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
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 Coppersmith who had withstood his preaching The Lord saith 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 is 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 their 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 Dr Dōn
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