dignity, in that a priest may do that which Christ did, and by his authority, 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.

CHAPTER II.

Their Biversities.

Or 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. xii. 6); Having gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; 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 labor must be, not only to get knowledge, but to subdue and mortify 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? (Ps. 1. 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 parson's 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. Doubtless they are parsons of the families they live in, and are entertained to that end, either by an open or implicit 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, unless he forsake his plough and look back. Wherefore 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 far as reproof to their very face, when occasion calls; 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 far from that which they seek with their over-submissiveness and cringings, that they shall ever be despised. They who, for the hope of promotion, neglect any necessary admonition or reproof, sell (with Judas) their Lord and Master.

CHAPTER III.

The Parson's Life.

THE Country Parson is exceeding exact in his life; being holy, just, prudent, temperate, bold, grave, in all his ways. 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

deadening of all the clamorous 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 labors most in those things which are most apt to scandalize his parish. And first, because country people live hardly, and therefore (as feeling their own sweat, and consequently knowing the price of money) are offended much with any who by hard usage increase their travail, the country parson is very circumspect in avoiding all covetousness; neither being greedy to get, nor niggardly to keep, nor troubled to lose, any worldly wealth; but, in all his words and actions, slighting and disesteeming it; even to a wondering that the world should so much value wealth, which in the day of wrath hath not one drachm of comfort for us. Secondly, because luxury is a very visible sin, the parson is very careful 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 unfruitful works of darkness, he disableth himself of authority to reprove them. For sins make all equal whom they find 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 dishonor 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 disrespected neither will they believe him in the pulpit, whom they cannot trust in his conversation.-As 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.

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 ejaculation; as, Lord, open mine eyes, that I may see the wondrous things of thy law.-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 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. 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 country doth not bear all things, that there may be a commerce; so neither hath God opened, or will open,

For