he was alive, the reverend and learned Bishop Andrews; and another paper on Mr. Shelton's Art of Short Writing.

Of the honour of the former of these poems, printed without the addition of any name, in 1633, he was robbed by the publisher of Mr. Richard Crashaw's poems, entitled, Steps to the Temple, and ascrib. ed by him to that ingenious epigrammatist; but he having no title to it, but what the modest silence of Mr. Rainbow gave him, I have recovered it to the true owner by a melius inquirendum.

But that which would have been most useful to the Church of God, if it had pleased the Almighty to have granted him life to finish it, was a treatise called by him, Verba Christi, or, The Words of Christ. His design in it was this-he considered how great an eyesore it was to all good men, to see Christians persecute each other, and as violently as those of the same religion had been persecuted in former ages by the grossest heretics, by Jews or heathen infidels. His desire therefore was to make inquiry, (I now use his own expressions) into the causes and reasons why Christians should be so animated against one another, and having fixed it in his mind and judgment, that all reasons of this, and indeed of the decay of Christianity in general, were to be resolved into this one, namely, the not duly attending to the words of our Saviour, not only his precepts and doctrines, but all his sayings. He therefore thought it not an unprofitable task to bring into one body and complex all the words and sayings of our Saviour, which lie dispersed in the four Evangelists, making them appear in a distinct and larger character from the words with which they have a necessary connection and dependance." In the words (saith he) uttered by our Saviour's own mouth, or by direct consequences from them, we may find a body of divinity, a complex of all necessary theological truths, fundamental to the faith. Here (added he) may be found ground for decision of controversies, so as to keep us from erring damnably, or sinning mortally; for resolving all casuistical points of moment to salvation. Here we might learn to direct und moderate our passions, to attain and exercise all virtues, and shun all vices. Here (saith our Prelate) patience to bear, and strength to conquer all afflictions. From our Saviour's lips have flowed words of sweetest consolation to erect the soul, when oppressed under heaviest burdens.

So far as to the reason, and foundation REMEMBRANCER, No. 64.

of his work; now hear him as to the manner and platform of it, and that was this-he would endeavour to shew from the time in which, and the occasion upon which, each saying was uttered by our Saviour, the scope and drift of his words, and what application may be made of them for our instruction, either to guide us in our faith, or to direct us in our life, in several cases and occurrences.

This was the design, and this the method of the pious author, in that imperfect treatise of his Verba Christi, a work truly worthy of its author, and agreeable to the pacific temper of him in particular, and to the design of Christianity in general. But his being snatched away by the rude hand of death, in the very beginning of that undertaking, as the learned and pious Archbishop Usher was in the prosecution of his sacred chronology, hath left it an abortive, a loss which as it cannot now be retrieved, is not enough to be lamented; since it might have contributed in part to allay the flames, and cool the heats among Christians, which administer so much occasion thereby of scandal to the common enemies of our faith, Jews, Mahometans, and Heathens. And though his name should not live in these his scattered works, some of which notwithstanding may escape the teeth of time, if not those of calumny; yet will he live, at least in the remembrance of all virtuous and honest men, who knew his real merit and worth. The hopes which I have conceived of the duration of his unspotted fame, obliges me to hasten to a conclusion, after I have endeavoured to draw his picture in miniature a little, though therein I stand in need of the pencil of an Urbin, or an Angelo.

His learning (to begin with that which is not the least characteristic of a good divine,) was sufficiently attested in those public exercises performed by him with so much applause, and attended with so much pomp, as hath been already mentioned, before that famous University, and which certainly wanted not many men as fit to judge of worth, as there are others to censure it without any title to that unmannerly freedom, but confidence and igno

rance.

How his preaching was received and valued in the University, hath been already shewn; and with so clear a demonstration, that venerable antiquity cannot furnish us with many parallel instances. It is true, in his elder years he had declined to use that florid way of preaching, for which be had been so much celebrated in his Ff

younger times; and though after that he affected no pompous expressions, no gaudy oratory, yet were his reasons masculine, his arguments cogent, and his phrase plain and clear, and gave offence to none but some superficial witlings, persons who applaud nothing but their own tinsel-ware, and consequently judged his studied plainness to be incompatible with the design of a pulpit harangue.

His humility set off all his other virtues, like a diamond in a ring, and was so conspicuous, that, though it gave a greater lustre thereto among good and sober men, yet did his humble condescension to the meanest of men, and especially to any of those who had a ray of the immortal wisdom darting upon their souls, seem to lessen him among the unthinking rabble, who being strangers to his real worth, resolved to diminish it. And though he was remarkable for this last virtue, and which may be said, at least, to be the nurse of the rest; yet as he in all business of moment pondered long with himself all the causes and circumstances thereof, and resolved them into cases of conscience, when he had thus satisfied his conscience, and consulted therein his judgment, it was not the insinuations of the promising flatterer that could persuade, nor the frowns of the great that could bias or withdraw him from his post, and from the lines of just and right, although in more minute matters he might in some cases be imposed upon, by his credulity to those who therein pretended to advise him. And, to finish that part of his portraiture, in the management of public concerns, he shewed himself to be both prudent and courageous. In all affronts or reproaches cast upon him as a private man, his reason and sweet temper so far subdued his passionate resentments, as not to study any revenge against the offender. He would have looked upon himself as a notorious violater of the divine precepts, if he did not forgive injuries, and write them in the dust. The tart reflections which ensued such a crime, as the meditating a revenge, were made upon himself; and he inferred, that God was displeased with his ways, since those became his enemies whom he had obliged to a more friendly procedure, by his having formerly laden them with kindnesses; for he used to say, it was just with God to suffer him to be so ill used by men, who had been far more ungrateful to God: and, if herein some sallies of passion shewed that he was a man, his quick correction of them shewed that he was a Christian. How patiently

and how calmly did he often resent such indignities to his private person, of which all the above-mentioned discourse is intended.

His piety might be read in visible characters in his public actions, and was best drawn by his own pencil in his diaries, and in keeping his birth-day with fasting and prayers, some of which I have here added, that by this taste the reader may perceive how near this prelate's devotion came to the warm zeal and vigorous piety of the Christians of the first ages, and how much his humble complaining of his infirmities, and the mean performances of his duty, when at best, suits with their holy practices.

When I make a serious retrospect into several stages of my past life, I cannot but acknowledge a continued series of merciful providences from God towards me in my several capacities; but I have cause to lament that my returns have been very unsuitable.

God assist me with his holy Spirit and wisdom, and grant that I may improve my left talent, and all the remaining moments of my life, to gain a comfortable assurance, that death shall open a gate to let my soul pass out of the old prison of this body, into that freedom to which the Son of God gives right, even to the glori ous liberty of the sons of God. O, that I may so preach him in his kingdom of grace, that I may be one, though the meanest, in his kingdom of glory!

Meditations on Jan. 30, 1652, after a recovery from a cold with a cough.

Lord, thy mercy is most seen in judgment, when it is not lengthened to eternity. If I had not now felt the smart of this one twig of thy red, I had utterly persevered in an incorrigible disobedience; but by this touch thou hast graciously healed me of that, giving me time and opportunity to look up at thee, now admonishing by thy finger. From this I see nothing but the sweetness, indulgence, and mercy of a wise Father; in myself nothing but the stubbornness and rebellion of a perverse child. O, how have I abused a longer reign of health for now well nigh thirty years!

If I should write all his meditations, I might transcribe a good part of his diary. You have here had a specimen of bis pri

vate devotion; in the next and last place we shall consider, whether his liberality to the poor and needy was agreeable to his sacred character or no. In examining his actions by the test of this virtue, we shall find that he left a large inventory of charitable deeds; and, as Nerva Cæsar was called Pater Patria, the father of his country, by reason of his gentle and kind government, so might he be termed Pater Pauperum, the Father of the Poor, for his liberal donations to them, unto whom bis compassion was never denied, nor his hand closed up, without something to warm their hearts and cheer their spirits; and what was still more obliging, what he bestowed was with a free heart, taking pleasure in the good offices he did any of those mystical members of Jesus Christ.

To descend to particularize the several methods of this Bishop's charity, after he came to be so, would look something like flattery, such variety did he use in the dispensing the goods of fortune to his indigent brethren, since the proverb in these dregs of time proves too true, which asserts the great disuse of that most extorting usury, when the use outstrips the principal.

To proceed, he usually gave 208. to the poor at Carlisle, when it was his turn to preach there, that his liberality might tempt them to listen to his doctrine. His allowance to the poor of Dalston parish (within the limits of which Rose Castle stands,) was 30s. a month, besides what was given them at his castle-gates, and to sick people, not to mention what was given them at sacraments, and upon other occasions. In dear years, when his own stock of corn was spent, he ordered barley to be bought at 12s, or 14s. a bushel, and to be given to the poor, which came then in such great numbers to the gates, that the porter who served them having sometimes the curiosity to count them, affirmed, that he often served seven or eight score people in one and the same day. He allowed money to a schoolmaster for teaching eight poor children to read at Dalston. He put out poor boys to apprentices. In pensions to poor scholars at the University, and to some indigent persons, he gave 32l. per annum constantly, for several years. To which may be added, his share with other Bishops in yearly pensions to foreign converts, and to other public charities, as the rebuilding of St. Paul's Church, to French Protestants large sums, &c. Nay, his charity was often so extensive, that he for

got his own secular interest to lend unto God, by his largesses to the needy.

At his death he gave to the poor of eight or nine parishes, and in some other modes of charity, which amounted to the sum of 2001.; and what that pious prelate left, his widow punctually performed, for as she loved him entirely, so did she shew her true respect for his memory, in enlarging his gift. And thus that religious couple, as they strove which should love most, so did they rival each other in charity.

Moreover I should be injurions to the memory of this good Bishop, if I should not further add, that besides these public acts of liberality, his charity was yet in some respects so secret (according to our blessed Saviour's advice,) that he kept a private purse for that end, and that so private, that even his dear consort, the partner of all his joys and other counsels, was a stranger to it, not knowing how he disposed of it, till he himself discovered to her a little before his death, whereabout 201. of that money lay, which he desired might be given to three or four of the French Protestants, or to some decayed gentleman of honest conversation, and that without naming of him; which his loving consort accordingly performed. This last act is not only a plain demonstra tion of his extensive bounty, but how far he was from that pompous and ostentatious charity, which is made by too many the foundation of merit in another communion. And, as his kindness was unlimited to the corporal wants of the needy, so no less compassionate was he to those who went astray from the true fold. To such he used lenity and mildness, endeavouring to bring them into the way by strong arguments and soft words, convincing their erroneous judgments by reasou and Scripture, rather than by affrighting them with corporal punishments, out of that by-way into which they had fallen by mistake, As to his own practice, none could be more observant of the rules of the Church of England, than he was, though he pitied the errors of others who differed from him in opinion.

To conclude, may this mean monument, which I have erected to the memory of this right reverend prelate, suffice to continue his name and the history of his virtues to succeeding ages, and that thereby the lustre of his pious actions may so shine forth in this debauched and profligate age, that others may be induced to copy after so fair an example, serving God faithfully and sincerely in this life, and enjoying him eternally in that which is to come.

ON FAMILY WORSHIP.

plication to that gracious Lord, who

SIR,

I am convinced by no slight degree of experience, that one of the surest methods of aiding the labours of the Pastor, and of effectually promoting a spirit of true religion in a Christian community, is the general establishment of Family Worship. It has often surprized me, to find sincerely pious persons disregard this useful ordinance. Some consider it unnecessary, because they imagine that the devotion of the closet is sufficient of itself. But are such persons sure, that all who might be assembled for this purpose in the hall, have fulfilled the duty in private? Some view it in the light of an ostentatious service. Is it not celebrated in the bosom of our own immediate circle ?-has not our Saviour implied the propriety of its performance, by promising to be present "where two or three are gathered together" in His name?-Others are afraid of interruptions. To obviate this difficulty, one member may in turn be absent, for the purpose of answering the call of a visitor or tradesman. Others again object, that it is not possible to collect all the members of the family. I answer, let all that can conveniently disengage themselves from their occupation, be reverently assembled together.That Family Worship is our duty, as disciples of the Redeemer, is plain to my mind, from the following considerations,

1st. A Christian family is a society of persons-servants of the same God-heirs of the same salvationsensible of the same wants-affected by the same distress-or gladdened by the same joys. They are all most intimately united by reciprocal duties; and therefore with one heart and one voice, should join in sup

the earth; who "maketh men to be of one mind in an house;" on whom they depend from day to day, for protection and peace. God, be it remembered, does not promise his blessings to those who need, but to those who "ask" them. Unless, therefore, a joint petition be offered, that family, as a family, can have no plea for expecting a continuance of almighty favour and love.

2dly. Compounded as man is, of body and soul, we require form to be the channel of all lasting communications. Internal impressions are more readily received from external objects. Hence were the Sacraments of Baptism and the Eucharist established by our Lord himself. The decent robes of ministers in the Church, the ceremonies of coronation and of judicial authority, invite reverence on the same principle. On the same ground, the open and outward institution of Family Worship settles in each house a face, as well as a spirit of religion. Children are hereby trained to piety, and servants ensured time and encouragement for serving God. The very Heathen has his lares and penates-and under blind homage to these household gods, preserved a daily reverence for the objects of his adoration, and promoted obedience to their will. How much should the example of Abraham weigh with us! I know him," said the Most High, in that book which was written aforetime for our learning, that he will "command his children and his household after him; and they shall keep the way of the Lord." "As for me and my house," cried Joshua, "we will serve the Lord.” "Cornelius" was a devout man and one that feared God with all his house." Nor is the example of the blessed Jesus

himself to be overlooked, who oftentimes appears to have inspired his little family, his twelve disciples, with the purest spirit of social prayer, when retired in the desert places.

3dly. Again, Family Worship operates as a most powerful check on all irregular conduct. Hypocrisy itself will hardly dare to utter prayers in the hearing of the other members of the family, against a disposition, which is daily indulged. It is a holy habit which softens the temper, and prevents an angry style of language, by forcing us to reflect, that we are presently to kneel down, and pray for, and pray with, the object of our displeasure, Masters of families are hereby enabled to reprove as an offence against God, the immorality of any member. They who have no Family Worship, can only reproach it as an error against man. Can persons hear daily thanksgiving for the offers of salvation, without searching their hearts, to know whether they have accepted them? Can they hear twice in the day, deliverance from sin desired in prayer, and not be impressed with the necessity of repentance? Will not petitions for honesty put an end to theft? Must not constant intercession for humility, contentment and purity, banish from the hearts of the worshippers, pride, murmuring and indecency?

sphere, be heads of families also; and what they have themselves be en taught to value in their youth, they will be eager to impart, in riper years, to their children and dependants.

If there be any truth in these remarks, the united interests of a family, the necessity for an external conveyance of vital religion, the influential operation on the moral conduct, the sacred examples by which the habit is sanctioned; these demand peremptorily from all who profess and call themselves Christians, that Family Prayer should be adopted in every family. Directions are not wanting. The list of the Society for Promoting Christian Knowledge abounds with books, by no means expensive, containing all possible guidance as to the manner, and simple sound forms of prayer, affording matter for edification to the little Christian assembly. If I were asked to choose, I should recommend Stonhouse's, or Bishop Gibson's; advising at the same time the officiating member, to add, as occasion required, to the words thus furnished. What a reality have I heard imparted to Family Prayer, by intercession for a sick memberan absent child-a son going to college-a servant entering on a new situation. How delicately may reproof be hereby conveyed-how affectionately may advice be offered

how tenderly may consolation be poured into the suffering bosom !— In the earnest hope that this humble attempt may be the means of introducing this beneficial usage, into at least one family, hitherto unacquainted with the privilege,

I remain your's,

A Master of a Family.