is done, no exhortations, whether in public or private, can either be offered with decency, or received with reverence.

II. To piety, they should add prudence, to all their 25 actions and behaviour: which even in private Christians is a great ornament to religion, but in public teachers is a most necessary qualification for the due discharge of their ministry. A mildness of temper, with a gravity and calmness in their conversation, will not fail to gain them 30 a general love and esteem among their neighbours; and a discreet caution in their words and actions will preserve them from those little imprudences that are sometimes so sensible an obstruction to the good endeavours of wellmeaning men. Persons in holy orders are not only bound, 35 in the conduct of their lives, to consider what is lawful or

unlawful in itself, but also what is decent or indecent in them, with respect to their character and function: "abstaining from all appearance of evil, and giving no offence in any thing, that the ministry be not blamed."

5 III. While our enemies are so very industrious in seeking out objections against the Christian religion, it becomes the clergy (who are set apart for the vindication of it) to be no less diligent in their preparations for its defence: by acquainting themselves thoroughly with the 10 rational grounds of Christianity, and the true state of such points as are the subjects of our present controversies; together with the objections which are usually made by our adversaries of all sorts, and the effectual answers that have been returned to them by so many 15 eminent writers of our own church; that so they may be ready, on all occasions, to do justice and honour to our religion; and be able to expose the folly and ignorance of these gainsaying men. The cause which God has put into our hands, is undoubtedly good; but the best cause 20 may suffer by the weakness of its advocate: and when this happens in the matter of religion, it gives the adversary an occasion of triumph, and is apt to stagger the faith even of sincere and unprejudiced Christians.

IV. It were to be wished, that the clergy of every 25 neighbourhood would agree upon frequent meetings, to consult for the good of religion in general, and to advise with one another about any difficulties that may happen in their particular cures. By what methods any evil custom may most easily be broken: how a sinner may be 30 most effectually reclaimed: and (in general) how each of them in their several circumstances may contribute most to the advancement of religion. Such consultations as these, besides the mutual benefit of advice and instruction, will be a natural means to excite the zeal of 35 some, to reduce the over-eagerness of others to a due temper, and to provoke all to a religious emulation in

the improvement of piety and order within their respective parishes. And these meetings might still be made a greater advantage to the clergy in carrying on the reformation of men's lives and manners, by inviting the churchwardens of their several parishes, and other 5 pious persons among the laity, to join with them in the execution of the most probable methods that can be suggested for those good ends. And we may very reasonably expect the happy effects of such a concurrence, from the visible success of that noble zeal wherewith so many 10 about the great cities in my neighbourhood do promote true piety, and a reformation of manners. And therefore I desire you that you will particularly excite your clergy to the procuring such assistances as these, for the more effectual discharge of their own duty.

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V. It would very much further and facilitate all their endeavours of this kind, to gain over the persons who have the greatest esteem and authority in their parishes, to a hearty concern for the honour of God and religion: frequently suggesting to them the obligation that God 20 has laid upon them to be examples to others, and the great good that it is in their power to do, by setting a pattern of regular living, and the unspeakable mischief of their irregular behaviour. For if once the better sort can be brought to such a seriousness and sobriety, the 25 rest will more easily follow; example being the most powerful instruction; and experience teaching us that shame and fear, which arise from the authority of such good patterns, are commonly the most effectual restraints upon the meaner sort.

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VI. Where any person is obstinate in his vices, and not to be reclaimed either by teaching or example, by exhortation or reproof; the ordinary ought to be informed of it, that he may proceed to reclaim such by ecclesiastical censures. And where those are like to prove ineffectual, 35 the civil magistrate must be applied to, and desired to

proceed against them according to the laws in those cases provided. Which information and request, especially in the case of such incorrigible offenders, can be made by none so properly as by the clergy; who may 5 best be supposed to understand the necessity there is of having recourse to the civil magistrate. And since our lawgivers have enacted these temporal punishments, on purpose to assist us in the discharge of our ministry; it would be a great failing in us, not to make use of them To when all other methods have been tried to little or no effect.

VII. Every pious person of the laity should, if need be, be put in mind by the clergy, that he ought to think himself obliged to use his best endeavours to have such 15 offenders punished by the civil magistrate, as can no otherwise be amended. And that when he hears his neighbour swear or blaspheme the name of God, or sees him offend in drunkenness or profanation of the Lord's day, he ought not to neglect to give the magistrate notice 20 of it in such a case to be called an informer, will be so far from making any man odious in the judgment of sober persons, that it will tend to his honour, when he makes it appear by his unblamable behaviour, and the care he takes of himself and his own family, that he doth 25 it purely for the glory of God and the good of his bre

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thren. Such well-disposed persons as are resolved upon this, should be encouraged to meet as oft as they can, and to consult how they may most discreetly and effectually manage it in the places where they live.

VIII. As in reforming the laity, they ought to use the assistance of the civil magistrate; so if any of their own brethren be an irregular liver, and cannot be reclaimed by brotherly admonition, the neighbouring clergy should be strictly enjoined to make it known to their diocesan, 35 either by themselves or the archdeacon, or by some other convenient way. That so the offender may be admo

nished to live suitably to his character; and if a bare admonition will not do, he may be proceeded against by ecclesiastical censures, for the preventing such scandals and mischiefs, as will always accompany the irregular life of a minister of the gospel.

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IX. And whereas the foundations of piety and morality are best laid at the beginning, in the religious education of children, I cannot but wish that every one of the parochial clergy would be very diligent in catechising the children under their care; and not only so, but in calling upon them afterwards, as they grow up, to give such further accounts of their religion, as may be expected from a riper age. That being thus carefully instructed in the faith and duty of a Christian, they also may teach their children the same; and so piety, virtue, and goodness, 15 may for ever flourish in our church and nation. These directions, with such others of the same nature as will occur to you, I desire may be transmitted by you to the clergy of your diocese, for the religious government of themselves and their people in these dangerous times. 20 So commending you and them to the blessing of God, I rest

Lambeth, April 4th,

Your affectionate brother,

THO. CANTUAR.

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