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A  Priest  to  the  Temple     -^{^-^ 

Or,  The  Country  Parson 

His  Character  and 
Rule  of  Holy  Life 


By 

GEORGE  HERBERT 

With  an  Introduction  and  Brief  Notes 

By 
The  Bishop  of  North  CaroliJta 


NEW  YORK 
THOMAS  WHITTAKER,  Inc. 

PUBLISHERS 


I  THE  NEVv    YORK 

PUBLIC  LI3RAR' 

I         AfiTOR,  LENOX  AMB 

I  _       ...  ,_-.-^ 


»|RBW»*^*/*TAi-»«-  -^ 


Copyright,  1908 
By  THOMAS  WHITTAKER,  Inc. 


This  edition  of  the  Country  Parson  is 
dedicated  to  the  memory  of  Joseph  Bloimt 
Cheshire,  D.  D.,  sometime  Rector  of 
Calvary  Church,  Tarborough,  and 
Trinity  Church,  Scotland  Neck,  in  the 
Diocese  of  North  Carolina  ;  who,  dur- 
ing a  ministry  of  nearly  sixty  years,  il- 
lustrated by  his  life  afid  work  the  best 
qualities  of  the  Country  Parson,  in 
his  Character  and  Rule  of  Holy  Life. 


INTRODUCTION 

THIS  is  believed  to  be  the  first  edition  of 
George  Herbert's  '^Country  Parson,"  pub- 
lished in  America  separate  from  his  Poems.  Not- 
withstanding the  very  high  quality  of  Herbert's 
poetry  it  is  not  of  a  character  to  be  very  widely 
appreciated.  His  prose,  however,  is  wholly  free 
from  the  faults  which  mar  his  verse,  and  it  de- 
serves an  attention  which  of  late  years  it  has  not  re- 
ceived. Certainly  this  is  the  case  with  ^  ^  A  Priest 
to  the  Temple,  or  the  Country  Parson,  his  Char- 
acter and  Eule  of  Holy  Life."  It  is  not  too  much 
to  say  of  it  that  for  beauty  and  truth  to  nature, 
for  its  combination  of  the  ideal  and  the  prac- 
tical, for  its  presentation  of  an  almost  heavenly 
perfection  in  terms  of  human  experience,  it  has 
not  its  equal  in  the  religious  literature  of  our  lan- 
guage. It  gives  us  the  very  "form  and  matter  " 
of  Christian  Priesthood,  so  conceived  and  pre- 
sented as  to  make  the  best  feel  humbled  in  com- 

5 


6  INTEODUGTION 

paring  himself  with  such  a  standard,  while  at  the 
same  time  it  comforts  and  encourages  the  weak- 
est, and  by  a  sweet  and  loving  compulsion  it 
helps  and  guides  both  in  their  holy  endeavors. 
Its  simplicity  and  unaffectedness,  its  directness 
of  purpose,  the  jDractical  good  sense  of  its  rules 
and  suggestions,  its  genuine  humility  and  sym- 
pathy, its  condescension  to  human  weakness  yet 
with  loyalty  to  divine  righteousness,  its  absolute 
fidelity  to  truth  and  duty,  its  heavenly  wisdom, 
and  clear  vision,  are  embodied  in  that  quality  of 
English  prose  which  we  love  and  admire  but  can 
no  longer  write  or  speak. 

Thirty-five  years  ago  a  ' '  briefless  barrister ' '  in 
a  great  city,  with  no  special  intentions  towards 
the  ministry,  I  bought  one  wintry  night  at  a 
shabby  curb-stone  book  stall,  lighted  by  a  smok- 
ing kerosene  torch,  a  dingy  little  volume,  contain- 
ing Bishop  HalFs  Satires,  in  which,  at  that  period 
of  my  life,  I  was  much  interested.  Sitting  down 
a  few  minutes  later  in  my  solitary  lodging  to  ex- 
amine my  purchase,  I  found  that  it  contained 
also  Herbert^s  English  works.  Pickering's  two 
beautiful  volumes  of  Herbert  had  stood  on  the 
shelves  of  my  father's  library  as  far  back  as  I 
could  remember,   but  I  had  never  looked  into 


INTEODUCTIOK  7 

them.  In  the  dingy  little  book,  bought  for  a  few 
cents,  my  eye  chanced  to  light  upon  a  sentence  in 
the  first  chapter  of  the  Country  Parson.  My  in- 
terest was  aroused.  I  read  on  and  on,  until  I 
had  read  it  through  without  being  able  to  stop. 
The  impression  made  upon  me  by  that  first  read- 
ing, years  have  not  effaced.  I  have  never  ceased 
to  wonder  that  such  a  book  should  be  so  little 
known  and  used.  Since  I  have  had  the  responsi- 
bility of  ordaining  and  sending  out  Country  Par- 
sons, I  have  bought  every  copy  I  could  find,  and 
have  given  them  to  young  clergymen.  I  cannot 
but  believe  that,  in  bringing  out  this  edition  of 
Herbert's  beautiful  treatise  on  the  pastoral  of- 
fice, the  publisher  is  conferring  a  real  benefit 
upon  the  Church. 

It  were  bootless  to  point  out  the  many  lessons 
which  may  here  be  learned.  The  Country  Par- 
son needs  no  interpreter.  One  point  of  his  teach- 
ing, however,  may  be  mentioned  and  emphasized. 
In  his  chapter,  ^' The  Parson  Praying,"  Herbert 
coins  a  word.  He  says  that  the  Country  Parson 
is  not  only  careful  to  render  with  clearness  and 
reverence  his  own  part  in  the  public  service  of 
the  Church,  but  he  often  instructs  his  people  how 
to  carry  themselves  in  divine  worship,  as  to  pos- 


8  INTEODUCTION 

ture,  attentiveness,  and  manner  of  responding  ; 
that  he  teaches  them  to  answer  ^'gently  and 
pausably,  thinking  what  they  say."  The  dic- 
tionaries give  no  other  example  of  this  word 
pausably.  Herbert  made  it  because  he  needed  it. 
That  is  how  good  words  come  ;  and  this  word, 
with  reference  to  Herbert's  use  of  it,  is  a  golden 
word.  It  is  the  key  to  open  the  beauty  and  ef- 
fectiveness of  the  Prayer  Book  considered  as  a 
manual  of  common  worship.  Unfortunately  the 
thing  signified  is  as  rare  as  the  word.  How 
many  of  the  Clergy  have  ever  given  one  half  hour 
to  instructing  their  people  how  they  should  bear 
themselves,  sitting,  standing,  kneeling,  in  the 
public  service  ;  and  how  they  should  respond  so 
as  to  make  the  service  really  an  act  of  common 
worship,  and  not  the  mere  public  commingling 
in  dissonant  murmur  of  individual,  unrelated  de- 
votions ?  They  seem  to  think,  with  Dogberry, 
that  reading  (in  the  public  service  at  least)  comes 
by  nature.  In  fact  common  worship  is  neces- 
sarily an  artificial  act,  and  is  possible  only  by 
the  observance  of  some  fixed  rule.  That  rule 
Herbert  reveals  in  his  unique  word.  The  serv- 
ice must  be  read  pausably.  This  is  necessary, 
in  the  first  place,  to  bring  out  the  true  significance 


INTRODUCTION  9 

of  the  words,  as  well  as  the  wonderful  rhythmical 
quality  of  the  language  of  the  Prayer  Book.  As 
well  disregard  the  ccesura  in  a  Latin  hexameter, 
as  the  musical  colon  in  the  Psalms  and  Canticles. 
But,  more  important  still,  the  people  must  be 
taught  to  speak  with  one  voice,  so  that  they  may 
plainly  perceive  that  they  are  engaging  in  a 
common  act ;  and  their  response  should  thus  be 
one  audible  expression  of  their  united  faith,  hope, 
and  love.  And  this  speaking  with  one  voice  by  a 
great  congregation  can  only  be  accomplished 
when  the  people  are  taught  to  read  ^ '  pausably, 
thinking  what  they  say."  This  can  be  done,  and 
in  some  very  rare  instances  it  has  been  done,  by 
virtue  of  this  very  suggestion  of  the  ''Country 
Parson. '^  And  no  one,  who  has  heard  a  con- 
gregation thus  read  the  service,  will  doubt 
the  value  of  this  advice,  or  the  accuracy  with 
which  Herbert  has  made  the  word  fit  the 
case. 

Almost  equally  judicious  and  helpful  are  his 
suggestions  as  to  preaching,  catechizing,  visiting, 
and  other  points  of  pastoral  duty,  when  applied 
with  discrimination,  remembering  that  the  letter 
killeth,  and  that  it  is  the  spirit  that  giveth  life. 
And  these  lessons  come  in  such  gentle,  persuasive 


10  INTEODUCTIOK 

tones,  and  are  so  full  of  the  genuine  meekness 
and  humility  of  a  subdued  and  sanctified  spirit, 
that  it  is  hard  not  to  be  touched  and  influenced 
by  them. 

Many  changes  have  passed  over  the  face  of  the 
world  since  George  Herbert  lived  and  wrote,  but 
he  goes  below  the  surface,  and  touches  the  per- 
manent facts  and  qualities  of  human  life.  No  in- 
telligent and  earnest  young  clergyman  can  study 
his  life  and  work,  for  that  is  what  we  have  por- 
trayed in  the  pages  of  his  ^*  Country  Parson," 
without  feeling  himself  both  reproved  and  helped. 
As  Barnabas  Oley,  to  whom  we  owe  its  first 
publication,  says  of  it,  ' '  which  (methinks)  is  not 
a  book  of  thirty-seven  chapters,  but  a  bill  of  seven 
times  thirty-seven  indictments  against  thee  and 
me  ;  a  strange  Speculum  Sacredotale,  ...  a 
living  pure  looking  glass  in  most  exact  propor- 
tions of  beauty,  that  should  both  present  itself  as 
a  body  of  unblemished  perfections,  and  shew  all 
the  beholder's  deformities  at  once." 

A  picture  of  Herbert's  Church  at  Bemerton 
is  given  as  the  frontispiece  of  this  volume. 
It  seats,  if  I  remember  aright,  but  few  more 
than  forty  persons.  In  this  plain  little  country 
church  George  Herbert,  poet,   scholar,    orator, 


IIsrTEODUCTION  11 

divine,     the    kinsman    of   Sidney,    the    friend 
of  Bacon,  honored  with  the  special  notice  and 
favor    of  the   king,    the    familiar  associate  of 
the    noblest   and   highest    in    the  land,   whose 
best  blood  and  lineage  he  shared, — here  in  this 
little  church  he  counted  it  a  blessed  privilege  to 
lead  the  worship  of  his  rustic  parishioners,  to 
minister  to  them  in  their  homely  joys  and  sorrows, 
and  to  form  them  in  purity  and  devotion.     Many 
said  then,  and  we  may  be  tempted  to  think  now, 
that  he  was  made  for  better  things  and  for  a  more 
extended  influence.     But  who,  among  the  great 
ones  of  his  day,  sensed  God  and  man  more  faith- 
fully, or  accomplished  by  his  life  a  work  which  in 
the  end  shall  prove  to  have  been  greater  and  more 
enduring  f    The  [picture  of  the  little  church  at 
Bemerton  illustrates  the  beautiful  lesson,  taught 
us  by  the  Country  Parson,  of  doing  a  great  work 
in  a  little  compass ;  of  not  being  eager  for  large 
things  and  a  wider  field.     Wherever  we  may  be, 
and  however  narrow  the  limitations  of  our  paro- 
chial boundaries,  all  the  world  lies  next  to  us,  if 
we  have  the  inner  power  to  reach  out  and  touch 
and  help  the  world. 

A  word  should  be  said  of  the  three  beautiful 
volumes    of   George    Herbert,   edited  by  Prof. 


12  INTEODUCTIOIsr 

George  Herbert  Palmer,  of  Harvard  University, 
and  issued  from  the  press  of  Messrs.  Houghton, 
Mifflin  &  Co.,  in  1905.  They  leave  nothing  to  be 
desired  by  those  who  would  possess  Herbert's 
complete  English  works,  edited  as  very  few  even 
of  our  greatest  poets  have  been  edited,  and  illu- 
strated by  biographical  and  critical  studies  which 
set  before  us  both  the  man  and  the  author  more 
appreciatively  and  more  adequately  than  had 
ever  been  done  before.  These  volumes  are  a 
credit  to  American  scholarship,  and,  as  coming 
from  one  who  avows  himself  a  Puritan,  they  are 
a  notable  testimony  to  the  essential  value  and 
charm  of  the  life  and  work  of  the  High  Church 
Anglican  poet  and  priest. 

I  have  to  acknowledge  most  gratefully  the  kind- 
ness of  Professor  Palmer  and  of  his  publishers, 
extended  in  connection  with  the  preparation  of 
this  edition  of  ^'The  Country  Parson."  The 
brief  footnotes  are  mostly  taken  from  Professor 
Palmer's  work. 

Perhaps  the  Country  Parson  might  better 
have  been  left  to  speak  for  himself,  without  the 
delay  of  this  Introduction.  But  I  could  not  deny 
myself  the  pleasure,  afforded  me  by  the  publisher, 
of  commending  to  my  younger  brethren  of  the 


INTRODUCTIO:Nr  13 

Clergy  a  book,  which  I  believe  they  cannot  read 
without  much  pleasure  and  profit  both  to  them- 
selves and  to  their  people. 

Jos.  Blount  Cheshire. 

Monday  before  Easter,  1908. 


THE  AUTHOUR  TO  THE  READER 

BEING  desirous  (thorow  the  Mercy  of  God) 
to  please  Him  for  whom  I  am  and  live,  and 
who  giveth  mee  my  Desires  and  Performances, 
and  considering  with  my  self  That  the  way  to 
please  him  is  to  feed  my  Flocke  diligently  and 
faithfully,  since  our  Saviour  hath  made  that  the 
argument  of  a  Pastour's  love,  I  have  resolved  to 
set  down  the  Form  and  Character  of  a  true  Pas- 
tour,  that  I  may  have  a  Mark  to  aim  at ;  which 
also  I  will  set  as  high  as  I  can,  since  hee  shoots 
higher  that  threatens  the  Moon  then  hee  that  aims 
at  a  Tree.  Not  that  I  think,  if  a  man  do  not  all 
which  is  here  expressed,  hee  presently  sinns  and 
displeases  God,  but  that  it  is  a  good  strife  to  go 
as  farre  as  wee  can  in  pleasing  of  him  who  hath 
done  so  much  for  us.  The  Lord  prosper  the  in- 
tention to  my  selfe,  and  others  who  may  not 
despise  my  poor  labours,  but  add  to  those  points 
which  I  have  observed  until  the  Book  grow  to  a 
compleat  Pastorall. 

Geo.  Herbert. 
1632. 

15 


CONTENTS 


I.  Of  a  Pastor 

II.  Their  Diversities     . 

III.  The  Parson's  Life     . 

IV.  The  Parson's  Knowledg  . 
V.  The    Parson's    Accessary 

Knowledges  . 

VI.  The  Parson  Praying 

VII.  The  Parson  Preaching    . 

VIII.  The  Parson  on  Sundays    . 

IX.  The  Parson's  State  of  Life 

X.  A  Parson  in  His  House    . 

XL  The  Parson's  Courtesie  . 

XII.  The  Parson's  Charity 

XIII.  The  Parson's  Church 

XIV.  The  Parson  in  Circuit      . 
XV.  The  Parson  Comforting  . 

XVI.  The  Parson  a  Father 

XVII.  The  Parson  in  Journey    . 

XVIII.  The  Parson  in  Sentinell  . 

XIX.  The  Parson  in  Eeference 

XX.  The  Parson  in  God's  Stead 

XXI.  The  Parson  Catechizing  . 

XXII.  The  Parson  in  Sacraments 

XXIII.  The  Parson's  Completenesse 

17 


19 
21 
24 

27 

30 
32 
35 
41 
44 
49 
57 
59 
63 
65 
70 
72 
74 
76 
78 
81 
83 
88 
92 


18 


CONTENTS 


XXIV. 

XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 


The  Parson  Arguing    .        .  98 

The  Parson  Punishing         .  100 

The  Parson's  Eye.        .        .  101 

The  Parson  in  Mirth   .        .  108 

The  Parson  in  Contempt      .  109 

The    Parson    With    His 
Church -Wardens     .        .112 

The  Parson's  Consideration 

OF  Providence  .        .        .  114 


XXXI. 

The  Parson  in  Liberty 

118 

XXXII. 

The  Parson's  Surveys  . 

122 

XXXIII. 

The  Parson's  Library  . 

130 

XXXIV. 

The  Parson's  Dexterity  in 

Applying  of  Eemedies     . 

133 

XXXV. 

The   Parson's   Condescend- 

ing        

140 

XXXVI. 

The  Parson  Blessing   . 

143 

XXXV^II. 

Concerning  Detraction 
The  Author's  Prayer  Be- 

147 

fore  Sermon 

150 

V 

Prayer  After  Sermon 

154 

A   PRIEST   TO   THE  TEMPLE:  OR, 

THE  COUNTREY  PARSON,  HIS 

CHARACTER,  ETC. 


OF  A  PASTOR 

A  PASTOR  is  the  Deputy  of  Christ  for  the 
reducing  of  Man  to  the  Obedience  of  God. 
This  definition  is  evident,  and  containes  the  direct 
steps  of  Pastorall  Duty  and  Auctority.  For  first, 
Man  fell  from  God  by  disobedience.  Secondly, 
Christ  is  the  glorious  instrument  of  God  for  the 
revoking  ^  of  Man.  Thirdly,  Christ  being  not  to 
continue  on  earth,  but  after  hee  had  fulfilled  the 
work  of  Eeconciliation  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  fils  up  that  ivhich  is  behinde  of  the  afflictions  of 
Christ  in  his  flesh  for  his  Bocae's  saTce,  which  is  the 
Church.     Wherein  is  contained  the  complete  defi- 

*  Kevoking — calling  back.  ^  Colossians,  1 :  2,  4, 

19 


A  PEIEST  TO  THE  TEMPLE 

nition  of  a  Minister.  Out  of  this  Chartre  of  the 
Priesthood  may  be  plainly  gathered  both  the 
Dignity  thereof  and  the  Duty  :  The  Dignity,  in 
that  a  Priest  may  do  that  which  Christ  did,  and 
by  his  auctority  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 
Life. 


II 

THEIR  DIVERSITIES 

OF  Pastors  (intending  mine  own  Nation  only, 
and  also  therein  setting  aside  the  Eeverend 
Prelates  of  the  Church,  to  whom  this  discourse 
ariseth  not)  some  live  in  the  Universities,  some 
in  Noble  houses,  some  in  Parishes  residing  on 
their  Cures.  Of  those  that  live  in  the  Univer- 
sities, some  live  there  in  office,  whose  rule  is  that 
of  the  Apostle  :  Eom.  12:  6.  Saving  gifts  differ- 
ing according  to  the  grace  that  is  given  to  us,  whether 
prophecy  J  let  us  prophesy  according  to  the  proportion 
of  faith  ;  or  ministry,  let  us  wait  on  our  yninistring  ; 
or  he  that  teacheth,  on  teaching,  etc. ,  he  that  ruleth, 
let  him  do  it  with  diligence,  etc.  Some  in  a  pre- 
paratory way,  whose  aim  and  labour  must  be  not 
only  to  get  knowledg,  but  to  subdue  and  mor- 
tifie  all  lusts  and  affections ;  and  not  to  think 
that  when  they  have  read  the  Fathers  or  School- 
men, a  Minister  is  made  and  the  thing  done. 
The  greatest  and  hardest  preparation  is  within. 
For,  Unto  the  ungodly,  saith  God,  Why  dost   thou 

21 


22  A  PBIEST  TO  THE  TEMPLE 

preach  my  LawSj  and  takest  my  Covenant  in  thy 
mouth  f  Fsal.  50  :  16.  Those  that  live  in  Noble 
Houses  are  called  Chaplains,  whose  duty  and  ob- 
ligation being  the  same  to  the  Houses  they  live 
in  as  a  Parson's  to  his  Parish,  in  describing  the 
one  (which  is  indeed  the  bent  of  my  Discourse) 
the  other  will  be  manifest.  Let  not  Chaplains 
think  themselves  so  free  as  many  of  them  do, 
and  because  they  have  different  Names  think 
their  Office  different.  Doubtlesse  they  are  Par- 
sons of  the  families  they  live  in  and  are  enter- 
tained to  that  end,  either  by  an  open  or  implicite 
Covenant.  Before  they  are  in  Orders,  they  may 
be  received  for  Companions  or  discoursers  j  but 
after  a  man  is  once  Minister,  he  cannot  agree  to 
come  into  any  house  where  he  shall  not  exercise 
what  he  is,  unlesse  he  forsake  his  plough  and  look 
back.  Wherfore  they  are  not  to  be  over-sub- 
missive and  base,  but  to  keep  up  with  ^  the  Lord 
and  Lady  of  the  house,  and  to  preserve  a  bold- 
ness with  them  and  all,  even  so  farre  as  reproofe 
to  their  very  face  when  occasion  cals,  but  sea- 
sonably and  discreetly.  They  who  do  not  thus, 
while  they  remember  their  earthly  Lord,  do  much 
forget  their  heavenly  ;  they  wrong  the  Priest- 
^  Keep  up  with — stand  up  to. 


THEIE  DIVEESITIES  23 

hood,  neglect  their  duty,  and  shall  be  so  farre 
from  that  which  they  seek  with  their  over-sub- 
missivenesse  and  cringings  that  they  shall  ever  be 
despised.  They  who  for  the  hope  of  promotion 
neglect  any  necessary  admonition  or  reproofe,  sell 
(with  Judas)  their  Lord  and  Master. 


m 

THE  PARSON'S  LIFE 

THE  Countrey  Parson  is  exceeding  exact  in 
his  Life,  being  holy,  just,  prudent,  tem- 
perate, bold,  grave  in  all  his  wayes.  And  be- 
cause the  two  highest  points  of  Life,  wherein  a 
Christian  is  most  seen,  are  Patience  and  Mortifi- 
cation :  Patience  in  regard  of  afflictions.  Morti- 
fication in  regard  of  lusts  and  affections,  and  the 
stupifying  and  deading  of  all  the  clamarous 
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  labours  most  in  those  things  which  are 
most  apt  to  scandalize  his  Parish.  And  first, 
because  Countrey  people  live  hardly,  and  there- 
fore as  feeling  their  own  sweat,  and  consequently 
knowing  the  price  of  mony,  are  offended  much 
with  any  who  by  hard  usage  increase  their 
travell,'  the  Countrey  Parson  is  very  circumspect 

^  Travell — travail,  care  and  labor. 
24 


THE  PAESON'S  LIFE  25 

iu  avoiding  all  coveteousuesse,  neither  being 
greedy  to  get,  nor  nigardly  to  keep,  nor  troubled 
to  lose  any  worldly  wealth  ;  but  in  all  his  words 
and  actions  slighting  and  disesteemiug  it,  even  to 
a  wondring  that  the  world  should  so  much 
value  wealth,  which  in  the  day  of  wrath  hath 
not  one  dranime  of  comfort  for  us.  Secondly, 
because  Luxury  *  is  a  very  visible  sinne,  the  Par- 
son 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 
hsLving  fellowship  with  the  unfruitfull  works  ofdark- 
nesse  he  disableth  himself  of  authority  to  reprove 
them.  For  sins  make  all  equall  whom  they  finde 
together  ;  and  then  they  are  worst  who  ought  to 
be  best.  Neither  is  it  for  the  servant  of  Christ 
to  haunt  Innes,  or  Tavernes,  or  Ale-houses,  to  the 
dishonour  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  Jewes  and 
Judas  did  Christ,  he  may  say  as  He  did,  I  sate 
daily  with  you  teaching  in  the  Temple.  Thirdly, 
because  Countrey  people  (as  indeed  all  honest 
men)  do  much  esteem  their  word,  it  being  the 
^  Luxury — freedom  in  living,  lack  of  bodily  discipline. 


26  A  PEIEST  TO  THE  TEMPLE 

Life  of  buying  and  selling  and  dealing  in  the 
world ;  therfore  the  Parson  is  very  strict  in 
keeping  his  word,  though  it  be  to  his  own  hinder- 
ance,  as  knowing  that  if  he  be  not  so,  he  wil 
quickly  be  discovered  and  disregarded  ;  neither 
will  they  beleeve  him  in  the  pulpit  whom  they 
cannot  trust  in  his  Conversation.  As  for  oaths 
and  apparell,  the  disorders  thereof  are  also  very 
manifest.  The  Parson's  yea  is  yea,  and  nay  nay  j 
and  his  apparrell  plaine,  but  reverend  and  clean, 
without  spots,  or  dust,  or  smell ;  the  purity  of  his 
mind  breaking  out  and  dilating  it  selfe  even  to 
his  body,  cloaths,  and  habitation. 


IV 
THE   PARSON'S  KNOWLEDG 

THE  Countrey  Parson  is  full  of  all  knowledg. 
They  say  it  is  an  ill  Mason  that  refuseth 
any  stone  ;  and  there  is  no  knowledg  but,  in  a 
skilfull  hand,  serves  either  positively  as  it  is  or 
else  to  illustrate  some  other  knowledge.  He  con- 
descends even  to  the  knowledge  of  tillage  and  pas- 
tor age,  and  makes  great  use  of  them  in  teaching, 
because  peoi^le  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  magazene  of  life  and 
comfort,  the  holy  Scriptures.  There  he  sucks 
and  lives.  In  the  Scriptures  hee  findes  four 
things  :  Precepts  for  life,  Doctrines  for  knowl- 
edge, 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 ;  remem bring  what 
his  Master  saith,  that  if  any  do  God's  ivill,  he  shall 
Tc7ioiv  of  the  Doctrine^  John  7 ;  and  assuring  him- 

27 


28  A  PEIEST  TO  THE  TEMPLE 

self  that  wicked  men,  however  learned,  do  not 
know  the  Scriptures,  because  they  feell  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  necessary  even  in  tem- 
porall  things,  how  much  more  in  things  of  an- 
other world,  where  the  well  is  deep  and  we  have 
nothing  of  our  selves  to  draw  with  ?  Wherefore 
he  ever  begins  the  reading  of  the  Scripture  with 
some  short  inward  ejaculation,  as,  Lord^  open 
mine  eyes,  that  I  may  see  the  wondrous  things  of 
thy  Law,  etc.^  The  third  means  is  a  diligent  Col- 
lation of  Scripture  with  Scripture.  For  all 
Truth  being  consonant  to  it  self  and  all  being 
penn'd  by  one  and  the  self- same  Spirit,  it  cannot 
be  but  that  an  industrious  and  judicious  compar- 
ing 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 

^  Psalm  119  :  18. 


THE  P ARSON'S  KKOWLEDG  29 

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  contro- 
verted, 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  Countrey  doth  not  bear  all  things, 
that  there  may  be  a  Commerce,  so  neither  hath 
God  opened  or  will  open  all  to  one,  that  there 
may  be  a  traffick  in  knowledg  between  the  serv- 
ants of  God  for  the  planting  both  of  love  and 
humility.  Wherefore  he  hath  one  Comment  at 
least  upon  every  book  of  Scripture,  and  plough- 
ing with  this  and  his  own  meditations  he  enters 
into  the  secrets  of  God  treasured  in  the  holy 
Scripture. 


V 

THE    PARSON'S    ACCESSARY    KNOWLEDGES 

THE  Countrey  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,  which  is  the  storehouse  of  his  Sermons 
and  which  he  preacheth  all  his  Life,  but  diversely 
clothed,  illustrated,  and  inlarged.  For  though 
the  world  is  full  of  such  composures,  yet  every 
man^s  own  is  fittest,  readyest,  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  looke  upon  his  well  spent  houres. 
This  Body  he  made  by  way  of  expounding  the 
Church  Catechisme,  to  which  all  divinity  may 
easily  be  reduced.  For  it  being  indifferent  in  it 
selfe  to  choose  any  Method,  that  is  best  to  be 
chosen  of  which  there  is  likelyest  to  be  most  use. 
Now  Catechizing  being  a  work  of  singular  and 
admirable  benefit  to  the  Church  of  God,  and  a 
thing  required  under  Canonicall  obedience, '  the 
expounding  of  our  Catechisme  must  needs  be  the 

'  And  still  required. 
30 


ACCESSOEY  KNOWLEDGES  31 

most  usefull  forme.  Yet  hath  the  Parson,  besides 
this  laborious  work,  a  slighter  forme  of  Catechiz- 
ing, fitter  for  country  people ;  according  as  his 
audience  is,  so  he  useth  one  or  other,  or  som- 
times  both,  if  his  audience  be  intermixed.  He 
greatly  esteemes  also  of  cases  of  conscience, 
wherein  he  is  much  versed.  And  indeed  herein 
is  the  greatest  ability  of  a  Parson  to  lead  his  peo- 
ple exactly  in  the  wayes  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  mony  lent,  or  when  not ;  when  it  is  a 
fault  to  discover  another's  fault,  or  when  not; 
when  the  affections  of  the  soul  in  desiring  and  procur- 
ing increase  of  means  or  honour,  be  a  sin  of  covetous- 
nes  or  ambition,  and  ivhen  not  ;  icheoi  the  appetites  of 
the  body  in  eating,  drinking,  sleep,  and  the  pleasure 
that  comes  with  sleep,  be  si7is  of  gluttony,  drmiken- 
ness,  sloath,  lust,  and  ivhen  not,  and  so  in  many 
circumstances  of  actions.  Now  if  a  shepherd 
know  not  which  grass  will  bane,  or  which  not, 
how  is  he  fit  to  be  a  shepherd  ?  Wherefore  the 
Parson  hath  throughly  canvassed  al  the  particu- 
lars of  humane  actions,  at  least  all  those  which  he 
observeth  are  most  incident  to  his  Parish. 


YI 

THE  PARSON  PRAYING 

THE  Countrey  Parson,  when  he  is  to  read  di- 
vine services,  composeth  himselfe  to  all  pos- 
sible reverence :  lifting  up  liis  heart  and  hands 
and  eyes,  and  using  all  other  gestures  which  may 
expresse  a  hearty  and  unfeyned  devotion.  This 
he  doth,  first,  as  being  truly  touched  and  amazed 
with  the  Majesty  of  God  before  whom  he  then 
presents  himself ;  yet  not  as  himself  alone,  but  as 
presenting  with  himself  the  whole  Congregation, 
whose  sins  he  then  beares  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  feare,  so  he  is 
content  to  expresse  this  outwardly  to  the  utmost 
of  his  power  ;  that  being  first  affected  himself,  hee 
may  affect  also  his  people,  knowing  that  no  Ser- 
mon moves  them  so  much  to  a  reverence,  which 
they  forget  againe  when  they  come  to  pray,  as  a 
devout  behaviour  in  the  very  act  of  praying.  Ac- 
cordingly his  voyce  is  humble,  his  words  treata- 

32 


THE  PARSOK  PRAYIKG  33 

ble  *  and  slow  ;  yet  not  so  slow  neither  as  to  let 
the  fervency  of  the  supplicant  hang  and  dy  be- 
tween speaking,  but  with  a  grave  livelinesse,  be- 
tween fear  and  zeal,  pausing  yet  pressing,  he  per- 
formes  his  duty.  Besides  his  example,  he,  hav- 
ing 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 
halfe-kneeling,  or  any  undutifull  behaviour  in 
them,  but  causing  them  when  they  sit,  or  stand, 
or  kneel,  to  do  all  in  a  strait  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  j  which  an- 
swers also  are  to  be  done  not  in  a  hudling,  or 
slubbering  fashion,  gaping,  or  scratching  the 
head,  or  spitting  even  in  the  midst  of  their 
answer,  but  gently  and  pausably,^  thinking  what 
they  say  ;  so  that  while  they  answer.  As  it  was  in 
the  beginning,  etc.,  they  meditate  as  they  speak 
that  God  hath  ever  had  his  people  that  have 

^  Treatable — with  proper  emphasis  and  enunciation. 
'  Pausably — with  deliberation,  observing  the  proper  pauses, 
and  the  rhythmical  structure  of  the  language. 


34  A  PRIEST  TO  THE  TEMPLE 

glorified  him  as  wel  as  dow,  and  that  he  shall  have 
so  for  ever.  And  the  like  in  other  answers.  This 
is  that  which  the  Apostle  cals  a  reasonable  serv- 
ice, Rom.  12,  when  we  speak  not  as  Parrats,  with- 
out reason,  or  offer  up  such  sacrifices  as  they  did 
of  old,  which  was  of  beasts  devoyd  of  reason  ; 
but  when  we  use  our  reason,  and  apply  our  pow- 
ers 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  neighbours,  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  persevere, 
he  causes  them  to  be  presented. '  Or  if  the  poor 
Church- wardens  be  affrighted  with  their  great- 
ness, notwithstanding  his  instruction  that  they 
ought  not  to  be  so,  but  even  to  let  the  world  sinke 
so  they  do  their  duty  ;  he  i^resents  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. 

^  Presented  ;  i.  c,  to  the  Bishop,  or  his  Archdeacon,  for 
disturbing  the  service. 


VII 

THE  PARSON  PREACHING 

THE  Countrey  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  great  Festivall,  that  he 
may  the  better  celebrate  it,  or  for  the  variety  of 
the  hearers  that  he  may  be  heard  at  his  returne 
more  attentively.  When  he  intermits,  he  is  ever 
very  well  supplyed  by  some  able  man  who  treads 
in  his  steps  and  will  not  throw  down  what  he 
hath  built ;  whom  also  he  intreats  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 
possible  art,  both  by  earnestnesse  of  speech — it 
being  naturall  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  observes 
who  marks  and  who  not ;  and  with  particulariz- 

35 


36  A  PEIEST  TO  THE  TEMPLE 

iug  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 
generalls.  Herein  also  he  serves  himselfe  of  the 
judgements  of  God,  as  of  those  of  antient  times  so 
especially  of  the  late  ones,  and  those  most  which 
are  nearest  to  his  Parish  j  for  people  are  very 
attentive  at  such  discourses,  and  think  it  be- 
hoves them  to  be  so,  when  God  is  so  neer  them 
and  even  over  their  heads.  Sometimes  he  tells 
them  stories  and  sayings  of  others,  according  as 
his  text  invites  him  j  for  them  also  men  heed  and 
remember  better  than  exhortations,  which  though 
earnest  yet  often  dy  with  the  Sermon,  especially 
with  Countrey  people ;  which  are  thick,  and 
heavy,  and  hard  to  raise  to  a  poynt  of  zeal  and 
fervency,  and  need  a  mountaine  of  fire  to  kindle 
them,  but  stories  and  sayings  they  will  well  re- 
member. He  often  tels  them  that  Sermons  are 
dangerous  things,  that  none  goes  out  of  Church 
as  he  came  in,  but  either  better  or  worse  ;  that 
none  is  careless  before  his  Judg,  and  that  the 
word  of  God  shal  Judge  us.  By  these  and  other 
means  the  Parson  procures  attention  ;  but  the 
character  of  his  Sermon  is  Holiness.     He  is  not 


THE  PAESON  PEEACHIKG  37 

witty,  or  learned,  or  eloquent,  but  Holy.  A 
Character  that  Hermogenes^  never  dream' d  of, 
and  therefore  he  could  give  no  precepts  hereof. 
But  it  is  gained  first,  by  choosing  texts  of  Devo- 
tion not  Controversie,  moving  and  ravishing 
texts,  whereof  the  Scrii)tures  are  full.  Secondly, 
by  dipping  and  seasoning  all  our  words  and  sen- 
tences in  our  hearts  before  they  come  into  our 
mouths,  truly  affecting  and  cordially  expressing 
all  that  we  say  ;  so  that  the  auditors  may  plainly 
perceive  that  every  word  is  hart -deep.  Thirdly, 
by  turning  often  and  making  many  Apostrophes 
to  God,  as,  Oh  Lord  blesse  my  people  and  teach 
them  this  point ;  or,  Oh  my  Master,  on  whose 
errand  I  come,  let  me  hold  my  peace  and  doe 
thou  speak  thy  selfe  ;  for  thou  art  Love,  and 
when  thou  teachest  all  are  Scholers.  Some  such 
irradiations  scatteringly  in  the  Sermon  carry 
great  holiness  in  them.  The  Prophets  are  admir- 
able in  this.  So  Isa.  64  :  Oh  that  thou  wouWst 
rent  the  Heavens j  that  thou  loouWst  come  doivn,  etc. 
And  Jeremy^  Chapt.  10,  after  he  had  complained 
of  the  desolation  of  Israel^  turnes  to  God  suddenly  : 
Oh  Lord,  IJcnoio  that  the  icay  of  man  is  not  in  him- 
self etc.  Fourthly,  by  frequent  wishes  of  the 
*  Hermogenes,  an  ancient  Rhetorician. 


38  A  PKIEST  TO  THE  TEMPLE 

l^eople'sgood  and  joying  therein,  tliougli  he  him- 
self were  with  Saint  Paul  even  sacrificed  upon 
the  service  of  their  faitli.  For  there  is  no  greater 
sign  of  holinesse  then  the  ijrocuring,  and  rejoycing 
in  another's  good.  And  herein  St.  Faul  excelled 
in  all  his  Epistles.  How  did  he  put  the  Romans 
in  all  his  prayers  !  Bom.  1  :  9.  And  ceased  not 
to  give  thanks  for  the  UjjheskDis,  Eph.  1  :  16. 
And  for  the  Corinthians^  chap.  1 : 4.  And  for  the 
PhiUppians  made  request  with  joy,  chap.  1:4. 
And  is  in  contention  for  them  whither  to  live  or 
dy,  be  with  them  or  Christ,  verse  23 ;  which, 
setting  aside  his  care  of  his  Flock,  were  a  mad- 
nesse  to  doubt  of.  What  an  admirable  Epistle  is 
the  second  to  the  Corinthians  !  how  full  of  affec- 
tions !  he  joyes  and  he  is  sorry,  he  grieves  and  he 
gloryes,  never  was  there  such  care  of  a  flock  ex- 
pressed save  in  the  great  shepherd  of  the  fold, 
who  first  shed  teares  over  Jerusalem  and  after- 
wards blood.  Therefore  this  care  may  be  learn' d 
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  all  take  heed  what  we  do.  God  sees 
us,   he  sees  whether  I  speak  as  I  ought  or  you 


THE  PAESON  PREACHI^n^G  39 

hear  as  you  ought ;  he  sees  hearts  as  we  see  faces  j 
he  is  among  us ;  for  if  we  be  here,  hee  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  judgement. 
There  are  but  two  devouring  elements,  fire  and 
water  ;  he  hath  both  in  him.  His  voyce  is  as 
the  sound  of  many  waters,  Revelations  1.  And 
he  himselfe  is  a  consuming  fire,  Hebrews  12. 
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 
choyce  Observations  drawn  out  of  the  whole  text, 
as  it  lyes  entire  and  unbroken  in  the  Scripture 
it  self.  This  he  thinks  naturall  and  sweet  and 
grave.  Whereas  the  other  way  of  crumbling  a 
text  into  small  parts,  as,  the  Person  speaking  or 
spoken  to,  the  subject  and  object,  and  the  like, 
hath  neither  in  it  sweetnesse,  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  all  ages  have  thought 
that  a  competency,  and  he  that  profits  not  in 


40  A  PEIEST  TO  THE  TEMPLE 

that  time  will  lesse  afterwards  5  the  same  affection 
which  made  him  not  profit  before  making  him 
then  weary,  and  so  he  grows  from  not  relishing 
to  loathing. 


YIII 
THE  PARSON  ON  SUNDAYS 

THE  Country  Parson  as  soon  as  he  awakes  on 
Sunday  Morning  presently  falls  to  work, 
and  seems  to  himselfe  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  con- 
triving it  to  his  best  gaines.  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  be- 
fore which  he  is  to  present  himself,  but  that  all 
may  be  done  with  reverence  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  turnes  to  request 
V  for  his  people  that  the  Lord  would  be  pleased  to 
sanctifie  them  all,  that  they  may  come  with  holy 
hearts  and  awfull  mindes  into  the  Congregation, 
and  that  the  good  God  would  pardon  all  those 
who  come  with  lesse  prepared  hearts  then  they 

ought.     This  done,  he  sets  himself  to  the  Con- 

41 


42  A  PEIEST  TO  THE  TEMPLE 

sideration  of  the  duties  of  ttie  day  ;  and  if  there 
be  auy  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  how  and 
in  what  manner  to  induce  ^  it  to  the  best  advan- 
tage. Afterwards  when  the  hour  c^lls,  with  his 
family  attending  him  he  goes  to  Church,  at  his 
first  entrance  hiunblij  adoring  and  worslilpping  the 
invisible  majesty  and  presence  of  Almighty  Gody  and 
blessing  the  people  either  openly  or  to  himselfe. 
Then  having  read  divine  Service  twice  fully,  and 
preached  in  the  morning  and  catechized  in  the 
afternoone,  he  thinks  he  hath  in  some  measure, 
according  to  poor  and  fraile  man,  discharged  the 
publick  duties  of  the  Congregation.  The  rest  of 
the  day  he  spends  either  in  reconciling  neigh- 
bours that  are  at  variance,  or  in  visiting  the  sick, 
or  in  exhortations  to  some  of  his  flock  by  them- 
selves, whom  his  Sermons  cannot  or  doe  not 
reach.  And  every  one  is  more  awaked  when  we 
come  and  say,  Thou  art  the  man.  This  way  he 
findes  exceeding  usefuU  and  winning  ;  and  these 
exhortations  he  cals  his  privy  purse,  even  as 
Princes  have  theirs,  besides  ther  publick  disburs- 

*  Induce — bring  in. 


THE  PAESON  OX  SUNDAYS  43 

ments.  At  night  he  thinks  it  a  very  fit  time, 
both  sutable  to  the  joy  of  the  day  and  without 
hinderance  to  publick  duties,  either  to  entertaine 
some  of  his  neighbours  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  mindes  to  apprehend  God's  good 
blessing  to  our  Church  and  State;  that  order  is  Tcept 
in  the  one  and  peace  in  the  other ^  icithout  disturbance 
or  interruption  of  publick  divine  offices.  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  wee  may  grow  therein,  and  that  our  feet  may 
be  like  hindes'  feet,  ever  climbing  up  higher  and 
higher  unto  him. 


rx 

THE  PARSON'S  STATE  OF  LIFE 

THE  Country  Parson  considering  that  vir- 
ginity is  a  higher  state  then  Matrimony, 
and  that  the  Ministry  requires  the  best  and 
highest  things,  is  rather  un marry ed  then  marry ed. 
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  then  un- 
married. 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 
keepe  house,  he  hath  not  a  woman  in  his  house, 
but  findes  opportunities  of  having  his  meat 
dress' d  and  other  services  done  by  men-servants 
at  home,  and  his  linnen  washed  abroad.  If  he  be 
unmarryed  and  sojourne,  he  never  talkes  with 
any  woman  alone,  but  in  the  audience  of  others, 
and  that  seldom,  and  then  also  in  a  serious  man- 
ner,   never  jestingly  or   sportfully.     He  is  very 

4.4. 


THE  PAESON'S  STATE  OF  LIFE       45 

circumspect  in  all  comjyanyes^  both  of  his  behaviour y 
speech  J  and  very  looks,  knowing  himself  to  be  both 
suspected  and  envyed.  If  he  stand  steadfast  in  his 
hearty  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  dayes  in 
fasting  and  prayer  and  blesseth  God  for  the  gift  of 
continency,  knowing  that  it  can  no  way  be  preserved 
but  only  by  those  means  by  which  at  first  it  was  ob- 
tained. He  therefore  thinkes  it  not  enough  for  him 
to  observe  the  fasting  dayes  of  the  Church  and  the 
dayly  prayers  enjoy ned  him  by  auctority,  which  he 
observeth  out  of  humble  conformity  and  obedience^ 
but  adds  to  them,  out  of  choyce  and  devotion,  some 
other  dayes  for  fasting  and  hours  for  prayers  ;  and 
by  these  hee  keeps  his  body  tame,  serviceable,  and 
healthfull ;  and  his  soul  fervent,  active,  young,  and 
lusty  as  an  eagle.  He  often  readeth  the  Lives 
of  the  Primitive  Monks,  Hermits,  and  virgins,  and 
wondreth  not  so  much  at  their  patient  suffering  and 
cheerfull  dying  under  persecuting  Emperours, 
(though  that  indeed  be  very  admirable')  as  at  their 
daily  temperance,  abstinence,  watchings,and  constant 
prayers,  and  mortifications  in  the  times  of  peace 
and  prosperity.  To  put  on  the  profound  humility 
and  the  exact  temperance  of  our  Lord  Jesus,  with 


46  A  PKIEST  TO  THE  TEMPLE 

other  exemplary  vertues  of  that  sof^t,  and  to  keep 
them  on  in  the  sunshine  and  noone  of  prospei'ity  he 
findeth  to  he  as  necessary^  and  as  difficult  at  least, 
as  to  be  cloathed  with  perfect  patience  and  Christian 
fortitude  in  the  cold  midnight  stormes  of  persecu- 
tion and  adversity.  He  keepeth  his  watch  and  ward 
night  and  day  against  the  proper  and  peculiar  temp- 
tations of  his  state  of  Life,  which  are  princi- 
pally these  two,  Spirituall  pride,  and  ImpuiHty  of 
heart.  Against  these  ghostly  enemies  he  girdeth  up 
his  loynes,  keepes  the  imagination  from  7^oving,  puts 
on  the  whole  Armour  of  God,  and  by  the  vertue  of  the 
shield  of  faith  he  is  not  afraid  of  the  pestilence  that 
walketh  in  darkeyiesse,  [carnall  impurity,']  nor  of 
the  sicknesse  that  destroy eth  at  noone  day,  \_Ghostly 
pride  and  self-conceit'].  Other  temptations  he  hath 
tvhich,  like  mortall  enemies^  may  sometimes  disquiet 
him  likewise ;  for  the  humane  soule  being  bounded 
and  kept  in  in  her  sensitive  faculty,  will  runne  out 
more  or  lesse  in  her  intellectuall.  Originall  con- 
ey pisence  is  such  an  active  thing,  by  reason  of  con- 
tinuall  inward  or  outward  temptations,  that  it  is  ever 
attempting  or  doing  one  m^ischief  or  other.  Ambi- 
tion, or  untimely  desire  of  promotion  to  an  higher 
state  or  place,  under  colour  of  accommodation  or 
necessary  provision,   is  a   common   temptation    to 


THE  PAESOK'S  STATE  OF  LIFE       47 

men  of  any  eminency,  especially  being  single  men. 
Curiosity  in  prying  into  high  speculative  and  un- 
profitable questions  is  another  great  stumbling  block 
to  the  holinesse  of  Scholers.  These  and  many  other 
spirituall  wickednesses  in  high  places  doth  the  Par- 
son fear,  or  experiment,^  or  both ;  and  that  much 
more  being  single  then  if  he  were  marryed ;  for 
then  commonly  the  stream  of  temptation  is  turned 
another  ivay,  into  Covetousnesse,  Love  of  jjleasure, 
or  easCy  or  the  like.  If  the  Parson  be  unmarryed 
and  means  to  continue  so,  he  doth  at  least  as  much 
as  hath  been  said.  If  he  be  marryed,  the  choyce 
of  his  wife  was  made  rather  by  his  eare  ^  then 
by  his  eye ;  his  judgement,  not  his  affection, 
found  out  a  fit  wife  for  him,  whose  humble  and 
liberall  disposition  he  preferred  before  beauty, 
riches,  or  honour.  He  knew  that  (the  good  instru- 
ment of  God  to  bring  women  to  heaven)  a  wise  and 
loving  husband  could  out  of  humility,  produce  any 
speciall  grace  of  faith,  patience,  meeknesse,  love, 
obedience,  etc.,  and  out  of  liberality  make  her  fruit- 
full  in  all  good  works.  As  hee  is  just  in  all  things, 
so  is  he  to  his  wife  also,  counting  nothing  so 

*  Experiment — experience, 

"^  By  the  impression  her  character  has  made  upon  those 
who  speak  of  her. 


48  A  PEIEST  TO  THE  TEMPLE 

much  his  owne  as  that  he  may  be  unjust  unto  it. 
Therefore  he  gives  her  respect  both  afore  her 
servants  and  others,  and  halfe  at  least  of  the 
government  of  the  house,  reserving  so  much  of 
the  affaires  as  serve  for  a  diversion  for  him  ;  yet 
never  so  giving  over  the  raines  but  that  he  some- 
times looks  how  things  go,  demanding  an  ac- 
count, but  not  by  the  way  of  an  account.  And 
this  must  bee  done  the  oftner  or  the  seldomer  ac- 
cording as  hee  is  satisfied  of  his  Wife's  discre- 
tion. 


A  PARSON  IN  HIS  HOUSE 

THE  Parson  is  very  exact  in  the  governing  of 
his  house,  making  it  a  copy  and  modell  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  vertues. 
His  wife  is  either  religious,  or  night  and  day  he  is 
winning  her  to  it.  In  stead  of  the  qualities  of  the 
world,  he  requires  onely  three  of  her :  first,  a 
trayning  up  of  her  children  and  mayds  in  the 
fear  of  God,  with  prayers  and  catechizing  and  all 
religious  duties.  Secondly,  a  curing  and  healing 
of  all  wounds  and  sores  with  her  owue  hands ; 
which  skill  either  she  brought  with  her  or  he 
takes  care  she  shall  learn  it  of  some  religious 
neighbour.  Thirdly,  a  providing  for  her  family 
in  such  sort  as  that  neither  they  want  a  com- 
petent sustentation  nor  her  husband  be  brought 
in  debt.  His  children  he  first  makes  Christians 
and  then  Common-wealths-men  ;  the  one  he  owes 
to  his  heavenly  Countrey,  the  other  to  his  earthly, 

*  Meets  with — confronts,  opposes. 
49 


50  A  PRIEST  TO  THE  TEMPLE 

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  x30or,  and  sometimes  giving  them 
a  little  money  to  do  it  of  themselves,  that  they 
get  a  delight  in  it  and  enter  favour  with  God, 
who  weighs  even  childi-en's  actions,  1  Kings  14  : 
12,  13 ;  he  afterwards  turnes  his  care  to  fit  all 
their  dispositions  with  some  calling,  not  sparing 
the  eldest,  but  giving  him  the  prerogative  of  his 
Father's  profession,  which  hapi)ily'  for  his  other 
children  he  is  not  able  to  do.  Yet  in  binding 
them  prentices  (in  case  he  think  fit  to  do  so)  he 
takes  care  not  to  put  them  into  vain  trades  and 
unbefitting  the  reverence  of  their  Father's  call- 
ing, such  as  are  tavernes  for  men  and  lace-mak- 
ing 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 
himselfe  that  mony  thus  lent  to  God  is  placed 
'  Happily — haply,  perhaps. 


A  PAESON  IN  HIS  HOUSE  51 

surer  for  his  children's  advantage  then  if  it  were 
given  to  the  Chamber  of  London.^  Good  deeds 
and  good  breeding  are  his  two  great  stocks  for 
his  children  ;  if  God  give  anything  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  teacheth  them 
that  three  things  make  a  compleate  servant : 
Truth,  and  Diligence,  and  Neatnesse  or  Cleanli- 
nesse.  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  Schoole  of  Eeligion,  and 
they  all  account  that  to  teach  the  ignorant  is  the 
greatest  almes.  Even  the  wals  are  not  idle,  but 
something  is  written  or  painted  thepe  which  may 
excite  the  reader  to  a  thought  of  piety ;  especially 
the  101  Fsalnij  which  is  expressed  in  a  fayre 
table  as  being  the  rule  of  a  family.     And  when 

^  By  the  custom  of  London  the  estates  of  freemen  of  the 
city  dying  intestate  were  vested  in  the  corporation,  and  the 
Mayor  and  Aldermen  were  guardians  of  the  minor  children. 


52  A  PEIEST  TO  THE  TEMPLE 

they  go  abroad,  liis  wife  among  her  neighbours 
is  the  beginner  of  good  discourses,  his  children 
among  children,  his  servants  among  other  serv- 
ants ;  so  that  as  in  the  house  of  those  that  are 
skill' d  in  Musick  all  are  Musicians  ;  so  in  the 
house  of  a  Preacher  all  are  preachers.  He  suffers 
not  a  ly  or  equivocation  by  any  means  in  his 
house,  but  counts  it  the  art  and  secret  of  gov- 
erning to  preserve  a  directinesse  and  open  plain- 
nesse  in  all  things  ;  so  that  all  his  house  knowes 
that  there  is  no  help  for  a  fault  done  but  con- 
fession. He  himselfe  or  his  Wife  takes  account 
of  Sermons  and  how  every  one  profits,  comparing 
this  yeer  with  the  last ;  and  besides  the  common 
prayers  of  the  family,  he  straitly  requires  of  all 
to  pray  by  themselves  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 
then  when  they  are  called  to  others'  prayers,  and 
that  which  when  they  leave  the  family  they  carry 
with  them.  He  keeps  his  servants  between  love 
and  fear,  according  as  hee  findes  them,  but  gen- 

^  Voluntary — more  involving  the  action  of  their  own  will 
in  the  prayer. 


A  PARSON  m  HIS  HOUSE  53 

erally  lie  distributes  it  thus :  to  his  Children  he 
shewes  more  love  than  terrour,  to  his  servants 
more  terrour  than  love,  but  an  old  good  servant 
boards  a  child.'  The  furniture  of  his  house  is 
very  plain,  but  clean,  whole,  and  sweet,  as  sweet 
as  his  garden  can  make ;  for  he  hath  no  mony 
for  such  things,  charity  being  his  only  perfume, 
which  deserves  cost  when  he  can  spare  it.  His 
fare  is  plain  and  common,  but  wholsome ;  what 
hee  hath  is  little,  but  very  good ;  it  consisteth 
most  of  mutton,  beefe,  and  veal.  If  he  addes 
anything  for  a  great  day  or  a  stranger,  his  gar- 
den or  orchard  supplies  it,  or  his  barne  and  back- 
side ;  ^  he  goes  no  further  for  any  entertainment 
lest  he  goe  into  the  world,  esteeming  it  absurd 
that  he  should  exceed  who  teacheth  others  tem- 
perance. But  those  which  his  home  produceth 
he  refuseth  not,  as  coming  cheap  and  easie,  and 
arising  from  the  improvement  of  things,  which 
otherwise  would  be  lost.  Wherein  he  admires 
and  imitates  the  wonderfull  providence  and  thrift 
of  the  great  householder  of  the  world.  For  there 
being  two  things  which  as  they  are  unuseful  to 
man,  the  one  for  smalnesse,  as  crums  and  scat- 

*  Boards  a  child — counts  as. 
^Back-aide — back-yard,  i.  e.,  for  fowls,  etc. 


54  A  PRIEST  TO  THE  TEMPLE 

tered  corn  and  the  like  ;  the  other  for  the  foul- 
nesse,  as  wash  and  diirt  and  things  thereinto 
fallen  ;  God  hath  provided  Creatures  for  both  : 
for  the  first,  poultry ;  for  the  second,  swine. 
These  save  man  the  labour  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  dresse  and  prepare  both  for  man  in  them- 
selves, by  growing  themselves  fit  for  his  table. 
The  Parson  in  his  house  observes  fasting  dayes  ; 
and  particularly,  as  Sunday  is  his  day  of  joj^  so 
Friday  his  day  of  Humiliation,  which  he  cele- 
brates not  only  with  abstinence  of  diet  but  also 
of  company,  recreation,  and  all  outward  content- 
ments ;  and  besides,  with  confession  of  sins  and 
all  acts  of  Mortification.  II^J'ow  fasting  days  con- 
taine  a  treble  obligation  :  first,  of  eating  lesse 
that  day  then  on  other  dayes  ;  secondly,  of  eat- 
ing no  pleasing  or  over-nourishing  things,  as  the 
Israelites  did  eate  sowre  herbs  5  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  essentiall 
to  a  true  fast  then  the  third  and  last ;  and  fasting 
dayes  were  fully  performed  by  keeping  of  the 
two  former,  had  not  Authority  interposed ;   so 


A  PAESON  m  HIS  HOUSE  55 

tliat  to  eat  little,  and  that  unpleasant,  is  the 
naturall  rule  of  fasting,  although  it  be  flesh.  For 
since  fasting  in  Scripture  language  is  an  afflicting 
of  our  souls,  if  a  peece  of  dry  flesh  at  my  table  be 
more  unpleasant  to  me  then  some  fish  there,  cer- 
tainly 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  Coun- 
treys  where  both  flesh  alone,  and  much  more  with 
wine,  is  apt  to  nourish  more  then  in  cold  regions, 
and  where  flesh  may  be  much  better  spared  and 
with  more  safety  then  elsewhere,  where  both  the 
people  and  the  drink  being  cold  and  flegmatick, 
the  eating  of  flesh  is  an  antidote  to  both.  For  it  is 
certaine  that  a  weak  stomack,  being  prepossessed 
with  flesh,  shall  much  better  brooke  and  bear  a 
draught  of  beer  then  if  it  had  taken  before 
either  fish,  or  rootes,  or  such  things  ;  which  will 
discover  it  selfe  by  spitting,  and  rheume,  or 
flegme.  To  conclude,  the  Parson,  if  he  be  in  full 
health,  keeps  the  three  obligations,  eating  fish  or 
roots,  and  that  for  quantity  little,  for  quality  un- 
pleasant. 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 


56  A  PRIEST  TO  THE  TEMPLE 

also  in  diseases  of  examination  (as  consump- 
tions) must  be  broken  :  For  meat  was  made  for 
man,  not  man  for  meat.  To  all  this  may  be 
added,  not  for  emboldening  the  unruly  but  for 
the  comfort  of  the  weak,  that  not  onely  sicknesse 
breaks  these  obligations  of  fasting  but  sicklinesse 
also.  For  it  is  as  unnatural  to  do  any  thing  that 
leads  me  to  a  sicknesse  to  which  I  am  inclined, 
as  not  to  get  out  of  that  sicknesse  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  phisick,  which  doth  lesse  obstruct 
then  flesh  moderately  taken ;  as  being  immod- 
erately taken,  it  is  exceeding  obstructive.  And 
obstructions  are  the  cause  of  most  diseases. 


XI 

THE  PARSON'S  COURTESIE 

THE  Countrey  Parson  owing  a  debt  of 
Charity  to  the  poor  and  of  Courtesie  to  his 
other  parishioners,  he  so  distinguisheth  that  he 
keeps  his  money  for  the  poor  and  his  table  for 
those  that  are  above  Alms.  Not  but  that  the 
poor  are  welcome  also  to  his  table,  whom  he 
sometimes  purposely  takes  home  with  him,  set- 
ting them  close  by  him  and  carving  for  them, 
both  for  his  own  humility  and  their  comfort, 
who  are  much  cheered  with  such  friendlineses. 
But  since  both  is  to  be  done,  the  better  sort  in- 
vited and  meaner  relieved,  he  chooseth  rather  to 
give  the  poor  money,  which  they  can  better  em- 
ploy to  their  own  advantage  and  sutably  to  their 
needs,  then  so  much  given  in  meat  at  dinner. 
Having  then  invited  some  of  his  Parish,  hee 
taketh  his  times  to  do  the  like  to  the  rest,  so  that 
in  the  compasse  of  the  year  hee  hath  them  all 
with  him  ;  because  countrey  people  are  very  ob- 
servant of  such  things,  and  will  not  be  perswaded 

67 


58  A  PEIEST  TO  THE  TEMPLE 

but  being  not  invited  they  are  hated.  Which 
perswasion  the  Parson  by  all  means  avoyds, 
knowing  that  where  there  are  such  conceits  there 
is  no  room  for  his  doctrine  to  enter.  Yet  doth 
hee  oftenest  invite  those  whom  hee  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  courtesie.  For  though 
he  desire  that  all  should  live  well  and  vertuously 
not  for  any  reward  of  his,  but  for  vertue's  sake, 
yet  that  will  not  be  so  ;  and  therefore  as  God,  al- 
though we  should  love  him  onely  for  his  own 
sake  yet  out  of  his  infinite  pity  hath  set  forth 
heaven  for  a  reward  to  draw  men  to  Piety,  and  is 
content  if  at  least  so  they  will  become  good  ;  So 
the  Countrey  Parson,  who  is  a  diligent  observer 
and  tracker  of  God's  wayes,  sets  up  as  many  en- 
couragements to  goodnesse  as  he  can,  both  in 
honour,  and  profit,  and  fame  ;  that  he  may,  if 
not  in  the  best  way,  yet  any  way  make  his 
Parish  good. 


XII 

THE  PARSON'S  CHARITY 

THE  Countrey  Parson  is  full  of  Charity  ;  it 
is  his  predominant  element.  For  many  and 
wonderfull  things  are  spoken  of  thee,  thou  great 
Vertue.  To  Charity  is  given  the  covering  of 
sins,  1  Pet.  4:8;  and  the  forgivenesse  of  sins, 
Matthew  6  :  14,  Luke  7  :  47  ;  the  fulfilling  of  the 
Law,  Romans  13  :  10  ;  the  life  of  faith,  James 
2  :  26  ;  the  blessings  of  this  life.  Proverbs  22  : 9, 
Psalm  41 :  2  ;  and  the  reward  of  the  next,  Matth, 
25  :  35.  In  brief,  it  is  the  body  of  Eeligion,  John 
13  :  35,  and  the  top  of  Christian  vertues,  1  Corin. 
13.  Wherefore  all  his  works  rellish  of  Charity. 
When  he  riseth  in  the  morning,  he  bethinketh 
himselfe  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  begger  or  idle  person  in  his 
Parish,  but  that  all  bee  in  a  competent  way  of 

^  Pi-esently — immediately. 
59 


60  A  PRIEST  TO  THE  TEMPLE 

getting  their  liviDg.  This  he  affects  either  by 
bounty,  or  perswasion,  or  by  authority,  making 
use  of  that  excellent  statute  which  bindes  all 
Parishes  to  maintaine  their  own.  If  his  Parish 
be  riche,  he  exacts  this  of  them ;  if  poor,  and 
he  able,  he  easeth  them  therein.  But  he  gives 
no  set  pension  to  any  j  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  murmur 
and  repine  as  much  as  he  that  is  disseized  of  his 
own  inheritance.  But  the  Parson  having  a 
double  aime,  and  making  a  hook  of  his  Charity, 
causeth  them  still  to  depend  on  him  ;  and  so  by 
continuall  and  fresh  bounties,  unexpected  to 
them  but  resolved  to  himself,  hee  wins  them  to 
praise  God  more,  to  live  more  religiously,  and  to 
take  more  paines  in  their  vocation,  as  not 
knowing  when  they  shal  be  relieved ;  which 
otherwise  they  would  reckon  upon  and  turn  to 
idlenesse.  Besides  this  generall  provision,  he 
hath  other  times  of  opening  his  hand:  as  at  great 
Festivals  and  Communions,  not  suffering  any 
that  day  that  he  receives  to  want  a  good  meal 
suting  to  the  joy  of  the  occasion.     But  specially 


THE  PAESON'S  CHAEITY  61 

at  hard  times  and  dearths  he  even  parts  his 
Living  and  life  among  them,  giving  some  corn 
outright,  and  selling  other  at  under  rates  j 
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  obtaine  his 
desire.  Yet  in  all  his  Charity  he  distinguisheth, 
giving  them  most  who  live  best,  and  take  most 
paiues,  and  are  most  charged.  So  is  his  charity 
in  effect  a  Sermon.  After  the  consideration 
of  his  own  Parish  he  inlargeth  himself,  if  he  be 
able,  to  the  neighbourhood  ;  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  neighbours.  But  these  he  helps  not  without 
some  testimony,  except  the  evidence  of  the 
misery  bring  testimony  with  it.  For  though 
these  testimonies  also  may  be  falsifyed,  yet  con- 
sidering 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  blindnesse  in  the  other  ;  especially  since  of 
the  two  commands  we  are  more  injoined  to  be 
charitable  then  wise.     But  evident  miseries  have 


62  A  PEIEST  TO  THE  TEMPLE 

a  naturall  priviledge  and  exemption  from  all 
law.  When-ever  hee  gives  any  thing  and  sees 
them  labour  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  onely  where 
they  are  onely  due.  So  doth  hee  also  before 
giving  make  them  say  their  Prayers  first,  or  the 
Creed  and  ten  Commandments,  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. 


xm 

THE  PARSON'S  CHURCH 

THE  Countrey  Parson  hath  a  speciall  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  plaistered,  windows 
glazed,  floore  paved,  seats  whole,  firm,  and  uni- 
form ;  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 
cleane,  without  dust  or  Cobwebs,  and  at  great 
festivalls  strawed,^  and  stuck  with  boughs,  and 
perfumed  with  incense.'  Thirdly,  that  there  be 
fit  and  proper  texts  of  Scripture  everywhere 
painted,  and  that  all  the  painting  be  grave  and 
reverend,  not  with  light  colours  or  foolish  anticks. 
Fourthly,  That  all  the  books  appointed  by 
Authority  be  there,    and  those  not    torne,    or 

^  Strawed — spread  with  rushes  or  straw,  both  for  comfort 
in  cold  weather,  and  to  protect  the  floors. 

*  This  does  not  imply  any  ceremonial  use  of  incense. 

63 


64  A  PRIEST  TO  THE  TEMPLE 

fouled,  but  whole  ;  and  clean,  and  well  bound  ; 
and  that  there  be  a  fitting  and  sightly  Communion 
cloth  of  fine  linnenj  with  cm  handsome  and  seemly 
Carpet  of  good  and  costly  Stuff e  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  Almes  and  offerings  ^  besides  which 
he  hath  a  Foor-man^s  box  conveniently  seated,  to  re- 
ceive the  charity  of  icell  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  holi- 
ness in  the  things,  but  as  desiring  to  keep  the 
middle  way  between  superstition  and  slovenli- 
nesse,  and  as  following  the  Apostle's  two  great 
and  admirable  Eules  in  things  of  this  nature  : 
The  first  whereof  is,  Let  all  things  he  done  decently 
and  in  order ;  The  second,  Let  all  things  he  done 
to  edification,  1  Cor.  14.  For  these  two  rules  com- 
prize and  include  the  double  object  of  our  duty, 
God,  and  our  neighbour  :  the  first  being  for  the 
honour  of  God,  the  second  for  the  benefit  of  our 
neighbour.  So  that  they  excellently  score  out 
the  way,  and  fully  and  exactly  contain,  even  in 
externall  and  indifferent  things,  what  course  is  to 
be  taken  ;  and  put  them  to  great  shame  who  deny 
the  Scripture  to  be  perfect. 


XIY 

THE  PARSON  IN  CIRCUIT 

THE  Countrey  Parson  upon  the  afternoons  ^ 
in  the  weekdays  takes  occasion  sometimes 
to  visite  in  person  now  one  quarter  of  his  Parish, 
now  another.  For  there  he  shall  find  his  flock 
most  naturally  as  they  are,  wallowing  in  the 
midst  of  their  affairs  ;  whereas  on  Sundays  it  is 
easie  for  them  to  compose  themselves  to  order, 
which  they  put  on  as  their  holy -day  cloathes, 
and  come  to  Church  in  frame,  but  commonly  the 
next  day  put  off  both.  When  he  comes  to  any 
house,  first  he  blesseth  it,  and  then  as  hee  finds 
the  persons  of  the  house  imployed  so  he  formes 
his  discourse.  Those  that  he  findes  religiously 
imployed,  hee  both  commends  them  much  and 
furthers  them  when  hee  is  gone,  in  their  imploy- 
ment  :  as,  if  hee  findes  them  reading,  hee  fur- 
nisheth  them  with  good  books  ;  if  curing  poor 
people,  hee  supplies  them  with  Eeceipts  and  in- 

The  fore-noon  being  the  time  of  study  for  the  Parson. 

65 


66  A  PEIEST  TO  THE  TEMPLE 

structs  them  further  in  that  skill,  shewing  them 
how  acceptable  such  works  are  to  God,  and  wish- 
ing them  ever  to  do  the  Cures  with  their  own 
hands  and  not  to  put  them  over  to  servants. 
Those  that  he  finds  busie  in  the  works  of  their 
calling,  he  commendeth  them  also  :  for  it  is  a 
good  and  just  thing  for  every  one  to  do  their  own 
busines.  But  then  he  admonisheth  them  of  two 
things  :  first,  that  they  dive  not  too  deep  into 
worldly  affairs,  plunging  themselves  over  head 
and  eares  into  carking  and  caring  ;  but  that  they 
so  labour  as  neither  to  labour  anxiously,  nor  dis- 
trustfully, nor  profanely.  Then  they  labour 
anxiously  when  they  overdo  it,  to  the  loss  of 
their  quiet  and  health  ;  then  distrustfully,  when 
they  doubt  God's  providence,  thinking  that  their 
own  labour  is  the  cause  of  their  thriving,  as  if 
it  were  in  their  own  hands  to  thrive  or  not  to 
thrive.  Then  they  labour  profanely^  ivhen  they  set 
themselves  to  ivorJc  like  brute  beasts,  never  raising 
their  thoughts  to  God,  nor  sanctifiying  their  labour 
ivith  daily  prayer ,-  ivhen  on  the  Lord's  day  they  do 
unnecessary  servile  work,  or  in  time  of  divine  serv- 
ice on  other  holy  days,  except  in  the  cases  of  ex- 
treme poverty,  and  in  the  seasons  of  Seed-time  and 
Sarvest.     Secondly,    he    adviseth    them    so    to 


THE  PAESON  IN  CIECUIT  67 

labour  for  wealth  and  maintenance  as  that  they 
make  not  that  the  end  of  their  labour,  but  that 
they  may  have  wherewithall  to  serve  God  the 
better  and  to  do  good  deeds.  After  these  dis- 
courses, if  they  be  poor  and  needy  whom  he  thus 
finds  labouring,  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  findes  idle,  or 
ill  employed,  he  chides  not  at  first,  for  that  were 
neither  civill  nor  profitable  ;  but  always  in  the 
close,  before  he  departs  from  them.  Yet  in  this 
he  distinguisheth.  For  if  he  be  a  plaine  country- 
man, he  reproves  him  plainly  ;  for  they  are  not 
sensible  of  finenesse.  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  leasurely, 
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 
intangled  in  others'  sinnes.  Neither  in  this  doth 
he  forbear  though  there  be  company  by.  For  as 
when  the  offence  is  particular  and  against  mee,  I 


68  A  PEIEST  TO  THE  TEMPLE 

am  to  follow  our  Saviour's  rule  aud  to  take  my 
brother  aside  and  reprove  liim  ;  so  when  the  of- 
fence is  publicke  and  against  God,  I  am  then  to 
follow  the  Apostle's  rule,  1  Timothy  5  :  20,  and  to 
rebuke  openly  that  which  is  done  openly.  Besides 
these  occasionall  discourses,  the  Parson  questions 
what  order  is  kept  in  the  house  :  as  about  prayers 
morning  and  evening  on  their  knees,  reading  of 
Scripture,  catechizing,  singing  of  Psalms  at  their 
work  and  on  holy  days  ;  who  can  read,  who  not ; 
and  sometimes  he  hears  the  children  read  him- 
selfe  and  blesseth,  encouraging  also  the  servants 
to  learn  to  read  and  offering  to  have  them  taught 
on  holy-dayes  by  his  servants.  If  the  Parson 
were  ashamed  of  particularizing  in  these  things, 
hee  were  not  fit  to  be  a  Parson  ;  but  he  holds  the 
Eule  that  Nothing  is  little  in  God's  service.  If 
it  once  have  the  honour  of  that  Name,  it  grows 
great  instantly.  Wherfore  neither  disdaineth  he 
to  enter  into  the  poorest  Cottage,  though  he  even 
creep  into  it  and  though  it  smell  never  so  loth- 
somly.  For  both  God  is  there  also  and  those  for 
whom  God  dyed  ;  and  so  much  the  rather  doth 
he  so  as  his  accesse  to  the  poor  is  more  comfort- 
able then  to  the  rich  ;  and  in  regard  of  himselfe, 
it  is  more  humiliation.     These  are  the  Parson's 


THE  PARSON  IN  CIRCUIT  69 

generall  aims  in  his  Circuit ;  but  with  these  he 
mingles  other  discourses  for  conversation  sake, 
and  to  make  his  higher  purposes  slip  the  more 
easily. 


XY 

THE  PARSON  COMFORTING 

THE  Couutrey  Parson,  when  any  of  liis  cure  is 
sick,  or  afflicted  with  losse  of  friend,  or 
estate,  or  any  ways  distressed,  fails  not  to  afford 
his  best  comforts,  and  rather  goes  to  them  and 
sends  for  the  afflicted,  though  they  can  and  other- 
wise ought  to  come  to  him.  To  this  end  he  hath 
throughly  digested  all  the  points  of  consolation, 
as  having  continuall  use  of  them,  such  as  are  from 
God^s  generall  providence  extended  even  to 
lillyes ;  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  then  by  sorrow  ;  from 
the  Benefit  of  affliction,  which  softens  and  works 
the  stubborn  heart  of  man  ;  from  the  certainty 
both  of  deliverance  and  reward,  if  we  faint  not ; 
from  the  miserable  comparison  of  the  moment  of 
griefs  here  with  the  weight  of  joyes  hereafter. 
Besides  this^  in  his  visiting  the  sick  or  otherivise  af- 
flictedy  hefollmoeth  the  Churches  counsellj  namely j  in 

70 


THE  PAESON  COMFOETING  71 

2)erswacUng  them  to  particular  confession,  labouring 
to  make  them  understand  the  great  good  use  of  this 
antient  and  pious  ordinance,  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  payiicipation 
of  the  holy  Sacrament,  how  comfortable  and  Sover- 
aigne  a  Medicine  it  is  to  all  sinsick  souls ;  what 
strength  and  joy  and  peace  it  administers  against  all 
temptations,  even  to  death  it  selfe,  he  plainly  and 
generally  ^  intimateth  to  the  disaffected  or  sick  per- 
son, that  so  the  hunger  and  thirst  after  it  may  come 
rather  from  themselves  then  from  his  perswasion. 

^  Generally,  i.  e.,  in  general  terms,  not  with  a  too  particu- 
lar and  personal  application. 


XVI 

THE  PARSON  A  FATHER 

THE  Countrey  Parson  is  not  only  a  father  to 
his  flock  but  also  professeth  himselfe 
throughly  of  the  opinion,  carrying  it  about  with 
him  as  fully  as  if  he  had  begot  his  whole  Parish. 
And  of  this  he  makes  great  use.  For  by  this 
means  when  any  sinns,  he  hateth  him  not  as  an 
officer  but  pityes  him  as  a  Father.  And  even  in 
those  wrongs  which  either  in  tithing  or  other- 
wise are  done  to  his  owne  person  hee  considers 
the  offender  as  a  child  and  forgives,  so  hee  may 
have  any  signe  of  amendment.^  So  also  when 
after  many  admonitions  any  continue  to  be  re- 
fractory, yet  hee  gives  him  not  over,  but  is  long 
before  hee  proceede  to  disinheriting,"  or  perhaps 
never  goes  so  far,  knowing  that  some  are  called 
at  the  eleventh  houre  ;  and  therefore  hee  still  ex- 

^  Chaucer  says  of  his  "  poor  Parson  of  a  town,  • '  "  Ful  loth 
were  him  to  curse  for  his  tythes.^' 

^Disinheriting,  i.  e.,  by  excommunication,  excluding  from 
the  Church. 

72 


THE  PAESON  A  FATHEE  73 

pects  and  waits,  least  hee  should  determine  * 
God's  houre  of  coming  j  which  as  hee  cannot, 
touching  the  last  day,  so  neither  touching  the  in- 
termediate days  of  Conversion. 

^  Determine — bring  to  an  end. 


XVII 
THE   PARSON  IN  JOURNEY 

THE  Countrey  Parson,  when  a  jnst  occasion 
calleth  liini  out  of  liis  Parish  (which  he  dili- 
gently and  strictly  weigheth,  his  Parish  being  all 
his  joy  and  thought)  leaveth  not  his  Ministry  be- 
hind him,  but  is  himselfe  where  ever  he  is. 
Therefore  those  he  meets  on  the  way  he  blesseth 
audibly,  and  with  those  he  overtakes  or  that 
overtake  him  hee  begins  good  discourses,  such  as 
may  edify,  interposing  sometimes  some  short  and 
honest  refreshments  which  may  make  his  other 
discourses  more  welcome  and  lesse  tedious.  And 
when  he  comes  to  his  Inn  he  refuseth  not  to 
joyne,  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  informe  his  guests  thereof,  that  if  any  be 
willing  to  partake,  they  may  resort  thither.     The 

like  he  doth  in  the  morning,  using  pleasantly  the 

74 


THE  PARSON  IN  JOURNEY  75 

outlandisli  ^  proverb,  that  Prayers  and  Provender 
never  hinder  journey.  When  lie  comes  to  any  other 
house,  where  his  kindred  or  other  relations  give  him 
any  authority  over  the  Family ,  if  hee  be  to  stay  for 
a  time,  hee  considers  diligently  the  state  thereof 
to  Godward,  and  that  in  two  points :  First, 
what  disorders  there  are  either  in  Apparell,  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  Scriptures,  and  other 
good  books,  how  Sunday  es^  holy -days,  and  fasting 
days  are  kept.  And  accordingly  as  he  finds  any 
defect  in  these,  hee  first  considers  with  himselfe 
what  kind  of  remedy  fits  the  temper  of  the  house 
best,  and  then  hee  faithfully  and  boldly  applyeth 
it ;  yet  seasonably  and  discreetly,  by  taking  aside 
the  Lord  or  Lady,  or  Master  and  Mistres  of  the 
house,  and  shewing  them  cleerly  that  they  respect 
them  most  who  wish  them  best,  and  that  not  a  de- 
sire to  meddle  with  others'  affairs,  but  the  ear- 
nestnesse  to  do  all  the  good  he  can  moves  him 
to  say  thus  and  thus. 

^  Outlandish  ;  from  the  more  remote  regioDS. 


XVIII 

THE  PARSON  IN  SENTINELL 

THE  Countrey  Parson,  where  ever  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  occasion  to  commend 
and  enlarge  it ;  if  ill,  he  presently  lays  hold  of  it, 
least  the  poyson  steal  into  some  young  and  un- 
wary spirits  and  possesse  them  even  before  they 
themselves  heed  it.  But  this  he  doth  discretely, 
with  mollifying  and  suppling  words  :  This  was 
not  so  well  said  as  it  might  have  been  forborn  ; 
We  cannot  allow  this.  Or  else  if  the  thing  will 
admit  interpretation  :  Your  meaning  is  not  thus, 
but  thus  ;  or.  So  farr  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  avoyded.  This  is  to  be  on  God's  side  and 
be  true  to  his  party.     Besides,  if  he  perceive  in 

*  Censure — judgment. 
76 


THE  PAESON  IN  SENTINELL  77 

company  any  discourse  tending  to  ill,  either  by 
the  wickedness  or  quarrelsomenesse  thereof,  he 
either  prevents  it  judiciously  or  breaks  it  off  sea- 
sonably by  some  diversion.  Wherein  a  pleasant- 
ness of  disposition  is  of  great  use,  men  being 
willing  to  sell  the  interest  and  ingagement  of 
their  discourses  for  no  price  sooner  then  that  of 
mirth ;  whither  the  nature  of  man,  loving  re- 
freshment, gladly  betakes  it  selfe,  even  to  the 
losse  of  honour. 


XIX 

THE  PARSON  IN  REFERENCE 

THE  Countrey  Parson  is  sincere  and  upright 
in  all  his  relations.  And  first,  he  is  just  to 
his  Countrey  :  as  when  he  is  set  at '  an  armour  or 
horse,  he  borrowes  them  not  to  serve  the  turue, 
nor  provides  slight  and  unusefull,  but  such  as  are 
every  way  fitting  to  do  his  Countrey  true  and 
laudable  service  when  occasion  requires.  To  do 
otherwise  is  deceit,  and  therefore  not  for  him, 
who  is  hearty  and  true  in  all  his  wayes,  as  being 
the  servant  of  him  in  whom  there  was  no  guile. 
Likewise  in  any  other  Countrey-duty  he  considers 
what  is  the  end  of  any  Command,  and  then  he 
suits  things  faithfully  according  to  that  end. 
Secondly,  he  carryes  himself  very  respectively  * 
as  to  all  the  Fathers  of  the  Church,  so  especially 
to  his  Diocesan,  honouring  him  both  in  word  and 
behaviour  and  resorting  unto  him  in  any  diffi- 
culty, either  in  his  studies  or  in  his  Parish.     He 

'  Set  at — assessed,  for  the  public  service. 
''Respectively,  i.  e.,  giving  due  respect  to  each. 

78 


THE  PAESON  IN  EEFEEENCE         79 

observes  Visitations,  and  being  there  makes  due 
use  of  them,  as  of  Clergy  couucels  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 
Brethren  what  were  fitting  to  be  done.  Thirdly, 
he  keeps  good  Correspondence  with  all  the  neigh- 
bouring Pastours  round  about  him,  performing 
for  them  any  Ministerial!  ofl&ce  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  joy  full  a  countenance  as  if 
he  were  to  entertain  some  great  Lord.  Fourthly, 
he  fulfills  the  duty  and  debt  of  neighbourhood  to 
all  the  Parishes  which  are  neer  him.  For  the 
Apostle's  rule,  Philip.  4,  being  admirable  and 
large,  that  we  should  do  whatsoever  things  are 
honesty  orjiistj  or  pur e^  or  lovely,  or  of  good  report, 
if  there  be  any  vertue,  or  ayiy  praise ;  and  Neigh- 
bourhood being  ever  reputed,  even  among  the 
Heathen,  as  an  obligation  to  do  good,  rather 
then  to  those  that  are  further,  where  things  are 
otherwise  equall,  therefore  he  satisfies  this  duty 
also.  Especially  if  God  have  sent  any  calamity 
either  by  fire  or  famine  to  any  neighbouring 


80  A  PEIEST  TO  THE  TEMPLE 

Parish,  then  he  expects  no  Briefe  j '  but  taking 
his  Parish  together  the  next  Sunday  or  Jioly-day 
and  exposing  to  them  the  uncertainty  of  humane 
affairs,  none  knowing  whose  turne  may  be  next, 
and  then  when  he  hath  affrighted  them  with  this 
exposing  the  obligation  of  Charity  and  Neigh- 
bour-hood, he  first  gives  himself  liberally  and 
then  incites  them  to  give  ;  making  together  a 
summe  either  to  be  sent,  or,  which  were  more 
comfortable,  all  together  choosing  some  fitt  day 
to  carry  it  themselves  and  cheere  the  Afflicted. 
So  if  any  neighbouring  village  be  overburdened 
with  poore  and  his  owne  lesse  charged,  he  findes 
some  way  of  releeving  it  and  reducing  the  Manna 
and  bread  of  Charity  to  some  equality,  represent- 
ing to  his  people  that  the  Blessing  of  God  to  them 
ought  to  make  them  the  more  charitable,  and  not 
the  lesse,  lest  he  cast  their  neighbours'  poverty 
on  them  also. 

^  Brief,  i.  e.,  formal  notice  or  request. 


XX 

THE  PARSON  IN  GOD'S  STEAD 

THE  Countrey  Parson  is  in  God's  stead  to 
his  Parish,  and  dischargeth  ^  God  what  he 
can  of  his  promises.  Wherefore  there  is  noth- 
ing done  either  wel  or  ill  whereof  he  is  not  the 
rewarder  or  punisher.  If  he  chance  to  finde  any 
reading  in  another's  Bible,  he  provides  him  one 
of  his  own.  If  he  finde  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  condi- 
tion above  such  gifts,  he  sends  him  a  good  book 
or  easeth  him  in  his  Tithes,  telling  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  Godlinesse  shall  be  gain- 
full  5  but  in  the  other,  God  is  his  own  immediate 
paymaster,  rewarding  all  good  deeds  to  their  full 
proportion.     The  Parson'' s  punishing  of  sin  and 

^  He  feels  himself  God's  servant  and  agent,  to  perform 
God's  promises  to  them  in  the  measure  of  his  ability. 

81 


82  A  PEIEST  TO  THE  TEMPLE 

vice  is  rather  by  icitlidraicing  his  bounty  and  cour- 
tesie  from  the  parties  offending^  or  by  private  or 
publick  reproof  J  as  the  case  requires,  then  by  cans- 
ing  them  to  be  presented  ^  or  otherwise  complained  of. 
And  yet  as  the  malice  of  the  person  or  hainousness 
of  the  crime  may  be,  he  is  carefuU  to  see  condign 
punishment  inflicted;  and  with  tridy  godly  zeal, 
without  hatred  to  the  person,  hungreth  and  thirsteth 
after  righteous  punishment  of  unrighteousnesse. 
-Thus  both  in  reway^ding  vertueand  in  punishing  vice, 
the  Parson  endeavoureth  to  be  in  God's  stead,  Jcnow- 
ing  that  Countrey  people  are  draw7ie  or  led  by  sense 
more  then  by  faith,  by  present  rewards  or  punish- 
ments more  then  by  future. 

*  To  the  Bishop  or  hi3  Archdeacon,  at  their  visitation. 


XXI 

THE  PARSON  CATECHIZING 

THE  Countrey  Parson  values  Catechizing 
highly.  For  there  being  three  points  of 
^  his  duty,  the  one  to  infuse  a  competent  knowl- 
edge of  salvation  in  every  one  of  his  Flock  ;  the 
other  to  multiply  and  build  up  this  knowledge  to 
a  spirituall  Temple  ;  the  third  to  inflame  this 
knowledge,  to  presse  and  drive  it  to  practice, 
turning  it  to  reformation  of  life  by  pithy  and 
lively  exhortations  ;  Catechizing  is  the  first  point, 
and  but  by  Catechizing  the  other  cannot  be  at- 
tained. Besides,  whereas  in  Sermons  there  is  a 
kind  of  state,  in  Catechizing  there  is  an  hum- 
blesse  very  sutable  to  Christian  regeneration, 
which  exceedingly  delights  him  as  by  way  of  ex- 
ercise upon  himself,  and  by  way  of  preaching  to 
himself  for  the  advancing  of  his  own  mortifica- 
tion. For  in  preaching  to  others  he  forgets  not 
himself,  but  is  first  a  Sermon  to  himself  and  then 
to  others,  growing  with  the  growth  of  his  Parish. 

He  useth  and  preferreth  the  ordinary  Church- 

83 


84  A  PEIEST  TO  THE  TEMPLE 

Catechism,  partly  for  obedience  to  Authority, 
partly  for  uniformity  sake,  that  the  same  com- 
mon truths  may  be  every  where  professed ; 
especially  since  many  remove  from  Parish  to 
Parish,  who  like  Christian  Souldiers  are  to  give 
the  word  and  to  satisfie  the  Congregation  by  their 
Catholick  answers.  He  exacts  of  all  the  Doc- 
trine of  the  Cathechisme :  of  the  younger  sort, 
the  very  words  j  of  the  elder,  the  substance. 
Those  he  Catechizeth  publickly,  these  privately, 
giving  age  honour  according  to  the  Apostle's 
rule,  1  Tim,  6  :  1.  He  requires  all  to  be  present 
at  Catechizing  :  first,  for  the  authority  of  the 
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 
honourable  way  take  occasion  to  be  better  in- 
structed. Fourthly,  that  those  who  are  well 
grown  in  the  knowledg  of  Eeligion  may  examine 
their  grounds,  renew  their  vowes,  and  by  occa- 
sion of  both  iularge  their  meditations.  When 
once  all  have  learned  the  words  of  the  Cate- 
chisme,  he  thinks  it  the  most  usefull  way  that  a 
Pastor  can  take  to  go  over  the  same,  but  in  other 


THE  PAESON  CATECHIZING  85 

words.  For  many  say  the  Catechisme  by  rote, 
as  parrats,  without  ever  piercing  into  the  sense 
of  it.  In  this  course  the  order  of  the  Cathe- 
chisme  would  be  kept,  but  the  rest  varyed.  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  beleeved  that 
are  not  seen  ?  Is  this  the  nature  of  beliefe  ?  Is 
not  Christianity  full  of  such  things  as  are  not  to 
be  seen,  but  beleeved  ?  You  said,  God  made  the 
world  ;  Who  is  God  ?  And  so  forward,  requir- 
ing answers  to  all  these,  and  helping  and  cherish- 
ing the  Answerer  by  making  the  Question  very 
plaine  with  comparisons,  and  making  much  even 
of  a  word  of  truth  from  him.  This  order  being 
used  to  one  would  be  a  little  varyed  to  another. 
And  this  is  an  admirable  way  of  teaching, 
wherein  the  Catechized  will  at  length  finde  de- 
light, and  by  which  the  Catechizer,  if  he  once  get 
the  skill  of  it,  will  draw  out  of  ignorant  and 
silly '  souls  even  the  dark  and  deep  points  of 
Eeligion.  Socrates  did  thus  in  Philosophy,  who 
held  that  the  seeds  of  all  truths  lay  in  every  body, 
and  accordingly  by  questions  well  ordered  he 
^  Silly — uneducated. 


86  A  PEIEST  TO  THE  TEMPLE 

found  Philosophy  in  silly  Tradesmen.  That 
position  will  not  hold  in  Christianity,  because  it 
contains  things  above  nature  ;  but  after  that  the 
Catechisme  is  once  learn' d,  that  which  nature  is 
towards  Philosophy  the  Catechisme  is  towards 
Divinity.  To  this  purpose  some  dialogues  in 
Flato  were  worth  the  reading,  where  the  singular 
dexterity  of  Socrates  in  this  kind  may  be  ob- 
served 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  easie  fram- 
ing the  question,  even  containing  in  vertue  '  the 
answer  also,  especially  to  the  more  ignorant. 
Thirdly,  when  the  answerer  sticks,  an  illustrating 
the  thing  by  something  else  which  he  knows,  mak- 
ing what  hee  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 
'In  virtue — in  effect,  as  we  say,  i.e.,  "a  leading  question." 


THE  PAESON  CATECHIZING  87 

familiar  illustration  made  the  answer  so  plaine 
that  he  was  even  ashamed  of  his  ignorance  ;  for 
he  could  not  but  say  he  would  hast  out  of  it  as 
fast  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  doubtlesse  the  Holy  Scripture 
intends  thus  much  when  it  condescends  to  the 
naming  of  a  plough,  a  hatchet,  a  bushell,  leaven, 
boyes  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  com- 
mends to  all  his  fellow-labourers  ;  the  secret  of 
whose  good  consists  in  this,  that  at  Sermons  and 
Prayers  men  may  sleep  or  wander  ;  but  when  one 
is  asked  a  question,  he  must  discover  what  he  is. 
This  practice  exceeds  even  Sermons  in  teaching. 
But  there  being  two  things  in  Sermons,  the  one 
Informing,  the  other  Inflaming  ;  as  Sermons  come 
short  of  questions  in  the  one,  so  they  farre  exceed 
them  in  the  other.  For  questions  cannot  inflame 
or  ravish ;  that  must  be  done  by  a  set,  and 
laboured,  and  continued  speech. 


XXII 

THE  PARSON  IN  SACRAMENTS 

THE  Countrey  Parson  being  to  administer  the 
Sacraments,  is  at  a  stand  with  himself  how 
or  what  behaviour  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  findes  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  doe  thou  fulfill  what  thou  didst 
appoint ;  for  thou  art  not  only  the  feast,  but  the 
way  to  it.  At  Baptisme,  being  himselfe  in  white, 
he  requires  the  presence  of  all,  and  Baptizeth  not 
willingly  but  on  Sundayes  or  great  dayes. '  Hee 
admits  no  vaine  or  idle  names,  but  such  as  are 
usuall  and  accustomed.  Hee  says  that  prayer  with 
great  devotion  where  God  is  thanked  for  calling 
us  to  the  knowledg  of  his  grace,  Baptisme  being 
a  blessing  that  the  world  hath  not  the  like.     He 

'  As  the  rubrick  requires. 
88 


THE  PARSON  IN  SACRAMENTS       89 

willingly  and  cheerfully  crosseth  the  child,  and 
thinketh  the  Ceremony  not  onely  innocent  but 
reverend.  He  instructeth  the  God-fathers  and 
God-mothers  that  it  is  no  complementall  or  light 
thing  to  sustain  that  i3lace,  but  a  great  honour 
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  minde  their  Baptism  often  ;  for  if 
wise  men  have  thought  it  the  best  way  of  preserv- 
ing 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  Baptisme 
often  (being  the  first  step  into  their  great  and 
glorious  calling)  and  upon  what  termes  and  with 
what  vowes  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  cheape  or  course,^  much  lesse  ill-tasted  or 
unwholesome.  Secondly,  hee  considers  and  looks 
into  the  ignorance  or  carelessness  of  his  flock,  and 
accordingly  applies  himselfe  with  Catechizings 
and  lively  exhortations,  not  on  the  Sunday  of 
the  Communion  only  (for  then  it  is  too  late,)  but 
the  Sunday,  or  Sundayes  before  the  Communion, 

*  Course— coarse. 


90  A  PRIEST  TO  THE  TEMPLE 

or  on  the  Eves  of  all  those  dayes.  If  there  be 
any  who,  having  not  received  yet,  is  to  enter 
into  this  great  work,  he  takes  the  more  pains 
with  them,  that  hee  may  lay  the  foundation  of 
future  Blessings.  The  time  of  every  one's  first 
receiving  is  not  so  much  by  yeers  as  by  under- 
standing, particularly  the  rule  may  be  this : 
When  any  one  can  distinguish  the  Sacramentall 
from  common  bread,  knowing  the  Institution 
and  the  difference,  hee  ought  to  receive,  of  what 
age  soever.  Children  and  youths  are  usually 
deferred  too  long,  under  pretence  of  devotion  to 
the  Sacrament,  but  it  is  for  want  of  Instruction  j 
their  understandings  being  ripe  enough  for  ill 
things,  and  why  not  then  for  better  ?  But  Par- 
ents and  Masters  should  make  hast  in  this,  as  to 
a  great  purchase  ^  for  their  children  and  servants  j 
which  while  they  deferr,  both  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  wildely,  and  then  the 

^  The  old  meaning  of  purchase  is  something  acquired  by 
our  own  act  as  distinguished  from  that  which  is  inherited. 


THE  PAESOX  IN  SACEAMENTS       91 

Answerer  will  discover  what  hee  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  j  but  man's  unpre- 
parednesse  asks  kneeling.  Hee  that  comes  to  the 
Sacrament  hath  the  confidence  of  a  Guest,  and 
hee  that  kneels  confesseth  himself  an  unworthy 
one  and  therefore  differs  from  other  Feasters ; 
but  hee  that  sits,  or  lies,  puts  up  to  ^  an  Apostle. 
Contentiousnesse  in  a  feast  of  Charity  is  more 
scandall  then  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, 
Christmasse,  Whitsuntide,  afore  and  after  Har- 
vest, and  the  beginning  of  Lent.  And  this  hee 
doth  not  onely  for  the  benefit  of  the  work,  but 
also  for  the  discharge  of  the  Church -wardens ; 
who  being  to  present  all  that  receive  not  thrice  a 
year,  if  there  be  but  three  Communions,  neither 
can  all  the  people  so  order  their  affairs  as  to  re- 
ceive just  at  those  times,  nor  the  Church-Ward- 
ens so  well  take  notice  who  receive  thrice  and 
who  not.  > 

*Puts  up  to — makes  himself  equal  with. 


XXIII 

THE  PARSON'S  COMPLETENESSE 

THE  Countrey  Parsou  desires  to  be  all  to  his 
Parish,  and  not  onely  a  Pastour,  but  a 
Lawyer  also,  and  a  Physician.  Therefore  hee 
endures  not  that  any  of  his  Flock  should  go  to 
Law,  but  in  any  Controversie  that  they  should 
resort  to  him  as  their  Judge.  To  this  end  he  hath 
gotten  to  himself  some  insight  in  things  ordinarily 
incident  and  controverted,  by  experience  and  by 
reading  some  initiatory  treatises  in  the  Law,  with 
DaIton''s  Justice  of  Peace  and  the  Abridgements 
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  iDut  men  to  discourse  of  that  wherein  they 
are  most  eminent  is  the  most  gainfull  way  of  Con- 
versation. Yet  when  ever  any  controversie  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  ojiinion  first ;  out  of  which  he  gath- 

92 


THE  PAESON'S  COMPLETEKESSE     93 

ers,  in  case  he  be  ignorant  himself,  what  to  hold  j 
and  so  the  thing  passeth  with  more  authority  and 
lesse  e^vy.  In  Judging,  he  followes  that  which 
is  altogether  right  j  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  Par- 
son and  exhorts  to  Charity.  Neverthelesse,  there 
may  happen  sometimes  some  cases  wherein  he 
chooseth  to  permit  his  Parishioners  rather  to 
make  use  of  the  Law  then  himself ;  As  in  cases 
of  an  obscure  and  dark  nature,  not  easily  deter- 
minable by  Lawyers  themselves ;  or  in  cases  of 
high  consequence,  as  establishing  of  inheritances  ; 
or  Lastly,  when  the  persons  in  difference  are  of  a 
contentious  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  avoyding  therefore  one  another's  com- 
pany, much  less  defaming  one  another.  Now  as 
the  Parson  is  in  Law,  so  is  he  in  sicknesse  also  : 
if  there  be  any  of  his  flock  sick,  hee  is  their 
Physician,  or  at  least  his  Wife,  of  whom  in  stead 
of  the  qualities  of  the  world  he  asks  no  other  but 
to  have  the  skill  of  healing  a  wound  or  helping 


94  A  PRIEST  TO  THE  TEMPLE 

the  sick.  But  if  neither  himselfe  nor  his  wife 
have  the  skil,  and  his  means  serve,  hee  keepes 
some  young  practitioner  in  his  house  for  the  ben- 
efit 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  corre- 
spondence with  some  neighbour  Phisician,  and 
entertaines  him  for  the  Cure  of  his  Parish.  Yet 
is  it  easie  for  any  Scholer  to  attaine  to  such  a 
measure  of  Phisick  as  may  be  of  much  use  to  him 
both  for  himself  and  others.  This  is  done  by 
seeing  one  Anatomy,^  reading  one  Book  of  Phis- 
ick, having  one  Herball  by  him.  And  let  Fer- 
neliits^  be  the  Phisick  Authour,  for  he  writes 
briefly,  neatly,  and  judiciously  ;  especially  let 
his  Method  of  Phisick  be  diligently  perused,  as 
being  the  practicall  part  and  of  most  use.  Kow 
both  the  reading  of  him  and  the  knowing  of  herbs 
may  be  done  at  such  times  as  they  may  be  an 
help  and  a  recreation  to  more  divine  studies.  Na- 
ture serving  Grace  both  in  comfort  of  diversion 
and  the  benefit  of  application  when  need  requires  ; 

'Tickle — ticklish,  as  in  edition  of  1671. 
"^  Either  a  dissection,  or  an  anatomical  diagram  of  the 
human  body. 

^  An  eminent  French  physician. 


THE  PAESOIST'S  COMPLETENESSE      95 

as  also  by  way  of  illustration,  even  as  our  Saviour 
made  plants  and  seeds  to  teach  the  people.  For 
he  was  the  true  householder,  who  bringeth  out 
of  his  treasure  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 
familiar  things  he  might  make  his  Doctrine  slip 
the  more  easily  into  the  hearts  even  of  the  mean- 
est. Secondly,  that  labouring  people  (whom  he 
chiefly  considered)  might  have  every  where  monu- 
ments of  his  Doctrine,  remembring  in  gardens 
his  mustard-seed  and  lillyes ;  in  the  field,  his 
seed-corn  and  tares  5  and  so  not  be  drowned  alto- 
gether in  the  works  of  their  vocation,  but  some- 
times lift  up  their  minds  to  better  things,  even  in 
the  midst  of  their  pains.  Thirdly,  that  he  might 
set  a  Copy  for  Parsons.  In  the  knowledge  of 
simples,  wherein  the  manifold  wisedome  of  God 
is  wonderfully  to  be  seen,  one  thing  would  be 
carefully  observed  :  which  is,  to  know  what  herbs 
may  be  used  in  stead  of  drugs  of  the  same  nature, 
and  to  make  the  garden  the  shop.  For  home- 
bred medicines  are  both  more  easie  for  the  Par- 
son's purse,  and  more  familiar  for  all  men's 
bodyes.     So,  where  the  Apothecary  useth  either 


96  A  PRIEST  TO  THE  TEMPLE 

for  loosing,  Rubarb,  or  for  binding,  Bolearmena, ' 
the  Parson  useth  damask  or  white  Roses  for  the 
one,  and  plantaine,  shepherd's  purse,  knot-grasse 
for  the  other,  and  that  with  better  suceesse.  As 
for  spices,  he  doth  not  onely  prefer  home-bred 
things  before  them,  but  condemns  them  for  vani- 
ties and  so  shuts  them  out  of  his  family,  esteem- 
ing that  there  is  no  spice  comparable,  for  herbs, 
to  rosemary,  time,  savoury,  mints  ;  and  for  seeds, 
to  Fennell  and  Carroway  seeds.  Accordingly, 
for  salves  his  wife  seeks  not  the  city,  but  preferrs 
her  garden  and  fields  before  all  outlandish  gums. 
And  surely  hyssope,  valerian,  mercury,  adder's 
tongue,  yerrow,  melilot,  and  Saint  Johii's  wort 
made  into  a  salve ;  And  Elder,  camomill,  mal- 
lowes,  comphrey  and  smallage  made  into  a 
Poultis,  have  done  great  and  rare  cures.  In  cur- 
ing of  any,  the  Parson  and  his  Family  use  to 
premise  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  per- 
son bee  so  poor  that  he  is  not  able  to  reward  the 
Phisician  ;  for  as  hee  is  Charitable,  so  he  is  just 

*  An  Etstringent  earth. 


THE  PARSON'S  COMPLETENESSE     97 

also.  Now  it  is  a  justice  and  debt  to  the  Com- 
monwealth he  lives  in  not  to  incroach  on  other's 
Professions,  but  to  live  on  his  own.  And  justice 
is  the  ground  of  Charity. 


XXIV 

THE  PARSON  ARGUING 

THE  Countrey  Parson,  if  there  be  any  of  his 
parish  that  hold  strange  Doctrius,  useth  all 
possible  diligence  to  reduce  ^  them  to  the  common 
Faith.  The  first  means  he  useth  is  Prayer,  be- 
seeching the  Father  of  lights  to  open  their  eyes, 
and  to  give  him  power  so  to  fit  his  discourse 
to  them  that  it  may  effectually  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,  wherein  they 
rely  ;  as  if  he  be  a  Papist,  the  Church  is  the 
hinge  he  turnes  on ;  if  a  Scismatick,  scandall. 
Wherefore  the  Parson  hath  diligently  examined 
these  two  with  himselfe,  as  what  the  Church  is, 
how  it  began,  how  it  proceeded,  whether  it  be  a 

'  Reduce — lead  back. 
98 


THE  PAES0:N^  AEGUING  99 

rule  to  it  selfe,  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  funda- 
mentall  things,  the  obscurity  in  some  points  being 
the  exercise  of  the  Church,  the  light  in  the  foun- 
dations being  the  guide ;  The  Church  needing 
both  an  evidence,  and  an  exercise.  So  for  Scan- 
dal 1  :  what  scandall  is,  when  given  or  taken  ; 
whether,  there  being  two  precepts,  one  of  obey- 
ing Authority,  the  other  of  not  giving  scandall, 
that  ought  not  to  be  preferred,  especially  since  in 
disobeying  there  is  scandall  also  ;  whether  things 
once  indifferent  being  made  by  the  precept  of 
Authority  more  then  indifferent,  it  be  in  our 
power  to  omit  or  refuse  them.  These  and  the 
like  points  hee  hath  accurately  digested,  hav- 
ing ever  besides  two  great  helps  and  power- 
full  perswaders  on  his  side  :  the  one,  a  strict 
religious  life  5  the  other  an  humble,  and  in- 
genuous search  of  truth  ;  being  unmoved  in 
arguing  and  voyd  of  all  contentiousnesse  :  which 
are  two  great  lights  able  to  dazle  the  eyes  of  the 
mis-led,  while  they  consider  that  God  cannot  be 
wanting  to  them  in  Doctrine  to  whom  he  is  so 
gracious  in  Life. 


4  4  f>».>^>  \} 


XXV 

THE  PARSON  PUNISHING 

WHENSOEVER  the  Countrey  Parson  pro- 
ceeds so  farre  as  to  call  in  Authority,  and 
to  do  such  things  of  legall  opposition  either  in  the 
presenting  or  punishing  of  any  as  the  vulgar  ever 
consters  ^  for  signes  of  ill  will,  he  forbears  not  in 
any  wise  to  use  the  delinquent  as  before  in  his 
behaviour  and  carriage  towards  him,  not  avoyd- 
ing  his  company  or  doing  any  thing  of  averse- 
nesse,  save  in  the  very  act  of  punishment.  Neither 
doth  he  esteem  him  for  an  enemj^,  but  as  a  brother 
still,  except  some  small  and  temporary  estranging 
may  corroborate  the  punishment  to  a  better  sub- 
duing and  humbling  of  the  delinquent ;  which  if 
it  happily  take  effect,  he  then  comes  on  the  faster, 
and  makes  so  much  the  more  of  him  as  before  he 
alienated  himselfe  ;  doubling  his  regards,  and 
shewing  by  all  means  that  the  delinquent' s  re- 
turne  is  to  his  advantage. 

^  Consters — construes. 
100 


XXVI 

THE  PARSON'S  EYE 

THE  Countrey  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  cleer  and  evident,  as 
Adultery,  Murder,  Hatred,  Lying,  etc.  There 
are  other  vices  whose  natures,  at  least  in  the  be- 
ginning, are  dark  and  obscure  :  as  Covetousnesse 
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  partiall  to  themselves  and  witty 
to  others  who  shall  reprove  them  from  it.  A  man 
may  be  both  Covetous  and  Intemperate,  and  yet 
hear  Sermons  against  both  and  himselfe  condemn 
both  in  good  earnest.  And  the  reason  hereof  is 
because  the  natures  of  these  vices  being  not  evi- 
dently discussed,  or  known  commonly,  the  begin- 
nings of  them  are  not  easily  observable.     And 

101 


102         A  PRIEST  TO  THE  TEMPLE 

tlie  beginniugs  of  them  are  not  observed  because 
of  the  suddain  passing  from  that  which  was  just 
now  lawfull  to  that  which  is  presently  unlawfull, 
even  in  one  continued  action.  So  a  man  dining, 
eats  at  first  lawfully  j  but  proceeding  on,  comes 
to  do  unlawfully,  even  before  he  is  aware  j  not 
knowing  the  bounds  of  the  action,  nor  when  his 
eating  begins  to  be  unlawfull.  So  a  man  storing 
up  mony  for  his  necessary  provisions,  both  in 
present  for  his  family  and  in  future  for  his  chil- 
dren, hardly  perceives  when  his  storing  becomes 
unlawfull.  Yet  is  there  a  period  for  his  storing, 
and  a  point  or  center  when  his  storing,  which 
was  even  now  good,  passeth  from  good  to  bad. 
Wherefore  the  Parson  being  true  to  his  businesse, 
hath  exactly  sifted  the  definitions  of  all  vertues 
and  vices  j  especially  canvasing  those  whose  na- 
tures are  most  stealing  and  beginnings  uncer- 
taine.  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  covetousnes,  he  lays  this  ground,  "Who- 
soever when  a  just  occasion  cals,  either  spends  not 
at  all,  or  not  in  some  proportion  to  God's  bless- 
ing upon  him,  is  covetous.     The  reason  of  the 


THE  PAESON'S  EYE  103 

ground  is  manifest,  because  wealth  is  given  to 
that  end  to  supply  our  occasions.  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  Judg  in  iDcrverting  that 
order  which  he  hath  set  both  to  things  and  to 
reason.  The  application  of  the  ground  would  be 
infinite  5  but  in  brief,  a  poor  man  is  an  occasion, 
my  countrey  is  an  occasion,  my  friend  is  an  occa- 
sion, my  Table  is  an  occasion,  my  apparell  is  an 
occasion  ;  if  in  all  these,  and  those  more  which 
concerne  me,  I  either  do  nothing,  or  pinch,  and 
scrape,  and  squeeze  blood  undecently  to  the  sta- 
tion 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  un- 
wholesome, being  sometimes  baned  ^  meat,  some- 
times too  salt,  and  so  not  competent  nourishment, 
I  am  Covetous.  I  bring  this  example  because 
men  usually  think  that  servants  for  their  mony 
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  particu- 
^  Baned — spoiled,  or  diseased. 


104  A  PEIEST  TO  THE  TEMPLE 

larly,  if  a  man  hath  wherewithal!  to  buy  a  spade, 
and  yet  hee  chuseth  rather  to  use  his  neighbour'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  judgment.  Countrey-people  are 
full  of  these  petty  injustices,  being  cunning  to 
make  use  of  another  and  spare  themselves.  And 
Scholers  ought  to  be  diligent  in  the  observation 
of  these,  and  driving  of  their  generall  Schoole 
rules  ever  to  the  smallest  actions  of  Life  ;  which 
while  they  dwell  in  their  bookes,  they  will  never 
finde,  but  being  seated  in  the  Countrey  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  prefer- 
ment. Secondly,  for  Gluttony,  The  Parson  lays 
this  ground,  He  that  either  for  quantity  eats 
more  than  his  health  or  imployments  will  bear, 
or  for  quality  is  licorous  after  dainties,  is  a  glut- 
ton ;  as  he  that  eats  more  than  his  estate  will 
bear,  is  a  Prodigall ;  and  he  that  eats  offensively 
to  the  Company,  either  in  his  order  or  length  of 
eating,  is  scandalous  and  uncharitable.  These 
three  rules  generally  comprehend  the  faults  of 


THE  PAESON'S  EYE  105 

eating,  and  the  truth  of  them  needs  no  proofe  ;  so 
that  men  must  eat  neither  to  the  disturbance  of 
their  health,  nor  of  their  affairs  (which,  being 
overburdened  or  studying  dainties  too  much,  they 
cannot  wel  dispatch),  nor  of  their  estate,  nor  of 
their  brethren.  One  act  in  these  things  is  bad, 
but  it  is  the  custome  and  habit  that  names  a 
glutton.  Many  think  they  are  at  more  liberty 
then  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,  be- 
sides the  hurt,  an  act  against  reason,  because  it 
is  unnaturall  to  hurt  one's  self ;  and  this  they  are 
not  masters  of.  Yet  of  hurtfuU  things,  I  am  more 
bound  to  abstain  from  those  which  by  mine  own 
experience  I  have  found  hurtfull  then  from  those 
which  by  a  Common  tradition  and  vulgar  knowl- 
edge are  reputed  to  be  so.  That  which  is  said  of 
hurtfull  meats  extends  to  hurtfull  drinks  also. 
As  for  the  quantity,  touching  our  imployments, 
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  un-weeldy)  either  to  pray  or  work,  they 
are  gluttons.  Not  that  all  must  presently  work 
after  dinner  (For  they  rather  must  not  work, 


106         A  PRIEST  TO  THE  TEMPLE 

especially  Students,  and  those  that  are  weakly), 
but  that  they  must  rise  so  as  that  it  is  not  meate 
or  drinke  that  hinders  them  from  working. 
To  guide  them  in  this  there  are  three  rules : 
first,  the  custome  and  knowledg  of  their  own 
body,  and  what  it  can  well  disgest ;  The  sec- 
ond, the  feeling  of  themselves  in  time  of  eat- 
ing, which  because  it  is  deceitfull ;  (for  one  thinks 
in  eating,  that  he  can  eat  more,  then  afterwards 
he  finds  true)  j  The  third  is  the  observation  with 
what  appetite  they  sit  down.  This  last  rule 
joyned  with  the  first  never  fails.  For  know- 
ing what  one  usually  can  well  disgest  and  feeling 
when  I  go  to  meat  in  what  disposition  I  am,  either 
hungry  or  not,  according  as  I  feele  my  self  either 
I  take  my  wonted  jDroportion  or  diminish  of  it. 
Yet  Phisicians  bid  those  that  would  live  in  health 
not  keep  an  uniform  diet,  but  to  feed  variously, 
now  more,  now  lesse.  And  GersoUj^  a  spirituall 
man,  wisheth  all  to  incline  rather  to  too  much 
than  to  too  little;  his  reason  is,  because  dis- 
eases of  exinanition  are  more  dangerous  then 
diseases  of  repletion.  But  the  Parson  distin- 
guisheth  according  to  his  double  aime,   either 

iJohn  Gerson  (1363-1429)  Chancellor  of  the  University 
of  Paris. 


THE  PAESON'S  EYE  107 

of  Abstinence  a  moral  vertue  or  Mortification  a 
divine.  When  he  deals  with  any  that  is  heavy 
and  carnall,  he  gives  him  those  freer  rules ;  but 
when  he  meets  with  a  refined  and  heavenly  dis- 
position, he  carryes  them  higher,  even  sometimes 
to  a  forgetting  of  themselves,  knowing  that  there 
is  one  who  when  they  forget  remembers  for  them  ; 
As  when  the  people  huugred  and  thirsted  after 
our  Saviour's  Doctrine,  and  tarry ed  so  long  at  it 
that  they  would  have  fainted  had  they  returned 
empty,  He  suffered  it  not  ;  but  rather  made  food 
miraculously  then  suffered  so  good  desires  to  mis- 
carry. 


xxvn 

.  THE  PARSON  IN  MIRTH 

THE  Coiintrey  Parson  is  generally  sad,  be- 
cause hee  knows  nothing  but  the  Crosse  of 
Christ,  his  minde  being  defixed  ^  on  and  with 
those  nailes  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  dishonoured  every  day  and 
man  afflicted.  Keverthelesse,  he  somtimes  re- 
fresheth  himself,  as  knowing  that  nature  will  not 
bear  everlasting  droopings,  and  thatpleasantnesse 
of  disposition  is  a  great  key  to  do  good  ;  not  onely 
because  all  men  shun  the  company  of  perpetuall 
severity,  but  also  for  that  when  they  are  in  company 
instructions  seasoned  with  pleasantness  both  enter 
sooner  and  roote  deeper.  Wherefore  he  conde- 
scends to  humane  frailties  both  in  himselfe  and 
others,  and  intermingles  some  mirth  in  his  dis- 
courses occasionally  according  to  the  pulse  of  the 
hearer. ' 

'Defixed — firmly  fixed. 
108 


XXVIII 

THE  PARSON  IN  CONTEMPT 

THE  Countrey  Parson  knows  well  that  both 
for  the  geuerall  ignominy  which  is  cast  upon 
the  profession,  and  much  more  for  those  rules 
which  out  of  his  choysest  judgment  hee  hath  re- 
solved 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.  !N'ever- 
thelesse,  according  to  the  Apostle's  rule  he  en- 
deavours that  none  shall  despise  him  ;  especially 
in  his  own  Parish  he  suffers  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  unblameable  life,  which  carries  a 
reverence  with  it  even  above  contempt.  Secondly, 
by  a  courteous  carriage  and  winning  behaviour  : 
he  that  wil  be  respected,  must  respect ;  doing  kind- 
nesses but  receiving  none,  at  least  of  those  who 

are  apt  to  despise  ;  for  this  argues  a  height  and 

109 


110         A  PRIEST  TO  THE  TEMPLE 

eminency  of  mind  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  pro- 
duce 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 
punishable  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 
ivhole  matter  to  the  examination  and  punishment  of 
those  lohich  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  descretion 
either  unfit  or  bootelesse  to  contend,  then  when 
any  despises  him,  he  takes  it  either  in  an  humble 
way,  saying  nothing  at  all  ;  or  else  in  a  slighting 
way,  shewing  that  reproaches  touch  him  no  more 
then  a  stone  thrown  against  heaven,  where  he  is 
and  lives  ;  or  in  a  sad  way,  grieved  at  his  own 
and  others'  sins,  which  continually  breake  God's 
Laws  and  dishonour  him  with  those  mouths 
which  he  continually  fils  and  feeds  ;  or  else  in  a 
doctrinall  way,  saying  to  the  contemner,  Alas, 
why  do  you  thus  I  you  hurt  your  selfe,  not  me  ;  he 


THE  PAESON  IN  CONTEMPT        111 

that  throws  a  stone  at  another  hits  himselfe  j  and 
so  between  gentle  reasoning  and  pitying  he  over- 
comes the  evill  j  or  lastly,  in  a  Triumphant  way, 
being  glad  and  joy  full  that  hee  is  made  conform- 
able to  his  Master  ;  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  resistance,  even  in  resistance  to  the 
same  destruction.  For  while  they  resist  the  person 
that  reviles,  they  resist  not  the  evill  which  takes 
hold  of  them  and  is  farr  the  worse  enemy. 


XXIX 

THE  PARSON  WITH  HIS  CHURCH-WARDENS 

THE  Oountrey  Parson  doth  often,  both  pub- 
lickly  and  i^rivately  instruct  his  Church- 
Wardens  what  a  great  Charge  lyes  uiDon  them, 
and  that  indeed  the  whole  order  and  discipline  of 
the  Parish  is  put  into  their  hands.  If  himselfe 
reforme  anything,  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  Ecclesiasticall  Laws  only,  since 
even  by  the  Common  Statute-Law  they  are  taken 
for  a  kinde  of  Corporation,  as  being  persons  en- 
abled 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. 
Wherefore  the  Parson  suffers  not  the  place  to  be 
vilified  or  debased  by  being  cast  on  the  lower 

ranke  of  people,  but  invites  and  urges  the  best 

112 


WITH  HIS  CHUECH-WAEDENS       113 

unto  it,  shewing  that  they  do  not  loose  or  go  lesse 
but  gaine  by  it ;  it  being  the  greatest  honor  of  this 
world  to  do  God  and  his  chosen  service,  or  as 
David  says,  to  be  even  a  door-keei)er  in  the  house 
of  God.  Now  the  Canons  being  the  Church- 
Warden's  rule,  the  Parson  adviseth  them  to  read 
or  hear  them  read  often,  as  also  the  visitation  Arti- 
cles which  are  grounded  upon  the  Canons,  that  so 
they  may  know  their  duty  and  keep  their  oath 
the  better.  In  which  regard,  considering  the 
great  Consequence  of  their  place  and  more  of  their 
oath,  he  wisheth  them  by  no  means  to  spare  any, 
though  never  so  great  5  but  if  after  gentle  and 
neighbourly  admonitions  they  still  persist  in  ill, 
to  present  them  ;  yea  though  they  be  tenants,  or 
otherwise  ingaged  to  the  delinquent.  For  their 
obligation  to  God  and  their  own  soul  is  above 
any  temporall  tye.  Do  well  and  right,  and  let 
the  world  sinke. 


XXX 

THE  PARSON'S  CONSIDERATION  OF 
PROVIDENCE 

THE  Countrey  Parson  considering  the  great 
aptnesse  Countrey  people  have  to  think 
that  all  things  come  by  a  kind  of  naturall  course, 
and  that  if  they  sow  and  soyle  their  grounds, 
they  must  have  corn ;  if  they  keep  and  fodder 
well  their  cattel,  they  must  have  milk  and  Calves  ; 
labours  to  reduce  them  to  see  God's  hand  in  all 
things,  and  to  beleeve  that  things  are  not  set  in 
such  an  inevitable  order  but  that  God  often 
changeth  it  according  as  he  sees  fit,  either  for  re- 
ward or  punishment.  To  this  end  he  represents 
to  his  flock  that  God  hath  and  exerciseth  a  three- 
fold power  in  everything  which  concernes  man. 
The  first  is  a  sustaining  power,  the  second  a 
governing  power,  the  third  a  spirituall  power. 
By  his  sustaining  power  he  preserves  and  actuates 
every  thing  in  his  being,  so  that  corne  doth  not 
grow  by  any  other  vertue  then  by  that  which  he 
continually  supplyes,  as  the  corn  needs  it ;  with- 
out which  supply  the  corne  would  instantly  dry 

114 


CONSIDERATION  OF  PROVIDENCE    115 

up,  as  a  river  would  if  the  fountain  were  stopped. 
And  it  is  observable  that  if  anything  could  pre- 
sume of  an  inevitable  course  and  constancy  in 
their  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  stil,  the  fire  burned 
not.  By  God's  governing  power  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  suite  not  other  things  to  the  growth,  as 
seasons  and  weather  and  other  accidents  by  his 
governing  power,  the  fairest  harvests  come  to 
nothing.  And  it  is  observable,  that  God  de- 
lights to  have  men  feel  and  acknowledg  and 
reverence  his  power,  and  therefore  he  often  over- 
turnes  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 
storme  which  it  hath  escaped,  he  destroyes  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 
dependance,  how  faire  soever  the  opportunities 


116         A  PRIEST  TO  THE  TEMPLE 

present  themselves.  So  that  if  a  farmer  should 
depend  upon  God  all  the  yeer,  and  being  ready 
to  put  hand  to  sickle  shall  then  secure  himself 
and  think  all  cock-sure  ;  then  God  sends  such 
weather  as  lays  the  corn  and  destroys  it ;  or  if  he 
depend  on  God  further,  even  till  he  imbarn  his 
corn,  and  then  think  all  sure ;  God  sends  a  fire, 
and  consumes  all  that  he  hath  ;  For  that  he 
ought  not  to  break  off,  but  to  continue  his 
dependance  on  God,  not  onely  before  the  corne  is 
inned,  but  after  also  ;  and  indeed  to  depend  and 
fear  continually.  The  third  power  is  spirituall, 
by  which  God  turnes  all  outward  blessings  to  in- 
ward advantages.  So  that  if  a  Farmer  hath  both 
a  faire  harvest,  and  that  also  well  inned  and  im- 
barned  and  continuing  safe  there,  yet  if  God  give 
him  not  the  Grace  to  use  and  utter  ^  this  well,  all 
his  advantages  are  to  his  losse.  Better  were  his 
corne  burnt  then  not  spiritually  improved.  And 
it  is  observable  in  this,  how  God's  goodnesse 
strives  with  man's  refractorinesse.  Man  would 
sit  down  at  this  world  ;  God  bids  him  sell  it  and 
purchase '  a  better.     Just  as  a  Father,  who  hath 

^  Utter — spend,  or  dispose  of. 

^  Purchase — seek  to  obtain,  as  ante  page  272.     The  word  had 
not  originally  its  present  sense  of  buying  for  a  consideration. 


CONSIDERATION  OF  PROVIDENCE    117 

in  his  hand  an  ax)ple  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  wormes.  So  is  the  carnall 
and  wilfull  man  with  the  worm  of  the  grave  in 
this  world,  and  the  worm  of  Conscience  in  the 
next. 


XXXI 

THE  PARSON  IN  LIBERTY 

THE  Countrey  Parson  observing  the  manifold 
wiles  of  Satan  (who  playes  his  part  some- 
times in  drawing  God's  Servants  from  him,  some- 
times 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  I^ecessary 
and  what  is  Additionary.  As  for  example :  It 
is  necessary,  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  essentiall  to  a  Christian  that  he 
cannot  without  this  maintain  himself  in  a  Chris- 
tian state.  Besides  this,  the  Godly  have  ever 
added  some  houres  of  prayer,  as  at  nine,  or  at 
three,  or  at  midnight,  or  as  they  think  fit  and 
see  cause,  or  rather  as  God's  spirit  leads  them. 
But  these  prayers  are  not  necessary,  but  addition- 

^  Four  times  on  Sunday :  that  is  twice  in  private  and  twice 
in  the  appointed  services  of  the  Church. 

118 


THE  PAESON  IN  LIBERTY  119 

ary.  Now  it  so  happens  that  the  godly  peti- 
tioner upon  some  emergent  interruption  in  the 
day,  or  by  oversleeping  himself  at  night,  omits 
his  additionary  prayer.  Upon  this  his  mind  be- 
gins to  be  perplexed  and  troubled,  and  Satan, 
who  knows  the  exigent,^  blows  the  fire,  en- 
deavouring to  disorder  the  Christian  and  put 
him  out  of  his  station,  and  to  inlarge  the  per- 
plexity, untill  it  spread  and  taint  his  other  duties 
of  piety,  which  none  can  perform  so  wel  in 
trouble  as  in  calmness.  Here  the  Parson  inter- 
poseth  with  his  distinction,  and  shews  the  per- 
plexed Christian  that  this  prayer  being  addition- 
ary, not  necessary,  taken  in,  not  commanded, 
the  omission  thereof  upon  just  occasion  ought  by 
no  means  trouble  him.  God  knows  the  occasion 
as  wel  as  he,  and  He  is  as  a  gracious  Father, 
who  more  accepts  a  common  course  of  devotion 
then  dislikes  an  occasionall  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 

'  Exigent — exigency. 


120         A  PEIEST  TO  THE  TEMPLE 

to  be  added.  First,  that  this  interruption  pro- 
ceed not  out  of  slacknes  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  j 
if  he  resent  it  to  a  mislike,  but  not  a  griefe. 
Secondly,  that  this  interruption  proceede  not  out 
of  shame.  As  for  example :  A  godly  man,  not 
out  of  superstition,  but  of  reverence  to  God's 
house,  resolves  whenever  he  enters  into  a  Church 
to  kneel  down  and  pray,  either  blessing  God  that 
he  will  be  pleased  to  dwell  among  men ;  or  be- 
seeching him,  that  whenever  he  repaires  to  his 
house,  he  may  behave  himself  so  as  befits  so 
great  a  presence  ;  and  this  briefly.  But  it  hap- 
pens that  neer  the  place  where  he  is  to  pray  he 
spyes  some  scoffing  ruffian,  who  is  likely  to  de- 
ride him  for  his  paines.  If  he  now  shall  either 
for  fear  or  shame  break  his  custome,  he  shall  do 
passing  ill.  So  much  the  rather  ought  he  to  pro- 
ceed 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  neerest  way  ly 
through  the  Church,  I  will  not  doubt  to  go  with- 
out staying  to  pray  there  (but  onely,  as  I  passe, 


THE  PAESON  IN  LIBEETY  121 

in  my  heart)  because  this  kinde  of  Prayer  is 
additionary,  not  necessary,  and  the  other  duty 
overweighs  it.  So  that  if  any  scruple  arise,  I 
will  throw  it  away,  and  be  most  confident  that  God 
is  not  displeased.  This  distinction  may  runne 
through  all  Christian  duties,  and  it  is  a  great 
stay  and  setling  to  religious  souls. 


XXXII 

THE  PARSON'S  SURVEYS 

THE  Countrey  Parson  hath  not  onely  taken  a 
particular  Servey  of  the  faults  of  his  own 
Parish,  but  a  generall  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 
nationall  sin  of  this  Land  he  esteems  to  be  Idle- 
nesse  ;  great  in  it  selfe,  and  great  in  Consequence. 
For  when  men  have  nothing  to  do,  then  they 
fall  to  drink,  to  steal,  to  whore,  to  scoffe,  to 
revile,  to  all  sorts  of  gamings.  Come,  say  they, 
we  have  nothing  to  do,  lets  go  to  the  Tavern,  or 
to  the  stews  or  what  not.  Wherefore  the  Par- 
son strongly  opposeth  this  sin,  wheresoever  he 
goes.  And  because  Idleness  is  twofold,  the  one 
in  having  no  calling,  the  other  in  walking  care- 
lesly  in  our  calling,  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, 

122 


THE  PARSOJs^'S  SUEYEYS  123 

Eeason  in  the  soul  and  a  hand  in  the  Body,  as 
ingagements  of  working ;  So  that  even  in  Para- 
dise man  had  a  calling,  and  how  much  more  out  of 
Paradise,  when  the  evills  which  he  is  now  subject 
unto  may  be  prevented,  or  diverted  by  reasonable 
imployment.  Besides,  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  Oountrey  to  have  a  Calling,  and  it  concernes 
the  Common-wealth  that  none  should  be  idle,  but 
all  busied.  Lastly,  riches  are  the  blessing  of 
God  and  the  great  instrument  of  doing  admirable 
good  J  therfore  all  are  to  procure  them  honestly 
and  seasonably,  when  they  are  not  better  im- 
ployed.  IN'ow  this  reason  crosseth  not  our 
Saviour's  precept  of  selling  what  we  have,  be- 
cause when  we  have  sold  all  and  given  it  to  the 
poor,  we  must  not  be  idle,  but  labour  to  get  more 
that  we  may  give  more,  according  to  St.  PauVs 
rule,  Ephes.  4  :  28,  1  Thes.  4  :  11,  12.  So  that  our 
Saviour's  selling  is  so  far  from  crossing  Saint 
PauVs  working  that  it  rather  establisheth  it,  since 
they  that  have  nothing  are  fittest  to  work.  Now 
because  the  onely  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 


124         A  PEIEST  TO  THE  TEMPLE 

mend  slioos,  or  what  lie  sliall  do  ?  Therfore  tlie 
Parson  unmoved  sheweth  that  ingenuous  and  Jit 
imployment  is  never  wanting  to  those  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  imployment,  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  amisse  in  this  exceeding  usefull  point  to 
descend  to  particulars,  for  exactnesse  lyes  in  par- 
ticulars. Men  are  either  single,  or  marryed. 
The  marryed  and  house-keeper  hath  his  hands 
full,  if  he  do  what  he  ought  to  do.  For  there  are 
two  branches  of  his  affaires  :  first,  the  improve- 
ment 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  neighbours.  The  Italian  says,  None  fouls 
his  hands  in  his  own  businesse  ;  and  it  is  an  honest 

^  Drowning — flooding. 


THE  PAESON'S  SUEYEYS  125 

and  just  care,  so  it  exceeds  not  bounds,  for  every 
one  to  imploy  himselfe  to  the  advancement  of  his 
affairs,  that  hee  may  have  wherewithal!  to  do 
good.  But  his  family  is  his  best  care,  to  labour 
Christian  soules  and  raise  them  to  their  height, 
even  to  heaven  ;  to  dresse  and  prune  them,  and 
take  as  much- joy  in  a  straight-growing  childe  or 
servant  as  a  Gardiner  doth  in  a  choice  tree. 
Could  men  finde  out  this  delight,  they  would 
seldome  be  from  home  ;  whereas  now,  of  any 
place,  they  are  least  there.  But  if  after  all  this 
care  well  dispatched,  the  house-keeper's  Family 
be  so  small  and  his  dexterity  so  great  that  he  have 
leisure  to  look  out,  the  Yillage  or  Parish  which 
either  he  lives  in  or  is  neer  unto  it  is  his  imploy- 
ment.  Hee  considers  every  one  there,  and  either 
helps  them  in  particular  or  hath  generall  Proposi- 
tions to  the  whole  Towne  or  Hamlet  of  advanc- 
ing the  publick  Stock,  and  managing  Commons 
or  Woods,  according  as  the  place  suggests.  But 
if  hee  may  bee  of  the  Commission  of  Peace,  there 
is  nothing  to  that.'  No  Common-wealth  in  the 
world  hath  a  braver  Institution  then  that  of  Jus- 
tices of  the  Peace.  For  it  is  both  a  security  to 
the  King,  who  hath  so  many  dispersed  Officers  at 
*  NothiDg  to  that — nothiug  equal  to  that. 


126         A  PRIEST  TO  THE  TEMPLE 

his  beck  throughout  the  Kingdome  accountable 
for  the  publick  good,  aud  also  au  honourable  Im- 
ployment  of  a  Gentle  or  Noble-man  in  the  Coun- 
try he  lives  in,  inabling  him  with  power  to  do 
good,  and  to  restrain  all  those  who  else  might 
both  trouble  him  and  the  whole  State.  Where- 
fore it  behoves  all  who  are  come  to  the  gravitie 
and  ripenesse  of  judgement  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-Countrey-bribes ;  the  other,  the 
casting  of  it  on  mean  j)ersons,  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  forementioned  points  against  the  time  of 
their  practice.  Therefore  they  are  to  mark  their 
Father's  discretion  in  ordering  his  House  and 
Affairs,  and  also  elsewhere  when  they  see  any  re- 
markable 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 


THE  PAESON'S  SUEVEYS  127 

good  fruit  get  a  graffe  of  the  tree,  inricliing  their 
Orchard  and  neglecting  their  House.  Besides, 
they  are  to  read  Books  of  Law  and  Justice,  es- 
pecially the  Statutes  at  large.  As  for  better 
Books  of  Divinity,  they  are  not  in  this  Considera- 
tion, because  we  are  about  a  Calling  and  a  prep- 
aration thereunto.  But  chiefly  and  above  all 
things,  they  are  to  frequent  Sessions  and  Sizes  ; 
for  it  is  both  an  honor  which  they  owe  to  the 
Eeverend  Judges  and  Magistrates  to  attend  them, 
at  least  in  their  Shire,  and  it  is  a  great  advantage 
to  know  the  practice  of  the  Land  j  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  travell  over  the  King's  Dominions, 
cutting  out  the  Kingdome  into  Portions,  which 
every  yeer  he  surveys  peece-meal.  When  there 
is  a  Parliament,  he  is  to  endeavour  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  Com- 
mittees also  ;  for  there  the  particulars  are  exactly 
discussed  which  are  brought  from  thence  to  the 
House  but  in  generall.     When  none  of  these  oc- 

^  To — equal  to. 

2  One  -who  attends  only  the  regular  morning  sessions. 


128         A  PEIEST  TO  THE  TEMPLE 

casions  call  him  abroad,  every  morning  that  hee 
is  at  home  he  must  either  ride  the  Great  Horse  * 
or  exercise  some  of  his  Military  gestures.     For 
all   Gentlemen   that  are  not  weakned   and  dis- 
armed with  sedentary  lives  are  to  know  the  use 
of  their  Arms  5  and  as  the  Husbandman  labours 
for  them,  so  must  they  fight  for  and  defend  them 
when  occasion  calls.     This  is  the  duty  of  each  to 
other,  which  they  ought  to  fulfill.     And  the  Par- 
son is  a  lover  and  exciter  to  justice  in  all  things, 
even  as  John  the  Baptist  squared  out  to  every  one 
(even  to  Souldiers)  what  to  do.     As  for  younger 
Brothers,  those  whom  the  Parson  finds  loose  and 
not  ingaged  into  some  Profession  by  their  Parents, 
whose  neglect  in  this  point  is  intolerable  and  a 
shamefuU  wrong  both  to  the  Commonwealth  and 
their  own  House  ;  To  them,  after  he  hath  shewed 
the  unlawfulness  of  spending  the  day  in  dressing, 
Complementing,    visiting  and  sporting,  he  first 
commends  the  study  of  the  Civill  Law,  as  a  brave 
and  wise  knowledg,  the  Professours  whereof  were 
much  imployed  by  Queen  Elizabeth^  because  it  is 
the  key  of  Commerce  and  discovers  the  Eules  of 
forraine  Nations.     Secondly,  he  commends  the 

^  The  Great  Horse— a  war  horse,  ridden  in  full  armor  for 
exercise  and  practice. 


THE  PAKSON'S  SUEVEYS  129 

Mathematicks  as  the  only  wonder  working  knowl- 
edg,  and  therefore  requiring  the  best  spirits. 
After  the  severall  knowledg  of  these,  he  adviseth 
to  insist  and  dwell  chiefly  on  the  two  noble 
branches  thereof,  of  Fortification  and  Naviga- 
tion ;  The  one  being  usefull  to  all  Countreys,  and 
the  other  especially  to  Hands.  But  if  the  young 
Gallant  think  these  Courses  dull  and  phlegmat- 
ick,  where  can  he  busie  himself  better  then  in 
those  new  Plantations  ^  and  discoveryes  which 
are  not  only  a  noble  but  also,  as  they  may  be 
handled,  a  religious  imployment?  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 
Countrey's  advantage. 

1  The  American  Colonies  just  beginning  to  be  of  impor- 
tance. 


XXXIII 

THE  PARSON'S  LIBRARY 

THE  Countrey  Parson's  Library  is  a  holy  Life  ; 
for  besides  the  blessing  that  that  brings  upon 
it,  there  being  a  promise  that  if  the  Kingdome  of 
God  be  first  sought  all  other  things  shall  be  added, 
even  it  selfe  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  in  the 
Church,  are  a  Sermon.  Hee  that  hath  considered 
how  to  carry  himself  at  table  about  his  appetite, 
if  he  tell  this  to  another,  preacheth  ;  and  much 
more  feelingly  and  judiciously  then  he  writes  his 
rules  of  temperance  out  of  bookes.  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  penn'd  as  he  hath  victories.  And  it  fares 
in  this  as  it  doth  in  Physick  :  He  that  hath  been 
sick  of  a  Consumption  and  knows  what  recovered 

him,  is  a  Physitian  so  far  as  he  meetes  with  the 

130 


THE  PAKSON'S  LIBEAEY  131 

same  disease  and  temper  ;  and  can  mucli  better 
and  particularly  do  it  then  he  that  is  generally 
learned,  and  was  never  sick.  And  if  the  same 
person  had  been  sick  of  all  diseases  and  were  re- 
covered of  all  by  things  that  he  knew,  there  were 
no  such  Physician  as  he,  both  for  skill  and  tender- 
nesse.  Just  so  it  is  in  Divinity,  and  that  not  with- 
out manifest  reason  :  for  though  the  temptations 
may  be  diverse  in  divers  Christians,  yet  the  victory 
is  alike  in  all,  being  by  the  self- same  Spirit. 
Neither  is  this  true  onely  in  the  military  state  of  a 
Christian  life,  but  even  in  the  peaceable  also  j 
when  the  servant  of  God,  freed  for  a  while  from 
temptation,  in  a  quiet  sweetnesse  seeks  how  to 
please  his  God.  Thus  the  Parson,  considering 
that  repentance  is  the  great  vertue  of  the  Gospel 
and  one  of  the  first  steps  of  pleasing  God,  having 
for  his  owne  use  examined  the  nature  of  it  is  able 
to  explaine  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  himselfe  sometimes  to  weepe 
more  for  the  losse  of  some  temporall  things  then 
for  offending  God,  he  came  at  length  to  this  reso- 
lution, that  repentance  is  an  act  of  the  mind  not 
of  the  Body,  even  as  the  Originall  signifies  ;  and 


132         A  PEIEST  TO  THE  TEMPLE 

that  the  chiefe  thing  which  God  in  Scriptures  re- 
quires is  the  heart  and  the  spirit,  and  to  worshij) 
him  in  truth  and  spirit.  Wherefore  in  case  a 
Christian  endeavour  to  weep  and  cannot,  since 
we  are  not  Masters  of  our  bodies,  this  suf&ceth. 
And  consequently  he  found  that  the  essence  of 
repentance,  that  it  may  be  alike  in  all  God's  chil- 
dren (which  as  concerning  weeping  it  cannot  be, 
some  being  of  a  more  melting  temper  then  others) 
consisteth  in  a  true  detestation  of  the  soul,  abhor- 
ring and  renouncing  sin,  and  turning  unto  God 
in  truth  of  heart  and  newnesse  of  life  ;  Which  acts 
of  repentance  are  and  must  be  found  in  all  God's 
servants.  Not  that  weeping  is  not  usefull  where 
it  can  be,  that  so  the  body  may  joyn  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  performes  the  other  acts  of  repentance,  when 
he  cannot  more,  as  he  that  weeps  a  floud  of  tears. 
This  Instruction  and  comfort  the  Parson  getting 
for  himself,  when  he  tels  it  to  others  becomes  a 
Sermon.  The  like  he  doth  in  other  Christian 
vertues,  as  of  faith  and  Love,  and  the  Cases  of 
Conscience  belonging  thereto,  wherein  (as  Saint 
Paul  implyes  that  he  ought,  Bomans  2)  hee  first 
preacheth  to  himselfe,  and  then  to  others. 


XXXIY 

THE  PARSON'S  DEXTERITY  IN  APPLYING 

OF  REMEDIES 

THE  Countrey  Parson  knows  that  there  is  a 
double  state  of  a  Christian  even  in  this  Life, 
the  one  military,  the  other  peaceable.  The  military 
is  when  we  are  assaulted  with  temptations  either 
from  within  or  from  without.  The  Peaceable  is 
when  the  Divell  for  a  time  leaves  us,  as  he  did  our 
Saviour,  and  the  Angels  minister  to  us  their  owne 
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  after- 
wards also,  as  Mat.  22  :  35,  He  was  tempted  ;  And 
Luke  10  :  21,  He  rejoyced  in  Spirit ;  And  they 
must  be  likewise  in  all  that  are  his.  Now  the  Par- 
son having  a  Spirituall  Judgement,  according  as 
he  discovers  any  of  his  Flock  to  be  in  one  or  the 
other  state,  so  he  applies  himselfe  to  them.  Those 
that  he  findes  in  the  peaceable  state,  he  adviseth 
to  be  very  vigilant  and  not  to  let  go  the  raines 
as  soon  as  the  hoi-se  goes  easie.     Particularly  he 

133 


134  A  PEIEST  TO  THE  TEMPLE 

counselleth  them  to  two  things  :  First,  to  take 
heed  lest  their  quiet  betray  them  (as  it  is  apt  to 
do)  to  a  coldnesse  and  carelesnesse  in  their  de- 
votions, but  to  labour  still  to  be  as  fervent  in 
Christian  Duties  as  they  remember  themselves 
were  when  affliction  did  blow  the  Coals.  Sec- 
ondly, not  to  take  the  full  compasse  and  liberty 
of  their  Peace  :  not  to  eate  of  all  those  dishes  at 
table  which  even  their  present  health  otherwise 
admits ;  nor  to  store  their  house  with  all  those 
furnitures  which  even  theii'  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  hoopes  to  their  joyes;  so  will  they 
last  the  longer,  and  when  they  depart,  returne 
the  sooner.  If  we  would  judg  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  carryed  them  further  than 
this  moderation,  then  to  take  JoWs  admirable 
Course,  who  sacrificed  lest  his  Children  should 
have  transgressed  in  their  mirth.  So  let  them  go 
and  find  some  poor  afflicted  soul,  and  there  be 


THE  PAESON^S  DEXTEEITY        135 

bountiful!  and  liberall  j  for  with  such  sacrifices 
God  is  well  pleased.  Those  that  the  Parson  finds 
in  the  military  state,  he  fortifyes  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  j '  Or  else,  though  there  be  a  Great 
Governour  of  all  things,  yet  to  them  he  is  lost  j  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  sparkes  of  such  thoughts 
now  and  then  to  break  forth,  then  without  op- 
posing directly  (for  disputation  is  no  cure  for 
Atheisme)  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,  he  sees  not  how  a  house  could  be 
either  built  without  a  builder,  or  kept  in  repaire 
without  a  house- keeper.  He  conceives  not  possi- 
bly how  the  windes  should  blow  so  much  as  they 
can,  and  the  sea  rage  as  much  as  it  can,  and  all 
things  do  what  they  can,  and  all  not  only  without 
dissolution  of  the  whole,  but  also  of  any  part,  by 
taking  away  so  much  as  the  usuall  seasons  of 

^  Wit — cunning. 


136         A  PEIEST  TO  THE  TEMPLE 

summer  and  winter,  earing '  and  harvest.  Let 
the  weather  be  what  it  will,  still  we  have  bread, 
though  sometimes  more,  somtimes  lesse  j  where- 
with also  a  carefull  Joseph^  might  meet.  He 
conceives  not  possibly  how  he  that  would  beleeve 
a  Divinity,  if  he  had  been  at  the  Creation  of  all 
thiugs,  should  less  beleeve  it  seeing  the  Preser- 
vation of  all  things.  For  preservation  is  a  Crea- 
tion ;  and  more,  it  is  a  continued  Creation,  and  a 
creation  every  moment.  Secondly  for  the  Law, 
there  may  be  so  evident  though  unused  a  proof 
of  Divinity  taken  from  thence,  that  the  Atheist 
or  Epicurian  can  have  nothing  to  contradict. 
The  Jewes  yet  live  and  are  known  j  they  have 
their  Law  and  Language  bearing  witnesse  to 
them,  and  they  to  it ;  they  are  Circumcised  to 
this  day,  and  expect  the  promises  of  the  Scripture  j 
their  Countrey  also  is  known,  the  places  and  rivers 
travelled  unto  and  frequented  by  others,  but  to 
them  an  unpenetrable  rock,  an  unaccessible  des- 
ert. Wherefore  if  the  Jewes  live,  all  the  great 
wonders  of  old  live  in  them,  and  then  who  can 

*  Earing:  and  old  word  for  plowing;  as  Genesis  45:6, 
"five  years  in  which  there  shall  neither  be  earing  nor  har- 
vest" ;  and  Isaiah  30:  24,  "the  young  asses  that  ear  the 
ground." 

*  Genesis  41 :  35. 


THE  PAESON'S  DEXTEEITY        137 

deny  the  stretched  out  arme  of  a  mighty  God  I 
especially  since  it  may  be  a  just  doubt  whether, 
considering  the  stubbornnesse  of  the  Nation,  their 
living  then  in  their  Countrey  under  so  many 
miracles  were  a  stranger  thing  then  their  present 
exile  and  disability  to  live  in  their  Countrey. 
And  it  is  observable  that  this  very  thing  was  in- 
tended by  God,  that  the  Jewes  should  be  his  proof 
and  witnesses,  as  he  calls  them,  Isaiah  43 :  12. 
And  their  very  dispersion  in  all  Lands  was  in- 
tended not  only  for  a  punishment  to  them,  but 
for  an  exciting  of  others  by  their  sight  to  the 
acknowledging  of  God  and  his  power.  Psalm 
59  :  11.  And  therefore  this  kind  of  Punishment 
was  chosen  rather  then  any  other.  Thirdly,  for 
Grace  :  Besides  the  continuall  succession  (since 
the  Gospell)  of  holy  men,  who  have  born  witness 
to  the  truth  (there  being  no  reason  why  any 
should  distrust  Saint  Luke,  or  Tertullian,  or 
Chrysostome,  more  than  Tullpj  Yirgill,  or  Livy,) 
There  are  two  Prophesies  in  the  Gospel  which 
evidently  argue  Christ's  Divinity  by  their  suc- 
cess :  '  the  one  concerning  the  woman  that  spent 
the  oyntment  on  our  Saviour,  for  which  he  told 
that  it  should  never  be  forgotten,  but  with  the 

*  Snccees — fulfilment. 


138         A  PEIEST  TO  THE  TEMPLE 

Gospel  it  selfe  be  preached  to  all  ages,  Matth, 
26  :  13.  The  other  concerniDg  the  destruction  of 
Jerusalem^  of  which  our  Saviour  said  that  that 
generation  should  not  passe  till  all  were  fulfilled, 
Luke  21  :  32.  Which  Josephus  his  story  coufirm- 
eth,  and  the  continuance  of  which  verdict  is  yet 
evident.  To  these  might  be  added  the  Preaching 
of  the  Gospel  in  all  Nations,  Matthew  24 :  14, 
which  we  see  even  miraculously  effected  in  these 
new  discovery es,  God  turning  men's  Covetous- 
nesse  and  Ambitions  to  the  effecting  of  his  word. 
Now  a  prophesie  is  a  wonder  sent  to  Posterity, 
least  they  complaine  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.  Hee  that  saw  Christ  open  a  blind  man's 
eyes,  saw  not  more  Divinity  then  he  that  reads 
the  woman's  oyntment  in  the  Gospell  or  sees 
Jerusalem  destroyed.  With  some  of  these  heads 
enlarged  and  woven  into  his  discourse  at  severall 
times  and  occasions,  the  parson  setleth  wavering 
minds.  But  if  he  sees  them  neerer  desperation 
than  Atheisme,  not  so  much  doubting  a  God  as 
that  he  is  theirs,  then  he  dives  unto  the  boundlesse 
Ocean  of  God's  Love  and  the  unspeakable  riches 
of  his  loving  kindnesse.     He  hath  one  argument 


THE  PAKSON'S  DEXTEEITY        139 

Unanswerable.  If  God  hate  tliem,  either  he  doth 
it  as  they  are  Creatures,  dust  and  ashes,  or  as 
they  are  sinfull.  As  Creatures  he  must  needs 
love  them,  for  no  perfect  Artist  ever  yet  hated 
his  owne  worke.  As  sinfull,  he  must  much  more 
love  them  ;  because  notwithstanding  his  infinite 
hate  of  siune,  his  Love  overcame  that  hate,  and 
with  an  exceeding  great  victory  which  in  the 
Creation  needed  not,  gave  them  love  for  love, 
even  the  son  of  his  love  out  of  his  bosome  of 
love.  So  that  man,  which  way  soever  he  turnes, 
hath  two  pledges  of  God's  Love,  that  in  the  mouth 
of  two  or  three  witnesses  every  word  may  be  es- 
tablished :  the  one  in  his  being,  the  other  in  his 
sinfull  being  ;  and  this  as  the  more  faulty  in  him, 
so  the  more  glorious  in  God.  And  all  may  cer- 
tainly conclude  that  God  loves  them  till  either 
they  despise  that  Love  or  despaire  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  arme  makes  us  onely  '  not 
embraced. 

*  Onely — and  that  alone. 


XXXV 

THE  PARSON'S  CONDESCENDING 

THE  Countrey  Parson  is  a  Lover  of  old  Cus- 
toines,  if  they  be  good  and  harmlesse ;  and 
the  rather,  because  Countrey  people  are  much 
addicted  to  them,  so  that  to  favour  them  therein 
is  to  win  their  hearts,  and  to  oppose  them  therein 
is  to  deject  them.  If  there  be  any  ill  in  the  cus- 
tome  that  may  be  severed  from  the  good,  he 
pares  the  apple  and  gives  them  the  clean  to  feed 
on.  Particularly  he  loves  Procession  *  and  main- 
tains it,  because  there  are  contained  therein  4 
manifest  advantages  :  First,  a  blessing  of  God  for 
the  fruits  of  the  field  ; '  Secondly,  justice  in  the 
Preservation  of  bounds;  Thirdly,  Charity  in 
loving  walking  and  neighbourly  accompanying 
one  another,  with  reconciling  of  differences  at 
that  time,  if  there  be  any ;  Fourthly,  Mercy  in 

*A  custom  anciently  observed  on  the  Rogation  Days  of 
marching  in  procession  around  the  boundaries  of  the  parish 
— "  beating  the  bounds.^ ^ 

'The  Rogation  Day  Prayers  are  ^^  for  fruitful  $eaaons.** 

140 


THE  PAESON'S  CONDESCENDING     141 

releeving  the  poor  by  a  liberall  distribution  and 
largesse,  which  at  that  time  is  or  ought  to  be 
used.  Wherefore  he  exacts  of  all  to  bee  present 
at  the  perambulation,  and  those  that  withdraw 
and  sever  themselves  from  it  he  mislikes  and  re- 
proves as  uncharitable  and  unneighbourly  j  and 
if  they  will  not  reforme,  presents  them.  Nay,  he 
is  so  farre  from  condemning  such  assemblies,  that 
he  rather  procures  them  to  be  often,  as  knowing 
that  absence  breedes  strangeness,  but  presence 
love.  Now  Love  is  his  business  and  aime; 
wherefore  he  likes  well  that  his  Parish  at  good 
times  invite  one  another  to  their  houses,  and  he 
urgeth  them  to  it.  And  somtimes,  where  he 
knowes  there  hath  been  or  is  a  little  difference, 
hee  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  Custome  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  afifraid  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  thinke  this  superstitious,  neither  know 


142  A  PRIEST  TO  THE  TEMPLE 

superstition  nor  themselves.  As  for  those  that 
are  ashamed  to  use  this  forme,  as  being  old  and 
obsolete  and  not  the  fashion,  he  reformes  and 
teaches  them,  that  at  Baptisme  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  Souldier  take 
such  occasions  to  harden  himselfe  and  to  further 
his  exercises  of  Mortification. 


XXXVI 

THE  PARSON  BLESSING 

THE  Couutrey  Parson  wonders  that  Blessing 
the  people  is  in  so  little  use  with  his 
brethren,  whereas  he  thinks  it  not  onely  a  grave 
and  reverend  thing,  but  a  beneficial  also.  Those 
who  use  it  not  do  so  either  out  of  niceness, '  be- 
cause they  like  the  salutations  and  complements 
and  formes  of  worldly  language  better  ;  which 
conformity  and  fashionableness  is  so  exceeding 
unbefitting  a  Minister  that  it  deserves  reproof  not 
refutation  ;  Or  else  because  they  think  it  empty 
and  su]3erfluous.  But  that  which  the  Apostles 
used  so  diligently  in  their  writings,  nay,  which 
our  Saviour  himselfe  used,  MarTce  10  :  16,  cannot 
be  vain  and  superfluous.  But  this  was  not 
proper  to  Christ  or  the  Apostles  only,  no  more  then 
to  be  a  spirituall  Father  was  appropriated  to 
them.  And  if  temporall  Fathers  blesse  their 
children,  how  much  more  may  and  ought  Spirit- 
uall Fathers?    Besides,   the  Priests  of  the  old 

*  Niceness — concern  for  worldly  refinements. 

143 


144         A  PEIEST  TO  THE  TEMPLE 

Testament  were  commanded  to  Blesse  the  people, 
and  the  forme  thereof  is  prescribed,  Numb.  6. 
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.  1 :  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  blesse.^ 
Neither  have  the  Ministers  power  of  Blessing 
only,  but  also  of  cursing.  So  in  the  old  Testa- 
ment Misha  cursed  the  children,  2  Kin.  2  :  24 ; 
which  though  our  Saviour  reproved  as  unfitting 
for  his  particular  who  was  to  show  all  humility 
before  his  Passion,  yet  he  allows  in  his  Apostles. 
And  therfore  St.  Peter  used  that  fearful  impre- 
cation to  Simon  Magus,  Act.  8  :  Thy  money  perish 
ivith  thee^  and  the  event  confirmed  it.  So  did  St. 
Paul,  2  Tim.  4  :  14,  and  1  Tim.  1  :  20.  Speaking 
of  Alexander  the  Coppersmith,  who  had  with- 
stood his  preaching,  The  Lord  (saith  he)  reward 
him  according  to  his  ivories.  And  again,  of  Hyme- 
neus  and  Alexander  he  saith,  he  had  delivered  them 
to  Satan,  that  they  might  learn  not  to  Blaspheme. 
*  The  26th  Article  of  Religion. 


THE  PAESOK  BLESSING  145 

The  formes  both  of  Blessing  and  cursing  are  ex- 
pounded in  the  Common-Prayer-book  :  the  one 
in,  The  Grace  of  our  Lord  Jesus  Christ,  etc.  and, 
The  Peace  of  God,  etc.  The  other  in  generall,  in 
the  Commination/  Now  blessing  differs  from 
prayer  in  assurance,  because  it  is  not  performed 
by  way  of  request,  but  of  confidence  and  power, 
effectually  applying  God's  favour  to  the  blessed 
by  the  interesting  of  that  dignity  wherewith  God 
hath  invested  the  Priest,  and  ingaging  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  craving  this  benefit  from  their 
ghostly  Father  that  they  oftentimes  goe  out  of 
church  before  he  hath  blessed  them.  In  the 
time  of  Popery  the  Priest's  Benedicite  and  his 
holy  water  were  over  highly  valued,  and  now  we 
are  fallen  to  the  clean  contrary,  even  from  super- 
stition to  coldnes  and  Atheism.  But  the  Par- 
son first  values  the  gift  in  himself,  and  then 
teacheth  his  parish  to  value  it.  And  it  is  ob- 
servable that  if  a  Minister  talke  with  a  great  man 

'The  Ash  Wednesday,  ^'Commination,  or  Denouncing  of 
God^s  Anger  and  Judgments  against  Sinners,^^  in  the  English 
Prayer  Book. 


146         A  PEIEST  TO  THE  TEMPLE 

in  tlie  ordinary  course  of  complementing  lan- 
guage, he  shall  be  esteemed  as  ordinary  comple- 
menters ;  but  if  he  often  interpose  a  Blessing 
when  the  other  gives  him  just  opportunity,  by 
speaking  any  good,  this  unusuall  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  blesse  upon  occasion,  as  appears  Bom. 
12  :  14,  how  much  more  those  who  are  spiritual 
Fathers! 


XXXYII 

CONCERNING  DETRACTION 

THE  Countrey  Parson  perceiving  that  most 
when  they  are  at  leasure  make  others'  faults 
their  entertainment  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 
absolutely  shut  up  men's  mouths  and  forbid  all 
disclosing  of  faults,  many  an  evill  may  not  only 
be,  but  also  spread  in  his  Parish  without  any 
remedy  (which  cannot  be  applyed  without  notice) 
to  the  dishonor  of  God  and  the  infection  of  his 
flock,  and  the  discomfort,  discredit,  and  hinder- 
ance  of  the  Pastor.  On  the  other  side,  if  it  be 
unlawful  to  open  faults,  no  benefit  or  advantage 
can  make  it  lawfull ;  for  we  must  not  do  evill  that 
good  may  come  of  it.  I^ow  the  Parson  taking 
this  point  to  task,  which  is  so  exceeding  useful 
and  hath  taken  so  deep  roote  that  it  seems  the 
very  life  and  substance  of  Conversation,  hath 
proceeded  thus  far  in  the  discussing  of  it.     Faults 

147 


148  A  PEIEST  TO  THE  TEMPLE 

are  either  notorious  or  private.  Again  notorious 
faults  are  either  such  as  are  made  known  by  com- 
mon fame  (and  of  these,  those  that  know  them 
may  talk,  so  they  do  it  not  with  sport  but  com- 
miseration) J  or  else  such  as  have  passed  judg- 
ment and  been  corrected  either  by  whipping,  or 
imprisoning,  or  the  like.  Of  these  also  men  may 
talk,  and  more,  they  may  discover  them  to  those 
who  know  them  not ;  because  infamy  is  a  part  of 
the  sentence  against  malefactours  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  may  be  looked  upon.  But 
some  may  say,  though  the  Law  allow  this  the  Gos- 
pel doth  not,  which  hath  so  much  advanced  Charity 
and  ranked  backbiters  among  the  generation  of 
the  wicked,  Bom.  1 :  30.  But  this  is  easily  an- 
swered :  As  the  executioner  is  not  uncharitable 
that  takes  away  the  life  of  the  condemned,  except 
besides  his  of&ce  he  add  a  tincture  of  private 
malice  in  the  joy  and  hast  of  acting  his  part ;  so 
neither  is  he  that  defames  him  whom  the  Law 
would  have  defamed,  except  he  also  do  it  out  of 
rancour.  For  in  infamy  all  are  executioners,  and 
the  Law  gives  a  malefactour  to  all  to  be  defamed. 
And  as  malefactors  may  lose  and  forfeit  their 


CO:NXEEXmG  DETEACTION  149 

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  brestsj  for 
all  are  honest  till  the  contrary  be  proved.  Be- 
sides, it  concerns  the  Common- Wealth  that 
Eogues  should  be  known  and  Charity  to  the 
publick  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  harme.  Neverthe- 
lesse,  if  the  punished  delinquent  shall  be  much 
troubled  for  his  sins  and  turne  quite  another 
man,  doubtlesse  then  also  men's  affections  and 
words  must  turne,  and  forbear  to  speak  of  that 
which  even  God  himself  hath  forgotten. 


THE   AUTHOR^S  PRAYER  BEFORE 

SERMON 

O  ALMIGHTY  and  ever-living  Lord  God  ! 
Majesty,  and  Power,  and  Brightnesse  and 
Glory  !  How  shall  we  dare  to  appear  before  thy 
face,  who  are  contrary  to  thee,  in  all  we  call  thee  ? 
for  we  are  darknesse,  and  weaknesse,  and  filthi- 
nesse,  and  shame.  Misery  and  sin  fill  our  days  j 
yet  art  thou  our  Creatour,  and  we  thy  work.  Thy 
hands  both  made  us,  and  also  made  us  Lords  of 
all  thy  creatures  j  giving  us  one  world  in  our- 
selves, and  another  to  serve  us  j  then  didst  thou 
place  us  in  Paradise,  and  wert  proceeding  still  on 
in  thy  Favours  untill  we  interrupted  thy  Coun- 
sels, disappointed  thy  Purposes,  and  sold  our 
God,  our  glorious,  our  gracious  God,  for  an  apple. 
O  write  it !  O  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  sweet- 
nesse,  and  love ;  therefore  we  sons  of  men  are  not 

consumed.     Thou  hast  exalted  thy  mercy  above 

150 


PEAYER  BEFORE  SERMOK  151 

all  things,  and  hast  made  our  salvation,  not  our 
punishment,  thy  glory  ;  so  that  then  where  sin 
abounded,  not  death,  but  grace  superabounded. 
Accordingly  when  we  had  sinned  beyond  any 
help  in  heaven  or  earth,  then  thou  saidst,  Lo,  I 
come  !  Then  did  the  Lord  of  life,  unable  of  him- 
selfe  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  overwhelme  it !  But 
though  the  streams  of  thy  blood  were  currant 
through  darknesse,  grave,  and  hell,  yet  by  these 
thy  conflicts,  and  seemingly  hazards,  didst  thou 
arise  triumphant,  and  therein  madst  us  victo- 
rious. 

Neither  doth  thy  love  yet  stay  here  !  for  this 
word  of  thy  rich  peace  and  reconciliation  thou 
hast  committed,  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 
onely  doth  wondrous  things.  Awake,  therefore, 
my  Lute  and  my  Viol !  awake  all  my  powers  to 
glorifie  thee  !    "VYe  praise  thee,  we  blesse  thee,  we 


152  A  PEIEST  TO  THE  TEMPLE 

inagnifie  thee  for  ever !  And  now,  O  Lord,  in 
the  power  of  thy  Victories,  and  in  the  wayes  of 
thy  Ordinances,  and  in  the  truth  of  thy  Love,  Lo, 
we  stand  here,  beseeching  thee  to  blesse  thy  word, 
wherever  spoken  this  day  throughout  the  univer- 
sal! Church.  O  make  it  a  word  of  power  and 
peace,  to  convert  those  who  are  not  yet  thine  and 
to  confirme  those  that  are  ;  particularly  blesse  it 
in  this  thy  own  Kingdom,  which  thou  hast  made 
a  Land  of  light,  a  storehouse  of  thy  treasures 
and  mercies.  O  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.  Eide  on.  Lord,  because  of  the  word 
of  truth  and  meeknesse  and  righteousnesse,  and 
thy  right  hand  shall  teach  thee  terrible  things. 
Especially,  blesse  this  portion  here  assembled  to- 
gether, with  thy  unworthy  Servant  speaking 
unto  them.  Lord  Jesu  !  teach  thou  me  that  I  may 
teach  them.  Sanctifie  and  inable  all  my  powers, 
that  in  their  full  strength  they  may  deliver  thy 
message  reverently,  readily,  faithfully,  and  fruit- 
fully !  O  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 
^UDpty,  so  neither  may  thy  word,  but  accomplish 


PEAYER  BEFOEE  SERMON  153 

that  for  which  it  is  given.  O  Lord,  hear !  O 
Lordj  forgive !  O  Lord,  hearken,  and  do  so  for 
thy  blessed  Son's  sake,  in  whose  sweet  and  pleas- 
ing words,  we  say.  Our  Father,  etc. 


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  bless- 
ings 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  Angels'  food.  O 
Lord,  blesse  it !  O  Lord,  make  it  health  and 
strength  unto  us,  still  striving  and  prospering  so 
long  within  us,  untill  our  obedience  reach  thy 
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  Honour,  and  Glory,  and  Praise,  ever.     Amen. 


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