promotion neglect any necessary admonition or reproof, sell, with Judas, their Lord and Master.

CHAP. III.

The parson's life.

THE country parson is exceeding exact in his life, being holy, just, prudent, temperate, bold, grave in all his ways. And because the two highest points of life, wherein a Christian is most seen, are patience, and mortification; patience in regard of afflictions, mortification in regard of lusts and affections, and the stupifying and deading of all the clamorous powers of the soul; therefore he hath throughly studied these, that he may be an absolute master and commander of himself, for all the purposes which God hath ordained him. Yet in these points he labours most in those things which are most apt to scandalize his parish. And first, because country people live hardly, and therefore, as feeling their own sweat, and consequently knowing the price of money, are offended much with any, who by hard usage increase their travel, the country parson is very circumspect in avoiding all covetousness, neither being greedy to get, nor niggardly to keep, nor troubled to lose any worldly wealth; but in all his words and actions slighting and disesteeming it, even to a wondering that the world should so much value wealth, which in the day of wrath hath not one dram of comfort for us. Secondly, because luxury is a very visible sin, the parson is very careful to avoid all the kinds thereof, but especially that of drinking, because it is the most popular vice; into which if he come, he prostitutes himself both to shame and sin, and by having fellowship with the unfruitful works of darkness, he disableth himself of authority to reprove them for sins make all equal, whom they find together; and then they are worst, who ought to be best. Neither is it for the servant of Christ to haunt inns, or taverns, or alehouses, to the dishonour of his person and office. The parson doth not so, but orders his life in such a fashion, that when death takes him, as the Jews and Judas did Christ, he may say as he did, I sat daily with you teaching in the temple. Thirdly, because country people (as indeed all honest men) do much esteem their word, it being the life of buying, and selling, and dealing in the world;

therefore the parson is very strict in keeping his word, though it be to his own hinderance, as knowing, that if he be not so, he will quickly be discovered and disregarded; neither will they believe him in the pulpit, whom they cannot trust in his conversation. As for oaths, and apparel, the disorders thereof are also very manifest. The parson's yea is yea, and nay nay; and his apparel plain, but reverend and clean, without spots, or dust, or smell; the purity of his mind breaking out, and dilating itself even to his body, clothes, and habitation.

CHAP. IV.

The parson's knowledge.

THE country parson is full of all knowledge. They say,

it is an ill mason that refuseth any stone: and there is no knowledge, but, in a skilful hand, serves either positively as it is, or else to illustrate some other knowledge. He condescends even to the knowledge of tillage and pasturage, and makes great use of them in teaching, because people by what they understand are best led to what they understand not. But the chief and top of his knowledge consists in the book of books, the storehouse and magazine of life and comfort, the holy scriptures. There he sucks and lives. In the scriptures he finds four things; precepts for life, doctrines for knowledge, examples for illustration, and promises for comfort: these he hath digested severally. But for the understanding of these; the means he useth are, first, a holy life, remembering what his Master saith, that if any do God's will, he shall know of the doctrine, John vii. and assuring himself, that wicked men, however learned, do not know the scriptures, because they feel them not, and because they are not understood but with the same Spirit that writ them. The second means is prayer, which if it be necessary even in temporal things, how much more in things of another world, where the well is deep, and we have nothing of ourselves to draw with? Wherefore he ever begins the reading of the scripture with some short inward ejaculation, as, Lord, open mine eyes, that I may see the wondrous things of thy law, &c. The third means is a diligent collation of scripture with scripture. For all truth being consonant to itself, and all being penned by one and the selfsame Spi

rit, it cannot be, but that an industrious and judicious comparing of place with place, must be a singular help for the right understanding of the scriptures. To this may be added the consideration of any text with the coherence thereof, touching what goes before, and what follows after, as also the scope of the Holy Ghost. When the apostles would have called down fire from heaven, they were reproved, as ignorant of what spirit they were. For the law required one thing, and the gospel another: yet as diverse, not as repugnant: therefore the spirit of both is to be considered and weighed. The fourth means are commenters and fathers, who have handled the places controverted, which the parson by no means refuseth. As he doth not so study others, as to neglect the grace of God in himself, and what the Holy Spirit teacheth him; so doth he assure himself, that God in all ages hath had his servants, to whom he hath revealed his truth, as well as to him; and that as one country doth not bear all things, that there may be a commerce; so neither hath God opened, or will open, all to one, that there may be a traffick in knowledge between the servants of God, for the planting both of love and humility. Wherefore he hath one comment at least upon every book of scripture, and ploughing with this, and his own meditations, he enters into the secrets of God treasured in the holy scripture.

CHAP. V.

The parson's accessary knowledges.

THE country parson hath read the fathers also, and the

schoolmen, and the later writers, or a good proportion of all, out of all which he hath compiled a book, and body of divinity, which is the storehouse of his sermons, and which he preacheth all his life; but diversely clothed, illustrated, and enlarged. For though the world is full of such composures, yet every man's own is fittest, readiest, and most savoury to him. Besides, this being to be done in his younger and preparatory times, it is an honest joy ever after to look upon his well-spent hours. This body he made by way of expounding the Church Catechism, to which all divinity may easily be reduced. For it being indifferent in itself to choose any method, that is best to be chosen, of which there is likeliest to be most use. Now

catechising being a work of singular and admirable benefit to the church of God, and a thing required under canonical obedience, the expounding of our Catechism must needs be the most useful form. Yet hath the parson, besides this laborious work, a slighter form of catechising, fitter for country people: according as his audience is, so he useth one or other; or sometimes both, if his audience be intermixed. He greatly esteems also of cases of conscience, wherein he is much versed. And indeed, herein is the greatest ability of a parson, to lead his people exactly in the ways of truth, so that they neither decline to the right hand, nor to the left. Neither let any think this a slight thing. For every one hath not digested, when it is a sin to take something for money lent, or when not; when it is a fault to discover another's fault, or when not; when the affections of the soul in desiring and procuring increase of means or honour, be a sin of covetousness or ambition, and when not; when the appetites of the body in eating, drinking, sleep, and the pleasure that comes with sleep, be sins of gluttony, drunkenness, sloth, lust, and when not; and so in many circumstances of actions. Now if a shepherd know not which grass will bane, and which not, how is he fit to be a shepherd? Wherefore the parson hath throughly canvassed all the particulars of human actions, at least all those which he observeth are most incident to his parish.

CHAP. VI.

The parson praying.

THE country parson, when he is to read divine services, composeth himself to all possible reverence; lifting up his heart and hands, and eyes, and using all other gestures which may express a hearty and unfeigned 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 bears, and brings with his own to the heavenly altar to be bathed and washed in the sacred laver of Christ's blood. Secondly, as this is the true reason of his inward fear, so he is content to express this outwardly to the utmost of his power; that being first affected himself, he may affect also his people,

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knowing that no sermon moves them so much to a reverence, which they forget again, when they come to pray, as a devout behaviour in the very act of praying. Accordingly his voice is humble, his words treatable, and slow yet not so slow neither, as to let the fervency of the supplicant hang and die between speaking, but with a grave liveliness, between fear and zeal, pausing yet pressing, he performs his duty. Besides, his example, he having often instructed his people how to carry themselves in divine service, exacts of them all possible reverence, by no means enduring either talking, or sleeping, or gazing, or leaning, or half-kneeling, or any undutiful behaviour in them; but causing them, when they sit, or stand, or kneel, to do all in a straight and steady posture, as attending to what is done in the church; and every one, man and child, answering aloud both Amen, and all other answers, which are on the clerk's and people's part to answer : which answers also are to be done not in a huddling or slubbering fashion, gaping or scratching the head, or spitting even in the midst of their answer, but gently and pausably, thinking what they say; so that while they answer, As it was in the beginning, &c. they meditate as they speak, that God hath ever had his people, that have glorified him as well as now, and that he shall have so for ever. And the like in other answers. This is that which the apostle calls a reasonable service, Rom. xii. when we speak not as parrots, without reason, or offer up such sacrifices as they did of old, which was of beasts devoid of reason; but when we use our reason, and apply our powers to the service of him that gives them. If there be any of the gentry or nobility of the parish, who sometimes make it a piece of state not to come at the beginning of service with their poor 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 churchwardens be affrighted with their greatness, notwithstanding his instruction that they ought not to be so, but even to let the world sink, so they do their duty; he presents them himself, only protesting to them, that not any ill-will draws him to it, but the debt and obligation of his calling, being to obey God rather than men.