HERBERT'S Remains.  
Or, SUNDRY PIECES Of that sweet SINGER of the TEMPLE, Mr George Herbert, Sometime Orator of the University of CAMBRIDG.  
Now exposed to public light.  
LONDON, Printed for Timothy Garthwait, at the little North door of Saint Paul's. 1652.   

A PRIEST To the TEMPLE,  
OR, The Country PARSON HIS CHARACTER, AND Rule of Holy Life.  
The AUTHOR, Mr G.H.  
LONDON, Printed by T. Maxey for T. Garthwait, at the little North door of St Pawles. 1652.   

A Table of Contents to the COUNTRY PARSON.  

CHAP. 1. OF a Pastor. p. 1  
CHAP. 2. Their Diversities. p. 2  
CHAP. 3. The Parson's life. p. 6  
CHAP. 4. Knowledges. p. 10  
CHAP. 5. Accessary Knowledges. p. 14.  
CHAP. 6. The Parson Praying. p. 17  
CHAP. 7 Preaching. p. 21  
CHAP. 8 On Sundays. p. 28  
CHAP. 9 His State of life. p. 32  
CHAP. 10. In his house. p. 38  
CHAP. 11. The Parson's Courtesy. p. 49  
CHAP. 12. Charity. p. 52  
CHAP. 13. Church. p. 57  
CHAP. 14. The Parson in Circuit. p. 60  
CHAP. 15. Comforting. p. 66  
CHAP. 16. A father. p. 68  
CHAP. 17. In Journey. p. 70  
CHAP. 18. In Sentinel. p. 73  
CHAP. 19 In Reference. p. 75  
CHAP. 20. In God's stead. p. 79  
CHAP. 21. Catechising. p. 81  
CHAP. 22. In Sacraments. p. 88  
CHAP. 23. The Parson's Completeness. p. 94.  
CHAP. 24. The Parson Arguing, p. 101.  
CHAP. 25. Punishing. p. 104  
CHAP. 26. The Parson's Eye. pag. 105.  
CHAP. 27. The Parson in mirth. p. 115.  
CHAP. 28. In contempt. p. 116  
CHAP. 29. with his Churchwardens. p. 120  
CHAP. 30. The Parson's Consideration of Providence. p. 122  
CHAP. 31. The Parson in Libetry. p. 127  
CHAP. 32. His Surveys. p. 131  
CHAP. 33. His Library. p. 142  
CHAP. 34. His Dexterity in applying Remedies. p. 147  
CHAP. 35. Condescending. p. 157  
CHAP. 36. Blessing. p. 160  
CHAP. 37. Concerning detraction. p. 165.    

ERRATA in the Country Parson.  

Page 14. l. 9 compiled.  
57 l. 12. Desk.  
110. l. 2. judgement Country  
122. l. 12. deal right  
Pag. 50. l 3. deal and.  
75. l 4. and  
111. 10. much, they  
131. l. 19 Survey.    

A PREFATORY VIEW OF THE LIFE OF Mr Geo. Herbert, etc.   

THE AUTHOR TO THE READER.  
BEing desirous (thorough the Mercy of GOD) to please Him, for whom I am, and live, and who giveth me my Desires and Performances; and considering with myself, That the way to please him, is to feed my Flock diligently and faithfully, since our Saviour hath made that the argument of a Pastour's love, I have resolved to set down the Form and Character of a true Pastor, that I may have a Mark to aim at: which also I will set as high as I can, since he shoots higher that threatens the Moon, than he that aims at a Tree. Not that I think, if a man do not all which is here expressed, he presently sins, and displeases God, but that it is a good strife to go as fare as we can in pleasing of him, who hath done so much for us. The Lord prosper the intention to myself, and others, who may not despise my poor labours, but add to those points, which I have observed, until the Book grow to a complete Pastoral.  
1632. GEO. HERBERT.   

A Prefatory View of the LIFE and VIRTUES of the AUTHOR, AND Excellencies of This BOOK.  
To the Christian, more designedly, to the Clergy-Reader of the same Time, and Rank, and Mind, and in like Condition with the Epistler. Grace, etc. and Recovery, and Profit by the ensuing Tract.  
My poor and dear Brother,  
DO not expect (I humbly beseech thee) the High and Glorious Titles of Companion in tribulation, and in the patience of JESUS, etc. I could most willingly (if I thought that I could truly) give thee them; knowing, that what lustre I cast upon thee, would by rebound light upon myself. But my mouth is stopped: Let God be true, and the Justice of God be Justified.  
1. The reading of those piercing Scriptures 1 Sam. 2. & 3. chap. Jer. 23. Exek. 3. & 33. Hos. 4. Mal. 2. 2 The view of this ensuing Tract; which (me thinks) is not a Book of 37 Chapters, but a Bill of seven times 37 Indictments against thee and me: a strange Speculum Sacerdotale; in its discovery (me thinks) something resembling the secret of the holy Urim: As if this good Bezaleel had invented a living, pure lookingglass, in most exact proportions of Beauty, that should both present itself as a Body of unblemished perfections, and show all the beholders deformities at once: that should show thee both Aaron in the Holy of Holyes, before the Mercy-Seat, in all his pure Ornaments: and Hophni or Phineas, ravening for their Fees of Flesh, and wallowing in their lust at the door of the Tabernacle. 3 The reflecting on common Conversation in the day of our prosperity, and the paralelling the Book of mine own Conscience with the Author's Book (in both which I find myself (not to say Thee) written highly defective in every duty the good man commends, and not a little peccant in every particular taxed by him.) These three have convinced, and even enforced me to confess, that I am sure mine (and I fear, thy) sufferings are not the mere sufferings of pure and perfect Martyrs, but of Grievous Transgressor's. Not only under the rods of Gods just judgement, but the scorpions of his heavy displeasure, fierce wrath, and sore Indignation. Not only from the smoking of God's jealousy, or the sparks of his Anger, but the flames of his furnace, (heat seven times more than ever,) yea, even from the Furiousness of the wrath of God. Psal. 78.50.  
God's sinking the Gates, his destroying the walls, his slighting the strong holds of Zion; his polluting the Kingdom, his swallowing the Palaces, his cutting off the Horn of Israel: Gods hating our Feasts, his abominating our Sabbaths, his loathing our solemnities, Esa. 1. God's forgetting his Footstool, his abhorring his Sanctuary, his casting off his Altar, are (to me) signs that the glory of God is departed to the Mountain, Ezek. 11.23. That God hath in the indignation of his anger despised the King and the Priest, Lam. 2. It must be acknowledged sure! that the hand of God hath gone out against us, more than against others of our Rank at other times; at least, that God hath not restrained violence against us, so as he did that against those of our Profession in the days of old: The portion of the Egyptian Priests (that served the Ox, the Ape, and the Onion,) escaped sale in time of the Famine. Learned Junius (in his Academia, Chap. 4.) says, that the Philistines spared the Schools of the Prophets in their Wars with Israel: and that the Phoenicians, Chaldeans, and Indians were tender over such places: Thus then did God restrain the spirits of Princes: yet that God (who in his own Law, Leu. 25.32. gave the Levits a special privilege of redeeming Lands (sold by themselves) at any time, when other Tribes were limited to a set Time) hath not stayed the madness of the people against us, but that our portions are sold unto others without Redemption.  
We must acknowledge, that God's word hath taken hold of us, Zec. 1.5. That the Lord hath devised a device against us, hath watched upon the evil, and brought it upon us; For, under the whole heaven hath not been done, as hath been done upon Jerusalem, Dan. 9.14.  
Let us not flatter ourselves presumptuously! The punishment answers the sin, as the wax the seal, and as the Mould owns the Figure: And let us own both. It is very dangerous to bless ourselves too boldly; God has cursed our Blessings, Mal. 2.2. And that he may bless to us our very Curses; Let us take with us words and say, To the Lord our God belong mercies and forgivenesses, and multiplied pardons; to us shame and confusion, as at this day. The most compendious way to get what belongs to God, is, to take to ourselves what belongs to us. If we would Judge yourselves, and every man, knowing the plague of his own heart, lay Gods Dealing to heart; and accepting of our punishment, give glory to God, and humble ourselves under his mighty hand; then shall God exalt us, and accept us and take away our Reproach.  
If we shall confess our sins, that like Simeon and Levi, we have been Brethren in evil, have broken the Covenant of Levi, have done violence to, and been partial in the law, have made ourselves vile, and therefore are justly, by God, made contemptible and base before the people, Mal. 2. If we shall confess, that we neither understood nor valued our High and Holy Calling as Christians, much less as Ministers of Christ; That we did not thrive kindly, when Providence had planted and watered us in those Horns of Oil, the two Universities; or removed us into Country Cures, we did not fructify (as this Book will show) in any proportion to his encouragements, & therefore are justly cashiered out of his service, and stripped of his Rewards: God is faithful and just to forgive us: For, Job 33.27. He looks upon men; if any say, I have sinned, I have perverted that which was right, and it profited me not; he will deliver his soul from the pit, his life shall see the light.  
And now, let none think, that this Confession will give advantage to the Adversary; They may take, where none is given: They may say, Let the Lord be glorified: By their own confession, we offend not, though we devour them, because they have sinned against the Lord, the habitation of Justice, Jer. 50.7. But they will find at last, That to forsake the Levite is a sin; That it is a bitter thing to Help forward affliction, when God is but a little displeased: That Jerusalem will be a cup of trembling, and a burdensome stone to every one that cries but Down with it. Woe to thee, O Assur, the Rod of God's anger; The staff in thine hand is God's Indignation. Thou, Lord, hast ordained him for judgement, and established him for correction; Even for Our correction, to purify Us sons of Levi from our dross; (Howbeit, he meaneth not so) and by his hand, who punisheth us not only for that which is sin, to put on us Martyrs Robes; by that contrivance both chastening and Covering our sins; As the Persians use their Nobles, beating their Clothes, and saving their Persons.  
There can be no credit lost by giving glory to God: Did Achan lose any thing by confessing that God had found him out, and his Garment, and his Wedg? Hath not Adonibezek got a Fame of Ingenuity, for acknowledging God's Art of Justicing, in that most exact way of Counter passion or Retaliation? which is so frequent in these times, though it is not considered. What lost Luther by confessing his personal defects as to God, (Though he yielded not a jot in his Cause, as to men?) What Enemy ever upbraided that to him? or this to the ingenuous learned Cajetan? his humble and seasonable Confession upon lasting record in his Comments on the 13. ver. of the 5. chapter of Saint Matthews Gospel: Ye are the salt— if the salt have lost, etc. The French Army had taken Rome, when he was about that Text, and offered great abuse to the Clergy there. Which he Christianly Resenting, inserts this passage, We Prelates of the Church of Rome, do at this time find this truth verified on us, in a special Measure; Being by the just judgement of God become a spoil, and a Prey, and Captives; not to Infidels, but to Christians; because we, who were chosen to be the Salt of the earth, Evanuimus, were become light persons, and unsavoury, good for nothing but outward Ceremonies, and Externa Bona, the Revenues Temporal. Hence it is, that both We, and this City be trodden under foot this sixth of May, 1527. And that Excellent CHARLES the Fifth is Honourable for no one thing more, then for acknowledging the Hand of God upon him, both at that pinch which made him pant out, Jam me ab omnibus desertum video: And upon a lesser occasion than that, namely, when his Domestics had left him all alone late at night, and he would needs hold the Candle to SELDIUS, showing him the way down the stairs, and up to God, he said; Thine eyes have seen me environed with great Armies; now thou seest me abandoned of mine ordinary Servants. I acknowledge this change to come from him with whom is no shadow of change, From the mighty hand of God, and I will by no means withstand it. And it is reported, That the Scotish Presbyters, sensible of God's hand upon them, are at this time making their Addresses to God, by Confession of their sins respectively; God grant that (both we and) they may do it right. Though I shall still strive with them about the justice of the First Cause; yet about the justness of our persons will I not strive with them, nor about any other matter, save only who shall confess themselves greater sinners to God. I have silenced David, Psal. 51. and Ezra, and Nehemiah and Daniel in their 9 Chapt. and cited only these to confirm myself (and thee, Brother) in this duty of giving Glory to God in this manner, Et confiteantur Tibi omnes populi: Even so, True and righteous are thy judgements in all the world, O Lord God Almighty; yea, merciful are they, and far below our deservings.  
I hope no man will think, though I speak thus, that I give him leave to construe my words Mathematically, as if there was not an atom, or hair of a good man, or man of God in our Church. There were divers primitive (and are at this day, Blessed be God, The Lord make them 1000 times more than they are,) holy and heavenly souls, vessels chosen and fitted for the service of the Sanctuary. I shall be bold to instance in Three, who died in peace; few considering (some did) that they were taken away from the evil to come, lest their eyes should see (what their spirits foresaw) what is come on us, on whom the days, not of visitation only, but of vengeance, even the ends of the world are come.  
The first of these was Thomas Jackson D. D. late Precedent of Corpus Christi College in Oxford, and sometimes Vicar of St. Nicholas Church in Newcastle upon Tyne; two places that must give account to God for the good they had, or might have had by that Man; as all Scholars must for his neglected Works.  
The second was Mr. Nicholas Ferrer of little Gidding in Huntingdon Shire, sometimes fellow-Commoner and Fellow of Clare-hall in Cambridg.  
The third was the Author of this book, Master GEORGE HERBERT, Fellow of Trinity College, Orator of the University of Cambridge, and Rector of Bemmorton in Wiltshire. All three Holy in their lives, eminent in their gifts, signal Protestant's for their Religion, painful in their several stations, precious in their deaths, and sweet in their memories.  
First, I will give thee a brief of some confrontments common to them all, and then some of their, at least this Authors proper excellencies apart.  
1. They all had that inseparable Lot and sign of Christ and Christians, Isa. 8.18. Heb. 2.13. Luke 2.34. To be signs of Contradiction (or spoken Against) men wondered at, and rated at by the world. Doctor Jackson in two particulars suffered much. 1. He had like to have been sore shent by the Parliament in the year, 1628. for Tenets in Divinity, I cannot say, so far driven by him, as by some men now they are with great Applause. His approach to Unity was very near. Grant me, saith he, but these two things, That God has a true freedom in doing good, and man a true freedom in doing evil; there needs be no other controversy betwixt the Opposites in point of Providence and Predestination. Attrib. Ep. Ded. 2. He had an Adversary in England who writ a book against him, with a Title not so kindly as might have been devised. It was this; A Discovery of Dr. jackson's follies: which he bound as an ornament upon him, (as Job says) that is, never answered but in the language of the Lamb dumb before the shearer, silence and sufferance. And he had one in Scotland who also girded at him, without cause or answer.  
And for M. Ferrar, he was so exercised with contradictions, as no man that lived so private as he desired to do, could possibly be more. I have heard him say, valuing (not resenting his own) sufferings in this kind, That to fry a Faggot, was not more martyrdom then continual obloquy. He was torn asunder as with mad horses, or crushed betwixt the upper and under millstone of contrary reports; that he was a Papist, and that he was a Puritan. What is, if this be not, to be sawn asunder as Esay, stoned as Jeremy, made a Drum, or Tympanised, as other Saints of God were? and after his death when by Injunction (which he laid upon his friends when he lay on his deathbed) A great company of Comedies, Tragedies, Love Hymns, Heroical poems, etc. were burnt upon his grave, as utter Enemies to Christian Principles and practices, (that was his brand) some poor people said, He was a Conjurer.  
And for our Author (The sweet singer of the Temple) though he was one of the most prudent and accomplished men of his time, I have heard sober men censure him as a man that did not manage his brave parts to his best advantage and preferment, but lost himself in an humble way; That was the phrase, I well remember it.  
The second thing wherein all Three agreed, was a singular sincerity in Embracing, and transcendent Dexterity in Defending the Protestant Religion established in the Church of England. I speak it in the presence of God, I have not read so hearty, vigorous a Champion against Rome (amongst our Writers of his Rank) so convincing and demonstrative as D Jackson is. I bless God for the confirmation which he hath given me in the Christian Religion against the Atheist, Jew, and Socinian, and in the Protestant, against Rome. As also, by what I have seen in Manuscript of Mr. Ferrar's, and heard by relation of his Travels over the Western parts of Christendom; in which, his exquisite carriage, his rare parts and abilities of understanding and Languages, his Morals more perfect than the best, did tempt the Adversaries to tempt him, and mark him for a prize, if they could compass him. And opportunity they had to do this, in a sickness that seized on him at Milan, where mighty care was had by Physicians and others to recover his bodily health, with design to infect his soul. But neither did their physic nor poison work any change in his Religion, but rather inflamed him with an holy zeal, to revenge their charity, by transplanting their waste and misplaced zeal, (as they were all three admirable in separating from the vile, what was precious in every sect or person under heaven) to adorn our Protestant Religion, by a right renouncing the world with all its profits and honours, in a true crucifying the flesh, with all its pleasures, by continued Temperance, Fasting, and Watching unto Prayers. In all which exercises, as he fare outwent the choicest of their retired men, so did he far under value these deeds, rating them much below such prices as they set upon them. Upon this design he helped to put out Lessius, and to stir up us Ministers to be painful in that excellent labour of the Lord, Catechising, feeding the Lambs of Christ: He translated a piece of Lud. Carbo; wherein Carbo confesseth, that the Heretics (i. e. Protestant's) had got much advantage by Catechising: But the Authority at Cambridge suffered not that Egyptian Jewel to be published.  
And he that reads Mr HERBERT'S Poems attendingly, shall find not only the excellencies of Scripture Divinity, and choice passages of the Fathers bound up in Metre; but the Doctrine of Rome also finely and strongly confuted; as in the Poems, To Saints and Angels pag. 69. The British Church pag. 102. Church Militant, etc.  
Thus stood they in aspect to Rome and her children on the left hand. As for our Brethren that erred on the right hand, (Doctor Jackson speaks for himself) and Mr. F. though he ever honoured their persons (that were pious and learned) and always spoke of them with much Christian respect, yet would he bewail their mistakes, which (like mists) led them in some points back again to those errors of Rome which they had forsaken. To instance in one: He that says, preaching in the pulpit is absolutely necessary to salvation; falls into two Romish errors. 1. That the Scripture is too dark. 2. That it is unsufficient to save a man. And perhaps a third, advancing the man of Rome, more than they intent him, I am sure. But the chief aim of Master F. and this Author, was to win those that disliked our Liturgy, Catechism, &c: by the constant, reverend, and holy use of them: Which, surely had we all imitated, having first imprinted the virtue of these prayers in our own hearts, and then studied with passionate and affectionate celebration, (for voice, gesture, &c:) as in God's presence, to imprint them in the minds of the people, (as this Book teaches,) our prayers had been generally as well beloved as they were scorned. And for my part, I am apt to think, That our prayers stood so long, was a favour by God granted us at the prayers of these men, (who prayed for these prayers as well as in them:) and that they fell so soon, was a punishment of our negligence, (and other sins) who had not taught even those that liked them well, to use them aright; but that the good old woman would absolve, though not so loud, yet as confidently as the Minister himself.  
Lastly, The blessed Three in One did make these three men agree in one point more. That one spirit, which divides to every man gifts as he pleases, seems to me to have dropped upon these three Elect vessels all of them some unction or tincture of the Spirit of prophecy. Shall I say, I hope, or Fear Mr. Herbert's lines pag. 190. should be verified?  
Religion stands one Tipto in our Land,  
Ready to pass to the American strand.  
When height of malice and prodigious lusts,  
Impudent sinnings, Witchcrafts and distrusts  
(The marks of Future Bane) shall fill our cup  
Unto the brim, and make our measure up:  
When Sein shall swallow Tiber, and the Thames  
By letting in them both, pollutes her streams:  
When Italy of us shall have her will,  
And all her Calendar of sins fulfil;  
Whereby one may foretell, what sins, next year,  
Shall both in France and England Domineer;  
Then shall Religion to America flee:  
They have their times of Gospel, even as we.  
My God, thou dost prepare for them a way;  
By carrying first their Gold from them away;  
For Gold and Grace did never yet agree,  
Religion always sides with poverty.  
We think we rob them, but we think amiss;  
We are more poor, and they more rich by this.  
Thou wilt revenge their quarrel, making Grace  
To pay our debts, and leave our Ancient place  
To go to them; while that which now their Nation  
But lends to us, shall be our disolation.  
I pray God he may prove a true prophet for poor America, not against poor England. Ride on Most Mighty Jesus, because of the word of truth. Thy Gospel is a light big enough for them and us: But leave us not. The people of thine holiness have possessed it but a little while, Isaiah. 63.15. etc.  
When some Farmers near the place where Master Ferrer lived, somewhat before these times, desired longer leases to be made them, he intimated, that seven years would be long enough, troublous times were coming, they might thank God if they enjoyed them so long in peace.  
But considering the accustomed modesty of Dr. Jackson in speaking of things not certain, I much admire that strange Appendix to his Sermons, (partly delivered before the King) about the Signs of the Times, printed in the year 1637. touching the great Tempest of wind which fell out upon the Eve of the fifth of November, 1636. He was much astonished at it, and what apprehension he had of it, appears by these words of his: This mighty wind was more than a sign of the Time, Tempus ipsum admonebat, The very time itself was a Sign, and interprets this Messenger's voice better than a Linguist, as well as the Prophets (were any now) could do. Both wind and time teach us that truth often mentioned in these Meditations. Thus much the Reader may understand, that though we of this Kingdom were in firm League with all the Nations of the earth, yet it is still in God's power, we may fear in his purpose, to plague this Kingdom by his own immediate hand, by this Messenger, or by like Tempests, more grievously than he hath done at any time, by the Famine, Sword, or Pestilence, to bury many living souls as well of superior as inferior Rank, in the ruins of their stately Houses or meaner Cottages, etc.  
And what shall be thought of that which fell from his Pen in his Epistle Dedicatory of his Attributes, written November 20, 1627., and Printed 1628., in these words, or more? If any maintain, That all things were so decreed by God before the Creation, that nothing since could have fallen out otherwise then it hath done; That nothing can be amended that is amiss: I desire leave to oppugn his opinion, not only as an error, but as an Ignorance, involving enmity to the sweet Providence of God; as a forerunner of ruin to flourishing States and Kingdoms, where it grows common, or comes to full height.  
Was this a conjecture of Prudence? or a censure of the physical influence, or of the meritorious effect of these Tenets? Or rather, a Prediction of an Event? Let the Reader judge.  
In these they did agree: The sequel will show wherein they differed.  
This Author, Mr. G. HERBERT, was extracted out of a Generous, Noble, and Ancient Family: His Father was RICHARD HERBERT of Blachehall, in Mountgomery, Esq descended from the Great Sir RICHARD HERBERT in Edward the Fourth's time; and so his Relation to the Noble Family of that Name, well known. His Mother was Daughter of Sir Richard Newport of Arcoll, who doubtless was a pious daughter, she was so good and godly a mother; She had ten children, Job's number, and Job's distinction, seven sons; for whose education she went and dwelled in the University, to recompense the loss of their Father, 
Dr Donn  in giving them two Mothers.  
And this great care of hers, this good son of hers studied to improve and requite, as is seen in those many Latin and Greek Verses, the Obsequious Parentalia, he made and printed in her memory: which though they be good, very good, yet (to speak freely even of this man I so much honour) they be dull or dead in comparison of his Temple Poems. And no marvel; To write those, he made his ink with water of Helicon, but these Inspirations prophetical were distilled from above: In those are weak motions of Nature, in these Raptures of Grace. In those he writ Flesh and Blood: A frail earthly Woman, though a MOTHER, but in these he praised his Heavenly FATHER, the God of Men and Angels, and the Lord Jesus Christ His Master; For so (to quicken himself in Duties, and to cut off all depending on man, whose breath is in his nostrils) he used ordinarily to call our Saviour.  
I forget not where I left him: He did thrive so well there, that he was first chosen fellow of the College, and afterward Orator of the University. The Memorials of him left in the Orator's Book, show how he discharged the Place: and himself intimates, Church, pag. 39 That whereas his Birth and Spirit prompted him to Martial Achievements, The way that takes the Town; and not to sit simpering over a Book; God did often melt his spirit, and entice him with Academic Honour, to be content to wear, and wrap up himself in a gown, so long, till he durst not put it off, nor retire to any other calling. However, propably he might, I have heard (as other Orators) have had a Secretary of State's place.  
But the good man like a genuine son of Levi (I had like to have said Melchisedeck) balked all secular ways, saw neither father, nor mother, child nor Brother, birth nor friends (save in Christ Jesus) chose the Lord for his portion, and his service for employment. And he knew full well what he did when he received Holy orders, as appears by every page in this Book, and by the Poems called Priesthood, and Aaron: And by this unparalleled vigilancy which he used over his Parish, which made him (says that modest Author of the Epistle before his Poems, N. F. who knew him well) A Peer to the primitive Saints, and more than a pattern to his own age.  
Besides his Parsonage, he had also a Prebend in the Church of Lincoln; which I think (because he lived far from, and so could not attend the duty of that place,) he would feign have resigned to Master Ferrer, and often earnestly sued to him to discharge him of it; but Master F. wholly refused, and diverted or directed his charity (as I take it) to the re-edifying of the ruined Church of Leighton, where the corpse of the Prebend lay. So that the Church of England owes to him (besides what good may come by this Book, towards the repair of us Churchmen in point of morals,) the reparation of a Church-materiall, and erection of that costly piece (of Mosaic or Solomonick work,) the Temple; which flourishes and stands inviolate, when our other Magnificences are desolate, and despised.  
These things I have said are high; but yet there is one thing which I admire above all the rest: The right managing of the Fraternal duty of reproof is (me thinks) one of the most difficult offices of Christian Prudence. O Lord! what is then the Ministerial? To do it as we should, is likely to anger a whole world of wasps, to set fire on the earth. This, I have conjectured, was that which made many holy men leave the world, and live in wildernesses; which, by the way, was not counted by Ancients, an act of Perfection, but of Cowardice and poor spiritedness: of Flight to shade and shelter, not of Fight in dust and blood, and heat of the day. This Author had not only got the courage to do this, but the Art of doing this aright.  
There was not a man in his way (be he of what Rank he would) that spoke awry (in order to God) but he wiped his mouth with a modest, grave and Christian reproof: This was Heroical; Adequate to that Royal Law, Thou shalt in any case reprove thy Brother, and not suffer sin upon him. And that he did this, I have heard from true Reporters, and thou mayst see he had learned it himself, else he never had taught it us, as he does in divers passages of this Book.  
His singular Dexterity in sweetening this Art, thou mayst see in the Garb and phrase of his writing. Like a wise Masterbuilder, he has fet about a form of Speech, transferred it in a Figure, as if he was all the while learning from another man's mouth or pen, and not teaching any. And whereas we all of us deserved the sharpness of Reproof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He saith, He does this, and he does that; whereas, poor men, we did no such thing. This dart of his, thus dipped, pierces the soul.  
There is another thing (some will call it a Paradox) which I learned from Him (and Mr. Ferrer) in the Managery of their most cordial and Christian Friendship. That this may be maintained in vigour and height without the Ceremonies of Visits and Compliments; yea, without any Trade of secular courtesies, merely in order to spiritual Edification of one another in love. I know they loved each other most entirely, and their very souls cleaved together most intimately, and drove a large stock of Christian Intelligence together long before their deaths: yet saw they not each other in many years, I think, scarce ever, but as Members of one University, in their whole lives.  
There is one thing more may be learned from these Two (I may say, these Three) also: Namely, That Christian Charity will keep Unity of souls, amidst great differences of Gifts and Opinions. There was variation considerable in their Endowments: Doctor Jackson had in his youth (as if he than had understood Gods calling) laid his grounds carefully in Arithmetic, Grammar, Philology, Geometry, Rhetoric, Logic, Philosophy, Oriental Languages, Histories, etc. (yea, he had Insight in Heraldry and Hieroglyphics,) he made all these serve either as Rubbish under the Foundation, or as drudges and day labourers to Theology. He was copious and definitive in Controversies of all sorts. Master Ferrar was Master of the Western Tongues; yet cared not for Criticisms and curiosities. He was also very modest in points of controversy, and would scarce venture to Opine, even in the points wherein the world censured him possessed. Our Author was of a middle Temper betwixt, or a Compound of both these; yet having rather more of Master Ferrer in him: And to what he had of him, he added the Art of Divine Poesy, and other polite learning, which so commended him to persons most Eminent in their time, that Doctor Donne inscribed to him a paper of Latin verses in print; and the Lord Bacon having translated some Psalms into English metre, sent them with a Dedication prefixed, To his very Good friend, Master GEORGE HERBERT, thinking that he had kept a true decorum in choosing one so fit for the Argument, in respect of Divinity and Poësy (the one as the Matter, the other as the Style) that a better choice he could not make.  
In sum, To distinguish them by better Resemblances out of the Old and New Testament, and antiquity: Me thinks, Doctor J. has somewhat like the spirit of Jeremy, Saint James, and Salvian. Master Herbert, like David, and other Psalm-men, Saint John, and Prudentius. Master F. like Esay, Saint Luke, and Saint chrysostom; yet in this diversity, had they such an Harmony of souls as was admirable. For instance, In one who differed in some points from them all, yet in him they so agreed all, as that Master F. out of a great liking of the Man, translated him into English, Master Herbert commented on him, and commended him to use; And Doctor J. allowed him for the Press, It was Valdesso's no Considerations.  
It would swell this Preface too much to set down the several excellencies of our Author: His conscientious expense of Time, which he even measured by the pulse, that native watch God has set in every of us. His eminent Temperance, and Frugality, (the two best Purveiors for his Liberality and Beneficence,) his private Fast, his mortification of the body, his extemporary exercises thereof, at the sight or visit of a Charnel House, where every Bone, before the day, rises up in judgement against fleshly lust and pride: at the stroke of a passing bell, when ancient charity used (said he) to run to Church, and assist the dying Christian with prayers and tears (for sure that was the ground of that custom;) and at all occasions he could lay hold of possibly, which he sought with the diligence that others shun and shift them. Besides his careful, (not scrupulous) observation of appointed Fasts, Lents, and Embers: The neglect and defect of this last, he said, had such influx on the children which the Fathers of the Church did beget at such times, as malignant Stars are said to have over natural Productions; Children of such Parents, as be Fasting and Prayers, being like Isaak, and Jacob, and Samuel; most likely to become Children of the Promise, Wrestlers with God, and fittest to wear a linen Ephod. And with this Fasting he imped his prayers both private and public: His private must be left to God, who saw them in secret; his public were the Morning and Evening Sacrifice of the Church Liturgy, which he used with conscientious devotion, not of Custom, but serious Judgement; Knowing, 1. That the Sophism used to make people hate them, was a solid reason to make men of understanding love them; Namely, because taken out of the Mass Book: Taken out, but as gold from dross, the precious from the vile. The wise Reformers knew Rome would cry Shism, schism, and therefore they kept all they could lawfully keep, being loath to give offence; as our blessed Saviour, being loath to offend the Jews at the great Reformation, kept divers old Elements, and made them new Sacraments and Services, as their frequent Washings he turned into one Baptism; some service of the Passeover into the Lord's Supper. 2. That the homeliness and coarseness, which also was objected, was a great commendation. The Lamb's poor of the Flock are forty, for one grounded christian: proportionable must be the care of the Church to provide milk; that is, plain and easy nourishment for them: and so had our Church done, hoping that stronger Christians, as they abounded in Gifts, so they had such a store of the Grace of Charity, as for their weak Brethren's sakes to be content therewith.  
He thought also that a set Liturgy was of great use in respect of those without, whether erring Christians, or unbelieving men. That when we had used our best arguments against their errors or unbelief, we might show them a Form wherein we did, and desired they would serve Almighty God with us: That we might be able to say, This is our Church, Here would we land you. Thus we believe, see the Creed. Thus we pray, baptise, catechise, celebrate the Eucharist, Marry, Bury, Entreat the sick, etc.  
These, besides Unity, and other accessary benefits, he thought grounds sufficient to bear him out in this practice: wherein he ended his life, calling for the Church Prayers a while before his death, saying, None to them, none to them at once both commending them, and his soul to God in them, immediately before his dissolution, as some Martyrs did, Mr. Hullier by name, Vicar of Babram, burnt to death in Cambridge; who having the Common-Prayer Book in his hand, in stead of a Censor, and using the prayers as incense, offered up himself as a whole  Sacrifice to God; with whom the very Book itself suffered Martyrdom, when fallen out of his consumed hands, it was by the Executioners thrown into the fire and burnt as an Heretical Book.  
He was moreover so great a Lover of Church-music, That he usually called it Heaven upon earth, and attended it a few days before his death. But above all, his chief delight was in the Holy Scripture, One leaf whereof he professed he would not part with, though he might have the whole world in Exchange. That was his wisdom, his comfort, his joy, out of that he took his Motto; LESS THAN THE LEAST OF ALL GOD'S MERCIES. In that he found the substance, Christ, and in Christ Remission of sins, yea, in his blood he placed the goodness of his good works. It is a good Work, (said he of Building a Church,) if it be sprinkled with the Blood of Christ.  
This high esteem of the Word of life, as it wrought in himself a wondrous expression of high Reverence, when ever he either read it himself, or heard others read it, so it made him equally wonder, that those which pretended such extraordinary love to Christ Jesus, as many did, could possibly give such leave and liberty to themselves as to hear that word that shall judge us at the last day, without any the least expression of that holy fear and trembling, which they ought to charge upon their souls in private, and in public, to imprint upon others.  
Thus have I with my foul hands soiled this (and the other) fair piece, and worn out thy patience: yet have I not so much as with one dash of a pencil, offered to describe that person of his, which afforded so unusual a Contesseration of Elegancies, and set of Rarities to the Beholder; nor said I any thing of his Personal Relation, as an Husband, to a loving and virtuous Lady; as a Kinsman, Master, etc. yet will I not silence his spiritual love and care of Servants: Teaching Masters this duty, To allow their Servants daily time, wherein to pray privately, and to enjoin them to do it: holding this for true generally, That public prayer alone to such persons, is no prayer at all.  
I have given thee only these lineaments of his mind, and thou mayest fully serve thyself of this Book, in what virtue of his thy soul longeth after. His practice it was, and His Character it is, His as Author, and His as Object: yet, Lo, the humility of this gracious man! He had small esteem of this Book, and but very little of his Poems. Though God had magnified him with extraordinary Gifts, yet said he, God has broken into my Study, and taken off my Chariot wheels, I have nothing worthy of God. And even this lowliness in his own eyes, doth more advance their worth, and his virtues.  
I have done, when I have besought the R. Fathers, some Cathedral, Ecclesiastical, and Academical men, (which Ranks the modest Author meddles not with,) to draw Idaea's for their several Orders respectively. (Why should Papists (as Timpius) be more careful or painful in this kind than we?) If it do no other good, yet will it help on in the the way of Repentance, by discovery of former mistakes or neglects; which is the greatest, if not the only Good that can probably be hoped for, out of this Tract: which being writ nigh twenty years since, will be less subject to misconstruction. The Good Lord prosper it according to the pious intent of the Author, and hearty wishes of the Prefacer; who confesses himself unworthy to carry out the Dung of God's Sacrifices.   

A Priest to the Temple: OR, The Country PARSON his CHARACTER, etc.  

CHAP. I. Of a PASTOR.  
A PASTOR is the Deputy of Christ for the reducing of Man to the Obedience of God. This definition is evident, and contains the direct steps of Pastoral Duty and Authority. For first, Man fell from God by disobedience. Secondly, Christ is the glorious instrument of God for the revoking of Man. Thirdly, Christ being not to continue on earth, but after he had fulfilled the work of Reconciliation, to be received up into heaven, he constituted Deputies in his place, and these are Priests. And therefore St. Paul in the beginning of his Epistles, professeth this: and in the first to the Colossians plainly avoucheth, that he fills up that which is behind of the afflictions of Christ in his flesh, for his body's sake, which is the Church. Wherein is contained the complete definition of a Minister. Out of this Chartre of the Priesthood may be plainly gathered both the Dignity thereof, and the Duty: The 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.   

CHAP. II. Their Diversities.  
OF 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. 12.6. Having gifts differing, according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching, etc. he that ruleth, let him do it with diligence, etc. Some in a preparatory way, whose aim and labour 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? Psal. 50.16. Those that live in Noble Houses are called Chaplains, whose duty and obligation being the same to the Houses they live in, as a Parsons 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 fare 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 fare from that which they seek with their over-submissivenesse, 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.   

CHAP. 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 deading of all the clamorous powers of the foul, 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 labours most in those things which are most apt to scandalise 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 travel, 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 dram 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 dishonour of his person and office. The Parson doth not so, but order 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. As for oaths, and apparel the disorders thereof are also very manifest. The Parsons 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, , and habitation.   

CHAP. FOUR 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 pastorage, 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 magazene 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 Gods will, he shall know of the Doctrine, John 7. 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 gins 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. etc. 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 selfsame 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. For the Law required one thing, and the Gospel another: yet as divers, 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 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.   

CHAP. V The Parson's Accessary 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 complied 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, readyest, 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 Catechising 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 Catechising, fit 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 versed. 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 which grass will bane, or which not, how is he fit to be a shepherd? Wherefore the Parson hath throughly canvassed all the particulars of humane actions, at least all those which he observeth are most incident to his Parish.   

CHAP. 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 first affected himself, he may affect also his people, knowing that no Sermon moves them so much to a 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 flow; 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 halfe-kneeling, or any undutiful behaviour in them, but causing them, when they sit, or stand, or kneel, to do all in a straight, and steady posture, as attending to what is done in the Church, and every one, man, and child, answering aloud both Amen, and all other answers, which are on the Clerks and people's part to answer; which answers also are to be done not in a huddling, or slubbe ring fashion, gaping, or scratching the head, or spitting even in the midst of their answer, but gently and pausably, thinking what they say; so that while they answer, As it was in the beginning, etc. they meditate as they speak, that God hath ever had his people, that have glorified him as well as now, and that he shall have so for ever. And the like in other answers. This is that which the Apostle calls a reasonable service, Rom, 12. when we speak not as Parrots, without reason, or offer up such sacrifices as they did of old, which was of beasts devoid of reason; but when we use our reason, and apply our powers to the service of him, that gives them. If there be any of the gentry or nobility of the Parish, who sometimes make it a piece of state not to come at the beginning of service with their poor neighbours, but at mid-prayers, both to their own loss, and of theirs also who gaze upon them when they come in, and neglect the present service of God, he by no means suffers it, but after divers gentle admonitions, if they persevere, he causes them to be presented: or if the poor Churchwardens be affrighted with their greatness, notwithstanding his instruction that they ought not to be so, but even to let the world sink, so they do their duty; he presents them himself, only protesting to them, that not any ill will draws him to it, but the debt and obligation of his calling, being to obey God rather than men.   

CHAP. VII. The Parson preaching.  
THe Country Parson preacheth constantly, the pulpit is his joy and his throne: if he at any time intermit, it is either for want of health, or against some great Festival, that he may the better celebrate it, or for the variety of the hearers, that he may be heard at his return more attentively. When he intermits, he is ever very well supplied by some able man who treads in his steps, and will not throw down what he hath built; whom also he entreats to press some point, that he himself hath often urged with no great success, that so in the mouth of two or three witnesses the truth may be more established. When he preacheth, he procures attention by all possible art, both by earnestness of speech, it being natural to men to think, that where is much earnestness, there is somewhat worth hearing; and by a diligent, and busy cast of his eye on his auditors, with letting them know, that he observes who marks, and who not; and with particularising of his speech now to the younger sort, then to the elder, now to the poor, and now to the rich. This is for you, and This is for you; for particulars ever touch, and awake more than generals. Herein also he serves himself of the judgements of God, as of those of ancient times, so especially of the late ones; and those most, which are nearest to his Parish; for people are very attentive at such discourses, and think it behoves them to be so, when God is so near them, and even over their heads. Sometimes he tells them stories, and say of others, according as his text invites him; for them also men heed, and remember better than exhortations; which though earnest, yet often die with the Sermon, especially with Country people; which are thick, and heavy, and hard to raise to a point of Zeal, and fervency, and need a mountain of fire to kindle them; but stories and say they will well remember. He often tells them, that Sermons are dangerous things, that none goes out of Church as he came in, but either better, or worse; that none is careless before his Judge, and that the word of God shall Judge us. By these and other means the Parson procures attention; but the character of his Sermon is Holiness; he is not witty, or learned, or eloquent, but Holy. A Character, that Hermogenes never dreamed of, and therefore he could give no precepts thereof. But it is gained first, by choosing texts of Devotion, not Controversy, moving and ravishing texts, whereof the Scriptures are full. Secondly, by dipping, and seasoning all our words and sentences in our hearts, before they come into our mouths, truly affecting, and cordially expressing all that we say; so that the auditors may plainly perceive that every word is hart-deep. thirdly, by turning often, and making many Apostrophes to God, as, Oh Lord bless my people, and teach them this point; or, Oh my Master, on whose errand I come, let me hold my peace, and do thou speak thyself; for thou art Love, and when thou teachest, all are Scholars. Some such irradiations scatteringly in the Sermon, carry great holiness in them. The Prophets are admirable in this. So Isa. 64. Oh that thou wouldst rend the Heavens, that thou wouldst come down, etc. And Jeremy, Chapt. 10. after he had complained of the desolation of Israel, turns to God suddenly, Oh Lord, I know that the way of man is not in himself, etc. Fourthly, by frequent wishes of the people's good, and joying therein, though he himself were with Saint Paul even sacrificed upon the service of their faith. For there is no greater sign of holiness, than the procuring, and rejoicing in another's good. And herein St Paul excelled in all his Epistles. How did he put the Romans in all his prayers? Rom. 1.9. And ceased not to give thanks for the Ephesians, Eph. 1.16. And for the Corinthians, chap. 1.4. And for the Philippians made request with joy ch. 1.4. And is in contention for them whither to live, or die; be with them, or Christ, verse 23. which, setting aside his care of his Flock, were a madness to doubt of. What an admirable Epistle is the second to the Corinthians? how full of affections? he joys, and he is sorry, he grieves, and he glories, never was there such care of a flock expressed, save in the great shepherd of the fold, who first shed tears over Jerusalem, and afterwards blood. Therefore this care may be learned there, and then woven into Sermons, which will make them appear exceeding reverend, and holy. Lastly, by an often urging of the presence, and majesty of God, by these, or such like speeches. Oh let us all take heed what we do, God sees us, he sees whether I speak as I ought, or you hear as you ought, he sees hearts, as we see faces: he is among us; for if we be here, he must be here, since we are here by him, and without him could not be here. Then turning the discourse to his Majesty, And he is a great God, and terrible, as great in mercy, so great in judgement: There are but two devouring elements, fire, and water, he hath both in him; His voice is as the sound of many waters, Revelations 1. And he himself is a consuming fire, Hebrews 12. Such discourses show very Holy. The Parson's Method in handling of a text consists of two parts; first, a plain and evident declaration of the meaning of the text; and secondly, some choice Observations drawn out of the whole text, as it lies entire, and unbroken in the Scripture itself. This he thinks natural, and sweet, and grave. Whereas the other way of crumbling a text into small parts, as, the Person speaking, or spoken to, the subject, and object, and the like, hath neither in it sweetness, nor gravity, nor variety, since the words apart are not Scripture, but a dictionary, and may be considered alike in all the Scripture. The Parson exceeds not an hour in preaching, because all ages have thought that a competency, and he that profits not in that time, will less afterwards, the same affection which made him not profit before, making him then weary, and so he grows from not relishing, to loathing.   

CHAP. VIII. The Parson on Sundays.  
THe Country Parson, as soon as he awakes on Sunday morning, presently falls to work, and seems to himself so as a Market-man is, when the Market day comes, or a shopkeeper, when customers use to come in. His thoughts are full of making the best of the day, and contriving it to his best gains. To this end, besides his ordinary prayers, he makes a peculiar one for a blessing on the exercises of the day, That nothing befall him unworthy of that Majesty before which he is to present himself, but that all may be done with reverence to his glory, and with edification to his flock, humbly beseeching his Master, that how or whenever he punish him, it be not in his Ministry: then he turns to request for his people, that the Lord would be pleased to sanctify them all, that they may come with holy hearts, and awful minds into the Congregation, and that the good God would pardon all those, who come with less prepared hearts than they ought. This done, he sets himself to the Consideration of the duties of the day, and if there be any extraordinary addition to the customary exercises, either from the time of the year, or from the State, or from God by a child born, or dead, or any other accident, he contrives how and in what manner to induce it to the best advantage. Afterwards when the hour calls, with his family attending him, he goes to Church, at his first entrance humbly adoring, and worshipping the invisible majesty, and presence of Almighty God, and blessing the people either openly, or to himself. Then having read divine Service twice fully, and preached in the morning, and catechised in the afternoon, he thinks he hath in some measure, according to poor, and frail man, discharged the public duties of the Congregation. The rest of the day he spends either in reconciling neighbours that are at variance, or in visiting the sick, or in exhortations to some of his flock by themselves, whom his Sermons cannot, or do not reach. And every one is more awaked, when we come, and say, Thou art the man. This way he finds exceeding useful, and winning; and these exhortations he calls his privy purse, even as Princes have theirs, besides their public disbursments. At night he thinks it a very fit time, both suitable to the joy of the day, and without hindrance to public duties, either to entertain some of his neighbours, or to be entertained of them, where he takes occasion to discourse of such things as are both profitable, and pleasant, and to raise up their minds to apprehend Gods good blessing to our Church, and State; that order is kept in the one, and peace in the other, without disturbance, or interruption of public dvinie offices. As he opened the day with prayer, so he closeth it, humbly beseeching the Almighty to pardon and accept our poor services, and to improve them, that we may grow therein, and that our feet may be like hind's feet ever climbing up higher, and higher unto him.   

CHAP. IX. The Parson's state of Life.  
THe Country Parson considering that virginity is a higher state than Matrimony, and that the Ministry requires the best and highest things, is rather unmarried, then married. But yet as the temper of his body may be, or as the temper of his Parish may be, where he may have occasion to converse with women, and that among suspicious men, and other like circumstances considered, he is rather married then unmarried. Let him communicate the thing often by prayer unto God, and as his grace shall direct him, so let him proceed. If he be unmarried, and keep house, he hath not a woman in his house, but finds opportunities of having his meat dressed and other services done by man-servants at home, and his linen washed abroad. If he be unmarried, and sojourn, he never talks with any woman alone, but in the audience of others, and that seldom, and then also in a serious manner, never jestingly or sportfully. He is very circumspect in all companies, both of his behaviour, speech, and very looks, knowing himself to be both suspected, and envied. If he stand steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep himself a virgin, he spends his days in fasting and prayer, and blesseth God for the gift of continency, knowing that it can no way be preserved, but only by those means, by which at first it was obtained. He therefore thinks it not enough for him to observe the fasting days of the Church, and the daily prayers enjoined him by authority, which he observeth out of humble conformity, and obedience; but adds to them, out of choice and devotion; some other days for fasting, and hours for prayers; and by these he keeps his body tame, serviceable, and healthful; and his soul fervent, active, young, and lusty as an eagle. He often readeth the Lives of the Primi; tive Monks, Hermits, and virgins, and wondereth not so much at their patiented suffering, and cheerful dying under persecuting Emperors, (though that indeed be very admirable) as at their daily temperance, abstinence, watch, and constant prayers, and mortifications in the times of peace and prosperity. To put on the profound humility, and the exact temperance of our Lord Jesus, with other exemplary virtues of that sort, and to keep them on in the sunshine, and noon of prosperity, he findeth to be as necessary, and as difficult at least, as to be clothed with perfect patience, and Christian fortitude in the cold midnight storms of persecution and adversity. He keepeth his watch and ward, night and day against the proper and peculiar temptations of his state of Life, which are principally these two, Spiritual pride, and Impurity of heart: against these ghostly enemies he girdeth up his loins, keeps the imagination from roving, puts on the whole Armour of God, and by the virtue of the shield of faith, he is not afraid of the pestilence that walketh in darkness, [carnal impurity,] nor of the sickness that destroyeth at noon day, [Ghostly pride and self-conceite.] Other temptations he hath, which, like mortal enemies, may sometimes disquiet him likewise; for the humane soul being bounded, and kept in in her sensitive faculty, will run out more or less in her intellectual. Original concupiscence is such an active thing, by reason of continual inward, or outward temptations, that it is ever attempting, or doing one mischief or other. Ambition, or untimely desire of promotion to an higher state, or place, under colour of accommodation, or necessary provision, is a common temptation to men of any eminency, especially being single men. Curiosity in prying into high speculative and unprofitable questions, is another great stumbling block to the holiness of Scholars. These and many other spiritual wickednesses in high places doth the Parson fear, or experiment, or both; and that much more being single, then if he were married; for then commonly the stream of temptations is turned another way, into Covetousness, Love of pleasure, or ease, or the like. If the Parson be unmarried, and means to continue so, he doth at least, as much as hath been said. If he be married, the choice of his wife was made rather by his ear, then by his eye; his judgement, not his affection found out a fit wife for him, whose humble, and liberal disposition he preferred before beauty, riches, or honour. He knew that (the good instrument of God to bring women to heaven) a wise and loving husband could out of humility, produce any special grace of faith, patience, meekness, love, obedience, etc. and out of liberality, make her fruitful in all good works. As he is just in all things, so is he to his wife also, counting nothing so much his own, as that he may be unjust unto it. Therefore he gives her respect both afore her servants, and others, and half at least of the government of the house, reserving so much of the affairs, as serve for a diversion for him; yet never so giving over the reins, but that he sometimes looks how things go, demanding an account, but not by the way of an account. And this must be done the oftener, or the seldomer, according as he is satisfied of his Wife's discretion.   

CHAP. X. The Parson in his house.  
THe Parson is very exact in the governing of his house, making it a copy and model for his Parish. He knows the temper, and pulse of every person in his house, and accordingly either meets with their vices, or advanceth their virtues. His wife is either religious, or night and day he is winning her to it. In stead of the qualities of the world, he requires only three of her; first, a training up of her children and maids in the fear of God, with prayers, and catechising, and all religious duties. Secondly, a curing, and healing of all wounds and sores with her own hands; which skill either she brought with her, or he takes care she shall learn it of some religious neighbour. Thirdly, a providing for her family in such sort, as that neither they want a competent sustentation, nor her husband be brought in debt. His children he first makes Christians, and then Commonwealths-men; the one he owes to his heavenly Country, the other to his earthly, having no title to either, except he do good to both. Therefore having seasoned them with all Piety, not only of words in praying, and reading; but in actions, in visiting other sick children, and tending their wounds, and sending his charity by them to the poor, and sometimes giving them a little money to do it of themselves, that they get a delight in it, and enter favour with God, who weighs even children's actions. 1 King. 14.12, 13. He afterwards turns his care to fit all their dispositions with some calling, not sparing the eldest, but giving him the prerogative of his Father's profession, which happily for his other children he is not able to do. Yet in binding them apprentices (in case he think fit to do so) he takes care not to put them into vain trades, and unbefitting the reverence of their Father's calling, such as are taverns for men, and lace-making for women; because those trades, for the most part, serve but the vices and vanities of the world, which he is to deny, and not augment. However, he resolves with himself never to omit any present good deed of charity, in consideration of providing a stock for his children; but assures himself, that money thus lent to God, is placed surer for his children's advantage, then if it were given to the Chamber of London. Good deeds, and good breeding, are his two great stocks for his children; if God give any thing above those, and not spent in them, he blesseth God, and lays it out as he sees cause. His servants are all religious, and were it not his duty to have them so, it were his profit, for none are so well served, as by religious servants, both because they do best, and because what they do, is blessed, and prospers. After religion, he teacheth them, that three things make a complete servant, Truth, and Diligence, and Neatness, or Cleanliness. Those that can read, are allowed times for it, and those that cannot, are taught; for all in his house are either teachers or learners, or both, so that his family is a School of Religion, and they all account, that to teach the ignorant is the greatest alms. Even the walls are not idle, but something is written, or painted there, which may excite the reader to a thought of piety; especially the 101 Psalms, which is expressed in a fair table, as being the rule of a family. And when they go abroad, his wife among her neighbours is the beginner of good discourses, his children among children, his servants among other servants; so that as in the house of those that are skilled in Music, all are Musicians; so in the house of a Preacher, all are preachers. He suffers not a  or equivocation by any means in his house, but counts it the art, and secret of governing to preserve a directinesse, and open plainness in all things; so that all his house knows, that there is no help for a fault done, but confession. He himself, or his Wife, taketh account of Sermons, and how every one profits, comparing this year with the last: and besides the common prayers of the family, he straight requires of all to pray by themselves before they sleep at night, and stir out in the morning, and knows what prayers they say, and till they have learned them, makes them kneel by him; esteeming that this private praying is a more voluntary act in them, than when they are called to others prayers, and that, which when they leave the family, they carry with them. He keeps his servants between love, and fear, according as he finds them; but generally he distributes it thus, To his Children he shows more love than terror, to his servants more terror than love; but an old good servant board's a child. The furniture of his house is very plain, but clean, whole, and sweet, as sweet as his garden can make; for he hath no money for such things, charity being his only perfume, which deserves cost when he can spare it. His fare is plain, and common, but wholesome, what he hath, is little, but very good; it consisteth most of mutton, beef, and veal, if he adds any thing for a great day, or a stranger, his garden or orchard supplies it, or his barn, and backside: he goes no further for any entertainment, lest he go into the world, esteeming it absurd, that he should exceed, who teacheth others temperance. But those which his home produceth, he refuseth not, as coming cheap, and easy, and arising from the improvement of things, which otherwise would be lost. Wherein he admires and imitates the wonderful providence and thrift of the great householder of the world: for there being two things, which as they are, are unuseful to man, the one for smallness, as crumbs, and scattered corn, and the like; the other for the foulness, as wash, and dirt, and things thereinto fallen; God hath provided Creatures for both; for the first, Poultry; for the second, swine. These save man the labour, and doing that which either he could not do, or was not fit for him to do, by taking both sorts of food into them, do as it were dress and prepare both for man in themselves, by growing themselves fit for his table. The Parson in his house observes fasting days; and particularly, as Sunday is his day of joy, so Friday his day of Humiliation, which he celebrates not only with abstinence of diet, but also of company, recreation, and all outward contentments; and besides, with confession of sins, and all acts of Mortification. Now fasting days contain a triple obligation; first, of eating less that day, then on other days; secondly, of eating no pleasing, or over-nourishing things, as the Israelites did eat sour herbs: Thirdly, of eating no flesh, which is but the determination of the second rule by Authority to this particular. The two former obligations are much more essential to a true fast, than the third and last; and fasting days were fully performed by keeping of the two former, had not Authority interposed: so that to eat little, and that unpleasant, is the natural rule of fasting, although it be flesh. For since fasting in Scripture language is an afflicting of our souls, if a piece of dry flesh at my table be more unpleasant to me, than some fish there, certainly to eat the flesh, and not the fish, is to keep the fasting day naturally. And it is observable, that the prohibiting of flesh came from hot Countries, where both flesh alone, and much more with wine, is apt to nourish more then in cold regions, and where flesh may be much better spared, and with more safety than elsewhere, where both the people and the drink being cold and phlegmatic, the eating of flesh is an antidote to both. For it is certain, that a weak stomach being prepossessed with flesh, shall much better brook and bear a daught of beer, then if it had taken before either fish, or roots, or such things; which will discover itself by spitting, and rheum, or phlegm. To conclude, the Parson, if he be in full health, keeps the three obligations, eating fish, or roots, and that for quantity little, for quality unpleasant. If his body be weak and obstructed, as most Students are, he cannot keep the last obligation, nor suffer others in his house that are so, to keep it; but only the two former, which also in diseases of exinanition (as consumptions) must be broken: For meat was made for man, not man for meat. To all this may be added, not for emboldening the unruly, but for the comfort of the weak, that not only sickness breaks these obligations of fasting, but sickliness also. For it is as unnatural to do any thing, that leads me to a sickness, to which I am inclined, as not to get out of that sickness, when I am in it, by any diet. One thing is evident, that an English body, and a Students body, are two great obstructed vessels, and there is nothing that is food, and not physic, which doth less obstruct, than flesh moderately taken; as being immoderately taken, it is exceeding obstructive. And obstructions are the cause of most diseases.   

CHAP. XI. The Parson's Courtesy.  
THe Country Parson owing a debt of Charity to the poor, and of Courtesy to his other parishioners, he so distinguisheth, that he keeps his money for the poor, and his table for those that are above Alms. Not but that the poor are welcome also to his table, whom he sometimes purposely takes home with him, setting them close by him, and carving for them, both for his own humility, and their comfort, who are much cheered with such friendlinese. But since both is to be done, the better sort invited, and meaner relieved, he chooseth rather to give the poor money, which they can better employ to their own advantage, and suitably to their needs, and then so much given in meat at dinner. Having then invited some of his Parish, he taketh his times to do the like to the rest; so that in the compass of the year, he hath them all with him, because country people are very observant of such things, and will not be persuaded, but being not invited, they are hated. Which persuasion the Parson by all means avoids, knowing that where there are such conceits, there is no room for his doctrine to enter. Yet doth he oftenest invite those, whom he sees take best courses, that so both they may be encouraged to persevere, and others spurred to do well, that they may enjoy the like courtesy. For though he desire, that all should live well, and virtuously, not for any reward of his, but for virtue's sake; yet that will not be so: and therefore as God, although we should love him only for his own sake, yet out of his infinite pity hath set forth heaven for a reward to draw men to Piety, and is content, if at least so, they will become good. So the Country Parson, who is a diligent observer, and tracker of God's ways, sets up as many encouragements to goodness as he can, both in honour, and profit, and fame; that he may, if not the best way, yet any way, make his Parish good.   

CHAP. XII. The Parson's Charity.  
THe Country Parson is full of Charity; it is his predominant element. For many and wonderful things are spoken of thee, thou great Virtue. To Charity is given the covering of sins, 1 Pet. 4.8. and the forgiveness of sins, Matthew 6.14. Luke 7.47. the fulfilling of the Law, Romans 13.10. The life of faith, James 2.26. The blessings of this life, Proverbs 22.9. Psalm 41.2. And the reward of the next, Matth. 25.35. In brief, it is the body of Religion, John 13.35. And the top of Christian virtues, 1 Corin. 13. Wherefore all his works relish of Charity. When he riseth in the morning, he bethinketh himself what good deeds he can do that day, and presently doth them; counting that day lost, wherein he hath not exercised his Charity. He first considers his own Parish, and takes care, that there be not a beggar, or idle person in his Parish, but that all be in a competent way of getting their living. This he affects either by bounty, or persuasion, or by authority, making use of that excellent statute, which binds all Parishes to maintain their own. If his Parish be rich, he exacts this of them; if poor, and he able, he easeth them therein. But he gives no set pension to any; for this in time will lose the name and effect of Charity with the poor people, though not with God: for than they will reckon upon it, as on a debt; and if it be taken away, though justly, they will murmur, and repine as much, as he that is disseized of his own inheritance. But the Parson having a double aim, and making a hook of his Charity, causeth them still to depend on him; and so by continual, and fresh bounties, unexpected to them, but resolved to himself, he wins them to praise God more, to live more religiously, and to take more pains in their vocation, as not knowing when they shall be relieved; which otherwise they would reckon upon, and turn to idleness. Besides this general provision, he hath other times of opening his hand; as at great Festivals, and Communions; not suffering any that day that he receives, to want a good meal suiting to the joy of the occasion. But specially, at hard times, and dearths, he even parts his Living, and life among them, giving some corn outright, and selling other at under rates; and when his own stock serves not, working those that are able to the same charity, still pressing it in the pulpit, and out of the pulpit, and never leaving them, till he obtain his desire. Yet in all his Charity, he distinguisheth, giving them most, who live best, and take most pains, and are most charged: So is his charity in effect a Sermon. After the consideration of his own Parish, he enlargeth himself, if he be able, to the neighbourhood; for that also is some kind of obligation; so doth he also to those at his door, whom God puts in his way, and makes his neighbours. But these he helps not without some testimony, except the evidence of the misery bring testimony with it. For though these testimonies also may be falsifyed, yet considering that the Law allows these in case they be true, but allows by no means to give without testimony, as he obeys Authority in the one, so that being once satisfied, he allows his Charity some blindness in the other; especially, since of the two commands, we are more enjoined to be charitable, then wise. But evident miseries have a natural privilege, and exemption from all law.  he gives any thing, and sees them labour in thanking of him, he exacts of them to let him alone, and say rather, God be praised, God be glorified; that so the thanks may go the right way, and thither only, where they are only due. So doth he also before giving make them say their Prayers first, or the Creed, and ten Commandments, and as he finds them perfect, rewards them the more. For other givings are lay, and secular, but this is to give like a Priest.   

CHAP. XIII. The Parson's Church.  
THe Country Parson hath a special care of his Church, that all things there be decent, and befitting his Name by which it is called. Therefore first he takes order, that all things be in good repair; as walls plastered, windows glazed, floor paved, seats whole, firm, and uniform, especially that the Pulpit, and Deck, and Communion Table, and Font be as they ought, for those great duties that are performed in them. Secondly, that the Church be swept, and kept clean without dust, or Cobwebs, and at great festivals strawed, and stuck with boughs, and presumed with incense. Thirdly, That there be fit, and proper texts of Scripture every where painted, and that all the painting be grave, and reverend, not with light colours, or foolish antics. Fourthly, That all the books appointed by Authority be there, and those not torn, or fouled, but whole; and clean, and well bound; and that there be a fitting, and sightly Communion Cloth of fine linen, with an handsome, and seemly Carpet of good and costly Stuffe, or Cloth, and all kept sweet and clean, in a strong and decent chest, with a Chalice, and Cover, and a Stoop, or Flagon; and a Basin for Alms and offerings; besides which, he hath a Poor-mans' Box conveniently seated, to receive the charity of well minded people, and to lay up treasure for the sick and needy. And all this he doth, not as out of necessity, or as putting a holiness in the things, but as desiring to keep the middle way between superstition, and slovenliness, and as following the Apostles two great and admirable Rules in things of this nature: The first whereof is, Let all things be done decently, and in order: The second, Let all things be done to edification, 1 Cor. 14. For these two rules comprise and include the double object of our duty, God, and our neighbour; the first being for the honour of God; the second for the benefit of our neighbour. So that they excellently score out the way, and fully, and exactly contain, even in external and indifferent things, what course is to be taken; and put them to great shame, who deny the Scripture to be perfect.   

CHAP. XIV. The Parson in Circuit.  
THe Country Parson upon the afternoons in the weekdays, takes occasion sometimes to visit in person, now one quarter of his Parish, now another. For there he shall find his flock most naturally as they are, wallowing in the midst of their affairs: whereas on Sundays it is easy for them to compose themselves to order, which they put on as their holiday , and come to Church in frame, but commonly the next day put off both. When he comes to any house, first he blesseth it, and then as he finds the persons of the house employed, so he forms his discourse. Those that he finds religiously employed, he both commends them much, and furthers them when he is gone, in their employment; as if he finds them reading, he furnisheth them with good books; if curing poor people, he supplies them with Receipts, and instructs them further in that skill, showing them how acceptable such works are to God, and wishing them ever to do the Cures with their own hands, and not to put them over to servants. Those that he finds busy in the works of their calling, he commendeth them also: for it is a good and just thing for every one to do their own business. But then he admonisheth them of two things; first, that they dive not too deep into worldly affairs, plunging themselves over head and ears into carking, and caring; but that they so labour, as neither to labour anxiously, nor distrustfully, nor profanely. Then they labour anxiously, when they overdo it, to the loss of their quiet, and health: then distrustfully, when they doubt God's providence, thinking that their own labour is the cause of their thriving, as if it were in their own hands to thrive, or not to thrixe. Then they labour profanely, when they set themselves to work like brute beasts, never raising their thoughts to God, nor sanctifying their labour with daily prayer; when on the Lord's day they do unnecessary servile work, or in time of divine service on other holy days, except in the cases of extreme poverty, and in the seasons of Seedtime, and Harvest. Secondly, he adviseth them so to labour for wealth and maintenance, as that they make not that the end of their labour, but that they may have wherewithal to serve God the better, and to do good deeds. After these discourses, if they be poor and needy, whom he thus finds labouring, he gives them somewhat; and opens not only his mouth, but his purse to their relief, that so they go on more cheerfully in their vocation, and himself be ever the more welcome to them. Those that the Parson finds idle, or ill employed, he chides not at first, for that were neither civil, nor profitable; but always in the close, before he departs from them: yet in this he distinguisheth; for if he be a plain countryman, he reproves him plainly; for they are not sensible of fineness: if they be of higher quality, they commonly are quick, and sensible, and very tender of reproof: and therefore he lays his discourse so, that he comes to the point very leisurely, and oftentimes, as Nathan did, in the person of another, making them to reprove themselves. However, one way or other, he ever reproves them, that he may keep himself pure, and not be entangled in others sins. Neither in this doth he forbear, though there be company by: for as when the offence is particular, and against me, I am to follow our Saviour's rule, and to take my brother aside, and reprove him; so when the offence is public, and against God, I am then to follow the Apostles rule, 1 Timothy 5.20. and to rebuke openly that which is done openly. Besides these occasional discourses, the Parson questions what order is kept in the house, as about prayers morning, and evening on their knees, reading of Scripture, catechising, singing of Psalms at their work, and on holy days; who can read, who not; and sometimes he hears the children read himself, and blesseth, encouraging also the servants to learn to read, and offering to have them taught on holidays by his servants. If the Parson were ashamed of particularising in these things, he were not fit to be a Parson: but he holds the Rule, that Nothing is little in God's service: If it once have the honour of that Name, it grows great instantly. Wherefore neither disdaineth he to enter into the poorest Cottage, though he even creep into it, and though it smell never so loathsomely. For both God is there also, and those for whom God died: and so much the rather doth he so, as his access to the poor is more comfortable, then to the rich; and in regard of himself, it is more humiliation. These are the Parson's general aims in his Circuit; but with these he mingles other discourses for conversation sake, and to make his higher purposes slip the more easily.   

CHAP. XV. The Parson Comforting.  
THe Country Parson, when any of his cure is sick, or afflicted with loss of friend, or estate, or any ways distressed, fails not to afford his best comforts, and rather goes to them, than sends for the afflicted, though they can, and otherwise aught to come to him. To this end he hath throughly digested all the points of consolation, as having continual use of them, such as are from God's general providence extended even to lilies; 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 joys hereafter. Besides this, in his visiting the sick, or otherwise afflicted, he followeth the Church's counsel, namely, in persuading them to particular confession, labouring to make them understand the great good use of this ancient 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 Sovereign a Medicine it is to all sinsick souls, what strength, and joy, and peace it administers against all temptations, even to death itself, 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 persuasion.   

CHAP. XVI. The Parson a Father.  
THe Country Parson is not only a father to his flock, but also professeth himself 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 sins, 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 own person, he considers the offender as a child, and forgives, so he may have any sign of amendment; so also when after many admonitions, any continue to be refractory, yet he gives him not over, but is long before he proceed to disinheriting, or perhaps never goes so far; knowing, that some are called at the eleventh hour, and therefore he still expects, and waits, lest he should determine God's hour of coming; which as he cannot, touching the last day, so neither touching the intermediate days of Conversion.   

CHAP. XVII. The Parson in Journey.  
THe country 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 himself where ever he is. Therefore those he meets on the way he blesseth audibly, and with those he overtakes or that overtake him, he gins good discourses, such as may edify, interposing sometimes some short, and honest refreshments, which may make his other discourses more welcome, and less tedious. And when he comes to his Inn, he refuseth not to join, 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 inform 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 he be to stay for a time, he considers diligently the state thereof to God-ward, and that in two points: First, what disorders there are either in Apparel, 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 Sundays, holidays, and fasting days are kept. And accordingly, as he finds any defect in these, he first considers with himself, what kind of remedy fits the temper of the house best, and then he faithfully, and boldly applieth it; yet seasonably, and discreetly, by taking aside the Lord, or Lady; or Master and Mistress of the house, and showing them clearly, that they respect them most, who wish them best, and that not a desire to meddle with others affairs, but the earnestness to do all the good he can, moves him to say thus and thus.   

CHAP. XVIII. The Parson in Sentinel.  
THe Country Parson, where ever 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 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 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 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 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 honour.   

CHAP. 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 armour, 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 Countrey-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 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 counsels, 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 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 neighbourhood to all the Parishes which are near 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 virtue, or any praise. And Neighbourhood 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 neighbouring Parish, than he expects no Brief; but taking his Parish together the next Sunday, or holiday, and exposing to them the uncertainty of humane affairs, none knowing whose turn may be next, and then when he hath affrighted them with this, exposing the obligation of Charity, and Neighbourhood, 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 neighbouring 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 aught to make them the more charitable, and not the less, lest he cast their neighbour's poverty on them also.   

CHAP. 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 paymaster, 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, then 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, hungreth and thirsteth after righteous punishment of unrighteousness. Thus both in rewarding virtue, and in punishing vice, the Parson endeavoureth 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.   

CHAP. 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 an 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 Catechizeth publicly, these privately, giving age honour, according to the Apostles rule, 1 Tim. 5.1. He requires all to be present at Catechising: 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 those of 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 knowledge of Religion, may examine their grounds, renew their vows, and by occasion of both, enlarge their meditations. When once all have learned the words of the Catechism, he thinks it the most useful way that a Pastor can take, to go over the same, but in other words: for many say the Catechism by rote, as parrots, without ever piercing into the sense, of it. In this course the order of the Catechism would be kept, but the rest varied: 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 believed that are not seen? Is this the nature of belief? Is not Christianity full of such things, as are not to be seen, but believed? 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 plain with comparisons, and making much even of a word of truth from him. This order being used to one, would be a little varied to another. And this is an admirable way of teaching, wherein the Catechised will at length find delight, and by which the Catechiser, 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 Tradesmen. That position will not hold in Christianity, because it contains things above nature: but after that the Catechism is once learned, 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 easy framing the question, even containing in virtue 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 he knows to serve him in that which he knows not: As, when the Parson once demanded after other questions about man's 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 plain, that he was even ashamed of his ignorance; for he could not but say, he would hast out of it as fast 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 doubtless the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushel, leaven, boys piping and dancing; showing 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 Sermons 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 fare exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and laboured, and continued speech.   

CHAP XXII. The Parson in Sacraments.  
THe Country Parson being to administer the Sacraments, is at a stand with himself, how or what behaviour to assume for so holy things. Especially at Communion times he is in a great confusion, as being not only to receive God, but to break, and administer him. Neither finds he any issue in this, but to throw himself down at the throne of grace, saying, Lord, thou knowest what thou didst, when thou appointedst it to be done thus; therefore do thou fulfil what thou didst appoint; for thou art not only the feast, but the way to it. At Baptism, being himself in white, he requires the presence of all, and Baptizeth not willingly, but on Sundays, or great days. He admits no vain or idle names, but such as are usual and accustomed. He says that prayer with great devotion, where God is thanked for calling us to the knowledge of his grace, Baptism being a blessing, that the world hath not the like. He willingly and cheerfully crosseth the child, and thinketh the Ceremony not only innocent, but reverend. He instructeth the Godfathers, and Godmothers, that it is no complemental or light thing to sustain that place, but a great honour, and no less burden, as being done both in the presence of God, and his Saints, and by way of undertaking for a Christian soul. He adviseth all to call to mind their Baptism often; for if wise men have thought it the best way of preserving a state to reduce it to its principles by which it grew great; certainly, it is the safest course for Christians also to meditate on their Baptism often (being the first step into their great and glorious calling) and upon what terms, and with what vows they were Baptised. At the times of the Holy Communion, he first takes order with the Churchwardens, that the elements be of the best, not cheap, or course, much less ill-tasted, or unwholesome. Secondly, he considers and looks into the ignorance, or carlesness of his flock, and accordingly applies himself with Catechizing, and lively exhortations, not on the Sunday of the Communion only (for then it is too late;) but the Sunday, or Sundays before the Communion, or on the Eves of all those days. If there be any, who having not received yet, is to enter into this great work, he takes the more pains with them, that he may lay the foundation of future Blessings. The time of every ones first receiving is not so much by years, as by understanding: particularly, the rule may be this: When any one can distinguish the Sacramental from common bread, knowing the Institution, and the difference, he ought to receive, of what age soever. Children and youths are usually deferred too long, under pretence of devotion to the Sacrament, but it is for want of Instruction; their understandings being ripe enough for ill things, and why not then for better? But Parents, and Masters should make haste in this, as to a great purchase for their children, and servants; which while they defer, both sides suffer; the one, in wanting many excitings of grace; the other, in being worse served and obeyed. The saying of the Catechism is necessary, but not enough; because to answer in form may still admit ignorance: but the Questions must be propounded loosely and wildly, and then the Answerer will discover what he is. Thirdly, For the manner of receiving, as the Parson useth all reverence himself, so he administers to none but to the reverend. The Feast indeed requires sitting, because it is a Feast; but man's unpreparedness asks kneeling. He that comes to the Sacrament, hath the confidence of a Guest, and he that knelt, confesseth himself an unworthy one, and therefore differs from other Feasters: but he that sits, or lies, puts up to an Apostle: contentiousness in a feast of Charity is more scandal than any posture. Fourthly, touching the frequency of the Communion, the Parson celebrates it, if not duly once a month, yet at least five or six times in the year; as, at Easter, Christmas, Whitsuntide, afore and after Harvest, and the beginning of Lent. And this he doth, not only for the benefit of the work, but also for the discharge of the Churchwardens, who being to present all that receive not thrice a year; if there be but three Communions, neither can all the people so order their affairs as to receive just at those times, nor the Churchwardens so well take notice who receive thrice, and who not.   

CHAP. XXIII. The Parson's completeness.  
THe Country Parson desires to be all to his Parish, and not only a Pastor, but a Lawyer also, and a Physician. Therefore he endures not that any of his Flock should go to Law; but in any Controversy, that they should resort to him as their Judge. To this end, he hath gotten to himself some insight in things ordinarily incident and controverted, by experience, and by reading some initiatory treatises in the Law, with Daltons' Justice of Peace, and the Abridgements of the Statutes, as also by discourse with men of that profession, whom he hath ever some cases to ask, when he meets with them; holding that rule, that to put men to discourse of that, wherein they are most eminent, is the most gainful way of Conversation. Yet when ever any controversy is brought to him, he never decides it alone, but sends for three or four of the ablest of the Parish to hear the cause with him, whom he makes to deliver their opinion first; out of which he gathers, in case he be ignorant himself, what to hold; and so the thing passeth with more authority, and less envy, In Judging, he follows that, which is altogether right; so that if the poorest man of the Parish detain but a pin unjustly from the richest, he absolutely restores it as a Judge; but when he hath so done, than he assumes the Parson, and exhorts to Charity. Nevertheless, there may happen sometimes some cases, wherein he chooseth to permit his Parishioners rather to make use of the Law, than himself: As in cases of an obscure and dark nature, not easily determinable by Lawyers themselves; or in cases of high consequence, as establtshing of inheritances: or Lastly, when the persons in difference are of a contentious disposition, and cannot be gained, but that they still fall from all compromises that have been made. But then he shows them how to go to Law, even as Brethren, and not as enemies, neither avoiding therefore one another's company, much less defaming one another. Now as the Parson is in Law, so is he in sickness also: if there be any of his flock sick, he is their Physician, or at least his Wife, of whom in stead of the qualities of the world, he asks no other, but to have the skill of healing a wound, or helping the sick. But if neither himself, nor his wife have the skill, and his means serve, he keeps some young practitioner in his house for the benefit of his Parish, whom yet he ever exhorts not to exceed his bounds, but in tickle cases to call in help. If all fail, than he keeps good correspondence with some neighbour Physician, and entertains him for the Cure of his Parish. Yet is it easy for any Scholar to attain to such a measure of Physic, as may be of much use to him both for himself, and others. This is done by seeing one Anatomy, reading one Book of Physic, having one Herbal by him. And let Fernelius be the Physic Author, for he writes briefly, neatly, and judiciously; especially let his Method of Physic be diligently perused, as being the practical part, and of most use. Now both the reading of him, and the knowing of herbs may be done at such times, as they may be an help, and a recreation to more divine studies, Nature serving Grace both incomfort of diversion, and the benefit of application when need requires; as also by way of illustration, even as our Saviour made plants and seeds to teach the people: for he was the true householder, who bringeth out of his treasure things new and old; the old things of Philosophy, and the new of Grace; and maketh the one serve the other. And I conceive, our Saviour did this for three reasons: first, that by familiar things he might make his Doctrine slip the more easily into the hearts even of the meanest. Secondly, that labouring people (whom he chief considered) might have every where monuments of of his Doctrine, remembering in gardens, his mustardseed, and lilies; in the field, his seed-corn, and tares; and so not be drowned altogether in the works of their vocation, but sometimes lift up their minds to better things, even in the midst of their pains. Thirdly, that he might set a Copy for Parsons. In the knowledge of simples, wherein the manifold wisdom of God is wonderfully to be seen, one thing would be carefully observed; which is, to know what herbs may be used in stead of drugs of the same nature, and to make the garden the shop: For homebred medicines are both more easy for the Parson's purse, and more familiar for all men's bodies. So, where the Apothecary useth either for losing, Rhubarb, or for binding, Bolearmena, the Parson useth damask or white Roses for the one, and plantain, shepherd's purse, knotgrass for the other, and that with better success. As for spices, he doth not only prefer homebred things before them, but condemns them for vanities, and so shuts them out of his family, esteeming that there is no spice comparable, for herbs, to rosemary, time, savoury, mints; and for seeds, to Fennell, and Carroway seeds. Accordingly, for salves, his wife seeks not the city, but prefers her garden and fields before all outlandish gums. And surely hyssop, valerian, mercury, adders tongue, yerrow, melilot, and Saint John's wort made into a salve; And Elder, camomile, mallows, comphrey and smallage made into a Poultis, have done great and rare cures. In curing of any, the Parson and his Family use to premise prayers, for this is to cure like a Parson, and this raiseth the action from the Shop, to the Church. But though the Parson sets forward all Charitable deeds, yet he looks not in this point of Curing beyond his own Parish, except the person be so poor, that he is not able to reward the Physician: for as he is Charitable, so he is just also. Now it is a justice and debt to the Gommon-wealth he lives in, not to encroach on others Professions, but to live on his own. And justice is the ground of Charity.   

CHAP. XXIV. The Parson arguing.  
THe Country Parson, if there be any of his parish that hold strange Doctrines, useth all possible diligence to reduce them to the common Faith. The first means he useth is Prayer, beseeching the Father of lights to open their eyes, and to give him power so to fit his discourse to them 〈◊〉 that it may effectually pierce their hearts, and convert them. The second means is a very loving, and sweet usage of them, both in going to, and sending for them often, and in finding out Courtesies to place on them; as in their tithes, or otherwise. The third means is the observation what is the main foundation, and pillar of their cause, wherein they rely; as if he be a Papist, the Church is the hinge he turns on; if a Schismatic, scandal. Wherefore the Parson hath diligently examined these two with himself, as what the Church is, how it began, how it proceeded, whether it be a rule to itself, whether it hath a rule, whether having a rule, it ought not to be guided by it; whether any rule in the world be obscure, and how then should the best be so, at least in fundamental things, the obscurity in some points being the exercise of the Church, the light in the foundations being the guide; The Church needing both an evidence, and an exercise. So for Scandal: what scandal is, when given or taken; whether, there being two precepts, one of obeying Authority, the other of not giving scandal, that ought not to be preferred, especially since in disobeying there is scandal also: whether things once indifferent, being made by the precept of Authority more than indifferent, it be in our power to omit or refuse them. These and the like points he hath accurately digested, having ever besides two great helps and powerful persuaders on his side; the one, a strict religious life; the other an humble, and ingenuous search of truth; being unmoved in arguing, and void of all contentiousness: which are two great lights able to dazzle the eyes of the misled, while they consider, that God cannot be wanting to them in Doctrine, to whom he is so gracious in Life.   

CHAP. XXV. The Parson punishing.  
WHensoever the Country Parson proceeds so fare as to call in Authority, and to do such things of legal opposition either in the presenting, or punishing of any, as the vulgar ever consters for signs of ill will; he forbears not in any wise to use the delinquent as before, in his behaviour and carriage towards him, not avoiding his company, or doing any thing of averseness, save in the very act of punishment: neither doth he esteem him for an enemy, but as a brother still, except some small and temporary estranging may corroborate the punishment to a better subduing, and humbling of the delinquent; which if it happily take effect, he than comes on the faster, and makes so much the more of him, as before he alienated himself; doubling his regards, and showing by all means, that the delinquents return is to his advantage.   

CHAP. XXVI. The Parson's eye.  
THe Country Parson at spare times from action, standing on a hill, and considering his Flock, discovers two sorts of vices, and two sorts of vicious persons. There are some vices, whose natures are always clear, and evident, as Adultery, Murder, Hatred, Lying, etc. There are other vices, whose natures, at least in the beginning, are dark and obscure: as Covetousness, and Gluttony. So likewise there are some persons, who abstain not even from known sins; there are others, who when they know a sin evidently, they commit it not. It is true indeed, they are long a knowing it, being partial to themselves, and witty to others who shall reprove them from it. A man may be both Covetous, and Intemperate, and yet hear Sermons against both, and himself condemn both in good earnest: and the reason hereof is, because the natures of these vices being not evidently discussed, or known commonly, the beginnings of them are not easily observabled: and the beginnings of them are not observed, because of the sudden passing from that which was just now lawful, to that which is presently unlawful, even in one continued action. So a man dining, eats at first lawfully; but proceeding on, comes to do unlawfully, even before he is ware; not knowing the bounds of the action, nor when his eating gins to be unlawful. So a man storing up money for his necessary provisions, both in present for his family, and in future for his children, hardly perceives when his storing becomes unlawful: yet is there a period for his storing, and a point, or centre, when his storing, which was even now good, passeth from good to bad. Wherefore the Parson being true to his business, hath exactly sifted the definitions of all virtues, and vices; especially canvasing those, whose natures are most stealing, and beginnings uncertain. Particularly, concerning these two vices, not because they are all that are of this dark, and creeping disposition, but for example sake, and because they are most common, he thus thinks: first, for covetousness, he lays this ground, Whosoever when a just occasion calls, either spends not at all, or not in some proportion to God's blessing upon him, is covetous. The reason of the ground is manifest, because wealth is given to that end to supply our occasions. Now, if I do not give every thing its end, I abuse the Creature, I am false to my reason which should guide me, I offend the supreme Judge, in perverting that order which he hath set both to things, and to reason. The application, of the ground would be infinite; but in brief, a poor man is an occasion, my country is an occasion my friend is an occasion, my Table is an occasion, my apparel is an occasion: if in all these, and those more which concern me, I either do nothing, or pinch, and scrape, and squeeze blood undecently to the station wherein God hath placed me, I am Covetous. More particularly, and to give one instance for all, if God have given me servants, and I either provide too little for them, or that which is unwholesome, being sometimes baned meat, sometimes too salt, and so not competent nourishment, I am Covetous. I bring this example, because men usually think, that servants for their money are as other things that they buy, even as a piece of wood, which they may cut, or hack, or throw into the fire, and so they pay them their wages, all is well. Nay, to descend yet more particularly, if a man hath wherewithal to buy a spade, and yet he chooseth rather to use his neighbours, and wear out that, he is covetous. Nevertheless, few bring covetousness thus low, or consider it so narrowly, which yet ought to be done, since there is a Justice in the least things, and for the least there shall be a judgement Country. people are full of these petty injustices, being cunning to make use of another, and spare themselves: And Scholars ought to be diligent in the observation of these, and driving of their general School rules ever to the smallest actions of Life; which while they dwell in their books, they will never find; but being seated in the Country, and doing their duty faithfully, they will soon discover: especially if they carry their eyes ever open, and fix them on their charge, and not on their preferment. Secondly, for Gluttony, The Parson lays this ground, He that either for quantity eats more than his health or employments will bear, or for quality is liquorous after dainties, is a glutton; as he that eats more than his estate will bear, is a Prodigal; and he that eats offensively to the Company, either in his order, or length of eating, is scandalous and uncharitable. These three rules generally comprehend the faults of eating, and the truth of them needs no proof: so that men must eat neither to the disturbance of their health, nor of their affairs, (which being overburdened, or studying dainties too mucht; hey cannot well dispatch) nor of their estate, nor of their brethren. One act in these things is bad, but it is the custom and habit that names a glutton. Many think they are at more liberty than they are, as if they were Masters of their health, and so they will stand to the pain, all is well. But to eat to ones hurt, comprehends, besides the hurt, an act against reason, because it is unnatural to hurt one's self; and this they are not masters of. Yet of hurtful things, I am more bound to abstain from those, which by mine own experience I have found hurtful, then from those which by a Common tradition, and vulgar knowledge are reputed to be so. That which is said of hurtful meats, extends to hurtful drinks also. As for the quantity, touching our employments, none must eat so as to disable themselves from a fit discharging either of Divine duties, or duties of their calling. So that if after dinner they are not fit (or unweeldy) either to pray, or work, they are gluttons. Not that all must presently work after dinner; (For they rather must not work, especially Students, and those that are weakly,) but that they must rise so, as that it is not meat or drink that hinders them from working. To guide them in this, there are three rules: first, the custom, and knowledge of their own body, and what it can well digest: The second, the feeling of themselves in time of eating, which because it is deceitful; (for one thinks in eating, that he can eat more, than afterwards he finds true:) The third is the observation with what appetite they sit down. This last rule joined with the first, never fails. For knowing what one usually can well digest, and feeling when I go to meat in what disposition I am, either hungry or not, according as I feel myself, either I take my wont proportion, or diminish of it. Yet Physicians bid those that would live in health, not keep an uniform diet, but to feed variously, now more, now less: And Gerson, a spiritual man, wisheth all to incline rather to too much, then to too little; his reason is, because diseases of exinanition are more dangerous, than diseases of repletion. But the Parson distinguisheth according to his double aim, either of Abstinence a moral virtue, or Mortification a divine. When he deals with any that is heavy, and carnal; he gives him those freer rules: but when he meets with a refined, and heavenly disposition, he carries them higher, even sometimes to a forgetting of themselves, knowing that there is one, who when they forget, remembers for them; As when the people hungered and thirsted after our Saviour's Doctrine, and tarried so long at it, that they would have fainted, had they returned empty, He suffered it not; but rather made food miraculously, than suffered so good desires to miscarry.   

CHAP. XXVII. The Parson in mirth.  
THe Country Parson is generally sad, because he knows nothing but the Cross of Christ, his mind being defixed on, and with those nails wherewith his Master was: or if he have any leisure to look off from thence, he meets continually with two most sad spectacles, Sin, and Misery; God dishonoured every day, and man afflicted. Nevertheless, he sometimes refresheth himself, as knowing that nature will not bear everlasting droopings, and that pleasantness of disposition is a great key to do good; not only because all men shun the company of perpetual severity, but also for that when they are in company, instructions seasoned with pleasantness, both enter sooner, and root deeper. Wherefore he condescends to humane frailties both in himself and others; and intermingles some mirth in his discourses occasionally, according to the pulse of the hearer.   

CHAP. XXVIII. The Parson in Contempt.  
THe Country Parson knows well, that both for the general ignominy which is cast upon the profession, and much more for those rules, which out of his choicest judgement he hath resolved to observe, and which are described in this Book, he must be despised; because this hath been the portion of God his Master, and of God's Saints his Brethren, and this is foretold, that it shall be so still, until things be no more. Nevertheless, according to the Apostles rule, he endeavours that none shall despise him; especially in his own Parish he suffers it not to his utmost power; for that, where contempt is, there is no room for instruction. This he procures, first by his holy and unblameable life; which carries a reverence with it, even above contempt. Secondly, by a courteous carriage, & winning behaviour: he that will be respected, must respect; doing kindnesses, but receiving none; at least of those, who are apt to despise: for this argues a height and eminency of mind, which is not easily despised, except it degenerate to pride. Thirdly, by a bold and impartial reproof, even of the best in the Parish, when occasion requires: for this may produce hatred in those that are reproved, but never contempt either in them, or others. Lastly, if the contempt shall proceed so far as to do any thing punishable by law, as contempt is apt to do, if it be not thwarted, the Parson having a due respect both to the person, and to the cause, referreth the whole matter to the examination, and punishment of those which are in Authority; that so the sentence lighting upon one, the example may reach to all. But if the Contempt be not punishable by Law, or being so, the Parson think it in his discretion either unfit, or bootless to contend, then when any despises him, he takes it either in an humble way, saying nothing at all; or else in a slighting way, showing that reproaches touch him no more, than a stone thrown against heaven, where he is, and lives; or in a sad way, grieved at his own, and others sins, which continually break God's Laws, and dishonour him with those mouths, which he continually fills, and feeds: or else in a doctrinal way, saying to the contemner, Alas, why do you thus? you hurt yourself, not me; he that throws a stone at another, hits himself; and so between gentle reasoning, and pitying, he overcomes the evil: or lastly, in a Triumphant way, being glad, and joyful, that he is made conformable to his Master; and being in the world as he was, hath this undoubted pledge of his salvation. These are the five shields, wherewith the Godly receive the darts of the wicked; leaving anger, and retorting, and revenge to the children of the world, whom another's ill mastereth, and leadeth captive without any resistance, even in resistance, to the same destruction. For while they resist the person that reviles, they resist not the evil which takes hold of them, and is far the worse enemy.   

CHAP. XXIX. The Parson with his Churchwardens.  
THe Country Parson doth often, both publicly, and privately instruct his Churchwardens, what a great Charge lies upon them, and that indeed the whole order and discipline of the Parish is put into their hands. If himself reform any thing, it is out of the overflowing of his Conscienee, whereas they are to do it by Command, and by Oath. Neither hath the place its dignity from the Ecclesiastical Laws only, since even by the Common Statute-Law they are taken for a kind of Corporation, as being persons enabled by that Name to take movable goods, or chattels, and to sue, and to be sued at the Law concerning such goods for the use and profit of their Parish: and by the same Law they are to levy penalties for negligence in resorting to church, or for disorderly carriage in time of divine service. Wherefore the Parson suffers not the place to be vilified or debased, by being cast on the lower rank of people; but invites and urges the best unto it, showing that they do not lose, or go less, but gain by it; it being the greatest honour of this world, to do God and his chosen service; or as David says, to be even a doorkeeper in the house of God. Now the Canons being the Churchwardens rule, the Parson adviseth them to read, or hear them read often, as also the visitation Articles, which are grounded upon the Canons, that so they may know their duty, and keep their oath the better; in which regard, considering the great Consequence of their place, and more of their oath, he wisheth them by no means to spare any, though never so great; but if after gentle, and neighbourly admonitions they still persist in ill, to present them; yea though they be tenants, or otherwise engaged to the delinquent: for their obligation to God, and their own soul, is above any temporal tye. Do well, right, and right, and let the world sink.   

CHAP. XXX. The Parson's Consideration of Providence.  
THe Country Parson considering the great aptness Country people have to think that all things come by a kind of natural course; and that if they sow and soil their grounds, they must have corn; if they keep and fodder well their , they must have milk, and Calves; labours to reduce them to see God's hand in all things, and to believe, that things are not set in such an inevitable order, but that God often changeth it according as he sees fit, either for reward or punishment. To this end he represents to his flock, that God hath and exerciseth a threefold power in every thing which concerns man. The first is a sustaining power; the second a governing power; the third a spiritual power. By his sustaining power he preserves and actuates every thing in his being; so that corn doth not grow by any other virtue, then by that which he continually supplies, as the corn needs it; without which supply the corn would instantly dry up, as a river would if the fountain were stopped. And it is observable, that if anything could presume of an inevitable course, and constancy in their operations, certainly it should be either the sun in heaven, or the fire on earth, by reason of their fierce, stung, and violent natures: yet when God pleased, the sun stood still, the fire burned not. By God's governing power he preserves and orders the references of things one to the other, so that though the corn do grow, and be preserved in that act by his sustaining power, yet if he suit not other things to the growth, as seasons, and weather, and other accidents by his governing power, the fairest harvests come to nothing. And it is observable, that God delights to have men feel, and acknowledge, and reverence his power, and therefore he often overturnes things, when they are thought past danger; that is his time of interposing: As when a Merchant hath a ship come home after many a storm, which it hath escaped, he destroys it sometimes in the very Haven; or if the goods be housed, a fire hath broken forth, and suddenly consumed them. Now this he doth, that men should perpetuate, and not break off their acts of dependence, how fair soever the opportunities present themselves. So that if a farmer should depend upon God all the year, and being ready to put hand to sickle, shall then secure himself, and think all cocksure; then God sends such weather, as lays the corn, and destroys it: or if he depend on God further, even till he imbarn his corn, and then think all sure; God sends a fire, and consumes all that he hath: For that he ought not to break off, but to continue his dependence on God, not only before the corn is inned, but after also; and indeed, to depend, and fear continually. The third power is spiritual, by which God turns all outward blessings to inward advantages. So that if a Farmer hath both a fair harvest, and that also well inned, and imbarned, and continuing safe there; yet if God give him not the Grace to use, and utter this well, all his advantages are to his loss. Better were his corn burnt, than not spiritually improved. And it is observable in this, how God's goodness strives with man's refractoriness; Man would sit down at this world, God bids him sell it, and purchase a better: Just as a Father, who hath in his hand an apple, and a piece of Gold under it; the Child comes, and with pulling, gets the apple out of his Father's hand: his Father bids him throw it away, and he will give him the gold for it, which the Child utterly refusing, eats it, and is troubled with worms: So is the carnal and wilful man with the worm of the grave in this world, and the worm of Conscience in the next.   

CHAP. XXXI. The Parson in Liberty.  
THe Country Parson observing the manifold wiles of Satan (who plays his part sometimes in drawing Gods Servants from him, sometimes in perplexing them in the service of God) stands fast in the Liberty wherewith Christ hath made us free. This Liberty he compasseth by one distinction, and that is, of what is Necessary, and what is Additionary. As for example: It is necessary, that all Christians should pray twice a day, every day of the week, and four times on Sunday, if they be well. This is so necessary, and essential to a Christian, that he cannot without this maintain himself in a Christian state. Besides this, the Godly have ever added some hours of prayer, as at nine, or at three, or at midnight, or as they think fit, & see cause, or rather as God's spirit leads them. But these prayers are not necessary, but additionary. Now it so happens, that the godly petitioner upon some emergent interruption in the day, or by oversleeping himself at night, omits his additionary prayer. Upon this his mind gins to be perplexed, and troubled, and Satan, who knows the exigent, blows the fire, endeavouring to disorder the Christian, and put him out of his station, and to enlarge the perplexity, until it spread, and taint his other duties of piety, which none can perform so well in trouble, as in calmness. Here the Parson interposeth with his distinction, and shows the perplexed Christian, that this prayer being additionary, not necessary; taken in, not commanded, the omission thereof upon just occasion ought by no means trouble him. God knows the occasion as well as he, and He is as a gracious Father, who more accepts a common course of devotion, then dislikes an occasional interruption. And of this he is so to assure himself, as to admit no scruple, but to go on as cheerfully, as if he had not been interrupted. By this it is evident, that the distinction is of singular use and comfort, especially to pious minds, which are ever tender, and delicate. But here there are two Cautions to be added. First, that this interruption proceed not out of slackness, or coldness, which will appear if the Pious soul foresee and prevent such interruptions, what he may, before they come, and when for all that they do come, he be a little affected therewith, but not afflicted, or trouled; if he resent it to a mislike, but not a grief. Secondly, that this interruption proceed not out of shame. As for example: A godly man, not out of superstition, but of reverence to God's house, resolves whenever he enters into a Church, to kneel down, and pray, either blessing God, that he will be pleased to dwell among men; or beseeching him, that whenever he repairs to his house, he may behave himself so as befits so great a presence; and this briefly. But it happens, that near the place where he is to pray, he spies some scoffing ruffian, who is likely to deride him for his pains: if he now, shall either for fear or shame, break his custom, he shall do passing ill: so much the rather ought he to proceed, as that by this he may take into his Prayer humiliation also. On the other side, if I am to visit the sick in haste, and my nearest way lie through the Church, I will not doubt to go without staying to pray there (but only, as I pass, in my heart) because this kind of Prayer is additionary, not necessary, and the other duty overweighs it: So that if any scruple arise, I will throw it away, and be most confident, that God is not displeased. This distinction may run through all Christian duties, and it is a great stay and settling to religious souls.   

CHAP. XXXII. The Parson's Surveys.  
THe Country Parson hath not only taken a particular Servey of the faults of his own Parish, but a general also of the diseases of the time, that so when his occasions carry him abroad, or bring strangers to him, he may be the better armed to encounter them. The great and national sin of this Land he esteems to be Idleness; great in itself, and great in Consequence: For when men have nothing to do, than they fall to drink, to steal, to whore, to scoff, to revile, to all sorts of gamings. Come, say they, we have nothing to do, let's go to the Tavern, or to the stews, or what not. Wherefore the Parson strongly opposeth this sin, whersoever he goes. And because Idleness is twofold, the one in having no calling, the other in walking carelessly in our calling, he first represents to every body the necessity of a vocation. The reason of this assertion is taken from the nature of man, wherein God hath placed two great Instruments, Reason in the soul, and a hand in the Body, as engagements of working: So that even in Paradise man had a calling, and how much more out of Paradise, when the evils which he is now subject unto, may be prevented, or diverted by reasonable employment. Besides, every gift or ability is a talon to be accounted for, and to be improved to our Master's Advantage. Yet is it also a debt to our Country to have a Calling, and it concerns the Commonwealth, that none should be idle, but all busied. Lastly, riches are the blessing of God, and the great Instrument of doing admirable good; therefore all are to procure them honestly, and seasonably, when they are not better employed. Now this reason crosseth not our Saviour's precept of selling what we have, because when we have sold all, and given it to the poor, we must not be idle, but labour to get more, that we may give more, according to St Paul's rule, Ephes. 4.28. 1 Thes. 4.11, 12. so that our Saviour's selling is so far from crossing Saint Paul's working, that it rather establisheth it, since they that have nothing, are fittest to work. Now because the only opposer to this Doctrine is the Gallant, who is witty enough to abuse both others, and himself, and who is ready to ask, if he shall mend shoes, or what he shall do? Therefore the Parson unmoved, showeth, that ingenuous and fit employment is never wanting to those that seek it. But if it should be, the Assertion stands thus: All are either to have a Calling, or prepare for it: He that hath or can have yet no employment, if he truly, and seriously prepare for it, he is safe and within bounds. Wherefore all are either presently to enter into a Calling, if they be fit for it, and it for them; or else to examine with care, and advice, what they are fittest for, and to prepare for that with all diligence. But it will not be amiss in this exceeding useful point to descend to particulars: for exactness lies in particulars. Men are either single, or married: The married and housekeeper hath his hands full, if he do what he ought to do. For there are two branches of his affairs; first, the improvement of his family, by bringing them up in the fear and nurture of the Lord; and secondly, the improvement of his grounds, by drowning, or draining, stocking, or fencing, and ordering his land to the best advantage both of himself, and his neighbours. The Italian says, None fouls his hands in his own business: and it is an honest, and just care, so it exceed not bounds, for every one to employ himself to the advancement of his affairs, that he may have wherewithal to do good. But his family is his best care, to labour Christian souls, and raise them to their height, even to heaven; to dress and prune them, and take as much joy in a straight-growing child, or servant, as a Gardener doth in a choice tree. Can men find out this delight, they would seldom be from home; whereas now, of any place, they are lest there. But if after all this care well dispatched, the housekeepers Family be so small, and his dexterity so great, that he have leisure to look out, the Village or Parish which either he lives in, or is near unto it, is his employment. He considers every one there, and either helps them in particular, or hath general Propositions to the whole Town or Hamlet, of advancing the public Stock, and managing Commons, or Woods, according as the place suggests. But ●…hee may be of the Commissio●… of Peace, there is nothing to th●… No Commonwealth in the wor●… hath a braver Institution then that of Justices of the Peace: For it is both a security to the King, who hath so many dispersed Officers at his beck throughout the Kingdom, accountable for the public good; and also an honourable Employment of a Gentle, or Nobleman in the Country he lives in, enabling him with power to do good, and to restrain all those, who else might both trouble him and the whole State. Wherefore it behoves all, who are come to the gravity, and ripeness of judgement for so excellent a Place, not to refuse, but rather to procure it. And whereas there are usually three Objections made against the Place; the one, the abuse of it, by taking petty-Countrey-bribes; the other, the casting of it on mean persons, especially in some Shires: and lastly, the trouble of it; These are so far from deterring any good man from the place, that they kindle them rather to redeem the Dignity either from true faults, or unjust aspersions. Now, for single men, they are either Heirs, or younger Brothers: The Heirs are to prepare in all the  points against the time of their practice. Therefore they are to mark their Father's discretion in ordering his House and Affairs; and also elsewhere, when they see any remarkable point of Education or good husbandry, and to transplant it in time to his own home, with the same care as others, when they meet with good fruit, get a graft of the tree, enriching their Orchard, and neglecting their House. Besides, they are to read Books of Law, and Justice; especially, the Statutes at large. As for better Books of Divinity, they are not in this Consideration, because we are about a Calling, and a preparation thereunto. But chief, and above all things, they are to frequent Sessions and Sizes; for it is both an honour which they own to the Reverend Judges and Magistrates, to attend them, at least in their Shire; and it is a great advantage to know the practice of the Land; for our Law is Practice. Sometimes he may go to Court, as the eminent place both of good and ill. At other times he is to travel over the King's Dominions, cutting out the Kingdom into Portions, which every year he surveys piecemeal. When there is a Parliament, he is to endeavour by all means to be a Knight or Burgess there; for there is no School to a Parliament. And when he is there, he must not only be a morning man, but at Committees also; for there the particulars are exactly discussed, which are brought from thence to the House but in general. When none of these occasions call him abroad, every morning that he is at home he must either ride the Great Horse, or exercise some of his Military gestures. For all Gentlemen, that are not weakened, and disarmed with sedentary lives, are to know the use of their Arms: and as the Husbandman labours for them, so must they fight for, and defend them, when occasion calls. This is the duty of each to other, which they ought to fulfil: And the Parson is a lover and exciter to justice in all things, even as John the Baptist squared out to every one (even to Soldiers) what to do. As for younger Brothers, those whom the Parson finds lose, and not engaged into some Profession by their Parents, whose neglect in this point is intolerable, and a shameful wrong both to the Commonwealth, and their own House: To them, after he hath showed the unlawfulness of spending the day in dressing, Complementing, visiting, and sporting, he first commends the study of the Civil Law, as a brave, and wise knowledge, the Professors whereof were much employed by Queen Elizabeth, because it is the key of Commerce, and discovers the Rules of foreign Nations. Secondly, he commends the Mathematics, as the only wonder working knowledge, and therefore requiring the best spirits. After the several knowledge of these, he adviseth to insist and dwell chief on the two noble branches thereof, of Fortification, and Navigation; The one being useful to all Countries, and the other especially to Lands. But if the young Gallant think these Courses dull, and phlegmatic, where can he busy himself better, then in those new Plantations, and discoveries, which are not only a noble, but also as they may be handled, a religious employment? Or let him travel into Germany, and France, and observing the Artifices, and Manufactures there, transplant them hither, as divers have done lately, to our country's advantage.   

CHAP. XXXIII. The Parson's Library.  
THe Country Parson's Library is a holy Life: for besides the blessing that that brings upon it, there being a promise, that if the Kingdom of God be first sought, all other things shall be added, even itself is a Sermon. For the temptations with which a good man is beset, and the ways which he used to overcome them, being told to another, whether in private conference, or in the Church, are a Sermon. He that hath considered how to carry himself at table about his appetite, if he tell this to another, preacheth; and much more feelingly, and judiciously, than he writes his rules of temperance out of books. So that the Parson having studied, and mastered all his lusts and affections within, and the whole Army of Temptations without, hath ever so many sermons ready penned, as he hath victories. And it fares in this as it doth in Physic: He that hath been sick of a Consumption, and knows what recovered him, is a Physician so far as he meets with the same disease, and temper; and can much better, and particularly do it, than he that is generally learned, and was never sick. And if the same person had been sick of all diseases, and were recovered of all by things that he knew; there were no such Physician as he, both for skill and tenderness. Just so it is in Divinity, and that not without manifest reason: for though the temptations may be divers in divers Christians, yet the victory is alike in all, being by the selfsame Spirit. Neither is this true only in the military state of a Christian life, but even in the peaceable also; when the servant of God, freed for a while from temptation, in a quiet sweetness seeks how to please his God. Thus the Parson considering that repentance is the great virtue of the Gospel, and one of the first steps of pleasing God, having for his own use examined the nature of it, is able to explain it after to others. And particularly, having doubted sometimes, whether his repentance were true, or at least in that degree it ought to be, since he found himself sometimes to weep more for the loss of some temporal things, then for offending God, he came at length to this resolution, that repentance is an act of the mind, not of the Body, even as the Original signifies; and that the chief thing, which God in Scriptures requires, is the heart, and the spirit, and to worship him in truth, and spirit▪ Wherefore in case a Christian endeavour to weep, and cannot, since we are not Masters of our bodies, this sufficeth. And consequently he found, that the essence of repentance, that it may be alike in all God's children (which as concerning weeping it cannot be, some being of a more melting temper than others) consisteth in a true detestation of the soul, abhorring, and renouncing sin, and turning unto God in truth of heart, and newness of life: Which acts of repentance are and must be found in all God's servants: Not that weeping is not useful, where it can be, that so the body may join in the grief, as it did in the sin; but that, so the other acts be, that is not necessary: so that he as truly reputes, who performs the other acts of repentance, when he cannot more, as he that weeps a flood of tears. This Instruction and comfort the Parson getting for himself, when he tells it to others, becomes a Sermon. The like he doth in other Christian virtues, as of faith, and Love, and the Cases of Conscience belonging thereto, wherein (as Saint Paul implies that he ought, Romans 2.) he first preacheth to himself, and then to others.   

CHAP. XXXIV. The Parson's Dexterity in applying of Remedies.  
THe Country Parson knows, that there is a double state of a Christian even in this Life, the one military, the other peaceable. The military is, when we are assaulted with temptations either from within or from without. The Peaceable is, when the Devil for a time leaves us, as he did our Saviour, and the Angels minister to us their own food, even joy, and peace; and comfort in the holy Ghost. These two states were in our Saviour, not only in the beginning of his preaching, but afterwards also, as Mat. 22.35. He was tempted: And Luke 10.21. He rejoiced in Spirit: And they must be likewise in all that are his. Now the Parson having a Spiritual Judgement, according as he discovers any of his Flock to be in one or the other state, so he applies himself to them. Those that he finds in the peaceable state, he adviseth to be very vigilant, and not to let go the reins as soon as the horse goes easy. Particularly, he counselleth them to two things: First, to take heed, lest their quiet betray them (as it is apt to do) to a coldness, and carelessness in their devotions, but to labour still to be as fervent in Christian Duties, as they remember themselves were, when affliction did blow the Coals. Secondly, not to take the full compass, and liberty of their Peace: not to eat of all those dishes at table, which even their present health otherwise admits; nor to store their house with all those furnitures which even their present plenty of wealth otherwise admits; nor when they are among them that are merry, to extend themselves to all that mirth, which the present occasion of wit, and company otherwise admits; but to put bounds, and hoops to their joys: so will they last the longer, and when they depart, return the sooner. If we would judge ourselves, we should not be judged; and if we would bond ourselves, we should not be bounded. But if they shall fear, that at such, or such a time their peace and mirth have carried them further than this moderation, then to take Jobs admirable Course, who sacrificed lest his Children should have transgressed in their mirth: So let them go, and find some poor afflicted soul, and there be bountiful, and liberal; for with such sacrifices God is well pleased. Those that the Parson finds in the military state, he fortifyes, and strengthens with his utmost skill. Now in those that are tempted, whatsoever is unruly, falls upon two heads; either they think, that there is none that can or will look after things, but all goes by chance, or wit: Or else, though there be a great Governor of all things, yet to them he is lost, as if they said, God doth forsake and persecute them, and there is none to deliver them. If the Parson suspect the first, and find sparks of such thoughts now and then to break forth, then without opposing directly (for disputation is no Cure for Atheism) he scatters in his discourse three sorts of arguments; the first taken from Nature, the second from the Law, the third from Grace. For Nature, he sees not how a house could be either built without a builder, or kept in repair without a housekeeper. He conceives not possibly, how the winds should blow so much as they can, and the sea rage as much as it can, and all things do what they can, and all, not only without dissolution of the whole, but also of any part, by taking away so much as the usual seasons of summer and winter, ear-ring and harvest. Let the weather be what it will, still we have bread, though sometimes more, sometimes less; wherewith also a careful Joseph might meet. He conceives not possibly, how he that would believe a Divinity, if he had been at the Creation of all things, should less believe it, seeing the Preservation of all things; For Preservation is a Creation; and more, it is a continued Creation, and a creation every moment. Secondly, for the Law, there may be so evident, though unused a proof of Divinity taken from thence, that the Atheist, or Epicurian can have nothing to contradict. The Jews yet live, and are known: they have their Law and Language bearing witness to them, and they to it: they are Circumcised to this day, and expect the promises of the Scripture; their Country also is known, the places, and rivers traveled unto, and frequented by others, but to them an unpenetrable rock, an unaccessible desert. Wherefore if the Jews live, all the great wonders of old live in them, and then who can deny the stretched out arm of a mighty God? especially since it may be a just doubt, whether, considering the stubbornness of the Nation, their living then in their Country under so many miracles were a stranger thing, than their present exile, and disability to live in their Country. And it is observable, that this very thing was intended by God, that the Jews should be his proof, and witnesses, as he calls them, Isaiah 43.12. And their very dispersion in all Lands, was intended not only for a punishment to them; but for an exciting of others by their sight, to the acknowledging of God, and his power, Psalm 59.11. And therefore this kind of Punishment was chosen rather than any other. Thirdly, for Grace. Besides the continual succession (since the Gospel) of holy men, who have born witness to the truth, (there being no reason, why any should distrust Saint Luke, or Tertullian, or chrysostom, more than Tully, Virgil, or Livy;) There are two Prophecies in the Gospel, which evidently argue Christ's Divinity by their success: the one concerning the woman that spent the ointment on our Saviour, for which he told, that it should never be forgotten, but with the Gospel itself be preached to all ages, Matth. 26.13. The other concerning the destruction of Jerusalem; of which our Saviour said, that that generation should not pass, till all were fulfilled, Luke 21.32. Which Josephus his story confirmeth, and the continuance of which verdict is yet evident. To these might be added the Preaching of the Gospel in all Nations, Matthew 24.14. which we see even miraculously effected in these new discoveries, God turning men's Covetousness, and Ambitions to the effecting of his word. Now a prophecy is a wonder sent to Posterity, lest they complain of want of wonders. It is a letter sealed, and sent, which to the bearer is but paper, but to the receiver, and opener, is full of power. He that saw Christ open a blind man's eyes, saw not more Divinity, than he that reads the woman's ointment in the Gospel, or sees Jerusalem destroyed. With some of these heads enlarged, and woven into his discourse, at several times and occasions, the Parson settleth wavering minds. But if he sees them nearer desperation, than Atheism, not so much doubting a God, as that he is theirs; then he dives unto the boundless Ocean of God's Love, and the unspeakable riches of his loving kindness. He hath one argument unanswerable. If God hate them, either he doth it as they are Creatures, dust and ashes; or as they are sinful. As Creatures, he must needs love them; for no perfect Artist ever yet hated his own work. As sinful, he must much more love them; because notwithstanding his infinite hate of sin, his Love overcame that hate; and with an exceeding great victory; which in the Creation needed not, gave them love for love, even the son of his love out of his bosom of love. So that man, which way soever he turns, hath two pledges of God's Love, that in the mouth of two or three witnesses every word may be established; the one in his being, the other in his sinful being: and this as the more faulty in him, so the more glorious in God. And all may certainly conclude, that God loves them, till either they despise that Love, or despair of his Mercy: not any sin else, but is within his Love; but the despising of Love must needs be without it. The thrusting away of his arm makes us only not embraced.   

CHAP. XXXV. The Parson's Condescending.  
THe Country Parson is a Lover of old Customs, if they be good, and harmless; and the rather, because Country people are much addicted to them, so that to favour them therein is to win their hearts, and to oppose them therein is to deject them. If there be any ill in the custom, that may be severed from the good, he pares the apple, and gives them the clean to feed on. Particularly, he loves Procession, and maintains it, because there are contained therein 4 manifest advantages. First, a blessing of God for the fruits of the field: Secondly, justice in the Preservation of bounds: Thirdly, Charity in loving walking, and neighbourly accompanying one another, with reconciling of differences at that time, if there be any: Fourthly, Mercy in relieving the poor by a liberal distribution and largesse, which at that time is, or aught to be used. Wherefore he exacts of all to be present at the perambulation, and those that withdraw, and sever themselves from it, he mislikes, and reproves as uncharitable, and unneighbourly; and if they will not reform, presents them. Nay, he is so fare from condemning such assemblies, that he rather procures them to be often, as knowing that absence breeds strangeness, but presence love. Now Love is his business, and aim; wherefore he likes well, that his Parish at good times invite one another to their houses, and he urgeth them to it: and sometimes, where he knows there hath been or is a little difference, he takes one of the parties, and goes with him to the other, and all dine or sup together. There is much preaching in this friendliness. Another old Custom there is of saying, when light is brought in, God send us the light of heaven; And the Parson likes this very well; neither is he afraid of praising, or praying to God at all times, but is rather glad of catching opportunities to do them. Light is a great Blessing, and as great as food, for which we give thanks: and those that think this superstitious, neither know superstition, nor themselves. As for those that are ashamed to use this form, as being old, and obsolete, and not the fashion, he reforms, and teaches them, that at Baptism they professed not to be ashamed of Christ's Cross, or for any shame to leave that which is good. He that is ashamed in small things, will extend his pusillanimity to greater. Rather should a Christian Soldier take such occasions to harden himself, and to further his exercises of Mortification.   

CHAP. XXXVI. The Parson Blessing.  
THe Country Parson wonders, that Blessing the people is in so little use with his brethren: whereas he thinks it not only 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 compliments, and forms 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 himself used, Mark 10.16, cannot be vain and superfluous. But this was not proper to Christ, or the Apostles only, no more then to be a spiritual Father was appropriated to them. And if temporal Fathers bless their children, how much more may, and aught Spiritual Fathers? Besides, the Priests of the old Testament were commanded to Bless the people, and the form thereof is prescribed, Numb. 6. 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, 1 Sam. 1.18. 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 bless. Neither have the Minister's power of Blessing only, but also of cursing. So in the old Testament Elisha cursed the children, 2 Kin. 2.24. which though our Saviour reproved as unfitting for his particular, who was to show all humility before his Passion, yet he allows in his Apostles. And therefore St Peter used that fearful imprecation to Simon Magus, Act. 8. Thy money perish with thee: and the event confirmed it. So did St Paul, 2 Tim. 4.14. and 1 Tim. 1.20. Speaking of Alexander the Coppersmith, who had withstood his preaching, The Lord (faith 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 forms both of Blessing, & cursing are expounded in the Common-Prayer-book: the one in▪ The Grace of our Lord Jesus Christ, etc. and: The Peace of God, etc. The other in general, 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 God's favour to the blessed, by the interesting of that dignity wherewith God hath invested the Priest, and engaging 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 go 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 coldness, 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 talk 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 unusual 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 bless upon occasion, as appears Rom. 12.14. how much more those, who are spiritual Fathers?   

CHAP. XXXVII. Concerning detraction.  
THe Country Parson perceiving, that most, when they are at leisure, make others faults their entertainment and discourse, and that even some good men think, so they speak truth, they may disclose another's fault, finds it somewhat difficult how to proceed in this point. For if he absolutely shut up men's mouths, and forbidden all disclosing of faults, many an evil may not only be, but also spread in his Parish, without any remedy (which cannot be applied without notice) to the dishonour of God, and the infection of his flock, and the discomfort, dicredit, & hindrance of the Pastor. On the other side, if it be unlawful to open faults, no benefit or advantage can make it lawful: for we must not do evil, that good may come of it. Now the Parson taking this point to task, which is so exceeding useful, and hath taken so deep root, 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 judgement, & 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 malefactors, 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. 1.30. 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 malefactor 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 therr offence, and Judgement they had in all men's breasts: for all are honest, till the contrary be proved. Besides, it concerns the Commonwealth, that Rogues should be known and Charity to the public 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 harm. Nevertheless, if the punished delinquent shall be much troubled for his sins, and turn quite another man, doubtless then also men's affections and words must turn, and forbear to speak of that, which even God himself hath forgotten.   
FINIS.   

JACULA PRUDENTUM.  
OR Outlandish PROVERBS, SENTENCES, etc.  
SELECTED By Mr George Herbert, Late Orator of the University of CAMBRIDG.  
LONDON, Printed by T. Maxcy for T. Garthwait, at the little North door of St Pawles. 1651.   

Jacula Prudentum.  
OLD men go to Death, Death comes to Young men.  
Man proposeth, God disposeth.  
He gins to die, that quits his desires.  
A handful of good life, is better than a bushel of Learning.  
He that studies his content, wants it.  
Every day brings his bread with it.  
Humble Hearts, have humble desires.  
He that stumbles and falls not, mends his pace.  
The house shows the owner.  
He that gets out of debt, grows rich.  
All is well with him who is beloved of his neighbours.  
Building and marrying of Children are great wasters.  
A good bargain is a pickpurse.  
The scalded head fears cold water.  
Pleasing ware is half sold.  
Light burdens, long born, grow heavy.  
The Wolf knows what the ill beast thinks.  
Who hath none to still him, may weep out his eyes.  
When all sins grow old, covetousness is young.  
If ye would know a knave, give him a staff.  
You cannot know wine by the barrel.  
A cool mouth, and warm feet, live long.  
A horse made, and a man to make  
Look not for musk in a dog's kennel.  
Not a long day, but a good heart rids work.  
He pulls with a long rope, that waits for another's death.  
Great strokes make not sweet music.  
A cask & an i'll custom must be broken.  
A fat housekeeper makes lean Executors.  
Empty chambers make foolish maids.  
The gentle Hawk half man's herself.  
The Devil is not always at one door.  
When a friend asks, there is no to morrow  
God sends cold according to .  
One sound blow will serve to undo us all.  
He loseth nothing, that loseth not God  
The Germans wit is in his fingers.  
At dinner my man appears.  
Who gives to all, denies all.  
Quick believers need broad shoulders.  
Who remove stones, bruise their fingers  
Benefits please like flowers while they are fresh.  
Between the business of life and the day of death, a space ought to be interposed  
All came from, and will go to others.  
He that will take the bird, must not scare it  
He lives unsafely, that looks too near on things  
A gentle housewife mars the household.  
A crooked log makes a straight fire  
He hath great need of a fool, that plays the fool himself  
A Merchant that gains not, loseth.  
Let not him that fears feathers, come among wild-foul.  
Love, and a Cough, cannot be hid.  
A Dwarf on a Giant's shoulder, sees further of the two.  
He that sends a fool, means to follow him.  
Brabbling Curs never want sore ears.  
Better the feet slip then the tongue.  
For washing his hands, none sells his lands.  
A Lion's skin is never cheap.  
The goat must browse where she is tied.  
Nothing is to be presumed on, or despaired of.  
Who hath a Wolf for his mate, needs a Dog for his man.  
In a good house all is quickly ready.  
A bad dog never sees the Wolf.  
God oft hath a great share in a little house.  
Ill ware is never cheap.  
A cheerful look, makes a dish a feast.  
If all fools had babbles, we should want fuel.  
Virtue never grows old.  
Evening words are not like to morning.  
Were there no fools, bad ware would not pass.  
Never had i'll workman good tools.  
He stands not surely that never slips.  
Were there no hearers, there would be no backbiters.  
Every thing is of use to a house keeper.  
When prayers are done, my Lady is ready.  
City's seldom change Religion only.  
At length the Fox turns Monk.  
Flies are busiest about lean horses.  
Harken to reason, or she will be heard.  
The bird loves her nest.  
Every thing new, is fine.  
When a dog is a drowning, every one offers him drink.  
Better a bare foot than none.  
Who is so deaf, as he that will not hear?  
He that is warm, thinks all so.  
At length the Fox is brought to the Furrier.  
He that goes barefoot, must not plant thorns.  
They that are booted, are not always ready.  
He that will learn to pray, let him go to Sea.  
In spending lies the advantage.  
He that lives well, is learned enough.  
Ill vessels seldom miscarry.  
A full belly neither fights nor flies well.  
All truths are not to be told.  
An old wise man's shadow, is better than a young buzzards sword.  
Noble houskeepers need no doors.  
Every ill man hath his ill day.  
Sleep without supping, and wake without owing.  
I gave the mouse a hole, and she is become my heir.  
Assail who will, the valiant attends.  
Whether goest grief? where I am wont.  
Praise day at night, and life at the end.  
Whether shall the Ox go where he shall not labour?  
Where you think there is bacon, there is no chimney.  
Mend your , and you may hold out this year.  
Press a stick, and it seems a youth.  
The tongue walks, where the teeth speed not.  
A fair wife and a frontier Castle breed quarrels.  
Leave jesting whiles it pleaseth, lest it turn to earnest.  
Deceive not thy Physician, Confessor, nor Lawyer.  
Ill natures, the more you ask them, the more they stick.  
Virtue and a Trade are the best portion for Children.  
The Chicken is the Countries, but the City eats it.  
He that gives thee a Capon, give him the leg and the wing,  
He that lives ill, fear follows him.  
Give a clown your finger, and he will take your hand.  
Good is to be sought out, and evil attended.  
A good paymaster starts not at assurances.  
No Alchemy to saving.  
To a grateful man give money when he asks.  
Who would do ill ne'er wants occasion.  
To fine folks a little ill finely wrapped.  
A child correct behind, and not before.  
To a fair day, open the window, but make you ready as to a foul.  
Keep good men company, and you shall be of the number.  
No love to a Fathers.  
The Mill gets by going.  
To a boiling pot flies comes not.  
Make haste to an ill way, that you may get out of it.  
A snow year, a rich year.  
Better to be blind, then to see ill.  
Learn weeping, and thou shalt laugh gaining.  
Who hath no more bread than need, must not keep a dog.  
A garden must be looked unto and dressed as the body.  
The Fox, when he cannot reach the grapes, says, they are not ripe.  
Water trotted is as good as oats.  
Though the Mastiff be gentile, yet by't him not by the lip.  
Though a lie be well dressed, it is ever overcome.  
Though old and wise, yet still advise.  
Three helping one another, bear the burden of six.  
Slander is a shipwreck by a dry Tempest.  
Old wine, and an old friend are good provisions.  
Happy is he that chastens himself.  
Well may he smell fire, whose gown burns.  
The wrongs of a Husband or Master are not reproached.  
Welcome evil, if thou comest alone.  
Love your neighbour, yet pull not down your hedge.  
The bit that one eats, no friend makes.  
A drunkard's purse is a bottle.  
She spins well that breeds her children.  
Good is the mora that makes all sure.  
Play with a fool at home, and he will play with you in the market.  
Every one stretcheth his legs according to his coverlet.  
Autumnal Agues are long, or mortal.  
Marry your son when you will; your daughter when you can.  
Dally not with money or women.  
Men speak of the Fair, as things went with them there,  
The best remedy against an ill man, is much ground between both.  
The mill cannot grind with water that's past.  
Corn is cleaned with wind, and the soul with chastenings.  
Good words are worth much, and cost little.  
To buy dear is not bounty.  
Jest not with the eye, or with Religion.  
The eye and Religion can bear no jesting.  
Without favour none will know you, and with it you will not know yourself.  
Buy at a fair, but sell at home.  
Cover yourself with your shield, and care not for cries.  
A wicked man's gift hath a touch of his master.  
None is a fool always, every one sometimes.  
From a choleric man withdraw a little; from him that says nothing, for ever.  
Debtors are liars.  
Of all smells, bread: of all tastes, salt.  
In a great River great fish are found; but take heed lest you be drowned.  
Ever since we wear , we know not one another.  
God heals, and the Physician hath the thanks.  
Hell is full of good meanings and wish.  
Take heed of still waters, the quick pass away.  
After the house is finished, leave it.  
Our own actions are our security, not others judgements.  
Think of ease, but work on.  
He that lies long a bed, his estate feels it.  
Whether you boil snow or pound it, you can have but water of it.  
One stroke fells not an oak.  
God complains not, but doth what is fitting.  
A diligent Scholar, and the Master's paid.  
Milk says to wine, Welcome friend.  
They that know one another, salute afar off.  
Where there is no honour, there is no grief.  
Where the drink goes in, there the wit goes out.  
He that stays, does the business.  
Alms never make poor. Or thus,  
Great  lessens no man's living.  
Giving much to the poor, doth enrich a man's store.  
It takes much from the account, to which his sin doth amount.  
It adds to the glory both of soul and body.  
Ill comes in by els, and goes out by inches.  
The Smith and his penny both are black.  
Whose house is of glass, must not throw stones at another.  
If the old dog bark, he gives counsel.  
The tree that grows slowly, keeps itself for another.  
I wept when I was born, and every day shows why.  
He that looks not before, finds himself behind.  
He that plays his money, ought not to value it.  
He that riseth first, is first dressed.  
Diseases of the eye are to be cured with the elbow.  
The hole calls the thief.  
A Gentleman's grayhound and a salt-box, seek them at the fire.  
A child's service is little, yet he is no little fool that despiseth it.  
The river past, and God forgotten.  
Evils have their comfort; good none can support (to wit) with a moderate and contented heart.  
Who must account for himself and others, must know both.  
He that eats the hard, shall eat the ripe.  
The miserable man maketh a penny of a farthing, and the liberal of a farthing six pence.  
The honey is sweet, but the Bee stings.  
Weight and measure take away strife.  
The son full and tattered, the daughter empty and fine.  
Every path hath a puddle.  
In good years corn is hay, in ill years' straw is corn.  
Send a wise man on an errand, and say nothing unto him.  
In life you loved me not, in death you bewail me.  
Into a mouth shut, fly's fly not.  
The heart's letter is read in the eyes.  
The ill that comes out of our mouth falls into our bosom.  
In great pedigrees there are Governors and Chandler's.  
In the house of a Fiddler, all fiddle.  
Sometimes the best gain is to lose.  
Working and making a fire doth discretion require.  
One grain fills not a sack, but helps his fellows.  
It is a great victory that comes without blood.  
In war, hunting, and love, men for one pleasure a thousand griefs prove.  
Reckon right, and February hath one and thirty days.  
Honour without profit is a ring on the finger.  
Estate in two Parishes is bread in two wallets,  
Honour and profit lie not in one sack.  
A naughty child is better sick, then whole.  
Truth and oil are ever above.  
He that riseth betimes, hath something in his head.  
Advise none to Marry, or go to war.  
To steal the Hog, and give the feet for alms.  
The thorn comes forth with the point forwards.  
One hand washeth another, and both the face.  
The fault of the horse is put on the saddle.  
The corn hides itself in the snow as an old man in furs.  
The Jews spend at Easter, the Moors at marriages, the Christians in suits.  
Fine dressing is a foul house swept before the doors.  
A woman and a glass are ever in danger.  
An ill wound is cured, not an ill name.  
The wise hand doth not all that the foolish mouth speaks.  
On painting and fight look aloof.  
Knowledge is folly, except grace guide it.  
Punishment is lame, but it comes.  
The more women look in their glass, the less they look to their house.  
A long tongue is a sign of a short hand.  
Marry a widow before she leave mourning.  
The worst of law is, that one suit breeds twenty.  
Providence is better than a rent.  
What your glass tells you, will not be told by Council.  
There are more men threatened then stricken.  
A fool knows more in his house, than a wise man in another's.  
I had rather ride on an ass that carries me, than a horse that throws me.  
The hard gives more than he that hath nothing.  
The beast that goes always never wants blows.  
Good cheap is dear.  
It costs more to do ill, then to do well.  
Good words quench more than a bucket of water.  
An ill agreement is better than a good judgement.  
There is more talk than trouble.  
Better spare to have of thine own, then ask of other men.  
Better good afar off, then evil at hand.  
Fear keeps the garden better than the gardener.  
I had rather ask of my sire brown bread, then borrow of my neighbour white.  
Your pot broken seems better than my whole one.  
Let an ill man lie in thy straw, and he looks to be thy heir.  
By suppers more have been killed then Galen ever cured.  
While the discreet advice, the fool doth his business.  
A mountain and a river are good neighbours.  
Gossips are frogs, they drink and talk.  
Much spends the traveller, more than the abider.  
Prayers and provender hinder no journey.  
A well-bred youth neither speaks of himself, nor being spoken to, is silent.  
A journeying woman speaks much of all, and all of her.  
The Fox knows much, but more he that catcheth him.  
Many friends in general, one in special.  
The fool asks much, but he is more fool that grants it.  
Many kiss the hand, they wish cut off.  
Neither bribe, nor lose thy right.  
In the world who knows not to swim, goes to the bottom.  
Choose not an house near an Inn (viz. for noise;) or in a corner (for filth.)  
He is a fool that thinks not, that another thinks.  
Neither eyes on letters, nor hands in coffers.  
The Lion is not so fierce as they paint him.  
Go not for every grief to the Physician, nor for every quarrel to the Lawyer, nor for every thirst to the pot.  
Good service is a great enchantment.  
There would be no great ones, if there were no little ones.  
It's no sure rule to fish with a crossbow.  
There were no ill language, if it were not ill taken.  
The groundsel speaks not, save what it heard at the hinges.  
The best mirror is an old friend.  
Say no ill of the year, till it be past.  
A man's discontent is his worst evil.  
Fear nothing but sin.  
The child says nothing, but what it heard by the sire.  
Call me not an olive, till thou see me gathered.  
That is not good language which all understand not.  
He that burns his house, warms himself for once.  
He will burn his house, to warm his hands.  
He will spend a whole years rend, at one meals meat.  
All is not gold that glisters.  
A blustering night, a fair day.  
Be not idle, and you shall not be longing  
He is not poor that hath little, but he that desireth much.  
Let none say, I will not drink water.  
He wrongs not an old man, that steals his supper from him.  
The tongue talks at the heads cost.  
He that strikes with his tongue, must ward with his head.  
Keep not ill men company, lest you increase the number.  
God strikes not with both hands, for to the sea he made heavens, and to rivers fords.  
A rugged stone grows smooth from hand to hand.  
No lock will hold against the power of gold.  
The absent party is still faulty.  
Peace and patience, and death with repentance.  
If you lose your time, you cannot get money nor gain,  
Be not a Baker, if your head be of butter.  
Ask much to have a little.  
Little sticks kindle the fire; great ones put it out.  
Another's bread costs dear.  
Although it rain, throw not away thy watering pot.  
Although the sun shine, leave not thy cloak at home.  
A little with quiet is the only diet.  
In vain is the mill-clack, if the Miller his hearing lack.  
By the needle you shall draw the thread, and by that which is past, see how that which is to come will be drawn on.  
Stay a little, and news will find you.  
Stay till the lame messenger come, if you will know the truth of the thing.  
When God will, no wind but brings rain.  
Though you rise early, yet the day comes at his time, and not till then.  
Pull down your hat on the winds side.  
As the year is, your pot must seethe.  
Since you know all, and I nothing, tell me what I dreamt last night.  
When the Fox preacheth, beware geese.  
When you are an Anvil, hold you still; when you are a hammer strike your fill.  
Poor and liberal, rich and covetous.  
He that makes his bed ill, lies there.  
He that labours and thrives, spins gold.  
He that sows, trusts in God.  
He that lies with the dogs, riseth with fleas.  
He that repairs not a part, builds all.  
A discontented man knows not where to sit easy.  
Who spits against heaven, it falls in his face.  
He that dines and leaves, lays the cloth twice.  
Who eats his cock alone, must saddle his horse alone.  
He that is not handsome at 20, nor strong at 30, nor rich at 40, nor wise at 50 will never be handsome, strong, rich, or wise.  
He that doth what he will, doth not what he ought.  
He that will deceive the fox, must rise betimes.  
He that lives well, sees afar off.  
He that hath a mouth of his own, must not say to another, Blow.  
He that will be served, must be patiented.  
He that gives thee a bone, would not have thee die.  
He that chastens one, chastens twenty.  
He that hath lost his credit, is dead to the world.  
He that hath no ill fortune, is troubled with good.  
He that demands, misseth not, unless his demands be foolish.  
He that hath no honey in his pot, let him have it in his mouth.  
He that takes not up a pin, slights his wife.  
He that owes nothing, if he makes not mouths at us, is courteous.  
He that loseth his due, gets not thanks.  
He that believes all, misseth; he that believeth nothing, hits not.  
Pardons and pleasantness are great revenges of slanders.  
A married man turns his staff into a stake.  
If you would know secrets, look them in grief or pleasure.  
Serve a noble disposition, though poor, the time comes that he will repay thee.  
The fault is as great as he that is faulty.  
If folly were grief, every house would weep.  
He that would be well old, must be old betimes.  
Sat in your place, and none can make you rise.  
If you could run, as you drink, you might catch a hare.  
Would you know what money is, Go borrow some.  
The morning Sun never lasts a day.  
Thou hast death in thy house, and dost bewail another's  
Alderman griefs with bread are less.  
All things require skill, but an appetite.  
All things have their place, knew we how to place them  
Little pitchers have wide ears.  
We are fools one to another.  
This world is nothing except it tend to another  
There are three ways, the Universities, the Sea, the Court.  
God comes to see without a bell.  
Life without a friend, is death without a witness  
Cloth thee in war, arm thee in peace  
The horse thinks one thing, and he that saddles him another  
Mills and wives ever want.  
The dog that licks ashes, trust not with meal  
The buyer needs a hundred eyes, the seller not one.  
He carries well, to whom it weighs not  
The comforters head never aches.  
Step after step the ladder is ascended.  
Who likes not the drink, God deprives him of bread  
To a crazy ship all winds are contrary  
Justice pleaseth few in their own house  
In time comes he, whom God sends  
Water a fare off quencheth not fire.  
In sports and journeys men are known  
An old friend is a new house.  
Love is not found in the market.  
Dry feet, warm head, bring safe to bed  
He is rich enough that wants nothing.  
One father is enough to govern one hundred sons, but not a hundred sons one father.  
Far shooting never killed bird.  
An upbraided morsel never choked any.  
Dearths foreseen come not.  
An ill labourer quarrels with his tools.  
He that falls into the dirt, the longer he stays there, the souler he is.  
He that blames, would buy.  
He that sings on friday, will weep on Sunday.  
The charges of building, and making of gardens are unknown.  
My house, my house, though thou art small, thou art to me the Escurial.  
A hundred load of thought will not pay one of debts.  
He that comes of a henn must scrape.  
He that seeks trouble, never misses.  
He that once deceives, is ever suspected.  
Being on sea, sail; being on land, settle.  
Who doth his own business fouls not his hands.  
He that makes a good war, makes a good peace.  
He that works after his own manner, his head aches not at the matter.  
Who hath bitter in his mouth, spits not all sweet.  
He that hath children, all his morsels are not his own.  
He that hath the spice; may season as he list.  
He that hath a head of wax must not walk in the sun.  
He that hath love in his breast, hath spurs in his sides.  
He that respects not, is not respected.  
He that hath a fox for his mate, hath need of a net at his girdle.  
He that hath right, fears; he that hath wrong, hopes.  
He that hath patience, hath fat thrushes for a farthing.  
Never was strumpet fair.  
He that measures not himself, is measured.  
He that hath one hog, makes him fat; and he that hath one son, makes him a fool.  
Who lets his Wife go to every feast, and his horse drink at every water; shall neither have good wife nor good horse.  
He that speaks sows, and he that holds his peace, gathers.  
He that hath little is the less dirty.  
He that lives most, dies most.  
He that hath one foot in the straw, hath another in the spittle.  
He that's fed at another's hand, may stay long ere he be full  
He that makes a thing too fine, breaks it.  
He that bewails himself, hath the cure in his hands  
He that would be well, needs not go from his own house.  
Counsel breaks not the head.  
Fly the pleasure that bites to morrow.  
He that knows what may be gained in a day, never steals  
Money refused, loseth its brightness  
Health and money go far.  
Where your will is ready, your feet are light  
A great ship asks deep waters.  
woe to the house where there is no chiding  
Take heed of the vinegar of sweet wine  
Fools by't one another, but wise men agree together  
Trust not one nights ice.  
Good is good, but better carries it.  
To gain teacheth how to spend.  
Good finds good.  
The dog gnaws the bone because he cannot swallow it.  
The crow bewails the sheep, and then eats it.  
Building is a sweet impoverishing.  
The first degree of folly is to hold one's self wise, the second to profess it, the third to despise counsel.  
The greatest step is that out of doors.  
To weep for joy is a kind of Manna.  
The first service a child doth his father is to make him foolish.  
The resolved mind hath no cares.  
In the kingdom of a cheater, the wallet is carried before.  
The eye will have his part.  
The good mother says not, Will you? but giveth.  
A house and a woman suit excellently.  
In the kingdom of blind men, the one eyed is king.  
A little Kitchen makes a large house.  
Warr makes thiefs, and peace hangs them.  
Poverty is the mother of health.  
In the morning mountains, in the evening fountains.  
The backdoor robs the house.  
Wealth is like rheum, it falls on the weakest parts.  
The gown is his that wears it, and the world his that enjoys it.  
Hope is the poor man's bread.  
Virtue now is in herbs, and stones, and words only.  
Fine words dress ill deeds.  
Labour as long lived, pray as even dying.  
A poor beauty finds more lovers than husbands.  
Descreet women have neither eyes nor ears.  
Things well fitted abide.  
Prettiness dies first.  
Talking pays no toll.  
The master's eye fattens the horse, and his foot the ground.  
Disgraces are like cherries, one draws another.  
Praise a hill, but keep below.  
Praise the Sea, but keep on land.  
In choosing a wife, and buying a sword, we ought not to trust another.  
The wearer knows where the  wrings.  
Fair is not fair, but that which pleaseth.  
There is no jollity but hath a smack of folly.  
He that's long a giving, knows not how to give  
The filth under the white snow, the sun discovers  
Every one fastens where there is gain.  
All feet tread not in one .  
Patience, time, and money accommodate all things.  
For want of a nail the  is lost, for want of a  the horse is lost, for want of a horse the rider is lost.  
Weight justly and sell dearly.  
Little wealth little care.  
Little journeys and good cost, bring safe home.  
Gluttony kills more than the sword.  
When children stand quiet, they have done some ill.  
A little and good fills the trencher.  
A penny spared is twice got.  
When a knave is in a plumtree, he hath neither friend nor kin.  
Short boughs, long vintage.  
Health without money, is half an ague.  
If the wise erred not, it would go hard with fools.  
Bear with evil, and expect good.  
He that tells a secret, is another's servant.  
If all fools wore white Caps, we should seem a flock of geese.  
Water, fire, and soldiers quickly make room.  
Pension never enriched young man.  
Under water, famine; under snow, bread.  
The Lame goes as fare as your staggerer.  
He that loseth is Merchant, as well as he that gains.  
A jade eats as much as a good horse.  
All things in their being are good for something.  
One flower makes no garland.  
A fair death honours the whole life.  
One enemy is too much.  
Living well is the best revenge.  
One fool makes a hundred.  
One pair of ears draws dry an hundred tongues.  
A fool may throw a stone into a well, which a bundred wise men cannot pull out.  
One slumber finds another.  
On a good bargain think twice.  
To a good spender God is the Treasurer.  
A cursed Cow hath short horns.  
Music helps not the toothache.  
We cannot come to Honour under Coverlet.  
Great pains quickly find ease.  
To the counsel of fools a wooden bell.  
The choleric man, never wants woe.  
Help thyself, and God will help thee.  
At the games end we shall see who gains.  
There are many ways to fame.  
Love is the true price of love.  
Love rules his kingdom without a sword.  
Love makes all hard hearts gentle.  
Love makes a good eye squint.  
Love asks faith, and faith firmness.  
A sceptre is one thing, and a ladle another.  
Great trees are good for nothing but shade.  
He commands enough, that obeys a wise man.  
Fair words makes me look to my purse.  
Though the fox run, the chicken hath wings.  
He plays well that wins.  
You must strike in measure, when there are many to strike on one anvil.  
The shortest answer is doing.  
It's a poor stake that cannot stand one year in the ground.  
He that commits a fault, thinks every one speaks of it.  
He that's foolish in the fault, let him be wise in the punishment.  
The blind eats many a fly.  
He that can make a fire well, can end a quarrel.  
The toothache is more ease, then to deal with ill people.  
He that would have what he hath not, should do what he doth not.  
He that hath no good trade, it is to his loss.  
The offender never pardons.  
He that lives not well one year, sorrows seven after.  
He that hopes not for good, fears not evil.  
He that is angry at a feast, is rude.  
He that mocks a cripple, aught to be whole.  
When the tree is fallen, all go with their hatchet.  
He that hath horns in his bosom, let him not put them on his head.  
He that burns most, shines most.  
He that trusts in a lie, shall perish in truth.  
He that blows in the dust, fills his eyes with it.  
Bells call others, but themselves enter not into the Church.  
Of fair things, the Autumn is fair.  
Giving is dead, restoring very sick.  
A gift much expected is paid, not given.  
Two ill meals make the third a glutton.  
The Royal Crown cures not the headache.  
'Tis hard to be wretched, but worse to be known so.  
A feather in hand is better than a bird in the air.  
It's better to be head of a Lizard, than the tail of a Lion.  
Good and quickly seldom meet.  
Folly grows without watering.  
Happier are the hands compassed with iron, than a heart with thoughts.  
If the staff be crooked, the shadow cannot be strait.  
To take the nuts from the fire with the dog's foot.  
He is a fool that makes a wedg of his fist.  
Valour that parleys, is near yielding.  
Thursday come, and the week's gone.  
A flatterer's throat is an open sepulchre.  
There is great force hidden in a sweet command.  
The command of custom is great.  
To have money is a fear, not to have it a grief.  
The Cat sees not the mouse ever.  
Little dogs start the hare, the great get her.  
Willows are weak, yet they bind other wood.  
A good prayer is master of another's purse.  
The thread breaks, where it is weakest.  
Old men, when they scorn young, make much of death.  
God is at the end, when we think he is furthest off it.  
A good Judge conceives quickly, judges flowly.  
Rivers need a spring.  
He that contemplates, hath a day without night.  
Give losers leave to talk.  
Loss embraceth shame.  
Gaming, Women, and Wine, while they laugh, they make men pine.  
The fat man knoweth not what the lean thinketh.  
Would half burnt is easily kindled.  
The fish adores the bait.  
He that goeth far hath many encounters.  
Every bees honey is sweet.  
The slothful is the servant of the counters  
Wisdom hath one foot on land, and another on Sea  
The thought hath good legs, and the quill a good tongue.  
A wise man needs not blush for changing his purpose.  
The March sun raises, but dissolves not.  
Time is the Rider that breaks youth.  
The wine in the bottle doth not quench thirst.  
The sight of a man hath the force of a Lion.  
An examined enterprise, goes on boldly.  
In every art it is good to have a master.  
In every Country dogs by't.  
In every country the sun rises in the morning.  
A noble plant suits not with a stubborn ground.  
You may bring a horse to the river, but he will drink when and what he pleaseth.  
Before you make a friend, eat a bushel of salt with him.  
Speak fitly, or be silent wisely.  
Skill and confidence are an unconquered army.  
I was taken by a morsel, says the fish.  
A disarmed peace is weak.  
The balance distinguisheth not between gold and lead.  
The persuasion of the fortunate sways the deubtfull.  
To be beloved is above all bargains.  
To deceive one's self is very easy.  
The reasons of the poor weigh not.  
Perverseness makes one squint eyed.  
The evening praises the day, and the morning a frost.  
The table robs more than a thief.  
When age is jocund, it makes sport for death.  
True praise roots and spreeds.  
Fears are divided in the midst.  
The soul needs few things, the body many.  
Astrology is true, but the Astrologers cannot find it.  
Tie it well, and let it go.  
Empty vessels sound most.  
Send not a Cat for Lard.  
Foolish tongues talk by the dozen.  
Love makes one fit for any work.  
A pitiful mother makes a scald head.  
An old Physician, and a young Lawyer.  
Talk much, and err much, says the Spaniard.  
Some make a conscience of spitting in the Church, yet rob the Altar.  
An idle head is a box for the wind.  
Show me a liar, and I'll show thee a thief.  
A bean in liberty is better than a comfit in prison.  
None is born Master.  
Show a good man his error, and he turns it to a virtue; but an ill, it doubles his fault.  
None is offended but by himself.  
None says his Garner is full.  
In the husband wisdom, in the wife gentleness.  
Nothing dries sooner than a tear.  
In a Leopard the spots are not observed.  
Nothing lasts but the Church.  
A wise man cares not for what he cannot have.  
It's not good fishing before the net.  
He cannot be virtuous that is not rigorous  
That which will not be spun, let it not come between the spindle and the distaff.  
When my house burns, it's not good playing at Chess.  
No barber shaves so close, but another finds work.  
There's no great banquet, but some fares ill.  
A holy habit cleanseth not a foul soul.  
Forbear not sowing, because of birds.  
Mention not a halter in the house of him that was hanged.  
Speak not of a dead man at the table.  
A hat is not made for one shower.  
No sooner is a Temple built to God, but the Devil builds a Chapel hard by.  
Every one puts his fault on the Times.  
You cannot make a windmill go with a pair of bellows.  
Pardon all but thyself.  
Every one is weary, the poor in seeking, the rich in keeping, the good in learning.  
The escaped mouse ever feels the taste of the bait.  
A little wind kindles; much puts out the fire.  
Dry bread at home is better than roast-meat abroad.  
More have repent speech then silence  
The covetous spends more than the liberal.  
Divine ashes are better than earthly meal.  
Beauty draws more than oxen.  
One father is more than a hundred Schoolmasters.  
One eye of the masters sees more than ten of the servants.  
When God will punish, he will first take away the understanding.  
A little labour, much health.  
When it thunders, the thief becomes honest.  
The tree that God plants, no wind hurts it.  
Knowledge is no burden.  
It's a bold mouse that nestles in the cat's ear.  
Long jesting was never good.  
If a good man thrive, all thrive with him.  
If the mother had not been in the oven, she had never sought her daughter there.  
If great men would have care of little ones, both would last long.  
Though you see a Churchman ill, yet continue in the Church still.  
Old praise dies, unless you feed it.  
If things were to be done twice, all would be wise.  
Had you the world on your Chesse-bord, you could not fill all to your mind.  
Suffer and expect.  
If fools should not fool it, they shall lose their season.  
Love and business teach eloquence.  
That which two will, takes effect.  
He complains wrongfully on the sea, that twice suffers shipwreck.  
He is only bright that shines by himself.  
A valiant man's look is more than a coward's sword.  
The effect speaks, the tongue needs not.  
Divine grace was never slow.  
Reason lies between the spur and the bridle.  
It's a proud horse that will not carry his own provender.  
Three women make a market.  
Three can hold their peace, if two be away.  
It's an ill counsel that hath no escape.  
All our pomp the earth covers.  
To whirl the eyes too much, shows a kites brain.  
Comparisons are odious.  
All keys hang not on one girdle.  
Great businesses turn on a little pin.  
The wind in ones face makes one wise.  
All the arms of England will not arm fear.  
One sword keeps another in the sheath.  
Be what thou wouldst seem to be.  
Let all live as they would die.  
A gentle heart is tied with an easy thread.  
Sweet discourse makes short days and nights.  
God provides for him that trusteth.  
He that will not have peace, God gives him war.  
To him that will, ways are not wanting.  
To a great night, a great Lantern.  
To a child all weather is cold.  
Where there is peace, God is.  
None is so wise, but the fool overtakes him.  
Fools give to please all but their own.  
Prosperity let's go the bridle.  
The Friar preached against stealing, and had a goose in his sleeve.  
Te be too busy gets contempt.  
February makes a bridge, and March breaks it.  
A horse stumbles that hath four legs.  
The best smell is bread, the best savour salt, the best love that of children.  
That's the best gown that goes up and down the house.  
The Market is the best Garden.  
The first dish pleaseth all.  
The higher the Ape goes, the more he shows his tail.  
Night is the mother of Counsels.  
God's Mil grinds slow, but sure.  
Every one thinks his sack heaviest.  
Drought never brought dearth.  
All complain.  
Gamesters and race-horses never last long.  
It's a poor sport that's not worth the candle.  
He that is fallen cannot help him that is down.  
Every one is witty for his own purpose.  
A little let lets an ill workman.  
Good workmen are seldom rich.  
By doing nothing we learn to do ill.  
A great dowry is a bed full of brabbles.  
No profit to honour, no honour to Religion.  
Every sin brings its punishment with it.  
Of him that speaks ill, consider the life more than the word.  
You cannot hid an eel in a sack.  
Give not Saint Peter so much, to leave Saint Paul nothing.  
You cannot flay a stone.  
The chief disease that reigns this year is folly.  
A sleepy master makes his servant a Lout.  
Better speak truth rudely, then lie covertly.  
He that fears leaves, let him not go into the wood.  
One foot is better than two crutches.  
Better suffer ill, then do ill.  
Neither praise, nor dispraise thyself, thy actions serve the turn.  
Soft and fair goes far.  
The constancy of the benefit of the year in their seasons, argues a Deity.  
Praise none too much, for all are fickle.  
It's absurd to warm one in his armour.  
Law suits consume time, and money, and rest, and friends.  
Nature draws more than ten teems.  
He that hath a wife and children, wants not business.  
A ship and a woman are ever repairing.  
He that fears death, lives not.  
He that pities another, remembers himself.  
He that doth what he should not, shall feel what he would not.  
He that marries for wealth, sells his liberty.  
He that once hits, is ever bending.  
He that serves, must serve.  
He that lends, gives.  
He that preacheth, giveth alms.  
He that cockers his child, provides for his enemy.  
A pitiful look asks enough.  
Who will sell the cow, must say the word.  
Service is no inheritance.  
The faulty stands on his guard.  
A kinsman, a friend, or whom you entreat, take not to serve you, if you will be served neatly.  
At Court, every one for himself.  
To a crafty man, a crafty and an half.  
He that is thrown, would ever wrestle.  
He that serves well, needs not ask his wages.  
Fair language grates not the tongue.  
A good heart cannot lie.  
Good swimmers at length are drowned.  
Good land, evil way.  
In doing we learn.  
It's good walking with a horse in ones hand.  
God, and Parents, and our Master, can never be requited.  
An ill deed cannot bring honour.  
A small heart hath small desires.  
All are not merry that dance lightly.  
Courtesy on one side only, lasts not long.  
Wine-Counsels seldom prosper.  
Weening is not measure.  
The best of the sport is to do the deed, and say nothing.  
If thou thyself canst do it, attend not others help or hand.  
Of a little thing, a little displeaseth.  
He warms too near that burns.  
God keep me from four houses, an Usurers, a Tavern, a Spittle, and a Prison.  
In an hundred else of contention, there is not an inch of love.  
Do what thou oughtest, and come what come can.  
Hunger makes dinners, pastime suppers.  
In a long journey straw weighs.  
Women laugh when they can, and weep when they will.  
War is death's feast.  
Set good against evil.  
He that brings good news knocks hard.  
Beat the Dog before the Lion.  
Hast comes not alone.  
You must lose a fly to catch a trout.  
Better a snotty child, than his nose wiped off.  
He is not free that draws his chain.  
He goes not out of his way that goes to a good Inn.  
There come nought out of the sack, but what was there.  
A little given seasonably, excuses a great gift.  
He looks not well to himself that looks not ever.  
He thinks not well, that thinks not again.  
Religion, Credit, and the Eye are not to be touched.  
The tongue is not steel, yet it cuts.  
A white wall is the paper of a fool.  
They talk of Christmas so long, that it comes.  
That is gold which is worth gold.  
It's good tying the sack before it be full.  
Words are women, deeds are men.  
Poverty is no sin  
A stone in a well is not lost.  
He can give little to his servant, that licks his knife.  
Promising is the eve of giving.  
He that keeps his own, makes war.  
The wolf must die in his own skin.  
Goods are theirs that enjoy them.  
He that sends a fool, expects one.  
He that can stay, obtains.  
He that gains well and spends well, needs no count book.  
He that endures, is not overcome.  
He that gives all before he dies, provides to suffer.  
He that talks much of his happiness, summons grief.  
He that loves the tree, loves the branch.  
Who hastens a glutton, chokes him.  
Who praiseth Saint Peter, doth not blame Saint Paul.  
He that hath not the craft, let him shut up shop.  
He that knows nothing, doubts nothing.  
Green wood makes a hot fire.  
He that marries late, marries ill.  
He that passeth a winter's day, escapes an enemy.  
The rich knows not who is his friend.  
A morning sun, and a Wine-bred child, and a Latine-bred woman, seldom end well.  
To a close shorn sheep, God gives wind by measure.  
A pleasure long expected, is dear enough sold.  
A poor man's cow dies a rich man's child.  
The cow knows not what her tail is worth, till she have lost it.  
Choose a horse made, and a wife to make.  
It's an ill air where we gain nothing.  
He hath not lived, that lives not after death.  
So many men in court and so many strangers.  
He quits his place well, that leaves his friend there.  
That which sufficeth is not little.  
Good news may be told at any time, but ill in the morning.  
He that would be a Gentleman, let him go to an assault.  
Who pays the Physician, does the cure.  
None knows the weight of another's burden.  
Every one hath a fool in his sleeve  
One hours sleep before midnight, is worth three after.  
In a retreat the lame are foremost.  
It's more pain to do nothing, than something.  
Amongst good men two men suffice.  
There needs a long time to know the world's pulse.  
The offspring of those that are very young, or very old, lasts not.  
A tyrant is most tyrant to himself.  
Too much taking heed is loss.  
Craft against craft, makes no living.  
The Reverend are ever before.  
France is a meadow that cuts thrice a year.  
'Tis easier to build two chimneys, then to maintain one.  
The Court hath no Almanac.  
He that will enter into Paradise, must have a good key.  
When you enter into a house, leave the anger ever at the door.  
He hath no leisure who useth it not.  
It's a wicked thing to make a dearth one's garner.  
He that deals in the world needs four sieves.  
Take heed of an ox before, of an horse behind, of a monk on all sides.  
The year doth nothing else but open and shut.  
The ignorant hath an eagle's wings, and an Owls eyes.  
There are more Physicians in health, than drunkards.  
The wife is the key of the house.  
The Law is not the same at morning and at night.  
War and Physic are governed by the eye.  
Half the world knows not how the other half lies.  
Death keeps no Calendar.  
Ships fear fire more than water.  
The least foolish is wise.  
The chief box of health is time.  
Silks and Satins put out the fire in the chimney.  
The first blow is as much as two.  
The life of man is a winter way.  
The way is an ill neighbour.  
An old man's staff is the rapper of death's door.  
Life is half spent, before we know what it is.  
The singing man keeps his shop in his throat.  
The body is more dressed than the soul.  
The body is sooner dressed then the soul.  
The Physician owes all to the patiented, but the patiented owes nothing to him but a little money.  
The little cannot be great, unless he devour many.  
Time undermines us.  
The Choleric drinks, the Melancholic eats, the Phlegmatic sleeps.  
The apothecary's mortar spoils the Luters music.  
Conversation makes one what he is.  
The deaf gains the injury.  
Years know more than books.  
Wine is a turncoat, (first a friend, than an enemy.)  
Wine ever pays for his lodging.  
Wine makes all sorts of creatures at table.  
Wine that cost nothing is digested before it be drunk.  
Trees eat but once.  
Armour is light at table.  
Good horses make short miles.  
Castles are Forests of stones.  
The dainties of the great, are the tears of the poor.  
Parson's are souls waggoners.  
Children when they are little make parents' fools, when they are great they make them mad.  
The Mr absent, and the house dead.  
Dogs are fine in the field.  
Sins are not known till they be acted.  
Thorns whiten, yet do nothing.  
All are presumed good, till they are found in a fault.  
The great put the little on the hook.  
The great would have none great, and the little all little.  
The Italians are wise before the deed, the Germans in the deed, the French after the deed.  
Every mile is two in winter.  
Spectacles are death's Harquebus.  
Lawyer's houses are built on the heads of fools.  
The house is a fine house when good folks are within.  
The best bred have the best portion.  
The first and last frosts are the worst  
Gifts enter every where without a wimble.  
Princes have no way.  
Knowledge makes one laugh, but wealth makes one dance.  
The Citizen is at his business before he rise.  
The eyes have one language every where.  
It is better to have wings than horns.  
Better be a fool then a knave.  
Count not four, except you have them in a wallet.  
To live peaceably with all, breeds good blood.  
You may be on land, yet not in a garden.  
You cannot make the fire so low, but it will get out.  
We know not who lives or dies.  
An ox is taken by the horns, and a man by the tongue.  
Many things are lost for want of ask.  
No Churchyard is so handsome, that a man would desire strait to be buried there.  
Cities are taken by the ears.  
Once a year a man may say, On his conscience.  
We leave more to do when we die, than we have done.  
With customs we live well, but laws undo us.  
To speak of an Usurer at the table, mars the wine.  
Pains to get, care to keep, fear to lose.  
For a morning rain leave not your journey.  
One fair day in winter makes not birds merry.  
He that learns a trade, hath a purchase made.  
When all men have what belongs to them, it cannot be much.  
Though God take the sun out of the Heaven, yet we must have patience.  
When a man sleeps, his head is in his stomach.  
When one is on horseback, he knows all things.  
When God is made the master of a family, he disorders the disorderly.  
When a Lackey comes to hell's door, the Devils lock the gates.  
He that is at ease, seeks dainties.  
He that hath charge of souls, transports them not in bundles.  
He that tells his wife news, is but newly married.  
He that is in a town in May, loseth his Spring.  
He that is in a Tavern, thinks he is in a vine-garden.  
He that praiseth himself, spattereth himself.  
He that is a master, must serve (another)  
He that is surprised with the first frost, feels it all the winter after.  
He a beast doth die, that hath done no good to his country.  
He that follows the Lord, hopes to go before.  
He that dies without the company of good men, puts not himself into a good way.  
Who hath no head, needs no heart.  
Who hath no haste in his business, mountains to him seem valleys.  
Speak not of my debts, unless you mean to pay them.  
He that is not in the wars, is not out of danger  
He that gives me small gifts, would have me live.  
He that is his own Counsellor, knows nothing sure but what he hath laid out.  
He that hath lands, hath quarrels.  
He that goes to bed thirsty, riseth healthy.  
Who will make a door of gold, must knock a nail every day.  
A trade is better than service.  
He that lives in hope, danceth without music.  
To review one's store is to mow twice.  
Saint Luke was a Saint and a Physician, yet is dead.  
Without business, debauchery.  
Without danger we cannot get beyond danger.  
Health and sickness surely are men's double enemies.  
If gold knew what gold is, gold would get gold I wis.  
Little losses amaze, great, tame.  
Choose none for thy servant, who have served thy betters.  
Service without reward is punishment.  
If the husband be not at home, there is no body.  
An oath that is not to be made, is not to be kept.  
The eye is bigger than the belly.  
If you would be at ease, all the world is not.  
Were it not for the bone in the leg, all the world would turn Carpenters (to make them crutches.)  
If you must fly, fly well.  
All that shakes falls not.  
All beasts of prey are strong, or treacherous.  
If the brain sows not corn, it plants thistles.  
A man well mounted, is ever Choleric.  
Every one is a master and servant.  
A piece of a Churchyard fits every body.  
One mouth doth nothing without another.  
A master of straw eats a servant of steel.  
An old cat sport's not with her prey.  
A woman conceals what she knows not.  
He that wipes the child's nose, kisseth the mother's cheek.  
Gentility is nothing but Ancient Riches.  
To go where the King goes a foot; i.e. to the stool.  
To go upon the Franciscans Hackney, i. e, on foot.  
Amiens was taken by the Fox, and retaken by the Lion.  
After Death the Doctor.  
Ready money is a ready Medicine.  
It is the Philosophy of the Distaff.  
It is a sheep of Beery, it is marked on the nose: applied to those that have a blow.  
To build castles in Spain.  
An Idle youth, a needy Age  
Silk doth quench the fire in the Kitchin.  
The words ending in Ique, do mock the Physician; as Hectic Paralitique, Apoplectique, Lethargique.  
He that trusts much Obliges much, says the Spaniard.  
He that thinks amiss, concludes worse.  
A man would live in Italy (a place of pleasure) but he would choose to die in Spain, where they say the Catholic Religion is professed with greatest strictness.  
Whatsoever was the father of a disease, an ill diet was the mother.  
Frenzy, Heresy, and Jealousy, seldom cured.  
There is no heat of affection but is joined with some idleness of brain, says the Spaniard.  
The War is not done so long as my Enemy lives.  
Some evils are cured by contempt.  
Power seldom grows old at Court.  
Danger itself the best remedy for danger.  
Favour will as surely perish as life.  
Fear the Beadle of the Law.  
Heresy is the school of pride.  
For the same man to be an heretic and a good subject, is incompossible.  
Heresy may be easier kept out, then shaken off.  
Infant's manners are moulded more by the example of Parents, then by stars at their nativities.  
They favour learning whose actions are worthy of a learned pen.  
Modesty sets off one newly come to honour.  
No naked man is sought after to be rifled.  
There's no such conquering weapon as the necessity of conquering.  
Nothing secure unless suspected.  
No tye can oblige the perfidious.  
Spies are the ears and eyes of Princes.  
The life of spies is to know, not be known.  
Religion a stalking horse to shoot other foul.  
It's a dangerous fire gins in the bedstraw.  
Covetousness breaks the bag.  
Fear keeps and looks to the vineyard, and not the owner.  
The noise is greater than the nuts.  
Two sparrows on one Ear of Corn make an ill agreement.  
The world is now adays, God save the Conqueror.  
Unsound minds like unsound Bodies, if you feed, you poison.  
Not only aught fortune to be pictured on a wheel, but every thing else in this world.  
All covet, all lose.  
Better is one Accipe, then twice to say, Dabo tibi  
An Ass endures his burden, but not more than his burden  
Threatened men eat bread, says the Spaniard  
The beads in the Hand, and the Devil in Capuch; or cape of the cloak.  
He that will do thee a good turn, either he will be gone or die.  
I escaped the Thunder, and fell into the Lightning  
A man of a great memory without learning, hath a rock and a spindle, and no staff to spin  
The death of wolves is the safety of the sheep  
He that is once borne, once must die.  
He that hath but one eye, must be afraid to lose it  
He that makes himself a sheep, shall be eat by the wolf  
He that steals an egg, will steal an ox  
He that will be surety, shall pay.  
He that is afraid of leaves, goes not to the wood  
In the mouth of a bad dog falls often a good bone  
Those that God loves, do not live long  
Still fisheth he that catcheth one.  
All flesh is not venison  
A City that parleys is half gotten.  
A dead Bee maketh not Hony.  
An old dog barks not in vain  
They that hold the greatest farms, pay the least rent: applied to rich men that are unthankful to God.  
Old Camels carry young Camels skins to the Market  
He that hath time and looks for better time, time comes that he reputes himself of time.  
Words and feathers the wind carries away  
Of a pig's tail you can never make a good shaft  
The  of the Blackamoor hath sworn not to whiten.  
To a greedy eating horse a short halter.  
The Devil divides the world between Atheism and Superstition.  
Such a Saint, such an offering.  
We do it soon enough, if that we do, be well.  
Cruelty is more cruel, if we defer the pain.  
What one day gives us, another takes away from us.  
To seek in a Sheep five feet when there is but four.  
A scabbed horse cannot abide the comb.  
God strikes with his finger, and not with all his arm.  
God gives his wrath by weight, and without weight his mercy.  
Of a new Prince, new bondage.  
New things are fair.  
Fortune to one is Mother, to another is Stepmother.  
There is no man, though never so little, but sometimes he can hurt.  
The horse that draws after him his halter, is not altogether escaped.  
We must recoil a little, to the end we may leap the better.  
No love is foul, nor prison fair.  
No day so clear but hath dark clouds.  
No hair so small, but hath his shadow.  
A wolf will never make war against another wolf.  
We must love, as looking one day to hate.  
It is good to have some friends both in heaven and hell.  
It is very hard to shave an egg.  
It is good to hold the ass by the bridle.  
The healthful man can give counsel to the sick.  
The death of a young wolf doth never come too soon.  
The rage of a wild boar is able to spoil more than one wood.  
Virtue flies from the heart of a Mercenary man.  
The wolf eats oft of the sheep that have been warned.  
The mouse that hath but one hole is quickly taken.  
To play at Chess when the house is on fire.  
The itch of disputing, is the scab of the Church.  
Fellow not truth too near the heels, lest it dash out thy teeth.  
Either wealth is much increased, or moderation is much decayed.  
Say to pleasure, Gentle Eve, I will none of your apple.  
When war gins, than hell openeth.  
There is a remedy for every thing, could men find it.  
There is an hour wherein a man might be happy all his life, could he find it.  
Great Fortune brings with it Great misfortune.  
A fair day in winter is the mother of a storm  
Woe be to him that reads but one book  
Tithe, and be rich 

Take heed of  
The wrath of a mighty man, and the tumult of the people  
Mad folks in a narrow place  
Credit decayed, and people that have nothing.  
A young wench a prophetess, and a Latin bred woman  
A person marked, and a Widow thrice married  
Foul dirty ways, and long sickness.  
Wind that comes in at a hole, and a reconciled Enemy.  
A stepmother; the very name of her sufficeth.    
Princes are venison in Heaven.  
Critics are like brushers of Nobleman's .  
He is a great Necromancer, for he asks counsel of the Dead: i.e. books.  
A man is known to be mortal by two things, Sleep and Lust.  
Love without end, hath no end, says the Spaniard: meaning, if it were not begun on particular ends, it would last.  
Stay a while, that we may make an end the sooner.  
Presents of love fear not to be ill taken of strangers.  
To seek these things is lost labour; Geese in an oil pot, fat Hogs among Jews, and Wine in a fishing net.  
Some men plant an opinion they seem to erradicate.  
The Philosophy of Princes is to dive into the Secrets of men, leaving the secrets of nature to those that have spare time  
States have their conversions and periods as well as natural bodies.  
Great deservers grow Intolerable presumers.  
The love of money and the love of learning rarely meet.  
Trust no friend with that you need fear him if he were your enemy.  
Some had rather lose their friend, than their Jest  
Mary your daughters betimes, lest they marry themselves.  
Soldiers in peace, are like chimneys in summer.  
Here is a talk of the Turk and the Pope, but my next neighbour doth me more harm then either of them both.  
Civil Wars of France made a million of Atheists, and 30000 Witches.  
We Bachelors laugh and show our teeth, but you married men laugh till your hearts ache.  
The Devil never assails a man, except he find him either void of knowledge, or of the fear of God.  
There is no body will go to hell for company.  
Much money makes a Country poor, for it sets a dearer price on every thing.  
The virtue of a coward is suspicion.  
A man's destiny is always dark.  
Every man's censure is first moulded in his own nature.  
Money wants no followers.  
Your thoughts close, and your countenance lose.  
Whatever is made by the hand of man, by the hand of man may be overturned.  
FINIS.   

The Author's PRAYER before SERMON.  
O Almighty and everliving Lord God Majesty, and Power, and Brightness, and Glory! How shall we dare to appear before thy face, who are contrary to thee, in all we call thee? for we are darkness, and weakness, and filthiness, and shame. Misery and sin fill our days: yet art thou our Creator, and we thy work: Thy hands both made us, and also made us Lords of all thy creatures; giving us one world in ourselves, and another to serve us: then didst thou place us in Paradise, and wert proceeding still on in thy Favours, until we interrupted thy Counsels, disappointed thy Purposes, and sold our God, our glorious, our gracious God for an apple. O writ 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 sweetness, 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 super abounded; accordingly, when we had sinned beyond any help in heaven or earth, than thou saidst; Lo, I come! then did the Lord of life, unable of himself 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 overwhelm it. But though the streams of thy blood were currant through darkness, 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 sinful 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 only doth wondrous things. Awake therefore, my Lute, and my Viol! awake all my powers to glorify thee! We praise thee! we bless thee! we magnify thee for ever! And now, O Lord! in the power of thy Victories, and in the ways of thy Ordinances, and in the truth of thy Love, Lo, we stand here, beseeching thee to bless thy word, wher-ever spoken this day throughout the universal Church. O make it a word of power and peace, to convert those who are not yet thine, and to confirm those that are: particularly, bless 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 meekness, and righteousness; and thy right hand shall teach thee terrible things. Especially, bless this portion here assembled together, with thy unworthy Servant speaking unto them: Lord Jesus! teach thou me, that I may teach them: Sanctify, and enable 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, harken, and do so for thy blessed Son's sake, in whose sweet and pleasing words, we say, Our Father, etc.  
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 Angel's food: O Lord, bess it: O Lord, make it health and strength unto us: still striving & prospering so long within us, until our obedience reach thy 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.   

Mr G. HERBERT, To Master N.F. upon the Translation of VALDESSO.  
MY dear and deserving Brother, your Valdesso I now return with many thanks, and some notes; in which perhaps you will disover some care, which I forbear not in the midst of my griefs; first, for your sake, because I would do nothing negligently that you commit unto me: secondly, for the Author's sake, whom I conceive to have been a true servant of God; and to such, and all that is theirs, I own diligence: Thirdly, for the Church's sake, to whom by printing it, I would have you consecrate it. You own the Church a debt, and God hath put this into your hands, (as he sent the fish with money to Saint Peter,) to discharge it: happily also with this, (as his thoughts are fruitful,) intending the honour of his servant the Author, who being obscured in his own Country, he would have to flourish in this Land of light, and Region of the Gospel, among his chosen. It is true, there are some things which I like not in him, as my fragments will express, when you read them; nevertheless, I wish you by all means to publish it, for these three eminent things observable therein: First, that God in the midst of Popery should open the eyes of one to understand and express so clearly and excellently the intent of the Gospel, in the acceptation of Christ's righteousness, (as he showeth through all his considerations,) a thing strangely buried and darkened by the Adversaries, and their great stumbling block. Secondly, the great honour and reverence, which he every where bears towards our great Master, and Lord, concluding every consideration almost with his holy Name, and setting his merit forth so piously; for which I do so love him, that were there nothing else, I would print it, that with it the honour of my Lord might be published. Thirdly, the many pious rules of ordering our life, about mortification, and observation of God's Kingdom within us, and the working thereof, of which he was a very diligent observer. These three things are very eminent in the Author, and over-weigh the defects, as I conceive, towards the publishing thereof.  
From BEMMERTON near SALISBURY, Septemb. 29. 1632.   


In Honorem Illustrissimi Domini FRANCISCI de VERULAMIO Vice-comitis S ti Albani, Post Editam ab eo Instaur. Mag.  
QUis iste tandem? non enim vultu ambulat  
Quotidiano. Nescis ignare? audies,  
Dux Nationum; voritatis Pontifex;  
Inductionis Dominus; & Verulamii;  
Rerum Magister unicus, at non Artium:  
Profunditatis Pinus, atque Elegantiae:  
Naturae Aruspex intimus: Philosophiae  
Aerarium. Sequester Experientiae,  
Speculationisque: Aequitatis Signifer:  
Scientiarum sub pupillari statu  
Degentium olim Emancipator: luminis  
Promus: Fugator Idolum, atque Nubium:  
Collega Solis: Quadra Certitudinis:  
Sophismatum Mastix: Brutus Literarius,  
Authoritatis exuens Tyrannidem:  
Rationis & Sensus stupendus Arbiter;  
Repumicator mentis: Atlas Physicus,  
Alcide succumbente STAGIRITICO:  
Columba Noae, quae in vetustate Artibus  
Nullum locum, requiêmve cernens, praestitit  
Ad se suámque Matris Arcam regredi.  
Subtilitatis terebra; Temporis nepos  
Ex veritate Matre: Mellis Alveus:  
Mundíque & Animarum, Sacerdos unicus:  
Securíque Errorum: ínque Natalibus  
Granum Sinapis, acre aliis, crescens sibi.  
O me prope Lassum; Juv●…te Posteri.  GEOR HERBERT Orat. Pub. in Academ. Cantab.  

In Obitum Incomparabilis Vice-Comitis S ti Albani, Baronis VERULAMII.  
DUm longi lentíque gemis sub pondere morbi,  
Atque haeret dubio tabida vita pede  
Quid voluit prudens fatum, jam sentio tandem:  
Constat, Aptile uno te potuisse mori:  
Ut Flos hinc lacrymis, illinc Philomela querelis  
Deducant Linguae funera sola tuae.  G. HERBERT.  

To Doctor Donne upon one of his Seals: The Anchor, and Christ.  
In Sacram Anchoram Piscatoris.  

QUod Crux nequibat fixa, clavique additi  
(Tenere Christum scilicei, ne ascenderet)  
Tuíve Christum devocans facundia  
Vltra loquendi Tempus; addit Anchora:  
Nec hoc abundè est tibi, nisi certae Anchorae  
Addas Sygillum: nempè Symbolum suae  
Tibi dedit Unda & Terra certitudinis  
Quondam fossus Amor loquens Amato  
Tota & tanta loquens Amica; scripsit  
Tandem & fessa manus, dedit Sigillum.   

Suavis erat, qui scripta, dolens, lacerando recludi  
Sanctiùs in Regno magni credebat Amoris  
(In quo fas u hil est rumpi) donare Sigillum.  
Munde fluas fugi●sque licet, nos nostráque fixi;  
Deridet motus sancta Catena tuos.   G. HERBERT.   

An Addition of APOTHEGMS by Several Authors.  
LEWIS the 9th of France, being asked by what stile he would be called, said, Lewis of Poyssy. Reply was made, There were other places of greater renown, and where he had obtained famous Victories. No, said he, I desire to be called Lewis of Poyssy, because there I got the most glorious victory that ever I had; For there I overcame the Devil: meaning that he was christened there.  
Byas was in a great Tempest, and with him there were dissolute fellows, calling upon their Gods; but Byas said, Peace, peace, let them not know you are here.  
When Croesus for his glory shown Solon great treasure of gold▪ Solon said unto him, If another come that hath better iron than you, he will be Master of all this gold.  
Gerson brings in a French man ask another man, Quot annos habes, an usual Latin phrase when we ask after ones age. The man replies, I am of no years at all, but death hath forborn me this fifty.  
An holy man in the primitive times being asked how long he had lived, answered, A few years to God, but forty or fifty among gnats and flies.  
Hanno the Carthaginian was sent Commissioner by the State after the second Carthaginian War, to Rome, to supplicate for peace, and in the end obtained it: yet one of the sharper Senators said, You have often broke with us the peaces whereunto you have been sworn; I pray by what gods will you swear? Hanno answered, By the same Gods that have punished the former perjury so severely.  
Sir Thomas Moor had only daughters at first, and his wife did ever pray for a boy; at last he had a boy, which after at man's years proved simple. Sir Thomas said to his wife, Thou prayedst so long for a boy, that he will be a boy as long as he lives.  
When Queen Elizabeth had advanced Raleigh, she was one day playing on the Virginals, and my Lord of Oxford, and another Nobleman stood by: It fell out so, that the ledge before the Jacks was taken away, so as the Jacks were seen. My Lord of Oxford, and the other Nobleman smiled, and a little whispered; the Queen marked it, and would needs know what the matter was: My Lord of Oxford answered; that they smiled to see that when Jacks went up, heads went down.  
When the English were beaten out of France, and the Town of Calais was lost, an English Captain being jeered by a French man, and asked, When will you come again? answered, O Sir, when the Sins of France are greater than the Sins of England, than we come again.  
The Spanish Friar used to say there were but few Princes in hell: His reason was, because there were but few.  
Ignatius Loyola used to say, when he heard a clock strike, There's one hour more that I have to answer to God for.  
It was a Speech of Sir Thomas Moor, He would not pin his faith on another man's sleeve, because he did not know whither he might carry it.  
Bishop Latimer said in a Sermon at Court, that he had heard great speech that the King was poor, and many ways were propounded to make him rich: for his part, he had thought of one, which was, that they should help the King to some good Office, for all his Officers grew rich.  
Sir Amias Paulet when he saw too much haste in any matter, was wont to say, Stay a while, that we may make an end the sooner.  
Queen Isabel of Spain would say, Whosoever has a good presence, and a good fashion, carries Letters of Recommendation.  
Upon Alienation of Church-Lands, (at the Reformation in Geneva) Calvin used to say, I see we have taken the purse from Judas, and given it to the Devil.  
The Lord Burleigh was used to say, It was in the choice of a wife, as in a project of war, wherein to err but once, was to be undone for ever. And he advised his son not to take a wife without a portion, because a man can buy nothing in the Market without money.  
Sir Walter Raleigh was wont to say of the Ladies of Queen Elizabeth's Privy-Chamber, and Bedchamber, They were like witches, They could do hurt, but they could do no good.  
Master Marbury the Preacher would say, That God was feign to deal with wicked men, as men do with frisking Jades in a pasture, that cannot take them up till they get them to a gate; so wicked men will not be taken up till the hour of death.  
No Country can be called rich, wherein there is war; as in the Low-Countries: there is much money, but the Soldiers have it in pay from the Governors: the Boors have it for victuals of the Soldiers: the Governors have it from them again in taxes: so there is no centre, no honour.  
K. James' Apotheg.  
A certain Priest having to do with a great man that was resolute in sin, yet desirous of absolution, and perceiving that he did not understand the Latin tongue; in stead of absolving him, said as followeth, Dominus noster Jesus Christus te absolvat, si vult; & remittat tibi peccata tua, quod ego non credo; & perducat te ad vitam aeternam, quod est impossibile.  
There was one that died greatly in debt: when it was reported in some company where divers of his Creditors were, that he was dead, one began to say, In good faith, than he hath carried 500 ducats of mine with him: and another of them said, and 200 of mine: and some others spoke of several sums of theirs: whereupon, one that was amongst them said, Well, I see now, that though a man cannot carry any of his own with him into the other world, yet he may carry other men's.  
Some say, that Bellarmine's works are so constant to themselves, as if he had written them in two hours.  
A Spaniard was censuring to a French Gentleman the want of devotion amongst the French: in that whereas in Spain, when the Sacrament goes to the sick, any that meets with it turns back, and waits upon it to the house whether it goes: But in France they only do reverence, and pass by. But the French Gentleman answered him, There is reason for it, for here with us, Christ is secure amongst his friends; but in Spain there be so many Jews and Marano's, that it is not amiss for him to have a convoy.  
There was a Gentleman that came to the Tilt all in Orange Tawny, and ran very ill, the next day he came all in green, and ran worse; one of the lookers on asked the other, What's the reason this Gentleman changeth his colours? The other answered, Sure, because it may be reported, that the Gentleman in the green, ran worse than the Gentleman in the Orange Tawny.  
Sir Thomas Moor, the day before he was beheaded, had a Barber sent to him, because his hair was long, which would make him more commiserable with the people: The Barber came to him, and asked him, Whether he would be pleased to be trimmed? In good faith, honest Fellow, said Sir Thomas, The King and I have a suit for my head, and till the Title be cleared, I will do no cost on it.  
Cosmus D. of Florence, was wont to say of perfidious friends, That we read, that we ought to forgive our enemies; but we do not read, that we ought to forgive our friends.  
Bishop Laud said, that some hypocrites, and seeming mortified men that held down their heads, were like little Images that they place in the very bowing of the Vaults of Churches, that look as if they held up the Church, and yet are but puppets.  
Casaubon would say, A day, an hour, a moment, is enough to overturn that which was thought to be founded and rooted in Adamant.  
The Italians saying may well be applied to poor England, I was well, I would be better; I took physic, and I died.  
Sir Francis Bacon being asked by King James, his opinion of the French Ambassador, (at that time come over) said, He was a proper Gentleman: yea, said the King, but what do you think of his head-piece. Sir, said Bacon, It is many times with tall men, as with tall houses, where the uppermost room is worst furnished.  
Sir Francis Bacon was used to say, when he heard of a Scholars death, he was sorry, because it was long before they were made Scholars, and there were so many marred in the making.  
It was Sir Henry Wotton's saying, Pruritus disputandi fit Ecclesiarum scabies.  
And at another time, thus,  
Henricus Wottonius Anglo-Cantianus, Thomae Optimi Viri Filius, natu minimus, à Serenissimo Jacobo 1, Magnae Brittanniae, etc. Rege, in Equestrem Titulum ascitus; ejusdemque ter ad Rempub. Venetam Legatus Ordinarius; semel ad confaederatarum Provinciarum Ordines in Juliacensi Negotio; bis ad Carolum Emmanuelem Subaudiae Ducem; semel ad unitos Superioris Germaniae Principes in Conventu Heilbrunnensi; postremo ad Archiducem Leopoldum Ducem Wirtenbergensem, Civitates Imperiales, Argentinam Ulmamque, & ipsum Romanorum Imperatorem Ferdinandum II. Legatus extraordinarius; Tandem hoc didicit, ANIMAS SAPIENTIORES FIERI QUIESCENDO.  
One said of the Sectaries that pretend much to Scripture, They were like Posts, that bring truth in their letters, and lies in their mouths.  
It was said by one, That Atheists in affliction, like blind beggars, are forced to ask, though they know not of whom.  
After a great fight, there came to the Camp of Gonsalvo, the great Captain, a Gentleman, proudly horsed and armed; Diego the Mendoza asked the great Captain, Who's this? who answered, 'Tis St Ermyn, that never appears but after a storm.  
FINIS.