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TO THE

PARISHIONERS OF WINWICK

GOOD PEOPLE,

IN LANCASHIRE.

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 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

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,

of men as becometh "sound | pressing the same in the most 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 fool-nay, they do really rather dis

ish 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 Self-examination, 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 ex

tract 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 devotion. 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 | amine himself before he eat of

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 "ex

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.

I shall not further enlarge this Epistle, more than to pray, that God may be pleased to assist you by His Divine grace carefully to observe such useful instructions as be herein given you: not vainly jangling, and talking of religion; but, according to the covenant you have made with your God, "to keep His Holy Will and Commandments, and to walk in the same all the days of your life;" remembering Who it is that has said it, "If thou wilt enter into life, keep the Commandments a." And that you may observe the one as the way to the other, I humbly beg may be thine for me, as it is mine for thee, even the constant prayer of

Your respective Pastor,

RICHARD SHERLOCK.

Matt. xix. 17.

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IT is the happiness of man, above that of the beasts that perish, that he can both converse with himself and the blessed Creator of himself, Who hath enstamped His Divine Image upon his immortal soul, to have his conversation in Heaven; and amidst the most startling changes of this mortal life, have his heart surely fixed there where true joys are to be found,

Mens in Cœlis, quies in terris.

If we set our affections on things above, all will be in quiet here below; so that we may securely sail through the troubled waters of the many various opinions and divisions, uncharitable contentions and disputes in religion, too irreligiously maintained and man

| aged to the great decay both of its life and lustre in the hearts and lives of its professors. And finally, through all the turbulent sects and factions of these last and most tempestuous times, to arrive safely at the much-desired haven of the Heavenly Land of Promise; where alone dwells unity and peace, sweet blessed peace, and that joy which is unspeakable and full of glory: whither may our mutual prayers for each other, with such devout tears and sighs which are the breathings of the Holy Spirit of God, waft and conduct us all, through the alone merits of our dear Redeemer: and this I humbly beg may be thine as it is mine, even the constant prayer of thy loving brother in the Lord,

RICHARD SHERLOCK.

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The Rule of Self-Examination by the Vow in Baptism 7

CHAP. III.

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The Rule of Self-Examination by the Creed; or, by the second part of the Vow in Baptism, To believe all the Articles of the Christian Faith

CHAP. IV.

The Rule of Self-Examination by the Decalogue; or by the third part of the Vow in Baptism, To keep God's holy Will and Commandments, &c.

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Considerations with Directions in the Confession of Sin. 38

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