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CHAPTER XVIII.

The Parson in Sentinel.

THE Country Parson, wherever he is, keeps God's 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, lest the poison steal into some young and unwary spirits, and possess them even before they themselves heed it. But this he doth discreetly, with mollifying and suppling words;-"this is not so well said, as it might have been forborne ;"- "we cannot allow this." Or else, if the thing will admit interpretation," your meaning is not thus, but thus ;"—or, "so far indeed what you say is true, and well said; but this will not stand." This is called keeping God's watch, when the baits which the enemy lays in company are discovered and avoided. This is to be on God's side, and be true to his party. Besides, if he perceive in company any discourse tending to ill, either by the wickedness or quarrelsomeness 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 engagement of their discourses for no price sooner than that of mirth; whither the nature of man, loving refreshment, gladly betakes itself, even to the loss of honor

CHAPTER XIX

The Parson in Reference.

THE Country Parson is sincere and upright in all his relations. And, First, he is just to his country; as when he is set at an armor or horse, he borrows them not to serve the turn, nor provides slight and unuseful, but such as are every way fitting to do his country 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 ways, as being the servant of Him in whom there was no guile. Likewise in any other country duty, he considers what is the end of any command, and then he suits things faithfully according to that end. Secondly, he carries himself very respectfully, as to all the fathers of the church, so especially to his diocesan, honoring him both in word and behavior, 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 councils 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 neighboring pastors round about him, performing for them any ministerial 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 joyful a countenance, as if he were to entertain some great lord.-Fourthly, he fulfils the duty and debt of neighborhood, to all the

parishes which are near him. For, the apostle's rule (Phil. iv.) 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 virtue, or any praise; and neighborhood being ever reputed, even among the heathen, as an obligation to do good, rather than to those that are further, where things are otherwise equal; therefore he satisfies this duty also. Especially, if God have sent any calamity, either by fire or famine, to any neighboring parish, then he expects no brief, but taking his parish together the next Sunday or holy-day, and exposing to them the uncertainty of human affairs, none knowing whose turn may be next, and then, when he hath affrighted them with this, exposing the obligation of charity and neighborhood, he first gives himself liberally, and then incites them to give; making together a sum either to be sent, or, which were more comfortable, all together choosing some fit day to carry it themselves, and cheer the afflicted. So, if any neighboring village be overburdened with poor, and his own less charged, he finds some way of relieving 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 less, lest he cast their neighbors' poverty on them also.

CHAPTER XX.

The Parson in God's Stead.

THE Country Parson is in God's stead to his parish, and dischargeth God what he can of his promises. Wherefore there is nothing done either well or ill, whereof he is not the rewarder or punisher. If he chance to find any reading in another's bible, he provides him one of his own. If he find 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 godliness shall be gainful: but in the other, God is his own immediate pay-master, rewarding all good deeds to their full proportion. The parson's punishing of sin and vice, is rather by withdrawing his bounty and courtesy from the parties offending, or by private or public reproof, as the case requires, than by causing them to be presented or otherwise complained of. And yet as the malice of the person, or heinousness of the crime may be, he is careful to see condign punishment inflicted, and with truly godly zeal, without hatred to the person, hungereth and thirsteth after righteous punishment of unrighteousness. Thus both in rewarding virtue, and in punishing vice, the parson endeavoreth to be in God's stead: knowing that country people are drawn or led by sense, more than by faith; by present rewards or punishments, more than by future.

CHAPTER XXI.

The Parson Catechising.

THE Country Parson values catechising 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 spiritual temple; the third, to inflame this knowledge, to press and drive it to practice, turning it to reformation of life, by pithy and lively exhortations; -catechising is the first point, and, but by catechising, the other cannot be attained. Besides, whereas in sermons there is a kind of state, in catechising there is a humbleness very suitable 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 soldiers are to give the word, and to satisfy the congregation by their catholic answers. He exacts of all the doctrine of the catechism; of the younger sort, the very words; of the elder, the substance. Those he catechiseth publicly; these privately, giving age honor, according to the apostle's rule (1 Tim. v. 1).—He requires all to be present at catechising: first, for the authority of the