of life, by pithy and lively exhortations; catechising is the first point, and but by catechising the other cannot be attained. Besides, whereas in sermons there is a kind of state, in catechising there is an humbleness very suitable to Christian regeneration, which exceedingly delights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification. For in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others, growing with the growth of his parish. He useth and preferreth the ordinary Church Catechism, partly for obedience to authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from parish to parish, who like Christian soldiers are to give the word, and to satisfy the congregation by their catholic answers. He exacts of all the doctrine of the Catechism; of the younger sort, the very words; of the elder, the substance. Those he catechiseth publicly, these privately, giving age honour, according to the apostle's rule, 1 Tim. v. 1. He requires all to be present at catechising: 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 instructed. Fourthly, that those who are well grown in the knowledge of religion may examine their grounds, renew their vows, and, by occasion of both, enlarge their meditations. When once all have learned the words of the Catechism, he thinks it the most useful way that a pastor can take, to go over the same, but in other words: for many say the Catechism by rote, as parrots, without ever piercing into the sense of it. In this course the order of the Catechism would be kept, but the rest varied: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you see God make it? Then are there some things to be believed that are not seen? Is this the nature of belief? Is not Christianity full of such things as are not to be seen, but believed? You said, God made the world; Who is God? and so forward, requiring answers to all these, and helping and cherishing the answerer by making the question very plain with comparisons, and making much even of one word of truth contained in the answer given by him. This order being used to one, would be a little varied to another. And this is an

admirable way of teaching, wherein the catechised will at length find delight, and by which the catechiser, if he once get the skill of it, will draw out of ignorant and silly souls, even the dark and deep points of religion. Socrates did thus in philosophy, who held that the seeds of all truths lay in every body, and accordingly by questions well ordered he found philosophy in silly tradesmen. That position will not hold in Christianity, because it contains things above nature: but after that the Catechism is once learned, that which nature is towards philosophy, the Catechism is towards divinity. To this purpose, some dialogues in Plato were worth the reading, where the singular dexterity of Socrates in this kind may be observed and imitated. Yet the skill consists but in these three points: first, an aim and mark of the whole discourse, whither to drive the answerer, which the questionist must have in his mind before any question be propounded, upon which and to which the questions are to be chained. Secondly, a most plain and easy framing the question, even containing, in virtue, the answer also, especially to the more ignorant. Thirdly, when the answerer sticks, an illustrating the thing by something else, which he knows, making what he knows to serve him in that which he knows not: as, when the parson once demanded after other questions about man's misery, Since man is so miserable, what is to be done? and the answerer could not tell; he asked him again, What he would do if he were in a ditch? This familiar illustration made the answer so plain, that he was even ashamed of his ignorance; for he could not but say, he would haste out of it as fast as he could. Then he proceeded to ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtless the holy scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushel, leaven, boys piping and dancing: shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of heavenly truths. This is the practice which the parson so much commends to all 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 far exceed them in the other.

F

For questions cannot inflame or ravish; that must be done by a set, and laboured, and continued speech.

CHAP. XXII.

The parson in sacraments.

THE country 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 finds he any issue in this, but to throw himself down at the throne of grace, saying, Lord, thou knowest what thou didst, when thou appointedst it to be done thus; therefore do thou fulfil what thou didst appoint; for thou art not only the feast, but the way to it. At baptism, being himself in white, he requires the presence of all, and baptizeth not willingly, but on Sundays or great days. He admits no vain or idle names, but such as are usual and accustomed. He says that prayer with great devotion, where God is thanked for calling us to the knowledge of his grace, baptism being a blessing, that the world hath not the like. He willingly and cheerfully crosseth the child, and thinketh the ceremony not only innocent, but reverend. He instructeth the godfathers and godmothers, that it is no complimental or light thing to sustain that place, but a great 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 mind their baptism often; for if wise men have thought it the best way of preserving a state, to reduce it to its principles by which it grew great; certainly it is the safest course for Christians also to meditate on their baptism often, (being the first step into their great and glorious calling,) and upon what terms, and with what vows they were baptized. At the times of the holy communion, he first takes order with the churchwardens, that the elements be of the best, not cheap, or coarse, much less illtasted, or unwholesome. Secondly, he considers and looks into the ignorance or carelessness of his flock, and accordingly applies himself with catechising and lively exhortations, not on the Sunday of the communion only, (for then it is too late ;) but the Sunday or Sundays before the

communion, or on the eves of all those days. If there be any, who, having not yet received, are to enter into this great work, he takes the more pains with them, that he may lay the foundation of future blessings. The time of every one's first receiving is not so much by years, as by understanding: particularly, the rule may be this: When any one can distinguish the sacramental from common bread, knowing the institution, and the difference, he ought to receive, of what age soever. Children and youth are usually deferred too long, under pretence of devotion to the sacrament; but it is for want of instruction; their understandings being ripe enough for ill things, and why not then for better? But parents and masters should make haste in this, as to a great purchase for their children and servants; which while they defer, 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 widely, and then the answerer will discover what he is. Thirdly, for the manner of receiving, as the parson useth all reverence himself, so he administers to none but to the reverent. The feast indeed

requires sitting, because it is a feast; but man's unpreparedness asks kneeling. He that comes to the sacrament hath the confidence of a guest; and he that kneels confesseth himself an unworthy one, and therefore differs from other feasters: but he that sits, or lies, puts up to an apostle: contentiousness in a feast of charity is more scandal than any posture. Fourthly, touching the frequency of the communion, the parson celebrates it, if not duly once a month, yet at least five or six times in the year; as, at Easter, Christmas, Whitsuntide, afore and after harvest, and the beginning of Lent. And this he doth, not only for the benefit of the work, but also for the discharge of the churchwardens; who being to present all that receive not thrice a year, if there be but three communions, neither can all the people so order their affairs as to receive just at those times, nor the churchwardens so well take notice who receive thrice, and who not.

CHAP. XXIII.

The parson's completeness.

THE country parson desires to be all to his parish, and not only a pastor, but a lawyer also, and a physician. Therefore he endures not that any of his flock should go to law; but in any controversy, that they should resort to him as their judge. To this end, he hath gotten to himself some insight in things ordinarily incident and controverted, by experience, and by reading some initiatory_treatises in the law, with Dalton's Justice of Peace, and the Abridgements of the Statutes, as also by discourse with men of that profession, whom he hath ever some cases to ask, when he meets with them; holding that rule, that to put men to discourse of that wherein they are most eminent, is the most gainful way of conversation. Yet whenever any controversy is brought to him, he never decides it alone, but sends for three or four of the ablest of the parish to hear the cause with him, whom he makes to deliver their opinion first; out of which he gathers, in case he be ignorant himself, what to hold; and so the thing passeth with more authority, and less envy. In judging, he follows that which is altogether right; so that if the poorest man of the parish detain but a pin unjustly from the richest, he absolutely restores it as a judge; but when he hath so done, then he assumes the parson, and exhorts to charity. Nevertheless, there may happen sometimes some cases, wherein he chooseth to permit his parishioners rather to make use of the law, than himself: as in cases of an obscure and dark nature, not easily determinable by lawyers themselves; or in cases 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 avoiding therefore one another's company, much less defaming one another. Now as the parson is in law, so is he in sickness also: if there be any of his flock sick, he is their physician, or at least his wife, of whom, instead of the qualities of the world, he asks no other, but to have the skill of healing a wound, or helping the sick. But if neither himself nor his wife have the skill, and his means serve, he keeps some young practitioner in his house for