A Priest to the Temple, or, The Country Parson

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 IO. 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 bless 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.[22-27.] 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, I Sam. I. 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 TestamentElisha 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. [18-25]. Thy mony perish with thee: and the event confirmed it. So did St. Paul, 2 Tim. 4.14. and I Tim. I. 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?

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, discredit, & 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. I. 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.

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 superabounded; 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, wherever 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 righteousness; 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 Angels food: O Lord, blesse it: O Lord, make it health and strength unto us; still striving &prospering so long within us, untill our obedience reach the 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.