"A good old man, like to this pious one, who is now become our present subject, being much importuned to declare, what his studies and contemplations for the most part were at last, breaking the bounds of modesty, he made this answer1,-That he for his part, was daily conversant in, and much meditating upon the four last things, Death and Judgment, Heaven and Hell. These we may well presume possessed much the thoughts of the deceased, for that in writing he hath expatiated hereupon, and recommended the same to our serious meditations.

"It were easy to multiply instances of this nature, for we have a very virtuous and copious subject; the whole narrative of his life would take up much, and justly challenges a far better and more able pen; but brevity necessitates me, that I be not tedious, to pass by many memorable passages. There is nothing of untruth, as I conceive, that can deservedly be charged upon me for what I have already said; I fear there is more of virtue and piety than hundreds will ever imitate or practise. However, let a man live or act never so well, there will be some Momus or other to carp, some prejudiced and disaffected to traduce and censure him, and never understand the worth, till they find the want of him; which great numbers will be sure to do, I mean the poor that he fed and clothed, who can be no feigning nor personating, but real mourners for his death.

Having led his life in an holy and chaste celibacy, being never wedded to any save God, and the people that were committed to his care and trust, of whose spiritual welfare he was very tender; and having spun out his days to the 76th year of his age, he seemed to be weary of the world, and to wait for his dissolution; wherein his God hath gratified him, having brought him to his fathers, and in a good old age delivered him from the miseries of this sinful world, it may be from much evil to come. Which God

1) Se quotidie versari, &c.

in mercy prevent, and of His infinite goodness grant that among the sundry and manifold changes and chances of this mortal life, our hearts may surely there be fixed, where true joys are to be found, through Jesus Christ our Lord. Amen.'

THE cure of your souls being by the Divine Providence incumbent upon me, very unfit to undergo so great a charge, especially considering the liberty which most men do now assume in the way of religion: in the discharge of my duty, though I cannot say I have been so prudent and diligent, as the high and holy nature of my function requires; yet you know I have not omitted frequently to put you in mind, which is one principal part of my office, of the whole will of God, in the careful observance whereof the health of your souls consisteth.

The contents of God's revealed will, being delivered and dispersed through the whole body of Holy Scriptures, are collected and summed up into general heads by the Church of Christ, in her Catechism: the which, though by a strange fanatic humour it be slighted, and by self-conceited persons derided, yet contains all things both of faith and fact necessary to salvation, being rightly, clearly, and fully understood. Did you therefore rightly understand, and seriously consider, wherein your soul's health and edification chiefly consists, you would be better pleased with the frequency of

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EPISTLE TO THE PARISHIONERS

Catechising, and be more versed in those essentials of religion, than in the hearing of many sermons, which are of less concern.

I have not spared my pains in preaching, nor my purse in the maintenance of others to assist me herein. But by long experience it is evident, that Sermons (what through the variety, several modes and methods on the one hand, and what through the great abuse thereof on the other) have not that influence upon the minds of men as becometh "sound doctrine," but have too much sway with "men of itching ears, who heap to themselves teachers after their own lusts :" who, upon pretence of going on to perfection, go off the foundation, wax vain in their imaginations, and their foolish hearts are darkened, whilst they conceit themselves enlightened.

And therefore, for your more ready, easy, and constant instruction, I have committed to writing, and made public, The Summary of Christian Doctrine, being the Catechism of the Church of England Paraphrased.

And because doctrine without practice is but a body of religion without a soul to quicken it; I have here added a Summary of Christian Practice, in the ensuing rules of selfexamination, which will equally discover unto you your sins and miscarriages past, and serve for a guide to direct you in the future ordering of all the actions of your lives in the ways of godliness.

In both which Summaries, I have endeavoured to be both brief and plain, delivering only what I conceive generally necessary to salvation, and expressing the same in the most easy way to be understood: as knowing that multitude of words, various, acute, and quaint affected expressions, especially in the essentials of religion, though they may more please, do not so much profit, nay, they do really rather distract than instruct the minds of most. For it is not the rattling of the leaves, but the fruits of the tree of knowledge, that feed the soul to life eternal.

The prayers prescribed upon any the ensuing considerations, are not by way of one long continued oration without intermission, but divided into several shorter prayers and this because,

1. The heat of holy zeal is hereby better maintained, and kept flaming in the soul, whilst the ending of one prayer and beginning another, adds new fervour to the soul's devo

tion.

2. Long prayers do tire the spirits, clog the memory, distract the mind, and damp that celestial fervour which is the life of all holy and acceptable prayers.

3. Such are all those prayers which are truly the prayers of God's Holy Spirit, and stand upon record in Holy Writ: they are all divided and cut short into so many distinct verses, as into so many several shorter prayers.

4. Thus Christ has commanded us to pray, Matt. vi. 7-9. And according to this pattern, the prayers of Christ's Church, even for the length thereof, are generally framed.

My primary intention in the ensuing Discourse, was chiefly to direct you for the worthy receiving of the Holy Communion of the Body and blood of Christ, whereunto a thorough self-examination is absolutely necessary.

And being desired to enlarge my Meditations upon that blessed Sacrament, I have therefore now divided the former edition into two parts: the first, of Self-examination; and the second, of the Holy Communion.

Wherein I must necessarily tell you, that since the danger of unworthy receiving is equivalent to the benefit of the worthy; it therefore concerns every one of you, that hath any sense and sincere care of his soul's health, as strictly to "examine himself, before he eat of that Bread, and drink of that Cup," as he believes he shall be examined before the great Tribunal of Heaven; and accordingly to purge and purify his soul by confession, contrition, and all the sacred acts and offices of true repentance, the practice whereof is in the following leaves delivered.