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 Pastour, 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 intention to my selfe, and others, who may not despise my poor labours, but add to those points, which I have observed, untill the Book grow to a compleat Pastorall.
1632
GEO. HERBERT.
A PRIEST TO THE TEMPLE
OR,
THE COUNTRY PARSON
HIS CHARACTER, &c.
CHAP. I. 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 Reconciliation, to be received up into heaven, he
constituted Deputies in his place, and these are Priests. And therefore St.
Paul in the beginning of his Epistles, professeth this: and in the first
[
CHAP. II. Their Diversities.
OF Pastors (intending mine own Nation only, and
also therein setting aside the Reverend Prelates of the Church, to whom this
discourse ariseth not) some live in the Universities, some in Noble houses, some
in Parishes residing on their Cures. Of those that live in the Universities,
some live there in office, whose rule is that of the Apostle;
CHAP. III. The Parsons Life.
THe Countrey Parson is exceeding exact in his Life, being holy, just, prudent, temperate, bold, grave in all his wayes. And because the two highest points of Life, wherein a Christian is most seen, are Patience, and Mortification; Patience in regard of afflictions, Mortification in regard of lusts and affections, and the stupifying and deading of all the clamorous powers of the soul, therefore he hath throughly studied these, that he may be an absolute Master and commander of himself, for all the purposes which God hath ordained him. Yet in these points he labours most in those things which are most apt to scandalize his Parish. And first, because Countrey people live hardly, and therefore 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 in avoiding all coveteousnesse, 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 disesteeming it, even to a wondring, that the world should so much value wealth, which in the day of wrath hath not one dramme of comfort for us. Secondly, because Luxury is a very visible sinne, the Parson is very carefull to avoid all the kinds thereof, but especially that of drinking, because it is the most popular vice; into which if he come, he prostitutes himself both to shame, and sin, and by having fellowship, with the unfruitfull works of darknesse, 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 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 hinderance, 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 Parsons yea is yea, and nay nay; 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.
CHAP. IIII. The Parsons 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 condescends even to the knowledge of tillage, and
pastorage, and makes great use of them in teaching, because people by what they
understand, are best led to what they understand not. But the chief and top of
his knowledge consists in the book of books, the storehouse and 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 knowledge, Examples for
illustration, and Promises for comfort: These he hath digested severally. But
for the understanding of these; the means he useth are first, a holy Life,
remembring what his Master saith) that if any do Gods will, he shall know of
the Doctrine,
CHAP. V. The Parsons Accessary Knowledges.
THe Countrey Parson hath read the Fathers also, and the Schoolmen, and the later Writers, or a good proition 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 diversly clothed, illustrated, and inlarged. For though the world is full of such composures, yet every mans 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 most usefull forme. Yet hath the Parson, besides this laborious work, a slighter forme of Catechizing, fitter for country people; according as his audience is, so he useth one, or other; or somtimes 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 people 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 anothers fault, or when not; when the affections of the soul in desiring and procuring increase of means, or honour, be a sin of covetousnes or ambition, and when not, when the appetites of the body in eating, drinking, sleep, and the pleasure that comes with sleep, be sins of gluttony, drunkenness, sloath, lust, and when not, and so in many circumstances of actions. Now if a shepherd know not which grass will bane, or which not, how is he fit to be a shepherd? Wherefore the Parson hath throughly canvassed al the particulars of humane actions, at least all those which he observeth are most incident to his Parish.
CHAP. VI. The Parson praying.
THe Countrey Parson, when he is to read divine
services, composeth himselfe to all possible reverence; lifting up his 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 Christs 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 Sermon 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. Accordingly his voyce is humble, his words treatable, and slow; yet not
so slow neither, to let the fervency of the supplicant hang and dy between
speaking, but with a grave livelinesse, between fear and zeal, pausing yet
pressing, he performes his duty. Besides his example, he having often instructed
his people how to carry themselves in divine service, exacts of them all
possible reverence, by no means enduring either talking, or sleeping, or gazing,
or leaning, or 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 Clerks
and peoples part to answer; which answers also are to be done not in a hudling,
or slubbering fashion, gaping, or scratching the head, or spitting even in he
midst of their answer, but gently and pausably, thinking what they say; so that
while they answer, As it was in the beginning, &c. they meditate as they
speak, that God hath ever had his people, that have glorified him as wel as now,
and that he shall have so for ever. And the like in other answers. This is that
which the Apostle cals a reasonable service,
CHAP. 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 particularizing of his speech now
to the younger sort, then to the elder, now to the poor, and now to the rich.
This is for you, and This is for you; for particulars ever touch, and awake more
then 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; for people are very attentive at such discourses, and
think it behoves 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; for them also men heed, and remember better then 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 remember. 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 witty, or learned, or eloquent, but Holy. A
Character, that Hermogenes
CHAP. VIII. 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 shopkeeper, when customers use to
come in. His thoughts are full of making the best of the day, and contriving 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 before 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 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 Consideration of the duties of the day, and if there be any extraordinary
addition to the customary exercises, either from the time of the year, or from
the State, or from God by a child born, or dead, or any other accident, he
contrives how and in what manner to induce it to the best advantage. Afterwards
when the hour calls, with his family attending him, he goes to Church, at his
first entrance humbly adoring, and worshipping the invisible majesty, and
presence of Almighty God, and blessing the people either openly, or to
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 neighbours
that are at variance, or in visiting the sick, or in exhortations to some of his
flock by themselves, whom his Sermons cannot, or doe not reach. And every one is
more awaked, when we come, and say, Thou art the man. The King James Version, (Cambridge: Cambridge) 1769.
CHAP. IX. The Parsons state of Life.
THe Country Parson considering that virginity is
a higher state then Matrimony, and that the Ministry requires the best and
highest things, is rather unmarryed, then marryed. But yet as the temper of his
body may be, or as thee temper of his Parish may be, where he may have occasion
to converse with women, and that among suspicious men, and other like
circumstances considered, he is rather married then unmarried. Let him
communicate the thing often by prayer unto God, and as his grace shall direct
him, so let him proceed. If he be unmarried, and 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 manner, never
jestingly or sportfully.
He is very circumspect in all companyes, both of his behaviour, speech, and
very looks, knowing himself to be both suspected, and envyed. If he stand
steadfast in his heart, having no necessity, but hath power over his own will,
and hath so decreed in his heart, that he will keep himself a virgin, he spends
his 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 obtained. He therefore thinkes it not enough for him to observe
the fasting dayes of the Church, and the dayly prayers enjoyned 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 health- full;
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 other exemplary vertues of that sort, and to keep them on in
the sunshine, and noone of prosperity, he findeth to be as necessary, and as
difficult at least, as to be cloathed with perfect patience, and Christian
fortitude in the cold midnight stormes of persecution and adversity. He keepeth
his watch and ward, night and day against the proper and peculiar
temptations of his state of Life, which are principally these two
Spirituall pride, and Impurity of heart: against these ghostly enemies he
girdeth up his loynes, keepes the imagination from roving, puts on the
whole Armour of God,
CHAP. X. The 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 theirvertues. 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 owne 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 competent sustentation, nor her husband be brought in debt.
His children he first makes Christians, and then Commonwealths-men; the one he
owes to his heavenly Countrey, the other to his earthly, having no title to
either, except he do good to both. Therefore having seasoned them with all
Piety, not only of words in praying, and reading; but in actions, in visiting
other sick children, and tending their wounds, and sending his charity by them
to the poor, and somtimes giving them a little mony to do it of themselves, that
they get a delight in it, and enter favour with God, who weighs even childrens
actions,
CHAP. 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, setting them close by him, and carving for them, both for his own humility, and their comfort, who are much cheered with such friendliness. But since both is to be done, the better sort invited, and meaner relieved, he chooseth rather to give the poor money, which they can better employ to their own advantage, and 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 observant of such things, and will not be perswaded, 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 vertues sake; yet that will not be so: and therefore as God, although 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 Gods wayes, sets up as many encouragements to goodnesse as he can, both in honour, and profit, and fame; that he may, if not the best way, yet any way, make his Parish good.
CHAP. XII. The Parson’s Charity.
THe Countrey Parson is full of Charity; it is his pre- dominant
element. For many and wonderfull things are spoken of thee, thou great Vertue.
To Charity is given the covering of sins,
CHAP. XIII. 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 uniform, especially that
the Pulpit, and Desk, and Communion Table, and Font be as they ought, for those
great duties that are performed in them. Secondly, that the Church be swept, and
kept 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 every where 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 fouled, but whole
and clean, and well bound; and that there be a fitting, and sightly Communion
Cloth of fine linnen, with an handsome, and seemly Carpet of good and costly
Stuffe, 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 Poor-mans Box conveniently seated, to
receive the charity of well minded people, and to lay up treasure for the sick
and needy. And all this he doth, not as out of necessity, or as putting a
holiness in the things, but as desiring to keep the middle way between
superstition, and slovenlinesse, and as following the Apostles two great and
admirable Rules in things of this nature: The first whereof is, Let all
things be done decently, and in order: [
CHAP. XIV. The Parson in Circuit.
THe Countrey Parson upon the afternoons in the week- days, 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 anyhouse, 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 imployment; as if hee findes them reading, hee furnisheththem with good
books; if curing poor people, hee supplies them with Receipts, and instructs
them further in that skill, shewing them how acceptable such works are to God,
and wishing them ever to do the Cures with their own hands, and not to put them
over to servants. Those that he finds 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 distrustfully, nor profanely. Then they labour anxiously, when they overdo
it, to the loss of their quiet, and health: then distrustfully, when they doubt
Gods providence, think- ing that their own labour is the cause of their
thriving, as if itwere in their own hands to thrive, or not to thrive. Then
they labour profanely, when they set themselves to work like brute
beasts, never raising their thoughts to God, nor sanctifying their labour with
daily prayer; when on the Lords day they do unnecessary servile work, or in time
of divine service on other holy days, except in the cases of extreme poverty,
and in the seasons of Seed-time, and Harvest. Secondly, he adviseth them so
to 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 discourses, 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 imployed, 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 countryman, 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
discourse 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
am to follow our Saviours rule, and to take my brother aside, and reprove him;
so when the offence is publicke, and against God, I am then to follow the
Apostles rule,
CHAP. XV. The Parson Comforting.
THe Countrey Parson, when any of his 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, then sends for the afflicted, though they can, and otherwise 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 Gods 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 otherwise afflicted, he followeth the Churches counsell, namely, in perswading 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 participation of the holy Sacrament, how comfortable, and Soveraigne a Medicine it is to all sin-sick 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 person, that so the hunger and thirst after it may come rather from themselves, then from his perswasion.
CHAP. 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 otherwise 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 refractory, 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 expects, and waits, least hee should determine Gods houre of coming; which as hee cannot, touching the last day, so neither touching the intermediate days of Conversion.
CHAP. XVII. The Parson in Journey.
THe Countrey Parson, when a just occasion calleth him out of his Parish (which he diligently, and strictly weigheth, his Parish being all his joy, and thought) leaveth not his Ministry behind him; but is 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 outlandish proverb, that Prayers and Provender never hinder journey. When he comes to any other house, where his kindred, or other relations give him any authority over the Family, if 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 Sundayes, holy-days, and fasting days are kept. And accordingly, as he finds any defect in these, hee first considerswith himseife, 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 desire to meddle with others affairs, but the earnestnesse to do all the good he can, moves him to say thus and thus.
CHAP. XVIII. The Parson in Sentinell.
THe Countrey Parson, where ever he is, keeps Gods 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 unwary 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 Gods watch, when the baits which the enemy lays in company, are discovered and avoyded: This is to be on Gods side, and be true to his party. Besides, if he perceive in company any discourse tending to ill, either by the wickedness or quarrelsomnesse thereof, he either prevents it judiciously, or breaks it off seasonably by some diversion. Wherein a pleasantness of disposition is of great use, men being willing to sell the interest, and ingagement of their discourses for no price sooner, then that of mirth; whither the nature of man, loving refreshment, gladly betakes it selfe, even to the losse of honour.
CHAP. 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 turne, 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 difficulty, either in his
studies or in his Parish. He observes Visitations, and being there, makes due
use of them, as of Clergy councels, 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 neighbouring Pastours round about him, performing
for them any Ministeriall office, which is not to the prejudice of his own
Parish. Likewise he welcomes to his house any Minister, how poor or mean soever,
with as joyfull 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 Apostles rule
CHAP. XX. The Parson in Gods stead.
THe Countrey Parson is in Gods stead to his Parish, and dischargeth God what he can of his promises. Wherefore there is nothing done either wel or ill, whereof he is not the rewarder, or punisher. If he chance to finde any reading in anothers 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 condition 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 gainfull: but in the other God is his own immediate paymaster, rewarding all good deeds to their full proportion. The Parsons punishing of sin and vice, is rather by withdrawing his bounty and courtesie from the parties offending, or by private, or publick reproof, as the case requires, then by causing 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 carefull to see condign punishment inflicted, and with truly godly zeal, without hatred to the person, hungreth and thirsteth after righteous punishment of unrighteousnesse. Thus both in rewarding vertue, and in punishing vice, the Parson endeavoureth to be in Gods stead, knowing that Countrey people are drawne, or led by sense, more then by faith, by present rewards, or punishments, more then by future.
CHAP. XXI. The Parson Catechizing.
THe Countrey Parson values Catechizing highly:
for there being three points of his duty, the one, to infuse a competent
knowledge of salvation in every one of his Flock; the other, to multiply, and
build up this knowledge to a 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 attained. Besides, whereas in Sermons there
is a kinde of state, in Catechizing there is an humblenesse very sutable to
Christian regeneration, which exceedingly delights him as by way of exercise
upon himself, and by way of preaching to himself, for the advancing of his own
mortification; for in 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-Catechism, partly for obedience to
Authority, partly for uniformity sake, that the same common truths may be every
where professed, especially since many remove from Parish to Parish, who like
Christian Souldiers are to give the word, and to satisfie the Congregation by
their Catholick answers. He exacts of all the Doctrine of the Catechisme; of the
younger sort, the very words; of the elder, the substance. Those he Catechizeth
publickly, these privately, giving age honour, according to the Apostles rule,
CHAP. 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 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 place, 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 preserving a state to reduce it to its principles by which it grew great; certainly, it is the safest course for Christians also to meditate on their 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 unwholsome. Secondly, hee considers and looks into the ignorance, or carelesness 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, or on the Eves of all those dayes. If there be any, who having not received yet, are 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 ones first receiving is not so much by yeers, as by understanding: 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; their understandings being ripe enough for ill things, and why not then for better? But Parents, and Masters should make hast in this, as to a great purchase for their children, and servants; 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 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; but man’s unpreparednesse 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 Harvest, 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 receive just at those times, nor the Church-Wardens so well take notice who receive thrice, and who not.
CHAP. XXIII. The Parson’s Completenesse.
THe Countrey Parson desires to be all to his Parish, and not onely a Pastour, but a Lawyer also, and a Phisician. 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 Daltons 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 put men to discourse of that, wherin they are most eminent, is the most gain full way of Conversation. 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 opinion first; out of which he gathers, in case he be ignorant himself, what to hold; and so the thing passeth with more authority, and lesse envy. In judging, he followes that, which is altogether right; so that if the poorest man of the Parish detain but a pin unjustly from the richest, he absolutely restores it as a Judge; but when he hath so done, then he assumes the Parson, and exhorts to Charity. Neverthelesse, there may happen somtimes 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 determinable 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 therfore one anothers company, much lesse 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 the sick. But if neither himseife, nor his wife have the skil, and his means serve, hee keepes some young practicioner in his house for the benefit of his Parish, whom yet he ever exhorts not to exceed his bounds, but in tickle cases to call in help. If all fail, then he keeps good correspondence with some 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 Phisick, having one Herball by him. And let Fernelius 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. Now 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, Nature serving Grace both in comfort of diversion, and the benefit of application when need requires; 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 hee might make his Doctrine slip the more easily into the hearts even of the meanest. Secondly, that labouring people (whom he chiefly considered) might have every where monuments of his Doctrine, remembring in gardens, his mustard-seed, and lillyes; in the field, his seed-corn, and tares; and so not be drowned altogether in the works of their vocation, but sometimes lift up their minds to better things, even in the midst of their pains. Thirdly, that he might set a Copy for 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 Parsons purse, and more familiar for all mens bodyes. So, where the Apothecary useth either for loosing, Rubarb, or for binding, Bolearmena, the Parson useth damask or white Roses for the one, and plantaine, shepherds purse, knot-grasse for the other, and that with better successe. As for spices, he doth not onely prefer home-bred things before them, but condemns them for vanities, and so shuts them out of his family, esteeming that there is no spice 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, adders tongue, yerrow, melilot, and Saint Johns wort made into a salve; And Elder, camomill, mallowes, comphrey and smallage made into a Poultis, have done great and rare cures. In curing 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 person bee so poor, that he is not able to reward the Phisician: for as hee is Charitable, so he is just also. Now it is a justice and debt to the Commonwealth he lives in, not to incroach on others Professions, but to live on his own. And justice is the ground of Charity.
CHAP. XXIV. The Parson arguing.
THe Countrey Parson, if there be any of his parish that hold strange Doctrins, useth all possible diligence to reduce them to the common Faith. The first means he useth is Prayer, beseeching the Father of lights to open their eyes, and to give him power so to fit his 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 foundation, and pillar of their cause, whereon they rely; as if he be a Papist, the Church is the hinge he turnes on; if a Schismatick, 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 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 fundamentall things, the obscurity in some points being the exercise of the Church, the light in the foundations being the guide; The Church needing both an evidence, and an exercise. So for Scandall: what scandall is, when given or taken; whether, there being two precepts, one of obeying 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, having ever besides two great helps and powerfull perswaders on his side; the one, a strict religious life; the other an humble, and ingenuous search of truth; being unmoved in arguing, and voyd of all contentiousnesse: which are two great lights able to dazle the eyes of the misled, while they consider, that God cannot be wanting to them in Doctrine, to whom he is so gracious in Life.
CHAP. XXV. The Parson punishing.
Whensoever the Countrey Parson proceeds 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 avoyding his company, or doing any thing of aversenesse, save in the very act of punishment: neither doth he esteem him for an enemy, but as a brother still, except some small and temporary estrangling may corroborate the punishment to a better subduing, 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 delinquents returne is to his advantage.
CHAP. 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 alwayes deer, and evident, as Adultery, Murder, Hatred, Lying, &c. There are other vices, whose natures, at least in the beginning, 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 evidently discussed, or known commonly, the beginnings of them are not easily observable: and the beginnings 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; but proceeding on, comes to do unlawfully, even before he is aware; 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 children, 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; especially canvasing those, whose natures are most stealing, and beginnings uncertaine. 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: Whosoever when a just occasion cals, either spends not at all, or not in some proportion to Gods blessing upon him is covetous. The reason of the 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 perverting that order which he hath set both to things, and to reason. The application of the ground would be infinite; but in brief, a poor man is an occasion, my countrey is an occasion, my friend is an occasion, 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 station wherein God hath placed me, I am Covetous. More particularly, and to give one instance for all, if God have given me servants, and I either provide too little for them, or that which is unwholsome, being sometimes baned meat, sometimes too salt, and so not competent nourishment, I am Covetous. I bring this example, because men usually think, that servants for their 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 particularly, if a man hath wherewithall to buy a spade, and yet hee chuseth rather to use his neighbours, 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. Country 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 preferment. Secondly, for Gluttony, the parson lays this ground: He that either for quantity eats more then his health or imployments will bear, or for quality is licorous after dainties, is a glutton; as he that eats more then his estate will bear, is a Prodigall; and hee 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 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 ones hurt, comprehends, besides the hurt, an act against reason, because it is unnaturall to hurt ones self; and this they are not masters of. Yet of hurtfull 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 knowledge 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 unweeldy) either to pray, or work, they are gluttons. Not that all must presently work after dinner; (For they rather must not work, especially Students, and those that are weakly,) but that they must rise so, as that it is not 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 second, the feeling of themselves in time of eating, which because it is deceitfull; (for one thinks in eating, that he can eat more, then afterwards he finds true:) The third is the observation with what appetite they sit down. This last rule joyned with the first, never fails. For knowing 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 proportion, 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 Gerson, a spirituall man, wisheth all to incline rather to too much, then to too little; his reason is, because diseases of exinanition are more dangerous, then diseases of repletion. But the Parson distinguisheth according to his double aime, either of Abstinence a morall 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 disposition, he carryes them higher, even somtimes to a forgetting of themselves, knowing that there is one, who when they forget, remembers for them; As when the people hungred and thirsted after our Saviours Doctrine, and tarryed 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 miscarry.
CHAP. XXVII. The Parson in mirth.
THe Countrey Parson is generally sad, because hee knows nothing but the Crosse of Christ, his minde being defixed on it 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. Neverthelesse, he somtimes refresheth himselfe, as knowing that nature will not bear everlasting droopings, and that pleasantnesse 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 pleasantnesse, both enter sooner, and roote deeper. Wherefore he condescends to humane frailties both in himseife and others; and intermingles some mirth in his discourses occasionally, according to the pulse of the hearer.
CHAP. XXVIII. The Parson in Contempt.
THe Countrey Parson knows well, that both for the generall ignominy which is cast upon the profession, and much more for those rules, which out of his choysest judgment hee hath resolved to observe, and which are described in this Book, he must be despised; because this hath been the portion of God his Master, and of Gods Saints his Brethren, and this is foretold, that it shall be so still, until things be no more. Neverthelesse, according to the Apostles rule, he endeavours 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, & winning behaviour: he that wil be respected, must respect; doing kindnesses, but receiving none; at least of those, who are apt to despise: for this argues a height and 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 produce hatred in those that are reproved, but never contempt either in them, or others. Lastly, if the contempt shall proceed so far as to do any thing 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 whole matter to the examination, and punishment of those which are in Authority, that so the sentence lighting upon one, the example may reach to all. But if the Contempt be not punishable by Law, or being so, the Parson think it in his discretion either unfit, or 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 Gods 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? you hurt your selfe, not me; he that throws a stone at another, hits himseife; and so between gentle reasoning, and pitying, he overcomes the evill: or lastly, in a Triumphant way, being glad, and Joyfull, that he is made conformable 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 anothers 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.
CHAP. XXIX. The Parson with his Church-Wardens.
THe Countrey Parson doth often, both publickly, and privately instruct his Church-Wardens, what a great Charge lyes upon them, and that indeed the whole order and discipline of the Parish is put into their hands. If himselfe reforme any thing, it is out of the overflowing of his Conscience, whereas they are to do it by Command, 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 enabled by that Name to take moveable goods, or chattels, and to sue, and to be sued at the Law concerning such goods for the use and profit of their Parish: and by the same Law they are to levy penalties for negligence in resorting to church, or for disorderly carriage in time of divine service. 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 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-keeper in the house of God. Now the Canons being the Church-wardens rule, the Parson adviseth them to read, or hear them read often, as also the visitation Articles, which are grounded upon the Canons, that so they may know their duty, and 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; 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.
CHAP. XXX. The Parson’s Consideration of Providence.
THe Countrey Parson considering the great aptnesse if 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 Gods 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 reward or punishment. To this end he represents to his flock, that God hath and exerciseth a threefold power in every thing 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 supplies, as the corn needs it; without which supply the corne would instantly dry up, as a river would if the fountain were stopped. And it is observable, that if anything could presume of an inevitable course, and constancy in its operations, certainly it should be either the sun in heaven, or the fire on earth, by reason of their fierce, strong, and violent natures: yet when God pleased, the sun stood stil, the fire burned not. By Gods 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 observeable, that God delights to have men feel, and acknowledg, and reverence his power, and therefore he often overturnes 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 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 inward advantages. So that if a Farmer hath both a faire harvest, and that also well inned, and imbarned, 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 Gods goodnesse strives with mans refractorinesse; Man would sit down at this world, God bids him sell it, and purchase a better: Just as a Father, who hath in his hand an apple, and a piece of Gold under it; the Child comes, and with pulling, gets the apple out of his Fathers 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.
CHAP. XXXI. The Parson in Liberty.
THe Countrey Parson observing the manifold wiles of Satan (who playes his part sometimes in drawing Gods Servants from him, sometimes in perplexing them in the service of God) stands fast in the Liberty wherewith Christ hath made us free. This Liberty he compasseth by one distinction, and that is, of what is Necessary, and what is Additionary. As for example: It is 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 Christian 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, & see cause, or rather as Gods spirit leads them. But these prayers are not necessary, but additionary. Now it so happens, that the godly petitioner upon some emergent interruption in the day, or by over-sleeping himself at night, omits his additionary prayer. Upon this his mind begins to be perplexed, and troubled, and Satan, who knows the exigent, blows the fire, endeavouring to disorder the Christian, and put him out of his station, and to inlarge the perplexity, untill it spread, and taint his other duties or piety, which none can perform so wel in trouble, as in calmness. Here the Parson interposeth with his distinction, and shews the perplexed Christian, that this prayer being additionary, not necessary; taken in, not commanded, the omission thereof upon just occasion ought by no means to trouble him. God knows the occasion as 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 to be added. First, that this interruption proceed 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; 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 Gods 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 beseeching him, that whenever he repaires to his house, he may behave himself so as befits so great a presence; and this briefly. But it happens, that neer the place where he is to pray, he spyes some scoffing ruffian, who is likely to deride 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 proceed, as that by this he may take into his Prayer humiliation also. On the other side, if I am to visit the sick in haste, and my neerest way ly through the Church, I will not doubt to go without staying to pray there (but onely, as I passe, 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.
CHAP. XXXII. The Parson’s Surveys.
THe Countrey Parson hath not onely taken a
particular Survey 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 Idlenesse; 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 Parson strongly opposeth this sin, whersoever he goes. And
because Idleness is twofold, the one in having no calling, the other in walking
carelesly 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, Reason in the soul, and a hand in the
Body, as ingagements of working: So that even in Paradise 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 Masters
Advantage. Yet is it also a debt to our Countrey 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; therfore all are to procure them honestly, and seasonably, when they are
not better imployed. Now this reason crosseth not our Saviours precept of
selling what we have, because 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. Pauls rule,
CHAP. 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 same disease, and temper; and can
much 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
recovered of all by things that he knew; there were no such Physician as he,
both for skill and tendernesse. Just so it is in Divinity, and that not without
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; 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 resolution, that repentance is
an act of the mind, not of the Body, even as the Originall signifies; and that
the chiefe thing, which God in Scriptures requires, is the heart, and the
spirit, and to worship him in truth, and spirit. Wherefore in case a Christian
endeavour to weep, and cannot, since we are not Masters of our bodies, this
sufficeth. And consequently he found, that the essence of repentance, that it
may be alike in all Gods children (which as concerning weeping it cannot be,
some being of a more melting temper then others) consisteth in a true
detestation of the soul, abhorring, 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 Gods 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,
CHAP. XXXIV. 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 afterwards also, as
CHAP. XXXV. The Parson’s Condescending.
THe Countrey Parson is a Lover of old Customes, 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 therin is to deject them. If there be any ill in the custome, that may be severed from the good, he pares the apple, and gives them the clean to feed on. Particularly, he loves Procession, and maintains it, because there are contained therein 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 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 reproves as uncharitable, and unneighbourly; 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 affraid 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 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 Christs Cross, or for any shame to leave that which is good. He that is ashamed in small things, will extend his pusillanimity to is greater. Rather should a Christian Souldier take such occasions to harden himseife, and to further his exercises of Mortification.
CHAP. XXXVI. The Parson Blessing.
THe Countrey 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, because 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 superfluous. But that which the Apostles
used so diligently in their writings, nay, which our Saviour himselfe used,
CHAP. XXXVII. 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 anothers fault,
finds it somwhat difficult how to proceed in this point. For if he absolutely
shut up mens 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, & hinderance 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. Now 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 are either notorious, or private. Again notorious
faults are either such as are made known by common fame (and of these, those
that know them, may talk, so they do it not with sport, but commiseration;) or
else such as have passed judgment, & been corrected either by whipping, or
imprisoning, or the like. Of these also men may talk, and more, they may
discover them to those that know them not: because infamy is a part of the
sentence against 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
Gospel doth not, which hath so much advanced Charity, and ranked backbiters
among the generation of the wicked,
The Authour’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 filthinesse, and shame. Misery and sin fill our days: yet art thou our Creatour, and we thy work: Thy hands both made us, and also made us Lords of all thy creatures; giving us one world in our selves, and another to serve us: then did’st thou place us in Paradise, and wert proceeding still on in thy Favours, untill we interrupted thy Counsels, 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 sweetnesse, and love; therefore we sons of men are not consumed. Thou hast exalted thy mercy above all things; and hast made our salvation, not our punishment, thy glory: so that then where sin abounded, not death, but grace superabounded; accordingly, when we had sinned beyond any help in heaven or earth, then thou saidest, Lo, I come! then did the Lord of life, unable of himselfe 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 bloud were currant through darknesse, grave, and hell; yet by these thy conflicts, and seemingly hazards, didst thou arise triumphant, and therein mad’st us victorious. 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 sinfull 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! We praise thee! we blesse thee! we magnifie 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 universall 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 store-house 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. Ride on Lord, because of the word of truth, and meeknesse. and righteousness; and thy right hand shall teach thee terrible things. Especially, blesse this portion here assembled together, 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, & fruitfully. 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 empty, so neither may thy word, but accomplish that for which it is given. O Lord hear, O Lord forgive! O Lord, hearken. and do so for thy blessed Son’s sake, in whose sweet and pleasing words, we say, Our Father, &c.
A Prayer after Sermon.
BLessed be God! and the Father of all mercy! who continueth to pour his benefits upon us. Thou hast elected us, thou hast called us, thou hast justified us, sanctified, and glorified us: Thou wast born for us, and thou livedst and diedst for us: Thou hast given us the blessings of this life, and of a better. O Lord! thy blessings hang in clusters, they come trooping upon us! they break forth like mighty waters on every side. And now Lord, thou hast fed us with the bread of life: so man did eat Angels food: O Lord, blesse it: O Lord, make it health and strength unto us; still striving &prospering so long within us, untill our obedience reach the measure of thy love, who hast done for us as much as may be. Grant this dear Father, for thy Son’s sake, our only Saviour: To whom with thee, and the Holy Ghost, three Persons, but one most glorious, incomprehensible God, be ascribed all Honour, and Glory, and Praise, ever. Amen.