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 paines in their vocation as not knowing when they shal be relieved which otherwise they would reckon upon and turn to idlenesse Besides this generall provision he hath other times of opening his hand as at great Festivals and Communions not suffering any that day that hee receives to want a good meal suting to the joy of the occasion But specially 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 neighbour-hood 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 considering 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 injoyned to be charitable then wise But evident miseries have a naturall priviledge and exemption from all law When-ever hee 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 Creed 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 CHAP. XIII The Parson's Church THe Countrey Parson hath a speciall care of his Church that all things there be decent and befitting his Name by which it is called Therefore first he takes order that all things be in good repair as walls plaistered windows glazed floore paved seats whole firm and uniform especially that the Pulpit and Deck 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 persumed with incense Thirdly That there be fit and proper texts of Scripture every where painted and that all the painting be grave and reverend not with light colours or foolish anticks Fourthly That all the books appointed by Authority be there and those not torne or fouled but whole and clean and well bound and that there be a fitting and sightly Communion Cloth of fine linnen with an handsome and seemly Carpet of good and costly Stuffe or Cloth and all kept sweet and clean in a strong and decent chest with a Chalice and Cover and a Stoop or Flagon and a Bason for Almes and offerings besides which he hath a Poor-mans Box conveniently seated to receive the charity of well minded people and to lay up treasure for the sick and needy And all this he doth not as out of necessity or as putting a holiness in the things but as desiring to keep the middle way between superstition and slovenlinesse and as following the Apostles two great and admirable Rules in things of this nature The first whereof is Let all things be done decently and in order The second Let all things be done to edification 1 Cor. 14. For these two rules comprize 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 neighbor 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 CHAP. XIV The Parson in Circuit THe Countrey Parson upon the afternoons in the week-days takes occasion sometimes to visite in person now one quarter of his Parish now another For there he shall find his flock most naturally as they are wallowing in the midst of their affairs whereas on Sundays it is easie for them to compose themselves to order which they put on as their holy-day cloathes and come to Church in frame but commonly the next day put off both When he comes to 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 findes religiously imployed hee both commends them much and furthers them when hee is gone in their imployment as if hee findes them reading hee furnisheth them with good books if curing poor people hee supplies them with Receipts and instructs them further in that skill shewing them how acceptable such works are to God and wishing them ever to do the Cures with their own hands and not to put them over to servants Those that he finds busie in the works of their calling he commendeth them also for it is a good and just thing for every one to do their own busines But then he admonisheth them of two things first that they dive not too deep into worldly affairs plunging themselves over head and eares into carking and caring but that they so labour as neither to labour anxiously nor distrustfully nor profanely Then they labour anxiously when they overdo it to the loss of their quiet and health then distrustfully when they doubt Gods providence thinking that their own labour is the cause of their thriving as if it were in their own hands to thrive or not to thrixe Then they labour profanely when they set themselves to work like brute beasts never raising their thoughts to God nor sanctifying their labour with daily prayer when on the Lords day they do unnecessary servile work or in time of divine service on other holy days except in the cases of extreme poverty and in the seasons of Seed-time and Harvest Secondly he adviseth them so to labour for wealth and maintenance as that they make not that the end of their labour but that they may have wherewithall
of Noblemens cloaths He is a great Necromancer for he asks counsell of the Dead i.e. books A man is known to be mortal by two things Sleep and Lust Love without end hath no end says the Spaniard meaning if it were not begun on particular ends it would last Stay a while that we may make an end the sooner Presents of love fear not to be ill taken of strangers To seek these things is lost labour Geese in an oyle pot fat Hogs among Jews and Wine in a fishing net Some men plant an opinion they seem to erradicate The Philosophy of Princes is to dive into the Secrets of men leaving the secrets of nature to those that have spare time States have their conversions and periods as well as naturall bodies Great deservers grow Intolerable presumers The love of money and the love of learning rarely meet Trust no friend with that you need fear him if he were your enemy Some had rather lose their friend then their Jest Marry your daughters betimes lest they marry themselves Souldiers in peace are like chimneys in summer Here is a talk of the Turk and the Pope but my next neighbour doth me more harm then either of them both Civill Wars of France made a million of Atheists and 30000 Witches We Batchelors laugh and shew our teeth but you married men laugh till your hearts ake The Divell never assailes a man except he find him either void of knowledge or of the fear of God There is no body will go to hell for company Much money makes a Countrey poor for it sets a dearer price on every thing The vertue of a coward is suspition A man's destiny is alwayes dark Every man's censure is first moulded in his own nature Money wants no followers Your thoughts close and your countenance loose Whatever is made by the hand of man by the hand of man may be overturned FINIS The Authour's PRAYER before SERMON O Almighty and ever-living Lord God! Majesty and Power and Brightnesse and Glory How shall we dare to appear before thy face who are contrary to thee in all we call thee for we are darknesse and weaknesse and filthinesse and shame Misery and sin fill our days yet art thou our Creatour and we thy work Thy hands both made us and also made us Lords of all thy creatures giving us one world in our selves and another to serve us then did'st thou place us in Paradise and wert proceeding still on in thy Favours untill we interrupted thy Counsels disappointed thy Purposes and sold our God our glorious our gracious God for an apple O write it O brand it in our foreheads for ever for an apple once we lost our God and still lose him for no more for money for meat for diet But thou Lord art patience and pity and sweetnesse and love therefore we sons of men are not consumed Thou hast exalted thy mercy above all things and hast made our salvation not our punishment thy glory so that then where sin abounded not death but grace super abounded accordingly when we had sinned beyond any help in heaven or earth then thou saidest Lo I come then did the Lord of life unable of himselfe to die contrive to do it He took flesh he wept he died for his enemies he died even for those that derided him then and still despise him Blessed Saviour many waters could not quench thy love nor no pit overwhelme it But though the streams of thy bloud were currant through darknesse grave and hell yet by these thy conflicts and seemingly hazards didst thou arise triumphant and therein mad'st us victorious Neither doth thy love yet stay here for this word of thy rich peace and reconciliation thou hast committed not to Thunder or Angels but to silly and sinfull men even to me pardoning my sins and bidding me go feed the people of thy love Blessed be the God of Heaven and Earth who onely doth wondrous things Awake therefore my Lute and my Viol awake all my powers to glorifie thee We praise thee we blesse thee we magnifie thee for ever And now O Lord in the power of thy Victories and in the wayes of thy Ordinances and in the truth of thy Love Lo we stand here beseeching thee to blesse thy word wher-ever spoken this day throughout the universall Church O make it a word of power and peace to convert those who are not yet thine and to confirme those that are particularly blesse it in this thy own Kingdom which thou hast made a Land of light a store-house of thy treasures and mercies O let not our foolish and unworthy hearts rob us of the continuance of this thy sweet love but pardon our sins and perfect what thou hast begun Ride on Lord because of the word of truth and meeknesse and righteousnesse and thy right hand shall teach thee terrible things Especially blesse this portion here assembled together with thy unworthy Servant speaking unto them Lord Jesu teach thou me that I may teach them Sanctifie and inable all my powers that in their full strength they may deliver thy message reverently readily faithfully fruitfully O make thy word a swift word passing from the ear to the heart from the heart to the life and conversation that as the rain returns not empty so neither may thy word but accomplish that for which it is given O Lord hear O Lord forgive O Lord hearken and do so for thy blessed Son's sake in whose sweet and pleasing words we say Our Father c. BLessed be God! and the Father of all mercy who continueth to pour his benefits upon us Thou hast elected us thou hast called us thou hast justified us sanctified and glorified us Thou wast born for us and thou livedst and diedst for us Thou hast given us the blessings of this life and of a better O Lord thy blessings hang in clusters they come trooping upon us they break forth like mighty waters on every side And now Lord thou hast fed us with the bread of life so man did eat Angel's food O Lord besse it O Lord make it health and strength unto us still striving 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 Mr G. HERBERT To Master N.F. upon the Translation of VALDESSO MY dear and deserving Brother your Valdesso I now return with many thanks and some notes in which perhaps you will disover some care which I forbear not in the midst of my griefes first for your sake because I would do nothing negligently that you commit unto me secondly for the Authour's sake whom I conceive to have been a true servant of God and to such and all that is theirs I owe
diligence Thirdly for the Churches sake to whom by printing it I would have you consecrate it You owe the Church a debt and God hath put this into your hands as he sent the fish with money to Saint Peter to discharge it happily also with this as his thoughts are fruitfull intending the honour of his servant the Authour who being obscured in his own Countrey he would have to flourish in this Land of light and Region of the Gospel among his chosen It is true there are some things which I like not in him as my fragments will expresse when you read them neverthelesse I wish you by all means to publish it for these three eminent things observable therein First that God in the midst of Popery should open the eys of one to understand and expresse so clearly and excellently the intent of the Gospel in the acceptation of Christ's righteousnesse as he sheweth through all his considerations a thing strangely buried and darkned by the Adversaries and their great stumbling block Secondly the great honour and reverence which he every where bears towards our great Master and Lord concluding every consideration almost with his holy Name and setting his merit forth so piously for which I do so love him that were there nothing else I would print it that with it the honour of my Lord might be published Thirdly the many pious rules of ordering our life about mortification and observation of God's Kingdome within us and the working thereof of which he was a very diligent observer These three things are very eminent in the Authour and over-weigh the defects as I conceive towards the publishing thereof From BEMMERTON near SALISBURY Septemb. 29. 1632. In Honorem Illustrissimi Domini FRANCISCI de VERULAMIO Vice-comitis S ti Albani Post Editam ab eo Instaur Mag. QUis iste tandem non enim vultu ambulat Quotidiano Nescis ignare audies Dux Nationum voritatis Pontifex Inductionis Dominus Verulamii Rerum Magister unicus at non Artium Profunditatis Pinus atque Elegantiae Naturae Aruspex intimus Philosophiae Aerarium Sequester Experientiae Speculationisque Aequitatis Signifer Scientiarum sub pupillari statu Degentium olim Emancipator luminis Promus Fugator Idolum atque Nubium Collega Solis Quadra Certitudinis Sophismatum Mastix Brutus Literarius Authoritatis exuens Tyrannidem Rationis Sensus stupendus Arbiter Repumicator mentis Atlas Physicus Alcide succumbente STAGIRITICO Columba Noae quae in vetustate Artibus Nullum locum requiêmve cernens praestitit Ad se suámque Matris Arcam regredi Subtilitatis terebra Temporis nepos Ex veritate Matre Mellis Alveus MundÃque Animarum Sacerdos unicus SecurÃque Errorum Ãnque Natalibus Granum Sinapis acre aliis crescens sibi O me prope Lassum Juvâ—…te Posteri GEOR. HERBERT Orat. Pub. in Academ Cantab. In Obitum Incomparabilis Vice-Comitis S ti Albani Baronis VERULAMII DUm longi lentÃque gemis sub pondere morbi Atque haeret dubio tabida vita pede Quid voluit prudens fatum jam sentio tandem Constat Aptile uno te potuisse mori Ut Flos hinc lacrymis illinc Philomela querelis Deducant Linguae funera sola tuae G. HERBERT To Doctour Donne upon one of his Seales The Anchor and Christ. In Sacram Anchoram Piscatoris QUod Crux nequibat fixa clavique additi Tenere Christum scilicei ne ascenderet TuÃve Christum devocans facundia Vltra loquendi Tempus addit Anchora Nec hoc abundè est tibi nisi certae Anchorae Addas Sygillum nempè Symbolum suae Tibi dedit Unda Terra certitudinis Quondam fossus Amor loquens Amato Tot tanta loquens Amica scripsit Tandem fessa manus dedit Sigillum Suavis erat qui scripta dolens lacerando recludi Sanctiùs in Regno magni credebat Amoris In quo fas u hil est rumpi donare Sigillum Munde fluas fugiâ—sque licet nos nostráque fixi Deridet motus sancta Catena tuos G. HERBERT An Addition of APOTHEGMES by Severall Authours LEVVIS the 9th of France being asked by what stile he would be called said Lewis of Poyssy Reply was made There were other places of greater renown and where he had obtained famous Victories No said he I desire to be called Lewis of Poyssy because there I got the most glorious victory that ever I had For there I overcame the Divell meaning that he was christned there Byas was in a great Tempest and with him there were dissolute fellowes calling upon their Gods but Byas said Peace peace let them not know you are here When Craesus for his glory shewed Solon great treasure of gold Solon said unto him If another come that hath better iron then you he will be Master of all this gold Gerson brings in a French man asking another man Quot annos habes an usuall Latine phrase when we ask after ones age The man replyes I am of no years at all but death hath forborn me this fifty An holy man in the primitive times being ask'd how long he had lived answered A few years to God but forty or fifty among gnats and flies Hanno the Carthaginian was sent Commissioner by the State after the second Carthaginian War to Rome to supplicate for peace and in the end obtained it yet one of the sharper Senators said You have often broke with us the peaces whereunto you have been sworn I pray by what gods will you swear Hanno answered By the same Gods that have punished the former perjury so severely Sir Thomas Moor had only daughters at first and his wife did ever pray for a boy at last he had a boy which after at man's years proved simple Sir Thomas said to his wife Thou prayedst so long for a boy that he will be a boy as long as he lives When Queen Elizabeth had advanced Raleigh she was one day playing on the Virginals and my Lord of Oxford and another Nobleman stood by It fell out so that the ledge before the Jacks was taken away so as the Jacks were seen My Lord of Oxford and the other Noble-man smiled and a little whispered the Queen marked it and would needs know what the matter was My Lord of Oxford answered that they smiled to see that when Jacks went up heads went down When the English were beaten out of France and the Town of Callice was lost an English Captain being jear'd by a French man and asked When will you come again answered O Sir when the Sins of France are greater then the Sins of England then we come again The Spanish Fryer used to say there were but few Princes in hell His reason was because there were but few Ignatius Loyola used to say when he heard a clock strike There 's one hour more that I have to answer to God for It was a Speech of Sir Thomas Moor He would not pin his faith on another man's sleeve because he did not know whither he
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 Jerusalem 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 Judge 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 Jer. 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 Jerusalem 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 SELDIUS 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
Christian Souldier take such occasions to harden himselfe and to further his exercises of Mortification CHAP. XXXVI The Parson Blessing THe Countrey Parson wonders that Blessing the people is in so little use with his brethren whereas he thinks it not onely a grave and reverend thing but a beneficial also Those who use it not do so either out of niceness because they like the salutations and complements and formes of worldly language better which conformity and fashionableness is so exceeding unbefitting a Minister that it deserves reproof not refutation Or else because they think it empty and superfluous But that which the Apostles used so diligently in their writings nay which our Saviour himselfe used Marke 10.16 cannot bee 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 Spirituall Fathers Besides the Priests of the old 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 Testament Elisha cursed the children 2 Kin. 2.24 which though our Saviour reproved as unfitting for his particular who was to shew all humility before his Passion yet he allows in his Apostles And therfore St Peter used that fearfull imprecation to Simon Magus Act. 8. Thy mony 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 Copper-smith who had withstood his preaching The Lord faith he reward him according to his works And again of Hymeneus and Alexander he saith he had delivered them to Satan that they might learn not to Blaspheme The formes both of Blessing cursing are expounded in the Common-Prayer-book the one in The Grace of our Lord Jesus Christ c. and The Peace of God c. 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 Gods favour to the blessed by the interesting of that dignity wherewith God hath invested the Priest and ingaging of Gods 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 Priests Benedicite and his holy water were over highly valued and now we are fallen to the clean contrary even from superstition to coldnes and Atheism But the Parson first values the gift in himself and then teacheth his parish to value it And it is observable that if a Minister talke with a great man in the ordinary course of complementing language he shall be esteemed as ordinary complementers 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 Rom. 12.14 how much more those who are spiritual Fathers CHAP. XXXVII Concerning detraction THe Countrey Parson perceiving that most when they are at leasure make others faults their entertainment and discourse and that even some good men think so they speak truth they may disclose anothers fault finds it somwhat difficult how to proceed in this point For if he absolutely shut up mens mouths and forbid all disclosing of faults many an evill may not only be but also spread in his Parish without any remedy which cannot be applyed without notice to the dishonor of God and the infection of his flock and the discomfort dicredit hinderance of the Pastor On the other side if it be unlawful to open faults no benefit or advantage can make it lawfull for we must not do evill that good may come of it Now the Parson taking this point to task which is so exceeding useful and hath taken so deep roote that it seems the very life and substance of Conversation hath proceeded thus far in the discussing of it Faults are either notorious or private Again notorious faults are either such as are made known by common fame and of these those that know them may talk so they do it not with sport but commiseration or else such as have passed judgment been corrected either by whipping or imprisoning or the like Of these also men may talk and more they may discover them to those that know them not because infamy is a part of the sentence against malefactours which the Law intends as is evident by those which are branded for rogues that they may be known or put into the stocks that they may be looked upon But some may say though the Law allow this the Gospel doth not which hath so much advanced Charity and ranked backbiters among the generation of the wicked Rom. 1.30 But this is easily answered As the executioner is not uncharitable that takes away the life of the condemned except besides his office 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 forfeit their goods or life so may they their good name and the possession thereof which before therr offence and Judgment they had in all mens brests for all are honest till the contrary be proved Besides it concerns the Common-Wealth that Rogues 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 Neverthelesse if the punished delinquent shall be much troubled for his sins and turne quite another man doubtlesse then also mens affections and words must turne and forbear to speak of that which even God himself hath forgotten FINIS JACULA PRUDENTUM OR Outlandish PROVERBS SENTENCES c. SELECTED By Mr George Herbert Late Orator of the Universitie of CAMBRIDG LONDON Printed by T. Maxcy for T. Garthwait at the little North door of St Paul's 1651. Jacula Prudentum OLD men
to serve God the better and to do good deeds After these discourses if they be poor and needy whom he thus finds labouring he gives them somewhat and opens not only his mouth but his purse to their relief that so they go on more cheerfully in their vocation and himself be ever the more welcome to them Those that the Parson findes idle or ill imployed he chides not at first for that were neither civill nor profitable but always in the close before he departs from them yet in this he distinguisheth for if he be a plaine countryman he reproves him plainly for they are not sensible of finenesse if they be of higher quality they commonly are quick and sensible and very tender of reproof and therefore he lays his discourse so that he comes to the point very leasurely and oftentimes as Nathan did in the person of another making them to reprove themselves However one way or other he ever reproves them that he may keep himself pure and not be intangled in others sinnes Neither in this doth he forbear though there be company by for as when the offence is particular and against mee I am to follow our Saviours rule and to take my brother aside and reprove him so when the offence is publicke and against God I am then to follow the Apostles rule 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 holydayes 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 Journey THe countrey Parson when a just occasion calleth him out of his Parish which he diligently and strictly weigheth his Parish being all his joy and thought leaveth not his Ministry behind him but is himselfe where ever he is Therefore those he meets on the way he blesseth audibly and with those he overtakes or that overtake him hee begins good discourses such as may edify interposing sometimes some short and honest refreshments which may make his other discourses more welcome and lesse tedious And when he comes to his Inn he refuseth not to joyne that he may enlarge the glory of God to the company he is in by a due blessing of God for their safe arrival and saying grace at meat and at going to bed by giving the Host notice that he will have prayers in the hall wishing him to informe his guests thereof that if any be willing to partake they may resort thither The like he doth in the morning using pleasantly the outlandish proverb that Prayers and Provender never hinder journey When he comes to any other house where his kindred or other relations give him any authority over the Family if hee be to stay for a time hee considers diligently the state thereof to 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 nothing spoken or done in the Company where he is but comes under his Test and censure If it be well spoken or done he takes occasion to commend and enlarge it if ill he presently lays hold of it least the poyson steal into some young and unwary spirits and possesse them even before they themselves heed it But this he doth discretely with mollifying and suppling words This was not so well said as it might have been forborn We cannot allow this or else if the thing will admit interpretation Your meaning is not thus but thus or So farr indeed what you say is true and well said but this will not stand This is called keeping Gods watch when the baits which the enemy lays in company are discovered and avoyded This is to be on Gods side and be true to his party Besides if he perceive in company any discourse tending to ill either by the wickedness or quarrelsomnesse thereof he either prevents it judiciously or breaks it off seasonably by some diversion Wherein a pleasantness of disposition is of great use men being willing to sell the interest and ingagement of their discourses for no price sooner then that of mirth whither the nature of man loving refreshment gladly betakes it selfe even to the losse of honour CHAP. XIX The Parson in reference THe Countrey Parson is sincere nnd upright in all his relations And first he is just to his Countrey as when he is set at an armour or horse he borrowes them not to serve the turne nor provides slight and unusefull but such as are every way fitting to do his Countrey true and laudable service when occasion requires To do otherwise is deceit and therefore not for him who is hearty and true in all his wayes as being the servant of him in whom there was no guile Likewise in any other Countrey-duty he considers what is the end of any Command and then he suits things faithfully according to that end Secondly he carryes himself very respectively as to all the Fathers of the Church so especially to his Diocesan honouring him both in word and behaviour and resorting unto him in any difficulty either in his studies or in his Parish He observes Visitations and being there makes due use of them as of Clergy councels for the benefit of the Diocese And therefore before he comes having observed some defects in the Ministry he then either in Sermon if he preach or at some other time of the day propounds among his Brethren what were fitting to be done Thirdly he keeps good Correspondence with all the neighbouring Pastours round about him performing for them any Ministeriall office which is not to the prejudice of his own Parish Likewise he welcomes to his house any Minister how poor or mean soever with as joyfull a countenance as if he were to entertain some great Lord. Fourthly he fulfills the duty and debt of neighbourhood to all the Parishes which are neer him For the Apostles rule 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 Neighbourhood 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 Parish then 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 Neighbour-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 hee findes some way of releeving it and reducing the Manna and bread of Charity to some equality representing 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 CHAP. XX. The Parson in Gods stead THe Countrey Parson is in Gods stead to his Parish and dischargeth God what he can of his promises Wherefore there is nothing done either wel or ill whereof he is not the rewarder or punisher If he chance to finde any reading in anothers Bible he provides him one of his own If he finde another giving a poor man a penny he gives him a tester for it if the giver be fit to receive it or if he be of a condition above such gifts he sends him a good book or easeth him in his Tithes telling him when he hath forgotten it this I do because at such and such a time you were charitable This is in some sort a discharging of God as concerning this life who hath promised that Godlinesse shall be gainfull but in the other God is his own immediate paymaster rewarding all good deeds to their full proportion The Parsons punishing of sin and vice is rather by withdrawing his bounty and courtesie from the parties offending or by private or publick reproof as the case requires then by causing them to be presented or otherwise complained of And yet as the malice of the person or hainousness of the crime may be he is carefull to see condign punishment inflicted and with truly godly zeal without hatred to the person hungreth and thirsteth after righteous punishment of unrighteousnesse Thus both in rewarding vertue and in punishing vice the Parson endeavoureth to be in Gods stead knowing that Countrey people are drawne or led by sense more then by faith by present rewards or punishments more then by future CHAP. XXI The Parson Catechizing THe Countrey Parson values Catechizing highly for there being three points of his duty the one to infuse a competent knowledge of salvation in every one of his Flock the other to multiply and build up this knowledge to a spirituall Temple the third to inflame this knowledge to presse and drive it to practice turning it to reformation of life by pithy and lively exhortations Catechizing is the first point and but by Catechizing the other cannot be attained Besides whereas in Sermons there is a kinde of state in Catechizing there is an