together; and then they are worst who ought to be best. Neither is it for the servant of Christ to haunt inns, or taverns, or alehouses, 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 Jews and Judas did Christ, he may say as He did, "I sat daily with you teaching in the Temple." Thirdly, because country people (as indeed all honest men) do much esteem their word, it being the life of buying and selling and dealing in the world; therefore the Parson is very strict in keeping his word, though it be to his own hindrance, as knowing that if he be not so, he will quickly be discovered and disregarded: neither will they believe him in the pulpit, whom they cannot trust in his conversation. for oaths, and apparel, the disorders thereof are also very manifest. The Parson's yea is yea, and nay, nay; and his apparel plain, but reverend and clean, without spots, or dust, or smell; the purity of his mind breaking out, and dilating itself even to his body, clothes, and habitation.

As

CHAPTER IV.

THE PARSON'S KNOWLEDGE.

THE Country Parson is full of all knowledge. They say it is an ill mason that refuseth any stone: and there is no knowledge but, in a skilful hand, serves either positively as it is, or else to illustrate some other knowledge. He condescends even to the knowledge of tillage and pasturage, 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 magazine of life and comfort, the Holy Scriptures. There he sucks, and lives. In the Scriptures he finds 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, remembering what his Master saith, that "if any do God's will, he shall know of the doctrine," John vii. ; 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 temporal things, how much more in things of another world, where the well is deep, and we have nothing of ourselves 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 itself, and all being penned 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 thercof, 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.

1 Psalm cxix. 18.

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 country 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 traffic in knowledge between the servants of God, for the planting both of love and humility. Wherefore 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.

CHAPTER V.

THE PARSON'S ACCESSORY KNOWLEDGES.

THE Country 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 compiled a book and body of divinity, which is the storehouse of his sermons, and which he preacheth all his life; but diversely clothed, illustrated, and enlarged. For though the world is full of such composures, yet every man's own is fittest, readiest, and most savoury to him. Besides, this being to be done in his younger and preparatory times, it is an honest joy ever after to look upon his well-spent hours. This body

he made by way of expounding the Church Catechism, to which all divinity may easily be reduced. For it being indifferent in itself to choose any method, that is best to be chosen of which there is likeliest to be most use. Now catechizing being a work of singular and admirable benefit to the Church of God, and a thing required under canonical obedience, the expounding of our catechism must needs be the most useful form. Yet hath the Parson, besides this laborious work, a slighter form of catechizing, fitter for country people; according as his audience is, so he useth one or other, or sometimes both, if his audience be intermixed. He greatly esteems also of cases of conscience, wherein he is much vexed. And indeed, herein is the greatest ability of a Parson, to lead his people exactly in the ways 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 money lent, or when not; when it is a fault to discover another's fault, or when not; when the affections of the soul in desiring and procuring increase of means or honour be a sin of covetousness 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, sloth, lust, and when not; and so in many circumstances of actions. Now if a

shepherd know not what grass will bane, or which not, how is he fit to be a shepherd? Wherefore the Parson hath thoroughly canvassed all the particulars of human actions, at least all those which he observeth are most incident to his parish.

CHAPTER VI.

THE PARSON PRAYING.

THE Country Parson, when he is to read divine services, composeth himself to all possible reverence; lifting up his heart and hands and eyes, and using all other gestures which may express a hearty and unfeigned 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 bears, and brings with his own to the heavenly altar to be bathed and washed in the sacred laver of Christ's blood. Secondly, as this is the true reason of his inward fear, so he is content to express this outwardly to the utmost of his power; that being at first affected himself, he may affect also his people, knowing that no sermon moves them so much to reverence, which they forget again when they come to pray, as a devout behaviour in the very act of praying. Accordingly his voice is humble, his words treatable and slow; yet not so slow neither as to let the fervency of the supplicant hang and die between speaking, but with a grave liveliness, between fear and zeal, pausing yet pressing, he performs 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 half-kneeling, or any undutiful behaviour in them, but causing them, when they sit, to stand, or kneel, to do all in a straight and steady posture, as attending to what