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 c. The third means is a diligent Collation 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 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 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 servants of God for the planting both of love and humility Wherfore 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 Parsons Accessary Knowledges THe Countrey Parson hath read the Fathers also and the Schoolmen and the later Writers or a good proportion of all out of all which he hath complied a book and body of Divinity which is the storehouse of his Sermons and which he preacheth all his Life but diversly clothed illustrated and inlarged For though the world is full of such composures yet every mans own is fittest readyest and most savory to him Besides this being to be done in his younger and preparatory times it is an honest joy ever after to looke upon his well spent houres This Body he made by way of expounding the Church Catechisme to which all divinity may easily be reduced For it being indifferent in it selfe to choose any Method that is best to be chosen of which there is likelyest to be most use Now Catechizing being a work of singular and admirable benefit to the Church of God and a thing required under Canonicall obedience the expounding of our Catechisme must needs be the most usefull forme Yet hath the Parson besides this laborious work a slighter forme of Catechizing fitter for country people according as his audience is so he useth one or other or somtimes both if his audience be intermixed He greatly esteemes also of cases of conscience wherein he is much versed And indeed herein is the greatest ability of a Parson to lead his people exactly in the wayes of Truth so that they neither decline to the right hand nor to the left Neither let any think this a slight thing For every one hath not digested when it is a sin to take something for mony lent or when not when it is a fault to discover anothers fault or when not when the affections of the soul in desiring and procuring increase of means or honour be a sin of covetousnes or ambition and when not when the appetites of the body in eating drinking sleep and the pleasure that comes with sleep be sins of gluttony drunkenness sloath lust and when not and so in many circumstances of actions Now if a shepherd know not which grass will bane or which not how is he fit to be a shepherd Wherefore the Parson hath throughly canvassed al the particulars of humane actions at least all those which he observeth are most incident to his Parish CHAP. VI The Parson praying THe Countrey Parson when he is to read divine services composeth himselfe to all possible reverence lifting up his heart and hands and eyes and using all other gestures which may expresse a hearty and unfeyned devotion This he doth first as being truly touched and amazed with the Majesty of God before whom he then presents himself yet not as himself alone but as presenting with himself the whole Congregation whose sins he then beares and brings with his own to the heavenly altar to be bathed and washed in the sacred Laver of Christs blood Secondly as this is the true reason of his inward feare so he is content to expresse this outwardly to the utmost of his power that being first affected himself hee may affect also his people knowing that no Sermon moves them so much to a reverence which they forget againe when they come to pray as a devout behaviour in the very act of praying Accordingly his voyce is humble his words treatable and slow yet not so slow neither as to let the fervency of the supplicant hang and dy between speaking but with a grave livelinesse between fear and zeal pausing yet pressing he performes his duty Besides his example he having often instructed his people how to carry themselves in divine service exacts of them all possible reverence by no means enduring either talking or sleeping or gazing or leaning or halfe-kneeling or any undutifull behaviour in them but causing them when they sit or stand or kneel to do all in a strait and steady posture as attending to what is done in the Church and every one man and child answering aloud both Amen and all other answers which are on the Clerks and peoples part to answer which answers also are to be done not in a hudling or slubbering fashion gaping or scratching the head or spitting even in 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 wel as now and that he shall have so for ever And the like in other answers This is that which the Apostle cals a reasonable service Rom 12. when we speak not as Parrats without 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 powers to the service of him that gives them If there be any of the gentry or nobility of the Parish who somtimes 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
departs from them yet in this he distinguisheth for if he be a plaine country-man he reproves him plainly for they are not sensible of finenesse if they be of higher quality they commonly are quick and sensible and very tender of reproof and therefore he lays his discourse so that he comes to the point very leasurely and oftentimes as Nathan did in the person of another making them to reprove themselves However one way or other he ever reproves them that he may keep himself pure and not be intangled in others sinnes Neither in this doth he forbear though there be company by for as when the offence is particular and against mee I am to follow our Saviours rule and to take my brother aside and reprove him so when the offence is publicke and against God I am then to follow the Apostles rule 1 Timothy 5.20 and to rebuke openly that which is done openly Besides these occasionall discourses the Parson questions what order is kept in the house as about prayers morning and evening on their knees reading of Scripture catechizing singing of Psalms at their work and on holy days who can read who not and sometimes he hears the children read himselfe 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 Rule that Nothing is little in Gods 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 lothsomly 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 comfortable then to the rich and in regard of himselfe it is more humiliation These are the Parsons 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 CHAP. XV The Parson Comforting THe Countrey Parson when any of his cure is sick or afflicted with losse of friend or estate or any ways distressed fails not to afford his best comforts and rather goes to them then sends for the afflicted though they can and otherwise ought to come to him To this end he hath throughly digested all the points of consolation as having continuall use of them such as are from Gods generall providence extended even to lillyes from his particular to his Church from his promises from the examples of all Saints that ever were from Christ himself perfecting our Redemption no other way then by sorrow from the Benefit of affliction which softens and works the stubborn heart of man from the certainty both of deliverance and reward if we faint not from the miserable comparison of the moment of griefs here with the weight of joyes hereafter Besides this in his visiting the sick or otherwise afflicted he followeth the Churches counsell namely in perswading them to particular confession labouring to make them understand the great good use of this antient and pious ordinance and how necessary it is in some cases he also urgeth them to do some pious charitable works as a necessary evidence and fruit of their faith at that time especially the participation of the holy Sacrament how comfortable and Soveraigne a Medicine it is to all 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 person that so the hunger and thirst after it may come rather from themselves then from his perswasion CHAP. XVI The Parson a Father THe Countrey Parson is not only a father to his flock but also professeth himselfe throughly of the opinion carrying it about with him as fully as if he had begot his whole Parish And of this he makes great use For by this means when any sinns he hateth him not as an officer but pityes him as a Father and even in those wrongs which either in tithing or otherwise are done to his owne person hee considers the offender as a child and forgives so hee may have any signe of amendment so also when after many admonitions any continue to be refractory yet hee gives him not over but is long before hee proceede to disinheriting or perhaps never goes so far knowing that some are called at the eleventh houre and therefore hee still expects and waits least hee should determine Gods houre of coming which as hee cannot touching the last day so neither touching the intermediate days of Conversion CHAP. XVII The Parson in Iourney THe countrey Parson when a just occasion calleth him out of his Parish which he diligently and strictly weigheth his Parish being all his joy and thought leaveth not his Ministry behind him but is himselfe where ever he is Therefore those he meets on the way he blesseth audibly and with those he overtakes or that overtake him hee begins good discourses such as may edify interposing sometimes some short and honest refreshments which may make his other discourses more welcome and lesse tedious And when he comes to his Inn he refuseth not to joyne that he may enlarge the glory of God to the company he is in by a due blessing of God for their safe arrival and saying grace at meat and at going to bed by giving the Host notice that he will have prayers in the hall wishing him to informe his guests thereof that if any be willing to partake they may resort thither The like he doth in the morning using pleasantly the outlandish proverb that Prayers and Provender never hinder journey When he comes to any other house where his kindred or other relations give him any authority over the Family if hee be to stay for a time hee considers diligently the state thereof to God-ward and that in two points First what disorders there are either in Apparell or Diet or too open a Buttery or reading vain books or swearing or breeding up children to no Calling but in idleness or the like Secondly what means of Piety whether daily prayers be used Grace reading of Scriptures and other good books how Sundayes holy-days and fasting days are kept And accordingly as he finds any defect in these hee first 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 desire to meddle with others affairs but the earnestnesse to do all the good he can moves him to say thus and thus CHAP. XVIII The Parson in Sentinell THe Countrey Parson where ever he is keeps Gods watch that is there is
A PRIEST To the TEMPLE OR The Countrey PARSON HIS CHARACTER AND Rule of Holy Life The AUTHOUR Mr G. H. LONDON Printed by T. Maxey for T. Garthwait at the little North door of St Paul's 1652. THE AUTHOUR TO THE READER BEing desirous thorow the Mercy of GOD to please Him for whom I am and live and who giveth mee my Desires and Performances and considering with my self That the way to please him is to feed my Flocke diligently and faithfully since our Saviour hath made that the argument of a Pastour's love I have resolved to set down the Form and Character of a true Pastour that I may have a Mark to aim at which also I will set as high as I can since hee shoots higher that threatens the Moon then hee that aims at a Tree Not that I think if a man do not all which is here expressed hee presently sinns and displeases God but that it is a good strife to go as farre as wee can in pleasing of him who hath done so much for us The Lord prosper the intention to my selfe and others who may not despise my poor labours but add to those points which I have observed untill the Book grow to a compleat Pastorall 1632. GEO. HERBERT A Table of Contents to the COUNTRY PARSON CHAP. 1. OF a Pastour p. 1 2. Their Diversities p. 2 3. The Parsons life p. 6 4. Knowledges p. 10 5. Accessary Knowledges p. 14. 6. The Parson Praying p. 17 7 Preaching p. 21 8 On Sundays p. 28 9. His State of life p. 32 10. In his house p. 38 11. The Parson's Courtesie p. 49 12. Charity p. 52 13. Church p. 57 14. The Parson in Circuit p. 60 15. Comforting p. 66 16. A father p. 68 17. In Iourney p. 70 18. In Sentinell p. 73 19. In Reference p. 75 20. In Gods stead p. 79 21. Catechizing p. 81 22. In Sacraments p. 88 23. The Parson's Compleatnesse p. 94. 24. The Parson Arguing p. 101. 25. Punishing p. 104 26. The Parson's Eye pag. 105. 27. The Parson in mirth p. 115. 28. In contempt p. 116 29. with his Church-wardens p. 120 30. The Parson's Consideration of Providence p. 122 31. The Parson in Libetry p. 127 32. His Surveys p. 131 33. His Library p. 142 34. His Dexterity in applying Remedies p. 147 35. Condescending p. 157 36. Blessing p. 160 37. Concerning detraction p. 165. ERRATA in the Country Parson Page 14. l. 9. compiled Pag. 50. l. 3. dele and 57. l. 12. Desk 75. l 4. and 110. l. 2. judgment Country 111.10 much they 122. l. 12. dele right 131. l. 19. Survey A PREFATORY VIEW OF THE LIFE OF Mr Geo. Herbert c. A Prefatory View of the LIFE and VERTUES of the AUTHOUR AND Excellencies of This BOOK To the Christian more designedly to the Clergy-Reader of the same Time and Rank and Mind and in like Condition with the Epistler Grace c. and Recovery and Profit by the ensuing Tract. My poor and deer Brother DO not expect I humbly beseech thee the High and Glorious Titles of Companion in tribulation and in the patience of JESUS c. I could most willingly if I thought that I could truely give thee them knowing that what lustre I cast upon thee would by rebound lite upon my self But my mouth is stopped Let God be true and the Iustice of God be Iustified 1. The reading of those piercing Scriptures 1 Sam. 2. 3. chap. Jer. 23. Exek 3. 33. Hos. 4. Mal. 2. 2 The view of this ensuing Tract which mee thinks is not a Book of 37 Chapters but a Bill of seven times 37 Indictments against thee and me a strange Speculum Sacerdotale in its discovery me thinks something resembling the secret of the holy Urim As if this good Bezaleel had invented a living pure looking-Glasse in most exact proportions of Beauty that should both present it self as a Body of unblemished perfections and shew all the beholders deformities at once that should shew thee both Aaron in the Holy of Holyes before the Mercy-Seat in all his pure Ornaments and Hophni or Phineas ravening for their Fees of Flesh and wallowing in their lust at the door of the Tabernacle 3 The reflecting on common Conversation in the day of our prosperity and the paralelling the Book of mine own Conscience with the Authors Book in both which I finde my self not to say Thee written highly defective in every duty the good man commends and not a little peccant in every particular taxed by him These three have convinced and even inforced me to confesse that I am sure mine and I fear thy sufferings are not the meer sufferings of pure and perfect Martyrs but of Grievous Transgressors Not only under the rods of Gods just judgment but the scorpions of his heavy displeasure fierce wrath and sore Indignation Not only from the smoaking of Gods jealousie or the sparks of his Anger but the flames of his furnace heat seven times more then ever yea even from the Furiousnesse of the wrath of God Psal. 78.50 Gods sinking the Gates his destroying the wals his slighting the strong holds of Zion his polluting the Kingdom his swallowing the Palaces his cutting off the Horn of Israel Gods hating our Feasts his abominating our Sabboths his loathing our solemnities Esa. 1. Gods forgetting his Footstool his abhorring his Sanctuary his casting off his Altar are to me signes that the glory of God is departed to the Mountain Ezek. 11.23 That God hath in the indignation of his anger despised the King and the Priest Lam. 2. It must be acknowledged sure that the hand of God hath gone out against us more then against others of our Rank at other times at least that God hath not restrained violence against us so as he did that against those of our Profession in the dayes of old The portion of the Egyptian Priests that served the Oxe the Ape and the Onion escaped sale in time of the Famine Learned Junius in his Academia Chap. 4. sayes that the Philistines spared the Schooles of the Prophets in their Warrs with Israel and that the Phoenicians Caldeans and Indians were tender over such places Thus then did God restraine the spirits of Princes yet that God who in his own Law Lev. 25.32 gave the Levits a special priviledg of redeeming Lands sold by themselves at any time when other Tribes were limited to a set Time hath not stayed the madnesse of the people against us but that our portions are sold unto others without Redemption We must acknowledg that Gods word hath taken hold of us Zec. 1.5 That the Lord hath devised a device against us hath watched upon the evil and brought it upon us For under the whole heaven hath not been done as hath been done upon Ierusalem Dan. 9.14 Let us not flatter our selves presumptuously The punishment answers the sin as the wax the seal and as the Mould owns the Figure And let us own both It is very
dangerous to blesse our selves too boldly God has cursed our Blessings Mal. 2.2 And that he may blesse to us our very Curses Let us take with us words and say To the Lord our God belong mercies and forgivenesses and multiplyed pardons to us shame and confusion as at this day The most compendious way to get what belongs to God is to take to our selves what belongs to us If we would Iudge your selves and every man knowing the plague of his own heart lay Gods Dealing to heart and accepting of our punishment give glory to God and humble our selves under his mighty hand then shall God exalt us and accept us and take away our Reproach If we shall confesse our sins that like Simeon and Levi we have been Brethren in evil have broken the Covenant of Levi have done violence to and been partial in the law have made our selves vile and therefore are justly by God made contemptible and base before the people Mal. 2. If wee shall confesse that wee neither understood nor valued our High and Holy Calling as Christians much lesse as Ministers of Christ That we did not thrive kindly when Providence had planted and watered us in those Horns of Oyl the two Universities or removed us into Countrey Cures we did not fructifie as this Book will shew in any proportion to his encouragements therfore are justly cashiered out of his service and stript of his Rewards God is faithfull and just to forgive us For Job 33.27 He looks upon men if any say I have sinned I have perverted that which was right and it profited me not he will deliver his soul from the pit his life shall see the light And now let none think that this Confession will give advantage to the Adversary They may take where none is given They may say Let the Lord be glorified By their own confession we offend not though we devour them because they have sinned against the Lord the habitation of Justice Ier. 50.7 But they will finde at last That to forsake the Levite is a sin That it is a bitter thing to Help forward affliction when God is but a little displeased That Ierusalem will be a cup of trembling and a burdensome stone to every one that cryes but Downe with it Woe to thee O Assur the Rod of Gods anger The staffe in thine hand is Gods Indignation Thou Lord hast ordained him for judgment and established him for correction Even for Our correction to purifie Us sons of Levi from our drosse Howbeit hee meaneth not so and by his hand who punisheth us not onely for that which is sin to put on us Martyrs Robes by that contrivance both Chastning and Covering our sins As the Persians use their Nobles beating their Clothes and saving their Persons There can be no credit lost by giving glory to God Did Achan lose any thing by confessing that God had found him out and his Garment and his Wedg Hath not Adonibezek got a Fame of Ingenuity for acknowledging Gods Art of Justicing in that most exact way of Counter passion or Retaliation which is so frequent in these times though it is not considerd What lost Luther by confessing his personall defects as to God Though he yeilded not a jot in his Cause as to men What Enemy ever upbraided that to him or this to the ingenuous learned Cajetan his humble and seasonable Confession upon lasting record in his Coments on the 13. ver. of the 5. chapter of Saint Matthews Gospel Ye are the salt if the salt have lost c. The French Army had taken Rome when he was about that Text and offered great abuse to the Clergy there Which he Christianly Resenting inserts this passage Wee Prelates of the Church of Rome do at this time finde this truth verified on us in a speciall Measure Being by the just judgement of God become a spoyle and a Prey and Captives not to Infidells but to Christians because wee who were chosen to be the Salt of the earth Evanuimus were become light persons and unsavoury good for nothing but outward Ceremonies and Externa Bona the Revenues Temporall Hence it is that both We and this City be trodden under foot this sixth of May 1527. And that Excellent CHARLS the Fifth is Honourable for no one thing more then for acknowleding the Hand of God upon him both at that pinch which made him pant out Jam me ab omnibus desertum video And upon a lesser occasion then that namely when his Domesticks had left him all alone late at night and he would needs hold the Candle to SFLDIUS shewing him the way down the stairs and up to God he said Thine eys have seen me environed with great Armies now thou seest me abandoned of mine ordinary Servants I acknowledge this change to come from him with whom is no shadow of change From the mighty hand of God and I will by no means withstand it And it is reported That the Scotish Presbyters sensible of God's hand upon them are at this time making their Addresses to God by Confession of their sins respectively God grant that both we and they may do it right Though I shall still strive with them about the justice of the First Cause yet about the justnesse of our persons will I not strive with them nor about any other matter save onely who shall confesse themselves greater sinners to God I have silenced David Psal. 51. and Ezra and Nehemiah and Daniel in their 9. Chapt. and cited onely these to confirm my self and thee Brother in this duty of giving Glory to God in this manner Et confiteantur Tibi omnes populi Even so True and righteous are thy judgments in all the world O Lord God Almighty yea mercifull are they and far below our deservings I hope no man will think though I speak thus that I give him leave to construe my words Mathematically as if there was not an atome or hair of a good man or man of God in our Church There were divers primitive and are at this day Blessed be God The Lord make them 1000 times more then they are holy and heavenly souls vessels chosen and fitted for the service of the Sanctuary I shall be bold to instance in Three who died in peace few considering some did that they were taken away from the evil to come lest their eys should see what their spirits foresaw what is come on us on whom the days not of visitation only but of vengeance even the ends of the world are come The first of these was Thomas Jackson D. D. late President of Corpus Christi Colledge in Oxford and sometimes Vicar of St. Nicholas Church in Newcastle upon Tyne two places that must give account to God for the good they had or might have had by that Man as all Scholers must for his neglected Works The second was Mr. Nicholas Ferrer of little Gidding in Huntington Shire sometimes fellow-Commoner and Fellow of Clare-hall in
Cambridg The third was the Author of this book Master GEORGE HERBERT Fellow of Trinity Colledge Orator of the University of Cambridge and Rector of Bemmorton in Wiltshire All three Holy in their lives eminent in their gifts signall Protestants for their Religion painfull in their severall stations pretious in their deaths and sweet in their memories First I will give thee a briefe of some confrontments common to them all and then some of their at least this Authors proper excellencies apart 1. They all had that inseparable Lot and signe of Christ and Christians Isa. 8.18 Heb. 2.13 Luke 2.34 To be signes of Contradiction or spoken Against men wondred at and rated at by the world Doctor Jackson in two particulars suffered much 1. He had like to have been sore shent by the Parliament in the year 1628. for Tenets in Divinity I cannot say so far driven by him as by some men now they are with great Applause His approach to Unity was very neer Grant me saith he but these two things That God has a true freedom in doing good and man a true freedome in doing evill there needs be no other controversie betwixt the Opposites in point of Providence and Predestination Attrib Ep. Ded. 2. He had an Adversary in England who writ a book against him with a Title not so kindâ—â— as might have been devised It was this A Discovery of Dr. Jacksons follies which he bound as an ornament upon him as Job says that is never answered but in the language of the Lamb dumb before the shearer silence and sufferance And he had one in Scotland who also girded at him without cause or answer And for M. Ferrar he was so exercised with contradictions as no man that lived so private as he desired to doe could possibly bee more I have heard him say valuing not resenting his owne sufferings in this kind That to fry a Faggot was not more martyrdome then continuall obloquy He was torn asunder as with mad horses or crushed betwixt the upper and under milstone of contrary reports that he was a Papist and that he was a Puritan What is if this be not to be sawn asunder as Esay stoned as Jeremy made a Drum or Tympanised as other Saints of God were and after his death when by Injunction which he laid upon his friends when he lay on his death-bed A great company of Comedies Tragedies Love Hymnes Heroicall poems c. were burnt upon his grave as utter Enemies to Christian Principles and practices that was his brand some poor people said He was a Conjurer And for our Authour The sweet finger of the Temple though he was one of the most prudent and accomplish'd men of his time I have heard sober men censure him as a man that did not manage his brave parts to his best advantage and preserment but lost himself in 〈◊〉 humble way That was the 〈…〉 remember it The second thing wheâ—â—â— al Three agreed was a singular sincerity in Imbracing and transcendent Dexterity in Defending the Protestant Religion established in 〈◊〉 Church of England I speâ—â— it in the presence of God I have not read so hearty vigorous a Champion against Rome amongst our Writers of his Rank so convincing and demonstrative as Dâ—Jackson is I blesse God for the confirmation which he hath given me in the Christian Religion against the Atheist Iew and Socinian and in the Protestant against Rome As also by what I have seen in Manuscript of Mr. Ferrar's and heard by relation of his Travels over the Westerne parts of Christendome in which his exquisite carriage his rare parts and abilities of understanding and Languages his Moralls more perfect then the best did tempt the Adversaries to tempt him and marke him for a prize if they could compasse him And opportunity they had to do this in a sicknesse that seized on him at Padua where mighty care was had by Physicians and others to recover his bodily health with designe to infect his soul But neither did their physick nor poyson work any change in his Religion but rather inflamed him with an holy zeale to revenge their charity by transplanting their waste and misplaced zeal as they were all three admirable in separating from the vile what was precious in every sect or person under heaven to adorn our Protestant Religion by a right renouncing the world with all it's profits and honours in a true crucifying the flesh with all it's pleasures by continued Temperance Fasting and Watching unto Prayers In all which exercises as he farre out-went the choicest of their retired men so did he far under value these deeds rating them much below such prices as they set upon them Upon this designe hee help'd to put out Lessius and to stir up us Ministers to be painfull in that excellent labour of the Lord Catechising feeding the Lambs of Christ Hee translated a piece of Lud. Carbo wherein Carbo confesseth that the Hereticks i. e. Protestants had got much advantage by Catechizing But the Authority at Cambridge suffered not that Egyptian Iewell to be publish'd And he that reads Mr HERBERT'S Poems attendingly shall finde not onely the excellencies of Scripture Divinitie and choice passages of the Fathers bound up in Meetre but the Doctrine of Rome also finely and strongly confuted as in the Poems To Saints and Angels pag. 69. The British Church pag. 102. Church Militant c. Thus stood they in aspect to Rome and her children on the left hand As for our Brethren that erred on the right hand Doctor Jackson speaks for himself and Mr. F. though he ever honoured their persons that were pious and learned and alwayes spoke of them with much Christian respect yet would hee bewaile their mistakes which like mists led them in some points back again to those errors of Rome which they had forsaken To instance in one He that sayes preaching in the pulpit is absolutely necessary to salvation fals into two Romish errours 1. That the Scripture is too dark 2. That it is unsufficient to save a man And perhaps a third advancing the man of Rome more then they intend him I am sure But the chiefe aime of Master F. and this Authour was to win those that disliked our Liturgy Catechisme c by the constant reverent and holy use of them Which surely had we all imitated having first imprinted the vertue of these prayers in our own hearts and then studied with passionate and affectionate celebration for voyce gesture c as in God's presence to imprint them in the mindes of the people as this Book teaches our prayers had been generally as well beloved as they were scorned And for my part I am apt to think That our prayers stood so long was a favour by God granted us at the prayers of these men who prayed for these prayers as well as in them and that they fell so soon was a punishment of our negligence and other sins who had not taught even those that
liked them well to use them aright but that the good old woman would absolve though not so loud yet as confidently as the Minister himselfe Lastly The blessed Three in One did make these three men agree in one point more That one spirit which divides to every man gifts as he pleases seems to me to have dropt upon these three Elect vessels all of them some unction or tincture of the Spirit of prophesie Shall I say I hope or Fear Mr. Herberts lines pag. 190. should be verified Religion stands one Tipto in our Land Ready to passe to the American strand When height of malice and prodigious lusts Impudent sinnings Witchcrafts and distrusts The markes of Future Bane shall fill our cup Unto the brim and make our measure up When Sein shall swallow Tyber and the Thames By letting in them both pollutes her streams When Italy of us shall have her will And all her Kalender of sins fulfill Whereby one may foretell what sins next yeer Shall both in France and England Domineer Then shall Religion to America flee They have their times of Gospel even as we My God thou dost prepare for them a way By carrying first their Gold from them away For Gold and Grace did never yet agree Religion alwayes sides with poverty We think we rob them but we think amisse We are more poor and they more rich by this Thou wilt revenge their quarrell making Grace To pay our debts and leave our Ancient place To go to them while that wch now their Nation But lends to us shall be our disolation I pray God he may prove a true prophet for poor America not against poor England Ride on Most Mighty Jesu because of the word of truth Thy Gospel is a light big enough for them and us But leave us not The people of thine holinesse have possessed it but a little while Isaiah 63.15 c. When some Farmers neer the place where Master Ferrer lived somewhat before these times desired longer leases to bee made them hee intimated that seven yeares would be long enough troublous times were coming they might thank God if they enjoyed them so long in peace But considering the accustomed modesty of Dr. Jackson in speaking of things not certain I much admire that strange Appendix to his Sermons partly delivered before the King about the Signes of the Times printed in the year 1637. touching the great Tempest of wind which fell out upon the Eve of the fifth of November 1636. He was much astonished at it and what apprehension he had of it appeares by these words of his This mighty wind was more then a signe of the Time Tempus ipsum admonebat The very time it selfe was a Signe and interprets this Messenger's voice better then a Linguist as well as the Prophets were any now could do Both wind and time teach us that truth often mentioned in these Meditations Thus much the Reader may understand that though we of this Kingdom were in firm League with all the Nations of the earth yet it is still in God's power we may fear in his purpose to plague this Kingdome by his owne immediate hand by this Messenger or by like Tempests more grievously then he hath don at any time by the Famine Sword or Pestilence to bury many living souls as well of superiour as inferiour Rank in the ruins of their stately Houses or meaner Cottages c. And what shall be thought of that which fell from his Pen in his Epistle Dedicatory of his Attributes written November 20 1627 and Printed 1628 in these words or more If any maintain That all things were so decreed by God before the Creation that nothing since could have fallen out otherwise then it hath done That nothing can be amended that is amisse I desire leave to oppugne his opinion not onely as an errour but as an Ignorance involving enmity to the sweet Providence of God as a forerunner of ruine to flourishing States and Kingdoms where it grows common or comes to full height Was this a conjecture of Prudence or a censure of the physicall influence or of the meritorious effect of these Tenets Or rather a Prediction of an Event Let the Reader judg In these they did agree The sequell will shew wherein they differed This Authour Mr. G. HERBERT was extracted out of a Generous Noble and Ancient Family His Father was RICHARD HERBERT of Blachehall in Mountgomery Esq descended from the Great Sir RICHARD HERBERT in Edward the Fourth's time and so his Relation to the Noble Family of that Name well known His Mother was Daughter of Sir Richard Newport of Arcoll who doubtlesse was a pious daughter she was so good and godly a mother She had ten children Job's number and Job's distinction seven sons for whose education she went and dwelt in the University to recompence the losse of their Father in giving them two Mothers And this great care of hers this good son of hers studied to improve and requite as is seen in those many Latin and Greek Verses the Obsequious Parentalia he made and printed in her memory which though they be good very good yet to speak freely even of this man I so much honour they be dull or dead in comparison of his Temple Poems And no marvel To write those he made his ink with water of Helicon but these Inspirations propheticall were distilled from above In those are weake motions of Nature in these Raptures of Grace In those he writ Flesh and Blood A fraile earthly Woman though a MOTHER but in these he praysed his Heavenly FATHER the God of Men and Angels and the Lord Iesus Christ His Master For so to quicken himself in Duties and to cut off all depending on man whose breath is in his nosthrils hee used ordinarily to call our Saviour I forget not where I left him He did thrive so well there that he was first chosen fellow of the Colledge and afterward Oratour of the Universitie The Memorials of him left in the Orators Book shew how he discharged the Place and himself intimates Church pag. 39. That whereas his Birth and Spirit prompted him to Martiall Atchievements The way that takes the Town and not to sit simpering over a Book God did often melt his spirit and entice him with Academick Honor to be content to wear and wrap up himselfe in a gown so long till he durst not put it off nor retire to any other calling However propably he might I have heard as other Orators have had a Secretary of States place But the good man like a genuine son of Levi I had like to have said Melchisedeck balked all secular wayes saw neither father nor mother childe nor Brother birth nor friends save in Christ Iesus chose the Lord for his portion and his service for employment And he knew full well what he did when he received Holy orders as appears by every page in this Book and by the Poems call'd Priesthood and
naturall Productions Children of such Parents as be Fasting and Prayers being like Isaak and Jacob and Samuel most likely to become Children of the Promise Wrastlers with God and fittest to wear a linnen Ephod. And with this Fasting he imp'd his prayers both private and publick His private must be left to God who saw them in secret his publick were the Morning and Evening Sacrifice of the Church Liturgie which he used with consciencious devotion not of Custome but serious Iudgement Knowing 1. That the Sophism used to make people hate them was a solid reason to make men of understanding love them Namely because taken out of the Masse Book Taken out but as gold from drosse the precious from the vile The wise Reformers knew Rome would cry Shism schism and therefore they kept all they could lawfully keep being loth to give offence as our blessed Saviour being loth to offend the Jews at the great Reformation kept divers old Elements and made them new Sacraments and Services as their frequent Washings he turned into one Baptisme some service of the Passeover into the Lord's Supper 2. That the homelinesse and coursenesse which also was objected was a great commendation The Lambes poor of the Flock are forty for one grounded Christian proportionable must be the care of the Church to provide milk that is plain and easie nourishment for them and so had our Church done hoping that stronger Christians as they abounded in Gifts so they had such a store of the Grace of Charity as for their weak Brethren's sakes to be content therewith He thought also that a set Liturgy was of great use in respect of those without whether erring Christians or unbelieving men That when we had used our best arguments against their errours or unbeliefe we might shew them a Form wherein we did and desired they would serve Almighty God with us That we might be able to say This is our Church Here would we land you Thus we believe see the Creed Thus we pray baptize catechise celebrate the Eucharist Marry Bury Intreat the sick c. These besides Unity and other accessary benefits he thought grounds sufficient to bear him out in this practise wherein he ended his life calling for the Church Prayers a while before his death saying None to them none to them at once both commending them and his soul to God in them immediately before his dissolution as some Martyrs did Mr. Hullier by name Vicar of Babram burnt to death in Cambridge who having the Common-Prayer Book in his hand in stead of a Censor and using the prayers as incense offered up himselfe as a whole Burnt Sacrifice to God with whom the very Book it selfe suffered Martyrdome when fallen out of his consumed hands it was by the Executioners thrown into the fire and burnt as an Hereticall Book He was moreover so great a Lover of Church-Musick That he usually called it Heaven upon earth and attended it a few days before his death But above all his chief delight was in the Holy Scripture One leafe whereof he professed he would not part with though he might have the whole world in Exchange That was his wisdome his comfort his joy out of that he took his Motto LESSE THEN THE LEAST OF ALL GOD'S MERCIES In that he found the substance Christ and in Christ Remission of sins yea in his blood he placed the goodnesse of his good works It is a good Work said he of Building a Church if it be sprinkled with the Blood of Christ This high esteem of the Word of life as it wrought in himselfe a wondrous expression of high Reverence when ever he either read it himselfe or heard others read it so it made him equally wonder that those which pretended such extraordinary love to Christ Jesus as many did could possibly give such leave and liberty to themselves as to hear that word that shall judge us at the last day without any the least expression of that holy feare and trembling which they ought to charge upon their souls in private and in publick to imprint upon others Thus have I with my foul hands soiled this and the other fair piece and worn out thy patience yet have I not so much as with one dash of a pensill offered to describe that person of his which afforded so unusuall a Contesseration of Elegancies and set of Rarities to the Beholder nor said I any thing of his Personall Relation as an Husband to a loving and vertuous Lady as a Kinsman Master c. yet will I not silence his spirituall love and care of Servants Teaching Masters this duty To allow their Servants daily time wherein to pray privately and to enjoyne them to do it holding this for true generally That publick prayer alone to such persons is no prayer at all I have given thee onely these lineaments of his mind and thou mayest fully serve thy selfe of this Book in what vertue of his thy soul longeth after His practice it was and His Character it is His as Authour and His as Object yet Lo the humility of this gracious man He had small esteem of this Book and but very little of his Poems Though God had magnified him with extraordinary Gifts yet said he God has broken into my Study and taken off my Chariot wheels I have nothing worthy of God And even this lowlinesse in his own eyes doth more advance their worth and his vertues I have done when I have besought the R. Fathers some Cathedrall Ecclesiasticall and Academicall men which Ranks the modest Authour meddles not with to draw Idaea's for their severall Orders respectively Why should Papists as Timpius be more carefull or painfull in this kind then we If it do no other good yet will it help on in the the way of Repentance by discovery of former mistakes or neglects which is the greatest if not the onely Good that can probably be hoped for out of this Tract which being writ nigh twenty years since will be lesse subject to misconstruction The Good Lord prosper it according to the pious intent of the Authour and hearty wishes of the Prefacer who confesses himselfe unworthy to carry out the Dung of Gods Sacrifices A Priest to the Temple OR The Country PARSON his CHARACTER c. CHAP. I. Of a PASTOR A PASTOR is the Deputy of Christ for the reducing of Man to the Obedience of God This definition is evident and containes the direct steps of Pastorall Duty and Auctority For first Man fell from God by disobedience Secondly Christ is the glorious instrument of God for the revoking of Man Thirdly Christ being not to continue on earth but after hee had fulfilled the work of Reconciliation to be received up into heaven he constituted Deputies in his place and these are Priests And therefore St. Paul in the beginning of his Epistles professeth this and in the first to the Colossians plainly avoucheth that he fils 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 definition 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 CHAP. II. Their Diversities OF Pastors intending mine own Nation only and also therein setting aside the Reverend Prelates of the Church to whom this discourse ariseth not some live in the Universities some in Noble houses some in Parishes residing on their Cures Of those that live in the Universities some live there in office whose rule is that of the Apostle Rom. 12.6 Having gifts differing according to the grace that is given to us whether prophecy let us prophecy according to the proportion of faith or ministry let us wait on our ministring or he that teacheth on teaching c. he that ruleth let him do it with diligence c. Some in a preparatory way whose aim and labour must be not only to get knowledg but to subdue and mortifie all lusts and affections and not to think that when they have read the Fathers or Schoolmen a Minister is made and the thing done The greatest and hardest preparation is within For Unto the ungodly saith God Why dost thou preach my Laws and takest my Covenant in thy mouth Psal. 50.16 Those that live in Noble Houses are called Chaplains whose duty and obligation being the same to the Houses they live in as a Parsons 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 Parsons of the families they live in and are entertained 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-submissive and base but to keep up with the Lord and Lady of the house and to preserve a boldness with them and all even so farre as reproofe to their very face when occasion cals but seasonably and discreetly They who do not thus while they remember their earthly Lord do much forget their heavenly they wrong the Priesthood neglect their duty and shall be so farre from that which they seek with their over-submissivenesse and cringings that they shall ever be despised They who for the hope of promotion neglect any necessary admonition or reproofe sell with Iudas their Lord and Master CHAP. III. The Parsons Life THe Countrey Parson is exceeding exact in his Life being holy just prudent temperate bold grave in all his wayes And because the two highest points of Life wherein a Christian is most seen are Patience and Mortification Patience in regard of afflictions Mortification in regard of lusts and affections and the stupifying and deading of all the 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 therefore as feeling their own sweat and consequently knowing the price of mony are offended much with any who by hard usage increase their travell the Countrey Parson is very circumspect in avoiding all coveteousnesse neither being greedy to get nor nigardly to keep nor troubled to lose any wordly wealth but in all his words and actions slighting and disesteeming it even to a wondring that the world should so much value wealth which in the day of wrath hath not one dramme of comfort for us Secondly because Luxury is a very visible sinne the Parson is very carefull to avoid all the kinds thereof but especially that of drinking because it is the most popular vice into which if he come he prostitutes himself both to shame and sin and by having fellowship with the unfruitfull works of darknesse he disableth himself of authority to reprove them For sins make all equall whom they finde together and then they are worst who ought to be best Neither is it for the servant of Christ to haunt Innes or Tavernes or Ale-houses to the dishonour of his person and office The Parson doth not so but orders his Life in such a fashion that when death takes him as the Jewes and Iudas did Christ he may say as He did I sate daily with you teaching in the Temple Thirdly because Countrey people as indeed all honest men do much esteem their word it being the Life of buying and selling and dealing in the world therfore the Parson is very strict in keeping his word though it be to his own hinderance as knowing that if he be not so he wil quickly be discovered and disregarded neither will they beleeve him in the pulpit whom they cannot trust in his Conversation As for oaths and apparrell the disorders thereof are also very manifest The Parsons yea is yea and nay nay and his apparrell plaine but reverend and clean without spots or dust or smell the purity of his mind breaking out and dilating it selfe even to his body cloaths and habitation CHAP. IIII. The Parsons Knowledg THe Countrey Parson is full of all knowledg They say it is an ill Mason that refuseth any stone and there is no knowledg but in a skilfull hand serves either positively as it is or else to illustrate some other knowledge He condescends even to the knowledge of tillage and pastorage and makes great use of them in teaching because people by what they understand are best led to what they understand not But the chief and top of his knowledge consists in the book of books the storehouse and magazene of life and comfort the holy Scriptures There he sucks and lives In the Scriptures hee findes four things Precepts for life Doctrines for knowledge Examples for illustration and Promises for comfort These he hath digested severally But for the understanding of these the means he useth are first a holy Life remembring what his Master saith that if any do Gods will he shall know of the Doctrine Iohn 7. 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 temporall things how much more in things of another world where the well is deep