A Priest to the Temple, or, The Country Parson

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 sin-sick 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.

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.

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 Godward, 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 considerswith himseife, 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.

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.

THe Countrey Parson is sincere and 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. Especily, 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.

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.

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 humblenesse very sutable to Christian regeneration, which exceedingly delights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification; for in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others; growing with the growth of his Parish. He useth, and preferreth the ordinary Church-Catechism, partly for obedience to Authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from Parish to Parish, who like Christian Souldiers are to give the word, and to satisfie the Congregation by their Catholick answers. He exacts of all the Doctrine of the Catechisme; of the younger sort, the very words; of the elder, the substance. Those he Catechizeth publickly, these privately, giving age honour, according to the Apostles rule, I Tim. 5. I. He requires all to be present at Catechizing: First, for the authority of the work; Secondly, that Parents, and Masters, as they hear the answers prove, may when they come home, either commend or reprove, either reward or punish. Thirdly, that thoseof the elder sort, who are not well grounded, may then by an honourable way take occasion to be better instructed. Fourthly, that those who are well grown in the knowledg of Religion, may examine their grounds, renew their vowes, and by occasion of both, inlarge their meditations. When once all have learned the words of the Catechisme, he thinks it the most usefull way that a Pastor can take, to go over the same, but in other words: for many say the Catechisme by rote, as parrats, without ever piercing into the sense of it. In this course the order of the Catechisme would be kept, but the rest varyed: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you see God make it? Then are there some things to be beleeved that are not seen? Is this the nature of beliefe? Is not Christianity full of such things, as are not to be seen, but beleeved? You said, God made the world; Who is God? And so forward, requiring answers to all these, and helping and cherishing the Answerer, by making the Question very plaine with comparisons, and making much even of a word of truth from him. This order being used to one, would be a little varyed to another. And this is an admirable way of teaching, wherein the Catechized will at length finde delight, and by which the Catechizer, if he once get the skill of it, will draw out of ignorant and silly souls, even the dark and deep points of Religion. Socrates did thus in Philosophy, who held that the seeds of all truths lay in every body, and accordingly by questions well ordered he found Philosophy in silly Trades-men. That position will not hold in Christianity, because it contains things above nature: but after that the Catechisme is once learn'd, that which nature is towards Philosophy, the Catechism is towards Divinity. To this purpose, some dialogues in Plato were worth the reading, where the singular dexterity of Socrates in this kind may be observed, and imitated. Yet the skill consists but in these three points: First, an aim and mark of the whole discourse, whither to drive the Answerer, which the Questionist must have in his mind before any question be propounded, upon which and to which the questions are to be chained. Secondly, a most plain and easie framing the question, even containing in vertue the answer also, especially to the more ignorant. Thirdly, when the answerer sticks, an illustrating the thing by something else, which he knows, making what hee knows to serve him in that which he knows not: As, when the Parson once demanded after other questions about mans misery; since man is so miserable, what is to be done? And the answerer could not tell; He asked him again, what he would do, if he were in a ditch? This familiar illustration made the answer so plaine, that he was even ashamed of his ignorance; for he could not but say, he would hast out of it as fast as he could. Then he proceeded to ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtlesse the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushell, leaven, boyes piping and dancing; shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of Heavenly Truths. This is the Practice which the Parson so much commends to all his fellow-labourers; the secret of whose good consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is. This practice exceeds even Semons in teaching: but there being two things in Sermons, the one Informing, the other Inflaming; as Sermons come short of questions in the one, so they farre exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and laboured, and continued speech.