CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
Cornell University Library 
 BV4009 .H53 1908 
 
 Priest to the temple : or. The country p 
 
 olin 
 
 3 1924 029 353 939 
 
The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://archive.org/details/cu31924029353939 
 
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 Carolina 
 
 NEW YORK 
 THOMAS WHITTAKER, Inc. 
 
 PUBLISHERS 
 
Copyright, 1908 
 By THOMAS WHITTAKER, Inc. 
 
This edition of the Country Parson is 
 dedicated to the memory of Joseph Blount 
 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 and work the best 
 qualities of the Country Parson, in 
 his Character and Rule of Holy Life. 
 
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 practical 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 Hall's 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 
 
ENTBODUCTION 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 Chxu'ch, but he often instructs his people how 
 to carry themselves in divine worship, as to pos- 
 
8 INTRODUCTION 
 
 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 
 
INTEODUCTION 9 
 
 of the words, as well as the wonderful rhythmical 
 quality of the language of the Prayer Book. As 
 well disregard the caesura 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 INTRODUCTION 
 
 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, 
 
rSTTEODTJCTION 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, served 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 ? 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 INTEODUCTION 
 
 George Herbert Palmer, of Harvard University, 
 and issued from tlie press of Messrs. Houghton, 
 Mifain & 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 
 
INTRODUGTION 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 Cheshiee. 
 
 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 Pastoe 
 
 II. Theie Divebsitibs . 
 
 in. The Parson's Life . 
 
 IV. The Parson's Knowledg . 
 
 V. The Paeson's Accessaey 
 
 Knowledges . 
 
 VI. The Paeson Peaying 
 
 VII. The Paeson Peeaching . 
 
 Vni. The Paeson on Sundays . 
 
 IX. The Paeson's State of Life 
 
 X. A Paeson in His House . 
 
 XI. The Paeson's Couetesie . 
 
 XII. The Paeson's Chaeity 
 
 XIII. The Parson's Chuech 
 
 XIV. The Paeson in Circuit 
 XV. The Paeson Comforting . 
 
 XVI. The Paeson a Father 
 
 XVII. The Paeson in Joueney . 
 
 XVIII. The Paeson in Sentinell . 
 
 XIX. The Paeson in Eefeebnce 
 
 XX. The Paeson in God's Stead 
 
 XXI. The Paeson 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 
 
.8 
 
 CONTENTS 
 
 
 XXIV. 
 
 The Paeson Abguing . 
 
 98 
 
 XXV. 
 
 The Paeson Punishing 
 
 100 
 
 XXVI. 
 
 The Paeson' s Eye . 
 
 101 
 
 xxvn. 
 
 The Paeson in Mieth . 
 
 108 
 
 XXVIII. 
 
 The Paeson in Contempt 
 
 109 
 
 XXTX. 
 
 The Paeson With His 
 
 
 Chuech-Waedens 
 XXX. The Paeson' sCoNSiDEEATioN 
 
 OF Peovidence . 
 XXXI. The Paeson in Libeety 
 XXXII. The Paeson' s Sueveys . 
 XXXin. The Paeson' sLiBEAEY. 
 
 XXXIV. The Paeson' s Dexteeity in 
 Applying of Eemedies 
 XXXV. The Paeson' s Condescend- 
 
 ing .... 
 
 The Paeson Blessing . 
 
 CONCEENING DETEACTION 
 
 112 
 
 114 
 118 
 122 
 130 
 
 133 
 
 140 
 
 143 
 147 
 
 The Authoe's Peayee Be- 
 
 FOEE Seemon . . . 150 
 
 Peayee Aftee Seemon . 154 
 
A PRIEST TO THE TEMPLE: OR, 
 
 THE COUNTREY PARSON, HIS 
 
 CHARACTER, ETC. 
 
 I 
 
 OF A PASTOR 
 
 APASTOE 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 avoucheththat 
 he Jils up that which is behinde of the afflictions of 
 Christ in his flesh for his Bodie's sake, which is the 
 Church. Wherein is contained the complete defi- 
 
 ' Revoking— calling back. ' Colossians, 1:2, 4. 
 
 19 
 
A PEIBST 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 : Bom. 12: 6. Raving gifts differ- 
 ing according to the grace that is given to us, whether 
 prophecy, let us prophesy according to the proportion 
 of faith ; or ministry, let us wait on our ministring ; 
 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 PEIEST TO THE TEMPLE 
 
 preach my Laws, and taJcest my Covenant in thy 
 mouth ? Psal. 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 ; 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 far re 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 afiiictions, 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 
 travel!,' the Countrey Parson is very circumspect 
 
 ' Travell — travail, care and labor. 
 24 
 
THE PAESON'S LIFE 25 
 
 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 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 
 having fellowship vnththe unfruiifull works ofdarh- 
 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 iu 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 ; 
 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 
 skilful! 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- 
 torage, 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 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 ; rem em bring what 
 his Master saith, that if any do God^s mil, he shall 
 know 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 PAESON'S KNOWLEDG 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 Schoohnen, 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 uuder Canonicall obedience, ' the 
 expounding of our Catechisme must needs be the 
 
 ' And still required. 
 30 
 
ACCESSOKY 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 ichen not ; ichen the appetites of 
 the body in eating, drinking, sleep, and the pleasure 
 that comes with sleep, be sins of gluttony, drunken- 
 ness, 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 1 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. 
 
VI 
 
 THE PARSON PRAYING 
 
 THE Countrey Parson, when he is to read di- 
 vine services, composeth himselfe to all pos- 
 sible 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 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 agaiue 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 PAESON PEAYING 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 undutifuU 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 ; 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 entinciation. 
 ' Passably — with deliberation, observing the proper pauses, 
 and the rhythmical structure of the language. 
 
34 A PRIEST TO THE TEMPLE 
 
 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 serv- 
 ice, Bom. 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 presents them himself, 
 only protesting to them that not any ill will 
 draws him to it, but the debt and obligation of 
 his calling, being to obey God rather than men. 
 
 •Presented ; i. e., to the Bishop, or his Archdeacon, for 
 disturbing the service. 
 
VII 
 THE PARSON PREACHING 
 
 THE CoTUitrey Parson preachetli 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 Pestivall, 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 PEIBST TO THE TEMPLE 
 
 ing 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 ; 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 ; 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 PEEACHING 37 
 
 witty, or learned, or eloquent, but Holy. A 
 Character that Mermogenes ' 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 Scriptures 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 wouMst 
 rent the JETeavens, that thou would' st come down, etc. 
 And Jeremy, Chapt. 10, after he had complained 
 of the desolation of Israel, turnes to God suddenly : 
 Oh Lord, I know that the way of man is not in him- 
 self, etc. Fourthly, by frequent wishes of the 
 ' Hermogenes, an ancient Ehetorician. 
 
38 A PKIEST TO THE TEMPLE 
 
 people's good and joying therein, though he him- 
 self were with Saint Paul even sacrificed upon 
 the service of their faith. For there is no greater 
 sign of holinesse then the procuring, and rejoycing 
 in another's good. And herein St. Faul excelled 
 in all his Epistles. How did he put the Romans 
 iu all his prayers ! Bmn. 1 : 9. And ceased not 
 to give thanks for the Ejphesians, Eph. 1 : 16. 
 And for the Corinthians, chap. 1 : 4. And for the 
 Phllippians 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 1 how full of affec- 
 tions ! hejoyes 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 PARSON PREACHING 39 
 
 hear as you ought ; he sees hearts as we see faces ; 
 he is amoug 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 injuSgement. 
 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 natui'all 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 lease afterwards ; the same affection 
 which made him not profit before making him 
 then weary, and so he grows from not relishing 
 to loathing. 
 
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 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 befaU 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 
 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 donej he sets himself to the Con- 
 41 
 
42 A PRIEST TO THE TEMPLE 
 
 sideration of the duties of «he 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 advan- 
 tage. Afterwards when the hour calls, with his 
 family attending him he goes to Church, at his 
 first entrance humbly adoring and worshipxnng 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 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 ON 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 enteitained 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 Jcept 
 in the one and peace in the other, without disturbance 
 or interruption of publicJc 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. 
 
IX 
 
 THE PARSON'S STATE OF LIFE 
 
 THE Country Parsou considering that vir- 
 ginity 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 
 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 
 44 
 
THE PARSON'S STATE OP LIFE 45 
 
 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 ob- 
 tained. 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 
 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 PBIEST TO THE TEMPLE 
 
 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 storm.es 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 Impurity of 
 heart. Against these ghostly enemies he girdeth up 
 his loynes, keepes the imagination from roving, 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 darkenesse, [carnall impurity,"] nor of 
 the sicknesse that destroy eth at noone day, \_Ghostly 
 pride and self-conveW]. Other temptations he hath 
 which, 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- 
 cupisence is such an active thing, by reason of con- 
 tinuall inward or outward temptations, that it is ever 
 attempting or doing one mischief 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 PAESON'S STATE OP 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 way, into Covetousnesse, Love of pleasure, 
 or ease, 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 kneiu 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 m.ake her fruit- 
 full in all good works. As hee is just in all things, 
 so is he to his wife also, connting nothing so 
 
 ' Experiment — experience. 
 
 ' By the impression her character has made upon those 
 who speak of her. 
 
48 A PRIEST 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. 
 
X 
 
 A PARSON IN HIS HOUSE 
 
 THE Parson is very exact in tlie governing of 
 Ws 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. Sepondly, 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 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 poor, 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 children'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 gi^ang him the prerogative of his 
 Father's profession, which happily' 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 PARSON IN HIS HOUSE 51 
 
 snrer 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 there which may 
 excite the reader to a thought of piety ; especially 
 the 101 Psalm, 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, his 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 PAESON IN 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 who! some ; 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-side — back-yard, i. c, for fowls, etc. 
 
54 A PEIEST TO THE TEMPLE 
 
 tered corn and the like ; the other for the foul- 
 nesse, as wash and durt 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 joy 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. Now 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 ; 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 PARSON IN HIS HOUSE 55 
 
 that 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 PEIEST TO THE TEMPLE 
 
 also in disease^ 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 
 57 
 
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 Ms 
 Parish good. 
 
xn 
 
 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 Fet. 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 Gorin. 
 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 
 
 ' Presently — immediately. 
 59 
 
60 A PEIBST TO THE TEMPLE 
 
 getting their living. 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 ; 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 paihes in their vocation, as not 
 knowing when they shal be relieved ; which 
 otherwise they would reckon upon and turn to 
 idlenesse. Besides this generall proAdsion, 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 PARSON'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 ; 
 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 
 paines, 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 liee 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 
 Greed 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 PEIEST TO THE TEMPLE 
 
 fouled, but whole ; and clean, and well bound ; 
 and that there be a fitting and sightly Communion 
 cloth of fine liimen, with an handsome and seemly 
 Carpet of good and costly Stuff e or Cloth, and all 
 Jcept 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-man' s box conveniently seated, to re- 
 ceive 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 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 be done decently 
 and in order ; The second, Let all things be 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. 
 
XIV 
 
 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 Andes 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 Receipts 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, when they set 
 themselves to work like brute beasts, never raising 
 their thoughts to God, nor sanctifiying their labour 
 with daily prayer ; when 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 
 Harvest. 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. Kthey 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 and to take my 
 brother aside and reprove him ; 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 occasional! 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 himself e, 
 it is more humiliation. These are the Parson's 
 
THE PAESON Df CIECUIT 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. 
 
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 and 
 sends for the aflLcted, 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 
 Eedemption 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 Ms visiting the sick or othermse af- 
 fiicted, hefolloweth the Churches counsell, namely, in 
 70 
 
THE PAESON COMPOETING 71 
 
 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 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 third after it may come 
 rather from themselves then from his perswasion. 
 
 1 Generally, t. 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 
 of&cer 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 FATHER 73 
 
 pects and waits, least hee should determine ' 
 God's hours of coming ; which as hee cannot, 
 touching the last day, so neither touching the in- 
 termediate days of Conversion. 
 
 ' Determine — bring to an end. 
 
xvn 
 
 THE PARSON IN JOURNEY 
 
 THE Countrey Parson, when a just occasion 
 calleth him out of his Parish (which he dili- 
 gently and strictly weigheth, his Parish being all 
 his joy and thought) leaveth not his Ministry be- 
 hind htm, 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 PAESON IN JOUENEY 75 
 
 outlandish ' proverb, that Prayers and Provender 
 never hinder journey. When he comes to any other 
 house, where Ms kindred or other relations give Mm 
 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 CalUng, but in idleness or the like. Secondly, 
 what means of Piety, whether daily prayers be 
 used, Grace, reading of Scriptures, and other 
 good books, 'ho^ Sundayes, 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 regions. 
 
xvm 
 
 THE PARSON IN SENTINELL 
 
 THE Oountrey Parson, -n^here 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 PAKSON IN SENTINBLL 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 turne, 
 nor provides slight and unusefuU, 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 REFEEENCE 79 
 
 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 neigh- 
 bouring 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 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 
 honest, or just, or pure, or lovely, or of good report, 
 if there be any vertue, or any praise ; and liTeigh- 
 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, theu he expects no Briefe ; ' but taking 
 his Parish together the next Sunday or holy -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 pnnisher. 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 ; 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 PRIEST TO THE TEMPLE 
 
 vice is rather by loithdrawing his bounty and cour- 
 tesie from the parties offending, or by private or 
 publick reproof, as the case requires, then by caus- 
 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 carefull to see condign 
 punishment inflicted; and with truly godly zeal, 
 without Imtred to the person, hungreth and thirsteth 
 after righteous punishment of unrighteousnesse. 
 Thus both in rewarding vertueand in punishing vice, 
 the Parson endeavoureth to be in God's stead, know- 
 ing that Countrey people are drawne or led by sense 
 more then by faith, by -present rewards or punish- 
 ments more then by future. 
 
 ' To the Bishop or his 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 ; of the elder, the substance. 
 Those he Catechizeth publickly, these privately, 
 giving age honour according to the Apostle's 
 rule, 1 Tim. 5 : 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 inlarge 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 PARSON 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 
 ' SUly — 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 
 Plato 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 efEeot, as we say, i. e., " a leading question. " 
 
THE PAESON CATECHIZING 87 
 
 familiar illustration made the answer so plaine 
 tliat lie 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. 
 
xxn 
 
 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 rubriek requires. 
 88 
 
THE PAESON Ilf SACEAMBNTS 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 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 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, 
 1 Course— coarse. 
 
90 A PEIEST 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 I'ule 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 I But Par- 
 ents 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 
 
 ' The old meaning of purchase is something acquired by 
 onr own act as distinguished from that which is inherited. 
 
THE PAESON 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 ; 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 Commimions, 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 np to — makes himaelf equal with. 
 
xxm 
 
 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 
 DaltorCs 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 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 opinion first ; out of which he gath- 
 92 
 
THE PAESON'S COMPLETENESSB 93 
 
 ers, in case he be ignorant himself, what to hold ; 
 and so the thing passeth with more authority and 
 lease 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 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 PEIEST TO THE TEMPLE 
 
 the sick. But if neither Mmselfe 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- 
 nelius' 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, 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 PAESON'S COMPLETENESSE 95 
 
 as also by way of illustration, even as our Saviour 
 made plants and seeds to teach the people. Eor 
 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 ; andmaketh 
 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 ; 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 PBIBST TO THE TEMPLE 
 
 for loosing, Eubarb, or for binding, Bolearmeua,' 
 the Parson useth damask or white Eoses for the 
 one, and plantaine, shepherd's 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 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 John'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 astringent earth. 
 
THE PAESON'S COMPLETENESSE 97 
 
 also. l<row it is a justice and debt to the Com- 
 monwealtli 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 Doctrins, 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 
 
 • Eeduce — lead baok. 
 98 
 
THE PAESON ARGUING 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- 
 mental! 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- 
 dall : 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 ; 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. 
 
XXY 
 
 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 enemy, 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 himself e 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 
 
 the beginniDgs of them are not observed because 
 of the suddain passing fronti that which was just 
 now lawful! to that which is presently unlawful!, 
 even in one continued action. So a man dining, 
 eats at first lawfully ; but proceeding on, comes 
 to do unlawfully, even before he is aware ; not 
 knowing the bounds of the action, nor when his 
 eating begins to be unlawful!. So a man storing 
 up mony for his necessary provisions, both in 
 present for his family and in future for his chil- 
 dren, hardly perceives when his storing becomes 
 unlawful!. 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 na- 
 tures are most stealing and beginnings uncer- 
 taine. Particularly concerning these two vices, 
 not because they are all that are of tliis 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 pi'oportion 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 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 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 nndecently 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 PBIEST 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 PARSON'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 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 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 PEIBST TO THE TEMPLE 
 
 especially Students, and those that are weakly), 
 but that they must rise so as that it is not meate 
 or driuke 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 deceitfall ; (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 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 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 
 than to too little ; his reason is, because dis- 
 eases of exinanition are more dangerous then 
 diseases of repletion. But the Parson distiu- 
 guisheth according to his double aime, either 
 
 ' John 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 hungred 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 sufiered so good desires to mis- 
 carry. 
 
xxvn 
 
 THE PARSON IN MIRTH 
 
 THE Countrey Parson is generally sad, be- 
 cause liee knows nothing but tlie Crosse of 
 Christ, his minds 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. Ifeverthelesse, 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 generaU 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. Never- 
 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 PEIEST 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 
 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 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 ? you hurt your selfe, not me ; he 
 
THE PAESON IN CONTEMPT 111 
 
 that throws a stone at another hits himselfe ; and 
 so between gentle reasoning and pitying he over- 
 comes the evill ; or lastly, in a Triumphant way, 
 being glad and joyful! 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 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 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 lease 
 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- 
 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 ; 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 temporal! 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 
 
CONSIDEEATION 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 PEIEST 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 come 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. 
 
CONSIDEEATION OF PEOVIDBNOE 117 
 
 in his hand an apple and a piece of Gold under 
 it ; the Child comes, and with pulling gets the 
 apple out of his Father's hand ; his Father bids 
 him throw it away and he will give him the gold 
 for it, which the Child utterly refusing, eats it 
 and is troubled with 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 Necessary 
 and what is Additionary. As for example : It 
 is necessary, that aU 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. 
 Bat 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 PKIE8T TO THE TEMPLE 
 
 to be added. First, that this interruption pro- 
 ceed not out of slackiies 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 aflicted 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 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. 
 
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 PAESOK'S SUEVET9 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 evUls 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 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 im- 
 ployed. Now 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 shoos, or what he shall do 1 Therfore the 
 Parson unmoved sheweth that ingenuous and ftt 
 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 usefuU 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, N"one fouls 
 Ms hands in his own businesse ; and it is an honest 
 ' Drowning — flooding. 
 
THE PARSON'S SURVEYS 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 Village 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 
 ' Nothing to that— nothing equal to that. 
 
126 A PEIBST TO THE TEMPLE 
 
 his beck throughout the Kingdome accountable 
 for the publick good, and also an 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 if; 
 by taking petty-Countrey-bribes ; the other, the 
 casting of it on mean persons, especially in some 
 Shires ; and lastly, the trouble of it ; These are so 
 far from deterring any good man from the place 
 that they kindle them rather to redeem the Dig- 
 nity either from true faults or unjust aspersions. 
 Now for single men, they are either Heirs or 
 younger Brothers. The Heirs are to prepare in 
 all the 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 SUEVBYS 127 
 
 good fruit get a graffe of the tree, inriching 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 ; 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. 
 
 ' One who attends only the regnlar morning sessions. 
 
128 A PEIEST TO THE TEMPLE 
 
 casions call him abroad, every moruing 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 ; 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 PAESON'S SUEVEYS 129 
 
 Mathematicks as the ouly 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. 
 
 ' The American Colonies just beginning to be of impor- 
 tance. 
 
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 PAESON'S LIBEAEY 131 
 
 same disease aud 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 re- 
 covered of all by things that he knew, there were 
 no sach 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 ; 
 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 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 suffice th. 
 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 usefuU 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 
 Faul implyes that he ought, Romans 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 DiveU 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 horse 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 their present plenty of 
 wealth otherwise admits ; nor when they are 
 among them that are merry, to extend themselves 
 to all that mirth which the present occasion of 
 wit and company otherwise admits, but to put 
 bounds and 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 JoVs 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 DEXTERITY 135 
 
 bountiful! and liberall ; 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 ; ' Or else, though there be a Great 
 Goveruour of all things, yet to them he is lost ; as 
 if they said, God doth forsake and persecute them, 
 and there is none to deliver them. If the Parson 
 suspect the first and find 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 — cnnning. 
 
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 ; where- 
 with also a carefuU Joseph' might meet. He 
 conceives not possibly how he that would beleeve 
 a Divinity, if he had been at the Creation of all 
 things, 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 ; 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 ; 
 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 DEXTERITY 137 
 
 deny the stretched out arme of a mighty God f 
 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 
 Ghrysostome, more than Tully, Virgill, or lAvy,) 
 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 
 ' Saccess — ^fnlfilmeDt. 
 
138 A PEIEST TO THE TEMPLE 
 
 Gospel it selfe be preached to all ages, Matth. 
 26 : 13. The other concerning 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 confirm- 
 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 discoveryes, 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 PAESON'S DEXTEEITY 139 
 
 tmanswerable. If God hate them, 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 sinne, 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 
 thrnstiug 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- 
 tomes, 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- 
 toms 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 hmmda," 
 
 'The Bogation Day Prayers are "for fruitful iecuona." 
 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 ; 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 superstitions, neither know 
 
142 A PEIEST 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. Eather should a Christian Sonldier take 
 such occasions to harden himselfe and to further 
 his exercises of Mortification. 
 
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,' 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 superfluous. But that which the Apostles 
 used so diligently in their writings, nay, which 
 our Saviour himselfe used, Marlce 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 
 
 ■ Nieeness — cx)iicern 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 Mislia 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 
 with 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 worlcs. And again, of Syme- 
 neus and Alexander he saith, he had delivered them 
 to Satan, that they might learn not to Blaspheme. 
 ' The 26th Article of Religion. 
 
THE PAESON 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 the 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! 
 
xxxvn 
 
 CONCERNING DETRACTION 
 
 THE Conntrey 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. 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 
 147 
 
148 A PEIBST 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) ; 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 ofi&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 
 
CONCEEN^ING 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 forests; 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 ; 
 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 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 
 
PEAYEE BEFOEE SEEMON 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. 
 
 Ifeither 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 ! We praise thee, we blesse thee, we 
 
152 A PRIEST TO THE TEMPLE 
 
 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 univer- 
 sall 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 
 *impty, so neither may thy word, but accomplish 
 
PRAYEE BBFOEE SBEMON 153 
 
 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 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. 
 
 154