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THE
Countrg Parson:
CHARACTER
RULE OF HOLY LIFE
BY REV. GEORGE HERBERT. v.
BOSTON:
JAMES B. DOW, PUBLISHEtl.
1842.
yK^
THE NEW YORK
PUBLIC LIBRARY
ASTOf?, LENOX AND
*?ii_d£:k foundations
M 1935 L
CONTENTS
OF THE
(Jlountrn parson.
CHAP.
I. Of a Pastor,
287
II. Their Diversities,
. 288
III. The Parson's Life, ....
289
IV. The Parson's Knowledge,
. 291
V. The Parson's Accessary Knowledges, .
293
VI. The Parson Praying, ....
. 294
VII. The Parson Preaching, .
296
VIII. The Parson on Sundays, .
. 300
IX. The Parson's State of Life,
302
X. The Parson in his House,
. 305
XI. The Parson's Courtesy, .
310
XII. The Parson's Charity,
. 311
XIII. The Parson's Church, .
313
XIV. The Parson in Circuit,
. 315
XV. The Parson Comforting, .
318
XVI. The Parson a Father,
. 319
XVII. The Parson in Journey,
319
XVIII. The Parson in Sentinel, .
. 321
XIX. The Parson in Reference,
322
XX. The Parson in God's Stead,
. 324
CONTENTS. XV
CHAP.
XXI. The Parson Catechising;, . . . 325
XXII. The Parson in Sacraments, . . . 328
XXIII. The Parson's Completeness, . . 331
XXIV. The Parson Arguing, . . . .334
XXV. The Parson Punishing, . . . 335
XXVI. The Parson's Eye, 336
XXVII. The Parson in Mirth, . . . 340
XXVIII. The Parson in Contempt, . . .341
XXIX. The Parson with his Church Wardens, 343
XXX. The Parson's Consideration of Providence, 344
XXXI. The Parson in Liberty, ... 346
XXXII. The Parson's Surveys, . . . .348
XXXIII. The Parson's Library, ... 353
XXXIV. The Parson's Dexterity in applying of
Remedies, ....... 355
XXXV. The Parson's Condescending, . . 360
XXXVI. The Parson Blessing, ... 361
XXXVII. Concerning Detraction, . . .364
The Author's Prayer before Sermon, . . 366
A Prayer after Sermon, 368
THE AUTHOR TO THE READER.
Being desirous, through the mercy of God, to please
him, for whom I am and live, and who giveth me my
desires and performances ; and considering with myself,
that the way to please him is to feed my flock diligently
and faithfully, since our Saviour hath made that the ar-
gument of a pastor's love ; I have resolved to set down
the form and character of a true pastor, that I may
have a mark to aim at : which also I will set as high as
I can, since he shoots higher that threatens the moon,
than he that aims at a tree. Not that I think, if a man
do not all which is here expressed, he presently sins, and
d'spleases God ; hut that it is a good strife to go as far
as we can in pleasing of him, who hath done so much
for us. The Lord prosper the intention to myself, and
others, who may not despise my poor labors, but add to
those points which I have observed, until the book grow
to a complete pastoral.
George Herbert.
1632.
24^
Ipricst to tl)c ®cmpk:
OR,
THE COUNTRY PARSON.
CHAPTER 1.
©f a 33astor.
A Pastor is the deputy of Christ, for the reducing
of man to the ohedience of God. This definition is evi-
dent, and contains the dii-ect steps of pastoral duty and
authority. For, first, man fell from God by disobedi-
ence. Secondly, Christ is the glorious instrument of
God for the revoking of man. Thirdly, Christ being
not to continue on earth, but, after he had fulfilled the
work of reconciliation, to be received up into heaven,
he constituted deputies in his place ; and these are
priests. And therefore St. Paul, in the beginning of
his epistles, professeth this : and, in the first to the
Colossians, plainly avoucheth that he fills up that
which is behind of the afflictions of Christ in his flesh,
for his body's sake, which is the church. Wherein
is contained the complete definition of a minister.
Out of this charter of the priesthood may be plainly
gathered both the dignity thereof, and the duty. The
8 THE COUNTRY PARSON.
dignity, in that a priest may do that which Christ did,
and by his authority, and as his vicegerent. The duty,
in that a priest is to do that which Christ did, and after
his manner, both for doctrine and hfe.
CHAPTER II.
2rj)eir 3EBibersitfes.
Of Pastors (intending mine own nation only; and
also therein setting aside the reverend prelates of the
church, to whom this discourse ariseth not), some live in
the universities ; some in noble houses ; some in par-
ishes, residing on their cures.
Of those that live in the universities, some live there
in office ; whose rule is that of the apostle (Rom. xii. 6) ;
Having gifts, differing according to the grace that is
given to us, whether prophecy , let us prophesy according
to the proportion of faith; or ministry, let us wait on
our ministering ; or he that teacheth, on teaching, 4*c. ;
he that ruleth, let Imn do it with diligence, 8fc. Some
in a preparatory way ; whose aim and labor must be,
not only to get knowledge, but to subdue and mortify
all lusts and affections ; and not to think that, when
they have read the fathers or schoolmen, a minister is
made and the thing done. The greatest and hardest
preparation is within. For unto the ungodly, saith
God, why dost'thou preach my laivs, and takest my
covenant in thy mouth 7 (Ps. 1. 16.)
Those that live in noble houses are called chaplains ;
whose duty and obligation being the same to the houses
they live in, as a parson's to his parish, in describing
the one (wiiich is indeed the bent of my discourse), the
THE COUNTRY PARSON. 9
other will be manifest. Let not chaplains think them-
selves so free, as many of them do ; and, because they
have different names, think their office different.
Doubtless they are parsons of the families they live in,
and are entertained to that end, either by an open or im-
plicit covenant. Before they are in orders, they may
be received for companions, or discoursers ; but after a
man is once minister, he cannot agree to come into any
house where he shall not exercise what he is, unless
he forsake his plough and look back. Wherefore they
are not to be over-submissive and base, but to keep up
with the lord and lady of the house, and to preserve a
boldness with them and all, even so far as reproof to
their very face, when occasion calls ; but seasonably,
and discreetly. They who do not thus, while they re-
member their earthly lord, do much forget their heav-
enly ; they wrong the priesthood, neglect their duty,
and shall be so far from that which they seek with their
over-submissiveness and cringings, that they shall ever
be despised. They who, for the hope of promotion,
neglect any necessary admonition or reproof, sell (with
Judas) their Lord and Master.
CHAPTER III.
Srte 33arson»s Sife.
The Country Parson is exceeding exact in his life ;
being holy, just, prudent, temperate, bold, grave, in all
his ways. And because the two highest points of life,
wherein a Christian is most seen, are patience, and mor-
tification ; patience in regard of afflictions, mortification
in regard of lusts and affections, and the stupifying and
10 THE COUNTRY PARSON.
deadening of all the clamorous powers of the soul ;
therefore he hath throughly studied these, that he may
be an absolute master and commander of himself, for all
the purposes which God hath ordained him.
Yet in these points, he labors most in those things
which are most apt to scandalize his parish. And first,
because country people live hardly, and therefore (as
feeling their own sweat, and consequently knowing the
price of money) are offended much with any who by
hard usage increase their travail, the country parson is
very circumspect in avoiding all covetousness ; neither
being greedy to get, nor niggardly to keep, nor troubled
to lose, any w'orldly wealth ; but, in all his words and
actions, slighting and disesteeming it ; even to a wonder-
ing that the world should so much value wealth, which
in the day of wrath hath not one drachm of comfort for
us. — Secondly, because luxury is a very visible sin, the
parson is very careful to avoid all the kinds thereof: but
especially that of drinking, because it is the most popular
vice ; into which if he come, he prostitutes himself both
to shame and sin, and, by having fellowship with the
unfruitful ivorks of darkness, he disableth himself of
authority to reprove them. For sins make all equal
whom they find together ; and then they are worst,
who ought to be best. Neither is it for the servant of
Christ to haunt inns, or taverns, or alehouses, to the
dishonor of his person and office. The parson doth not
so, but orders his life in such a fashion, that, when
death takes him, as the Jews and Judas did Christ, he
may say as he did, I sat daily ivith you teaching in the
temple. — Thirdly, because country people (as indeed all
honest men) do much esteem their word, it being the
hfe of buying and selling and dealing in the world,
therefore the parson is very strict in keeping his word,
THE COUNTRY PARSON. 11
though it be to his own hindrance ; as knowing that, if
he be not so, he will quickly be discovered and disre-
spected : neither will they believe him in the pulpit,
whom they cannot trust in his conversation. — As for
oaths, and apparel, the disorders thereof are also very
manifest. The parson's yea is yea, and nay, nay : and his
apparel plain, but reverend, and clean, without spots,
or dust, or smell ; the purity of his mind breaking out,
and dilating itself even to his body, clothes, and habita-
tion.
CHAPTER IV.
Eftz 3Par son's l^notoletrjje.
The Country Parson is full of all knowledge. They
say, it is an ill mason that refuseth any stone : and there
is no knowledge, but, in a skilful hand, serves either
positively as it is, or else to illustrate some other know-
ledge. He condescends even to the knowledge of till-
age and pasturage, and makes great use of them in
teaching ; because people by what they understand, are
best led to what they understand not.
But the chief and top of his knowledge consists in
the book of books, the storehouse and magazine of life
and comfort, the holy scriptures. There he
sucks, and lives. In the scriptures he tinds four things ;
precepts for life, doctrines for knowledge, examples for
illustration, and promises for comfort. These he hath
digested severally.
But for the understanding of these, the means he
useth are — First, a holy life ; remembering what his
Master saith, that if any do God's will, he shall know of
12 THE COUNTRY PARSON.
the doctrine (John vii.) ; and assuring himself, that wick-
ed men, however learned, do not know the scriptures,
because they feel them not, and because they are not
understood but with the same Spirit that writ them. —
The second means is prayer ; which, if it be neces-
sary even in temporal things, how much more in things
of another world, -where the well is deep, and we have
nothing of ourselves to draw with ? Wherefore he
ever begins the reading of the scripture with some short
ejaculation ; as. Lord, open mine eyes, that I may see
the wondrous things of thy law. — The third means is
A DILIGENT COLLATION of scHpturc with scripture.
For, all truth being consonant to itself, and all being
penned by one and the self-same Spirit, it cannot be,
but that an industrious and judicious comparing of
place with place must be a singular help for the right
understanding of the scriptures. To this may be added,
the consideration of any text with the coherence thereof,
touching what goes before, and what follows after; as
also the scope of the Holy Ghost. When the apostles
would have called down fire from heaven, they were
reproved, as ignorant of what spirit they were. For
the law required one thing, and the gospel another ;
yet as diverse, not as repugnant : therefore the spirit of
both is to be considered and weighed. — The fourth
means are commenters and fathers, who have
handled the places controverted ; which the parson by
no means refuseth. As he doth not so study others as
to neglect the grace of God in himself, and what the
Holy Spirit teacheth him ; so doth he assure himself,
that God in all ages hath had his servants, to whom he
hath revealed his truth, as well as to him : and that as
one country doth not bear all things, that there may be
a commerce ; so neither hath God opened, or will open.
THE COUNTRY PARSON. 13
all to one, that there may be a traffic in knowledge
between the servants of God, for the planting both of
love and humility. Wherefore he hath one comment,
at least, upon every book of scripture ; and, ploughing
with this, and his own meditations, he enters into the
secrets of God treasured in the holy scripture.
JHAPTER V.
The Country Parson hath read the fathers also, and
the schoolmen, and the later writers, or a good proportion
of all: out of all which he hath compiled a book, and
body of divinity, w^hich is the storehouse of his sermons,
and which he preacheth all his life, but diversely
clothed, illustrated, and enlarged. For though the
world is full of such composures, yet every man's own
is fittest, readiest, and most savory to him. Besides,
this being to be done in his younger and preparatory
times, it is an honest joy ever after to look upon his
well-spent hours.
This body he made, by way of expounding the church
catechism ; to which all divinity may easily be reduced.
For, it being indifferent in itself to choose any method,
that is best to be chosen of which there is likeliest to be
most use. Now catechising being a work of singular
and admirable benefit to the church of God, and a thing
required under canonical obedience, the expounding of
our catechism must needs be the most useful form.
Yet hath the parson, besides this laborious work, a
slighter form of catechising, fitter for country people ;
25 '
14 THE COUNTRY PARSON.
according as his audience is, so he useth one, or other;
or sometimes both, if his audience be intermixed.
He greatly esteems also of cases of conscience ;
wherein he is much versed. And indeed, herein is
the greatest ability of a parson ; to lead his people
exactly in the ways of truth, so that they neither decline
to the right hand nor to the left. Neither let any think
this a slight thing. For every one hath not digested,
when it is a sin to take something for money lent, or
when not ; when it is fault to discover another's fault,
or when not ; when the affections of the soul in desir-
ing and procuring increase of means, or honor, be a sin
of covetousness or ambition, and when not ; when the
appetites of the body in eating, drinking, sleep, and the
pleasure that comes with sleep, be sins of gluttony,
drunkenness, sloth, lust, and when not ; and so in many
circumstances of actions. Now if a shepherd know not
which grass will bane, or which not, how is he tit to be
a shepherd ? Wherefore the parson hath throughly
canvassed all the particulars of human actions ; at least
all those which he observeth are most incident to his
parish.
CHAPTER VI.
The Country Parson, when he is to read divine ser-
vices, composeth himself to all possible reverence ;
lifting up his heart, and hands, and eyes, and using all
other gestures which may express a hearty and un-
feigned devotion. This he doth — First, as being truly
touched and amazed with the majesty of God, before
THE COUNTRY PARSON. 15
whom he then presents himself; yet not as himself
alone, but as presenting with himself the whole congre-
gation ; whose sins he then bears, and brings with his
own to the heavenly altar, to be bathed and washed in
the sacred laver of Christ's blood. Secondly, as this is
the true reason of his inward fear, so he is content to
express this outwardly to the utmost of his power ; that,
being first affected himself, he may affect also his peo-
ple ; knowing that no sermon moves them so much to
reverence (which they forget again when they come to
pray), as a devout behaviovu' in the very act of praying.
Accordingly his voice is humble, his words treatable
and slow ; yet not so slow neither, as to let the fervency
of the supplicant hang and die between speaking ; but,
with a grave liveliness, between fear and zeal, pausing
yet pressing, he performs his duty.
Besides his example, he, having often instructed his
people how to carry themselves in divine service, exacts
of them all possible reverence : by no means enduring
either talking, or sleeping, or gazing, or leaning, or
half-kneeling, or any undutiful behaviour in them ; but
causing them, when they sit, or stand, or kneel, to do
all in a straight and steady posture, as attending to what
is done in the church, and every one, man and child,
answering aloud, both Amen, and all other answers
which are on the clerk's and people's part to answer.
Which answers also are to be done, not in a huddling
or slubbering fashion — gaping or scratching the head,
or spitting, even in the midst of their answer — but
gently and plausibly, thinking what they say ; so that
while they answer " As it was in the beginning," &c.
they meditate as they speak, that God hath ever had his
people that have glorified him, as well as now, and that
he shall have so for ever. And the like in other
16 THE COUNTRY PARSON.
answers. This is that which the apostle calls a rea-
sonable service (Rom. xii.), when we speak not as par-
rots without reason, or offer up such sacrifices as they
did of old, which was of beasts devoid of reason ; but
when we use our reason, and apply our powers to the
service of him that gives them.
If there be any of the gentry or nobility of the parish,
who sometimes make it a piece of state not to come at
the beginning of service with their poor neighbors, but
at mid-prayers, both to their own loss, and of theirs also
who gaze upon them when they come in, and neglect
the present service of God ; he by no means suffers it,
but after divers gentle admonitions, if they perservere,
he causes them to be presented. Or if the poor church-
wardens be affrighted with their greatness (notwith-
standing his instruction that they ought not to be so, but
even to let the world sink, so they do their duty), he
presents them himself; only protesting to them, that not
any ill-will draws him to it, but the debt and obligation
of his calling, being to obey God rather than men.
CHAPTER VII.
5rt)c 33arson ^Preacjing.
The Country Parson preacheth constantly. The
pulpit is his joy and his throne. If he at any time
intermit, it is either for want of health ; or against
some festival, that he may the better celebrate it; or
for the variety of the hearers, that he may be heard at
his return more attentively. When he intermits, he is
ever very well supplied by some able man ; who treads
in his steps, and will not throw down what he hath
THE COUNTRY PARSON. 17
built ; whom also he entreats to press some point that
he himself hath often urged with no great success, that
so in the mouth of two or three witnesses the truth
may be more established.
When he preacheth, he procures attention by all possi-
ble art : both by earnestness of speech ; it being natural
to men to think, that where is much earnestness, there
is somewhat worth hearing : and by a diligent and busy
cast of his eye on his auditors, with letting them know
that he marks who observ^es, and who not : and with
particularizing of his speech now to the younger sort,
then to the elder, now to the poor, and now to the rich —
" This is for you, and this is for you ;" — for particulars
ever touch, and awake, more than generals. Herein
also he serves himself of the judgments of God : as of
those of ancient times, so especially of the late ones ;
and those most, which are nearest to his parish ; for
people are very attentive at such discourses, and think
it behoves them to be so, when God is so near them,
and even over their heads. Sometimes he tells them
stories and sayings of others, according as his text
invites him : for them also men heed, and remember
better than exhortations; which, though earnest, yet
often die with the sermon, especially with country
people ; which are thick, and heavy, and hard to raise
to a point of zeal and fervency, and need a mountain of
fire to kindle them ; but stories and sayings they will
well remember. He often tells them, that sermons are
dangerous things ; that none goes out of church as he
came in, but either better or worse ; that none is care-
less before his Judge ; and that the word of God shall
judge us.
By these and other means the parson procures atten-
tion: but the character of his sermon is holiness.
25^
18 THE COUNTRY PARSON.
He is not witty, or learned, or eloquent, but holy : —
a character that Hermogenes never dreamec" of, and
therefore he could give no precepts thereof. But it is
gained, — First, by choosing textsof devotion, not contro-
versy ; moving and ravishing texts, whereof the scrip-
tures are full. — Secondly, by dipping and seasoning all
our words and sentences in our hearts before they come
into our mouths ; truly affecting, and cordially express-
ing all that we say : so that the auditors may plainly
perceive that every word is heart-deep. — Thirdly, by
turning often, and making many apostrophes to God ; as,
" O Lord ! bless my people, and teach them this point !"
or, " O my Master, on whose errand I come, let me
hold my peace, and do thou speak thyself; for thou art
love ; and when thou teachest, all are scholars." Some
such irradiations scatteringly in the sermon, carry great
holiness in them. The prophets are admirable in this.
So Isa. Ixiv. ; Oh, thou that wouldest rend the heavens,
that thou wouldest come down, &c. And Jeremy
(chap. X.), after he had complained of the desolation of
Israel, turns to God suddenly, O Lord! I know that
the way of man is not in himself, &c. — Fourthly, by
frequent wishes of the people's good, and joying therein ;
though he himself were, with St. Paul, even sacrificed
upon the service of their faith. For there is no greater
sign of holiness, than the procuring and rejoicing in
another's good. And herein St. Paul excelled, in all
his epistles. How did he put the Romans in all his
prayers (Rom. i. 9) ; and ceased not to give thanks
for the Ephesians (Eph. i. 16) ; and for the Corinthians
(1 Cor. i. 4) ; and for the Philippians made request with
joy (Phil. i. 4) ; and is in contention for them whether
to live or die, be with them or Christ (ver. 23) ; which,
setting aside his care of his flock, were a madness to
THE COUNTRY PARSON. 19
doubt of. What an admirable epistle is the second to
the Corinthians! How full of affections ! He joys, and
he is sorry; he grieves, and he glories! Never was
(here such a care of a flock expressed, save in the great
Shepherd of the fold, who first shed tears over Jerusa-
lem, and afterwards blood. Therefore this care may be
learned there, and then woven into sermons; which
will make them appear exceeding reverend and holy. —
Lastly, by an often urging of the presence and majesty
of God ; by these, or such like speeches — " Oh, let us
take heed what we do ! God sees us ; he sees whether
I speak as I ought, or you hear as you ought ; he sees
hearts, as we see faces. He is among us ; for if we be
here, he must be here ; since we are here by him, and
without him could not be here." Then, turning the
discourse to his majesty, — " and he is a great God, and
terrible; as great in mercy, so great in judgment!
There are but two devouring elements, fire and water ;
he hath both in him. His voice is as the sound of
many waters, (Rev. i.) ; and he himself is a consuming
fire." (Heb. xii.) — Such discourses shew very holy.
The parson's method in handling of a text consists of
two parts : — First, a plain and evident declaration of the
meaning of the text ; — and Secondly, some choice obser-
vations, drawn out of the whole text, as it lies entire
and unbroken in the scripture itself. This he thinks
natural, and sweet, and grave. Whereas the other way,
of crumbling a text into small parts, (as, the pei-son
speaking or spoken to, the subject, and object, and the
like,) hath neither in it sweetness, nor gravity, nor
variety; since the words apart are not scripture, but
a dictionary, and may be considered alike in all the
scripture.
The parson exceeds not an hour in preaching, because
20 THE COUNTRY PARSON.
all ages have thought that a competency : and he that
profits not in that time, will less afterwards ; the same
affection which made him not profit before, making him
then weary ; and so he grows from not relishing, to
loathing.
CHAPTER vin.
2ri)e 3Pai^son on Sun^ajs.
The Country Parson, as soon as he awakes on Sun-
day morning, presently falls to work, and seems to
himself so as a market-man is, when the market-day
comes ; or a shop-keeper, when customers use to come
in. His thoughts are full of making the best of the
day, and contriving it to his best gains. To this end,
besides his ordinary prayers, he makes a peculiar one for
a blessing on the exercises of the day ; " that nothing
befall him unworthy of that Majesty before which he is
to present himself, but that all maybe done with rever-
ence to his glory, and with edification to his flock ;
humbly beseeching his Master, that how or whenever
he punish him, it be not in his ministry." Then he
turns to request for his people, " that the Lord would
be pleased to sanctify them all ; that they may come
with holy hearts, and awful minds, into the congrega-
tion ; and that the good God would pardon all those who
come with less prepared hearts than they ought."
This done, he sets himself to the consideration of the
duties of the day ; and if there be any extraordinary
addition to the customary exercises, either from the
time of the year, or from the state, or from God by a
child born, or dead, or any other accident, he contrives
THE COUNTRY PARSON. 21
how and in what manner to induce it to the best
advantage. Afterwards, when the hour calls, with his
family attending him, he goes to the church ; at his
first entrance humbly adoring and worshipping the
invisible majesty and presence of Almighty God, and
blessing the people, either openly, or to himself. Then,
having read divine service twice fully, and preached in
the morning, and catechised in the afternoon, he thinks
he hath in some measure, according to poor and frail
man, discharged the public duties of the congregation.
The rest of the day he spends either in reconciling
neighbors that are at vaiiance ; or in visiting the sick ;
or in exhortations to some of his flock by themselves,
whom his sermons cannot, or do not, reach. And every
one is more awaked, when we come and say. Thou art
the man. This way he finds exceeding useful, and
winning: and these exhortations he calls his privy
purse ; even as princes have theirs, besides their public
disbursements. At night he thinks it a fit time, both
suitable to the joy of the day, and without hindrance to
public duties, either to entertain some of his neighbors,
or to be entertained of them : where he takes occasion
to discourse of such things as are both profitable and
pleasant, and to raise up their minds to apprehend God's
good blessing to our church and state ; that order is
kept in the one, and peace in the other, without disturb-
ance or interruption of public divine otfices.
As he opened the day with prayer, so he closeth it ;
humbly beseeching the Almighty " to pardon and
accept our poor services, and to improve them, that we
may grow therein : and that our feet may be like hind's
feet, ever climbing up higher and higher unto him."
22 THE COUNTRY PARSON.
CHAPTER IX.
Etfz 3^rsott's .state of 3Litt.
The Country Parson, considering that virginity is a
higher state than matrimony, and that the ministry
requires the best and highest things, is rather unmar-
ried than married. But yet, as the temper of his body
may be, or as the temper of his parish may be, where
he may have occasion to converse with women, and
that among suspicious men, and other like circum-
stances considered, he is rather married than unmarried.
Let him communicate the thing often by prayer unto
God ; and as his grace shall direct him, so let him
proceed.
If he be unmarried, and keep house, he hath not a
woman in his house ; but finds opportunities of having
his meat dressed and other services done by men ser-
vants at home, and his linen washed abroad. If he be
unmarried, and sojourn, he never talks with any woman
alone, but in the audience of others ; and that seldom ;
and then also in a serious manner, never jestingly or
sportfully. He is very circumspect in all companies,
both of his behavior, speech, and very looks ; knowing
himself to be both suspected and envied. If he stand
steadfast in his heart, having no necessity, but hath
power over his own will, and hath so decreed in his
heart, that he will keep himself a virgin, he spends his
days in fasting and prayer, and blesseth God for the gift
of continency ; knowing that it can no way be pre-
served, but only by those means by which at first it
was obtained. He therefore thinks it not enough for
him to observe the fasting days of the church, and the
THE COUNTRY PARSON. 23
daily prayers enjoined him by authority, which he
observeth out of humble conformity and obedience ; but
adds to them, out of choice and devotion, some other
days for fasting, and hours for prayers. And by these
he keeps his body tame, serviceable, and healthful ;
and his soul fervent, active, young, and lusty as an
eagle. He often readeth the lives of the primitive
monks, hermits, and virgins ; and wondereth not so
much at their patient suffering, and cheerful dying
under persecuting emperors (though that indeed be
very admirable), as at their daily temperance, absti-
nence, watchings, and constant prayers, and mortifica-
tions, in times of peace and prosperity. To put on the
profound humility and the exact temperance of our Lord
Jesus, with other exemplary virtues of that sort, and to
keep them on in the sunshine and noon of prosperity, he
findeth to be as necessary and as difficult, at least, as to
be clothed with perfect patience and Christian fortitude
in the cold midnight storms of persecution and adversity.
He keepeth his watch and ward, night and day, against
the proper and peculiar temptations of his state of life ;
which are principally these two, spiritual pride, and
impurity of heart. Against these ghostly enemies he
girdeth up his loins, keeps the imagination from roving,
puts on the whole armor of God ; and, by the virtue of
the shield of faith, he is not afraid of the pestilence
that walketh in darkness, (carnal impurity,) nor of the
sickness that destroyeth at noon-day, (ghostly pride
and self-conceit.) Other temptations he hath, which,
like mortal enemies, may sometimes disquiet him like-
wise ; for the human soul, being bounded and kept in
her sensitive faculty, will run out more or less in her
intellectual. Original concupiscence is such an active
thing, by reason of continual inward or outward tempta-
24 THE COUNTRY PARSON.
tions, that it is ever attempting or doing one mischief or
other. Ambition, or untimely desire of promotion to an
higher state or place, under color of accommodation, or
necessary provision, is a common temptation to men of
any eminency, especially being single men. Curiosity
in prying into high, speculative, and unprofitable ques-
tions, is another great stumbling-block to the holiness of
scholars. These, and many other spiritual loickednesses
in high places doth the parson fear, or experiment, or
both : and that much more being single, than if he
were married ; for then commonly the stream of tempt-
ations is turned another way, into covetousness, love of
pleasure or ease, or the like. — If the parson be unmar-
ried, and means to continue so, he doth at least as much
as hath been said.
If he be married, the choice of his wife was made
rather by his ear, than by his eye ; his judgment, not
his affection, found out a fit wife for him, whose humble
and liberal disposition he preferred before beauty,
riches, or honor. He knew that (the good instrument
of God to bring women to heaven) a wise and loving
husband could, out of humility, produce any special
grace of faith, patience, meekness, love, obedience, &c. ;
and, out of liberality, make her fruitful in all good
works. As he is just in all things, so is he to his wife
also; counting nothing so much his own, as that he
may be unjust unto it. Therefore he gives her respect,
both afore her servants and others, and half at least of
the government of the house ; reserving so much of the
affairs, as serve for a diversion for him ; yet never so giv-
ing over the reins, but that he sometimes looks how things
go, demanding an account, — but not by the way of an
account. And this must be done the oftener or the sel-
domer, according; as he is satisfied of his wife's discretion.
THE COUNTRY PARSON. 25
CHAPTER X.
2rj)e 3Parson m Ijis ?ilJouse.
The Parson is very exact in the governing of his
house, making it a copy and model for his parish. He
knows the temper and pulse of every person in his
house ; and, accordingly, either meets with their vices,
or advanceth their virtues. — His wife is either religious,
or night and day he is winning her to it. Instead of the
qualities of the world, he requires only three of her.
First, a training up of her children and maids in the
fear of God ; with prayers, and catechising, and all
religious duties. Secondly, a curing and healing of all
wounds and sores with her own hands ; which skill
either she brought with her, or he takes care she shall
learn it of some religious neighbor. Thirdly, a provid-
ing for her family in such sort, as that neither they
want a competent sustentation, nor her husband be
brought in debt.
His children he first makes Christians, and then com-
monwealth's men : the one he owes to his heavenly
country, the other to his earthly, having no title to
either, except he do good to both. Therefore, having
seasoned them with all piety — not only of words, in
praying, and reading ; but in actions, in visiting other
sick children, and tending their wounds ; and sending
his charity by them to the poor, and sometimes giving
them a little money to do it of themselves, that they get
a delight in it, and enter favor with God, who weighs
even children's actions (1 Kings, xiv. 12, 13), — he
afterwards turns his care to fit all their dispositions with
some calling ; not sparing the eldest, but giving him
26 THE COUNTRY PARSON.
the prerogative of his father's profession, which happily
for his other children he is not able to do. Yet in bind-
ing them apprentices (in case he think fit to do so), he
takes care not to put them into vain trades, unbefitting
the reverence of their father's calling : such as are
taverns for men, and lace-making for women ; because
those trades, for the most part, serve but the vices and
vanities of the world, which he is to deny, and not
augment. However, he resolves with himself never to
omit any present good deed of charity, in consideration
of providing a stock for his children : but assures him-
self that money, thus lent to God, is placed surer for his
children's advantage, than if it were given to the cham-
ber of London. Good deeds and good breeding are
his two great stocks for his children ; if God give any
thing above those, and not spent in them, he blesseth
God, and lays it out as he sees cause.
His servants are all religious : and were it not his
duty to have them so, it were his profit ; for none are
so well served, as by religious servants ; both because
they do best, and because what they do is blessed, and
prospers. After religion, he teaches them, that three
things make a complete servant : — truth, and diligence,
and neatness or cleanliness. — Those that can read, are
allowed times for it ; and those that cannot, are taught :
for all in his house are either teachers, or learners, or
both ; so that his family is a school of religion : and they
all account, that to teach the ignorant is the greatest
alms. Even the walls are not idle ; but something is
written or painted there, which may excite the reader
to a thought of piety : especially the 101st Psalm ;
which is expressed in a fair table, as being the rule of a
family. And when they go abroad, his wife among her
neighbors is the beginning of good discourses ; his
THE COUNTRY PARSON. 27
children, among children; his servants, among other
servants. So that as in the house of those that are
skilled in music, all are musicians ; so in the house of a
preacher, all are preachers. — He suffers not a lie or
equivocation by any means in his house, but counts it
the art and secret of governing, to preserve a directness
and open plainness in all things : so that all his house
knows that there is no help for a fault done, but confes-
sion.— He himself, or his wife, takes account of ser-
mons, and how every one profits, comparing this year
with the last. And, besides the common prayers of the
family, he straitly requires of all to pray by them-
selves, before they sleep at night, and stir out in the
morning ; and knows what prayers they say ; and, till
they have learned them, makes them kneel by him :
esteeming that this private praying is a more voluntary
act in them than when they are called to others' pray-
ers, and that which, when they leave the family, they
carry with them. He keeps his servants between love
and fear, according as he finds them. But, generally,
he distributes it thus : to his children, he shews more
love than terror ; to his servants, more terror than love ;
but an old good servant boards a child.
The furniture of his house is very plain, hut clean,
whole, and sweet ; — as sweet as his garden can make ;
for he hath no money for such things, charity being his
only perfume, which deserves cost when he can spare
it. His fare is plain, and common, but wholesome.
What he hath is little, but very good. It consisteth
most of mutton, beef, and veal ; if he adds any thing for
a great day or a stranger, his garden or orchard supplies
it, or his barn, and backside. He goes no further for
any entertainment, lest he go into the world ; esteem-
ing it absurd, that he should exceed, who teacheth
28 THE COUNTRY PARSON.
others temperance. But those which his home produ-
ceih, he refu.-reth not ; as coming cheap and easy, and
arising from the improvement of things which otherwise
would be lost. Wherein he admires and imitates the
wonderful providence and thrift of the great House-
holder of the world. For, there being two things
which, as they are, are unuseful to man, — the one for
smallness, as crumbs and scattered corn, and the like ;
the other for the foulness, as wash, and dirt, and things
thereinto fallen — God hath provided creatures for both :
for the first, poultry ; for the second, swine. These
save man the labor ; and, doing that which either he
could not do, or was not fit for him to do, by taking both
sorts of food into them, do as it were dress and prepare
both for man in themselves, by growing themselves fit
for his table.
The parson in his house observes fasting days. And
particularly, as Sunday is his day of joy, so Friday his
day of humiliation ; which he celebrates not only with
abstinence of diet, but also of company, recreation, and
all outward contentments ; and besides, with confession
of sins, and all acts of mortification. Now fasting days
contain a treble obligation : first, of eating less that day
than on other days ; secondly, of eating no pleasing or
over-nourishing things, as the Israelites did eat sour
herbs; thirdly, of eating no flesh — which is but the
determination of the second rule, by authority, to this
particular. The two former obligations are much more
essential to a true fast, than the third and last ; and fast-
ing days were fully performed by keeping of the two
former, had not authority interposed. So that to eat
little, and that unpleasant, is the natural rule of fasting;
although it be flesh. For, since fasting, in scripture
language, is an afflicting of our souls, if a piece of dry
THE COUNTRY PARSON. 29
flesh at my table be more unpleasant to me, than some
fish there, certainly to eat the flesh, and not the fish, is
to keep the fasting day naturally. And it is observable,
that the prohibiting of flesh came from hot countries,
where both flesh alone, and much more with wine, is
apt to nourish more than in cold regions; and where
flesh may be much better spared, and with more safety,
than elsewhere, where (both the people and the drink
being cold and phlegmatic) the eating of flesh is an
antidote to both. For it is certain that a weak stomach
being prepossessed with flesh, shall much better brook
and bear a draught of beer, than if it had taken before
either fish, or roots, or such things ; which will discover
itself by spitting, and rheum, or phlegm. To conclude,
the parson, if he be in full health, keeps the three obli-
gations ; eating fish or roots ; and that, for quantity
little, for quality unpleasant. If his body be weak and
obstructed, as most students are, he cannot keep the
last obligation, nor suffer others in his house, that are
so, to keep it : but only the two former ; which also,
in diseases of exinanition (as consumptions) must be
broken : for meat was made for man, not man for meat.
To all this may be added — not for the emboldening the
unruly, but for the comfort of the weak — that not only
sickness breaks these obligations of fasting, but sickli-
ness also. For it is as unnatural to do any thing that
leads me to a sickness to which I am inclined, as not to
get out of that sickness when I am in it, by any diet.
One thing is evident; that an English body, and a
student's body, are two great obstructed vessels : and
there is nothing that is food, and not physic, which doth
less obstruct, than flesh moderately taken ; as, being
immoderately taken, it is exceeding obstructive. And
obstructions are the cause of most diseases.
26'
30 THE COUNTRY PARSON.
CHAPTER XI.
The Country Parson owing a debt of charity to the
poor, and of courtesy to his other parishioners, he so
distinguisheth, that he keeps his money for the pow,
and his table for those that are above alms. Not but that
the poor are welcome also to his table ; whom he some-
times purposely takes home with him, setting them close
by him, and carving for them, both for his own humil-
ity, and their comfort, who are much cheered with such
friendliness. But since both is to be done, the better
sort invited, and meaner relieved, he chooseth rather to
give the poor money ; which they can better employ to
their own advantage, and suitably to their needs, than
so much given in meat at dinner. Having then invited
some of his parish, he taketh his times to do the like to
the rest ; so that, in the compass of the year, he hath
them all with him : because country people are very
observant of such things ; and will not be persuaded,
but being not invited, they are hated. Which persua-
sion the parson by all means avoids ; knowing that,
where there are such conceits, there is no room for his
doctrine to enter. Yet doth he oftenest invite those,
whom he sees take best courses ; that so both they may
be encouraged to persevere, and others spurred to do
well, that they may enjoy the like courtesy. For
though he desire that all should live well and virtu-
ously, not for any reward of his, but for virtue's sake :
yet that will not be so. And therefore as God, although
we should love him only for his own sake, yet out of his
infinite pity hath set forth heaven for a reward to draw
THE COUNTRY PARSON. 31
men to piety ; and is content if, at least so, they will
become good : so the country parson, who is a diligent
observer and tracker of God's ways, sets up as many
encouragements to goodness as he can, both in honor,
and profit, and fame ; that he may, if not the best way,
yet any way, make his parish good.
CHAPTER XII.
The Country Parson is full of charity ; it is his pre-
dominant element. For many and wonderful things are
spoken of thee, thou great virtue. To charity is given
the covering of sins (1 Pet. iv. 8), and the forgiveness
of sins (Matt. vi. 14, Luke vii. 47), the fulfilling of the
law (Rom. xiii. 10), the hfe of faith (Jam. ii. 16), the
blessings of this hfe (Prov. xxii. 9, Ps. xli. 2), and the
reward of the next (Matt. xxv. 35). In brief, it is the
body of religion (John xii. 35), and the top of Christian
virtues (1 Cor. xiii.). Wherefore all his works reUsh
of charity. When he riseth in the morning, he bethink-
eth himself what good deeds he can do that day, and
presently doth them ; counting that day lost, wherein
he hath not exercised his charity.
He first considers his own parish ; and takes care,
that there be not a beggar or idle person in his parish,
but that all be in a competent way of getting their liv-
ing. This he effects either by bounty, or persuasion, or
by authority ; making use of that excellent statute,
which binds all parishes to maintain their own. If his
parish be rich, he exacts this of them ; if poor, and he
32 THE COUNTRY PARSON.
able, he easeth them therein. But he gives no set pen-
sion to any ; for this in time will lose the name and
effect of charity with the poor people, though not with
God ; for then they will reckon upon it, as on a debt ;
and if it be taken away, though justly, they will mur-
mur and repine as much, as he that is disseised of his
own inheritance. But the parson, having a double aim,
and making a hook of his charity, causeth them still to
depend on him : and so, by continual and fresh bounties,
unexpected to them but resolved to himself, he wins
them to praise God more, to live more religiously, and
to take more pains in their vocation, as not knowing
when they shall be relieved ; which otherwise they
would reckon upon, and turn to idleness. Besides this
general provision, he hath other times of opening his
hand; as at great festivals and communions; not suffer-
ing any, that day that he receives, to want a good meal
suiting to the joy of the occasion. But specially at hard
times and dearths, he even parts his living and life
among them ; giving some corn outright, and selling
other at under rates ; and, when his own stock serves
not, working those that are able to the same charity,
still pressing it, in the pulpit and out of the pulpit, and
never leaving them till he obtain his desire. Yet, in
all his charity, he distinguisheth ; giving them most
who live best, and take most pains, and are most
charged : so is his charity in effect a sermon.
After the consideration of his own parish, he enlargeth
himself, if he be able, to the neighborhood ; for that also
is some kind of obligation. So doth he also to those at
his door ; whom God puts in his way, and makes his
neighbors. But these he helps not without some testi-
mony, except the evidence of the misery bring testi-
mony with it. For though these testimonies also may
THE COUNTRY PARSON. 33
be falsified, yet — considering that the law allows these
in case they be true, but allows by no means to give
without testimony — as he obeys authority in the one,
so, that being once satisfied, he allows his charity
some bhndness in the other; especially since, of the
two commands, we are more enjoined to be charita-
ble than wise. But evident miseries have a natural
privilege and exemption from all law. Whenever he
gives any thing, and sees them labor in thanking of
him, he exacts of them to let him alone, and say rather,
" God be praised ! God be glorified !" that so the thanks
may go the right way, and thither only, where they
are only due. So doth he also, before giving, make
them say their prayers first, or the creed, and ten com-
mandments ; and, as he finds them perfect, rewards
them the more. For other givings are lay and secular;
but this is to give like a priest.
CHAPTER XIII.
?ri)e liarson's Cjurct).
The Country Parson hath a special care of his
church, that all things there be decent, and befitting
His name by which it is called. Therefore, First, he
takes order, that all things be in good repair ; as walls
plastered, windows glazed, floor paved, seats whole, firm,
and uniform, especially that the pulpit, and desk, and
communion table, and font be as they ought, for those
great duties that are performed in them. Secondly, that
the church be swept, and kept clean, without dust
or cobwebs ; and, at great festivals, strewed and stuck
34 THE COUNTRY PARSON.
with boughs, and perfumed with incense. Thirdly,
that there be fit and proper texts of scripture every
where painted ; and that all the paintings be grave
and reverend, not with light colors or foolish antics.
Fourthly, that all the books appointed by authority be
there ; and those not torn or fouled, but whole and
clean, and well bound : and that there be a fitting and
sightly communion cloth of fine linen, with a handsome
and seemly carpet of good and costly stuff or cloth, and
all kept sweet and clean in a strong and decent chest;
with a chalice and cover, and a stoop or flagon; and a
bason for alms and offerings : besides which, he hath a
poor man's box conveniently seated, to receive the
charity of well-minded people, and to lay up treasure
for the sick and needy.
And all this he doth, not as out of necessity, or as
putting a holiness in the things, but as desirous to keep
the middle way between superstition and slovenUness ;
and as following the apostle's two great and admirable
rules in things of this nature ; the first whereof is. Let
all things be done decently and in order : the second,
Let all things be done to edification (1 Cor. xiv.). For
these two rules comprise and include the double object
of our duty, God and our neighbor ; the first being for
the honor of God, the second for the benefit of our
neighbor. So that they excellently score out the way,
and full and exactly contain, even in external and
indifferent things, what course is to be taken ; and put
them to great shame, who deny the scripture to be
perfect.
THE COUNTRY PARSON. 35
CHAPTER XIV.
tUfie 33arsoit m Cfrcuit.
The Country Parson, upon the afternoons in the
week-days, takes occasion sometimes to visit in person,
now one quarter of his parish, now another. For there
he shall find his flock most naturally as they are, wal-
lowing in the midst of their affairs ; whereas on Sundays
it is easy for them to compose themselves to order,
which they put on as their holiday clothes, and come to
church in frame, but commonly the next day put oflf
both.
When he comes to any house, first he blesseth it ; and
then, as he finds the persons of the house employed, so
he forms his discourse. — Those that he finds religiously
employed, he both commends them much, and furthers
them, when he is gone, in their employment: as, if he
finds them reading, he furnisheth them with good
books ; if curing poor people, he supplies them with
receipts, and instructs them further in that skill, shew-
ing them how acceptable such works are to God, and
wishing them ever to do the cures with their own
hands, and not to put them over to servants.
Those that he finds busy in the works of their calling,
he commendeth them also : for if is a good and just
thing for every one to do their own business. But then
he admonisheth them of two things — First, that they
dive not too deep into worldly affairs, plunging them-
selves over head and ears into carking and caring ; but
that they so labor, as neither to labor anxiously, nor
distrustfully, nor profanely. (Then they labor anx-
iously, when they overdo it, to the loss of their quiet
36 THE COUNTRY PARSON.
and health. Then distrustfully, when they doubt God's
providence, thinking that their own labor is the cause
of their thriving, as if it were in their own hands to thrive
or not to thrive. Then they labor profanely, when they
set themselves to work like brute beasts, never raising
their thoughts to God, nor sanctifying their labor with
daily prayer : when on the Lord's day they do unne-
cessary servile work, or in time of divine service on
other holy days ; except in the cases of extreme pov-
erty, and in the seasons of seed time and harvest.)
Secondly, he adviseth them so to labor for wealth and
maintenance, as that they make not that the end of their
labor; but that they may have wherewithal to serve
God the better, and do good deeds. After these dis-
courses, if they be poor and needy whom he thus finds
laboring, he gives them somewhat ; and opens not only
his mouth, but his purse to their relief, that so they go
on more cheerfully in their vocation, and himself be
ever the more welcome to them.
Those that the parson finds idle or ill employed, he
chides not at first, for that were neither civil nor profit-
able; but always in the close, before he departs from
them. Yet in this he distinguisheth. For if he be a
plain countryman, he reproves him plainly ; for they
are not sensible of fineness. If they be of higher
quality, they commonly are quick, and sensible, and
very tender of reproof ; and therefore he lays his dis-
course so, that he comes to the point very leisurely ; and
oftentimes, as Nathan did, in the person of another
making them to reprove themselves. However, one
way or other, he ever reproves them, that he may keep
himself pure, and not be entangled in others' sins.
Neither in this doth he forbear, though there be com-
pany by. For as, when the offence is particular, and
THE COUNTRY PARSON. 37
asjainst me, I am to follow our Saviour's rule, and to
take ray brother aside and z-eprove him ; so, when the
offence is public, and against God, I am then to follow
the apostle's rule (1 Tim. v. 20), and to rebuke openly
that which is done openly.
Besides these occasional discourses, the parson ques-
tions what order is kept in the house ; as about prayers
morning and evening on their knees, reading of scrip-
ture, catechising, singing of psalms at their work and on
holidays, — who can read, who not : and sometimes he
hears the children read himself, and blesseth them ;
encouraging also the servants to learn to read, and
offering to have them taught on holidays by his servants.
If the parson were ashamed of particularizing in these
things, he were not fit to be a parson. But he holds
the rule, that nothing is little in God's service : if it
once have the honor of that name, it grows great
instantly. Wherefore, neither disdaineth he to enter
into the poorest cottage, though he even creep into it,
and though it smell never so loathsomely. For both
God is there also, and those for whom God died. And
so much the rather doth he so, as his access to the poor
is more comfortable, than to the rich ; and, in regard of
himself, it is more humiliation.
These are the parson's general aims in his circuit ;
but with these he mingles other discourses for conversa-
tion sake, and to make his higher purposes slip the more
easily.
27
38 TFF COUNTRY PARSON.
CHAPTER XV.
The Country Parson, when any of his cure is sick,
or afflicted with loss of friend or estate, or any ways dis-
tressed, fails not to afford his best comforts : and rather
goes to them, than sends for the afflicted ; though they
can, and otherwise ought to come to him. To this end
he hath thoroughly digested all the points of consolation,
as having continual use of them : such as are from God's
general providence, extended even to lilies ; — from his
particular, to his church ; — from his promises ; — from
the examples of all saints that ever were ; — from Christ
himself, perfecting our redemption no other way than by
sorrow ; — from the benefit of affliction, which softens
and works the stubborn heart of man ; — from the cer-
tainty both of deliverance and reward, if we faint not; —
from the miserable comparison of the moment of griefs
here, with the weight of joys hereafter. Besides this,
in his visiting the sick or otherwise afflicted, he follow-
eth the church's counsel, namely, in persuading them
to particular confession ; laboring to make them under-
stand the great good use of this ancient and pious ordi-
nance, and how necessary it is in some cases. He also
urgeth them to do some pious charitable works, as a
necessary evidence and fruit of their faith, at that time
especially. The participation of the holy sacrament, —
how comfortable and sovereign a medicine it is to all sin-
sick souls ; what strength, and joy, and peace it adminis-
ters against all temptations, even to death itself — he
plainly and generally intimateth to the disaffected or
sick person ; that so the hunger and thirst after it may
come rather from themselves, than from his persuasion.
THE COUNTRY PARSON. 39
CHAPTER XVI.
2ri)e i^arson a jFattjer.
The Country Parson is not only a father to his flock,
but also professes himself throughly of the opinion, car-
rying it about with him as full, as if he had begot his
whole parish. And of this he makes great use. For
by this means, when any sins, he hateth him not as an
otficer, but pities him as a father. And even in those
wrongs which either in tithing or otherwise are done to
his own person, he considers the offender as a child ; and
forgives, so he may have any sign of amendment. So
also when, after many admonitions, any continue to be
refractory, yet he gives him not over, but is long before
he proceed to disinheriting : or perhaps never goes so
far, knowing that some are called at the eleventh hour ;
and therefore he still expects and waits, lest he should
determine God's hour of coming ; which, as he cannot,
touching the last day, so neither touching the interme-
diate days of conversion.
CHAPTER XVII.
2r!)e parson tn ^ouxnt^.
The Country Parson, when a just occasion calleth
him out of his parish (which he diligently and strictly
weigheth, his parish being all his joy and thought),
leaveth not his ministry behind him ; but is himself
wherever he is. Therefore those he meets on the way
he blesseth audibly : and with those he overtakes, or
40 THE COUNTRY PARSON.
that overtake him, he begins good discourses, such as
may edify ; interposing sometimes some short and hon-
est refreshments, which may make his other discourses
more welcome, and less tedious. And when he comes
to his inn, he refuseth not to join, that he may enlarge
the glory of God to the company he is in, by a due
blessing of God for their safe arrival, and saying grace
at meat : and at going to bed, by giving the host notice,
that he will have prayers in the hall, wishing him to
inform his guests thereof, that if any be willing to par-
take, they may resort thither. The like he doth in the
morning : using pleasantly the outlandish proverb, that
" Prayers and provender never hinder journey." When
he comes to any other house, where his kindred or
other relations give him any authority over the family,
if he be to stay for a time, he considers diligently the
state thereof to God-ward ; and that in two points :
First, what disorders there are either in apparel, or
diet, or too open a buttery, or reading vain books, or
swearing, or breeding up children to no calling, but in
idleness, or the like. Secondly, what means of piety,
whether daily prayers be used, grace, reading of scrip-
tures, and other good books ; how Sundays, holidays,
and fasting days are kept. And, accordingly as he
finds any defect in these, he first considei-s with himself
what kind of remedy fits the temper of the house best,
and then he faithfully and boldly supplieth it ; yet sea-
sonable and discreetly, by taking aside the lord or lady,
or master and mistress of the house, and shewing them
clearly, that they respect them most who wish them
best, and that not a desire to meddle with others' affairs,
but the earnestness to do all the good he can, moves
him to say thus and thus.
THE COUNTRY PARSON. 41
CHAPTER XVIII.
Efit 33arson fn Sentinel.
The Country Parson, wherever he is, keeps God's
watch ; that is, there is nothing spoken or done in the
company where he is, but comes under his test and
censure. If it be well spoken or done, he takes occa-
sion to commend and enlarge it; if ill, he presently
lays hold of it, lest the poison steal into some young and
unwary spirits, and possess them even before they
themselves heed it. But this he doth discreetly, with
mollifying and suppling words ; — " this is not so well
said, as it might have been forborne ;" — " we cannot
allow this." Or else, if the thing will admit interpreta-
tion,— " your meaning is not thus, but thus ;" — or, " so
far indeed what you say is true, and well said ; but this
will not stand." This is called keeping God's watch,
when the baits which the enemy lays in company are
discovered and avoided. This is to be on God's side,
and be true to his party. Besides, if he perceive in
company any discourse tending to ill, either by the
wickedness or quarrelsomeness thereof, he either pre-
vents it judiciously, or breaks it off seasonably by some
diversion. Wherein a pleasantness of disposition is of
great use, men being willing to sell the interest and
engagement of their discourses for no price sooner than
that of mirth ; whither the nature of man, loving re-
freshment, gladly betakes itself, even to the loss of
honor
27'
42 THE COUNTRY PARSON.
CHAPTER XXX
2rf)e 33a'cson m a^efereiice.
The Country Parson is sincere and upright in all his
relations. And, First, he is just to his country ; as
when he is set at an armor or horse, he borrows them not
to serve the turn, nor provides slight and unuseful,but
such as are every way fitting to do his country true and
laudable senice, when occasion requires. To do other-
wise, is deceit : and therefore not for him who is hearty
and true in all his ways, as being the servant of Him in
whom there was no guile. Likewise in any other
country duty, he considers what is the end of any com-
mand, and then he suits things faithfully according to
that end. — Secondly, he carries himself very respect-
fully, as to all the fathers of the church, so especially to
his diocesan, honoring him both in word and behavior,
and resorting unto him in any difficulty, either in his
studies or in his parish. He observes visitations ; and,
being there, makes due use of them, as of clergy coun-
cils for the benefit of the diocese. And therefore,
before he comes having observed some defects in the
ministry, he then either in sermon, if he preach, or at
some other time of the day, propounds among his breth-
ren what were fitting to be done. — Thirdly, he keeps
good correspondence with all the neighboring pastors
round about him, performing for them any ministerial
office, which is not to the prejudice of his own parish.
Likewise he welcomes to his house any minister, how
poor or mean soever, with as joyful a countenance, as
if he were to entertain some great lord. — Fourthly, he
fulfils the duty and debt of neighborhood, to all the
THE COUNTRY PARSON. 43
parishes which are near him. For, the apostle's rule
(Phil, iv.) being admirable and large, that we should do
whatsoever things are honest, or just, or pure, or
lovely, or of good report, if there he any virtue, or any
praise; and neighborhood being ever reputed, even
among the heathen, as an obligation to do good, rather
than tp those that are further, where things are other-
wise equal ; therefore he satisfies this duty also. Es-
pecially, if God have sent any calamity, either by fire
or famine, to any neighboring parish, then he expects
no brief, but taking his parish together the next Sunday
or holy-day, and exposing to them the uncertainty of
human affairs, none knowing w^hose turn may be next,
and then, when he hath affrighted them with this,
exposing the obligation of charity and neighborhood, he
first gives himself liberally, and then incites them to
give ; making together a sum either to be sent, or,
which were more comfortable, all together choosing
some fit day to carry it themselves, and cheer the
afflicted. So, if any neighboring village be overbur-
dened with poor, and his own less charged, he finds
some way of relieving it, and reducing the manna and
bread of charity to some equality ; representing to his
people, that the blessing of God to them ought to make
them the more charitable, and not the less, lest he cast
their neighbors' poverty on them also.
44 THE COUNTRY PARSON.
CHAPTER XX.
The Country Parson is in God's stead to his parish, and
dischargeth God what he can of his promises. Where-
fore there is nothing done either well or ill, whereof he is
not the rewarder or punisher. If he chance to find any
reading in another's bible, he provides him one of his
own. If he find another giving a poor man a penny, he
gives him a tester for it, if the giver be fit to receive it ;
or if he be of a condition above such gifts, he sends him
a good book, or easeth him in his tithes, telUng him,
when he hath forgotten it, " This I do, because at such
and such a time you were charitable. This is in some
sort a discharging of God as concerning this life, who
hath promised that godliness shall be gainful : but in
the other, God is his own immediate pay-master, re-
warding all good deeds to their full proportion. The
parson's punishing of sin and vice, is rather by with-
drawing his bounty and courtesy from the parties of-
fending, or by private or public reproof, as the case
requires, than by causing them to be presented or oth-
erwise complained of. And yet as the malice of the
person, or heinousness of the crime may be, he is care-
ful to see condign punishment inflicted, and with truly
godly zeal, without hatred to the person, hungereth
and thirsteth after righteous punishment of unright-
eousness.— Thus both in rewarding virtue, and in pun-
ishing vice, the parson endeavoreth to be in God's stead :
knowing that country people are drawn or led by sense,
more than by faith ; by present rewards or punishments,
more than by future.
THE COUNTRY PARSON. 45
CHAPTER XXI.
2ri)e 3.3arson €atec$fsfnfl.
The Country Parson values catechising highly.
For, there being three points of his duty — the one, to
infuse a competent knowledge of salvation in every one
of his flock ; the other, to multiply and build up this
knowledge to a spiritual temple ; the third, to inflame
this knowledge, to press and drive it to practice, turning
it to reformation of life, by pithy and lively exhortations ;
— catechising is the flrst point, and, but by catechising,
the other cannot be attained. Besides, whereas in
sermons there is a kind of state, in catechising there is
a humbleness very suitable to Christian regeneration ;
which exceedingly delights him, as by way of exercise
upon himself, and by way of preaching to himself, for
the advancing of his own mortification ; for in preach-
ing to others, he forgets not himself, but is first a ser-
mon to himself, and then to others ; growing with the
growth of his parish.
He useth and preferreth the ordinary church cate-
chism ; partly for obedience to authority, partly for
uniformity sake, that the same common truths may be
every where professed ; especially since many remove
from parish to parish, who like Christian soldiers are to
give the word, and to satisfy the congregation by their
catholic answers. — He exacts of all the doctrine of the
catechism ; of the younger sort, the very words ; of the
elder, the substance. Those he catechiseth publicly ;
these privately, giving age honor, according to the
apostle's rule (1 Tim. v. 1). — He requires all to be
present at catechising : first, for the authority of the
46 THE COUNTRY PARSON.
work ; secondly, that parents and masters, as they hear
the answers prove, may when they come home either
commend or reprove, either reward or punish ; thirdly,
that those of the elder sort, who are not well grounded,
may then by an honorable way take occasion to be
better instructed; fourthly, that those who are well
grown in the knowledge of religion, may examine their
grounds, renew their vows, and, by occasion of both,
enlarge their meditations.
When once all have learned the words of the cate-
chism, he thinks it the most useful way that a pastor
can take, to go over the same, but in other words ; for
many say the catechism by rote, as parrots, without
ever piercing into the sense of it. In this course the
order of the catechism would be kept, but the rest
varied ; as thus. In the creed — " How came this world
to be as it is ? Was it made, or came it by chance ?
Who made it ? Did you see God make it ? Then are
there some things to be believed that are not seen ? Is
this the nature of belief ? Is not Christianity full of such
things as are not to be seen, but believed ? — You said
God made the world ; who is God ?" — and so forward,
requiring answers to all these ; and helping and cher-
ishing the answerer, by making the question very plain
with comparisons ; and making much even of a word of
truth from him. This order, being used to one, would
be a little varied to another. And this is an admirable
way of teaching, wherein the catechised will at length
find delight ; and by which the catechiser, if he once
get the skill of it, will draw out of ignorant and silly
souls even the dark and deep points of religion. So-
crates did thus in philosophy, who held that the seeds
of all truths lay in every body ; and accordingly, by
questions well ordered, he found philosophy in silly
THE COUNTRY PARSON. 47
tradesmen. That position will not hold in Christianity,
because it contains things above nature ; but after that
the catechism is once learned, that which nature is
towards philosophy, the catechism is towards divinity.
To this purpose, some dialogues in Plato were worth the
reading, where the singular dexterity of Socrates in this
kind may be observed and imitated. — Yet the skill
consists but in these three points : — First, an aim and
mark of the whole discourse, whither to drive the
answerer (which the questionist must have in his mind
before any question be propounded) upon which and to
which the questions are to be chained. Secondly, a
most plain and easy framing the question even contain-
ing in virtue the answer also, especially to the more
ignorant. Thirdly, when the answerer sticks, an illus-
trating the thing by something else, which he knows ;
making what he knows to serve him in that which he
knows not. As when the parson once demanded, after
other questions about man's misery, " Since man is so
miserable, what is to be done ?" and the answerer could
not tell : he asked him again, what he would do if he
were in a ditch. This familiar illustration made the
answer so plain, that he was even ashamed of his igno-
rance ; for he could not but say, he would haste out of it
as fast as he could. Then he proceeded to ask, whether
he could get out of the ditch alone, or whether he
needed a helper, and who was that helper. — This is the
skill, and doubtless the holy scripture intends thus
much, when it condescends to the naming of a plough,
a hatchet, a bushel, leaven, boys piping and dancing ;
shewing that things of ordinary use are not only to serve
in the way of drudgery, but to be washed and cleansed,
and serve for lights even of heavenly truths. This is
the practice which the parson so much commends to all
48 THE COUNTRY PARSON.
his fellow-laborers ; the secret of whose good consists in
this, that at sermons and prayers men may sleep or
wander ; but when one is asked a qiiestion, he must
discover what he is. This practice exceeds even ser-
mons in teaching : but, there being two things in ser-
mons, the one informing, the other inflaming ; as
sermons come short of questions in the one, so they far
exceed them in the other. For questions cannot inflame
or ravish ; that must be done by a set, and labored, and
continued speech.
CHAPTER XXII.
Efit iSarson m Sacraments.
The Country Parson, being to administer the sacra-
ments, is at a stand with himself, how or what behavior
to assume for so holy things. Especially at communion
times he is in a great confusion, as being not only to
receive God, but to break and administer him. Neither
finds he any issue in this, but to throw himself down at
the throne of grace, saying, " Lord, thou knowest what
thou didst, when thou appointedst it to be done thus ;
therefore do thou fulfil what thou didst appoint: for
thou art not only the feast, but the way to it."
At baptism, being himself in white, he requires the
presence of all, and baptizeth not willingly, but on Sun-
days or great days. He admits no vain or idle names,
but such as are usual and accustomed. He says that
prayer with great devotion, where God is thanked for
calling us to the knowledge of his grace ; baptism being
a blessing, that the world hath not the like. He wil-
lingly and cheerfully crosseth the child ; and thinketh
THE COUNTRY PARSON. 49
the ceremony not only innocent, but reverend. He
instructeth the godfathers and godmothers, that it is no
complimental or light thing to sustain that place, but a
great honor, and no less burden ; as being done both in
the presence of God and his saints, and by way of
undertaking for a Christian soul. He adviseth all to
call to mind their baptism often. For if wise men have
thought it the best way of preserving a state, to reduce
it to its principles by which it grew great ; certainly it is
the safest course for Christians also to meditate on their
baptism often (being the first step into their great and
glorious calling), and upon what terms, and with what
vows they were baptized.
At the times of the holy communion, he first takes
order with the church wardens, that the elements be of
the best ; not cheap, or coarse ; much less ill-tasted, or
unwholesome. — Secondly, he considers and looks into
the ignorance or carelessness of his flock, and accord-
ingly applies himself with catechisings and lively exhor-
tations, not on the Sunday of the communion only (for
then it is too late), but the Sunday, or Sundays, before
the communion ; or on the eves of all those days. If
there be any who, having not received yet, are to enter
into this great work, he takes the more pains with them,
that he may lay the foundation of future blessings.
The time of every one's first receiving is not so much
by years, as by understanding. Particularly the rule
may be this : — When any one can distinguish the sacra-
mental from common bread, knowing the institution
and the difference, he ought to receive, of what age
soever. Children and youth are usually deferred too
long, under pretence of devotion to the sacrament;
but it is for want of instruction: their understand-
ings being ripe enough for ill things, and why not
28
50 THE COUNTRY PARSON.
then for better? But parents and masters should
make haste in this, as to a great purchase for their
children and servants : which while they defer Loth
sides suffer ; the one, in wanting many excitings of
grace ; the other, in being worse served and obeyed.
The saying of the catechism is necessary, but not
enough : because to answer in form may still admit
ignorance. But the questions must be propounded
loosely and widely, and then the answerer will discover
what he is. — Thirdly, for the manner of receiving, as
the parson useth all reverence himself, so he administers
to none but to the reverent. The feast indeed requires
sitting because it is a feast ; but man's unpreparedness
asks kneeling. He that comes to the sacrament hath
the confidence of a guest; and he that kneels, con-
fesseth himself an unworthy one, and therefore differs
from other feasters ; but he that sits, or lies, puts up to
an apostle. Contentiousness in a feast of charity is
more scandal than any posture. — Fourthly, touching the
frequency of the communion, the parson celebrates it,
if not duly once a month, yet at least five or six times
in the year ; as, at Easter, Christmas, Whitsuntide, afore
and after harvest, and the beginning of Lent. And this
he doth, not only for the benefit of the work, but also
for the discharge of the church wardens ; who being to
present all who receive not thrice a year, if there be
but three communions, neither can all the people so
order their affairs as to receive just at those times, nor
the church wardens so well take notice, who receive
thrice, and who not.
THE COUNTRY PARSON. 51
CHAPTER XXIII.
E])z 3.3atson's Complctcixess.
The Country Parson desires to be all to his parish ;
and not only a pastor, but a lawyer also, and a physician.
Therefore he endures not that any of his flock should
go to law ; but, in any controversy, that they should
resort to him as their judge. To this end, he hath
gotten to himself some insight in things ordinarily inci-
dent and controverted, by experience, and by reading
some initiatory treatises in the law, with Dalton's
Justice of Peace, and the abridgments of the Statutes ;
as also by discourse with men of that profession, whom
he hath ever some cases to ask, when he meets with
them ; holding that rule, that to put men to discourse
of that wherein they are most eminent, is the most gain-
ful way of conversation. Yet whenever any contro-
versy is brought to him, he never decides it alone, but
sends for three or four of the ablest of the parish to hear
the cause with him, whom he makes to deliver their
opinion first ; out of which he gathers, in case he be
ignorant himself, what to hold : and so the thing passeth
with more authority and less envy. In judging, he
follows that which is altogether right; so that if the
poorest man of the parish detain but a pin unjustly from
the richest, he absolutely restores it as a judge ; but
when he hath so done, then he assumes the parson, and
exhorts to charity. Nevertheless, there may happen
sometimes some cases, wherein he chooseth to permit
his parishioners rather to make use of the law, than
himself: as in cases of an obscure and dark nature, not
easily determinable by lawyers themselves ; or in cases
52 THE COUNTRY PARSON.
of any consequence, as establishing of inheritances ; or
lastly, when the persons in difference are of a conten-
tious disposition, and cannot be gained, but that they
still fall from all compromises that have been made.
But then he shews them how to go to law, even as
brethren, and not as enemies, neither avoiding there-
fore one another's company, much less defaming one
another.
Now as the parson is in law, so is he in sickness also.
If there be any of his flock sick, he is their physician, —
or at least his wife ; of whom, instead of the qualities of
the world, he asks no other, but to have the skill of
healing a wound, or helping the sick. But if neither
himself nor his wife have the skill, and his means
serve, he keeps some young practitioner in his house
for the benefit of his parish ; whom yet he ever exhorts
not to exceed his bounds, but in tickle cases to call in
help. If all fail, then he keeps good correspondence
with some neighbor physician, and entertains him for
the cure of his parish. Yet it is easy for any scholar to
attain to such a measure of physic, as may be of much
use to him, both for himself and others. This is done
by seeing one anatomy, reading one book of physic,
having one herbal by him. And let Fernelius be the
physic author, for he writes briefly, neatly, and judi-
ciously ; especially let his Method of physic be diligently
perused, as being the practical part, and of most use.
Now both the reading of him and the knowing of herbs
may be done at such times, as they may be a help and
a recreation to more divine studies, nature serving grace
both in comfort of diversion, and the benefit of applica-
tion when need requires it ; as also by way of illustra-
tion, even as our Saviour made plants and seeds to teach
the people. For he was the true householder, who
THE COUNTRY PARSON. 53
bringeth out of his treasury things new and old, — the
old things of philosophy, and the new of grace ; and
maketh the one serve the other. And, I conceive, our
Saviour did this for three reasons. First, that by famil-
iar things he might make his doctrine slip the more
easily into the hearts even of the meanest. Secondly,
that laboring people, whom he chiefly considered, might
have every where monuments of his doctrine ; remem-
bering, in gardens, his mustard-seed and lilies ; in the
field, his seed corn and tares : and so not be drowned
altogether in the works of their vocation, but sometimes
lift up their minds to better things, even in the midst of
their pains. Thirdly, that he might set a copy for par-
sons.— In the knowledge of simples, wherein the mani-
fold wisdom of God is wonderfully to be seen, one thing
would be carefully observed ; which is, to know what
herbs may be used instead of drugs of the same nature,
and to make the garden the shop. For home-bred med-
icines are both more easy for the parson's purse, and
more familiar for all men's bodies. So, where the
apothecary useth, either for loosing, rhubarb ; or for
binding, bolearmena ; the parson useth damask or white
roses for the one, and plaintain, shepherds-purse, knot-
grass, for the other ; and that with better success. As for
spices, he doth not only prefer home-bred things before
them, but condemns them for vanities, and so shuts them
out of his family ; esteeming that there is no spice com-
parable, for herbs, to rosemary, thyme, savory, mints ;
and for seeds, to fennel, and carraway-seeds. Accord-
ingly for salves, his wife seeks not the city, but prefers
her garden and fields before all outlandish gums. And
surely hyssop, valerian, mercury, adders-tongue, yer-
row, melilot, and St. John's-wort made into a salve ;
and elder, camomile, mallows, comphrey, and smallage
28
54 THE COUNTRY PARSON.
made into a poultice, have done great and rare cures.
In curing of any, the parson and his family use to pre-
mise prayers ; for this is to cure like a parson, and this
raiseth the action from the shop to the church. — But
though the parson sets forward all charitable deeds, yet
he looks not in this point of curing beyond his own
parish ; except the person be so poor, that he is not able to
reward the physician. For, as he is charitable, so he is
just also. Now it is a justice and debt to the common-
wealth he lives in, not to encroach on others' professions,
but to live on his own. And justice is the ground of
charity.
CHAPTER XXIV.
2rt)e 3.9atsou ^rsufitfl.
The Country Parson, if there be any of his parish
that hold strange doctrines, useth all possible diligence
to reduce them to the common faith. — The first means
he useth is prayer ; beseeching the Father of lights to
open their eyes, and to give him power so to fit his dis-
course to them, that it may etfectually pierce their
hearts, and convert them. — The second means is a very
loving and sweet usage of them, both in going to, and
sending for them often, and in finding out courtesies to
place on them ; as in their tithes, or otherwise. — The
third means is the observation what is the main founda-
tion and pillar of their cause, whereon they rely ; as, if
he be a papist, the church is the hinge he turns on ; if
a schismatic, scandal. Wherefore the parson hath dili-
gently examined these two with himself. As, what the
church is ; how it begun ; how it proceeded ; whether
THE COUNTRY PARSON. 55
it be a rule to itself; whether it hath a rule ; whether,
having a rule, it ought not to be guided by it; whether
any rule in the world be obscure ; and how then should
the best be so ? at least in fundamental things ; — the
obscurity in some points being the exercise of the
church, the light in the foundations being the guide ; —
the church needing both an evidence and an exercise-
So, for scandal : what scandal is ; when given or taken ;
whether, there being two precepts, one of obeying
authority, the other of not giving scandal, that ought
not to be preferred, — especially since in disobeying there
is scandal also ; whether, things once indifferent, being
made by the precept of authority more than indifferent,
it be in our power to omit or refuse them. These and
the like points he hath accurately digested; having
ever, besides, two great helps and powerful persuaders
on his side. The one, a strict religious life ; the other,
a humble and ingenuous search of truth, being unmoved
in arguing, and void of aJl contentiousness : which are
two great lights able to dazzle the eyes of the misled,
while they consider, that God cannot be wanting to
them in doctrine, to whom he is so gracious in life.
CHAPTER XXV.
Whensoever the Country Parson proceeds so far as
to call in authority, and to do such things of legal opposi-
tion, either in the presenting or punishing of any, as the
vulgar ever construes for signs of ill will, he forbears
not in any wise to use the delinquent as before, in his
behavior and carriage towards him, not avoiding his
56 THE COUNTRY PARSON.
company, or doing any thing of averseness, save in the
very act of punishment. Neither doth he esteem him
for an enemy, but as a brother still ; except some small
and temporary estranging may corroborate the punish-
ment to a better subduing and humbling of the delin-
quent. Which, if it happily take effect, he then comes
on the faster, and makes so much the more of him, as
before he alienated himself; doubling his regards, and
shewing, by all means, that the delinquent's return is
to his advantasre.
CHAPTER XXVI.
The Country Parson, at spare times from action,
standing on a hill and considering his flock, discovers two
sorts of vices, and two sorts of vicious persons. There
are some vices, whose natures are always clear and evi-
dent ; as adultery, murder, hatred, lying, &c. There
are other vices, whose natures, at least in the beginning,
are dark and obscure ; as coveteousness, and gluttony.
So likewise there are some persons, who abstain not
even from known sins : there are others, who when
they know a sin evidently, they commit it not. It is
true indeed, they are long a knowing it, being partial to
themselves, and witty to others who shall reprove them
for it. A man may be both covetous and intemperate,
and yet hear sermons against both, and himself condemn
both in good earnest. And the reason hereof is, because,
the natures of these vices being not evidently discussed
or known commonly, the beginnings of them are not
easily observable : and the beginnings of them are not
THE COUNTRY PARSON. 57
observed, because of the sudden passing from that which
was just now lawful, to that which is presently unlawful
even in one continued action. So, a man dining eats at
first lawfully : but, proceeding on, comes to do unlaw-
fully, even before he is aware ; not knowing the bounds
of the action, nor when his eating begins to be unlawful.
So, a man storing up money for his necessary provisions,
both in present for his family and in future for his chil-
dren, hardly perceives when his storing becomes unlaw-
ful : yet is there a period for his storing, and a point or
centre when his storing, which was even now good,
passeth from good to bad. — Wherefore the parson, being
true to his business, hath exactly sifted the definitions
of all virtue and vices ; especially canvassing those,
whose natures are most stealing, and beginnings uncer-
tain. Particularly, concerning these two vices ; not
because they are all that are of this dark and creeping
disposition, but for example sake, and because they are
most common ; he thus thinks : —
First, for covetousness, he lays this ground. Whoso-
ever, when a just occasion calls, either spends not at all,
or not in some proportion to God's blessing upon him, is
covetous. The reason of the ground is manifest ; be-
cause wealth is given to that end, to supply our occa-
sions. Now, if I do not give every thing its end, I
abuse the creature ; I am false to my reason, which
should guide me ; I offend the supreme Judge, in per-
verting that order which he hath set both to things and
to reason. The application of the ground would be infi-
nite. But, in brief, a poor man is an occasion ; my
country is an occasion ; my friend is an occasion ; my
table is an occasion ; my apparel is an occasion. If in
all these, and those more which concern me, I either
do nothing, or pinch, and scrape, and squeeze blood, un-
58 THE COUNTRY PARSON.
decently to the station wherein God hath placed me, I am
covetous. More particularly, and to give one instance
for all ; if God have given me servants, and I either
provide too little for them, or that which is unwhole-
some, being sometimes baned meat, sometimes too salt,
and so not competent nourishment, I am covetous. I
bring this example, because men usually think, that
servants for their money are as other things that they
buy ; even as a piece of wood, which they may cut or
hack, or throw into the fire ; and, so they pay them
their wages, all is well. — Nay, to descend yet more
particularly ; if a man hath wherewithal to buy a spade,
and yet he chooseth rather to use his neighbor's and
wear out that, he is covetous. — Nevertheless, few
bring covetousness thus low, or consider it so narrowly ;
which yet ought to be done, since there is a justice in
the least things, and for the least there shall be a judg-
ment. Country people are full of these petty injustices,
being cunning to make use of another, and spare them-
selves. And scholars ought to be diligent in the obser-
vation of these, and driving of their general school-rules
ever to the smallest actions of life ; which, while they
dwell in their books, they will never find ; but, being
seated in the country, and doing their duty faithfully,
they will soon discover ; especially if they carry their
eyes ever open, and fix them on their charge, and not
on their preferment.
Secondly, for gluttony, the parson lays this ground.
He that either for quantity eats more than his health or
employments will bear, or for quality is Uquorous after
dainties, is a glutton ; — as he that eats more than his
estate will bear, is a prodigal ; and he that eats offen-
sively to the company, either in his order or length of
eating, is scandalous and uncharitable. These three
THE COUNTRY PARSON. 59
rules generally comprehend the faults of eating ; and
the truth of them needs no proof. So that men must
eat, neither to the disturbance of their health, nor of
their affairs (which, being over-burdened, or studying
dainties too much, they cannot well despatch), nor of
their estate, nor of their brethren. One act in these
things is bad ; but it is the custom and habit that names
a glutton. Many think they are at more liberty than
they are, as if they were masters of their health;
and, so they will stand to the pain, all is well. But to
eat to one's hurt comprehends, besides the hurt, an act
against reason, because it is unnatural to hurt one's self;
and this they are not masters of. Yet, of hurtful
things, I am more bound to abstain from those, which
by mine own experience I have found hurtful, than
from those which by a common tradition and vulgar
knowledge are reputed to be so. — That which is said of
hurtful meats, extends to hurtful drinks also. As for
the quantity, touching our employments, none must eat
so as to disable themselves from a fit discharging either
of divine duties, or duties of their calling. So that, if
after dinner they are not fit (or unwieldy) either to
pray or work, they are gluttons. Not that all must pres-
ently work after dinner. For they rather must not
work, especially students, and those that are weakly.
But that they must rise so, as that it is not meat or
drink that hinders them from working. To guide them
in this, there are three rules. First, the custom and
knowledge of their own body, and what it can well
digest. The second, the feeling of themselves in time of
eating; which because it is deceitful (for one thinks in
eating, that he can eat more, than afterwards he finds
true). The third is the observation with what appetite
they sit down. This last rule, joined with the first.
60 THE COUNTRY PARSON.
never fails. For, knowing what one usually can well
digest, and feeling when I go to meat in what disposition
I am, either hungry or not; according as I feel myself,
either I take my wonted proportion, or diminish of it.
Yet physicians bid those that would live in health, not
keep a uniform diet, but to feed variously ; now more,
now less. And Gerson, a spiritual man, wisheth all to
incline rather to too much, than to too little ; his reason
is, because diseases of exinanition are more dangerous
than diseases of repletion. But the parson distinguish-
eth according to his double aim ; either of abstinence a
moral virtue, or mortification a divine. When he deals
with any that is heavy and carnal, he gives him those
freer rules. But when he meets with a refined and
heavenly disposition, he carries them higher, even some-
times to a forgetting of themselves ; knowing that there
is one who, when they forget, remembers for them.
As when the people hungered and thirsted after our
Saviour's doctrine, and tarried so long at it, that they
would have fainted had they returned empty, he suf-
fered it not ; but rather made food miraculously, than
suffered so good desires to miscarry.
CHAPTER XXVII.
Srje 33arson fit i^frtt).
The Country Parson is generally sad, because he
knows nothing but the cross of Christ ; his mind being
defixed on it with those nails wherewith his Master
was. Or, if he have any leisure to look off from thence,
he meets continually with two most sad spectacles, — sin
and misery ; God dishonored every day, and man
THE COUNTRY PARSON. 61
afflicted. Nevertheless, he sometimes refresheth him-
self, as knowing that nature will not bear everlasting
droopings, and that pleasantness of disposition is a great
key to do good : not only because all men shun the com-
pany of perpetual severity ; but also for that, when they
are in company, instructions seasoned with pleasantness
both enter sooner, and root deeper. Wherefore he con-
descends to human frailties, both in himself and others ;
and intermingles some mirth in his discourses occasion-
ally, according to the pulse of the hearer.
CHAPTER XXVIII.
Etft 3.9atson in Contempt.
The Country Parson knows well, that, — both for the
general ignominy which is cast upon the profession, and
much more for those rules which out of his choicest
judgment he hath resolved to observe, and which are
described in this book, — he must be despised. Because
this hath been the portion of God his Master, and of
God's saints his brethren ; and this is foretold, that it
shall be so still, until things be no more. Nevertheless,
according to the apostle's rule, he endeavors that none
shall despise him ; especially in his own parish he suf-
fers it not, to his utmost power, for that, where contempt
is, there is no room for instruction. This he procures,
First, by his holy and umblamable life ; which carries
a reverence with it, even above contempt. Secondly,
by a courteous carriage and winning beha-'ior. He
that will be respected, must respect ; doing kindnesses,
but receiving none, at least of those who are apt to
despise ; for this argues a height and erainency of mind,
29
62 THE COUNTRY PARSON.
which is not easily despised, except it degenerate to
pride. Thirdly, by a bold and impartial reproof, even
of the best in the parish, when occasion requires : for
this may produce hatred in those that are reproved, but
never contempt, either in them or others. Lastly, if the
contempt shall proceed so far as to do any thing punish-
able by law, as contempt is apt to do if it be not
thwarted, the parson, having a due respect both to the
person and to the cause, referreth the whole matter to
the examination and punishment of those which are in
authority : that so, the sentence lighting upon one, the
example may reach to all.
But if the contempt be not punishable by law ; or,
being so, the parson think it in his discretion either unfit
or bootless to contend : then, w^hen any despises him, he
takes it either in a humble way, saying nothing at all ;
— or else in a shghting way, shewing that reproaches
touch him no more than a stone thrown against heaven,
where he is and lives ; — or in a sad way, grieved at his
own and others' sins, which continually break God's
laws, and dishonor him with those mouths which he
continually fills and feeds ; — or else in a doctrinal way,
saying to the contemner, " Alas, why do you thus ? you
hurt yourself, not me ; he that throws a stone at another,
hits himself;" and so, between gentle reasoning and
pitying, he overcomes the evil; — or, lastly, in a tri-
umphant way, being glad and joyful that he is made
comformable to his INIaster, and, being in the world as he
was, hath this undoubted pledge of his salvation. These
are the five shields, wherewith the godly receive the
darts of the wicked : leaving anger, and retorting, and
revenge to the children of the world ; whom another's
ill mastereth, and leadeth captive, without any resist-
ance, even in resistance, to the same destruction. For
THE COUNTRY PARSON. 63
while they resist the person that reviles, they resist not
the evil which takes hold of them, and is far the worse
enemy.
CHAPTER XXIX.
The Country Parson doth often, both publicly and
privately, instruct his church wardens, what a great
charge lies upon them ; and that, indeed, the whole
order and discipline of the parish is put into their hands.
If himself reform any thing, it is out of the overflowing
of his conscience ; whereas they are to do it by com-
mand, and by oath. Neither hath the place its dignity
from the ecclesiastical laws only : since even by the
common statute law they are taken for a kind of corpo-
ration, as being persons enabled by that name to take
moveable goods or chattels, and to sue and to be sued at
the law concerning such goods, for the use and profit of
their parish ; and, by the same law, they are to levy
penalties for negligence in resorting to church, or for
disorderly carriage in time of divine service. Where-
fore the parson suffers not the place to be vilified or
debased, by being cast on the lower rank of people ; but
invites and urges the best unto it, shewing that they do
not lose or go less, but gain, by it ; — it being the great-
est honor of this world, to do God and his chosen service ;
or, as David says, to he even a door-keeper in the house
of God. — Now, the canons being the church wardens'
rule, the parson adviseth them to read or hear them read
often, as also the visitation articles, which are grounded
upon the canons ; that so they may know their duty and
64 THE COUNTRY PARSON.
keep their oath the better. In which regard, consider-
ing the great consequence of their place, and more of
their oath, he wisheth them by no means to spare any,
though never so great ; but if, after gentle and neigh-
borly admonitions, they still persist in ill, to present
them ; yea, though they be tenants, or otherwise en-
gaged to the delinquent : for their obligation to God and
their own soul is above any temporal tie. " Do well
and right, and let the w^orld sink."
CHAPTER XXX.
STije 333ft^son's ©onsfderation of 3Pt:obfDence.
The Country Parson, — considering the great aptness
country people have to think that all things come by a
kind of natural course ; and that if they sow and soil
their grounds, they must have corn ; if they keep and
fodder well their cattle, they must have milk, and
calves, — labors to reduce them to see God's hand in all
things ; and to believe, that things are not set in such an
inevitable order, but that God often changeth it accord-
ing as he sees fit, either for rew^ard or punishment. To
this end he represents to his flock, that God hath and
exerciseth a threefold power, in every thing which con-
cerns man. The first is a sustaining power ; the second,
a governing power ; the third, a spiritual power. By
his sustaining power, he preserves and actuates every
thing in his being. So that corn doth not grow by any
other virtue, than by that which he continually supplies
as the corn needs it ; without which supply, the corn
would instantly dry up, as a river would if the fountain
were stopped. And it is observable, that, if any thing
THE COUNTRY PARSON. 65
could presume of an inevitable course and constancy in
its operations, certainly it should be either the sun in
heaven, or the fire on earth ; by reason of their fierce,
strong, and violent natures. Yet when God pleased,
the sun stood still, the fire burned not. — By God's gov-
erning poioer, he preserves and orders the references
of things one to the other. So that, though the corn do
grow, and be preserved in that act by his sustaining
power, yet if he suit not other things to the growth (as
seasons and weather, and other accidents), by his gov-
erning power, the fairest harvests come to nothing.
And it is observable, that God delights to have men feel,
and acknowledge, and reverence his power ; and there-
fore he often overturns things, when they are thought
past danger. That is his time of interposing. As when
a merchant hath a ship come home, after many a storm
which it hath escaped, he destroys it sometimes in the
very haven : or, if the goods be housed, a fire hath
broken forth and suddenly consumed them. Now this
he doth, that men should perpetuate, and not break off,
their acts of dependence ; how fair soever the opportu-
nities present themselves. So that if a farmer should
depend upon God all the year, and, being ready to put
hand to sickle, shall then secure himself, and think all
cocksure ; then God sends such weather, as lays the
corn and destroys it. Or if he depend on God further,
even till he imbarn his com, and then think all sure ;
then God sends a fire, and consumes all that he hath.
For that he ought not to break off, but to continue, his
dependence on God ; not only before the corn is inned,
but after also ; and, indeed, to depend and fear continu-
ally.— The third power is spiritual, by which God turns
all outward blessings to inward advantages. So that if
a farmer hath both a harvest, and that also well inned
29^
66 THE COUNTRY PARSON.
and imbarned, and continuing safe there ; yet if God
give him not grace to use and utter this well, all his
advantages are to his loss. Better were his corn burnt,
than not spiritually improved. And it is observable in
this, how God's goodness strives with man's refractori-
ness. Man would sit down at this world ; God bids him
sell it, and purchase a better. Just as a father, who
hath in his hand an apple, and a piece of gold under it ;
the child comes, and with pulling gets the apple out of
his father's hand ; his father bids him throw it away,
and he will give him the gold for it ; which the child
utterly refusing, eats it, and is troubled with worms, —
so is the carnal and wilful man with the worm of the
grave in this world, and the worm of conscience in the
next
CHAPTER XXXI.
Efft 33atson in Hificrtj.
The Country Parson, observing the manifold wiles of
Satan (who plays his part, sometimes in drawing God's
servants from him, sometimes in perplexing them in the
service of God), stands fast in the liberty wherewith
Christ hath made us free. This liberty he compasseth
by one distinction ; and that is, of what is necessary,
and what is additionary. As for example : it is neces-
sary, that all Christians should pray twice a day, every
day of the week, and four times on Sunday, if they be
well. This is so necessary and essential to a Christian,
that he cannot, without this, maintain himself in a
Christian state. Besides this, the godly have ever added
some hours of prayer ; as at nine, or at three, or at mid-
THE COUNTRY PARSON. 67
night, or as they think fit, and see cause, — or, rather, as
God's Spirit leads them. But these prayers are not
necessary, but addilionary. Now it so happens, that the
godly petitioner, upon some emergent interruption in
the day, or by oversleeping himself at night, omits his
addi(ionary prayer. Upon this, his mind begins to be
perplexed and troubled; and Satan, who knows the
exigent, blows the fire, endeavoring to disorder the
Christian, and put him out of his station, and to enlarge
the perplexity, until it spread, and taint his other duties
of piety, which none can perform so well in trouble as
in calmness. Here the parson interposeth with his dis-
tinction, and shews the perplexed Christian, that — this
prayer being additionary, not necessary ; taken in ; not
commanded, — the omission thereof upon just occasion
ought by no means to trouble him. God knows the
occasion as well as he ; and he is as a gracious father,
who more accepts a common course of devotion, than
dislikes an occasional interruption. And of this he is so
to assure himself, as to admit no scruple, but to go on as
cheerfully as if he had not been interrupted. By this
it is evident, that the distinction is of singular use and
comfort; especially to pious minds, which are ever
tender and delicate. — But here there are two cautions
to be added. First, that this interruption proceed not
out of slackness or coldness : which will appear if the
pious soul foresee and prevent such interruptions, what
he may, before they come ; and when, for all that, they
do come, he be a little affected therewith, but not
afflicted or troubled ; if he resent to a mislike, but not a
grief. Secondly, that this interruption proceed not out
of shame. As for example : a godly man, not out of
superstiiion, but of reverence to God's house, resolves
whenever he enters into a church, to kneel down and
68 THE COUNTRY PARSON.
pray : either blessing God, that he will be pleased to
dwell among men ; or beseeching him that whenever
he repairs to his house, he may behave himself so as
befits so great a presence ; and this briefly. But it
happens that, near the place where he is to pray, he
spies some scoffing ruffian, who is likely to dei-ide him
for his pEdns. If he now shall, either for fear or shame,
break his custom, he shall do passing ill ; so much the
rather ought he to proceed, as that by this he may take
into his prayer humiliation also. On the other side, if I
am to visit the sick in haste, and my nearest way lie
through the church, I will not doubt to go without
staying to pray there (but only, as I pass, in my heart),
because this kind of prayer is additionary, not necessary ;
and the other duty overweighs it ; so that if any scruple
arise, 1 will throw it away, and be most confident that
God is not displeased.
This distinction may run through all Christian duties ;
and it is a great stay and settling to religious souls.
CHAPTER XXXII.
The Country Parson hath not only taken a particular
survey of the faults of his own parish, but a general also
of the diseases of the time ; that so, when his occasions
carry him abroad or bring strangers to him, he may be
the better armed to encounter them. — The great and
national sin of this land, he esteems to be idleness :
great in itself, and great in consequence ; for when men
have nothing to do, then they fall to drink, to steal,
to whore, to scoff, to revile, to all sorts of gamings.
THE COUNTRY PARSON. 69
" Come," say they, " we have nothing to do ; let's go
to the tavern, or to the otews ;" or what not ? Where-
fore the parson strongly opposeth this sin, wheresoever
he goes.
And because idleness is twofold, — the one in having
no calling, the other in walking carelessly in our call-
ing,— he first represents to every body the necessity of
a vocation. The reason of this assertion is taken from
the nature of man ; wherein God hath placed two great
instruments, reason in the soul, and a hand in the body,
as engagements of working. So that even in paradise
man had a calling ; and how much more out of paradise ?
when the evils which he is now subject unto, may be
prevented or diverted by reasonable employment. Be-
sides, every gift or ability is a talent to be accounted
for, and to be improved to our Master's advantage.
Yet is it also a debt to our country to have a calling ;
and it concerns the commonwealth, that none should be
idle, but all busied. Lastly, riches are the blessing of
God, and the great instrument of doing admirable good ;
therefore all are to procure them, honestly and seasona-
bly, when they are not better employed. Now this
reason crosseth not our Saviour's precept of selling w^hat
we have ; because, when we have sold all and given it
to the poor, we must not be idle, but labor to get more,
that we may give more ; according to St. Paul's rule
(Eph. iv. 2S, 1 Thess. iv. 11, 12). So that our Saviour's
selling is so far from crossing St. Paul's working, that it
rather establisheth it ; since they that have nothing, are
fittest to work.
Now because the only opposer to this doctrine is the
gallant, who is witty enough to abuse both others and
himself, and who is ready to ask if he shall mend shoes,
or what he shall do ; therefore the parson, unmoved.
70 THE COUNTRY PARSON.
sheweth, that ingenuous and fit employment is never
wanting to thos.e that seek it. But, if it should be, the
assertion stands thus : — All are either to have a calling,
or prepare for it : he that hath or can have yet no
employment, if he truly and seriously prepare for it, he
is safe, and within bounds. Wherefore all are either
presently to enter into a calling, if they be fit for it, and
it for them ; or else to examine, with care and advice,
what they are fittest for, and to prepare for that with all
diligence.
But it will not be amiss, in this exceeding useful
point, to descend to particulars ; for exactness lies in
particulars.
Men are either single, or married. The married and
house-keeper hath his hands full, if he do what he ought
to do. For there are two branches of his affairs : first,
the improvement of his family, by bringing them up in
the fear and nurture of the Lord ; and secondly, the
improvement of his grounds by drowning, or draining,
stocking, or fencing, and ordering his land to the best
advantage both of himself and his neighbors. The
Italian says — " None fouls his hands in his own busi-
ness." And it is an honest and just care, so it exceed
not bounds, for every one to employ himself to the ad-
vancement of his affairs, that he may have w herewithal
to do good. But his family is his best care : to labor
Christian souls, and raise them to their height, even to
heaven ; to dress and prune them, and take as much joy
in a straight-growing child or servant, as a gardener
doth in a choice tree. Could men find out this delight,
they w^ould seldom be from home ; w^hereas now, of any
place, they are least there. But if, after all this care
well despatched, the house-keeper's family be so small,
and his dexterity so great, that he have leisure to look
THE COUNTRY PARSON. 71
out, the village or parish which either he lives in, or is
near unto it, is his employment. He considers every-
one there ; and either helps them in particular, or hath
general propositions to the whole town or hamlet, of ad-
vancing the public stock, and managing commons or
woods, according as the place suggests. But if he may
be of the commission of peace, there is nothing to that.
No commonwealth in the world hath a better institu-
tion than that of justices of the peace. For it is both a
security to the king, who hath so many dispersed offi-
cers at his beck throughout the kingdom, accountable
for the public good ; and also an honorable employment
of a gentle or nobleman in the country he lives in,
enabling him with power to do good, and to restrain all
those who else might both trouble him and the whole
state. Wherefore it behoves all, who are come to the
gravity and ripeness of judgment for so excellent a place,
not to refuse, but rather to procure it. And, whereas
there are usually three objections made against the
place : — the one, the abuse of it, by taking petty coun-
try bribes ; the other, the casting of it on mean persons,
especially in some shires ; and lastly, the trouble of it :
— these are so far from deterring any good man from the
place, that they kindle them rather to redeem the dig-
nity either from true faults, or unjust aspersions.
Now, for single men, they are either heirs, or younger
brothers. — The heirs are to prepare in all the foremen-
tioned points against the time of their practice. There-
fore they are to mark their father's discretion in order-
ing his house and affairs ; and also elsewhere, when
they see any remarkable point of education or good
husbandry, and to transplant it in time to his own home ;
with the same care as others, when they meet with
good fruit, get a graft of the tree, enriching their or-
72 THE COUNTRY PARSON.
chard, and neglecting their house. Besides, they are to
read books of law and justice ; especially the statutes at
large. As for better books, of divinity, they are not in
this consideration ; because we are about a calling, and
a preparation thereunto. But, chiefly and above all
things, they are to frequent sessions and assizes. For it
is both an honor which they owe to the reverend judges
and magistrates, to attend them, at least in their shire :
and it is a great advantage to know the practice of the
land ; for our law is practice. Sometimes he may go to
court, as the eminent place both of good and ill. At
other times he is to travel over the king's dominions ;
cutting out the kingdom into portions, which every
year he surveys piecemeal. When there is a parlia-
ment, he is to endeavor by all means to be a knight or
burgess there ; for there is no school to a parliament.
And when he is there, he must not only be a morning
man, but at committees also; for there the particulars
are exactly discussed, which are brought from thence to
the house but in general. When none of these occa-
sions call him abroad, every morning that he is at home
he must either ride the great horse, or exercise some of
his military gestures. For all gentlemen, that are not
weakened and disarmed with sedentary lives, are to
know the use of their arms ; and as the husbandman
labors for them, so must they fight for and defend him,
when occasion calls. This is the duty of each to other,
which they ought to fulfil ; and the parson is a lover
and exciter to justice in all things ; even as John the
Baptist squared out to every one, even to soldiers, what
to do. — As for younger brothers, those whom the parson
finds loose, and not engaged in some profession by their
parents (whose neglect in this point is intolerable, and a
shameful wronsr hoth to the commonwealth and their
THE COUNTRY PARSON. 73
own house), to them, after he hath shewed the unlaw-
fulness of spending the day in dressing, complimenting,
visiting, and sporting, he first commends the study of
the civil law, as a brave and wise knowledge ; the pro-
fessors whereof were much employed by Queen Eliza-
beth ; because it is the key of commerce, and discovers
the rules of foreign nations. Secondly, he commends
the mathematics, as the only wonder-working know-
ledge, and therefore requiring the best spirits. After
the several knowledge of these, he adviseth tcr insist and
dwell chiefly on the two noble branches thereof, of for-
tification and navigation ; the one being useful to all
countries, and the other especially to islands. But if
the young gallant think these courses dull and phleg-
matic, w^here can he busy himself better, than in those
new plantations and discoveries, which are not only a
noble, but also, as they may be handled, a religious
employment ? Or let him travel into Germany and
France ; and, observing the artifices and manufactures
there, transplant them hither, as divers have done lately,
to our country's advantage.
CHAPTER XXXIII.
Ei)z ISarson's Hifirarj.
The Country Parson's library is a holy life ; for
(besides the blessing that that brings upon it, — there
being a promise, that if the kingdom of God be first
sought, all other things shall be added) even itself is a
sermon. For, the temptations with which a good man
is beset, and the ways which he used to overcome them,
being told to another, whether in private conference or
_
74
THE COUNTRY PARSON.
in the church, are a sermon. He that hath considered
how to carry himself at table about his appetite, if he
tell this to another, preacheth ; and much more feel-
ingly and judiciously, than he writes his rules of tem-
perance out of books. So that the parson having studied
and mastered all his lusts and affections within, and the
whole army of temptations without, hath ever so many
sermons ready penned, as he hath victories. And it
fares in this as it doth in physic. He that hath been
sick of a (?bnsumption, and knows what recovered him,
is a physician, so far as he meets with the same disease
and temper ; and can much better and particulaly do it,
than he that is generally learned, and was never sick.
And if the same person had been sick of all diseases,
and were recovered of all, by things that he knew,
there were no such physician as he. both for skill and
tenderness. Just so it is in divinity ; and that not with-
out manifest reason. For though the temptations may
be diverse in divei-s Christians, yet the victory is alike
in all, being by the selfsame Spirit.
Neither is this true only in the military state of a
Christian life, but even in the peaceable also ; when the
servant of God, freed for a while from temptation, in a
quiet sweetness seeks how to please his God. Thus the
parson, considering that repentance is the great virtue
of the gospel, and one of the first steps of pleasing God,
having for his own use examined the nature of it, is able
to explain it after to others. And, particularly, having
doubted sometimes, whether his repentance were true,
or at least in that degree it ought to be, — since he
found himself sometimes to weep more for the loss of
some temporal things, than for offending God, — he came
at length to this resolution, that repentance is an act of
the mind, not of the body (even as the original signifies),
THE COUNTRY PARSON. 75
and that the chief thing which God in scriptures re-
quires, is the heart and the spirit, and to worship him
in truth and spirit. "Wherefore, in case a Christian
endeavor to weep and cannot, since we are not masters
of our own bodies, this sufficeth. And consequently he
found that the essence of repentance (that it may be
aUke in all God's children, — which, as concerning weep-
ing, it cannot be, some being of a more melting temper
than others) consisteth in a true detestation of the soul,
abhorring and renouncing sin, and turning unto God in
truth of heart and newness of life : which acts of repent-
ance are and must be found in all God's servants. Not
that weeping is not useful, where it can be (that so the
body may join in the grief, as it did in the sin), but that,
so the other acts be, that is not necessary. So that he
as truly repents, who performs the other acts of repent-
ance, when he cannot more, as he that weeps a flood of
tears. — This instruction and comfort the pai-son getting
for himself, when he tells it to others, becomes a sermon.
The like he doth in other Christian virtues, as of faith,
and love, and the cases of conscience belonging thereto ;
wherein (as St. Paul implies that he ought, Rom. ii.), he
first preacheth to himself, and then to others.
CHAPTER XXXIV.
W^z -parson's 33e):terit2 m ^ppljinfl of Beme^ies.
The Country Parson knows that there is a double
state of a Christian even in this life ; the one miUtary,
the other peaceable. The military is, when we are
assaulted with temptations, either from within or from
without. The peaceable is, when the devil for a time
76 THE COUNTRY PARSON.
leaves us, as he did our Saviour, and the angels minister
to us their own food, even joy, and peace, and comfort
in the Holy Ghost. These two states were in our
Saviour, not only in the beginning of his preaching, but
afterwards also (as, Matt. xxii. 35, he was tempted ; and
Luke X. 21, he rejoiced in spirit) : and they must be
likewise in all that be his. Now the parson having a
spiritual judgment, according as he discovers any of his
flock to be in one and the other state, so he applies
himself to them.
Those that he finds in the peaceable state, he adviseth
to be very vigilant, and not to let go the reins as soon as
the horse goes easy. Particularly, he counselleth them
to two things. First, to take heed lest their quiet betray
them, as it is apt to do, to a coldness and carelessness in
their devotions ; but to labor still to be as fervent in
Christian duties, as they remember themselves were,
when affliction did blow the coals. Secondly, not to
take the full compass and liberty of their peace ; not to
eat of all those dishes at table, which even their present
health otherwise admits ; nor to store their house with
all those furnitures, which even their present plenty of
wealth otherwise admits ; nor, when they are among
them that are merry, to extend themselves to all that
mirth, which the present occasion of wit and company
otherwise admits : but to put bounds and hoops to their
joys ; so will they last the longer, and, when they
depart, return the sooner. If we would judge ourselves,
we should not be judged ; and if we would bound our-
selves, we should not be bounded. But if they shall
fear that, at such or such a time, their peace and mirth
have carried them further than this moderation ; then to
take Job's admirable course, who sacrificed, lest his
children should have transgressed in their mirth. So
THE COUNTRY PARSON. 77
let them go, and find some poor afflicted soul, and there
be bountiful and liberal ; for with such sacrifices God is
well pleased.
Those that the parson finds in the military state, he
fortifies, and strengthens with his utmost skill. — Now,
in those that are tempted, whatsoever is unruly falls
upon two heads. Either they think that there is none
that can or will look after things, but all goes by chance
or wit : or else, though there be a great Governor of all
things, yet to them he is lost ; as if they said, God doth
forsake and persecute them, and there is none to deliver
them.
If the parson suspect the first, and find sparks of such
thoughts now and then to break forth, then, without
opposing directly (for disputation is no cure for atheism),
he scatters in his discourse three sorts of arguments ;
the first taken from nature, the second from the law, the
third from grace. — For nature,\\e sees not how a house
could be either built without a builder, or kept in repair
without a house-keeper. He conceives not possibly
how the winds should blow so much as they can, and
the sea rage so much as it can ; and all, not only with-
out dissolution of the whole, but also of any part, by
taking away so much as the usual seasons of summer
and winter, earing and harvest. Let the weather be
what it will, still we have bread ; though sometimes
more, sometimes less ; wherewith also a careful Joseph
might meet. He conceives not possibly how he, that
would believe a divinity if he had been at the creation
of all things, should less believe it, seeing the preserva-
tion of all things. For preservation is a creation ; and
more, it is a continued creation, and a creation every mo-
ment.— Secondly, for the law, there may be so evident,
though unused a proof of divinity taken from thence, that
__ , _____
78 THE COUNTRY PARSON.
the atheist or Epicurean can have nothing to contradict.
The Jews yet Hve, and are known. They have their
law and language bearing witness to them, and they to
it. They are circumcised to this day ; and expect the
promises of the scripture. Their country also is known ;
the places and rivers travelled unto and frequented by
others, but to them an unpenetrable rock, an unaccessi-
ble desert. Wherefore, if the Jews live, all the great
wonders of old live in them ; and then who can deny
the stretched out arm of a mighty God ? especially since
it may be a just doubt, whether, considering the stub-
bornness of the nation, their living then in their country
under so many miracles were a stranger thing, than
their present exile, and disabihty to live in their country.
And it is observable, that this very thing was intended
by God ; that the Jews should be his proof and wit-
nesses, as he calls them (Isa. xliii. 12). And their very
dispersion in all lands was intended, not only for a pun-
ishment to them, but as an exciting of others, by their
sight, to the acknowledging of God and his power (Ps.
lix. 11); and therefore this kind of punishment was
chosen rather than any other. — Thirdly, for grace.
Besides the continual succession, since the gospel, of
holy men who have borne witness to the truth (there
being no reason why any should distrust St. Luke, Ter-
tullian, or Chrysostom, more than Tully, Virgil, or
Livy) ; there are two prophecies in the gospel, which
evidently argue Christ's divinity by their success. The
one, concerning the woman that spent the ointment on
our Saviour ; for which he told, that it should never be
forgotten, but with the gospel itself be preached to all
ages (Matt. xxvi. 13). The other, concerning the
destruction of Jerusalem ; of which our Saviour said,
that that generation should not pass, till all was fulfilled
THE COUNTRY PARSON. 79
(Luke xxi. 32) : which Josephus' history confirmeth,
and the continuance of which verdict is yet evident.
To these might be added the preaching of the gospel in
all nations (Matt. xxiv. 14) ; which we see even mirac-
ulously effected in these new discoveries, God turning
men's covetousness and ambitions to the effecting of his
word. Now a prophecy is a wonder sent to posterity,
lest they complain of want of wonders. It is a letter
sealed, and sent; which to the bearer is but paper, but
to the receiver and opener is full of power. He that
saw Christ open a blind man's eyes, saw not more
divinity, than he that reads the woman's ointment in the
gospel, or sees Jerusalem destroyed. — With some of
these heads enlarged, and woven into his discourse, at
several times and occasions, the parson settleth waver-
ing minds.
But if he sees them nearer desperation than atheism —
not so much doubting a God, as that he is theirs — then
he dives into the boundless ocean of God's love, and the
unspeakable riches of his loving kindness. He hath one
argument unanswerable. If God hate them, either he
doth it as they are creatures, dust and ashes; or as they
are sinful. As creatures, he must needs love them ;
for no perfect artist ever yet hated his own work. As
sinful, he must much more love them : because, not-
withstanding his infinite hate of sin, his love overcame
that hate ; and with an exceeding great victory, which
in the creation needed not, gave them for love, even
the Son of his love out of his bosom of love. So that
man, which way soever he turns, hath two pledges of
God's love (that in the mouth of two or three witnesses
every word may be established) : the one in his being,
the other in his sinful being: and this, as the more
faulty in him, so the more glorious in God. And all
80 THE COUNTRY PARSON.
may certainly conclude that God loves them, till either
they despise that love, or despair of his mercy. Not
any sin else, but is within his love ; but the despising of
love must needs be without it. The thrusting away of
his arm makes us only not embraced.
CHAPTER XXXV.
Sf)e ^Parson's ©onTrescentifnfl.
The Country Parson is a lover of old customs, if they
be good and harmless : and the rather, because country
people are much addicted to them ; so that to favor them
therein is to win their hearts, and to oppose them therein
is to deject them. If there be any ill in the custom,
that may be severed from the good, he pares the apple,
and gives them the clean to feed on.
Particularly, he loves procession, and maintains it ;
because there are contained therein four manifest advan-
tages. First, a blessing of God for the fruits of the field :
secondly, justice in the preservation of bounds : thirdly,
charity in loving, walking, and neighborly accompany-
ing one another ; with reconciling of diflFerences at that
time, if there be any : fourthly, mercy in relieving the
poor by a liberal distribution and largess, which at that
time is or ought to be used. Wherefore he exacts of all
to be present at the perambulation : and those, that
withdraw and sever themselves from it, he mislikes and
reproves as uncharitable and unneighborly ; and, if they
will not reform, presents them. Nay, he is so far from
condemning such assemblies, that he rather procures
them to be often; as knowing that absence breeds
strangeness, but presence, love. Now love is his busi-
I
THE COUNTRY PARSON. 81
ness and aim. Wherefore he likes well that his parish
at good times invite one another to their houses ; and he
urgeth them to it. And sometimes where he knows
there hath been or is a little difference, he takes one of
the parties, and goes with him to the other ; and all
dine or sup together. There is much preaching in this
friendliness.
Another old custom there is of saying, when light is
brought in — " God send us the light of heaven !" and the
parson likes this very well. Neither is he afraid of
praising or praying to God at all times, but is rather
glad of catching opportunities to do them. Light is a
great blessing ; and as great as food, for which we give
thanks : and those that think this superstitious, neither
know superstition nor themselves. As for those that
are ashamed to use this form, as being old and obsolete,
and not the fashion, he reforms and teaches them, that
at baptism they professed not to be ashamed of Christ's
cross, or for any shame to leave that which is good.
He that is ashamed in small things, will extend his
pusillanimity to greater. Rather should a Christian
soldier take such occasions to harden himself, and to
further his exercises of mortification.
CHAPTER XXXVI.
SrSe 33atson 3Slessfnjj.
The Country Parson wonders that blessing the peo-
ple is in so little use with his brethren ; whereas he
thinks it not only a grave and reverend thing, but a
beneficial also. Those who use it not, do so either out
of niceness, because they like the salutations, and com-
82 THE COUNTRY PARSON.
pliments, and forms of worldly language better ; —
which conformity and fashionableness is so exceeding
unbefitting a minister, that it deserves reproof, not refu-
tation ; — or else, because they think it empty and super-
fluous. But that which the apostles used so diligently
in their writings, nay, which our Saviour himself used
(Mark x. 16), cannot be vain and superfluous. But
this was not proper to Christ or the apostles only, no more
than to be a spiritual father was appropriated to them.
And if temporal fathers bless their children, how much
more may, and ought, spiritual fathers ! Besides, the
priests of the Old Testament were commanded to bless
the people ; and the form thereof is prescribed (Num.
vi.). Now, as the apostle argues in another case, if the
ministration of condemnation did bless, how shall not
the ministration of the Spirit exceed in blessing ? The
fruit of this blessing good Hannah found, and received
with great joy (1 Sam. i. 18), though it came from a
man disallowed by God : for it was not the person, but
priesthood, that blessed; so that even ill priests may
bless. — Neither have the ministers power of blessing
only, but also of cursing. So, in the Old Testament,
EUsha cursed the children (2 Kings ii. 24) ; which
though our Saviour reproved, as unbefitting for his par-
ticular, who was to shew all humility before his passion,
yet he allows it in his apostles. And therefore St.
Peter used that fearful imprecation to Simon Magus
(Acts viii.), — Thy money perish with thee: and the
event confirmed it. So did St. Paul (2 Tim. iv. 14,
and 1 Tim. i. 20) ; speaking of Alexander the copper-
smith, who had withstood his preaching. The Lord,
saith he, reicard him according to his ivorks. And
again, of Hymeneus and Alexander he saith, he had
delivered them to Satan, that they ynight learn not to
THE COUNTRY PARSON. 83
blaspheme. The forms both of blessing and cursing are
expounded in the common prayerbook; the one, in
" The grace of our Lord Jesus Christ," &c. and " The
peace of God," &c. : the other in general in the Com-
minatian.
Now blessing differs from prayer, in assurance ; be-
cause it is not performed by way of request, but of con-
fidence and power, effectually applying God's favor to
the blessed, by the interesting of that dignity where-
with God hath invested the priest, and engaging of God's
own power and institution for a blessing. The neglect
of this duty in ministers themselves, hath made the
people also neglect it ; so that they are so far from crav-
ing this benefit from their ghostly father, that they often-
times go out of church before he hath blessed them. —
In the time of popery, the priest's henedicite and his
holy water were over-highly valued ; and now we are
fallen to the clean contrary ; even from superstition to
coldness and atheism. — But the parson first values the
gift in himself, and then teacheth his parish to value it.
And it is observable, that, if a minister talk with a great
man in the ordinary course of complimenting language,
he shall be esteemed as ordinary complimenters. But
if he often interpose a blessing, when the other gives
him just opportunity by speaking any good, this unu-
sual form begets a reverence, and makes him esteemed
according to his profession. The same is to be observed
in writing letters also.
To conclude ; if all men are to bless upon occasion, as
appears (Rom. xii. 14), how much more those who ai-e
spiritual fathers.
84 THE COUNTRY PARSON.
CHAPTER XXXVII.
O:oncerninfl 30ettaction.
The Country Parson, — perceiving that most, when
they are at leisure, make others' faults their entertain-
ment and discourse ; and that even some good men
think, so they speak truth, they may disclose another's
fault, — finds it somewhat difficult how to proceed in
this point. For if he ahsolutely shut up men's mouths,
and forbid all disclosing of faults, many an evil may not
only be, but also spread in his parish, without any
remedy (which cannot be applied without notice), to
the dishonor of God, and the infection of his flock, and
the discomfort, discredit, and hindrance of the pastor.
On the other side, if it be unlawful to open faults, no
benefit or advantage can make it lawful ; for we must
not do evil, that good may come o it.
Now the parson, taking this point to task (which is
so exceeding useful, and hath taken so deep root that it
seems the very life and substance of conversation), hath
proceeded thus far in the discussing of it. Faults are
either notorious, or private. Again, notorious faults
are either such as are made known by common fame ;
and of these those that know them may talk, so they do
it not with sport, but commiseration : — or else such as
have passed judgment, and been corrected either by
whipping, imprisoning, or the like. Of these also men
may talk ; and more, they may discover them to those
that know them not : because infamy is a part of the
sentence against malefactors, which the law intends ; as
is evident by those, which are branded for rogues that
they may be known, or put into the stocks that they
THE COUNTRY PARSON. 85
may be looked upon. But some may say, though the
law allow this, the gospel doth not ; which hath so
much advanced charity, and ranked backbiters among
the generation of the wicked (Rom. i. 30). But this is
easily answered. As the executioner is not uncharita-
ble that takes away the life of the condemned, except,
besides his office, he adds a tincture of private malice,
in the joy and haste of acting his part ; so neither is he
that defames him, whom the law would have defamed,
except he also do it out of rancor. For, in infamy, all
are executioners ; and the law gives a malefactor to all
to be defamed. And, as malefactors may lose and
forfeit their goods or life ; so may they their good name,
and the possession thereof, which, before their offence
and judgment, they had in all men's breasts. For all
are honest, till the contrary be proved. — Besides, it
concerns the commonwealth that rogues should be
known ; and charity to the public hath the precedence
of private charity. So that it is so far from being a
fault to discover such offenders, that it is a duty rather ;
which may do much good, and save much harm. —
Nevertheless, if the punished delinquent shall be much
troubled for his sins, and turn quite another man,
doubtless then also men's affections and words must
turn, and forbear to speak of that, which even God
himself hath forgotten.
THE END.
31
AUTHOR'S PRAYER BEFORE SERMON.
O Almighty and ever living Lord God! Majesty,
and Power, and Brightness, and Glory ! How shall we
dare to appear before thy face, who are contrary to thee,
in all we call thee ? For we are darkness, and weak-
ness, and lilthiness, and shame. Misery and sin fill our
days. Yet art thou our Creator, and we thy work. Thy
hands both made us, and also made us lords of all thy
creatures ; giving us one world in ourselves, and another
to serve us. Then didst thou place us in paradise, and
wert proceeding still on in thy favors, until we inter-
rupted thy counsels, disappointed thy purposes, and sold
our God — our glorious, our gracious God — for an apple.
Oh, write it — oh, brand it in our foreheads for ever!
For an apple once we lost our God, and still lose him for
no more ; for money, for meat, for diet. But thou.
Lord, art patience, and pity, and sweetness, and love ;
therefore we sons of men are not consumed. Thou
hast exalted thy mercy above all things, and hast made
our salvation, not our punishment, thy glory ; so that
then, where sin abounded, not death, but grace super-
abounded. Accordingly, when we had sinned beyond
87
any help in heaven or earth, then thou saidst, " Lo, I
come !" Then did the Lord of life, unable of himself to
die, contrive to do it. He took flesh, he wept, he died;
for his enemies he died; even for those that derided
him then, and still despise him. Blessed Saviour!
many waters could not quench thy love, nor no pit over-
whelm it. But, though the streams of thy blood were
current through darkness, grave, and hell ; yet by these
thy conflicts, and seemingly hazards, didst thou arise
triumphant, and therein madest us victorious.
Neither doth thy love yet stay here. For this word
of thy rich peace and reconciliation thou hast com-
mitted— not to thunder or angels — but to silly and sinful
men ; even to me, pardoning my sins, and bidding me
go feed the people of thy love.
Blessed be the God of heaven and earth, who only
doth wondrous things. Awake, therefore, my lute and
my viol ! awake all my powers to glorify thee ! We
praise thee, we bless thee, we magnify thee for ever.
And now, 0 Lord ! in the power of thy victories, and in
the ways of thine ordinances, and in the truth of thy love,
lo ! we stand here ; beseeching thee to bless thy word,
wherever spoken this day throughout the universal
church. Oh, make it a word of power and peace, to
convert those who are not yet thine, and to confirm those
that are. Particularly, bless it in this thine own king-
dom, which thou hast made a land of light, a storehouse
of thy treasures and mercies. Oh, let not our foolish
and unworthy hearts rob us of the continuance of this
thy sweet love : but pardon our sins, and perfect what
thou hast begun. Ride on. Lord, because of the word
of truth, and meekness, and righteousness ; and thy
right hand shall teach thee terrible things. — Especially,
bless this portion here assembled together, with thy
unworthy servant speaking unto them. Lord Jesu, teach
thou me, that I may teach them. Sanctify and enable
all my powers, that in their full strength they may
deliver thy message reverently, readily, faithfully, and
fruitfully. Oh, make thy word a swift word, passing
from the ear to the heart, from the heart to the life and
conversation ; that, as the rain returns not empty, so
neither may thy word, but accomplish that for which it
is given.
0 Lord, hear ; O Lord, forgive ; O Lord, hearken,
and do so for thy blessed Son's sake : in whose sweet
and pleasing words we say, Our Father, &c.
A PRAYER AFTER SERMON.
Blessed be God, and the Father of all mercy, who
continueth to pour his benefits upon us. Thou hast
elected us, thou hast called us, thou hast justified us,
sanctified, and glorified us. Thou wast born for us,
and thou livedst and diedst for us. Thou hast given
us the blessings of this life, and of a better. O Lord !
thy blessings hang in clusters ; they come trooping
upon us ; they break forth like mighty waters on every
side. And now. Lord, thou hast fed us with the bread
of life. So man did eat angel's food. O Lord, bless
it ! 0 Lord, make it health and strength to us ! — still
striving and prospering so long within us, until our
89
obedience reach the measure of thy love, who hast done
for us as much as may be. Grant this, dear Father,
for thy Son's sake, our only Saviour : to whom, with
thee and the Holy Ghost, — three persons, but one most
glorious, incomprehensible God, — be ascribed all honor,
and glory, and praise, ever. Amen.
END or HERBERT S WORKS.
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