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THE 
 
 CLERGYMAN'S INSTRUCTOR, 
 
 OE A COLLECTION OF 
 
 TRACTS 
 
 ON THE 
 
 MINISTERIAL DUTIES. 
 
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 Chrysostom. de Sacerdotio Dial. hi. 
 
 FIFTH EDITION. 
 
 OXFORD: 
 AT THE UNIVERSITY 
 MDCCCXL1II. 
 
 PRESS. 
 
ADVERTISEMENT 
 
 TO THE 
 
 FIRST EDITION. 
 
 THE Tracts contained in the following volume have 
 been collected and published, in conformity with the 
 plan for some time adopted by The Delegates of the Cla- 
 rendon Press, of assisting the Parochial Clergy, either by 
 reprinting some of the more scarce or eminent treatises of 
 our English divines, or by editing in a more convenient 
 form such documents as, though necessary to be referred 
 to by those in holy orders, were before accessible only in 
 works of great magnitude and expense. And as what 
 has hitherto been done with this view has received no 
 inconsiderable approbation, not only from ecclesiastical 
 persons, but from serious and learned men of all orders, it 
 is hoped that the present republication of tracts calculated 
 especially both to teach and to enforce the practical duties 
 of ministers, will not be thought less useful than those 
 which have preceded it, or a less serviceable endeavour 
 to contribute to the advancement of true religion, and a 
 due honouring of the church as by law established in 
 this realm. 
 
 Oxford, July 6, 1807. 
 
TABLE OF CONTENTS. 
 
 I. A Priest to the Temple, or the Country Parson, his Character, and 
 Rule of Holy Life, by Mr. George Herbert, A. M. Fellow of 
 Trinity College, Cambridge, and sometime Public Orator of that 
 University ; to which are prefixed a Preface by B. Oley, and a 
 Prefatory View of the Life and Virtues of the Author, and Excel- 
 lencies of this book P. 1 — f'O. 
 
 II. Rules and Advices to the Clergy of the Diocese of Down and Connor, 
 
 by Jeremy Taylor, D.D. Lord Bishop of that Diocese. ... 91 — 1 08. 
 
 III. A Discourse of the Pastoral Care, by Gilbert Burnet, Lord Bishop 
 of Sarum 109—234. 
 
 IV. A Discourse by Thomas Sprat, D. D. Lord Bishop of Rochester, to 
 the Clergy of his Diocese, 1695 235 — 268. 
 
 V. A Companion for the Candidates of Holy Orders in two parts ; the 
 
 first being a Visitation Sermon, concerning the great difficulty and 
 danger of the Priestly Office ; and the second, a Charge to the 
 Clergy of the Diocese of St. David's, on the principal parts and 
 branches of the Pastoral Office, with rules and directions for the 
 due performance of each of them, by George Bull, D. D. Lord 
 Bishop of St. David's p. 269—302. 
 
VI 
 
 CONTENTS. 
 
 VI. Directions given to the Clergy of the Diocese of London in the 
 
 year 1724, by Edmund Gibson, D. D. Lord Bishop of London. 
 To which is added his charge to the Clergy in his last Visitation, 
 begun in the year 17-41, and finished in the year 1742. 303 — 348. 
 
 VII. Instructions to the Clergy of the Diocese of Tuam, by Josiah 
 Hort, D. D. Lord Archbishop of Tuam, at his Primary Visitation, 
 1742 349—372. 
 
 VIII. Parochialia : or, Instructions to the Clergy, in the Discharge of 
 their Parochial Duty. By the Right Rev. Thomas Wilson, D. D. 
 Lord Bishop of Sodor and Man 373—443. 
 
 A PRIEST 
 
PRIEST TO THE TEMPLE; 
 
 OR THE 
 
 COUNTRY PARSON, 
 
 HIS CHARACTER, 
 
 AND 
 
 RULE OF HOLY LIFE. 
 
 BY 
 
 MR. GEORGE HERBERT. 
 
 B 
 
THE AUTHOR TO THE READER. 
 
 BEING desirous, through 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 pastor'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 far 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. 
 
 ir>32. 
 
 GEORGE HERBERT. 
 
A PREFACE 
 
 TO THE CHRISTIAN READER; 
 
 CONSISTING OF SIX PARAGRAPHS. 
 
 §. 1. 1\/TY design in this preface to this impression is, 
 1.tJ_ first, to own that which I made to the first, 
 that came forth anno Domini 16.52 ; and to bless God 
 for giving me that portion of ingenuity, to imitate Ezra 
 the scribe, Nehemiah the governor, and Daniel the 
 prophet, by giving God the glory of his justice, in bring- 
 ing upon us those evils which we then suffered ; and that 
 degree of courage, in that day, when violence was at the 
 height, to tell the instruments of cruelty the immediate 
 causes of those evils ; that God had also rods in store for 
 them ; and that from the ruins of that church they had 
 pulled down, an heavy stone would fall upon themselves, 
 and bruise them. 
 
 2. Secondly, to do a piece of right, an office of 
 justice to the good man that was possessor of the manu- 
 script of this book, and transmitted it freely to the 
 stationer who first printed it; merely upon design to 
 benefit the clergy, and in them the church of England. 
 He was Mr. Edmund Duncon, rector of Fryarn-Barnet 
 in the county of Middlesex, brother to Dr. Eleazar Dun- 
 con, and Mr. John Duncon, two very learned and worthy 
 
 b 2 
 
4 
 
 A PKEFACE TO THE READER. 
 
 persons, and great sufferers, who both died before the 
 miracle of our happy restoration ; and were happy in 
 that they lived not to see such ostentation of sin and in- 
 gratitude, as some since have made : as if they had been 
 delivered from slavery under the tyrant, that they might 
 with more liberty yield themselves servants to sin under 
 the tyranny of Satan. 
 
 §. 3. Thirdly, to tell some of my thoughts for their 
 good, unto my younger conforming brethren, (as for mine 
 elder, dignitaries, and our fathers in God, I look upon 
 them as judges, how I demean myself in this matter:) I 
 say, to tell them, first, what an halcyonian calm, a blessed 
 time of peace, this church of England had for many 
 years, above all the churches in the world besides : (God 
 grant that they may live to see the like :) at the very a/c/xv 
 of which time, when the king, St. Charles of blessed 
 memory, and the good archbishop of Canterbury, with 
 others, were endeavouring to perfect the clergy in re- 
 gularity of life, uniformity of officiating, and all variety 
 of learning; then did schism, faction, and jealousy kindle 
 that fire, which destroyed both church and state: and 
 when they had done so, did cunningly cry out upon such, 
 who laboured most to quench it, as if those very men 
 had been the only or the chief incendiaries. It is meet 
 that the younger clerks be reminded of this : because a 
 considerable number of them, who be now admitted into 
 holy orders, and inducted into livings, were not born 
 before the troubles broke forth, which was about the 
 year 1638. These men therefore shall do well to ac- 
 quaint themselves with the most exact and impartial 
 histories of the last past forty years, wherein there have 
 been the strangest revolutions that ever happened in 
 England in such a space of time. This is requisite to 
 enable them to teach the people of this land (where all 
 things are forgotten) what use they ought to make of 
 God's mercies before, of his judgments in, the wars ; and 
 
A PREFACE TO THE READER. 
 
 5 
 
 after them also, of the great plague in the year 1665. 
 Of the Dutch war in the same year, and in the year 
 1672, &c. and of his contending by fire with the nation, 
 when London (the representative of the whole kingdom) 
 was burnt in the year 1666. And secondly, to tell them, 
 what he that has but half an eye may easily foresee, that 
 the effect of publishing this book will be in no me- 
 diocrity. It will do either exceeding great good to the 
 clergy, or exceeding much prejudice. Much good, if it 
 work so upon the clergy, as effectually to persuade them 
 to conform to that holy character delineated in the book: 
 otherwise it will produce much prejudice ; by framing so 
 perfect an idea of a curate of souls in the minds of the 
 laity, and by erecting such a great expectation and 
 desire, that he, who takes care of theirs, be exactly such 
 an one as this book has described ; that if herein they be 
 frustrated, all will be sorry, some will murmur and rage, 
 others will perhaps forsake their parish church, if not the 
 English : Deus avertat. 
 
 The portraiture of virtue in general displayed by 
 eloquence is very amiable. But perfections proper to 
 any of the three grand vocations, (especially that of 
 the clergy, daily attendants on the Holy One,) the more 
 accurately their characters be imprinted in the minds of 
 others, the more despicable do they render the professors 
 that want them. And the ordinary sort of people (which 
 are the most) will wrest the defects of the man upon the 
 profession ; and, at the next remove, upon the best 
 accomplished professors. 
 
 This consideration gives me the cue, to insert here a 
 most passionate request, which I tender to the younger 
 clergy, by the mercies of God, by the meekness and 
 gentleness of Christ, (of whose eternal priesthood they 
 have a share,) and by the preciousness of their own and 
 others' souls committed to their charge, that they will 
 seriously consider, whether my last conjecture be not 
 
6 
 
 A PREFACE TO THE READER. 
 
 more than probable : if they think it so, there will be less 
 need to entreat them to forecast, or bethink themselves, 
 what a stock of learning and prudence the occasions of 
 these times (conference with sectaries, and disputation 
 with papists) will require : what an habit of gravity in 
 attire, and of retiredness in conversation, is necessary to 
 make a clergyman exemplary to the loose and vain con- 
 versation of these days : what an adult degree of virtue 
 and godliness it must be, that must withstand the incur- 
 sion of profaneness in this age. And there will not be so 
 much need to beseech them to buy fathers, councils, and 
 other good classic books ; to mortify the flesh with study, 
 fasting, and prayer, and to do every thing becoming a 
 curate of souls : using this book, as a looking-glass, to 
 inform them Avhat is decent. 
 
 §. 4. In this fourth paragraph I intend an address to 
 our non-conforming brethren ; both to those that are out 
 of parochial cures, and to those that, having benefices, 
 conform with duplicity of mind, and do as little as they 
 can. I beg leave to tell them, (and desire them to be- 
 lieve that I do it in all sincere humility and charity,) 
 
 First, That all the clergy of mine acquaintance, and, I 
 verily believe, all the old clergy of the nation, as well as 
 my poor self, and many of the younger, do long to see 
 ourselves and our younger brethren conform to that idea 
 of a clerk, which the noble holy Herbert hath portrayed 
 in this book. 
 
 Secondly, That what dissimilitude is found in the 
 younger clergy is partly occasioned by that disturbance 
 which the late wars made in the universities. 
 
 Thirdly, They therefore have the greatest reason ima- 
 ginable to come in with speed, and join cordially in 
 helping to repair those breaches in the church, (which 
 they first made,) at which, swarms of sectaries have en- 
 tered in amongst us, and too many others have eloped 
 out into the church of Rome. 
 
A PREFACE TO THE READER. 
 
 7 
 
 I do verily believe, that the best amongst them would 
 think it a rich blessing: to see both church and state in 
 such condition as they were in before themselves moved 
 towards a change. And if all the presbyterians would 
 first seriously reflect upon the issues of their attempts ; 
 the death of the king, the best of princes ; of the arch- 
 bishop of Canterbury, of the lords Strafford and Montrose, 
 four persons most worthy to live, (as Josephus says of 
 those Jews whom the zealots slew in Jerusalem ;) and all 
 the blood spilt, and treasure spent in the wars : 
 
 Secondly, Upon the sudden total disappointment of 
 their whole design : 
 
 Thirdly, Upon the manifested falseness of that calumny 
 cast upon the good old bishops and clergy, as if they 
 meant to bring in popery, (for the increase of which, the 
 presbyterians have given great opportunity, though they 
 did not intend it :) 
 
 Fourthly, Upon the sad corruption of manners, that 
 broke in upon the demolition of government : 
 
 Fifthly, Upon the apostasy from the church, and vio- 
 lent inundation of sects : methinks they should not think 
 it enough, to wipe their mouths, and wash their hands, 
 and say, We meant well, we intended the glory of God, 
 &c. but to bring forth fruits meet for penitents ; that is, 
 because they made havock of the church, to labour more 
 abundantly to repair it ; and to do this with speed, and 
 in sincerity. 
 
 5. This fifth paragraph contains a friendly prosopo- 
 poeia or apostrophe to T. B. the author of a book 
 intituled, The grounds and occasions of the contempt of 
 the clergy. If the author had subscribed his name, I 
 might perhaps have said to him what I here write. Sir, 
 I am sorry that that wit of yours is not under the 
 conduct of more wisdom. You have reproved divers 
 things worthy of reproof ; but in a maimer worthy to 
 be reproved : i. e. scoptice, sarcastice, with wit satirical ; 
 
8 
 
 A PREFACE TO THE READER. 
 
 not with that gravity wherewith such faults ought to be 
 reproved : like one puffed up, and not like a mourner. 
 
 You have rightly pitched upon two sluices that let 
 into the church men not rightly qualified. 1. Promis- 
 cuous admission into the universities. 2. Indiscriminate 
 or praeproperous ordinations ; which latter is often but a 
 consequent of the former. For after admission, and 
 twelve terms, a degree and letters testimonial do too 
 usually follow of course. And the bishop will in charity 
 construe the subscription of ten or twelve presbyters in a 
 college equivalent to the imposition of so many hands 
 with him in ordination : except he do, as bishop Wren, 
 lord bishop of Ely, used most carefully to do ; never 
 accept a testimonial, unless it did certify, that the sub- 
 scribers thought the party qualified for holy orders. 
 
 I will suppose that you neither intended to give that 
 offence which your book has given to divers eminent, 
 grave, and learned men in both universities ; nor to yield 
 that nutriment to profaneness which your book hath 
 done. For I hear (by those that are sorry for it) that as 
 some things in your book were matter of chat in coffee- 
 houses at C. before it was printed ; so now since it was 
 printed, they be matter of pastime in taverns at L. where 
 wit, and wine, and profaneness sport themselves in their 
 own deceivings ; and make the faults of God's ministers 
 (for which all that fear God do grieve) the matter of un- 
 hallowed mirth. Sir, how could you write that descant 
 upon our blessed Saviour's words — Weep not for me — 
 without mingling your tears with your ink ? Had you 
 known the author, you would have pitied him ; he was a 
 man of great wit, mixed with excess ; of a fancy extended 
 to his hurt. 
 
 One of your exceptions, i. e. poverty, is so far from being 
 a ground of contempt, that it is a cause of commiseration 
 and honour, ab extra, ab intra, of comfort and joy. 
 Aristotle says. He is the best artificer that can make the 
 
A PREFACE TO THE READER 
 
 9 
 
 best shoe of that leather that is given him. That minister 
 that hath a poor living, and yet lives as well and does as 
 much good as is possible to be done by any one that 
 hath no better, shall have praise both of God and man. 
 I have not observed any one thing (be-hither vice) that 
 hath occasioned so much contempt of the clergy, as 
 unwillingness to take, or keep, a poor living. 
 
 An holy man in a poor living is in a kingdom ; if there 
 be a kingdom of heaven upon earth ; as I believe, I know, 
 there is. It is a thesis that I dare undertake to make 
 good against a Jesuit : Status inopis parochi in ecclesia 
 Anglicana est perfectior statu cujuslibct monachiin ecclesia 
 Romana. 
 
 There be two main occasions of contempt which you 
 take no notice of. The one external, and that is, envy ; 
 a mighty engine, which sometimes casts hatred and in- 
 struments of death, sometimes bolts of scorn, upon men. 
 Laid sunt infensi clericis, is a proverb that holds in the 
 many. It daily feeds, partly, upon the patrimony of the 
 church, by God's wonderful providence restored to the 
 clergy, and rescued from those that had devoured it ; 
 (and I do here, in the name of my brethren, acknowledge, 
 that, for that mercy, and the mean profits of it, we are 
 all accountable to God and man ;) partly, upon the se- 
 dentary lives of churchmen ; because they do not make 
 tents as St. Paul did, nor hold the plough, thresh,'' or 
 drive trades, as themselves do, they think them idle 
 persons. 
 
 The other occasion omitted by you, (which also affords 
 nourishment to envy,) is the affectation of gallantry, &c. 
 
 But your defect in assigning real grounds is recom- 
 pensed with a great excess of instances in a long legend 
 
 of clerks ; o't 7roAAo< KaTrtjXevovTe? Kai $o\ovi>Te$ tov \6yov 
 
 rod Qeou : some of which were dead nigh sixty years ago. 
 I hope God has forgiven them ; and I beseech him to 
 prevent the like in all that be alive. And T pray you 
 
10 
 
 A PREFACE TO THE READER. 
 
 consider what reputation he is like to gain, that in a 
 church having eight or nine thousand parishes, and per- 
 haps as many clerks, or more, shall make it his business to 
 ravel into sixty years backward, (twenty of which were a 
 miserable anarchy,) and to collect the imprudenter dicta 
 of young and weak preachers, to weed their books, and 
 make a composure, loathsome to all good men, delightful 
 only to such as make a mock of sin. Besides, you have im- 
 posed upon the reader, by charging the clergy of the church 
 of England with those Avild notions which were delivered by 
 fanatics, qualified neither with orders nor arts. As for 
 instance, (pag. 71. viz.) that the worm Jacob is a thresh- 
 ing worm, &c. It was delivered in Blackfriars church, 
 London, in the year 1654, by a fanatic mechanic, who at 
 that time was one of colonel Harrison's regiment, one of 
 the late king's murderers. This is attested by a person 
 of quality, Mho then was an ear-witness. 
 
 Sir, by this time I hope you are willing to consider, 1. 
 Whether it had not been better to have thrown a cover 
 of silence over all your instances. I will tell you a sad in- 
 convenience that comes from the mere relation of the 
 abuses of holy Scripture, made either by profane wit or 
 weak folly. They do fiaaravl^eiv every pious soul that 
 hears or reads them. They infest the memory or fancy, 
 and, (as the fowls that came down upon Abraham's sa- 
 crifice,) by presenting themselves, trouble a man's mind 
 whilst he is reading the word of God, and should only at- 
 tend to the pure meaning of the Spirit. Besides, one 
 relation begets another, and so on till they engender, till 
 profaneness become tradition. And therefore wise men 
 make a conscience of making rehearsal of witty appli- 
 cations that wrong the text. 
 
 2. Whether the event have not overreached your 
 intent. The pretence of your book was to shew the 
 occasions ; your book is become an occasion of the 
 contempt of God's ministers. 
 
A PREFACE TO THE READER. 
 
 11 
 
 3. What service you have done, and what thanks you 
 may expect from God, the church, and state, if your hook 
 shall (by accident only) deter but one ingenuous youth, 
 one hopeful gentleman, one noble man of good and great 
 endowments, from entering into holy orders ; the expedi- 
 ent appointed by God for saving souls. 
 
 But blessed be God, who hath secured the honour of 
 the function from being disparaged hy the misdemeanours 
 of men that officiate in it ; or by the malignity of such as 
 observe their failings, with design to revile them. 
 
 Though the vulgar ordinarily do not, yet the nobility 
 and gentry do, distinguish and abstract the errors of the 
 man from the holy calling, and not think their dear 
 relations degraded by receiving holy orders. 
 
 He that would see a fair catalogue of ancient nobles 
 who were consecrated bishops, (well toward the primitive 
 times of Christianity,) let him read the epistle dedicatory 
 of the rev. Dr. Cave's book, intituled, Primitive Chris- 
 tianity. And for our late and present times, accept of 
 that which here followeth. 
 
 I have read, that Henry the Eighth was by his father 
 designed to the archbishopric of Canterbury, if his 
 brother, prince Arthur, had lived to succeed in the 
 crown . 
 
 Dr. Montague, who was bishop of Winchester, (when 
 I was young,) was uncle to the lord chamberlain that last 
 died, or at least nigh of kindred to his father, who, after 
 he passed through many honourable offices, died president 
 of the king's most honourable privy council. 
 
 The old earl of Westmorland did dedicate one of his 
 sons to God's service in the sanctuary ; and he became a 
 good example of gravity and piety to those of that call- 
 ing ; and, for any thing I know, is so till this day. 
 
 So did the old lord Cameron, (father to Ferdinando 
 lord Fairfax,) a son of his ; who was first a regular and 
 
12 
 
 A PREFACE TO THE READER. 
 
 sober fellow of Trinity college in Cambridge, and after- 
 ward rector of Bolton-Percy in Yorkshire, where he was 
 sequestered (we may well conclude) for his good affection 
 to God and the king, if his brother or nephew could not 
 secure him. 
 
 There was a brother of the lord Gray's of Wark in 
 Cambridge, in my time, who was very studious and 
 virtuous, and after that entered into holy orders, and 
 took a charge of souls upon him, and discharged it as 
 became him. 
 
 The rev. Dr. Gray, rector of Burbidge, in the county 
 of Leicester, was earl of Kent, about the year of God 
 1640. 
 
 There be divers persons of noble extraction, which have 
 lately entered into holy orders, and are most worthily 
 dignified and promoted in this church. 
 
 One is, the right rev. Dr. Henry Compton, now lord 
 bishop of Oxon, brother to the right hon. earl of North- 
 ampton that now is, and son to that valiant earl, who 
 was slain in the high places of the field, fighting for his 
 God and for his king, in the year 1643. 
 
 The rev. Dr. Greenvill, brother to the right hon. the 
 earl of Bath, is another. 
 
 The right rev. Dr. Crew, clerk of the closet to his 
 majesty, now the right rev. lord bishop of Durham, and 
 son to the right hon. lord Crew, is another. 
 
 The rev. Mr. John North, late fellow of Jesus college, 
 and public professor of the Greek tongue in the university 
 of Cambridge, and prebendary of Westminister, son to 
 the right hon. the lord North of Cartledge, is another. 
 
 The rev. Dr. Brereton, son to the late lord Brereton of 
 Brereton-Green in Cheshire, s another. 
 
 My hopes that there be more (I pray God make them 
 an hundred times more) noble worthy persons entered 
 into holy orders, admonish me to beg pardon of all such 
 
A PREFACE TO THE READER. 
 
 13 
 
 whose names I have (not pretermitted, but) omitted, only 
 out of a mere negative ignorance, occasioned by my 
 private condition. 
 
 These noble persons, so excellently qualified with 
 virtues, learning, and piety, by bringing along with them 
 into the church the eminency of their birth also, have 
 cast a lustre upon the clergy, (as greater stars help to 
 brighten up their less-shining neighbours,) and have 
 advanced their Christian priesthood to the height it was 
 at under the law of nature, when it was the hereditary 
 honour and prerogative of the first-born of the chief 
 family to be the priest of the most high God. 
 
 And surely these noble persons have shewed (and so 
 will all the nobility that follow them shew) a twofold 
 wisdom in their choice of this holy function. For first, 
 the calling gives them better opportunities to get heaven : 
 and secondly, it gives them title to the good things of the 
 earth, (rectories, donatives, dignities,) their portions in the 
 church's patrimony, which cannot miss them, being doubly 
 so well qualified. 
 
 The advantage of doing God service, which height of birth 
 gives to a nobleman or gentleman, over what a clerk of 
 lower parentage hath, is very considerable. The truth 
 taught by them is sooner believed ; a reproof bestowed 
 by them is better received ; an example of virtue shewed 
 by them makes deeper impression, than the same coming 
 from one of meaner extraction would do. This observa- 
 tion I first made in those two great lights of our church, 
 Dr. Fern, lord bishop of Chester, who was a knight's son ; 
 and Dr. Hammond, who was of an ancient family. And 
 the reader will observe more in this book, whose author 
 was a person nobly descended. 
 
 The wisdom of this land confirms this truth. Our 
 laws give that privilege to higher birth, which a man of 
 meaner descent must stay, and study, and perform divers 
 exercises for, by the space of fourteen years. To be a 
 
14 
 
 A PREFACE TO THE READER. 
 
 knight's son, born in wedlock, is as good a qualification 
 for some preferments, as to be a bachelor in divinity. 
 
 The example and wisdom of these noble persons will 
 save me the labour of beseeching the other nobility and 
 gentry of this kingdom ; 1 .To think the priesthood a 
 function not unworthv of them, or their relations. 2. To 
 look upon the patrimony of the church, as a good 
 provision for their own dear children : as it is also for 
 every mother's son of the commonalty that is duly 
 qualified. And, 3. Therefore, that it is not only an im- 
 pious thing, because sacrilege, but also an impolitic deed, 
 because destructive of the means of a man's own and his 
 children's well-being, to wish or desire, much more to 
 consent to, or endeavour, the taking away of church- 
 means devoted to God for the maintenance of such as 
 attend his service. 
 
 This address to the nobles has not made me forget 
 T. B. I mean to take my leave of him in as friendly 
 a manner as I begun ; and the rather, because he inti- 
 mates a wish, that some augmentation of means might be 
 made to the poor clergy. A thing that my soul desireth : 
 and more; I intend to endeavour it, when and wherever 
 it lies in my power. If I had ten thousand pounds, I 
 would give nine thousand of it to that use. A thing 
 which the cathedral church of Worcester hath carefully 
 done : and I know not any cathedral that hath left it 
 undone. 
 
 I know a prebendary of the cathedral church of York, 
 that refused three hundred pounds fine for renewing a 
 lease of an impropriation ; and chose rather to settle half 
 the clear profits of the tithes for an augmentation upon 
 the vicar. And another, of another church, that hath 
 settled a tithe that cost three hundred and fifty pounds; 
 with divers other instances of this kind. 
 
 He may see I have complied with his wish. I entreat 
 him to condescend to an earnest request of mine ; that 
 
A PREFACE TO THE READER. 
 
 15 
 
 he would endeavour, if not to augment the means of the 
 poor clergy, yet to recompense the injury his book hath 
 done them. 
 
 §. 6. But all this while, do I not forget myself much, 
 and the reader more ? I will conclude this preface with a 
 short description of a complete clergyman. 
 
 Pie is a son, like Samuel, begged of God by his devout 
 parents before he was begotten by them ; and dedicated 
 to serve God in his sanctuary before he was born ; upon 
 presupposal of shape and temper of body, of abilities and 
 faculties of mind fit for that service : and these allowed 
 for such by men of exquisite judgment : seasoned in his 
 infancy, at home, with piety ; at school, with arts ; ac- 
 complished with sciences and degrees at the university ; 
 prepared for holy orders by prayer, and reading (St. Chrys- 
 ostom de Sacerdotio, St. Gregory s Pastoral, and such 
 other books as learned men shall direct) : called by a bi- 
 shop, or excited by a master of a college, or some grave 
 divine, to receive holy orders. And when he is entered, 
 he governs himself by the canons of the church, and best 
 examples of the age. In sum ; he imitates the author of 
 The Temple, and of this book, The Priest to the Temple, 
 the holy Mr. George Herbert. To whom God assimilate 
 the clergy, and amongst them 
 
 The most unworthy, 
 
 BARNABAS OLEY. 
 
I 
 
A 
 
 PREFATORY VIEW 
 
 OF THE 
 
 LIFE AND VIRTUES OF THE AUTHOR, 
 
 AND 
 
 EXCELLENCIES OF THIS BOOK. 
 
 To the Cliristian, more designedly to the clergy-reader of the 
 
 same time, and rank, and mind, and in like condition with 
 
 the epistler. Grace, <§pc. and recovery, and profit by the 
 ensuing tract. 
 
 My poor and dear brother, 
 
 FvO not expect, I humbly beseech thee, the high and glorious 
 titles of companion in tribulation, and in the patience of 
 Jesus, &c. I could most willingly (if I thought that I could 
 truly) give thee them; knowing, that what lustre I cast upon 
 thee would by reflex light upou myself. But my mouth is stop- 
 ped : let God be true, and the justice of God be justified. 
 
 1. The reading of those piercing scriptures, 1 Sam. ii. and iii. 
 Jerem. xxiii. Ezek. iii. and xxxiii. Hos. iv. Mai. ii. 2. The 
 view of this ensuing tract ; which, methinks, is not a book of 
 thirty-seven chapters, but a bill of seven times thirty-seven in- 
 dictments against thee and me : a strange speculum sacerdotale ; 
 in its discovery something resembling the secret of the holy 
 
 c 
 
18 Of the Life of Mr. George Herbert, 8fc. 
 
 Urim: as if this good Bezaleel had invented a living, pure 
 looking-glass, in most exact proportions of beauty, that should 
 both present itself as a body of unblemished perfections, and 
 shew all the beholder's deformities at once ; that should shew 
 thee both Aaron in the holy of holies, before the mercy-seat, in 
 all his pure ornaments ; and Hophni or Phinehas, 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 paralleling 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 transgressors. Not only under the 
 rods of God's just judgment, 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. 
 Psalm lxxviii. 50. 
 
 God's sinking the gates, his destroying the walls, his slighting 
 the strong holds of Zion ; his polluting the kingdom, his swal- 
 lowing the palaces, his cutting off the horn of Israel : God's 
 hating our feasts, his abominating our sabbaths, his loathing our 
 solemnities, Isai. i. 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. xi. 23. that 
 God hath in the indignation of his anger despised the king and 
 the priest, Lam. ii. 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 re- 
 strained 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. iv. says, that the Philistines spared the schools of the 
 
Of the Life of Mr. George Herbert, 8fc. 19 
 
 prophets in their tears with Israel : and that the Phoenicians, 
 Chaldceans, and Indians were tender over such places : thus then 
 did God restrain the spirits of princes ; yet that God, who in his 
 own law, Lev. xxv. 32, gave the Levites 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, 
 Zech. i. 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. ix. 14. 
 
 Let us not flatter ourselves presumptuously. The punish- 
 ment 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, Mai. 
 ii. 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 con- 
 fusion, 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 ourselves, and every man, knowing the plague 
 of his own heart, lay God's 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 contempt- 
 ible and base before the people, Mai. ii. 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 that, when it had 
 removed us into country cures, we did not fructify (as this book 
 will shew) in any proportion to his encouragements, and there- 
 
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20 Of the Life of Mr. George Herbert, 8fc. 
 
 fore are justly cashiered out of his service, and stript of his 
 rewards : God is faithful and just to forgive us : for, Job xxxiii. 
 27. he looks upon men ; if any say, I have sinned, I have per- 
 verted 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 advan- 
 tage to the adversaries ; 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. 1. 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 judgment, 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 
 punish eth us not only for that which is sin, to put on us 
 martyr's robes ; by that contrivance both chastening and cover- 
 ing 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 wedge ? Hath not Adonibezek 
 got a fame of ingenuity, for acknowledging God's art of jus- 
 ticing, 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 thirteenth verse of the 
 fifth chapter of saint Matthew's Gospel : Ye are the salt — if the 
 salt have lost, &c. ? 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 ; 
 
Of the Life of Mr. George Herbert, 8fc. 21 
 
 " 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 
 " judgment 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, ecanuimus, 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, than 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, shewing 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 re- 
 ported that the Scottish 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 omitted David, Psalm li. and Ezra, and Nehe- 
 miah, and Daniel in their ninth chapters, 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 judgments 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 
 
22 Of the Life of Mr. George Herbert. 8fc. 
 
 be God ; the Lord make them a thousand 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 president 
 of Corpus Christi college in Oxford, and sometime 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 Farrer, of Little Gidding in 
 Huntingdonshire, sometimes fellow-commoner and fellow of 
 Clare-hall in Cambridge. 
 
 The third was the author of this book, Mr. George Herbert, 
 fellow of Trinity college, orator of the university of Cambridge, 
 and rector of Bemerton in Wiltshire. All three holy in their 
 lives, eminent in their gifts, signal protestants 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 author's, proper 
 excellencies apart. 
 
 1. They all had that inseparable lot and sign of Christ and 
 Christians, (Tsa. viii. 18. Heb. ii. 13. Luke ii. 34.) to be signs of 
 contradiction, (or spoken against,) men wondered at, and rated 
 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. See his Epist. dedicat. to his sixth book. 
 
 2. He had an adversary in England who writ a book against 
 
Of the Life of Mr. George Herbert, fyc. 
 
 23 
 
 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 Mr. Farrer, 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 fagot was not 
 " more martyrdom than 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 tympanized, 
 as other saints of God were ? And after his death, when, by 
 injunction, which he laid upon his friends when he lay on his 
 death-bed, a great company of comedies, tragedies, love hymns, 
 heroical poems, &c. 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 Dr. 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. Farrer's, and heard by relation of his travels 
 over the western parts of Christendom ; in which, his exquisite 
 
24 Of the Life of Mr. George Herbert, 8fc. 
 
 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 sick- 
 ness that seized on him at Padua, 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 far 
 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 trans- 
 lated a piece of Lud. Carbo ; wherein Carbo confesseth, that the 
 heretics (i. e. protestants) had got much advantage by catechis- 
 ing : 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, p. 69. The British church, p. 102. Church 
 militant, &c. 
 
 Thus stood they in aspect to Rome and her children on the 
 left hand. As for our brethren that erred on the right hand, 
 Dr. Jackson speaks for himself ; and Mr. Farrer, 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 
 
Of the Life of Mr. George Herbert, 8fc. 25 
 
 absolutely necessary to salvation, falls into two llomish errors : 
 1. That the scripture is too dark: 2. That it is unsufficicnt to 
 save a man. And perhaps a third, advancing the man of Rome 
 more than they intend him, I am sure. But the chief aim of 
 Mr. Farrer and this author was, to win those that disliked our 
 liturgy, catechism, &c. by the constant, reverent, 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. Her- 
 bert's lines, p. 190, should be verified ? 
 
 Religion stands on tiptoe 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 Seine shall swallow Tyber, 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 ; 
 
26 Of the Life of Mr. George Herbert, fyc. 
 
 A. 
 
 For gold and grace did never yet age,e 
 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 desolation. 
 
 I pray God he may prove a true prophet for poor America, 
 not against poor England. Ride on, most mighty Jesu, 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 lxiii. 15, &c. 
 
 When some farmers near the place where Mr. Farrer 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 inter- 
 " prets 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." &c. 
 
 And what shall be thought of that which fell from his pen in 
 
Of the Life of Mr. George Herbert, Sfc. 
 
 27 
 
 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 
 " than 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 king- 
 " doms, where it grows common, or comes to full height." 
 
 "Was this a conjecture of prudence ? or a censure of the physi- 
 cal 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 shew wherein they 
 differed. 
 
 This author, Mr. G. Herbert, was extracted out of a generous, 
 noble, and ancient family : his father was Richard Herbert of 
 Blache-hall, in Montgomery, esq. descended from the great sir 
 Richard Herbert in Edward the Fourths time ; and so his rela- 
 tion 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 dwelt in the university, 
 to recompense the loss of their father by giving them two mo- 
 thers. 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 mo- 
 ther : 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 
 
Of the Life of Mr. George Herbert, 8fc. 
 
 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, shew how he discharged the place ; and himself intimates, 
 Church, p. 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, probably 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 Melchizedek,) 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 his un- 
 paralleled 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 fain have resigned 
 to Mr. Fairer, and often earnestly sued to him to discharge him 
 of it : but Mr. Farrer wholly refused, and diverted or directed 
 his charity (as I take it) to the reedifying 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-material, and erection of that 
 costly piece of Mosaic or Solomonic work, the temple ; which 
 flourishes and stands inviolate, when our other magnificences 
 are desolate and despised. 
 
Of the Life of Mr. George Herbert, 8fc. 29 
 
 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 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 the 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 came 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 mayest 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 mayest see 
 in the garb and phrase of his writing. Like a wise master- 
 builder, he has fetched 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, (eAey^e &ttot6ijl<os,) 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. Farrer, 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 compli- 
 ments ; 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 
 
30 
 
 Of the Life of Mr. George Herbert, 8fc. 
 
 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 endow- 
 ments: doctor Jackson had in his youth (as if he then had un- 
 derstood God's calling) laid his grounds carefully in arithmetic, 
 grammar, philology, geometry, rhetoric, logic, philosophy, 
 oriental languages, histories, &c. (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 theo- 
 logy. He was copious and definitive in controversies of all sorts. 
 Master Farrer was master of the western tongues ; yet cared he 
 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 Farrer 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 poesy, (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 : methinks doctor Jack- 
 son has somewhat like the spirit of Jeremy, saint James, and 
 Salvian ; master Herbert like David, and other psalm-men, 
 saint John, and Prudentius ; master Farrer 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 
 
Of the Life of Mr. George Herbert, 8fc. 31 
 
 agreed all, as that master Farrer, out of a great liking of the 
 man, translated him into English ; master Herbert commented 
 on him, and commended him to use ; and doctor Jackson allow- 
 ed him for the press : it was Valdesso's 110 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 frugal- 
 ity, (the two best purveyors for his liberality and beneficence,) 
 his private fastings, his mortification of the body, his extem- 
 porary exercises thereof, at the sight or visit of a charnel house, 
 where every bone, before the day, rises up in judgment 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 same diligence that others 
 shun and shift them : besides his careful (not scrupulous) ob- 
 servation 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 ma- 
 lignant stars are said to have over natural productions ; children 
 of such parents as be fasting and prayers, being like Isaac, and 
 Jacob, and Samuel; most likely to become children of the pro- 
 mise, 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 and heard 
 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 judgment; 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, Schism, 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 
 
32 
 
 Of the Life of Mr. George Herbert, fyc. 
 
 sacraments and services ; as their frequent washings he turned 
 into one baptism ; some service of the passover into the Lord's 
 supper. 2. That the homeliness and coarseness, w hich also was 
 objected, was a great commendation. The lambs, the 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 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 shew 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 we would land you. 
 Thus we believe, see the Creed. Thus we pray, baptize, cate- 
 chise, celebrate the eucharist, marry, bury, entreat the sick, &c. 
 
 These, besides unity, and other necessary 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, instead of a censer, 
 and using the prayers as incense, offered up himself as a whole 
 burnt 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 
 
Of the Life of Mr. George Herbert, 8fc. 33 
 
 that he found the substance, Christ, and in Christ remission of 
 sins, yea, in his blood be 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 
 s. wondrous expression of high reverence, whenever 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 
 pieces, and worn out thy patience, courteous reader : 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, &c. yet will I not conceal 
 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 extra- 
 ordinary gifts, yet said he, " God has broken into my study, and 
 *' taken off my chariot-wheels ; I have nothing worthy of God." 
 And yet this lowliness in his own eyes doth more advance their 
 worth and his virtues. 
 
 I have done, when I have besought the reverend fathers, 
 some cathedral, ecclesiastical, and academical men, (which ranks 
 the modest author meddles not with,) to draw ideas for their 
 several orders respectively. (Why should papists (as Timpius) 
 
 D 
 
34 Of the Life of Mr. George Herbert, fyc. 
 
 be more careful or painful in this kind than we ?) If it do no 
 other good, yet will it help on in the way of repentance, by 
 discovery of former mistakes or neglects ; which is the greatest, 
 if not the only good that can now 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 pre- 
 facer ; who confesses himself unworthy to carry out the dung of 
 God's sacrifices. 
 
A 
 
 PRIEST TO THE TEMPLE; 
 
 OR THE 
 
 COUNTRY PARSON, 
 
 HIS CHARACTER, AND RULE OF HOLY LIFE. 
 
 CHAP. L 
 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 
 flls 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 charter ol 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. 
 
 d 2 
 
36 
 
 The Country Parson. 
 
 CHAP. II. 
 
 Their diversities. 
 
 OF pastors, (intending mine own nation only, and also therein 
 setting aside the right reverend prelates of the church, to 
 whom this discourse ariseth not,) some live in the universities, 
 some in nohle houses, some in parishes residing on their cures. 
 Of those that live in the universities, some live there in office, 
 whose rule is that of the apostle, Rom. xii. 6. Having gifts dif- 
 fering, according to the grace that is given to us, whether prophecy, 
 let us prophesy according to the proportion of faith ; or ministry, 
 let us tvait on our ministering ; or he that teacheth, on teaching, 
 <$fc. he that rtdcth, let him do it with diligence, 8fc. 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 great- 
 est and hardest preparation is within : for, Unto the ungodly 
 saith God, Why dost thou preach my laws, and takest my cove- 
 nant in thy mouth ? Psalm 1. 16. Those that live in noble 
 houses are called chaplains, whose duty and obligation being 
 the same to the houses they live in, as a parson's to his parish, 
 in describing the one, (which is indeed the bent of my discourse,) 
 the other will be manifest. Let not chaplains think themselves 
 so free as many of them do, and, because they have different 
 names, think their office different. Doubtless they are parsons 
 of the families they live in, and are entertained to that end, 
 either by an open or implicit covenant. Before they are in 
 orders, they may be received for companions, or discoursers ; 
 but after a man is once minister, he cannot agree to come into 
 any house, where he shall not exercise what he is, unless he 
 forsake his plough, and look back. Wherefore they are not to 
 be over-submissive, and base, but to keep up with the lord and 
 lady of the house, and to preserve a boldness with them and all, 
 even so far as reproof to their very face, when occasion calls, but 
 seasonably and discreetly. They who do not thus, while they 
 remember their earthly lord, do much forget their heavenly : 
 they wrong the priesthood, neglect their duty, and shall be so 
 far from that which they seek with their over-submissiveness 
 and cringeing, that they shall ever be despised. They who for 
 
The Country Parson. 
 
 37 
 
 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 
 soul ; therefore he hath throughly studied these, that he may 
 be an absolute master and commander of himself, for all the 
 purposes which God hath ordained him. Yet in these points 
 he labours most in those things which are most apt to scanda- 
 lize 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 dises- 
 teeming 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 es- 
 pecially 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 xoorks 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 disho- 
 nour of his person and office. The parson doth not so, but 
 orders his life in such a fashion, that when death takes him, as 
 the Jews and Judas did Christ, he may say as he did, / sat daily 
 with you teachiny in the temple. Thirdly, because country peo- 
 ple (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 
 
38 
 
 The Country Parson. 
 
 it be to his own hinderance, 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 conver- 
 sation. As for oaths, and apparel, the disorders thereof are also 
 very manifest. The parson's yea is yea, and nay nay ; and his 
 apparel plain, but reverend and clean, without spots, or dust, or 
 smell ; the purity of his mind breaking out, and dilating itself 
 even to his body, clothes, and habitation. 
 
 CHAP. IV. 
 
 The parson 's knoivledge. 
 
 THE country parson is full of all knowledge. They say, it is 
 an ill mason that refuseth any stone : and there is no know- 
 ledge, but, in a skilful hand, serves either positively as it is, or 
 else to illustrate some other knowledge. He condescends even 
 to the knowledge of tillage and pasturage, and makes great use 
 of them in teaching, because people by what they understand 
 are best led to what they understand not. But the chief and 
 top of his knowledge consists in the book of books, the store- 
 house and magazine of life and comfort, the holy scriptures. 
 There he sucks and lives. In the scriptures he finds four 
 things ; precepts for life, doctrines for knowledge, examples for 
 illustration, and promises for comfort : these he hath digested 
 severally. But for the understanding of these ; the means he 
 useth are, first, a holy life, remembering what his Master saith, 
 that if any do God's will, he shall know of the doctrme, John vii. 
 and assuring himself, that wicked men, however learned, do not 
 know the scriptures, because they feel them not, and because 
 they are not understood but with the same Spirit that writ them. 
 The second means is prayer, which if it be necessary even in 
 temporal things, how much more in things of another world, 
 where the well is deep, and we have nothing of ourselves to 
 draw with ? Wherefore he ever begins the reading of the scrip- 
 ture with some short inward ejaculation, as, Lord, open mine 
 eyes, that I may see the tcondrous things of thy law, &c. The 
 third means is a diligent collation of scripture with scripture. 
 For all truth being consonant to itself, and all being penned by 
 one and the self-same Spirit, it cannot be, but that an industri- 
 ous and judicious comparing of place with place, must be a 
 singular help for the right understanding of the scriptures. To 
 
The Country Parson. 
 
 39 
 
 this may be added the consideration of any text with the cohe- 
 rence 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 diverse, not as repug- 
 nant : 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 trafhck in knowledge be- 
 tween 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 medita- 
 tions, 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 compiled a book, and body of di- 
 vinity, which is the storehouse of his sermons, and which he 
 preacheth all his life ; but diversely clothed, illustrated, and 
 enlarged. For though the world is full of such composures, yet 
 every man's own is fittest, readiest, and most savoury to him. 
 Besides, this being to be done in his younger and preparatory 
 times, it is an honest joy ever after to look upon his well-spent 
 hours. This body he made by way of expounding the Church 
 Catechism, to which all divinity may easily be reduced. For it 
 being indifferent in itself to choose any method, that is best to 
 be chosen, of which there- is likeliest to be most use. Now 
 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 use- 
 
40 
 
 The Country Parson. 
 
 ful form. Yet hath the parson, besides this laborious work, a 
 slighter form of catechising, fitter for country people : according 
 as his audience is, so he useth one or other ; or sometimes both, 
 if his audience be intermixed. He greatly esteems also of 
 cases of conscience, wherein he is much versed. And indeed, 
 herein is the greatest ability of a parson, to lead his people ex- 
 actly 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, and which 
 not, how is he fit to be a shepherd ? Wherefore the parson hath 
 throughly canvassed all the particulars of human 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 rever- 
 ence, which they forget again, when they come to pray, as a 
 devout behaviour in the very act of praying. Accordingly his 
 voice is humble, his words treatable, and slow ; yet not so slow 
 neither, as to let the fervency of the supplicant hang and die 
 
The Country Parson. 
 
 41 
 
 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 rever- 
 ence, by no means enduring either talking, or sleeping, or 
 gazing, or leaning, or half-kneeling, or any undutiful behaviour 
 in them ; but causing them, when they sit, 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, answer- 
 ing aloud both Amen, and all other answers, which are on the 
 clerk's and people's part to answer : which answers also are to 
 be done, not in a huddling or slubbering fashion, gaping or 
 scratching the head, or spitting even in the midst gof their an- 
 swer, but gently and pausably, thinking what they'say ; so that 
 while they answer, As it was in the beginning, &c. 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. xii. when we speak not as par- 
 rots, 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 admoni- 
 tions, if they persevere, he causes them to be presented : or if the 
 poor churchwardens be affrighted with their greatness, notwith- 
 standing 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 
 
42 
 
 The Country Parson. 
 
 for want of health, or against some 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 particularizing 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 judgments 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 
 sayings 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 sayings 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 ravish- 
 ing 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 ex- 
 pressing all that we say ; so that the auditors may plainly 
 
The Country Parson. 
 
 43 
 
 perceive that every word is heart-deep. Thirdly, by turning 
 often, and making many apostrophes to God; as, O Lord, bless 
 my people, and teach them this point ; or, O 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 Isaiah lxiv. Oh that thou wouldest rend the heavens, that thou 
 woiddest come down, &c. And Jeremiah, chap. x. after he had 
 complained of the desolation of Israel, turns to God suddenly, 
 
 0 Lord, I know that the way of man is not in himself, &c. 
 Fourthly, by frequent wishes of the people's good, and joying 
 therein, though he himself were, with St. 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. i. 9. and ceased not to 
 give thanks for the Ephesians, Eph. i. 16. and for the Corinth- 
 ians, chap. i. 4. and for the Philippians made request with joy, 
 chap. i. 4. and is in contention for them whether to live or die ; 
 be with them or Christ, ver. 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 ex- 
 ceeding reverend and holy. Lastly, by an often urging of the 
 presence and majesty of God, by these or such like speeches : 
 Oh let us take heed what we do : God sees us ; he sees whether 
 
 1 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 tinning the discourse to his majesty; And he is a 
 great God, and terrible ; as great in mercy, so great in judg- 
 ment: there are but two devouring elements, fire and water; he 
 hath both in him ; his voice is as the sound of many waters, 
 Revelations i. And he himself is a consuming fire, Heb. xii. 
 Such discourses shew very holy. The parson's method in hand- 
 ting of a text consists of two parts ; first, a plain and evident 
 
44 
 
 The Country Parson. 
 
 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 shop- 
 keeper, 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 pre- 
 sent 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 bless- 
 
The Country Parson. 
 
 45 
 
 ing the people either openly, or to himself. Then having read 
 divine service twice fully, and preached in the morning, and ca- 
 techised 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 clay 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 exhorta- 
 tions he calls his privy purse, even as princes have theirs, 
 besides their public disbursements. At night he thinks it a very 
 fit time, both suitable to the joy of the day, and without hinder- 
 ance 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 God's 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 divine 
 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 hinds' feet, ever climbing up 
 higher and higher unto him. 
 
 CHAP. IX. 
 
 The parson 's state of life. 
 
 THE country parson considering that virginity is an higher 
 state than matrimony, and that the ministry requires the 
 best and highest things, is rather unmarried than 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 amongst suspicious men, and other like 
 circumstances considered, he is rather married than 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 men servants at home, and his linen washed 
 abroad. If he be unmarried, and sojourn, he never talks with 
 
46 
 
 The Country Parson. 
 
 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 primitive monks, hermits, and virgins, and wondereth 
 not so much at their patient suffering, and cheerful dying under 
 persecuting emperors, though that indeed be very admirable, as 
 at their daily temperance, abstinence, watchings, 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 destroyetli at 
 noon-day, (ghostly pride and self-conceit.) Other temptations 
 he hath, which, like mortal enemies, may sometimes disquiet 
 him likewise ; for the human 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 
 
The Country Parson. 
 
 47 
 
 attempting or doing one mischief or other. Ambition, or un- 
 timely desire of promotion to a 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 stumblingblock 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, than 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, than by his eye ; his judgment, 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, 
 &c. 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 before 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. 
 Instead 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. 
 
48 
 
 The Country Parson. 
 
 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 commonwealth's- 
 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 Kings 
 xiv. 12, 13. He afterwards turns his care to fit all their dispo- 
 sitions 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, than 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 teaches them, that three things make a com- 
 plete servant, truth, diligence, and neatness or cleanliness. 
 Those that can read are allowed times for it, and those that can- 
 not 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 
 
The Country Parson. 
 
 49 
 
 there, which may excite the reader to a thought of piety ; 
 especially the 101st Psalm, 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 lie or equivocation by any means in his house, but 
 counts it the art and secret of governing, to preserve a directness 
 and open plainness in all things ; so that all his house knows 
 that there is no help for a fault done, but confession. He him- 
 self or his wife takes account of sermons, and how every one 
 profits, comparing this year with the last : and, besides the com- 
 mon prayers of the family, he straitly requires of all to pray by 
 themselves before they sleep at night, and stir out in the morn- 
 ing, 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 shews more love than 
 terror, to his servants more terror than love ; but an old good 
 servant boards 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 imi- 
 tates the wonderful providence and thrift of the great House- 
 holder 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 crea- 
 
50 
 
 TJie Country Parson. 
 
 tures 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 and 
 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 con- 
 fession of sins, and all acts of mortification. Now fasting days 
 contain a treble obligation : first, of eating less that day than 
 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 
 than 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 draught of beer, than 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 embolden- 
 ing the unruly, but for the comfort of the weak, that not only 
 
The Country Parson. 
 
 51 
 
 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 student's 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 immoderate- 
 ly 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 distinguished, 
 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 friendliness. 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 advan- 
 tage, and suitably to their needs, than 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 par- 
 son 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 di- 
 ligent observer and tracker of God's ways, sets up as many 
 
 e 2 
 
52 
 
 The Country Parson. 
 
 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 Peter iv. 8. and the forgiveness of sins, Matthew vi. 14. 
 Luke vii. 47. the fulfilling of the law, Romans xiii. 10. the life 
 of faith, James ii. 26. the blessings of this life, Proverbs xxii. 9. 
 Psalm xli. 2. and the reward of the next, Matthew xxv. 35. In 
 brief, it is the body of religion, John xiii. 35. and the top of 
 Christian virtues, 1 Cor. xiii. 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 effects 
 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 then 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 dis- 
 seized 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, unex- 
 pected 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 
 
The Country Parson. 
 
 53 
 
 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 enlai-geth 
 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 falsified, 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 
 than wise. But evident miseries have a natural privilege, and 
 exemption from all law. Whenever 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 Com- 
 mandments, 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. 
 
 Hie 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 plaistered, windows glazed, floor paved, 
 seats whole, firm, and uniform ; especially that the pulpit and 
 desk, 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 strewed and stuck with boughs, and perfumed 
 
The Country Parson. 
 
 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 stuff 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 bason for alms and offerings ; besides which, 
 " he hath a poor man's 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 apostle's 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. xiv. 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. 
 
 Tlie parson in circuit. 
 
 THE country parson upon the afternoons in the week-days 
 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 Sunday it is easy for them to compose them- 
 selves to order, which they put on as their holyday clothes, 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 
 
The Country Parson. 
 
 55 
 
 them with good books ; if curing poor people, he supplies them 
 with receipts, and instructs them further in that skill, shewing 
 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 commcndeth 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 
 thrive. " Then they labour profanely, when they set them- 
 " selves to work like brute beasts, never raising their thought? 
 " 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 holydays, except in the cases 
 " of extreme poverty, and in the seasons of seed-time 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 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 com- 
 monly 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 
 
56 
 
 The Country Parson. 
 
 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 
 apostle's rule, 1 Timothy v. 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 scrip- 
 ture, cathechising, 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 them, encouraging also the 
 servants to learn to read, and offering to have them taught on 
 holydays by his servants. If the parson were ashamed of par- 
 ticularizing 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 cot- 
 tage, 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 than 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. 
 
 TJie 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 ought 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 ex- 
 amples of all saints that ever were ; from Christ himself, per- 
 fecting our redemption no other way, than 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 
 
The Country Parson. 
 
 57 
 
 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 cha- 
 " ritable works, as a necessary evidence and fruit of their faith ; 
 
 \ " at that time especially, to the participation of the holy sacra- 
 " ment, shewing them how comfortable and sovereign a medicine 
 " it is to all sin-sick souls ; what strength, and joy, and peace it ad- 
 " ministers against all temptations, even in death itself. He 
 " plainly and generally intimateth all this to the disaffected, or 
 " sick person, that so the hunger and thirst after it may come 
 " rather from themselves, than from his persuasion." 
 
 CHAP. XVI. 
 
 TJie 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 pities 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 continues to be refractory, 
 yet he gives him not over, but is long before he proceed to dis- 
 inheriting, 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 
 i 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 wherever he is. Therefore those 
 
58 
 
 The Country Parson. 
 
 he meets on the way he blesseth audibly, and with those he 
 overtakes, or that overtake him, he begins good discourses, such 
 as may edify, interposing sometimes some short and honest re- 
 freshments, 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 fami- 
 ly, if he be to stay for a time, he considers diligently the state 
 thereof to God-ward, and that in two points : first, what disor- 
 ders there are either in apparel, or diet, or to 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, holydays, 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 shewing 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 is sentinel. 
 
 THE country parson, wherever he is, keeps God's watch ; that 
 is, there is nothing spoken or done in the company where 
 he is, but comes under his test and censure ; if it be well spoken 
 or done, he takes occasion to commend and enlarge it ; if ill, he 
 presently lays hold of it, lest the poison steal into some young 
 and unwary spirits, and possess them even before they them- 
 selves heed it. But this he doth discreetly, with mollifying and 
 suppling words ; This was not so well said, as it might have 
 
TJie Country Parson. 
 
 59 
 
 been forborne ; We cannot allow this ; or else, if the thing will 
 admit interpretation ; Your meaning is not thus, but thus ; or, 
 So far indeed what you say is true, and well said ; but this will 
 not stand. This is called keeping God's watch, when the baits 
 which the enemy lays in company are discovered and avoided ; 
 this is to be on God's side, and be true to his party. Besides, 
 if he perceive in company any discourse tending to ill, either by 
 the wickedness or quarrelsomeness thereof, he either prevents it 
 judiciously, or breaks it off seasonably by some diversion. 
 Wherein a pleasantness of disposition is of great use, men 
 being willing to sell the interest and engagement of their dis- 
 courses 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 re- 
 quires. To do otherwise is deceit ; and therefore not for 
 him who is hearty and true in all his ways, as being the servant 
 of him in whom there was no guile. Likewise in any other 
 country-duty, he considers what is the end of any command, and 
 then he suits things faithfully according to that end. Secondly, 
 he carries himself very 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 councils, 
 for the benefit of the diocese. And therefore before he comes, 
 having observed some defects in the ministry, he then either in 
 sermon, if he preach, or at some other time of the day, pro- 
 pounds among his brethren what were fitting to be done. 
 Thirdly, he keeps good correspondence with all the neigh- 
 bouring 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 
 
60 
 
 The Country Parson. 
 
 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 apostle's rule, Philipp. iv. being admirable and large, 
 that we should do whatsoever things are honest, or just, or pure, 
 or lovely, or of good report, if there be any virtue or any praise ; 
 and 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, then he expects no brief ; 
 but taking his parish together the next Sunday, or holyday, and 
 exposing to them the uncertainty of human affairs, none know- 
 ing whose turn may be next, and then when he hath affrighted 
 them with this, exposing the obligation of charity and neigh- 
 bourhood, he first gives liberally himself, 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 neigh- 
 bouring village be overburdened with poor, and his own less 
 charged, he finds some way of relieving it, and reducing the 
 manna and bread of charity to some equality, representing to 
 his people, that the blessing of God to them ought to make them 
 the more charitable, and not the less, lest he cast their neigh- 
 bour'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. Whereof 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 finds 
 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 
 
The Country Parson. 
 
 61 
 
 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, 
 " than by causing them to be presented, or otherwise complained 
 " of. And yet as the malice of the person, or heinousness of 
 " the crime, may be, he is careful to see condign punishment 
 u inflicted, and with truly godly zeal, without hatred to the 
 " person, hungereth and thirsteth after righteous punishment of 
 " unrighteousness. Thus both in rewarding virtue, and in pu- 
 " nishing 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 com- 
 petent knowledge of salvation into 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 cate- 
 chising the other cannot be attained. Besides, whereas in 
 sermons there is a kind of state, in catechising there is an hum- 
 bleness very suitable to Christian regeneration, which exceed- 
 ingly 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 him- 
 self, 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 cate- 
 chiseth publicly, these privately, giving age honour, according 
 
62 
 
 The Countrxj Parson. 
 
 to the apostles's rule, 1 Tim. v. 1. He requires -all to be pre- 
 sent at catechising : first, for the authority of the work ; second- 
 ly, 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 word's : 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 1 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 1 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 one word of truth contained in the answer given by 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 phi- 
 losophy 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 
 
The Country Parson. 
 
 63 
 
 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 
 haste out of it as fast as he could. Then he proceeded to ask, 
 whether he could get out of the ditch alone, or whether he 
 needed a helper, andjwho 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 : shewing that things of ordi- 
 nary 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 com- 
 mends 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 far 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. 
 
 Tlie 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 
 
64 
 
 The Country Parson. 
 
 not only the feast, but the way to it. At baptism, being himself 
 in white, he requires the presence of all, and baptizeth not will- 
 ingly, 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 re- 
 verend. He instructeth the godfathers and godmothers, that it 
 is no complimental or light thing to sustain that place, but a 
 great honour, and no less burden, as being done both in the pre- 
 sence 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 preserv- 
 ing 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 glo- 
 rious calling,) and upon what terms, and with what vows they 
 were baptized. At the times of the holy communion, he first 
 takes order with the churchwardens, that the elements be of the 
 best, not cheap, or coarse, much less ill-tasted, or unwholesome. 
 Secondly, he considers and looks into the ignorance or cai'eless- 
 ness of his flock, and accordingly applies himself with cate- 
 chising 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 yet received, are 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 one's 
 first receiving is not so much by years, as by understanding : 
 particularly, the rule may be this : When any one can distin- 
 guish the sacramental from common bread, knowing the institu- 
 tion, and the difference, he ought to receive, of what age soever. 
 Children and youth are usually deferred too long, under pre- 
 tence 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 
 
The Country Parson. 
 
 65 
 
 is necessary, but not enough ; because to answer in form may 
 still admit ignorance : but the questions must be propounded 
 loosely and widely, 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 reverent. 
 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 kneels confesseth 
 himself an unworthy one, and therefore differs from other feast- 
 ers : but he that sits, or lies, puts up to an apostle : contentious- 
 ness 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 par soil's completeness. 
 
 THE country parson desires to be all to his parish, and not 
 only a pastor, but a lawyer also, and a physician. There- 
 fore he endures not that any of his flock should go to law j 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 Dalton's Jus- 
 tice 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 whenever 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 
 
 F 
 
66 
 
 The Country Parson. 
 
 envy. In judging, he follows that which is altogether right ; 
 so that if the poorest man of the parish detain but a pin un- 
 justly from the richest, he absolutely restores it as a judge ; but 
 when he hath so done, then 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 establishing 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 shews 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, instead 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 ticklish cases to call in help. 
 If all fail, then he keeps good correspondence with some neigh- 
 bour physician, and entertains him for the cure of his parish. Yet 
 it is 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 a help and 
 a recreation to more divine studies, nature serving grace both in 
 comfort 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 
 
The Country Parson. 
 
 meanest, Secondly, that labouring people (whom he chiefly 
 considered) might have every where monuments of his doctrine, 
 remembering in gardens his mustard-seed 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 instead 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 loosing, rhu- 
 barb ; or for binding, bolearmena ; the parson useth damask or 
 white roses for the one, and plaintain, shepherd's purse, knot- 
 grass, for the other, and that with better success. As for spices, 
 he doth not only prefer homebred things before them, but con- 
 demns them for vanities, and so shuts them out of his family, 
 esteeming that there is no spice comparable, for herbs, to rose- 
 mary 3 thyme, savory, mints ; and for seeds, to fennel, and 
 caraway 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, adder's tongue, 
 yerrow, melilot, and St. John's wort, made into a salve ; and el- 
 der, chamomile, mallows, comfrey, and smallage made into a poul- 
 tice, 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 phy- 
 sician : for as he is charitable, so he is just also. Now it is a 
 justice and debt to the common wealth he lives in, not to en- 
 croach 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 rirst means he useth is prayer, be- 
 
 f 2 
 
68 
 
 The Country Parson. 
 
 seeching 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, whereon 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 funda- 
 mental 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 scan- 
 dal, 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 far 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 
 construes 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 
 
The Country Parson. 
 
 69 
 
 esteem him for an enemy, but as a brother still, except some 
 small and temporary estranging may corroborate the punishment 
 to a betler subduing and humbling of the delinquent ; which if 
 it happily take effect, he then comes on the faster, and makes so 
 much the more of him, as before he alienated himself ; doubling 
 his regards, and shewing by all means, that the delinquent's 
 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, &c. 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 for 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 observable : 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 
 aware, not knowing the bounds of the action, nor when his 
 eating begins 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 be- 
 comes 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 canvassing those, whose natures are most 
 stealing, and beginnings uncertain. Particularly concerning 
 
70 
 
 The Country Parson. 
 
 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 par- 
 ticularly, and to give one instance for all, if God hath 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 neighbour's, 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 judgment. 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 par- 
 son lays this ground : He that either for quantity eats more than 
 his health or employment will bear, or for quality is lickerous 
 
The Country Parson. 
 
 71 
 
 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 com- 
 pany, 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 much, they cannot well despatch,) 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 one's hurt, comprehends, besides the hurt, an act against 
 reason, because it is unnatural to hurt oneself ; 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, than from those which by a common tradition and vul- 
 gar knowledge are reputed to be so. That which is said of 
 hurtful meats extends to hurtful drinks also. As for the quan- 
 tity, 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 unwieldy) 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 hin- 
 ders 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 them- 
 selves 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, ac- 
 cording as I feel myself, either I take my wonted 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, than to too little ; his reason is, 
 because diseases of exinanition are more dangerous than diseases 
 
72 
 
 The Country Parson. 
 
 of repletion. But the parson distinguished 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 some- 
 times 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 mira- 
 culously, than suffered so good desires to miscarry. 
 
 CHAP. XXVII. 
 
 Hie parson in mirth. 
 
 THE country parson is generally sad, because he knows 
 nothing but the cross of Christ, his mind being defixed on 
 it 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 droop- 
 ings, 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, instruc- 
 tions seasoned with pleasantness both enter sooner, and root 
 deeper. Wherefore he condescends to human frailties both in 
 himself and others ; and intermingles some mirth in his dis- 
 courses occasionally, according to the pulse of the hearer. 
 
 CHAP. XXVIII. 
 
 Tlie 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 judgment 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 apostle's rule, he endeavours that none shall 
 despise him ; especially in his own parish he suffers it not to 
 
The Country Parson. 
 
 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 and winning beha- 
 viour : 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, shewing that reproaches 
 touch him no more, than a stone throve n 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. 
 
74 
 
 The Country Parson. 
 
 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 conscience ; 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, 
 shewing 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 neighboixrly 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 tie. Do well and right, and let the world 
 sink. 
 
 CHAP. XXX. 
 
 The parso?i , 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 cattle, they must 
 
The Country Parson. 
 
 75 
 
 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 sus- 
 taining 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, than 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 any thing could presume of an 
 inevitable course and constancy in its operations, certainly it 
 should be either the sun in heaven, or the fire on earth, by rea- 
 son of their fierce, strong, 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 pre- 
 served 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 harvest comes to 
 nothing. And it is observable, that God delights to have men 
 feel, and acknowledge, and reverence his power, and therefore 
 he often overturns 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 
 
76 
 
 The Country Parson. 
 
 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 vise 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 God's 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 with- 
 out 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, and see caixse, 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 begins 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 calm- 
 ness. Here the parson interposeth with his distinction, and 
 shews the perplexed Christian, that this prayer being addition- 
 ary, not necessary ; taken in, not commanded ; the omission 
 
The Country Parson. 
 
 77 
 
 thereof upon just occasion ought by no means to 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, than 
 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 troubled ; if he 
 resent it to a mislikc, but not a grief. Secondly, that this 
 interruption proceed not out of shame. As for example : a 
 godlyman, 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 pre- 
 sence ; 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 iwrsoii's surveys. 
 THE country parson hath not only taken a particular survey 
 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 
 
78 
 
 The Country Parson. 
 
 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, then 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 us go to the tavern, or to the 
 stews, or what not. Wherefore the parson strongly opposeth 
 this sin, wheresoever 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 talent to be accounted for, and 
 to be improved to our Master's advantage. Yet it is also a debt 
 to our country to have a calling, and it concerns the common- 
 wealth, that none should be idle, but all busied. Lastly, riches 
 are the blessing of God, and the great instrument of doing ad- 
 mirable good : therefore all are to procure them honestly and 
 seasonably, when they are not better employed. Now this rea- 
 son 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. iv. 28. 1 Thess. iv. 11, 12. 
 So that our Saviour's selling is so far from crossing St. Paul's 
 working, that it rather stablisheth 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 shew- 
 eth, that ingenious 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 pre- 
 sently 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, 
 
The Country Parson. 
 
 79 
 
 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 mar- 
 ried : the married and housekeeper hath his hands full, if he 
 do what he ought to do. For there are two branches of his af- 
 fairs : first, the improvement of his family, by bringing them up 
 in the fear and nurture of the Lord : and secondly, the improve- 
 ment of his grounds, by drowning or draining, or stocking or 
 fencing, or ordering his land to the best advantage both of him- 
 self 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 ad- 
 vancement 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. Could men find 
 out this delight, they would seldom be from home ; whereas 
 now, of any place they are least there. But if, after all this care 
 well despatched, the housekeeper's 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 em- 
 ployment. 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 if he may be of 
 the commission of peace, there is nothing to that : no common- 
 wealth in the world hath a better institution than 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, ac- 
 countable for the public good : and also an honourable employ- 
 ment 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. Where- 
 fore it behoves all, who are come to the gravity and ripeness of 
 judgment 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 country bribes ; the other, the casting of it on mean per- 
 sons, especially in some shires ; and lastly, the trouble of it : 
 these are so far from deterring any good man from the place, 
 
80 
 
 The Country Parson. 
 
 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 fore-mentioned points against the time of their prac- 
 tice. 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 chiefly, and above all things, they are to fre- 
 quent sessions and assizes ; for it is both an honour which they 
 owe 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 piece- 
 meal. 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 postures. For all 
 gentlemen, that are now 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 of and exciter to jus- 
 tice 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 loose, and not engaged into some 
 profession by their parents, whose neglect in this point is intoler- 
 able, and a shameful wrong both to the commwealth, and their 
 own house : to them, after he hath shewed the unlawfulness of 
 spending the day in dressing, complimenting, visiting, and sport- 
 
The Country Parson. 
 
 81 
 
 ing, 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 dis- 
 covers the rules of foreign nations. Secondly, he commends the 
 mathematics, as the only wonder-working knowledge, and there- 
 fore requiring the best spirits. After the several knowledge of 
 these, he adviseth to insist and dwell chiefly on the two noble 
 branches thereof, of fortification and navigation ; the one being 
 useful to all countries, and the other especially to islands. But 
 if the young gallant think these courses dull and phlegmatic, 
 where can he busy himself better than 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 manu- 
 factures 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 
 
 a 
 
82 
 
 The Country Parson. 
 
 though the temptations may be diverse 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 oug - ht to be, since he found himself sometimes to weep 
 more for the loss of some temporal things, than 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 sufHceth. And con- 
 sequently 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 renounc- 
 ing 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 repents, 
 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 St. Paul implies that he ought, Rom. ii.) 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 
 
The Country Parson. . 83 
 
 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 
 Matth. xxii. 35. he was tempted; and Luke x. 21. he rejoiced 
 in spirit :) and they must be likewise in all that are his. Now 
 the parson having a spiritual judgment, 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 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 bound 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 Job's 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 fortifies 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 
 
 g 2 
 
84 
 
 TJie Countrrj Parson. 
 
 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 so 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 sum- 
 mer and winter, earing 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 con- 
 ceives 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 j for preservation is a crea- 
 tion ; 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 
 Epicurean can have nothing to contradict. The Jews yet live, 
 and are known : they have their law and language bearing wit- 
 ness 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 travelled 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, consider- 
 ing 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 xliii. 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 lix. 11; and therefore this kind of punishment was chosen 
 rather than any other. Thirdly, for grace. Besides the conti- 
 nual succession, since the gospel, of holy men, who have borne 
 witness to the truth, (there being no reason why any should dis- 
 trust St. Luke, or Tcrtullian, or Chrysostom, more than Tully, 
 Virgil, or Livy,) there are two prophecies in the gospel, which 
 
The Country Parson. 
 
 85 
 
 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, Matthew xxvi. 13. 
 The other concerning the destruction of Jerusalem ; of which 
 our Saviour said, that that generation should not pass, till all 
 were fulfilled, Luke xxi. 32 ; which Josephus's 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 xxiv. 14, which we see even miraculously effected in 
 these new discoveries, God turning men's covetousness and am- 
 bitions to the effecting of his word. Now a prophecy is a won- 
 der 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 women'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 into the boundless ocean of God's love, and the un- 
 speakable riches of his lovingkindness. 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 hi6 infinite hate of sin, his love over- 
 came that hate, and that 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. 
 
8C 
 
 The Country Parson. 
 
 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, which may be severed from the good, 
 he pares the apple, and gives them the clean to feed on. Par- 
 ticularly, he loves procession, and maintains it, because there 
 are contained therein four manifest advantages. First, a bless- 
 ing 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 largess, which at 
 that time is or ought 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 un- 
 charitable and unneighbourly ; and if they will not reform, 
 presents them. Nay, he is so far from condemning such assem- 
 blies, 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 oc- 
 
The Country Parson. 
 
 87 
 
 casions 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 salu- 
 tations, and compliments, and forms of worldly language better : 
 which conformity and fashionableness is so exceeding unbe- 
 fitting 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 x. 16, cannot be vain and 
 superfluous. But this was not proper to Christ, or the apostles 
 only, no more than to be a spiritual father was appropriated to 
 them. And if temporal fathers bless their children, how much 
 more may and ought spiritual fathers 1 Besides, the priests of 
 the Old Testament were commanded to bless the people, and the 
 form thereof is prescribed, Numb, vi. 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. i. 18, though it came from a 
 man disallowed by God : for it was not the person, but priest- 
 hood, that blessed ; so that even ill priests may bless. Neither 
 have the ministers power of blessing only, but also of cursing. 
 So in the Old Testament Elisha cursed the children, 2 Kings 
 ii. 24; which though our Saviour reproved as unfitting for his 
 particular, who was to shew all humility before his passion, yet 
 he allows it in his apostles. And therefore St. Peter used that 
 fearful imprecation to Simon Magus, Acts viii. Thy money perish 
 with thee: and the event confirmed it. So did St. Paul, 2 Tim, 
 iv. 14. and 1 Tim. i. 20. Speaking of Alexander the coppersmith, 
 who had withstood his preaching, The Lord, saith 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 and cursing are ex- 
 pounded in the Common Prayer Book, the one in The grace of 
 
88 
 
 The Country Parson. 
 
 our Lord Jesus Christ, &c. and, The peace of God, Sec. 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 interest- 
 ing of that dignity wherewith God hath invested the priest, and 
 engaging of God's 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 priest's 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 complimenting language, he shall be 
 esteemed as an ordinary complimenter ; but if he often interpose 
 a blessing, when the other gives him just opportunity, by speak- 
 ing 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. xii. 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 forbid 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, discredit, 
 and hinderance of the pastor. On the other side, if it be un- 
 lawful 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, 
 
The Country Parson. 
 
 89 
 
 and hath taken so deep root, that it seems the very life and 
 substance of conversation, hath proceeded thus far in the dis- 
 cussing 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 judgment, and 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. i. 
 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 haste 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 
 and forfeit their goods or life, so may they their good name, and 
 the possession thereof, which before their offence and judgment 
 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 
 
RULES AND ADVICES 
 
 TO 
 
 THE CLERGY 
 
 OF THE 
 
 DIOCESE OF DOWN AND CONNOR, 
 
 BT 
 
 JEREMY TAYLOR, 
 
 BISHOP OF THAT DIOCESE. 
 
RULES AND ADVICES 
 
 TO 
 
 THE CLERGY. 
 
 I. Personal duty. 
 
 1. T> EMEMBEB, that it is your great duty, and tied on you by 
 ■J-™ many obligations, that you be exemplar in your lives, and 
 be patterns and presidents to your flocks ; lest it be said unto you, 
 Why takest thou my law into thy mouth, seeing thou hatest to be 
 reformed thereby ? He that lives an idle life may preach with 
 truth and reason, or as did the Pharisees : but not as Christ, or 
 as one having authority. 
 
 II. Every minister in taking accounts of his life must judge 
 of his duty by more strict and severer measures, than he does of 
 his people ; and he that ties heavy burdens upon others, ought 
 himself to carry the heaviest end : and many things may be 
 lawful in them, which he must not suffer in himself. 
 
 III. Let every minister endeavour to be learned in all spirit- 
 ual wisdom, and skilful in the things of God ; for he will ill 
 teach others the way of godliness, perfectly, that is himself a 
 babe and uninstructed. An ignorant minister is an head without 
 an eye ; and an evil minister is salt that hath no savour. 
 
 IV. Every minister, above all things, must be careful that he 
 be not a servant to passion, whether of anger or desire. For he 
 that is not a master of his passions will always be useless, and 
 quickly will become contemptible and cheap in the eyes of his 
 parish. 
 
 V. Let no minister be litigious in any thing ; not greedy or 
 covetous ; not insisting upon little things, or quarreling for, or 
 
94 
 
 Bishop Taylor's Advice to his Clergy. 
 
 exacting of every minute portion of his dues ; but bountiful and 
 easy ; remitting of his right, when to do so may be useful to his 
 people, or when the contrary may do mischief, and cause 
 reproach. Be not over righteous, (saith Solomon,) that is, not 
 severe in demanding, or forcing every thing, though it be indeed 
 his due. 
 
 VI. Let not the name of the church be made a pretence for 
 personal covetousness ; by saying, you are willing to remit many 
 things, but you must not wrong the church : for though it be 
 true, that you are not to do prejudice to succession, yet many 
 things may be forgiven upon just occasions, from which the 
 church shall receive no incommodity ; but be sure that there are 
 but few things which thou art bound to do in thy personal 
 capacity, but the same also, and more, thou art obliged to per- 
 form, as thou art a public person. 
 
 VII. Never exact the offerings, or customary wages, and such 
 as are allowed by law, in the ministration of the sacraments, 
 nor condition for them, nor secure them beforehand ; but first 
 do your office, and minister the sacraments purely, readily, and 
 for Christ's sake ; and when that is done, receive what is your 
 due. 
 
 VIII. Avoid all pride, as you would flee from the most 
 frightful apparition, or the most cruel enemy ; and remember 
 that you can never truly teach humility, or tell what it is, unless 
 you practise it yourselves. 
 
 IX. Take no measures of humility, but such as are material 
 and tangible ; such which consist not in humble words, and 
 lowly gestures ; but what is first truly radicated in your souls, 
 in low opinion of yourselves, and in real preferring others before 
 yourselves ; and in such significations, which can neither deceive 
 yourselves nor others. 
 
 X. Let every curate of souls strive to understand himself 
 best ; and then to understand others. Let him spare himself 
 least; but severely judge, censure, and condemn himself. If he 
 be learned, let him shew it by wise teaching, and humble man- 
 ners. If he be not learned, let him be sure to get so much 
 knowledge as to know that, and so much humility, as not to 
 grow insolent, and puffed up by his emptiness. For many will 
 pardon a good man that is less learned ; but if he be proud, no 
 man will forgive him. 
 
 XI. Let every minister be careful to live a life as abstracted 
 
Bishop Taylor's Advice to his Clergy. 
 
 95 
 
 from the affairs of the world, as his necessity will permit him ; 
 but at no hand to be immerged and principally employed in the 
 affairs of the world : what cannot be avoided, and what is of 
 good report, and what he is obliged to by any personal or 
 collateral duty, that he may do, but no more : ever remembering 
 the saying of our blessed Lord ; In the world ye shall have trou- 
 ble ; but in me ye shall have peace ; and consider this also, which 
 is a great truth ; that every degree of love to the world is so 
 much taken from the love of God. 
 
 XII. Be no otherwise solicitous of your fame and reputation, 
 but by doing your duty well and wisely ; in other things refer 
 yourself to God ; but if you meet with evil tongues, be careful 
 that you bear reproaches sweetly and temperately. 
 
 XIII. Remember that no minister can govern his people well, 
 and prosperously, unless himself hath learned humbly and 
 cheerfully to obey his superior. For every minister should be 
 like the good centurion in the gospel ; himself is under authority, 
 and he hath people under him. 
 
 XIV. Be sure in all your words and actions to preserve 
 Christian simplicity and ingenuity ; to do to others, as you 
 would be done unto yourself ; and never to speak what you do 
 not think. Trust to truth, rather than to your memory ; for 
 this may fail you, that will never. 
 
 XV. Pray much and very fervently, for all your parishioners, 
 and all men that belong to you, and all that belong to God ; but 
 especially for the conversion of souls ; and be very zealous for 
 nothing, but for God's glory, and the salvation of the world, 
 and particularly of your charges : ever remembering that you 
 are by God appointed, as the ministers of prayer and the 
 ministers of good things, to pray for all the world, and to heal 
 all the world, as far as you are able. 
 
 XVI. Every minister must learn and practise patience, that 
 by bearing all adversity meekly, and humbly, and cheerfully, 
 and by doing all his duty with unwearied industry, and with 
 great courage, constancy, and Christian magnanimity, he may 
 the better assist his people in the bearing of their crosses, and 
 overcoming of their difficulties. 
 
 XVII. He that is holy, let him be holy still, and still more 
 holy, and never think he hath done his work, till all be finished 
 by perseverance, and the measures of perfection in a holy life, 
 and a holy death ; but at no hand must he magnify himself by 
 
96 Bishop Taylor's Advice to his Clergy. 
 
 vain separations from others, or despising them that are not so 
 holy. 
 
 II. Of prudence required in ministers. 
 
 XVIII. Kemember that discretion is the mistress of all 
 graces ; and humility is the greatest of all miracles : and with- 
 out this, all graces perish to a man's self ; and without that, all 
 graces are useless unto others. 
 
 XIX. Let no minister be governed by the opinion of his 
 people, and destroy his duty, by unreasonable compliance with 
 their humours, lest, as the bishop of Granata told the governors 
 of Leria and Patti, like silly animals they take burdens upon 
 their backs at the pleasure of the multitude, which they neither 
 can retain with prudence, nor shake off with safety. 
 
 XX. Let not the reverence of any man cause you to sin 
 against God ; but in the matter of souls, being well advised, be 
 bold and confident ; but abate nothing of the honour of God, or 
 the just measures of your duty, to satisfy the importunity of any 
 man whatsoever, and God will bear you out. 
 
 XXI. "When you teach your people any part of their duty, as 
 in paying their debts, their tithes and offerings, in giving due 
 reverence and religious regards, diminish nothing of admonition 
 in these particulars, and the like, though they object, That you 
 speak for yourselves, and in your own cases. For counsel is 
 not the worse, but the better, if it be profitable both to him that 
 gives, and to him that takes it. Only do it in simplicity, and 
 principally intend the good of their souls. 
 
 XXII. In taking accounts of the good lives of yourselves or 
 others, take your measures by the express words of scripture ; 
 and next to them estimate them by their proportion and compli- 
 ance with the public measures, with the laws of the nation, 
 ecclesiastical and civil, and by the rules of fame, of public 
 honesty and good report ; and last of all by their observation of 
 the ordinances and exterior parts of religion. 
 
 XXIII. Be not satisfied when you have done a good work, 
 unless you have also done it well ; and when you have, then be 
 careful that vainglory, partiality, self-conceit, or any other folly 
 or indiscretion, snatch it not out of your hand, and cheat you of 
 the reward. 
 
 XXIV. Be careful so to order yourself, that you fall not into 
 temptation and folly in the presence of any of your charges ; and 
 
Bishop Taylor's Advice to his Clergy. 
 
 97 
 
 especially that you fall not into chidings and intemperate talk- 
 ings, and sudden and violent expressions : never be a party in 
 clamours and scoldings, lest your calling be useless, and your 
 person contemptible : ever remembering that if you cheaply and 
 lightly be engaged in such low usages with any person, that per- 
 son is likely to be lost from all possibility of receiving much 
 good from your ministry. 
 
 III. The rules and measures of government to be used by 
 ministers in their respective cures. 
 
 XXV. Use no violence to any man, to bring him to your 
 opinion ; but by the word of your proper ministry, by demon- 
 strations of the Spirit, by rational discourses, by excellent exam- 
 ples, constrain them to come in ; and for other things they are 
 to be permitted to their own liberty, to the measures of the laws, 
 and the conduct of their governors. 
 
 XXVI. Suffer no quarrel in your parish, and speedily sup- 
 press it when it is begun ; and though all wise men will 
 abstain from interposing in other men's affairs, and especially in 
 matters of interest, which men love too well ; yet it is your 
 duty here to interpose, by persuading them to friendships, re- 
 concilements, moderate prosecutions of their pretences ; and by 
 all means you prudently can, to bring them to peace and 
 brotherly kindness. 
 
 XXVII. Suffer no houses of debauchery, of drunkenness or 
 lust in your parishes ; but implore the assistances of authority 
 for the suppressing of all such meeting-places and nurseries of 
 impiety ; and as for places of public entertainment, take care 
 that they observe the rules of Christian piety, and the allowed 
 measures of the laws. 
 
 XXVIII. If there be any papists or sectaries in your parishes, 
 neglect not frequently to confer with them in the spirit of 
 meekness, and by the importunity of wise discourses seeking to 
 gain them. But stir up no violences against them ; but leave 
 them (if they be incurable) to the wise and merciful disposition 
 of the laws. 
 
 XXIX. Receive not the people to doubtful disputations: and 
 let no names of sects or differing religions be kept up amongst 
 you, to the disturbance of the public peace and private charity : 
 and teach not the people to estimate their piety by their distance 
 from any opinion, but by their faith in Christ, their obedience 
 
 H 
 
98 
 
 Bishop Taylor's Advice to his Clergy. 
 
 to God and the laws, and their love to all Christian people, even 
 though they be deceived. 
 
 XXX. Think no man considerable upon the point or pre- 
 tence of a tender conscience, unless he live a good life, and in 
 all things endeavour to approve himself void of offence both to- 
 wards God and man : but if he be an humble person, modest 
 and inquiring, apt to learn and desirous of information ; if he 
 seeks for it in all ways reasonable and pious, and is obedient to 
 laws, then take care of him, use him tenderly, persuade him 
 meekly, reprove him gently, and deal mercifully with him, till 
 God shall reveal also that to him, in which his unavoidable 
 trouble and his temptation lies. 
 
 XXXI. Mark them that cause divisions among you, and 
 avoid them ; for such persons are by the scripture called scan- 
 dals a in the abstract ; they are offenders and offences too. But 
 if any man have an opinion, let him have it to himself, till he 
 can be cured of his disease by time, and counsel, and gentle 
 usages. But if he separates from the church, or gathers a con- 
 gregation, he is proud, and is fallen from the communion of 
 saints, and the unity of the catholic church. 
 
 XXXII. He that observes any of his people to be zealous, 
 let him be careful to conduct that zeal into such channels where 
 there is least danger of inconveniency ; let him employ it in 
 something that is good ; let it be pressed to fight against sin. 
 For zeal is like a cancer in the breast ; feed it with good flesh, 
 or it will devour the heart. 
 
 XXXIII. Strive to get the love of the congregation; but 
 let it not degenerate into popularity. Cause them to love 
 you and revere you ; to love with religion, not for your com- 
 pliance ; for the good you do them, not for that you please 
 them. Get their love by doing your duty, but not by omitting, 
 or spoiling any part of it : ever remembering the severe words 
 of our blessed Saviour, Wo be to you when all men speak well 
 of you. 
 
 XXXIV. Suffer not the common people to prattle about re- 
 ligion and questions; but to speak little, to be swift to hear, and 
 slow to speak ; that they learn to do good works for necessary 
 uses, that they work with their hands, that they may have where- 
 withal to give to them that need ; that they study to be quiet, 
 and learn to do their own business. 
 
 " "2,K.avhdha napa rrjv SiSa^i/. Vide Rom. xvi. 17. oi St^oorarovwes. 
 
Bishop Taylor's Advice to his Clergy. 99 
 
 XXXV. Let every minister take care that he call on his 
 charge, that they order themselves so, that they leave no void 
 spaces of their time, but that every part of it be filled with useful 
 or innocent employment. For where there is a space without 
 business, that space is the proper time for danger and tempta- 
 tion ; and no man is more miserable than he that knows not how 
 to spend his time. 
 
 XXXVI. Fear no man's person in the doing of your duty 
 wisely, and according to the laws : remembering always, that a 
 servant of God can no more be hurt by all the powers of wick- 
 edness, than by the noise of a fly's wing, or the chirping of a 
 sparrow. Brethren, do well for yourselves ; do well for your- 
 selves as long as you have time ; you know not how soon death 
 will come. 
 
 XXXVII. Entertain no persons into your assemblies from 
 other parishes, unless upon great occasion, or in the destitution 
 of a minister, or by contingency and seldom visits, or with leave ; 
 lest the labour of thy brother be discouraged, and thyself be 
 thought to preach Christ out of envy, and not of good-will. 
 
 XXXVIII. Never appeal to the judgment of the people in 
 matters of controversy ; teach them obedience, not arrogancy ; 
 teach them to be humble, not crafty. For without the aid of 
 false guides you will find some of them of themselves apt enough 
 to be troublesome ; and a question put into their heads and a 
 power of judging into their hands, is a putting it to their choice 
 whether you shall be troubled by them this week or the next ; 
 for much longer you cannot escape. 
 
 XXXIX. Let no minister of a parish introduce any ceremony, 
 rites, or gestures, though with some seeming piety and devotion, 
 but what are commanded by the church, and established by law ; 
 and let these also be wisely and usefully explicated to the people, 
 that they may understand the reasons of obedience ; but let 
 there be no more introduced, lest the people be burdened 
 unnecessarily, and tempted or divided. 
 
 IV. Rules and advices concerning preaching. 
 
 XL. Let every minister be diligent in preaching the word of 
 God, according to the ability that God gives him : ever remem- 
 bering that to minister God's word unto the people is the one 
 half of his great office and employment. 
 
 XLI. Let every minister be careful that what he delivers be 
 
 h 2 
 
100 
 
 Bishop Taylor's Advice to his Clergy. 
 
 indeed the word of God ; that his sermon may be answerable to 
 his text ; for this is God's word, the other ought to be according 
 to it ; that although in itself it be but the word of man, yet by 
 the purpose, truth, and signification of it, it may in a secondary 
 sense be the word of God. 
 
 XLII. Do not spend your sermons in general and indefinite 
 things, as iu exhortations to the people to get Christ, to be united 
 to Christ, and things of the like unlimited signification ; but tell 
 them in every duty, what are the measures, what circumstances, 
 what instruments, and what is the particular minute meaning of 
 every general advice. For generals not explicated do but fill 
 the people's heads with empty notions, and their mouths with 
 perpetual unintelligible talk ; but their hearts remain empty, 
 and themselves are not edified. 
 
 XLIII. Let not the humours and inclinations of the people 
 be the measures of your doctrines, but let your doctrines be the 
 measure of their persuasions. Let them know from you what 
 they ought to do ; but if you learn from them what you ought 
 to teach, you will give but a very ill account at the day of judg- 
 ment of the souls committed to you. He that receives from the 
 people what he shall teach them, is like a nurse that asks of her 
 child what physic she shall give him. 
 
 XLIV. Every minister in reproofs of sin and sinners ought 
 to concern himself in the faults of them that are present, but 
 not of the absent ; nor in reproof of the times ; for this can serve 
 no end but of faction and sedition, public murmur and private 
 discontent ; besides this, it does nothing but amuse the people 
 in the faults of others, teaching them to revile their betters, and 
 neglect the dangers of their own souls. 
 
 XLV. As it looks like flattery and design to preach nothing 
 before magistrates but the duty of their people and their own. 
 eminency; so it is the beginning of mutiny to preach to the 
 people the duty of their superiors and supreme ; it can neither 
 come from a good principle, nor tend to a good end. Every 
 minister ought to preach to his parish, and urge their duty : St. 
 John the Baptist told the soldiers what the soldiers should do, 
 but troubled not their heads with what was the duty of the 
 Scribes and Pharisees. 
 
 XLVI. In the reproof of sins be as particular as you please, 
 and spare no man's sin, but meddle with no man's person ; 
 neither name any man, nor signify him, neither reproach him, 
 
Bishop Taylor's Advice to his Clergy. 
 
 101 
 
 or make him to be suspected ; he that doth otherwise makes his 
 sermon to be a libel, and the ministry of repentance an instru- 
 ment of revenge ; and so doing he shall exasperate the man, but 
 never amend the sinner. 
 
 XLVII. Let the business of your sermons be to preach holy 
 life, obedience, peace, love among neighbours, hearty love, to 
 live as the old Christians did, and the new should ; to do hurt 
 to no man, to do good to every man : for in these things the 
 honour of God consists, and the kingdom of the Lord Jesus. 
 
 XLVIII. Press those graces most that do most good, and 
 make the least noise ; such as giving privately and forgiving 
 publicly ; and prescribe the grace of charity by all the mea- 
 sures of it which are given by the apostle, 1 Cor. xiii. For this 
 grace is not finished by good words, nor yet by good works, but 
 it is a great building, and many materials go to the structure of 
 it. It is worth your study, for it is the fulfilling of the Com- 
 mandments- 
 
 XLIX. Because it is impossible that charity should live, un- 
 less the lust of the tongue be mortified, let every minister in his 
 charge be frequent and severe against slanderers, detracters, and 
 backbiters ; for the crime of backbiting is the poison of charity, 
 and yet so common, that it is passed into a proverb, After a good 
 dinner let us sit down and backbite our neighbours. 
 
 L. Let every minister be careful to observe, and vehement in 
 reproving those faults of his parishioners, of which the laws can- 
 not or do not take cognizance ; such as are many, degrees of 
 intemperate drinkings, gluttony, riotous living, expenses above 
 their ability, pride, bragging, lying in ordinary conversation, 
 covetousness, peevishness, and hasty anger, and such like. For 
 the word of God searches deeper than the laws of men ; and 
 many things will be hard to be proved by the measures of 
 courts, which are easy enough to be observed by the watchful 
 and diligent eye and ear of the guide of souls. 
 
 LI. In your sermons to the people, often speak of the four 
 last things, of death and judgment, heaven and hell ; of the life 
 and death of Jesus Christ ; of God's mercy to repenting sinners, 
 and his severity against the impenitent ; of the formidable exam- 
 ples of God's anger poured forth upon rebels, sacrilegious, op- 
 pressors of widows and orphans, and all persons guilty of crying 
 sins : these are useful, safe, and profitable : but never run into 
 extravagances and curiosities, nor trouble yourselves or them 
 
102 Bishop Taylor's Advice to his Clergy. 
 
 with mysterious secrets ; for there is more laid before you than 
 you can understand; and the whole duty of man is, To fear God 
 and keep his commandments. Speak but very little of the secret 
 and high things of God, but as much as you can of the lowness 
 and humility of Christ. 
 
 LII. Be not hasty in pronouncing damnation against any man 
 or party in a matter of disputation. It is enough that you re- 
 prove an error ; but what shall be the sentence against it at the 
 day of judgment, thou knowest not, and therefore pray for the 
 erring person, and reprove him, but leave the sentence to his 
 Judge. 
 
 LIII. Let your sermons teach the duty of all states of men to 
 whom you speak ; and particularly take care of servants and 
 hirelings, merchants and tradesmen, that they be not unskilful, 
 nor unadmonished in their respective duties ; and in all things 
 speak usefully and affectionately ; for by this means you will 
 provide for all men's needs, both for them that sin by reason of 
 their little understanding, and them that sin because they have 
 evil, dull, or depraved affections. 
 
 LIV. In your sermons and discourses of religion, use primi- 
 tive, known, and accustomed words, and affect not new fantasti- 
 cal or schismatical terms ; let the Sunday festival be called the 
 Lord's day ; and pretend no fears from the common use of words 
 amongst Christians. For they that make a business of the words 
 of common use, and reform religion by introducing a new word, 
 intend to make a change, but no amendment ; they spend them- 
 selves in trifles, like the barren turf that sends forth no medici- 
 nable herbs, but store of mushrooms ; and they give a demon- 
 stration that they are either impertinent people, or else of a 
 querulous nature ; and that they are ready to disturb the 
 church if they could find occasion. 
 
 LV. Let every minister in his charge, as much as he can, en- 
 deavour to destroy all popular errors and evil principles taken 
 up by his people, or others with whom they converse ; especi- 
 ally those that directly oppose the indispensable necessity of a 
 holy life ; let him endeavour to understand in what true and 
 useful sense Christ's active obedience is imputed to us ; let him 
 make his people fear the deferring of their repentance, and put- 
 ting it off to their death-bed ; let him explicate the nature of 
 faith, so that it be an active and quickening principle of charity, 
 let him, as much as he may, take from them all confidences that 
 
Bishop Taylor's Advice to his Clergy. 
 
 103 
 
 slacken their obedience and diligence ; let him teach them to 
 impute all their sins to their own follies and evil choice, and so 
 build them up in a most holy faith to a holy life : ever remem- 
 bering that in all ages it hath been the greatest artifice of Satan 
 to hinder the increase of Christ's kingdom, by destroying those 
 things in which it does consist, viz. peace and righteousness, 
 holiness and mortification. 
 
 LVI. Every minister ought to be careful that he never ex- 
 pound scriptures in public contrary to the known sense of the 
 catholic church, and particularly of the churches of England and 
 Ireland, nor introduce any doctrine against any of the four first 
 general councils ; for these, as they are measures of truth, so also 
 of necessity ; that is, as they are safe, so they are sufficient ; and 
 beside what is taught by these no matter of belief is necessary 
 to salvation. 
 
 LVII. Let no preacher bring before the people in his ser- 
 mons or discourses, the argument of great and dangerous 
 heresies, though with a purpose to confute them ; for they will 
 much easier retain the objection than understand the answer. 
 
 LVIII. Let not the preacher make an article of faith to be a 
 matter of dispute ; but teach it with plainness and simplicity, 
 and confirm it with easy arguments and plain words of scripture, 
 but without objection ; let them be taught to believe, but not to 
 argue, lest if the arguments meet with a scrupulous person, it 
 rather shake the foundation by curious inquiry, than establish it 
 by arguments too hard. 
 
 LIX. Let the preacher be careful that in his sermons be use 
 no light, immodest, or ridiculous expressions, but what is wise, 
 grave, useful, and for edification ; that when the preacher brings 
 truth and gravity, the people may attend with fear and reverence. 
 
 LX. Let no preacher envy any man that hath a greater au- 
 dience, or more fame in preaching than himself ; let him not 
 detract from him or lessen his reputation directly or indirectly ; 
 for he that cannot be even with his brother but by pulling him 
 down, is but a dwarf still ; and no man is the better for making 
 his brother worse. In all things desire that Christ's kingdom 
 may be advanced ; and rejoice that he is served, whoever be the 
 minister ; that if you cannot have the fame of a great preacher, 
 yet you may have the reward of being a good man ; but it is 
 hard to miss both. 
 
 LXI. Let every preacher in his parish take care to explicate 
 
104 
 
 Bishop Taylors Advice to his Clergy. 
 
 to the people the mysteries of the great festivals, as of Christ- 
 mas, Easter, Ascension-day, Whit-Sunday, Trinity-Sunday, the 
 Annunciation of the blessed Virgin Mary ; because these feasts 
 containing in them the great fundamentals of our faith, will 
 with most advantage convey the mysteries to the people, and fix 
 them in their memories, by the solemnity and circumstances of 
 the day. 
 
 LXII. In all your sermons and discourses speak nothing of 
 God but what is honourable and glorious ; and impute not to 
 him such things, the consequences of which a wise and good man 
 will not own : never suppose him to be author of sin, or the 
 procurer of our damnation. For God cannot be tempted, neither 
 tempteth he any man. God is true, and every man a liar. 
 
 LXIII. Let no preacher compare one ordinance with another ; 
 as prayer with preaching, to the disparagement of either ; but use 
 both in their proper seasons, and according to appointed order. 
 
 LXIV. Let no man preach for the praise of men ; but if you 
 meet it, instantly watch and stand upon your guard, and pray 
 against your own vanity ; and by an express act of acknowledg- 
 ment and adoration return the praise to God. Remember that 
 Herod was for the omission of this smitten by an angel ; and do 
 thou tremble, fearing lest the judgment of God be otherwise than 
 the sentence of the people. 
 
 V. Rules and advices concerning Catechism. 
 
 LXV. Every minister is bound upon every Lord's day before 
 evening prayer, to instruct all young people in the Creed, the 
 Lord's Prayer, the Ten Commandments, and the doctrine of the 
 sacraments, as they are set down and explicated in the Church 
 Catechism. 
 
 LXVI. Let a bell be tolled when the catechising is to begin, 
 that all who desire it may be present ; but let all the more 
 ignorant and uninstructed part of the people, whether they be old 
 or young, be required to be present ; that no person in your 
 parishes be ignorant in the foundations of religion : ever remem- 
 bering, that if in these things they be unskilful, whatever is 
 taught besides is like a house built upon the sand. 
 
 LXVII. Let every minister teach his people the use, practice, 
 methods, and benefits of meditation, or mental prayer. Let them 
 draw out for them helps and rules for their assistance in it, and 
 furnish them with materials, concerning the life and death of the 
 
Bishop Taylor's Advice to his Clergy. 105 
 
 ever blessed Jesus, the greatness of God, our own meanness, the 
 dreadful sound of the last trumpet, the infinite event of the two 
 last sentences at doomsday : let them be taught to consider what 
 they have been, what they are, and what they shall be ; and 
 above all things what are the issues of eternity ; glories never to 
 cease, pains never to be ended. 
 
 LXVIII. Let every minister exhort his people to a frequent 
 confession of their sins, and a declaration of the state of their 
 souls ; to a conversation with their minister in spiritual things, 
 to an inquiry concerning all the parts of their duty ; for by 
 preaching, and catechising, and private intercourse, all the needs 
 of souls can best be served ; but by preaching alone they cannot. 
 
 LXIX. Let the people be exhorted to keep fasting-days, and 
 the feasts of the church ; according to their respective capacities ; 
 so it be done without burden to them, and without becoming a 
 snare ; that is, that upon the account of religion and holy desires 
 to please God, they spend some time in religion, besides the 
 Lord's day ; but be very careful that the Lord's day be kept 
 religiously, according to the severest measures of the church, 
 and the commands of authority : ever remembering, that as they 
 give but little testimony of repentance and mortification, who 
 never fast ; so they give but small evidence of their joy in God 
 and religion, who are unwilling solemnly to partake of the public 
 and religious joys of the Christian church. 
 
 LXX. Let every minister be diligent in exhorting all parents 
 and masters to send their children and servants to the bishop at 
 the visitation, or other solemn times of his coming to them, that 
 they may be confirmed : and let him also take care that all young 
 persons may by understanding the principles of religion, their 
 vow of baptism, the excellency of the Christian religion, the 
 necessity and advantages of it, and of living according to it, be 
 fitted and disposed, and accordingly by them presented to the 
 bishop, that he may pray over them, and invocate the Holy 
 Spirit, and minister the holy rite of confirmation. 
 
 VI. Rules and advices concerning the visitation of the sick. 
 
 LXXI. Every minister ought to be careful in visiting all the 
 sick and afflicted persons of his parish : even remembering, that 
 as the priest's lips are to preserve knowledge, so it his duty to 
 minister a word of comfort in the time of need. 
 
106 
 
 Bishop Taylor's Advice to his Clergy. 
 
 LXXII. A minister must not stay till he be sent for ; but of 
 his own accord and care go to them, to examine them, to exhort 
 them to perfect their repentance, to strengthen their faith, to 
 encourage their patience, to persuade them to resignation, to the 
 renewing of their holy vows, to the love of God, to be reconciled 
 to their neighbours, to make restitution and amends, to confess 
 their sins, to settle their estate, to provide for their charges, to 
 do acts of piety and charity, and above all things, that they take 
 care they do not sin towards the end of their lives. For if 
 repentance on our death-bed seem so very late for the sins of our 
 life ; what time shall be left to repent us of the sins we commit 
 on our death-bed ? 
 
 LXXIII. When you comfort the afflicted, endeavour to bring 
 them to the true love of God ; for he that serves God for 
 God's sake, it is almost impossible he should be oppressed with 
 sorrow. 
 
 LXXIV. In answering the cases of conscience of the sick or 
 afflicted people, consider not who asks, but what he asks ; and 
 consult in your answers more with the estate of his soul, than the 
 conveniency of his estate ; for no flattery is so fatal as that of the 
 physician or divine. 
 
 LXXV. If the sick person inquires concerning the final estate 
 of his soul, he is to be reproved rather than answered ; only he 
 is to be called upon to finish his duty, to do all the good he can 
 in that season, to pray for pardon and acceptance : but you have 
 nothing to do to meddle with passing final sentences ; neither 
 cast him down in despair, nor raise him up to vain and un- 
 reasonable confidences. But take care that he be not carelessly 
 dismissed. 
 
 LXXVI. In order to these and many other good purposes, 
 every minister ought frequently to converse with his parishioners ; 
 to go to their houses, but always publicly, with witness, and 
 with prudence, lest what is charitably intended be scandalously 
 reported ; and in all your conversation be sure to give good 
 example, and upon all occasions to give good counsel. 
 
 VII. Of ministering the sacraments, public prayers, and other 
 duties of ministers. 
 
 LXXVIL Every minister is obliged publicly or privately to 
 
Bishop Taylor's Advice to his Clergy. 
 
 107 
 
 read the common prayers every clay in the week, at morning and 
 evening ; and in great towns and populous places conveniently 
 inhabited, it must be read in churches, that the daily sacrifice of 
 prayer and thanksgiving may never cease. 
 
 LXXVIII. The minister is to instruct the people, that the 
 baptism of their children ought not to be ordinarily deferred 
 longer than till the next Sunday after the birth of the child ; lest 
 importune and unnecessary delay occasion that the child die 
 before it is dedicated to the service of God and the religion 
 of the Lord Jesus, before it be born again, admitted to the 
 promise of the gospel, and reckoned in the account of the 
 second Adam. 
 
 LXXIX. Let every minister exhort and press the people to 
 a devout and periodical communion, at the least three times in 
 the year, at the great festivals ; but the devouter sort, and they 
 who have leisure, are to be invited to a frequent communion ; 
 and let it be given and received with great reverence. 
 
 LXXX. Every minister ought to be well skilled and studied 
 in saying his office, in the rubrics, the canons, the articles, and 
 the homilies of the church, that he may do his duty readily, 
 discreetly, gravely, and by the public measures of the laws. To 
 which also it is very useful that it be added, that every minister 
 study the ancient canons of the church, especially the peniten- 
 tials of the eastern and western churches : let him read good 
 books, such as are approved by public authority ; such which 
 are useful, wise, and holy ; not the scribblings of unlearned 
 parties, but of men learned, pious, obedient, and disinterested ; 
 and amongst these, such especially which describe duty and 
 good life, which minister to faith and charity, to piety and devo- 
 tion ; cases of conscience, and solid expositions of scripture. 
 Concerning which learned and wise persons are to be consulted. 
 
 LXXXI. Let not a curate of souls trouble himself with any 
 studies but such which concern his own or his people's duty ; 
 such as may enable him to speak well, and to do well ; but to 
 meddle not with controversies, but such by which he may be 
 enabled to convince the gainsayers in things that concern public 
 peace and a good life. 
 
 LXXXII. Be careful in all the public administrations of your 
 parish, that the poor be provided for. Think it no shame to beg 
 for Christ's poor members ; stir up the people to liberal alms by 
 your words and your example. Let a collection be made every 
 
108 
 
 Bishop Taylor's Advice to his Clergy. 
 
 Lord's day, and upon all solemn meetings, and at every com- 
 munion ; and let the collection be wisely and piously admin- 
 istered : ever remembering, that at the day of judgment 
 nothing shall publicly be proclaimed, but the reward of alms 
 and mercy. 
 
 LXXXIII. Let every minister be sure to lay up a treasure 
 of comforts and advices, to bring forth for every man's need in 
 the day of his trouble ; let him study and heap together instru- 
 ments and advices for the promoting of every virtue, and reme- 
 dies and arguments against every vice ; let him teach his people 
 to make acts of virtue not only by external exercise, but also in 
 the way of prayer and internal meditation. 
 
 In these and all things else that concern the minister's duty, 
 if there be difficulty, you are to repair to your bishop for further 
 advice, assistance, and information. 
 
A 
 
 DISCOURSE 
 
 OF THE 
 
 PASTORAL CARE. 
 
 WRITTEN BY THE 
 
 RIGHT REVEREND FATHER IN GOD, 
 GILBERT, 
 
 LORD BISHOP OF SARUM. 
 
OF THE 
 
 PASTORAL CARE. 
 
 CHAP. I. 
 
 Of the dignity of sacred employments, and the names and de- 
 signations given to them in scripture. 
 
 HOW low soever the esteem of the clergy may be 6unk in a 
 profane and corrupt age, and how much soever the errors 
 and disorders of clergymen may have contributed to bring this 
 not only upon themselves, but upon others who deserve better, 
 but are unhappy in being mixed with so much ill company ; yet 
 certainly if we either consider the nature of things in themselves, 
 or the value that is set on that profession, in the scriptures, it 
 will appear that it ought to be considered at another rate than 
 it is. As much as the soul is better than the body, and as much 
 as the purifying and perfecting the soul is preferable to all those 
 mechanical employments which relate to the body, and as much 
 as eternity is more valuable than this short and transitory life ; 
 so much does this employment excel all others. 
 
 A clergyman, by his character and design of life, ought to be 
 a man separated from the cares and concerns of this world, and 
 dedicated to the study and meditation of divine matters : whose 
 conversation ought to be a pattern for others ; a constant 
 preaching to his people : who ought to offer up the prayers of 
 the people in their name, and as their mouth to God : who ought 
 to be praying and interceding for them in secret, as well as 
 officiating among them in public : who ought to be distributing 
 
112 
 
 Of the Pastoral Care. 
 
 among them the bread of life, the word of God ; and to be dis- 
 pensing among them the sacred rites, which are the badges, the 
 union, and the supports of Christians. He ought to admonish, 
 to reprove,' and to comfort them, not only by his general 
 doctrine in his sermons, but from house to house ; that so he 
 may do these things more home and effectually, than can be 
 done from|the pulpit. He is to watch over their souls, to keep 
 them from error, and to alarm them out of their sins, by giving 
 them warning of the judgments of God ; to visit the sick, and to 
 prepare them for the judgment and life to come. 
 
 This is the function of a clergyman ; who, that he may 
 perform all these duties with more advantage, and better effect, 
 ought to behave himself so well, that his own conversation may 
 not only be without offence, but be so exemplary, that his people 
 may have reason to conclude, that he himself does firmly believe 
 all those things which he proposes to them ; that he thinks 
 himself bound to follow all those rules that he sets them ; and 
 that they may see such a serious spirit of devotion in him, that 
 from thence they may be induced to believe, that his chief 
 design among them is to do them good, and to save their souls ; 
 which may prepare them so to esteem and love him, that they 
 may not be prejudiced against any thing that he does and says 
 in public, by any thing that they observe in himself in secret. 
 He must also be employing himself so well in his private 
 studies, that from thence he may be furnished with such a 
 variety of lively thoughts, divine meditations, and proper and 
 noble expressions, as may enable him to discharge every part of 
 his duty in such a manner, as may raise not so much his own 
 reputation, as the credit of his function, and of the great message 
 of reconciliation that is committed to his charge : above all 
 studies, he ought to apply himself to understand the holy 
 scriptures aright; to have his memory well furnished that 
 way, that so upon all occasions he may be able to enforce what 
 he says out of them, and so be an able minister of the New 
 Testament 
 
 This is in short the character of a true clergyman, which is to 
 be more fully opened and enlarged on in the following parts of 
 this book. All this looks so great and so noble, that it does not 
 appear necessary to raise it, or to insist on it more fully. Indeed 
 it speaks its own dignity so sensibly, that none will dispute it, 
 but such as are open enemies to all religion in general, or to the 
 
Of the Pastoral Care. 
 
 113 
 
 Christian religion in particular ; and yet even few of these are 
 so entirely corrupted, as not to wish that external order and 
 policy were kept up among men, for restraining the injustice 
 and violence of unruly appetites and passions ; which few, even 
 of the tribe of the libertines, seem to desire to be let loose ; 
 since the peace and safety of mankind require that the world be 
 kept in method, and under some yoke. 
 
 It will be more suitable to my design, to shew how well this 
 character agrees with that which is laid down in the scriptures 
 concerning these offices. I shall begin first with the names, and 
 then go on to the descriptions, and lastly proceed to the rules 
 that we find in them. 
 
 The name of deacon, that is now appropriated to the lowest 
 office in the church, was, in the time that the New Testament 
 was writ, used more promiscuously : for the apostles, the 
 evangelists, and those whom the apostles sent to visit the 
 churches, are all called by this name. Generally in all those 
 places where the word minister is in our translation, it is deacon 
 in the Greek, which signifies properly a servant, or one who 
 labours for another. Such persons are dedicated to the imme- 
 diate service of God ; and are appropriated to the offices and 
 duties of the church ; so this term both expresses the dignity 
 and the labour of the employment. 
 
 The next order carries now the name of presbyter, or elder ; 
 which though at first it was applied not only to bishops, but to 
 the apostles themselves ; yet in the succeeding ages, it came to 
 be appropriated to the second rank of the officers in the church. 
 It either signifies a seniority of age, or of Christianity, in oppo- 
 sition to a neophyte or novice, one newly converted to the faith ; 
 but by common practice, as senate or senator, being at first 
 given to counsellors by reason of their age, came afterwards to 
 be a title appropriate to them ; so the title presbyter, (altered in 
 pronunciation to be in English, priest,) or elder, being a charac- 
 ter of respect, denotes the dignity of those to whom it belongs : 
 but since St. Paul divides this title either into two different 
 ranks, or into two different performances of the duties of the 
 same rank, those that rule well, and those that labour in word and 
 doctrine* ; this is a title that speaks both the dignity, and like- 
 wise the duty belonging to this function. 
 
 a i Tim. v. 17. 
 
Of the Pastoral Care. 
 
 The title which is now by the custom of many ages given to 
 the highest function in the church, of bishop, or inspector, and 
 overseer, as it imports a dignity in him, as the chief of those 
 who labour ; so it does likewise express his obligation to care 
 and diligence, both in observing and overseeing the whole flock ; 
 and more specially in inspecting the deportment and labours of 
 his fellow-workmen, who are subordinate to him in the constitu- 
 tion of the church, yet ought to be esteemed by him, in imitation 
 of the apostles, his brethren, his fellow-labourers, and fellow- 
 servants. Next to the names of the sacred functions, I shall 
 consider the other designations and figures, made use of to 
 express them. 
 
 The most common is that of pastor or shepherd. It is to be 
 remembered, that in the first simplicity of mankind, for many 
 ages, men looked after their own cattle, or employed their 
 children in it ; and when they trusted that care to any other, it 
 was no small sign of their confidence, according to what Jacob 
 said to Laban. The care of a good shepherd was a figure then 
 so well understood, that the prophet expresses God's care of his 
 people by this, of his feeding them as a shepherd, carrying his 
 lambs in his bosom, and gently leading them that were with young h . 
 Christ also calls himself the good Shepherd, that knew his sheep, 
 and did not as a hireling , fly away when the wolf came, but laid 
 down his life for his sheep". This then being so often made use 
 of in both Testaments, is an expression of the great trust com- 
 mitted to the clergy, which likewise supposes a great, a constant, 
 and a tender care in looking to, in feeding or instructing, in 
 watching over, and guarding the flock against errors and sins, 
 and their being ready to offer themselves to the first fury of 
 persecution. 
 
 The title of stewards, or dispensers, which is the most honour- 
 able in a household, is also given to them. These assign to 
 every one his due share, both of labour and of provision ; these 
 watch over them, and have the care and order of the other ser- 
 vants assigned to them. So in this great family, of which Christ 
 is the head d , the stewards are not only in a post of great dignity, 
 but also of much labour : they ought to be observing the rest of 
 this household, that they may be faithful in the distribution, and 
 so encourage, admonish, reprove, or censure, as there is occasion 
 for it. 
 
 b Isa. xl. n. c John x. n, 12. d 1 Cor. iv. 1, 2. 
 
Of the Pastoral Care. 
 
 115 
 
 They are also called ambassadors, and this upon the noblest 
 and most desirable message ; for their business is to treat of 
 peace between God and man ; to them is given the word or doc- 
 trine of reconciliation ; they are sent by Christ, and do speak in 
 God's name ; as if God did beseech men by them ; so do they in 
 Christ's stead, who is the Mediator, press men to be reconciled to 
 God e ,• words of a very high sound, of great trust and dignity, 
 but which import likewise great obligations. An ambassador is 
 very solicitous to maintain the dignity of his character, and his 
 master's honour ; and chiefly to carry on that which is the main 
 business that he is sent upon, which he is always contriving how 
 to promote : so if the honour of this title affects us as it ought to 
 do, with a just value for it, we ought at the same time to consi- 
 der the obligations that accompany it, of living suitable to it, 
 answering in some sort the dignity and majesty of the King of 
 kings, that has committed it to us : and of labouring with all 
 possible diligence, to effectuate the great design on which we 
 are sent ; the reconciling sinners to God : the work having in 
 itself a proportion to the dignity of him that employs us in it. 
 
 Another, and yet a more glorious title, is that of angels f , who 
 as they are of a pure and sublime nature, and are called a 
 flaming fire, so they do always behold the face of our heavenly 
 Father, and ever do his will, and are also ministering spirits, sent 
 forth to minister to them that are appointed to be the heirs of 
 salvation. This title is given to bishops and pastors ; and as if 
 that were not enough, they are in one place called not only the 
 messengers or angels of the churches, but also the glory of 
 Christ^. The natural importance of this is, that men, to whom 
 this title is applied, ought to imitate those heavenly powers, in 
 the elevation of their souls, to contemplate the works and glory 
 of God, and in their constant doing his will, more particularly 
 in ministering to the souls of those, for whom the great Angel 
 of the covenant made himself a sacrifice. 
 
 I do not among these titles reckon those of rulers or govern- 
 ors h , that are also given to bishops, because they seem to be 
 but another name' for bishops, whose inspection was a rule and 
 government, and so carried, in its signification, both authority 
 and labour. To these designations, that carry in them characters 
 of honour, but of honour joined to labour ; and for the sake of 
 
 e 2 Cor. v. 19, 20. 'Rev. ii. in. s 2 Cor. viii. 23. h Heb. xiii. 7, 17. 
 
 1 2 
 
116 
 
 Of the Pastoral Care. 
 
 which the honour was due, according to that, esteem them very 
 highly for their work's sake ; I shall add some other designa- 
 tions, that in their significations carry only labour without 
 honour, being borrowed from labours that are hard, but no way 
 honourable. 
 
 They are often called watchmen 1 , who used to stand on high 
 towers, and were to give the alarm, as they saw occasion for it : 
 these men were obliged to a constant attendance, to watch in 
 the night, as well as in the day : so all this being applied to 
 the clergy, imports that they ought to be upon their watch- 
 tower, observing what dangers their people are exposed to, 
 either by their sins, which provoke the judgments of God ; or 
 by the designs of their enemies : they ought not, by a false re- 
 spect, to suffer them to sleep and perish in their sins ; but must 
 denounce the judgments of God to them, and rather incur their 
 displeasure by their freedom, than suffer them to perish in their 
 security. 
 
 St. Paul does also call churchmenjby the name of builders, 
 and gives to the apostles the title of master-builders' 4 . This 
 imports both hard and painful labour, and likewise great care 
 and exactness in it, for want of which the building will be not 
 only exposed to the injuries of weather, but will quickly tumble 
 down ; and it gives us to understand, that those who carry this 
 title ought to study well the great rule, by which they must 
 carry on the interest of religion, that so they may build up their 
 people in their most holy faith, so as to be a building fitly framed 
 together. 
 
 They are also called labourers in God's husbandry, labourers 
 in his vineyard, and harvest, who are to sow, plant, and water, 
 and to cultivate the soil of the church I. This imports a conti- 
 nual return of daily and hard labour, which requires both pain 
 and diligence. They are also called soldiers m , men that did 
 war and fight against the powers of darkness. The fatigue, 
 the dangers and difficulties of that state of life, are so well 
 understood, that no application is necessary to make them more 
 sensible. 
 
 And thus by a particular enumeration of either the more 
 special names of these offices, such as deacon, priest and bishop, 
 ruler and governor, or of the designations given to them of 
 
 'Ezek. iii. 17. k 1 Cor. iii. 10. 1 1 Cor. iii. 6, 9. Matth. ix. 37, 38. xx. 1. 
 m Philipp. ii. 25. 
 
Of the Pastoral Care. 
 
 117 
 
 shepherds or pastors, stewards, ambassadors, and angels, it 
 appears that there is a great dignity belonging to them, but a 
 dignity which must carry labour with it, as that for which the 
 honour is due : the other titles of watchmen, builders, labourers, 
 and soldiers, import also that they are to decline no part of their 
 duty, for the labour that is in it, the dangers that may follow, or 
 the seeming meanness that may be in it, since we have for this 
 so great a rule and pattern set us by our Saviour, who has given 
 us this character of himself, and in that a rule to all that pretend 
 to come after him, Hie Son of man came not to be ministered 
 unto, but to minister 11 . This was said upon the proud conten- 
 tions that had been among his disciples, who should be the 
 greatest : two of them presuming upon their near relation to 
 him, and pretending to the first dignity in his kingdom ; upon 
 that he gave them to understand, that the dignities of his king- 
 dom were not to be of the same nature with those that were in 
 the world. It was not rule or empire to which they were to 
 pretend ; The disciple teas not to be above his lord : and he that 
 humbled himself to be the last and lowest in his service, was by 
 so doing really the first. 
 
 He himself descended to the washing his disciples' feet 0 ; 
 which he proposeth to their imitation ; and that came in latter 
 ages to be taken up by princes, and acted by them in pageantry : 
 but the plain account of that action is, that it was a prophetical 
 emblem ; of which sort we find several instances, both in 
 Isaiah, Jeremiah, and Ezekiel : the prophet doing somewhat 
 that had a mystical signification in it, relating to the subject of 
 his prophecy : so that our Saviour's washing the feet of his 
 disciples imported the humility, and the descending to the mean- 
 est offices of charity, which he recommended to his followers, 
 particularly to those whom he appointed to preach his gospel to 
 the world. 
 
 CHAP. II. 
 
 Of the rules set down in scripture for those that minister in holy 
 things, and of the corruptions that arc set forth in them. 
 
 I INTEND to write with all possible simplicity, without the 
 affectation of a strictness of method : and therefore I will give 
 one full view of this whole matter, without any other order 
 
 11 Matth. xx. 28. 0 John xiii. 5. 
 
118 
 
 Of the Pastoral Care. 
 
 than as it lies in the scriptures : and will lay both the rules and 
 the reproofs that are in them together, as things that give light 
 to one another. In the law of Moses p we find many very par- 
 ticular rules given for the washing and consecration of the 
 priests and Levites, chiefly of the holy priest. The whole tribe 
 of I ,evi was sanctified and separated from the common labours, 
 either of war or tillage : and though they were but one in 
 twelve, yet a tenth of all was appointed for them : they were 
 also to have a large share of another tenth ; that so they might 
 be not only delivered from all cares, by that large provision that 
 was made for them, but might be able to relieve the necessities 
 of the widows and fatherless, the poor and the strangers that 
 sojourned among them ; and by 'their bounty and charity be 
 possessed both of the love and esteem of the people. They 
 were holy to the Lord ; they were said to be sanctified or dedi- 
 cated to God ; and the head of their order carried on his mitre 
 this inscription, Holiness to the Lord. The many washings that 
 they were often to use, chiefly in doing their functions, carried 
 this signification in them, that they were appropx - iated to God, 
 and that they were under very strict obligations to a high degree 
 of purity ; they might not so much as mourn for their dead 
 relations \ to shew how far they ought to rise above all the con- 
 cerns of flesh and blood, and even the most excusable passions 
 of human nature. But above all things, these rules taught them 
 with what exactness, decency, and purity they ought to perform 
 those offices that belonged to their function r ; and therefore 
 when Aaron's two sons, Nadab and Abihu, transgressed the 
 law that God had given, fire came out from, the Lord, and de- 
 voured them s ; and the reason given for it carries in it a per- 
 petual rule ; 1 will be sanctified in all them that draw near to me, 
 and before all the people I loill be glorified^ : which import, that 
 such as minister in holy things ought to behave themselves so, 
 that God's name may be glorified by their means ; otherwise, 
 that God will glorify himself by his severe judgments on them. 
 A signal instance of which we do also find in Eli's two sons u , 
 whose impieties and defilements, as they made the people to 
 abhor the offering of the Lord, so they also drew down, not only 
 heavy judgments on themselves, but on the whole house of Eli; 
 and indeed on the whole nation. 
 
 » Levit. viii. i Levit. xxi. i. r Levit. xxii. 3, 4. s Levit. x. 1, 2. 
 t Levit. ix. 3. u 1 Sam. ii. and iii. 
 
Of the Pastoral Care. 
 
 119 
 
 But besides the attendance which the priests and Levites 
 were bound to give at the temple, and on the public service there, 
 they were likewise obliged to study the law, to give the people 
 warning out of it, to instruct them in it, and to conduct them, and 
 watch over them : and for this reason they had cities assigned 
 them in all the corners of the land ; that so they might both 
 more easily observe the manners of the people, and that the 
 people might more easily have recourse to them. Now when 
 that nation became corrupted both by idolatry and immorality, 
 God raised up prophets to be extraordinary monitors to them ; 
 to declare to them their sins, and to denounce those judgments 
 which were coming upon them, because of them : we find the 
 silence, the ignorance, and the corruption of their pastors, their 
 shepherds, and their watchmen, is a main article of their charge ; 
 so Isaiah tells them, that their watchmen were blind, ignorant, 
 dumb dogs, that could not bark ; sleeping, lying down, and loving 
 to slumber : yet these careless watchmen were covetous and in- 
 satiable, They were greedy dogs, which could never have enough ; 
 shepherds they were, that could not understand* ; but how remiss 
 soever they might be in God's work, they were careful enough 
 of their own : They all looked to their own way, every one to his 
 own gain from his quarter. They were, no doubt, exact in levy- 
 ing their tithes and first-fruits, how little soever they might do 
 for them, bating their bare attendance at the temple, to officiate 
 there ; so guilty they were of that reigning abuse, of thinking 
 they had done their duty, if they either by themselves, or by 
 proxy, had performed their functions, without minding what was 
 incumbent on them, as watchmen, or shepherds. In opposition 
 to such careless and corrupt guides, God promises to his people 
 to set watchmen over them that should never hold their peace day 
 nor night. 
 
 As the captivity drew nearer, we may easily conclude, that 
 the corruptions both of priest and people increased, which 
 ripened them for the judgments of God, that were kept back 
 by the reformations which Hezekiah and Josiah had made ; but 
 at last all was so depraved, that though God sent two prophets, 
 Jeremiah and Ezekiel, to prepare them for that terrible ca- 
 lamity, yet this was only to save some few among them : for the 
 sins of the nation were grown to that height, that though Moses 
 and Samuel, Noah, Job, and Daniel y , had been then alive to 
 1 Isaiah lvi. 10, n. y Jer. xv. 1. Ezek. xiv. 14. 
 
120 
 
 Of the Pastoral Care. 
 
 intercede for them, yet God declared that he would not hear 
 them ; nor spare the nation for their sokes : so that even such 
 mighty intercessors could only save their own souls. In this 
 deplorable state we shall find that their priests and pastors had 
 their large share. The priests said not, Where is the Lord ? 
 They that handled the law knew me not ; the pastors also trans- 
 gressed against rne z ; and their corruption went so far, that they 
 had not only false prophets to support them, but the people, who, 
 how bad soever they may be themselves, do generally hate evil 
 priests, grew to be pleased with it. The prophets prophesy 
 falsely, and the priests bear rule by their means ; and my people 
 love to have it so : From the prophet men to the priest, every one 
 dealt falsely a . And upon that, a woe is denounced against the 
 pastors that destroyed and scattered the sheep of God 's pasture^ . 
 They by their office ought to have fed the people ; but, instead 
 of that, they had scattered the flock, and driven them away, and 
 had not visited them : both prophet and priest were profane ; their 
 wickedness was found even in the house of God c . In opposition 
 to all which, God promises by the prophet, that he would set 
 shepherds over them, that should feed them ; so that the people 
 should have no more reason to be afraid of their pastors d , or of 
 being misled by them ; and he promised upon their return from 
 the captivity, to give them pastors according to his own heart, 
 toho should feed them with knowledge and understanding e . 
 
 In Ezekiel we find the solemn and severe charge given to 
 watchmen twice repeated ; that they ought to warn the wicked 
 from his loickedness ; otherwise though he should indeed die in his 
 sin, God would require his blood at the watchman 's hand ; but if 
 he gave warning, he had by so doing delivered his own soul*. 
 In that prophecy we have the guilt of the priests set forth very 
 heinously. Her priests have violated my law, and profaned my 
 holy things ; they have put no difference between the holy and 
 profane, the clean and the unclean, and have hid their eyes from my 
 sabbaths ; the effect of which was, that God was prof aned among 
 them s . This is more fully prosecuted in the 34th chapter, 
 which is all addressed to the shepherds of Israel; Woe be to the 
 shepherds of Israel, that do feed themselves ! should not the shep- 
 herds feed the flock ? Ye eat the fat, and ye clothe you icith the 
 
 1 Jer. ii. 8. a Jer. v. 31. and vi. 13. b Jer. xxiii. r. 0 Jer. xxiii. 2,11. 
 d Jer. xxiii. 4. e Jer. iii 15. f Ezek. hi. 17, 18, 19. and xxxiii. 7, 8, 9. 
 8 Ezek. xxii. 26. 
 
Of the Pastoral Care. 
 
 121 
 
 wool, ye kill them that are fed : but ye feed not the flock* 1 . Then 
 follows an enumeration of the several sorts of troubles that the 
 people were in, under the figure of a flock, to shew how they 
 had neglected their duty in all the parts and instances of it ; 
 and had trusted to their authority, which they had abused to 
 tyranny and violence. The diseased have ye not strengthened, 
 neither have ye healed that which was sick, neither have ye bound 
 up that which teas broken, neither have ye brought again that which 
 teas driven away, neither have ye sought that which was lost ; but 
 with force and with cruelty have ye ruled them 1 : upon which 
 follows a terrible expostulation, and denunciation of judgments 
 against them : / am against the shepherds, saith the Lord ; I will 
 require my flock at their hands, and cause them to cease from feed- 
 ing the flock ; neither shall the shepherds feed themselves any more k . 
 And in the 44th chapter of that prophecy one rule is given, 
 which was set up in the primitive church as an unalterable 
 maxim. That such priests as had been guilty of idolatry should 
 not do the office of a priest any more, nor come near to any of 
 the holy things, or enter within the sanctuary, but were still to 
 bear their shame ; they might minister in some inferior services, 
 such as keeping the gates, or slaying the sacrifice ; but they were 
 still to bear their iniquity. 
 
 I have passed over all that occurs in these prophets, which 
 relates to the false prophets, because I will bring nothing into 
 this discourse that relates to sins of another order and nature. 
 In Daniel we have a noble expression of the value of such as 
 turn men to righteousness, tliat they shall shine as the stars for ever 
 and ever l . In Hosea we find among the sins and calamities of 
 that time, this reckoned as a main cause of that horrid corrup- 
 tion, under which they had fallen, there being no truth, no mercy, 
 nor knowledge of God in the land ; which was defiled by swearing, 
 lying, killing, stealing, and committing adultery. My people are 
 destroyed for lack of knowledge : to which is added, Because thou 
 hast rejected knowledge, (or the instructing the people,) I will 
 also reject thee, that thou shalt be no priest to me ; seeing thou hast 
 forgot tlie law of thy God, I will also forget thy children m . That 
 corrupt race of priests attended still upon the temple, and offered 
 up the sin-offering, and feasted upon their portion ; which is 
 wrong rendered, They eat up the sin of my people ; for sin stands 
 
 11 Ezek. xxxiv. 2, 3. '' Ezek. xxxiv. 4. k Ezek. xxxiv. 10. 
 1 Dan. xii. ,3. m Hosea Lv. I, 2, 6. 
 
122 
 
 Of the Pastoral Care. 
 
 there, as in the law of Moses, for sin-offering : because of the 
 advantage this brought them, they were glad at the abounding 
 of sin ; which is expressed by their setting their heart, or lifting 
 up their soul, to their iniquity : the conclusion of which is, that 
 they should be given up for a very heavy curse, of, Like priests like 
 people. In J oel we find the duty of the priests and ministers of 
 the Lord set forth in times of great and approaching calamities 
 thus ; They ought to be intercessors for the people, and to weep 
 between the porch and the altar, and say, Spare thy people, and 
 give not thine heritage to reproach, that the heathen (strangers and 
 idotaters) should rule over them ; wherefore should they say among 
 the people, Where is their God n ? There is in Micah a very black 
 character of a depraved priesthood; Their priests teach for hire, 
 and their prophets divine for money °. 
 
 These were the forerunners of the destruction of that nation : 
 but though it might be expected, that the captivity should have 
 purged them from their dross, as it did indeed free them from 
 all inclinations to idolatry; yet other corruptions had a deeper 
 root. We find in Zechariah a curse against the idol shepherd, 
 who resembled the true shepherd, as an idol does the original : 
 but he was without sense and life. Woe be to the idol shepherd 
 that leaveth the flock ; the curse is figuratively expressed, The 
 sword shall be upon his arm, and his right eye ; (the things that he 
 valued most ;) his arm shall be clean dried up, and his right eye 
 shall be utterly darkened P. But this is more copiously set out by 
 Malachi, in an address made to the priests ; And now, 0 ye 
 priests, this commandment is for yon ; If yon will not hear, and if 
 you will not lay it to heart, to give glory unto my name, I will even 
 send a curse upon you, and I will curse your blessings ; yea, I have 
 cursed them already, because ye do not lay it to heart. — Then the 
 first covenant with the tribe of Levi is set forth ; My covenant 
 was with him of life and peace ; the law of truth was in his mouth, 
 and iniquity was not found in his lips ; he walked with me in 
 peace and equity, and did turn many from their iniquity ; for the 
 priests lips shoidd preserve knowledge, and they should seek the 
 law at his mouth ; for he is the messenger of the Lord of hosts. All 
 this sets forth the state of a pure and holy priesthood : but then 
 follow terrible words : But ye are departed out of the way, we 
 have caused many to stumble at the law : ye have corrupted the co- 
 venant of Levi, saith the Lord of hosts. Therefore have I also 
 "Joelii. 17. 0 Micah iii. it. p Zech. xi. 17. 
 
Of the Pastoral Care. 
 
 123 
 
 made you contemptible and base before all the people ; according as 
 ye have not kept my ways, but have been partial in the laio^. 
 Their ill example made many loathe both their law and their 
 religion : they had corrupted their institution, and studied, by a 
 gross partiality, to bring the people to be exact in those parts of 
 the law, in which their wealth or their authority was con- 
 cerned ; while they neglected the more essential and indispens- 
 able duties. 
 
 Thus far have I gone over the most important places, that 
 have occurred to me in the Old Testament, relating to this mat- 
 ter ; upon all which I will only add one remark, that though 
 some exception might be made to those expressions, that import 
 the dignity and sanctification of those who were then conse- 
 crated to the holy functions, as parts of that instituted religion 
 which had its period by the coming of Christ ; yet such passages 
 as relate to moral duties, and to the obligations that arise out 
 of natural religion, have certainly a more binding force, and 
 ought to be understood and explained in a more elevated and 
 sublime sense, under the new dispensation, which is internal 
 and spiritual ; compared to which, the Old is called the letter 
 and the flesh ; therefore the obligations of the priests, under the 
 Christian religion, to a holy strictness of life and conversation, 
 to a diligent attendance on their flock, and for instructing and 
 watching over them, must all be as much higher, and more 
 binding, as this new covenant excels the old one. 
 
 CHAP. III. 
 
 Passages out of the New Testament relating to the same 
 
 matter. 
 
 THIS general consideration receives a vast improvement from 
 the great example that the Author of our religion, the great 
 Bishop and Sliepherd of our soids, has set us ; who went about 
 ever doing good, to whom it was as his meat and drink, to do 
 the will of his Father that sent him. He xoas the good Shepherd 
 that knew his sheep, and laid down his life for them. And since 
 he set such a value on the souls of that flock which he hath re- 
 deemed, and purchased with his own blood ; certainly those to 
 whom he has committed that work of reconciliation which stood 
 himself so dear, ought to consider themselves under very strict 
 
 i Mal. ii. i, &c. 
 
124 
 
 Of the Pastoral Care. 
 
 obligations, by that charge of which they must give a severe 
 account at the great day, in which the blood of all those who 
 have perished through their neglect and default, shall be re- 
 quired at their hands. Yet because I will not aggravate this 
 argument unreasonably, I will make no use of those passages 
 which relate immediately to the apostles : for their function 
 being extraordinary, as were also the assistances that were given 
 them for the discharge of it, I will urge nothing that belongs 
 properly to .their mission and duty. 
 
 In the character that the gospel gives of the priests and 
 Pharisees of that time, we may see a just and true idea of the 
 corruptions into which a bad clergy is apt to fall. They studied 
 to engross the knowledge of the law to themselves, and to keep 
 the people in ignorance, and in a blind dependence upon them : 
 they were zealous in lesser matters, but neglected the great 
 things of the law : they put on an outward appearance of strict- 
 ness, but under that there was much rottenness : they studied to 
 make proselytes to their religion, but they had so depraved it, 
 that they became thereby worse men than before : they made 
 great shows of devotion, of praying, and fasting much, and 
 giving alms ; but all this was to be seen of men, and by it they 
 devoured the estates of poor and simple people : they were very 
 strict in observing the traditions and customs of their fathers, 
 and of every thing that contributed to their own authority or ad- 
 vantage ; but by so doing they made void the law of God : in a 
 word, they had no true worth in themselves, and hated such as 
 had it : they were proud and spiteful, false and cruel, and made 
 use of the credit they were in with the people, by their comply- 
 ing with them in their vices, and flattering them with false 
 hopes, to set them on to destroy all those who discovered their 
 corruptions, and whose real and shining worth made their coun- 
 terfeit show of it the more conspicuous and odious. In this 
 short view of those enormous disorders, which then reigned 
 amongst them, we have a full picture of the corrupt state of bad 
 priests in all ages and religions, with this only difference, that 
 the priests in our Saviour's time were more careful and exact in 
 the external and visible parts of their conversation, than they 
 have been in other times : in which they have thrown off the 
 very decencies of a grave and sober deportment. 
 
 But now to go on with the characters and rules that we find 
 in the New Testament. Our Saviour as he compared the work 
 
Of the Pastoral Care. 
 
 125 
 
 of the gospel in many parables to a field and harvest, so he calls 
 those whom his Father was to send, the labourers in that 
 harvest ; and he left a direction to all his followers, to pray to 
 his Father that he would send labourers into his harvest". Out 
 of which both the vocation and divine mission of the clergy, 
 and the prayers of the church to God for it, that are among us 
 fixed to the ember weeks, have been gathered by many pious 
 writers. In the warnings that our Saviour gives to prepare for 
 his second coming, we find the characters of good and bad 
 clergymen stated, in opposition to one another, under the figure 
 of stewards : the good are both wise and faithful, they wait for 
 his coming, and in the mean while are dividing to every one of 
 their fellow-servants his portion to eat in due season^, that is, 
 their proportion both of the doctrine and mysteries of the gospel, 
 according to their several capacities and necessities. But the 
 bad stewards are those who put the evil day far from them, and 
 say in their heart, The Lord delayeth his coming ; upon which 
 they eat, drink, and are drunken : they indulge their sensual 
 appetites even to a scandalous excess ; and as for their fellow- 
 servants, instead of feeding, of instructing, or watching over 
 them, they beat them, they exercise a violent and tyrannical 
 authority over them. Their state in the next world is repre- 
 sented as different as their behaviour in this was ; the one shall 
 be exalted from being a steward to be a ruler over the household, 
 to be a king and a priest for ever unto God ; whereas the other 
 shall be cut asunder, and shall have his portion with unbelievers. 
 
 The 10th of St. John is the place which both fathers and 
 more modern writers have chiefly made use of to shew the 
 difference between good and bad pastors. The good shepherds 
 enter by the door, and Christ is this door, by whom they must 
 enter ; that is, from whom they must have their vocation and 
 mission : but the thief and robber, who comes to kill, steal, and 
 destroy, climbeth up some other way : whatever he may do in 
 the ritual way for form's sake, he has in his heart no regard to 
 Jesus Christ, to the honour of his person, the edification of his 
 church, or the salvation of souls ; he intends only to raise and 
 enrich himself; and so he compasses that, he cares not how 
 many souls perish by his means, or through his neglect. The 
 good shepherd knows his sheep so well, that he can call them by 
 
 r Matth. ix. 38. 
 
 s Luke xii. 42. 
 
126 
 
 Of the Pastoral Care. 
 
 name, and lead them out, and they hear his voice ; but the hire' 
 ling carcth not for the sheep, he is a stranger to them, they know 
 not his voice, and will not follow him. This is urged by all, 
 who have pressed the obligation of residence, and of the per- 
 sonal labours of the clergy, as a plain divine and indispensable 
 precept : and even in the council of Trent, though, by the 
 practices of the court of Rome, it was diverted from declaring 
 residence to be of divine right, the decree that was made to 
 enforce it urges this place to shew the obligation to it. The 
 good shepherd feeds the flock, and looks for pasture for them, 
 and is ready to give his life for the sheep ; but the bad shep- 
 herd is represented as a hireling that careth not for the flock, that 
 sees the wolf coming, and upon that leaveth the sheep and flieth. 
 This is, it is true, a figure, and therefore I know it is thought 
 an ill way of reasoning to build too much upon figurative 
 discourses : yet on the other hand, our Saviour having de- 
 livered so great a part of his doctrine in parables, we ought at 
 least to consider the main scope of a parable ; and may well 
 build upon that, though every particular circumstance in it 
 cannot bear an argument. 
 
 I shall add but one passage more from the Gospels, which is 
 much made use of by all that have writ of this matter. When 
 our Saviour confirmed St. Peter in his apostleship, from which 
 he had fallen by his denying of him, as in the charge which he 
 thrice repeated of feeding his lambs and his sheep, he pursues still 
 the figure of a shepherd ; so the question that he asked prepara- 
 tory to it was, Simon, lovest thou me more than these 1 ? From 
 which they justly gather, that the love of God, a zeal for his 
 honour, and a preferring of that to all other things whatsoever, 
 is a necessary and indispensable qualification for that holy em- 
 ployment ; which distinguishes the true shepherd from the hire- 
 ling ; and by which only he can be both animated and fortified 
 o go through with the labours and difficulties, as well as the 
 dangers and sufferings, which may accompany it. 
 
 When St. Paul was leaving his last charge with the bishops 
 that met him at Ephesus, he still makes use of the same meta- 
 phor of a shepherd, in those often cited words, Take heed to 
 yourselves, and to all the flock over which the Holy Ghost hath made 
 you bishops or overseers, to feed the church of God, which he hath 
 
 ' John xxi. 15. 
 
Of the Pastoral Care. 
 
 127 
 
 purchased with his own blood a . The words are solemn, and the 
 consideration enforcing them is a mighty one ; they import the 
 obligations of the clergy, both to an exactness in their own de- 
 portment, and to earnest and constant labours, in imitation of 
 the apostle, who, during the three years of his stay among them, 
 had been serving God ivith all humility of mind, with many tears 
 and temptations ; and had not ceased to warn every one, both 
 night and day, with tears ; and had taught them publicly, and 
 from house to house x . Upon which he leaves them, calling 
 them all to witness that he was pure from the blood of all men Y. 
 There has been great disputing concerning the persons to whom 
 these words were addressed : but if all parties had studied more 
 to follow the example here proposed, and the charge that is 
 here given, which are plain and easy to be understood, than to 
 be contending about things that are more doubtful, the good 
 lives and the faithful labours of apostolical bishops would have 
 contributed more both to the edifying and healing of the church, 
 than all their arguments or reasonings will ever be able to do. 
 
 St. Paul reckoning up to the Romans the several obligations 
 of Christians, of all ranks, to assiduity and diligence in their 
 callings and labours, among others he numbers these ; Ministers, 
 let us tcait on our ministering ; or he that teaches, on teaching ; 
 he that ruleth, with diligence*. In his Epistle to the Corinthians, 
 as he states the dignity of the clergy in this, that they ought to 
 be accounted of as the ministers of Christ, and stewards of the 
 mysteries of God ; he adds, that it is required in stewards that a 
 man be found faithful*. In that Epistle he sets down that per- 
 petual law, which is the foundation of all the provision that has 
 been made for the clergy, That the Lord hath ordained that they 
 which preach the gospel should live of the gospel h . But if upon 
 that the laity have looked on themselves as bound to appoint so 
 plentiful a supply, that the clergy might have whereon to live at 
 their ease and in abundance ; then certainly this was intended, 
 that they, being freed from the troubles and cares of this world, 
 might attend continually on the ministry of the tvord of God and 
 on prayer*. Those who do that work negligently, provoke the 
 laity to repent of their bounty, and to defraud them of it. For 
 certainly there are no such enemies to the patrimony and rights 
 of the church, as those who eat the fat, but do not preach the 
 
 "Acts xx. 28. 'Acts xx. 19, 20. 'Acts xx. 26. z Rom. xii. 7, 8. 
 a 1 Cor. iv. 1, 2. b 1 Cor. ix. 14. c Acts vi. 4. 
 
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 gospel, nor feed the flock. Happy, on the other hand, are they, 
 to whom that character, which the apostle assumes to himself, 
 and to Timothy, does belong ; Therefore seeing we have received 
 this ministry, as toe have received mercy, we faint not : but have 
 renounced the hidden things of dishonesty , not walking in crafti- 
 ness, nor handling the tcord of God deceitfully ; but by manifesta- 
 tion of the truth commending ourselves to every man's conscience 
 in the sight of God d . In the Epistle to the Ephesians, we have 
 the ends of the institution of all the ranks of clergymen set forth 
 in these words ; He gave some, apostles ; and some, prophets ; and 
 some, evangelists ; and some, pastors and teachers : for the perfect- 
 ing of the saints, for the work of the ministry, for the edify ing of the 
 body of Christ : till we all come in the unity of the faith, and of the 
 knowledge of the Son of God, unto a perfect man, unto the measure 
 of the stature of the fulness of Christ e . In these words we see 
 something that is so vast and noble, so far above those slight 
 and poor performances, in which the far greater part do too 
 easily satisfy themselves ; that in charity to them we ought to 
 suppose that they have not reflected sufficiently on the import- 
 ance of them. Otherwise they would have in some sort propor- 
 tioned their labours to those great designs for which they are 
 ordained ; and would remember the charge given to the Colos- 
 sians to say to Archippus, who, it seems, was remiss in the 
 discharge of his duty, Take heed to the ministry which thou hast 
 received in the Lord, that thou fulfil it 1 . 
 
 The Epistles to Timothy and Titus are the foundation of all 
 the canons of the church. In these we have the characters of 
 bishops and deacons, as well as the duties belonging to those 
 functions, so particularly set forth, that from thence alone every 
 one who will weigh them well may find sufficient instruction, 
 how he ought to behave himself in the house of God. In these 
 we see what patterns those of the clergy ought to be in word, (or 
 doctrine,) in conversation, in charity, in spirit, in faith, and in 
 purity ; they ought to give attendance to reading, to exhortation, and 
 to doctrine ; that is, both to the instructing and exhorting of their 
 people. They ought not to neglect the gift that was given to them by 
 the laying on of hands ; they ought to meditate on these things, to 
 give themselves wholly to them, that so their profiting may appear 
 unto all ; and to take heed to themselves and their doctrine, and to 
 continue in them ; for in so doing they shall both save themselves and 
 d 2 Cor. iv. I, 2. e Ephes. iv. n, 12, 13. f Col. iv. 17. 
 
Of the Pastoral Care. 
 
 129 
 
 those that hear them". Those that govern the church are more 
 particularly charged before God, tits Lord Jesus, and the holy 
 angels, that they observe these things without preferring one before 
 another, doing nothing by partiality, by domestic regards, the 
 considerations of friendship, intercession, or importunity; and 
 above all, that they lay liands suddenly on no man ; to which are 
 added words of great terror, neither be thou partaker of other men's 
 sins: keep thyself pure h . Which ought to make great impression 
 on all those with whom the power of ordination is lodged, since 
 they do plainly import, that such as do ordain any rashly with- 
 out due inquiry, and a strict examination, entitle themselves to 
 all the scandal they give, and become partners of their guilt ; 
 which, if well considered, must needs make all such as are not 
 past feeling, use great care and caution in this sacred trust. 
 Bishops are the depositaries of the faith, which they are to keep 
 pure, and to hand down faithfully, according to these words ; 
 And the things v:hich thou hast heard of me among many witnesses, 
 the same commit thou to faithful men, who may be able to teach 
 others also. Upon this he prepares the bishops for difficulties, 
 to endure hardness as a good soldier of Jesus Christ. And accord- 
 ing to that figure, since those that go to war do not carry 
 unnecessary burdens with them, which may encumber or retard 
 their march, he adds, No man that warreth entangleth himself with 
 the affairs of this life, that he may please him who hath chosen him 
 for a soldier 1 . Upon this it is that all those canons, which have 
 been made in so many ages of the church against churchmen's 
 meddling with secular affairs, have been founded ; than which 
 we find nothing more frequently provided against, both in the 
 apostolical canons, in those of Antioch, in those made by the 
 general council of Chalcedon, and in divers of the councils of 
 Carthage : but this abuse had too deep a root in the nature of 
 man to be easily cured. St. Paul does also in this place carry 
 on the metaphor, to express the earnestness and indefatigable - 
 ness of clergymen's zeal ; that as officers in an army were satis- 
 fied with nothing under victory, which brought them the 
 honours of a triumph, so we ought to fight, not only so as to 
 earn our pay, but for mastery, to spoil and overcome the powers 
 of darkness ; yet even this must be done lawfully k , not by 
 deceiving the people with pious frauds, hoping that our good 
 
 * i Tim. iv. 12 — 16. h i Tim. v. 21, 22. • 2 Tim. ii. 2, 3, 4. 
 
 k 2 Tim. ii. 5. 
 
 K 
 
130 
 
 Of the Pastoral Care. 
 
 intentions will atone for our taking bad methods. War has its 
 laws as well as peace, and those who manage this spiritual war- 
 fare ought to keep themselves within the instructions and com- 
 mands that are given them. Then the apostle, changing the 
 figure from the soldier to the workman and steward, says, Study 
 to shew thyself approved unto God, (not to seek the vain applause 
 of men, but to prefer to all other things the witness of a good 
 conscience, and that in simplicity and godly sincerity he may 
 walk and labour as in the sight of God,) a workman that needeth 
 not to be ashamed, rightly dividing the word of truth' 1 : this is, 
 according to the figure of a steward, giving every one his due 
 portion ; and a little after comes a noble admonition, relating to 
 the meekness of the clergy towards those that divide from them : 
 The servant of the Lord must not strive ; but be gentle to all men, 
 apt to teach, patient, in meekness instructing those that oppose them- 
 selves, if peradventure God will give them repentance, to the acknow- 
 ledging the truth m . This i9 the passage that was chiefly urged 
 by our reformers against the persecuting that the Roman clergy 
 did every where set on against them : the extent of it ought to 
 be well considered, that so it may not be said, that we are only 
 against persecution when it lies on ourselves ; for if it is a good 
 defence to some, it is as good to others ; unless we own that we 
 do not govern ourselves by that rule of doing to others that which 
 we would have others do to us. In the next chapter we find the 
 right education of this bishop, and that which furnishes a clergy- 
 man, to perform all the duties incumbent on him ; From a child 
 thou hast known the holy scriptures, which are able to make thee wise 
 unto salvation, through faith in Christ Jesus 0 : that is, the Old 
 Testament well studied, by one that believed Jesus to be the 
 Messias, and that was led into it by that faith, did discover to 
 man the great economy of God in the progress of the light, 
 which he made to shine upon the world by degrees, unto the 
 perfect day of the appearing of the Sun of righteousness ; and 
 to this he adds a noble character of the inspired writings : All 
 scripture is given by inspiration of God, and is profitable for doc- 
 trine, for reproof for correction, for instruction in righteousness, 
 that the man of God may be perfect, throughly furnished unto all 
 good works 0 . The apostle goes on, and gives Timothy the most 
 solemn charge that can be set out in words ; which if understood 
 
 1 2 Tim. ii. 15. m 2 Tim. ii. 24, 25. n 2 Tim. iii. 15. 
 
 0 2 Tim. iii. 16, 17. 
 
Of the Pastoral Care. 
 
 131 
 
 as belonging to all bishops, as the whole church of God has ever 
 done, must be read by them with trembling. / charge thee 
 there/ore be/ore God, and the Lord Jesus Christ, who shall judge the 
 quick and dead at his appearing, and his kingdom ; Preach the 
 word ; be instant in season, out of season ; reprove, rebuke, exhort 
 with all longsuffering and doctrine? ; (that is, with great gentle- 
 ness in the manner, and clearness and strength in the matter of 
 their instructions;) and a little after, Watch thou in all things, 
 endure affliction, do the work of an evangelist ; make full proof of 
 (or fulfil) thy ministry <\ : and as a consideration to enforce this 
 the more, he tells what a noble and agreeable prospect he had 
 in the view of his approaching dissolution : the time of his 
 departing drew nigh, he was ready to be offered up T ; as a sacrifice 
 for that faith which he had so zealously and so successfully 
 preached : and here we have his two great preparatives for 
 martyrdom ; the one was looking on his past life and labours ; 
 / have fought a good fight, I have finished my course, I have kept the 
 faith*. The other was looking forward to the reward, that 
 crown of righteousness which teas laid up for him, which the Lord, 
 the righteous judge, would give him at that day ; and not only to 
 him, but also to all those that loved his appearing 1 , and certainly 
 more especially to those who not only loved it themselves, but 
 who laboured so as to dispose others also to love it. To all these 
 considerations, though nothing needed to have been added, to 
 one upon whom they made so strong an impression, as they did 
 upon Timothy, yet one comes after all, which ought to teach us 
 to work out our salvation with fear and trembling, since St. Paul 
 tells Timothy, that Demas, one of the companions of his labours, 
 had forsaken him, and that which prevailed over him was the 
 love of this present world 11 . 
 
 These are the rules and charges given by St. Paul to Timothy 
 and in him to all the bishops and pastors that were to come after 
 him in the church. Some of these are again repeated in his 
 Epistle to Titus, where we have the characters set out, by which 
 he was to prepare and examine those elders or bishops, who 
 were to rule the house of God : that those being well chosen, 
 they might be able by sound doctrine both to exhort and convince the 
 gainsayers x / and, that he might do his duty with the more 
 advantage, he charges him to sliew himself in all things a pattern 
 
 P 2 Tim. iv. I, 2. i 2 Tim. iv. 5. r 2 Tim. iv. 6. s 2 Tim. iv. 7. 
 * 2 Tim. iv. 8. u 2 Tim. iv. 10. 1 Tit. i. 9. 
 
 K 2 
 
132 
 
 Of the Pastoral Care. 
 
 of good works ; in doctrine shewing uncorruptness, gravity, sincerity, 
 and using such sound speech as could not be condemned: that so those 
 who were of the contrary party (the Judaizers who were studying 
 to corrupt the Christian religion by making a medley of it and 
 J udaism) might have no evil thing to say of himf : and after a 
 glorious but short abstract of the design of their holy religion, he 
 concludes that part of the Epistle in these words, These things 
 speak and exhort, and rebuke with all authority : to which he adds 
 a charge, that may seem more proper to be addressed to others, 
 than to himself; Let no man despise thee 2 - : the same is likewise 
 in his Epistle to Timothy, with this addition ; Let no man despise 
 thy youth* : but these words do import that it is in a bishop's 
 own power to procure due esteem to himself; at least to prevent 
 contempt ; since a holy and exemplary deportment, and faithful 
 and constant labours, never fail to do that. In the conclusion of 
 the Epistle to the Hebrews, we find both the characters of those 
 who had laboured among them, and had ruled them, but who 
 were then dead ; and also of such as were yet alive. Remember 
 them who had the rule over you ; who have spoken to you the icord 
 of God, whose faith follow, considering the end of their conversation . 
 They had both lived and died, as well as laboured, in such a 
 manner, that the remembering of what had appeared in them, 
 was an effectual means of persuading the Hebrews to be steady 
 in the Christian religion : for certainly, though while a man lives 
 let him be ever so eminent, there is still room for ill nature and 
 jealousy to misrepresent things, and to suspect that something 
 lies hid under the fairest appearances, which may shew itself in 
 due time ; all that goes off, when one has finished his course, so 
 that all appears to be of a piece, and that he has died as he had 
 lived. Then the argument from his conversation appears in its 
 full strength, without any diminution. But the charge given 
 with relation to those who then had the rule over them is no less 
 remarkable ; Obey them that have the rule over you : and submit 
 yourselves, for they watch for your souls, as they that must give 
 account ; that they may do it with joy, and not icith grief ; for that 
 is unprofitable for you c . Here obedience and submission is en- 
 joined, upon the account of their rulers watching over them, and 
 for them : and therefore those who do not watch like men that 
 know that they must give account of that trust, have no reason 
 
 y Tit. ii. 7, 8. z Tit. ii. 15. * 1 Tim. iv. 12. b Heb. xiii. 7. 
 c Heb. xiii. 17. 
 
Of the Pastoral Care. 133 
 
 to expect these from their people. Of a piece with this is St. 
 Paul's charge to the Thessalonians ; We beseech you to know (or 
 to acknowledge) them which labour among you, and are over you 
 in the Lord, and admonish you, and to esteem them very highly in 
 love, for their work's sake. Here both the submission and esteem, 
 as well as the acknowledgment that is due to the clergy, is said 
 to be for their work's sake : and therefore such as do not the 
 work, and that do not labour and admonish their people, have 
 no just claim to them. There is another expression in the Se- 
 cond Epistle to the Thessalonians, that is much urged by those 
 who have writ on this head ; That if any will not work, he should 
 not eat ; which, if it is a rule binding all men, seems to lie much 
 heavier on the clergy. 
 
 I shall conclude all that I intend to bring out of the scripture 
 upon this argument, with St. Peter's charge to the elders of the 
 churches to which he writ ; which is indeed so full, that, though 
 in the course of the New Testament it had not lain last, it 
 deserved by the rules of method to be kept last, for the closing 
 and enforcing all that has gone before, and for giving it its full 
 weight. St. Peter descends, 1 Epist. chap. v. ver. 1. &c. to a 
 level with them, calling himself no better than a fellow-elder and 
 a witness of the sufferings of Christ ; and also a partaker of the 
 glory which was to be revealed. Feed the flock of God, says he, 
 which is among you, (these words will bear another rendering, 
 as much as lieth in you,) taking the oversight thereof, not by con- 
 straint, (as forced to it by rules, canons, or laws,) but willingly ; 
 not for filthy lucre, (for though God has ordained that such as 
 preach the gospel should live of the gospel ; yet those who propose 
 that to themselves as the chief motive in entering into holy 
 orders are hereby severely condemned,) but of a ready mind, 
 neither as being lords over God's heritage, (or, not using a despotic 
 authority over their several lots or divisions,) but being examples 
 to the flock, not tyrannizing it over their people ; but acquiring 
 their authority chiefly by their own exemplary conversation. 
 The conclusion of the charge is suitable to the solemnity of it, 
 in these words : And when the chief Shepherd shall appear, ye 
 shall likewise receive a crown of glory thatfadeth not away. 
 
 With this I make an end of citations from scripture : I think 
 it is as plain as words can make any thing, that such as are 
 dedicated to the service of God and of his church, ought to 
 labour constantly and faithfully, and that in their own persons. 
 
134 
 
 Of the Pastoral Care. 
 
 For it is not possible to express a personal obligation in terms 
 that are both more strict and more solemn than these are which 
 have been cited ; and all the returns of obedience and submis- 
 sion, of esteem and support, being declared to be due to them 
 on the account of their watching over and feeding the flock of 
 God, those who pretend to these, without considering themselves 
 as under the other obligations, are guilty of the worst sort of 
 sacrilege, in devouring the things that are sacred,without doing 
 those duties for which these are due ; and what right soever the 
 law of the land may give them to them, yet certainly, according 
 to the divine law, those who do not wait at the altar , ought not 
 to be partakers with the altar : those who do not minister about 
 holy things, ought not to live of the things of the temple : nor 
 ought those toho do not preach the gospel, to live of the gospel d . If 
 I had a mind to make a great show of reading, or to triumph in 
 my argument with the pomp of quotations, it were very easy to 
 bring a cloud of witnesses, to confirm the application that I have 
 made of these passages of scripture : indeed all those who have 
 either writ commentaries on the scriptures, ancient and modern, 
 or have left homilies on these subjects, have pressed this matter 
 so much, that every one that has made any progress in ecclesi- 
 astical learning, nust know that one might soon stuff a great 
 many pages with abundance of quotations out of the authors, 
 both of the best and of the worst ages of the church : not only 
 the fathers, but even the schoolmen ; and, which is more, the 
 canonists have carried this matter very high, and have even 
 delivered it as a maxim, that all dispensations that are procured 
 upon undue pretences, the chief of which they reckon the giving 
 a man an easy and large subsistence, are null and void of them- 
 selves : and conclude, that how strong soever they may be in 
 law, yet they are nothing in conscience ; and that they do not 
 free a man from his obligations to residence and labour : and 
 they do generally conclude, that he who upon a dispensation, 
 which has been obtained upon carnal accounts, such as birth, 
 rank, or great abilities, (and qualifications are not yet so good as 
 these,) does not reside, is bound in conscience to restore the 
 fruits of a benefice which he has thus enjoyed with a bad consci- 
 ence, without performing the duty belonging to it in his own 
 person. But though it were very easy to bring out a great deal 
 to this purpose, I will go no further at present upon this head : 
 d i Cor. ix. 13, 14. 
 
Of the Pastoral Care. 
 
 131 
 
 the words of God seem to be so express and positive, that 
 such as do not yield to so indisputable an authority, will be 
 little moved by all that can be brought out of authors of a lower 
 form, against whom it will be easy to muster up many excep- 
 tions, if they will not be determined by so many of the oracles 
 of the living God. 
 
 CHAP. IV. 
 
 Of the sense of the primitive church in this matter. 
 
 I WILL not enter here into any historical account of the 
 discipline of the church, during the first and best ages of 
 Christianity. It is the glory of the church, that in her disputes 
 on both hands, as well with those of the church of Rome, as with 
 those that separate from her, she has both the doctrine and the 
 constitution of the primitive church on her side. But this plea 
 would be more entire and less disputable, if our constitution 
 were not only in its main and most essential parts formed upon 
 that glorious model ; but were also in its rules and administra- 
 tions made more exactly conformable to those best and purest 
 times. I can never forget an advice that was given me above 
 thirty years ago,' by one of the worthiest clergymen now alive : 
 while I was studying the controversy relating to the government 
 of the church from the primitive times, he desired me to join 
 with the more speculative discoveries, that I should make, the 
 6ense that they had of the obligations of the clergy, both with 
 relation to their lives, and to their labours : and said, that the 
 argument in favour of the church, how clearly soever made out, 
 would never have its full effect upon the world, till abuses were 
 so far corrected, that we could shew a primitive spirit in our 
 administration, as well as a primitive pattern for our constitution. 
 This made, even then, deep impressions on me, and I thank 
 God the sense of it has never left me in the whole course of my 
 studies. 
 
 I will not at present enter upon so long and so invidious a 
 work as the descending into all the particulars into which this 
 matter might be branched out ; either from the writings of the 
 fathers, the decrees of councils, the Roman law and capitulars, 
 or even from the dreg of all, the canon law itself ; which, though 
 a collection made in one of the worst ages, yet carries many 
 rules in it, that would seem excessively severe, even to us, after 
 
136 
 
 Of the Pastoral Care. 
 
 our reformation of doctrine and worship. This has been already 
 done with so much exactness, that it will not be necessary to set 
 about it after the harvest, which was gathered by the learned 
 bishop of Spalatro in the last book of his great work : which the 
 pride and inconstancy of the author brought under a disesteerm 
 that it no way deserves ; for whatever he might be, that work 
 was certainly one of the best productions of that age. But this 
 design has been prosecuted of late with much more exactness 
 and learning, and with great honesty and fidelity, where the 
 interest of his church did not force him to use a little art, by 
 F. Thomasin, who has compared the modern and the ancient 
 discipline, and has shewed very copiously, by what steps the 
 change was made, and how abuses crept into the church. It is 
 a work of great use to such as desire to understand that matter 
 truly. I will refer the curious to these, and many other lesser 
 treatises, writ by the Jansenists in France, in which abuses are 
 very honestly complained of, and proper remedies are proposed ; 
 which in many places being entertained by bishops, that had a 
 right sense of the primitive rules, have given the rise to a great 
 reformation of the French clergy. 
 
 Instead then of any historical deduction of these matters, I 
 shall content myself with giving the sense of two of the fathers 
 of the Greek church, and one of the Latin, upon this whole 
 business, of the obligations of the clergy. The first is Gregory 
 of Nazianzum, whose father ordained him a presbyter, notwith- 
 standing all his humble intercessions to the contrary, according 
 to the custom of the best men of that age, who, instead of 
 pressing into orders, or aspiring to them, fled from them, 
 excused themselves, and, judging themselves unworthy of so holy 
 a character and so high a trust, were not without difficulty pre- 
 vailed on to submit to that, which in degenerate ages men run to 
 as to a subsistence, or the means of procuring it, and seem to 
 have no other sense of that sacred institution, than mechanics 
 have of obtaining their freedom in that trade or company in 
 which they have passed their apprenticeship. It were indeed 
 happy for the church, if those who offer themselves to orders had 
 but such a sense of them as tradesmen have of their freedom : 
 who do not pretend to it till they have finished the time 
 prescribed ; and are in some sort qualified to set up in it : 
 whereas, alas ! men who neither know the scriptures, nor the 
 body of divinity, who have made no progress in their studies, 
 
Of the Pastoral Care. 
 
 137 
 
 and can give no tolerable account of that holy doctrine, in which 
 they desire to be teachers, do yet, with equal degrees of con- 
 fidence and importunity, pretend to this character, and find the 
 way to it too easy, and the access to it too free. But this holy 
 father had a very different sense of this matter. He had indeed 
 submitted to his father's authority, he being his bishop, as well 
 as his father. But immediately after he was ordained, he gives 
 this account of himself in his Apologetical Oration ; " That he 
 " judging he had not that sublimity of virtue, nor that familiar 
 " acquaintance with divine matters, which became pastors and 
 " teachers ; he therefore intending to purify his own soul to 
 " higher degrees of virtue, to an exaltation above sensible 
 " objects, above his body, and above the world, that so he might 
 " bring his mind to a recollected and divine state, and fit his 
 " soul, that as a polished mirror it might carry on it the 
 " impressions of divine ideas unmixed with the allay of earthly 
 " objects, and might be still casting a brightness upon all his 
 " thoughts, did, in order to the raising himself to that, retire to 
 " the wilderness. He had observed that many pressed to handle 
 " the holy mysteries, with unwashed hands, and defiled souls ; 
 " and before they were meet to be initiated to the divine voca- 
 " tion, were crowding about the altar ; not to set patterns to 
 " others, but designing only a subsistence to themselves : 
 " reckoning that the holy dignity was not a trust for which an 
 " account was to be given, but a state of authority and exemption. 
 " They had neither piety nor parts to recommend them, but 
 " were the reproaches of the Christian religion, and were the 
 " pests of the church : which infected it faster than any plague 
 " could do the air ; since men did easily run to imitate bad 
 " examples, but were drawn off very hardly by the perfectest 
 " patterns to the practice of virtue. Upon which he formed a 
 " high idea of the eminent worth and virtues which became 
 " those who governed the church, and of the great progress that 
 " they ought to be daily making ; not contented with low mea- 
 " sures of it, as if they were to weigh it critically in nice 
 " balances, and not to rise up to the highest degrees possible in 
 " it. Yet even this was not all ; for to govern mankind, which 
 " was so various and so uncertain a sort of creature, seemed to 
 " him the highest pitch of knowledge and wisdom, as far above 
 " that skill and labour that is necessary to the curing of bodily 
 " diseases, as the soul is superior to the body ; and yet since so 
 
138 
 
 Of the Pastoral Care. 
 
 " much study and observation was necessary to make a man a 
 " skilful physician, he concluded that much more was necessary 
 " for the spiritual medicine : the design of which was to give 
 " wings to the soul, to raise it above the world, and to consecrate 
 " it to God." Here he runs out into a noble rapture upon the 
 excellence and sublimity of the Christian religion, and upon the 
 art of governing souls ; of the different methods to be taken, 
 according to the diversity of men's capacities and tempers ; and 
 of dividing the word of God aright among them. The difficulties 
 of which he prosecutes in a great variety of sublime expressions 
 and figures ; but concludes lamenting that " there was so little 
 " order then observed, that men had scarce passed their child- 
 " hood, when, before they understood the scriptures, not to say 
 " before they had washed off the spots and defilements of their 
 " souls, if they had learned but two or three pious words, which 
 " they had got by heart, or had read some of the Psalms of 
 " David, and put on an outward garb that carried an appearance 
 " of piety in it, these men were presently pushed on by the 
 " vanity of their minds, to aspire to the government of the 
 " church." To such persons he addresses himself very rhetori- 
 cally, and asks them, " what they thought of the commonest 
 " employments, such as the playing on instruments, or of 
 " dancing, in comparison with divine wisdom. For acquiring 
 " the one, they knew great pains and much practice was neces- 
 " sary : could they then imagine that the other should be so 
 " easily attained ?" But he adds, " that one may as well sow 
 *' upon rocks, and talk to the deaf, as hope to work upon per- 
 " sons, avIio have not yet got to that degree of wisdom, of being 
 " sensible of their own ignorance. This evil he had often with 
 " many tears lamented ; but the pride of such men was so great, 
 " that nothing under the authority of a St. Peter or a St. Paul 
 " could work upon them." Upon this mention of St. Paid, he 
 breaks out into a rapture upon his labours and sufferings, and 
 the care of all the churches that lay on him ; his becoming all 
 things to all men ; his gentleness where that was necessary, and 
 his authority upon other occasions ; his zeal, his patience, his 
 constancy, and his prudence, in fulfilling all the parts of his 
 ministry. Then he cites several of the passages of the prophets, 
 particularly those of Jeremiah and Ezekiel, Zechariah and 
 Malachi, which relate to the corruptions of the priests and shep- 
 herds of Israel ; and shews how applicable they were to the 
 
Of the Pastoral Care. 
 
 139 
 
 clergy at that time, and that all the woes denounced against the 
 Scribes and Pharisees belonged to them, with heavy aggrava- 
 tions. " These thoughts possessed him day and night ; they 
 " did eat out his very strength and substance ; they did so afflict 
 " and deject him, and gave him so terrible a prospect of the 
 " judgments of God, which they were drawing down upon 
 " the church, that he, instead of daring to undertake any part of 
 " the government of it, was only thinking how he should cleanse 
 " his own soul, and fly from the wrath which was to come ; and 
 " could not think that he was yet, while so young, meet to 
 " handle the holy things." "Where he runs out into a new 
 rapture in magnifying the dignity of holy functions, and upon 
 that says, " That though he had been dedicated to God from his 
 " mother's womb, and had renounced the world and all that was 
 " charming in it, even eloquence itself, and had delighted long 
 " in the study of the scriptures, and had subdued many of his 
 " appetites and passions ; yet after all this, in which perhaps he 
 " had become a fool in glorying, he had so high a notion of the 
 " care and government of souls, that he thought it above his 
 " strength ; especially in such bad times, in which all things were 
 " out of order ; factions were formed, and charity was lost ; so 
 " that the very name of a priest was a reproach, as if God had 
 " poured out contempt upon them ; and thereby impious men 
 " daily blasphemed his name." And indeed, all the show of 
 religion that remained, was in their mutual heats and animosities, 
 concerning some matters of religion ; " they condemned and 
 " censured one another ; they cherished and made use of the 
 " worst men, so they were true to their party ; they concealed 
 " their crimes, nay, they flattered and defended some that 
 " should not have been suffered to enter into the sanctuary ; 
 " they gave the holy things to dogs, while they inquired very 
 " narrowly into the failings of those that differed from them, not 
 " that they might lament them, but that they might reproach 
 " them for them. The same faults which they excused in some, 
 " were declaimed against in others : so that the very name of a 
 " good or a bad man was not now considered, as the character 
 " of their lives, but of their being of or against a side. And 
 " these abuses were so universal, that they were like people like 
 " priest. If those heats had arisen upon the great heads of reli- 
 " gion, he should have commended the zeal of those who had 
 " contended for the truth, and should have studied to have 
 
140 
 
 Of the Pastoral Care. 
 
 " followed it. But their disputes were about small matters, and 
 " things of no consequence ; and yet even these were fought for, 
 " under the glorious title of the faith, though the root of all was 
 " men's private animosities. These things had exposed the 
 " Christian religion to the hatred of the heathen, and had given 
 " even the Christians themselves very hard thoughts of the 
 M clergy : this was grown to that height, that they were then 
 " acted and represented upon the stage, and made the subject 
 *' of the people's scorn : so that by their means the name of God 
 " was blasphemed. This was that which gave him much sadder 
 " apprehensions, than all that could be feared from that wild 
 " beast, that was then beginning to vex and persecute the church, 
 " (by which probably Julian is meant ;) the comfortable prospect 
 " of dying for the name of Christ made that a persecution was 
 " not so dreadful a thing, in his account, as the sins, the 
 " divisions, and distractions of Christians." This then was the 
 reason that had made him fly to the wilderness ; for the state of 
 the church had made him despond, and lose all his courage : he 
 had also gone thither, that he might quite break himself to all 
 his appetites and passions, and to all the pleasures and concerns 
 of this life, that did darken the shinings of the divine image 
 upon his soul, and the emanations of the heavenly light. When 
 he considered the judgments of God upon bad priests, and 
 many other strict rules in the old dispensation, and the great 
 obligations that lay upon those who were the priests of the 
 living God, and that ought, before they presumed to offer up 
 other sacrifices, to begin with the oblation of themselves to 
 God ; he was, upon all these reasons, moved to prepare himself 
 by so long a retreat. 
 
 I have given this long abstract of his Apologetical Oration, 
 not only to set before my reader the sense that he had of the 
 sacred functions, but likewise to shew what were the corruptions 
 of that age, and with how much freedom this holy father laid 
 them open. If there is any occasion for applying any part of 
 this to the present age, or to any persons in it, I chose rather to 
 offer it in the words of this great man, than in any of my own. 
 I wish few were concerned in them ; and that such as are would 
 make a due application of them to themselves, and save others 
 the trouble of doing it more severely. 
 
 I go next to another father of the Greek church, St. Chrysos- 
 tom, whose books of the priesthood have been ever reckoned 
 
Of the Pastoral Care. 
 
 141 
 
 among the best pieces of antiquity. The occasion of writing 
 them was this : he had lived many years in great friendship 
 with Basil ; at last, they having both dedicated themselves to 
 sacred studies, the clergy of Antioch had resolved to lay hold 
 on them, and to use that holy violence which was in those times 
 often done to the best men, and to force them to enter into 
 orders. Which when Basil told Chrysostom, he concealed his 
 own intentions, but pressed Basil to submit to it ; who, from 
 that, believing that his friend was of the same mind, did not go 
 out of the way, and so he was laid hold on ; but Chrysostom 
 had hid himself. Basil, seeing he could not be found, did all 
 that was possible to excuse himself : but that not being accepted 
 of, he was ordained. Next time that he met his friend, he ex- 
 postulated severely with him for having forsaken him upon that 
 occasion : this gave the occasion to those books, which are 
 pursued in the way of a dialogue. 
 
 The first book contains only the preparatory discourses, ac- 
 cording to the method of such writings. In the second he runs 
 out to shew from our Saviour's words to St. Peter, Simon, lovest 
 thou me ? " what tender and fervent love both to Christ and to 
 " his church a priest ought to feel in himself, before he enters 
 " upon the feeding those sheep, which Christ has purchased 
 " with his own blood. To lose the souls of the flock first, and 
 " then one's own soul, through remissness, was no light matter. 
 " To have both the powers of darkness and the works of 
 " the flesh to fight against, required no ordinary measure 
 " both of strength and courage. He pursues the allegories 
 " of a shepherd and a physician, to shew, by the parallel of 
 " these laid together, the labours and difficulties of the priest- 
 " hood, especially when this authority was to be maintained only 
 " by the strength of persuasion ; and yet sometimes severe 
 " methods must be taken, like incisions to prevent gangrenes, or 
 " to cut off a part already corrupted. In the managing this, 
 " great art and prudence was necessary; a bishop ought to have 
 " a great and generous, a patient and undaunted mind : there- 
 " fore, Chrysostom says that he found, though he truly loved 
 " his Saviour, yet he was so afraid to offend him, that he durst 
 " not undertake a charge, that he did not yet judge himself 
 " qualified for. It was not enough that a man was tolerably 
 " well esteemed by others ; he ought to examine himself : for 
 " that of a bishop's being well reported of, is but one of many 
 
142 
 
 Of the Pastoral Care. 
 
 M characters, declared necessary by St. Paul. He complains 
 " much that those who raised men to orders, had more regard to 
 " rank and wealth, and to much time spent in a vain search into 
 " profane learning, (though Christ chose fishermen and tent- 
 u makers,) than to true worth, and an earnest zeal for the real 
 " good of the church. In the third book, he runs out with a 
 " great compass on the praises of the priestly function ; he 
 " looked upon it as a dignity raised far above all the honours of 
 " this world, and approaching to the angelical glory. A priest 
 " ought to aspire to a purity above that of other mortals, answer- 
 " ing that of angels. When a priest performs the holy func- 
 " tions, is sanctifying the holy eucharist, and is offering a 
 " crucified Christ to the people, his thoughts should carry him 
 " heavenwards, and as it were translate him into those upper 
 " regions. If the Mosaical priest was to be holy, that offered 
 " up sacrifices of a lower order, how much holier ought the 
 " priests of this religion to be, to whom Christ has given the 
 " power both of retaining and forgiving of sins ! But if St. Paul, 
 " after all his visions and labours, after all his raptures and 
 " sufferings, yet was inwardly burnt up with the concerns of the 
 " church, and laboured with much fear and trembling, how 
 " much greater apprehensions ought other persons to have of 
 " such a trust ! If it were enough to be called to this function, 
 " and to go through with the duties incumbent on it in some 
 " tolerable manner, the danger were not great : but when the 
 " duty, as well as dignity, together with the danger belonging 
 " to it, are all laid together, a man is forced to have other 
 " thoughts of the matter. No man that knows he is not capable 
 " of conducting a ship, will undertake it, let him be pressed to 
 " it never so much. Ambitious men, that loved to set them* 
 " selves forward, were of all others the most exposed to tempta- 
 " tions : they were apt to be inflamed by the smallest provoca- 
 " tions, to be glad at the faults of others, and troubled if they 
 " saw any do well ; they courted applause, and aspired to 
 " honour ; they fawned on great persons, and trod on those 
 " that were below them ; they made base submissions, undecent 
 " addresses, and often brought presents to those in authority ; 
 " they durst not in any sort reprove them for their faults, 
 " though they reproached the poor out of measure for their 
 " failings. These were not the natural consequences of the 
 " dignity of the priesthood ; but unworthy and defiled persons, 
 
Of the Pastoral Care. 
 
 143 
 
 " who, without true merit, had been advanced to it, had brought 
 " it under reproach. There had been no due care used in the 
 " choice of bishops, and by the means of bad choices the church 
 " was almost ruined, through the gross ignorance and unwor- 
 " thiness of many in that post. Certainly a worthy priest has 
 " no ambitious aspirings ; those who fly to this dignity from 
 " that base principle, will give a full vent to it when they have 
 " attained it. If submissions, flatteries, and money itself are 
 " necessary, all will be employed ; therefore it was an indispens- 
 " able preparation, to it that one should be duly sensible of 
 " the greatness of the trust, and of his own unfitness for it, that 
 " so he might neither vehemently desire it, nor be uneasy if he 
 " should happen to be turned out of it. A man may desire the 
 " office of a bishop, when he considers it is a work of toil and 
 " labour ; but nothing is more pestiferous than to desire it 
 " because of the power and authority that accompanies it. Such 
 " persons can never have the courage that ought to shew itself 
 " in the discharge of their duty, in the reproving of sin, and 
 ** venturing on the indignation of great men. He confesses he 
 " had not yet been able to fre*e his mind from that disease, and, 
 *' till he had subdued it, he judged himself bound to fly from all 
 " the steps to preferment : for the nearer he should come to it, 
 " he reckoned the appetite to it would rage the higher within 
 " him ; whereas the way to break it quite, was to keep himself 
 " at the greatest distance from it. Nor had he that vivacity, or 
 " lively activity of temper, which became this function ; nor 
 " that softness and gentleness of mind, that was necessary to 
 " prepare him to bear injuries, to endure contempt, or to treat 
 " people with the mildness that Christ has enjoined his followers, 
 " which he thought more necessary to a bishop than all fastings, 
 " or bodily mortifications whatsoever. And he runs out into a 
 " long digression upon the great mischiefs that a fretful and 
 " spiteful temper did to him that was under the power of it, and 
 " to the church, when a bishop was soured with it. It will 
 " often break out, it will be much observed, and will give great 
 " scandal : for as a little smoke will darken and hide the 
 " clearest object ; so if all the rest of a bishop's life were 
 " brighter than the beams of the sun, a little blemish, a passion 
 " or indiscretion, will darken all, and make all the rest be 
 " forgotten. Allowances are not made to them as to other men ; 
 " the world expects great things from them, as if they had not 
 
144 
 
 Of the Pastoral Care. 
 
 " flesh and blood in them, not a human, but an angelical nature ; 
 " therefore a bishop ought, by a constant watchfulness, and a 
 " perpetual strictness, to be armed with armour of proof on all 
 " sides, that no wound may hurt him. Stories will be easily 
 " believed to his disadvantage, and his clergy about him will be 
 " ready to find them out, and to spread them abroad. He lays 
 " this down for a certain maxim, That every man knows himself 
 " best ; and therefore, whatsoever others might think of him, he 
 " who knew well that he had not in himself those qualifications 
 " that were necessary for this function, ought not to suffer him- 
 " self to be determined by that. After this he lays open the 
 " great disorders, factions, partialities, and calumnies, with 
 " which the popular elections were at that time managed, and 
 " the general corruption that had overrun the whole church ; so 
 " that the strictness and authority, the gentleness and prudence, 
 " the courage and patience, that were necessary to a bishop, 
 " were very hard to be found altogether. He instances, to 
 " make out the difficulty of discharging the duty of a bishop, in 
 " that single point, of managing the widows ; who were so med- 
 " dling, so immoral, so factious, and so clamorous, that this 
 " alone was enough to employ a bishop's prudence, and exercise 
 '' his patience. From that, and another article relating to it 
 " concerning the virgins, he goes to consider the trouble, the 
 " difficulties, and censures, that bishops were subject to, by the 
 " hearing of causes that were referred to them ; many, pretend- 
 " ing they were wronged by their judgments, made shipwreck 
 " of the faith in revenge ; and they pressed so hard upon the 
 " bishop's time, that it was not possible for him to content them, 
 " and discharge the other parts of his duty. Then he reckons 
 " up the many visits that were expected from bishops, the 
 " several civilities they were obliged to ; which it was hard to 
 " manage so as not to be either too much or too little in them : 
 " matter of censure would be found in both extremes. Then 
 " he reflects on the great temper that ought to be observed in 
 " the final sentence of excommunication ; between a gentleness 
 " to vice on the one hand, and the driving men to despair and 
 " apostasy on the other. And he concludes that book with re- 
 " flections on the vast burden that follows the care of souls. In 
 " his fourth book he runs through a variety of arts and profes- 
 " sions, and shews how much skill and labour was necessary for 
 " every one of them : from whence he concludes strongly, that 
 
Of the Pastoral Care. 
 
 145 
 
 " much more was necessary for that which was the most import- 
 " ant of all others ; so that no consideration whatsoever should 
 " make a man undertake it, if he did not find himself in some 
 " sort qualified for it : more particularly he ought to be ready to 
 " give an account of his faith, and to stop the mouths of all gain- 
 " sayers, Jews, Gentiles, and heretics ; in which the ignorance 
 " of many bishops, carrying things from one extreme to another, 
 ** had given great occasion to errors. A bishop must under- 
 " stand the style and phrase of the scriptures well. From this 
 " he runs out into a very noble panegyric upon St. Paul, in 
 " whom a pattern was set to all bishops. His fifth book sets 
 " out the labour of preaching, the tentations to vanity in it, the 
 " censures that were apt to be made if there was either too much 
 " or too little art or eloquence in sermons. To this he adds the 
 " great exactness that a bishop should use in preserving his re- 
 a putation, yet without vanity, observing a due temper between 
 " despising the censures of the multitude, and the servile 
 " courting of applauses. In his sermons he ought above all 
 " things to study to edify, but not to flatter his hearers, or to use 
 " vain arts to raise esteem or admiration from them : since a 
 '* bishop, whose mind was not purged from this disease, must go 
 " through many tossings, and be much disquieted : and upon 
 " that he runs out so fully upon the tentations to desire ap- 
 " plause for eloquence, and a readiness in speaking, that it 
 " plainly appears that he felt that to be his own weak side. The 
 " sixth book is chiefly employed to shew how much a harder 
 " thing it was to govern the church, than to live in a desert 
 " under the severest mortifications." 
 
 I will go no further in this abstract ; I hope I have drawn out 
 enough to give a curiosity to such as have not yet read those 
 excellent books, to do it over and over again : for to any that 
 has a true relish, they can never be too often read : every read- 
 ing will afford a fresh pleasure, and new matter of instruction 
 and meditation. But I go, in the last place, to offer St. Jerome's 
 sense in this matter. I shall not bring together what lies scat- 
 tered through his works upon this argument, nor shall I quote 
 what he writ in his youth upon it ; when the natural flame of 
 his temper, joined with the heat of youth, might make him 
 carry his thoughts further than what human nature could bear : 
 but I shall only give an abstract of that which he writ to 
 Nepotion on this head, in his old age, as he says himself, a good 
 
 Jj 
 
146 
 
 Of the Pastoral Care. 
 
 part of that epistle being a reflection upon the different sense 
 that old age gives of these things, from that which he felt 
 during the ardour of youth. 
 
 He begins with the title clerk, which signifying a lot or por- 
 tion, " imports either that the clergy are God's portion, or that 
 " God is theirs, and that therefore they ought to possess God, 
 " and be possessed of him. He that has this portion must be satis- 
 " fled with it, and pretend to nothing but having food and rai- 
 " ment, be therewith content, and as men carried their crosses 
 " naked, so to be ready to carry his. He must not seek the 
 " advantages of this world in Christ's warfare. Some clerks 
 " grew richer under Christ, who made himself poor, than ever 
 " they could have been if they had continued in the service 
 " of the god of this world ; so that the church groaned under 
 " the wealth of those who were beggars before they forsook 
 " the world. Let the strangers and the poor be fed at your 
 " tables, says he, and in these you entertain Christ himself. 
 " When you see a trafficking clerk, who from being poor grows 
 " rich, and from being mean becomes great, fly from him as from 
 " a plague. The conversation of such men corrupted good 
 " minds ; they sought after wealth, and loved company, the 
 " public places of conversation, fairs, and market-places ; where- 
 " as a true clerk loves silence and retirement. Then he gives 
 " him a strong caution against conversing with women, and in 
 " particular against all those mean compliances which some of 
 " those clerks used towards rich women, by which they got not 
 " only presents during their lives, but legacies by their wills. 
 " That abuse had grown to such an intolerable excess, that a 
 " law was made, excluding priests from having any benefit by 
 " testaments. They were the only persons that were put under 
 " that incapacity. Heathen priests were not included in the law, 
 " yet he does not complain of the law, but of those who had given 
 " just occasion for making it. The laws of Christ had been con- 
 " temned, so it was necessary to restrain them by human laws. 
 " It was the glory of a bishop to provide for the poor, but it was 
 " the reproach of a priest to study the enriching of himself. He 
 " reckons up many instances of the base and abject flattery of 
 " some clerks, to gain upon rich and dying persons, and to get 
 " their estates. Next he exhorts him to the constant and diligent 
 " study of the scriptures ; but to be sure to do nothing that should 
 " contradict his discourses, or give occasion to his hearers to an- 
 
Of the Pastoral Care. 
 
 147 
 
 f ? swer him thus, Why do not you do as you say ? Then he speaks 
 " of the union that ought to be between the bishop and his clergy: 
 " the affection on the one side, and the obedience on the other. 
 " In preaching he must not study to draw applauses, but groans, 
 " from his hearers. Their tears was the best sort of commen- 
 " dation of a sermon, in which great care was to be taken to avoid 
 '* the methods of the stage, or of common declamations. Great 
 " use was to be made of the scriptures. The mysteries of our 
 " faith and the sacraments of our religion ought to be well ex- 
 " plained : grimaces and solemn looks are often made use of to 
 " give weight and authority to that which has none in itself. He 
 " charges him to use a plain simplicity in his habit, neither 
 " shewing too much nicety on the one hand, that savours of 
 " luxury, nor such a neglect on the other, as might savour of 
 " affectation. He recommends particularly the care of the poor 
 " to him. Then he speaks of clergymen's mutually preferring 
 " one another ; considering that there are different members in 
 " one body, and that every one has his own function and pecu- 
 " liar talent : and that therefore no man ought to overvalue his 
 " own, or undervalue his neighbour's. A plain clerk ought not 
 " to value himself upon his simplicity and ignorance, nor ought 
 " a learned and eloquent man to measure his holiness by his 
 " rhetoric ; for indeed, of the two, a holy simplicity is much 
 " more valuable than unsanctified eloquence. He speaks against 
 " the affectation of magnificence and riches in the worship of God, 
 " as things more becoming the pomp of the Jewish religion, 
 " than the humility of the spiritual doctrine of Christ. He falls 
 " next upon. the high and sumptuous way of living of some 
 " priests, which they pretended was necessary to procure them 
 " the respect that was due to them, and to give them interest 
 " and credit : but the world, at least the better part of it, would 
 " always value a priest more for his holiness than for his wealth. 
 " He charges him strictly to avoid all the excesses of wine, and, 
 " in opposition to that, to fast much, but without superstition, or 
 " a nicety in the choice of such things as he was to live on in 
 " the time of fasting. Some shewed a trifling superstition in 
 ** those matters, as well as vanity and affectation that was indeed 
 " scandalous. Plain and simple fasting was despised, as not 
 " singular nor pompous enough for their pride. For it seems by 
 " what follows, that the clergy was then corrupted with the 
 " same disorders, with which our Saviour had reproached the 
 
 l2 
 
148 
 
 Of the Pastoral Care. 
 
 " Pharisees, while they did not study inward purity, so much as 
 " outward appearances ; nor the pleasing of God, so much as the 
 " praise of men. But here he stops short, for it seems he went 
 " too near the describing some eminent man in that age. From 
 " that he turns to the government of a priest's tongue : he 
 " ought neither to detract from any one himself, nor to encou- 
 " rage such as did : the very hearkening to slander was very 
 " unbecoming. They ought to visit their people, but not to 
 " report in one place what they observed in another ; in that 
 " they ought to be both discreet and secret. Hippocrates ad- 
 " jured those that came to study from him, to be secret, grave, 
 " and prudent in their whole behaviour ; but how much more 
 " did this become those, to whom the care of souls was trusted ! 
 " he advises him to visit his people rather in their afflictions, 
 " than in their prosperity ; not to go too often to their feasts, 
 " which must needs lessen him that does it too much. He, in 
 " the last place, speaks very severely of those who applied the 
 " wealth of the church to their own private uses. It was theft 
 " to defraud a friend, but it was sacrilege to rob the church. It 
 " was a crime that exceeded the cruelty of highwaymen, to re- 
 " ceive that which belonged indeed to the poor, and to withdraw 
 " any part of it to one's private occasions. He concludes with 
 " this excuse, That he had named no person ; he had not writ to 
 " reproach others, but to give them warning. And therefore, 
 " since he had treated of the vices of the clergy in general terms, 
 " if any was offended with him for it, he thereby plainly 
 " confessed that he himself was guilty." 
 
 CHAP. V. 
 
 An account of some canons in clivers ages of the church, relating 
 to the duties and labours of the clergy. 
 I WILL go no further in gathering quotations, to shew the 
 sense that the fathers had in these matters ; these are both so 
 full and so express, that I can find none more plain and more 
 forcible. I shall to these add some of the canons that have been 
 made both in the best and in the worst ages of the church, 
 obliging bishops and other clerks to residence, and to be con- 
 tented with one cure. In that at Sardica that met in the year 
 347, consisting of above three hundred and fifty bishops, two 
 canons were made (the 11th and 12th) against "bishops who. 
 
Of the Pastoral Care. 
 
 149 
 
 " without any urgent necessity or pressing business, should be 
 " absent from their church above three weeks, and thereby 
 " grieve the flock that was committed to their care :" and even 
 this provision was made, because bishops had estates lying out 
 of their dioceses ; therefore they were allowed to go and look 
 after them, for three weeks ; " in which time they were to per- 
 " form the divine function in the churches to which those 
 " estates belonged." 
 
 Many provisions were also made against such as went to 
 court, unless they were called by the emperors, or went by a 
 deputation from the church upon a public account. There is not 
 any one thing more frequently provided against, than that any 
 of the clergy should leave their church, and go to any other 
 church, or live any where else without the bishop's leave and 
 consent : nor is there any thing clearer from all the canons of 
 the first ages, than that they considered the clergy of every 
 church as a body of men dedicated to its service ; that lived 
 upon the oblations of the faithful, and that was to labour in the 
 several parts of the ecclesiastical ministry, as they should be 
 ordered by the bishop. 
 
 In the fourth general council at Chalcedon, pluralities do first 
 appear : for they are mentioned and condemned in the 10th 
 canon, which runs thus : "No clerk shall at the same time 
 " belong to two churches ; to wit, to that in which he was first 
 " ordained, and that to which, as being the greater, he has gone, 
 " out of a desire of vainglory ; for such as do so ought to be sent 
 " back to that church in which they were at first ordained, and 
 " to serve there only : but if any has been translated from one 
 " church to another, he shall receive nothing out of his former 
 " church, nor out of any chapel or almshouse belonging to it : 
 " and such as shall transgress this definition of this general 
 " council, are condemned by it to be degraded." I go next to a 
 worse scene of the church, to see what provisions were made in 
 this matter about the eighth century, both in the east and in the 
 west : the worse that those ages and councils were, it makes the 
 argument the stronger ; since even bad men in bad times could 
 not justify or suffer such an abuse. 
 
 In the year 787, the second council of Nice was held, that 
 settled the worship of images. The 15th canon of it runs thus : 
 " No clerk shall from henceforth be reckoned in two churches," 
 (for every church had a catalogue of its clergy, by which the 
 
150 
 
 Of the Pastoral Care. 
 
 dividends were made,) " for this is the character of trafficking 
 " and covetousness, and wholly estranged from the ecclesiastical 
 " custom. We have heard from our Saviour's own words, that 
 " no man can serve two masters ; for he will either hate the one, 
 " and love the other ; or cleave to the one, and despise the other : 
 " Let every one therefore, according to the apostle's words, con- 
 " tintie in the vocation in which he is called, and serve in one 
 " church : for those things which filthy lucre has brought into 
 " church-matters are contrary to God. There is a variety of 
 " employments, for acquiring the necessary supplies of this life : 
 " let every one that pleases make use of these, for furnishing 
 " himself: for the apostle says, These hands ministered to my 
 " necessities, and to those that were tvith me. This shall be the 
 " rule in this town, which is guarded by God ; but in remote 
 " villages an indulgence may be granted, by reason of the want 
 " of men." It is upon this that the canonists do found the first 
 of the two reasons, for which only they allow that a dispensation 
 for holding two benefices may be lawful : one is, the want of fit 
 and sufficient men for the service of the church. The founda- 
 tion of the other will be found in the canon, which I shall next 
 set down. 
 
 It is the 49th canon of the sixth council at Paris, under Lewis 
 the Good, in the year 829. This council came after a great 
 many that had been held by Charles the Great and his son, for 
 purging out abuses, and for restoring the primitive discipline. 
 These councils sat at Frankfort, Mentz, Aken, Rheims, Chalons, 
 Tours, Aries ; and this of Paris was the last that was held upon 
 that design. In these all the primitive canons relating to the 
 lives, and labours, and the government of the clergy were renewed. 
 Among others is that of Chalcedon formerly mentioned ; but it 
 seems there was no occasion given to make a special one against 
 pluralities, before this held at Paris, which consisted of four 
 provinces of France ; Pheims, Sens, Tours, and Pouen. The 
 canon runs thus : " As it becomes every city to have its proper 
 
 bishop ; so it is also becoming and necessary that every church 
 " dedicated to God should have its proper priest. Yet covet- 
 " ousness, which is idolatry, (of which we are much ashamed,) 
 " has so got hold of some priests, and caught them captives in 
 " its fetters, that they, blinded with it, know neither whither 
 " they go, nor what they ought to be or do ; so that they being 
 " kindled with the fire of covetousness, and forgetful of the 
 
Of the Pastoral Care. 
 
 151 
 
 " priestly dignity, neglecting the care of those churches to which 
 " they were promoted, do, by some present given or promised, 
 " procure other churches not only from clerks, but from laymen, 
 " in which they do against law undertake to perform the minis - 
 " try of Christ. It is not known whether their bishops are 
 " consulted in this matter or not ; if they are, without doubt 
 " their bishops become partakers of their sin : but if they pre- 
 " sume to do it without consulting them, yet it is to be imputed 
 " to the bishop's negligence. There is scarce a priest to be 
 " found who warreth worthily and diligently in that church in 
 " which he is dedicated to the divine service : but how much 
 " less will he be able to do that worthily in two, three, or more 
 " churches ! This practice brings a reproach on the Christian 
 " religion, and a confusion on the priestly order. The covet- 
 ** ousness of the clergy is censured by their people ; the worship 
 " of God is not performed in places consecrated to him ; and, as 
 " was observed in the former chapters, the souls of the people 
 " are thereby much endangered. Wherefore we do all unani- 
 *' mously appoint, that no bishop suffer this to be done in his 
 " parish" (or diocese, these words being used promiscuously) 
 " any more ; and we decree, that every church that has a con- 
 « gregation belonging to it, and has means by which it may 
 " subsist, shall have its proper priest ; for if it has a congregation, 
 " but has not means by which it may subsist, that matter is left 
 " to the bishop, to consider whether it can or ought to be 
 " supported or not. But it is specially recommended to their 
 " care, to see that, under this pretence, no priest may out of 
 " covetousness hold two or three churches, in which he cannot 
 " serve, nor perform the worship of God.' 1 The last provisions 
 in this canon are the grounds upon which the canonists found 
 the second just cause of dispensing with pluralities, which is 
 when a church is so poor, that the profits which arise out of it 
 cannot afford a competent maintenance to a clerk ; but then the 
 question arises, what is a competent maintenance 1 This they 
 do all bring very low, to that which can just maintain him : and 
 they have so clogged it, that no pretence should be given by so 
 general a word to covetousness, voluptuousness, or ambition. 
 And indeed while we have so many poor churches among us, 
 instead of restraining such pluralities, it were rather to be wished 
 that it were made easier than by law it is at present, either to 
 unite them together, or to make one man capable of serving two 
 
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 churches, when both benefices make but a tolerable subsistence, 
 rather than to be forced to have a greater number of clerks than 
 can be decently maintained ; since it is certain, that it is more 
 for the interest of religion, and for the good of souls, to have one 
 worthy man serving two churches, and dividing himself between 
 them, than to have clerks for many benefices, whose scandalous 
 provisions make too many scandalous incumbents, which is one 
 of the greatest diseases and miseries of this church. 
 
 But a due care in this matter has no relation to the accumula- 
 tion of livings at great distances (every one of which can well 
 support an incumbent) upon the same person, merely for the 
 making of a family, for the supporting of luxury or vanity, or 
 for other base and covetous designs. But I go next to two of 
 the worst councils that ever carried the name of general ones, 
 the third and the fourth of the Lateran, that we may see what 
 was the sense of the twelfth and thirteenth centuries in this 
 matter, notwithstanding the corruption of those ages. The 
 thirteenth canon of the third Lateran council runs thus : " For- 
 " asmuch as some, whose covetousness has no bounds, endeavour 
 " to procure to themselves divers ecclesiastical dignities, and 
 " several parish churches, against the provisions of the holy 
 " canons ; by which means, though they are scarce able to 
 " perform the office of one, they do claim the provisions due to 
 " many : we do severely require, that this may not be done for 
 " the future ; and therefore, when any church or ecclesiastical 
 " ministry is to be given, let such a one be sought out for it, as 
 " shall reside upon the place, and shall be able to discharge the 
 " care in his own person : if otherwise, he who receives any 
 " such benefice contrary to the canons, shall lose it, and he who 
 " gave it shall likewise lose his right of patronage." This canon 
 not being found effectual to cure so great an abuse, the twenty- 
 ninth canon of the fourth council in the Lateran was penned in 
 these words : " It was with great care forbidden in the council 
 " of the Lateran, that any one should have divers ecclesiastical 
 " dignities, and more parish churches than one, which is con- 
 " trary to the holy canons. Otherwise he that took them should 
 " lose them, and he that gave them should lose the right of 
 " giving them. But by reason of some men's presumption and 
 " covetousness, that decree has had little or no effect hitherto. 
 " We therefore, desiring to make a more evident and express 
 " provision against these abuses, do appoint, That whosoever 
 
Of the Pastoral Care. 
 
 153 
 
 " shall receive any benefice to which a care of souls is annexed, 
 " shall thereupon, by law, be deprived of any other such benefice 
 " that he formerly had ; and if he endeavours still to hold it, he 
 " shall lose the other likewise ; and he, to whom the right of the 
 " patronage of his first benefice did belong, is empowered to 
 " bestow it upon his accepting another : and if he delays the 
 " bestowing it above three months, not only shall his right 
 " devolve to another, according to the decree of the council in 
 " the Lateran, but he shall be obliged to restore to the church to 
 " which the benefice belongs, all that which he himself received 
 " during the vacancy. This we do likewise decree as to parson- 
 " ages, and do further appoint, That no man shall presume to 
 " hold more dignities or parsonages than one in the same church, 
 " even though they have no cure of souls annexed to them. 
 " Provided always, that dispensations may be granted by the 
 " apostolical see, to persons of high birth, or eminently learned 
 " {sublimes et literatas personas) or dignified in universities, (for 
 " so the word literati was understood,) who upon occasion may 
 " be honoured with greater benefices." It was by this last 
 proviso, that this, as well as all other canons made against these 
 abuses, became quite ineffectual ; for this had no other effect, 
 but the obliging people to go to Rome for dispensations ; so that 
 this canon, instead of reforming the abuse, did really establish 
 it ; for the qualifications here mentioned were so far stretched, 
 that any person that had obtained a degree in any university 
 came within the character of lettered, or learned ; and all those 
 that were in any dependance upon great men, came likewise 
 within the other qualification of high rank and birth. 
 
 This was the practice among us during the reign of Henry 
 VIII. ; and he, when he was beginning to threaten the see of 
 Rome in the matter of his divorce, got that act to be passed, 
 which has been the occasion of so much scandal and disorder in 
 this church. It seems to one that considers it well, that the 
 clauses which qualify pluralities were grafted upon another bill 
 against spiritual persons taking estates to farm, with which that 
 act begins ; and that in the carrying that on, such a temper 
 shewed itself, that the other was added to it. It contained 
 indeed a limitation of the papal authority ; but so many provi- 
 sions are made, that the nobility, clergy, and the more eminent 
 of the gentry, knights in particular, were so taken care of, that 
 it could meet with no great opposition in the parliament ; but 
 
154 
 
 Of the Pastoral Care. 
 
 from the state of that time, and from several clauses in the act 
 itself, it appears it was only intended to be a provisional act, 
 though it is conceived in the style of a perpetual law. By it 
 then, and by it only, (for I have not been able to find that any 
 such act ever passed in any kingdom or state in Christendom, 
 many having been made plainly to the contrary in France, 
 declaring the obligation to residence to be of divine right,) were 
 the abuses, that had risen out of the canon of one of the worst 
 councils that ever was, authorized and settled among us, as far 
 as a law of the land can settle them. But, after all, it is to be 
 considered, that a law does indeed change the legal and political 
 nature of things, it gives a title to a freehold and property ; but 
 no human law can change the moral or divine laws, and cancel 
 their authority. If a false religion is settled by law, it becomes 
 indeed the legal religion, but is not a whit the truer for that : 
 and therefore if the laws of the gospel oblige clerks to personal 
 labour, as was formerly made out, an act of parliament may 
 indeed qualify a man in law to enjoy the benefice, whether he 
 labours in it or not ; but it can never dissolve his obligation to 
 residence and personal labour. 
 
 But to bring this chapter to an end, I shall only add three 
 decrees that were made by the council of Trent in this matter, 
 that so it may appear what provisions they made against abuses, 
 which are still supported by laws among us. A part of the first 
 chapter of reformation, that passed in the sixth session, runs 
 thus : " This synod admonishes all that are set over any cathe- 
 " dral churches, by what title soever, that they, taking heed to 
 " themselves, and to all the flock over which the Holy Ghost 
 " has set them, to govern the church of God, which he has 
 " purchased with his own blood, do watch and labour, and fulfil 
 " their ministry, as the apostle has commanded : and they must 
 " know that they cannot do this, if, as hirelings, they forsake 
 " the flock committed to them, and do not watch over those 
 " sheep, whose blood will be required at their hands in the last 
 " da} T : since it is certain that no excuse will be received, if the 
 " wolf devours the sheep when the shepherd does not look after 
 " them. Yet since, to our great grief, it is found, that some at 
 " this time neglect the salvation of their souls, and, preferring 
 " earthly things to heavenly, are still about courts ; and for- 
 " saking the fold, and the care of the sheep trusted to them, do 
 " give themselves wholly to earthly and temporal cares : there- 
 
Of the Pastoral Care. 
 
 155 
 
 " fore all the ancient canons, which by the iniquity of times, 
 " and the corruptions of men, were fallen into desuetude, were 
 " renewed against non-residents." To which several compul- 
 sory clauses are added, which are indeed slight ones, because 
 the execution of them was entirely put into the pope's power, 
 and the punishment did only lie, if the bishop was absent six 
 months in a year. 
 
 This decree did not satisfy those who moved for a reformation ; 
 so a fuller one was made in the 23d session, 1st chap, in these 
 words : " Whereas, by the law of God, all those to whom the 
 u care of souls is committed are commanded to know their 
 " sheep, to offer sacrifice for them, to feed them by the preach- 
 " ing of the word of God, the administration of the sacraments, 
 " and by the example of a good life, to have a tender care of 
 " the poor, and all other miserable persons, and to lay them- 
 " selves out upon all the other functions of the pastoral care : 
 " which cannot be performed by those who do not watch over, 
 " nor are present with their flock ; therefore this synod docs 
 " admonish and exhort them, that they, remembering the divine 
 " precepts, and being made an example to their flock, may feed 
 " and govern them in righteousness and truth. Upon this they 
 " declare, that all bishops, even cardinals themselves, are obliged 
 " to personal residence in their church and diocese, and there to 
 " discharge their duty, unless upon some special occasions." 
 By which indeed a door is opened to as many corruptions, as 
 the court of Rome thinks fit to dispense with. Yet without this 
 none may be absent above two, or at most three months in the 
 whole year; and even that must be upon a just reason, and 
 without any prejudice to the flock : " And they leave this upon 
 " the consciences of such as withdraw for so long a time, who 
 " they hope will be religious and tender in this matter, since all 
 " hearts are known to God, and it is no small sin to do his work 
 " negligently." They declare the breaking this decree to be a 
 mortal sin, and that such as are guilty of it cannot with a good 
 conscience enjoy the mean profits during such their absence, 
 but are bound to lay them out on the fabric, or give them to the 
 poor : and all these provisions and punishments they do also 
 make against the inferior clergy, that enjoyed any benefice to 
 which the care of souls was annexed; and the execution of that 
 is put in the bishop's hands, who is required not to dispense 
 
156 
 
 Of the Pastoral Care. 
 
 with their residence, unless upon a very weighty occasion, 
 above two months ; and in this they give the bishop so full an 
 authority, that no appeal or prohibition was to lie against his 
 sentence upon non-residents, even in the court of Rome. By 
 these decrees, though the papal party hindered a formal decla- 
 ration of the obligation to residence by divine right, that so room 
 might be still left for the dispensing power ; yet they went very 
 near it ; they applied passages of scripture to it, and laid the 
 charge of mortal sin upon it. 
 
 In the last place, I shall set down the decree that was made 
 in the 24th session, chap. 17, against pluralities, in these words : 
 " Whereas the ecclesiastical order is perverted, when one 
 " clerk has the offices of many committed to him, it was 
 " therefore well provided by the holy canons, that no man 
 " should be put into two churches. But many, led by their 
 " depraved covetousness, deceiving themselves, but not God, 
 " are not ashamed to elude those good constitutions by several 
 " artifices, and obtain more benefices than one at the same 
 " time : therefore the synod, being desirous to restore a proper 
 " discipline for the government of churches, does, by this de- 
 " cree, by which all persons, of what rank soever, even cardi- 
 " nals themselves, shall be bound, appoint, that, for the future, 
 " one man shall be capable of receiving only one ecclesiastical 
 " benefice. But if that is not sufficient for the decent main- 
 " tenance of him that has it, then it shall be lawful to give 
 " him another simple benefice, provided that both benefices 
 " do not require personal residence. This rule must be ap- 
 " plied not only to cathedrals, but to all other benefices, 
 " whether secular, regular, or such as are held by commendam, 
 " or of what sort or order soever they may be. And as for 
 " such as do at present possess either more parish churches 
 " than one, or one cathedral and another parish church, they 
 " shall be forced, notwithstanding any dispensations or unions 
 " that may have been granted them for term of life, to resign 
 " within the space of six months all they do now hold, 
 " except one cathedral, or one parochial church ; otherwise all 
 " their benefices, whether parochial or others, shall be by law 
 " esteemed void, and as such they shall be disposed of to others. 
 " Nor may those who formerly enjoyed them receive the mean 
 " profits after the term of six months with a good conscience. 
 
Of the Pastoral Care. 
 
 157 
 
 " But the synod wishes that some due provision might be made, 
 " such as the pope shall think fit, for the necessities of those 
 " who are hereby obliged to resign." 
 
 These were the decrees that were made by that pretended 
 general council : and wheresoever that council is received, 
 they are so seldom dispensed with, that the scandal of non- 
 residence, or plurality, does no more cry in that church. In 
 France, though that council is not received, yet such regard is 
 had to primitive rules, that it is not heard of among them. 
 Such examples are to us reproaches indeed, and that of the worst 
 sort, when the argument, from the neglect of the pastoral care, 
 which gave so great an advantage at first to the reformers, and 
 turned the hearts of the world so much from their careless pas- 
 tors to those who shewed more zeal and concern for them, is now 
 against us, and lies the other way. If the nature of man is so 
 made, that it is not possible but that offences must come ; yet 
 woe be to him by whom they come. 
 
 CHAP. VI. 
 
 Of the declared sense and rules of the church of England in this 
 
 matter. 
 
 WHATSOEVER may be the practice of any among us, and 
 whatsoever may be the force of some laws that were made in bad 
 times, and perhaps upon bad ends, yet we are sure the sense of 
 our church is very different : she intended to raise the obligation 
 of the pastoral care higher than it was before ; and has laid out 
 this matter more fully and more strictly than any church ever 
 did in any age, as far at least as my inquiries can carry me. 
 The truest indication of the sense of a church is to be taken 
 from her language in her public Offices : this is that which she 
 speaks the most frequently, and the most publicly ; even the 
 articles of doctrine are not so much read, and so often heard, as 
 her liturgies are. And as this way of reasoning has been of late 
 made use of with great advantage against the church of Rome, 
 to make her accountable for all her public Offices in their plain 
 and literal meaning ; so will I make use of it on this occasion : 
 it is the stronger in our case, whose Offices being in a tongue 
 understood by the people, the argument from them does more 
 evidently conclude here. 
 
 In general then this is to be observed, that no church before 
 ours, at the reformation, took a formal sponsion at the altar from 
 such as were ordained deacons and priests : that was indeed 
 
158 
 
 Of the Pastoral Care. 
 
 always demanded of bishops, but neither in the Koman nor 
 Greek Pontifical do we find any such solemn vows and pro- 
 mises demanded or made by priests or deacons, nor does any 
 print of this appear in the Constitutions, the pretended Areopa- 
 gite, or the ancient canons of the church. Bishops were asked 
 many questions, as appears by the first canon of the fourth 
 council of Carthage. They were required to profess their faith, 
 and to promise to obey the canons, which is still observed in the 
 Greek church. The questions are more express in the Roman 
 Pontifical ; and the first of these demands a promise, That they 
 will instruct their people in the Christian doctrine, according to 
 the holy scriptures : which was the foundation upon which our 
 bishops justified the reformation ; since the first and chief of all 
 their vows binding them to this, it was to take place of all 
 others ; and if any other parts of those sponsions contradicted 
 this, such as their obedience and adherence to the see of Rome, 
 they said that these were to be limited by this. 
 
 All the account I can give of this general practice of the 
 church, in demanding promises only of bishops, and not of the 
 other orders, is this ; that they considered the government of the 
 priests and deacons as a thing that was so entirely in the bishop, 
 as it was indeed by the first constitution, that it was not thought 
 necessary to bind them to their duty by any public vows or 
 promises, (though it is very probable that the bishops might 
 take private engagements of them before they ordained them,) it 
 being in the bishop's power to restrain and censure them in a 
 very absolute and summary way. But the case was quite dif- 
 ferent in bishops, who were all equal by their rank and order ; 
 none having any authority over them by any divine law or the 
 rules of the gospel ; the power of primates and metropolitans 
 having arisen out of ecclesiastical and civil laws, and not being 
 equally great in all countries and provinces ; and therefore it 
 was more necessary to proceed with greater caution, and to 
 demand a further security from them. 
 
 But the new face of the constitution of the church, by which 
 priests were not under so absolute a subjection to their bishops 
 as they had been at first, which was occasioned partly by the 
 tyranny of some bishops, to which bounds were set by laws and 
 canons, partly by their having a special property and benefice of 
 their own, and so not being maintained by a dividend out of the 
 common stock of the church as at first, had so altered the state 
 
Of the Pastoral Care. 
 
 159 
 
 of things, that indeed no part of the episcopacy was left entirely 
 in the bishop's hands, but the power of ordination. This is still 
 free and unrestrained ; no writs nor prohibitions from civil 
 courts, and no appeals, have clogged or fettered this, as they 
 have done all the other parts of their authority. Therefore our 
 reformers, observing all this, took great care in reforming the 
 office of ordination ; and they made both the charge that is given, 
 and the promises that are to be taken, to be very express and 
 solemn, that so both the ordainers and the ordained might be 
 rightly instructed in their duty, and struck with the awe and 
 dread that they ought to be under in so holy and so important a 
 performance. And though all mankind does easily enough agree 
 in this, that promises ought to be religiously observed which 
 men make to one another, how apt soever they may be to break 
 them ; yet, to make the sense of these promises go deeper, they 
 are ordered to be made at the altar, and in the nature of a stipu- 
 lation or covenant ; the church conferring orders, or indeed 
 rather Christ, by the ministry of the offices that he has con- 
 stituted, conferring them upon those promises that are first 
 made. The forms of ordination in the Greek church, which we 
 have reason to believe are less changed, and more conform to 
 the primitive patterns, than those used by the Latins, do plainly 
 import that the church only declared the divine vocation. "The 
 " grace of God, that perfects the feeble and heals the weak, 
 " promotes this man to be a deacon, a priest, or a bishop i" 
 where nothing is expressed as conferred, but only as declared ; 
 so our church, by making our Saviour's words the form of ordi- 
 nation, must be construed to intend by that, that it is Christ 
 only that sends, and that the bishops are only his ministers to 
 pronounce his mission : otherwise it is not so easy to justify the 
 use of this form, " Receive the Holy Ghost ;" which as it was 
 not used in the primitive church, nor by the Roman, till within 
 these five hundred years, so in that church it is not the form of 
 ordination, but a benediction given by the bishop singly, after 
 the orders are given by the bishop and the other priests joining 
 with him : for this is done by him alone as the final consumma- 
 tion of the action. But our using this as the form of ordination 
 shews, that we consider ourselves only as the instruments that 
 speak in Christ's name and words ; insinuating thereby that he 
 only ordains. Pursuant to this in the ordaining of priests, the 
 questions are put in the name of God and of his church ; which 
 
160 
 
 Of the Pastoral Care. 
 
 makes the answers to them to be of the nature of vows and 
 oaths ; so that if men do make conscience of any thing, and if it 
 is possible to strike terror into them, the forms of our ordinations 
 are the most effectually contrived for that end that could have 
 been framed. 
 
 The first question that is put in the office of deacons is, " Do 
 " you trust that you are inwardly moved by the Holy Ghost to 
 " take upon you this office, to serve God for the promoting of 
 " his glory, and the edifying of his people ?" To which he is^ to 
 answer, " 1 trust so." This is put only in this Office, and not 
 repeated afterwards, it being justly supposed that where one has 
 had this motion, all the other orders may be in time conferred 
 pursuant to it : but this is the first step by which a man dedi- 
 cates himself to the service of God, and therefore it ought not 
 to be made by any that has not this divine vocation. Certainly, 
 the answer that is made to this ought to be well considered ; for 
 if any says, " I trust so," that yet knows nothing of any such 
 motion, and can give no account of it, he lies to the Holy Ghost, 
 and makes his first approach to the altar with a lie in his mouth, 
 and that not to men, but to God : and how can one expect to be 
 received by God, or be sent and sealed by him, that dares do a 
 thing of so crying a nature, as to pretend that he trusts he has 
 this motion, who knows that he has it not, who has made no 
 reflections on it, and, when asked what he means by it, can say 
 nothing concerning it, and yet he dares venture to come and say 
 it before God and his church ? If a man pretends a commission 
 from a prince, or indeed from any person, and acts in his name 
 upon it, the law will fall on him, and punish him : and shall the 
 great God of heaven and earth be thus vouched, and his motion 
 be pretended to, by those whom he has neither called or sent ? 
 And shall not he reckon with those who dare to run without 
 his mission, pretending that they trust they have it, when per- 
 haps they understand not the importance of it ; nay, and perhaps 
 some laugh at it, as an enthusiastical question, who yet will go 
 through with the office 1 They come to Christ for the loaves ; 
 they hope to live by the altar and the gospel, how little soever 
 they serve at the one, or preach the other ; therefore they will 
 say any thing that is necessary for qualifying them to this, 
 whether true or false. It cannot be denied but that this ques- 
 tion carries a sound in it that seems a little too high, and that 
 may rather raise scruples, as importing somewhat that is not 
 
Of the Pastoral Care. 
 
 161 
 
 ordinary, and that seems to savour of enthusiasm ; and there- 
 fore it was put here, without doubt, to give great caution to 
 such as come to the service of the church. Many may be able 
 to answer it truly according to the sense of the church, who 
 may yet have great doubting in themselves concerning it ; but 
 every man that has it not, must needs know that he has it not. 
 
 The true meaning of it must be resolved thus : The motives 
 that ought to determine a man to dedicate himself to the minis- 
 tering in the church, are a zeal for promoting the glory of God, 
 for raising the honour of the Christian religion, for the making 
 it to be better understood, and more submitted to. He that 
 loves it, and feels the excellency of it in himself, that has a due 
 sense of God's goodness in it to mankind, and that is entirely 
 possessed with that, will feel a zeal within himself, for communi- 
 cating that to others ; that so the only true God and Jesus Christ 
 whom he has sent, may be more universally glorified, and served 
 by his creatures. And when to this he has added a concern for 
 the souls of men, a tenderness for them, a zeal to rescue them 
 from endless misery, and a desire to put them in the way to 
 everlasting happiness ; and, from these motives, feels in himself 
 a desire to dedicate his life and labours to those ends ; and, in 
 order to them, studies to understand the scriptures, and more 
 particularly the New Testament, that from thence he may form 
 a true notion of this holy religion, and so be an able minister of 
 it : this man, and only this man, so moved and so qualified, can, 
 in truth, and with a good conscience, answer, That he trusts he 
 is inwardly moved by the Holy Ghost : and every one that ven- 
 tures on the saying it without this, is a sacrilegious profaner of 
 the name of God, and of his holy Spirit : he breaks in upon his 
 church, not to feed it, but to rob it ; and it is certain that he 
 who begins with a lie, may be sent by the father of lies ; but he 
 cannot be thought to enter in by the door, who prevaricates in 
 the first word that he says in order to his admittance. 
 
 But if the office of deacons offers no other particular matter of 
 reflection, the office of ordaining priests has a great deal ; indeed 
 the whole of it is calculated to the best notions of the best times. 
 In the charge that is given, the figures of watchmen, shepherds, 
 and stewards, are pursued, and the places of scripture relating 
 to these are applied to them : " They are required to have 
 r always printed in their remembrance, how great a treasure 
 " was committed to their charge : the church and congregation 
 
 M 
 
1G2 
 
 Of the Pastoral Care. 
 
 " whom they must serve is his spouse and body. Then the 
 " greatness of the fault of their negligence, and the horrible 
 " punishment that will follow upon it, is set before them, in case 
 " the church, or any member of it, take any hurt or hinderance 
 " by reason of it. They are charged never to cease their labour, 
 " care, and diligence, till they have done all that lieth in them, 
 " according to their bounden duty, towards all such as are or 
 " shall be committed to their care, to bring them to a ripeness 
 " and perfection of age in Christ. They are again urged to 
 " consider with what care and study they ought to apply them- 
 " selves to this ; to pray earnestly for God's holy Spirit, and to 
 " be studious in reading and learning of the scriptures ; and to 
 " forsake and set aside, as much as they may, all worldly cares 
 " and studies. It is hoped that they have clearly determined, 
 " by God's grace, to give themselves wholly to this vocation ; 
 " and as much as lieth in them to apply themselves wholly to 
 " this one thing, and to draw all their cares and studies this way, 
 " and to this end ; and that by their daily reading and weighing 
 " the scriptures, they will study to wax riper and stronger in 
 " their ministry." These are some of the words of the prepara- 
 tory charge given by the bishop when he enters upon this office, 
 before he puts the questions that follow to those who are to be 
 ordained. What greater force or energy could be put in words, 
 than is in these 1 Or where could any be found that are more 
 weighty and more express, to shew the entire dedication of the 
 whole man, of his time and labours, and the separating himself 
 from all other cares to follow this one thing with all possible 
 application and zeal ? There is nothing in any office, ancient or 
 modern, that I ever saw, which is of this force, so serious and 
 so solemn ; and it plainly implies not only the sense of the 
 church upon this whole matter, but likewise their design who 
 framed it, to oblige priests, notwithstanding any relaxation that 
 the laws of the land had still favoured, by the firmest and 
 sacredest bonds possible, to attend upon their flocks, and to do 
 their duties to them. For a bare residence, without labouring, 
 is but a mock residence ; since the obligation to it is in order to 
 a further end, that they may watch over and feed their flock, 
 and not enjoy their benefices only as farms or as livings, 
 according to the gross but common abuse of our language, by 
 which the names of cures, parishes, or benefices, which are the 
 ecclesiastical names, are now swallowed up into that of living, 
 
Of the Pastoral Care. 
 
 163 
 
 which carries a carnal idea in the very sound of the word, and I 
 doubt a more carnal effect on the minds of both clergy and laity. 
 
 Whatever we may be, our church is free of this reproach ; 
 since this charge carries their duty as high and as home as any 
 thing that can be laid in words. And it is further to be con- 
 sidered, that this is not of the nature of a private exhortation, 
 in which a man of lively thoughts and a warm fancy may be apt 
 to carry a point too high ; it is the constant and uniform voice 
 of the church. Nor is it of the nature of a charge, which is only 
 the sense of him that gives it, and to which the person to whom 
 it is given is only passive : he hears it, but cannot be bound by 
 another man's thoughts or words, further than as the nature of 
 things binds him. But orders are of the nature of a covenant 
 between Christ and the clerks, in which so many privileges and 
 powers are granted on the one part, and so many duties and 
 offices are promised on the other; and this charge being the 
 preface to it, it is stipulatory. It declares the whole covenant 
 of both sides ; and so those who receive orders upon it are as 
 much bound by every part of it, and it becomes as much their 
 own act, as if they had pronounced or promised it all in the most 
 formal words that could be ; and indeed the answers and pro- 
 mises that are afterwards made are only the application of this to 
 the particular persons, for giving them a plainer and livelier 
 sense of their obligation, which yet, in itself, was as entire 
 and strong, whether they had made any promise by words of 
 their own or not. 
 
 But to put the matter out of doubt, let us look a little further 
 into the Office, to the promises that they make with relation to 
 their flock, even to such as are or shall be committed to their 
 charge. They promise, " That, by the help of the Lord, they 
 " will give their faithful diligence always so to minister the doc- 
 " trine and sacraments, and the discipline of Christ, as the Lord 
 " hath commanded, and as this realm hath received the same, 
 r according to the commandment of God : so that they may 
 
 teach the people committed to their care and charge with all 
 " diligence to keep and observe the same." This does plainly 
 bind to personal labour ; the mention that is made of " what this 
 " realm has received" being limited by what follows, " according 
 " to the commandment of God," shews, that by this is meant the 
 reformation of the doctrine and worship that was then received 
 and established by law ; by which these general words, " the 
 
 m 2 
 
164 
 
 Of the Pastoral Care. 
 
 " doctrine, and sacraments, and discipline of Christ," to which 
 all parties pretend, are determined to our constitution ; so that 
 though there were some disorders among us, not yet provided 
 against by the laws of the land, this does not secure a reserve 
 for them. This is so slight a remark, that I should be ashamed 
 to have made it, if it had not been urged to myself, slight as it 
 is, to justify, in point of conscience, the claiming all such 
 privileges or qualifications as are still allowed by law. But I go 
 on to the other promises: the clerk says, " He will, by the help 
 " of God, be ready, with all faithful diligence, to banish and 
 " drive away all erroneous and strange doctrines, contrary to 
 " God's word, and to use both public and private admonitions 
 " and exhortations, as well to the sick as to the whole within his 
 " cure, as need shall require, and as occasion shall be given." 
 This is as plainly personal and constant as words can make any 
 thing ; and in this is expressed the so much neglected, but so 
 necessary duty, which incumbents owe their flock, in a private 
 way, visiting, instructing, and admonishing them, which is one 
 of the most useful and important parts of their duty, how 
 generally soever it may be disused or forgotten ; these being the 
 chief instances and acts of watching over and feeding the flock, 
 that is committed to their care. In the next place they promise, 
 " That they will be diligent in prayers, and in reading of the 
 " holy scriptures, and in such studies as help to the knowledge 
 " of the same, laying aside the study of the world and the flesh." 
 This still carries on that great notion of the pastoral care, which 
 runs through this whole office ; that it is to be a man's entire 
 business, and is to possess both his thoughts and his time. 
 They do further promise, " That they will maintain, and set 
 " forward, as much as lieth in them, quietness, peace, and love 
 " among all Christian people, and especially among them that 
 " are or shall be committed to their charge." 
 
 These are the vows and promises that priests make before they 
 can be ordained. And to complete the stipulation, the bishop 
 concludes it with a prayer to God, " who has given them the 
 " will to do all these things, to give them also strength and 
 " power to perform the same ; that he may accomplish his work 
 " that he hath begun in them, until the time that he shall come, 
 " at the latter day, to judge the quick and the dead." Upon 
 the whole matter, either this is all a piece of gross and impudent 
 pageantry, dressed up in grave and lofty expressions, to strike 
 
Of the Pastoral Care. 
 
 1G5 
 
 upon the weaker part of mankind, and to furnish the rest with 
 matter to their profane and impious scorn ; or it must be con- 
 fessed that priests come under the most formal and express 
 engagements, to constant and diligent labour, that can possibly 
 be contrived or set forth in words. It is upon this that they are 
 ordained ; so their ordination being the consummation of this 
 compact, it must be acknowledged, that, according to the nature 
 of all mutual compacts, a total fadure on the one side does also 
 dissolve all the obligation that lay on the other : and therefore 
 those who do not perform their part, that do not reside and 
 labour, they do also, in the sight of God, forfeit all the authority 
 and privileges, that do follow their orders, as much as a Chris- 
 tian at large, that does not perform his baptismal vow, forfeits 
 the rights and benefits of his baptism, in the sight of God; 
 though both in the one and in the other it is necessary that, for 
 the preventing of disorder and confusion, a sentence declaratory 
 of excommunication in the one, as of degradation in the other, 
 pass before the visible acts and rights, pursuant to those rites, 
 can be denied. 
 
 To all this I will add one thing more, which is, that since our 
 book of Ordination is a part of our liturgy, and likewise a part 
 of the law of the land ; and since constant attendance and dili- 
 gent labour is made necessary by it ; and since this law is 
 subsequent to the act of the 21st of Henry VIII. that qualifies 
 so many for pluralities and nonresidence, and is in plain terms 
 contrary to it ; this as subsequent does repeal all that it contra- 
 dicts. It is upon all this a matter that to me seems plain, that 
 by this law the other is repealed, in so far at it is inconsistent with 
 it. This argument is by this consideration made the stronger, 
 that the act of king Henry does not enact that such things shall 
 be, but only reserves privileges for such as may be capable of an 
 exemption from the common and general rules. Now, by the 
 principles of law, all privileges or exemptions of that sort are 
 odious things ; and the constructions of law lying hard and heavy 
 against odious cases, it appears to me, according to the general 
 grounds of law, very probable, (I speak within bounds when I 
 say only probable,) that the act of uniformity, which makes the 
 Offices of Ordination a part of the law of England, is a repeal of 
 that part of the act of king Henry which qualifies for pluralities. 
 To conclude, whatsoever may be the strength of this plea in bar 
 to that act, if our faith, given to God and his church in the most 
 
166 
 
 Of the Pastoral Care. 
 
 express and plainest words possible, does bind, if promises given 
 at the altar do oblige, and if a stipulation, in the consideration of 
 which orders are given, is sacred, and of an indispensable 
 obligation, then, I am sure, this'is. 
 
 To make the whole matter yet the stronger, this Office is to be 
 completed with a communion : so that, upon this occasion, that 
 is not only a piece of religious devotion accompanying it, but it 
 is the taking the sacrament upon the stipulation that has been 
 made between the priest and the church : so that those who 
 have framed this Office have certainly intended, by all the ways 
 that they could think on, and by the weightiest words they 
 could choose, to make the sense of the priestly function, and of 
 the duties belonging to it, give deep and strong impressions to 
 such as are ordained. I have compared with it all the ex- 
 hortations that are in all the Offices I could find, ancient and 
 modern, whether of the Greek or the Latin church; and this 
 must be said of ours, without any sort of partiality to our own 
 forms, that no sort of comparison can be made between ours and 
 all the others ; and that as much as ours is more simple than 
 those as to its rites and ceremonies, which swell up other 
 Offices, so much is it more grave and weighty in the exhor- 
 tations, collects, and sponsions that are made in it. In the 
 Roman Pontifical no promises are demanded of priests, but only 
 that of obedience ; bishops in a corrupted state of the church 
 taking care only of their own authority, while they neglected 
 more important obligations. 
 
 In the office of consecrating bishops ; as all the sponsions 
 made by them, when they were ordained priests, are to be con- 
 sidered as still binding, since the inferior office does still subsist 
 in the superior ; so there are new ones superadded, proportioned 
 to the exaltation of dignity and authority that accompanies that 
 office. In the Roman Pontifical there are indeed questions put 
 to a bishop before he is consecrated ; but of all these the first 
 only is that which has any relation to his flock, which is in these 
 words : " Wilt thou teach the people over whom thou art to be 
 " set, both by thy example and doctrine, those things that thou 
 " lcarnest out of the holy scripture ?" All the rest are general, 
 and relate only to his conversation ; but not at all to his labours 
 in his diocese : whereas, on the contrary, the engagements in 
 our Office do regard not only a bishop's own conversation, but 
 chiefly his duty to his people ; he declares, that " he is deter- 
 
Of the Pastoral Care. 
 
 167 
 
 " mined to instruct the people committed to his charge out of 
 " the holy scriptures :" that " he will study them, so as to be 
 " able by them to teach and exhort with wholesome doctrine ; 
 " and withstand and convince the gainsayers :" that " he will 
 " be ready with all faithful diligence to banish and drive away 
 " all erroneous and strange doctrine contrary to God's word ; 
 " and both privately and openly to call upon and encourage 
 " others to the same :'' that " he will maintain and set forward, 
 " as much as lies in him, quietness, love, and peace among all 
 " men ; and correct and punish such as be unquiet, disobedient, 
 " and criminous, within his diocese ; according to such authority 
 " as he has." In particular, " he promises to be faithful in 
 " ordaining, sending, or laying hands upon others : he promises 
 " also to shew himself to be gentle and merciful, for Christ's 
 " sake, to poor and needy people, and to all strangers destitute 
 " of help." These are the covenants and promises under which 
 bishops are put, which are again reinforced upon them in the 
 charge that is given immediately after their consecration, when 
 the Bible is put in their hands ; " Give heed to reading, exhor- 
 " tation, and doctrine : think upon the things contained in this 
 " book ; be diligent in them, that the increase coming thereby 
 " may be manifest unto all men. Take heed unto thyself, and 
 " to doctrine, and be diligent in doing them ; for by doing this 
 " thou shalt both save thyself and them that hear thee. Be thou 
 " to the flock of Christ a shepherd, not a wolf; feed them, 
 " devour them not. Hold up the weak, heal the sick, bind up 
 " the broken, bring again the outcasts, seek the lost ; be so 
 " merciful, that you be not too remiss ; so minister discipline 
 " that you forget not mercy : that, when the chief Shepherd 
 " shall appear, you may receive the never fading crown of glory, 
 " through Jesus Christ our Lord." In these words the great 
 lines of our duty are drawn in very expressive and comprehen- 
 sive terms. We have the several branches of our function, both 
 as to preaching and governing, very solemnly laid upon us : and 
 both in this Office, as well as in all the other Offices that I have 
 seen, it appears, that the constant sense of all churches in all ages 
 has been, that preaching was the bishop's great duty, and that 
 he ought to lay himself out in it most particularly. 
 
 I shall only add one advice to all this, before I leave this 
 article of the sense of our church in this matter ; both to those 
 who intend to take orders, and to those who have already taken 
 
168 
 
 Of the Pastoral Care. 
 
 them. As for such as do intend to dedicate themselves to the 
 service of the church, they ought to read over these Offices fre- 
 quently ; and to ask themselves solemnly, as in the presence 
 of God, whether they can with a good conscience make those 
 answers which the book prescribes or not ? and not to venture 
 on offering themselves to orders, till they know that they dare 
 and may safely do it. Every person who looks that way ought 
 at least on every Ordination-Sunday, after he has once formed 
 the resolution of dedicating himself to this work, to go over the 
 office seriously with himself, and to consider in what disposition 
 or preparation of mind he is, suitable to what he finds laid down 
 m it. But I should add to this, that for a year before he comes 
 to be ordained, he should every first Sunday of the month read 
 over the Office very deliberately ; and frame resolutions, con- 
 form to the several parts of it, and, if he can, receive the sacra- 
 ment upon it, with a special set of private devotions relating to 
 his intentions. As the time of his ordination draws near, he 
 ought to return the oftener to those exercises. It will be no 
 hard task for him to read these over every Sunday, during the 
 last quarter before his ordination; and to do that yet more 
 solemnly, every day of the week in which he is to be ordained ; 
 and to join a greater earnestness of fasting and prayer with it on 
 the fast-days of his ember-week. 
 
 Here is no hard imposition. The performance is as easy in 
 itself, as it will be successful in its effects. If I did not consider 
 rather what the age can bear, than what were to be wished for, 
 I would add a great many severe rules calculated to the notions 
 of the primitive times. But if this advice were put in practice, 
 it is to be hoped, that it would set back many who come to be 
 ordained, without considering duly, either what it is that they 
 ask, or what it is that is to be asked of them : which some do 
 with so supine a negligence, that we plainly see that they have 
 not so much as read the Office, or at least that they have done it 
 in so slight a manner, that they have formed no clear notions 
 upon any part of it, and least of all upon those parts to which 
 they themselves are to make answers. And as such a method 
 as I have proposed would probably strike some with a due awe 
 of divine matters, so as to keep them at a distance till they were 
 in some sort prepared for them ; so it would oblige such as 
 gome to it, to bring along with them a serious temper of mind, 
 and such a preparation of soul, as might make that their orders 
 
Of the Pastoral Care. 
 
 169 
 
 should be a blessing to them, as well as they themselves should 
 be a blessing to the church. It must be the greatest joy of a 
 bishop's life, who truly minds his duty in this weighty trust of 
 sending out labourers into God's vineyard, to ordain such per- 
 sons, of whom he has just grounds to hope that they shall do 
 their duty faithfully in reaping that harvest. He reckons these 
 as his children indeed, who are to be his strength and support, 
 his fellow-labourers and helpers, his crown and his glory. But 
 on the other hand, how heavy a part of his office must it be, to 
 ordain those against whom perhaps there lies no just objection, 
 so that, according to the constitution and rules of the church, he 
 cannot deny them ; and yet he sees nothing in them that gives 
 him courage or cheerfulness. They do not seem to have that 
 love to God, that zeal for Christ, that tenderness for souls, that 
 meekness and humility, that mortification and deadness to the 
 world, that becomes the character and profession which they un- 
 dertake ; so that his heart fails him, and his hands tremble when 
 he goes to ordain them. 
 
 My next advice shall be to those who are already in orders, 
 that they will, at least four times a year, on the Ordination- 
 Sundays, read over the offices of the decrees of the church in 
 which they are ; and will particularly consider the charge that 
 was given, and the answers that were made by them; and then 
 ask themselves, as before God, who will judge them at the great 
 day upon their religious performance of them, whether they 
 have been true to them or not : that so they may humble them- 
 selves for their errors and omissions, and may renew their vows 
 for the future, and so to be going on, from quarter to quarter, 
 through the whole course of their ministry, observing still what 
 ground they gain, and what progress they make. To such as 
 have a right sense of their duty, this will be no hard perform- 
 ance. It will give a vast joy to those who can go through it 
 with some measure of assurance, and find that, though in the 
 midst of many temptations and of much weakness, they are 
 sincerely and seriously going on in their work to the best of 
 their skill, and to the utmost of their power ; so that their con- 
 sciences say within them, and that without the partialities of 
 self-love and flattery, Well done, good and faithful servant : the 
 hearing of this said within, upon true grounds, being the cer- 
 tainest evidence possible, that it shall be publicly said at the last 
 great day. This exercise will also offer checks to a man that 
 
170 
 
 Of the Pastoral Care. 
 
 looks for them, and intends both to understand his errors, and to 
 cleanse himself from them. It will, upon the whole matter, 
 make clergymen go on with their profession, as the business and 
 labour of their lives. 
 
 Having known the very good effect that this method has had 
 on some, I dare the more confidently recommend it to all 
 others. 
 
 Before I conclude this chapter, I will shew what rules our 
 reformers had prepared with relation to non-residence and plu- 
 ralities ; which though they never passed into laws, and so have 
 no binding force with them, yet in these we see what was the 
 sense of those that prepared our Offices, and that were the chief 
 instruments in that blessed work of our reformation. The l^th 
 chapter of the title, " Concerning those that were to be admitted 
 " to ecclesiastical benefices," runs thus ; " Whereas, when 
 " many benefices are conferred on one person, every one of these 
 " must be served with less order and exactness, and many learn- 
 " ed men, who are not provided, are by that means shut out ; 
 " therefore such as examine the persons who are proposed for 
 " benefices, are to ask every one of them, whether he has at 
 " that time another benefice or not ; and if he confesses that he 
 " has, then they shall not consent to his obtaining that to which 
 " he is presented, or the first benefice shall be made void, as in 
 " case of death, so that the patron may present any other person 
 " to it." Chap. 13th is against dispensations, in these words: 
 " No man shall hereafter be capable of any privilege, by virtue 
 " of which he may hold more parishes than one : but such as 
 " have already obtained any such dispensations for pluralities, 
 " shall not be deprived of the effects of them by virtue of this 
 " law." The 14th chapter relates to residence, in these words : 
 " If any man, by reason of age or sickness, is disabled from dis- 
 " charging his duty, or if he has any just cause of absence for 
 " some time, that shall be approved of by the bishop, he must 
 " take care to place a worthy person to serve during his absence. 
 " But the bishops ought to take a special care, that upon no re- 
 " gard whatsoever any person may, upon feigned or pretended 
 " reasons, be suffered to be longer absent from his parish, than 
 " a real necessity shall require." 
 
 These are some of the rules which were then prepared ; and 
 happy had it been for our church, if that whole work of the re- 
 formation of the ecclesiastical law had been then settled among 
 
Of the Pastoral Care. 
 
 171 
 
 us. Then we might justly have said, that our reformation was 
 complete, and not have lamented, as our church still does in 
 the Office of Commination, " That the godly discipline which 
 " was in the primitive church is not yet restored," how much 
 and how long soever it has been wished for. It is more than 
 probable that we should neither have had any schisms, nor civil 
 wars, if that great design had not been abortive. If but the 9th 
 and 20th titles of that work, which treat of the public offices and 
 officers in the church, had become a part of our law, and been 
 duly executed, we should indeed have had matter of glorying in 
 the world. 
 
 In the canons of the year 1571, though there was not then 
 strength enough in the church to cure so inveterate a disease as 
 non-residence ; yet she expressed her detestatio?i of it in these 
 words : " The absence of a pastor from the Lord's flock, and that 
 " supine negligence and abandoning of the ministry, which we 
 " observe in many, is a thing vile in itself, odious to the people, 
 " and pernicious to the church of God ; therefore we exhort all 
 " the pastors of churches in our Lord Jesus, that they will, as 
 " soon as possible, come to their churches, and diligently preach 
 " the gospel ; and, according to the value of their livings, that 
 " they will keep house, and hospitably relieve the poor." It is 
 true, all this is much lessened by the last words of that article, 
 " That every year they must reside, at least, threescore days 
 " upon their benefices." By the canons made at that time, plu- 
 ralities were also limited to twenty miles distance. But this was 
 enlarged to thirty miles by the canons in the year 1597 ; yet by 
 these the pluralist was required to spend " a good part of the 
 " year" in both his benefices. And upon this has the matter 
 rested ever since ; but there is no express definition made how 
 far that general word of " a good part of the year' 1 is to be 
 understood. 
 
 I will not to this add a long invidious history of all the 
 attempts that have been made for the reforming these abuses, 
 nor the methods that have been made use of to defeat them. 
 They have been but too successful, so that we still groan under 
 our abuses, and do not know when the time shall come in which 
 we shall be freed from them. The defenders of those abuses, 
 who get too much by them to be willing to part with them, have 
 made great use of this, that it was the puritan party that, during 
 queen Elizabeth and king James the First's reign, promoted 
 
172 
 
 Of the Pastoral Care. 
 
 these bills to render the church odious : whereas it seems more 
 probable that those who set them forward, what invidious cha- 
 racters soever their enemies might put them under, were really 
 the friends of the church ; and that they intended to preserve it, 
 by freeing it from so crying and so visible an abuse ; which 
 gives an offence and scandal, that is not found out by much 
 learning or great observation, but arises so evidently out of the 
 nature of things, that a small measure of common sense helps 
 every one to see it, and to be deeply prejudiced against it. But 
 since our church has fallen under the evils and mischiefs of 
 schism, none of those who divide from us have made any more 
 attempts this way ; but seem rather to be not ill pleased that 
 such scandals should be still among us, as hoping that this is so 
 great a load upon our church, that it both weakens our strength 
 and lessens our authority. It is certainly the interest of an 
 enemy, to suffer the body to which he opposes himself to lie 
 under as many prejudices, and to be liable to as much censure, as 
 is possible ; whereas every good and wise friend studies to pre- 
 serve that body to which he unites himself, by freeing it from 
 every thing that may render it less acceptable and less useful. 
 
 Here I will leave this argument, having, I think, said enough 
 to convince all that have a true zeal to our church, and that 
 think themselves bound in conscience to obey its rules, and that 
 seem to have a particular jealousy of the civil power's breaking 
 in too far upon the ecclesiastical authority, that there can be 
 nothing more plain and express, than that our church intends to 
 bring all her priests under the strictest obligations possible to 
 constant and personal labour, and that in this she pursues the 
 designs and canons, not only of the primitive an best times, 
 but even of the worst ages ; since none were ever so corrupt, as 
 not to condemn those abuses by canon, even when they maintained 
 them in practice. She does not only bind them to this, by the 
 charge she appoints to be given, but also by the vows and pro- 
 mises that she demands of such as are ordained. When all this 
 is laid together, and when there stands nothing on the other side 
 to balance it, but a law made in a very bad time, that took away 
 some abuses, but left pretences to cover others ; can any man, 
 that weighs these things together, in the sight of God, and that 
 believes he must answer to him for this at the great day, think, 
 that the one, how strong soever it may be in his favour at an 
 earthly tribunal, will be of any force in that last and dreadful 
 
Of the Pastoral Care. 
 
 173 
 
 judgment ? This I leave upon all men's consciences ; hoping that 
 they icill so judge themselves, that they shall not be judged of the 
 Lord. 
 
 CHAP. VII. 
 
 Of the due prepa?-ation of such as may and ought to be put in 
 
 orders. 
 
 THE greatest good that one can hope to do in this world is 
 upon young persons, who have not yet taken their ply, and are 
 not spoiled with prejudices and wrong notions. Those who have 
 taken an ill one at first will neither be at the pains to look over 
 their notions, nor turn to new methods ; nor will they, by any 
 change of practice, seem to confess that they were once in the 
 wrong : so that if matters that are amiss can be mended or set 
 right, it must be by giving those that have not yet set out, and 
 that are not yet engaged, truer views and juster ideas of things. 
 I will therefore here lay down the model upon which a clerk is to 
 be formed, and will begin with such things as ought to be previous 
 and preparatory to his being initiated into orders. 
 
 These are of two sorts ; the one is of such preparations as are 
 necessary to give his heart and soul a right temper, and a true 
 sense of things : the other is of such studies as are necessary to 
 enable him to go through with the several parts of his duty. 
 Both are necessary, but the first is the more indispensable of the 
 two ; for a man of a good soul may, with a moderate proportion 
 of knowledge, do great service in the church, especially if he is 
 suited with an employment that is not above his talent : whereas 
 unsanctified knowledge puffs up, is insolent and unquiet, it gives' 
 great scandal, and occasions much distraction in the church. In 
 treating of these qualifications, I will watch over my thoughts, 
 not to let them rise to a pitch that is above what the common 
 frailties of human nature, or the age we live in, can bear : and 
 after all, if in any thing I may seem to exceed these measures, 
 it is to be considered that it is natural in proposing the ideas of 
 things to carry them to what is wished for, which is but too often 
 beyond what can be expected ; considering both the corruption 
 of mankind, and of these degenerated times. 
 
 First of all then, he that intends to dedicate himself to the 
 church ought, from the time that he takes up any such resolu- 
 tion, to enter upon a greater decency of behaviour, that his mind 
 
174 
 
 Of the Pastoral Care. 
 
 may not be vitiated by ill habits, which may both give such bad 
 characters of him, as may stick long on him afterwards, and 
 make such ill impressions on himself, as may not be easily worn 
 out or defaced. He ought, above all things, to possess himself 
 with a high sense of the Christian religion, of its truth and 
 excellence, of the value of souls, of the dignity of the pastoral 
 care, of the honour of God, of the sacredness of holy functions, 
 and of the great trust that is committed to those who are set 
 apart from the world, and dedicated to God and to his church. 
 He who looks this way must break himself to the appetites of 
 pleasure or wealth, of ambition or authority ; he must consider 
 that the religion, in which he intends to officiate, calls all men 
 to great purity and virtue, to a probity and innocence of man- 
 ners, to a meekness and gentleness, to a humility and self-denial, 
 to a contempt of the world, and a heavenly-mindedness, to a 
 patient resignation to the will of God, and a readiness to bear 
 the cross, in the hopes of that everlasting reward which is 
 reserved for Christians in another state ; all which was eminently 
 recommended, by the unblemished pattern that the Author of 
 this religion has set to all that pretend to be his followers. 
 These being the obligations which a preacher of the gospel is to 
 lay daily upon all his hearers, he ought certainly to accustom 
 himself often to consider seriously of them ; and to think how 
 shameless and impudent a thing it will be in him, to perform 
 offices suitable to all these, and that do suppose them ; to be 
 instructing the people, and exhorting them to the practice of 
 them ; unless he is in some sort all this himself which he teaches 
 others to be. 
 
 Indeed, to be tied to such an employment, while one has not 
 an inward conformity to it, and complacence in it, is both the 
 most unbecoming, the most unpleasant, and the most uncomfort- 
 able state of life imaginable. Such a person will be exposed to 
 all men's censures and reproaches, who, when they see things 
 amiss in his conduct, do not only reproach him, but the whole 
 church and body to which he belongs, and, which is more, the 
 religion which he seems to recommend by his discourses ; 
 though his life and actions, which will always pass for the most 
 real declaration of his inward sentiments, are a visible and con- 
 tinual opposition to it. On all these things he whose thoughts 
 carry him toward the church, ought to reflect frequently : 
 nothing is so odious as a man that disagrees with his character ; 
 
Of the Pastoral Care. 
 
 175 
 
 a soldier that is a coward, a courtier that is brutal, an ambassador 
 that is abject, are not such unseemly things, as a bad or vicious^ 
 a drunken or dissolute clergyman. But though his scandals 
 should not rise up to so high a pitch, even a proud and 
 passionate, a worldly-minded and covetous priest gives the lie to 
 his discourses so palpably, that he cannot expect they should have 
 much weight. Nor is such a man's state of life less unpleasant 
 to himself, than it is unbecoming. He is obliged to be often 
 performing offices, and pronouncing discourses, in which, if he 
 is not a good man, he not only has no pleasure, but must have a 
 formed aversion to them. They must be the heaviest burden of 
 his life ; he must often feel secret challenges within ; and 
 though he as often silences these, yet such unwelcome reflec- 
 tions are uncomfortable things. He is forced to manage himself 
 with a perpetual constraint, and to observe a decorum in his de- 
 portment, lest he fall under a more public censure. Now to be 
 bound to act a part, and live with restraint one's whole life, must 
 be a very melancholy thing. He cannot go so quite out of sight 
 of religion and convictions, as other bad men do, who live in a 
 perpetual hurry, and a total forgetfulness of divine matters. 
 They have no checks, because they are as seldom in the way to 
 find them as is possible. But a clerk cannot keep himself out of 
 their way ; he must remember them, and speak of them, at least 
 upon some occasions, whether he will or no : he has no other 
 way to secure himself against them, but by trying what he can 
 do to make himself absolutely disbelieve them. Negative 
 atheism, that is, a total neglect of all religion, is but too 
 easily arrived at ; yet this shall not serve his turn, he must build 
 his atheism upon some bottom, that he may find quiet in it. If 
 he is an ignorant man, he is not furnished with those sleights of 
 wit, and shows of learning, that must support it : but if he is 
 really learned, he will soon be beaten out of them ; for a learned 
 atheism is so hard a thing to be conceived, that unless a man's 
 powers are first strangely vitiated, it is not easy to see how any 
 one can bring himself to it. There is nothing that can settle the 
 quiet of an ill priest's mind and life, but a stupid formality, and 
 a callus that he contracts by his insensible way of handling 
 divine matters, by which he becomes hardened against them. 
 But if this settles him by stupifying his powers, it does put him 
 also so far out of the reach of conviction, in all the ordinary 
 methods of grace, that it is scarce possible he can ever be 
 
176 
 
 Of the Pastoral Care. 
 
 awakened, and by consequence that he can be saved ; and if he 
 perishes, he must fall into the lowest degree of misery, even to 
 the portion of hypocrites : for his whole life has been a course of 
 hypocrisy in the strictest sense of the word ; which is the acting 
 of a part, and the counterfeiting another person. His sins have 
 in them all possible aggravations : they are against knowledge 
 and against vows, and contrary to his character ; they carry in 
 them a deliberate contempt of all the truths and obligations of 
 religion ; and if he perishes, he does not perish alone, but carries 
 a shoal down with him ; either of those who have perished in 
 ignorance through his neglect, or of those who have been 
 hardened in their sins through his ill example. And since all 
 this must be put to his account, it may be justly inferred from 
 hence, that no man can have a heavier share in the miseries of 
 another state, than profane and wicked clerks. On all these 
 things he ought to employ his thoughts frequently, who intends 
 to dedicate himself to God, that so he may firmly resolve not to 
 go on with it, till he feels such seeds and beginnings of good 
 things in himself, that he has reason to hope, that, through the 
 grace and assistance of God, he will be an example to others. 
 
 He ought more particularly to examine himself, whether he 
 has that soft and gentle, that meek and humble, and that 
 charitable and compassionate temper, which the gospel does so 
 much press upon all Christians ; that shined so eminently 
 through the whole life of the blessed Author of it ; and which 
 he has so singularly recommended to all his followers ; and that 
 has in it so many charms and attractives, which do not only 
 commend those who have these amiable virtues, but, which is 
 much more to be regarded, they give them vast advantages in 
 recommending the doctrine of our Saviour to their people. 
 They are the true ground of that Christian wisdom and discre- 
 tion, and of that grave and calm deportment, by which the clergy 
 ought to carry on and maintain their authority : a haughty and 
 huffing humour, an impatient and insolent temper, a loftiness of 
 deportment, and a peevishness of spirit, rendering the lives of 
 the clergy, for the most part, bitter to themselves, and their 
 labours, how valuable soever otherwise they may be, unaccept- 
 able and useless to their people. A clergyman must be prepared 
 to bear injuries, to endure much unjust censure and calumny, to 
 see himself often neglected, and others preferred to him, in 
 the esteem of the people. He that takes all this ill, that resents 
 
Of the Pastoral Care. 
 
 177 
 
 it, and complains of it, does thereby give himself much disquiet ; 
 and to be sure he will, through his peevishness, rather increase 
 than lessen that contempt, under which he is so uneasy ; which 
 is both better borne and sooner overcome by a meek and a 
 lowly temper. A man of this disposition affects no singularities, 
 unless the faultiness of those about him makes his doing his 
 duty to be a singularity: he does not study to lessen the value 
 that is due to others, on design to increase his own : his low 
 thoughts of himself make that he is neither aspiring, nor envy- 
 ing such as are advanced : he is prepared to stay till God in his 
 providence thinks fit to raise him : he studies only to deserve 
 preferment, and leaves to others the wringing posts of advantage 
 out of the hands of those that give them. Such a preparation of 
 mind in a clergyman disposes him to be happy in whatsoever 
 station he may be put, and renders the church happy in him : 
 for men so moulded, even though their talents should be but 
 mean, are shining lights, that may perhaps be at first despised, 
 as men of a low size, that have not greatness of soul enough to 
 aspire ; but when they have been seen and known so long, that 
 all appears to be sincere, and that the principle from whence 
 this flows is rightly considered, then every thing that they say 
 or do must have its due weight : the plainest and simplest things 
 that they say have a beauty in them, and will be hearkened to 
 as oracles. 
 
 But a man that intends to prepare himself right for the 
 ministry of the church, must indeed, above all things, endeavour 
 to break himself to the love of the world, either of the wealth, 
 the pomp,*or the pleasures of it. He must learn to be content 
 with plain and simple diet, and often even abridge that by true 
 fasting. I do not call fasting a trifling distinction of meats, but 
 a lessening of the quantity, as well as the quality, and a con- 
 tracting the time spent at meals, that so he may have a greater 
 freedom both in his time, and in his thoughts ; that he may be 
 more alone, and pray and meditate more, and that what he saves 
 out of his meals, he may give to the poor. This is, in short, the 
 true measure and right use of fasting. In cold climates, an 
 abstinence till night may create disorders, and raise such a dis- 
 turbance both in the appetite and in the digestion, that this 
 managed upon the practices of other countries, especially in 
 young persons, may really distract, instead of furthering, those 
 
 N 
 
178 
 
 Of the Pastoral Care. 
 
 who do it indiscreetly. In short, fasting, unless joined with 
 prayer and almsgiving, is of no value in the sight of God. It is 
 a vast advantage to a man to be broken to the niceties of his 
 palate, to be content with plain food, and even to dislike de- 
 licacies and studied dishes. This will make him easy in narrower 
 circumstances, since a plain bill of fare is soon discharged. A 
 lover of his appetites, and a slave to his taste, makes but a mean 
 figure among men, and a very scurvy one among clergymen. 
 
 This deadness to the world must raise one above the affecta- 
 tions of pomp and state, of attendance and high living : which to 
 a philosophical mind will be heavy, when the circumstances he 
 is in seem to impose and force it on him. And therefore he 
 who has a right sense finds it is almost all he can do, to bear 
 those things which the tyranny of custom or false opinions put 
 upon him ; so far is he from longing for them. A man that is 
 truly dead to the world would choose much rather to live in a 
 lowly and narrow figure, than to be obliged to enter into the 
 methods of the greatness of this world ; into which if the consti- 
 tutions and forms of a' church and kingdom put him, yet he feels 
 himself in an unnatural and uncouth posture : it is contrary to 
 his own genius and relish of things, and therefore he does not 
 court nor desire such a situation, but, even while he is in it, he 
 shews such a neglect of the state of it, and so much indifference 
 and humility in it, that it appears how little power those things 
 have over his mind, and how little they are able to subdue and 
 corrupt it. This mortified man must likewise become dead to 
 all the designs and projects of making a family, or of raising the 
 fortunes of those that are nearly related to him : he must be 
 bountiful and charitable ; and though it is not only lawful to 
 him, but a necessary duty incumbent on him, to make due pro- 
 vision for his family, if he has any ; yet this must be so mo- 
 derated, that no vain nor sordid designs, no indirect nor unbe- 
 coming arts may mix in it ; no excessive wealth nor great projects 
 must appear ; he must be contented with such a proportion as 
 may set his children in the way of a virtuous and liberal 
 education ; such as may secure them from scandal and necessity, 
 and put them in a capacity to serve God and their generation in 
 some honest employment. But he who brings along with him 
 a voluptuous, an ambitious, or a covetous mind, that is carnal and 
 earthly minded, comes as a hireling to feed himself, and not the 
 
Of the Pastoral Care. 
 
 179 
 
 flock ; he comes to steal and to destroy. Upon all, this great 
 reflection is to be made concerning the motives that determine 
 one to offer himself to this employment. 
 
 In the first beginnings of Christianity, no man could reason- 
 ably think of taking orders, unless he had in him the spirit of 
 martyrdom. He was to look for nothing in this service but 
 labour and persecution : he was indeed to Live of the altar, and 
 that was all the portion that he was to expect in this world. In 
 those days an extraordinary measure of zeal and devotion was 
 necessary to engage men to so hard and difficult a province, 
 that, how great soever its reward might be in another world, 
 had nothing to look for in this but a narrow provision, and the 
 first and largest share of the cross : they were the best known, 
 the most exposed, aud the soonest fallen upon in the persecu- 
 tion. But their services and their sufferings did so much re- 
 commend that function in the succeeding ages, that the faithful 
 thought they could never do enough to express their value for 
 it. The church came to be richly endowed ; and though super- 
 stition had raised this out of measure, yet the extreme went as 
 far to the other hand at the reformation, when the church was 
 almost stripped of all its patrimony, and a great many churches 
 were left so poor, that there was not, in most places, a suffi- 
 cient, nay, not so much as a necessary maintenance reserved 
 for those that were to minister in holy things. But it is to be 
 acknowledged that there are such remnants preserved, that 
 many benefices of the church still may, and perhaps do but 
 too much work upon men's corrupt principles, their ambition 
 and their covetousness : and it is shrewdly to be apprehend- 
 ed, that of those who present themselves at the altar, a great 
 part comes, as those who followed Christ, for the loaves ; be- 
 cause of the good prospect they have of making their fortunes 
 by the church. 
 
 If this point should be carried too far, it might perhaps seem 
 to be a pitch above human nature ; and certainly very far above 
 the degeneracy of the age we live in : I shall therefore lay this 
 matter with as large an allowance as I think it can bear. It is 
 certain, that since God has made us to be a compound of soul 
 and body, it is not only lawful, but suitable to the order of 
 nature, for us, in the choice we make of the state of life that we 
 intend to pursue, to consider our bodies in the next place after 
 our souls : yet we ought certainly to begin with our souls, with 
 
 N 2 
 
180 
 
 Of the Pastoral Care. 
 
 the powers and faculties that are in them, and consider well of 
 what temper they are, and what our measure and capacity is ; 
 that so we may choose such a course of life for which we seem 
 to be fitted, and in which we may probably do the most good to 
 ourselves and others : from hence we ought to take our aims 
 and measures chiefly. But in the next place, we not only may, 
 but ought to consider our bodies, how they shall be maintained 
 in a way suitable to that state of life, into which we are engaged. 
 Therefore though no man can, with a good conscience, begin 
 upon a worldly account, and resolve to dedicate himself to the 
 church, merely out of carnal regards ; such as an advowson in 
 his family, a friend that will promote him, or any other such 
 like prospect, till he has first consulted his temper and disposi- 
 tion, his talents and his capacities ; yet though it is not lawful to 
 make the regards of this world his first consideration, and it 
 cannot he denied to be a perfecter state, if a man should offer 
 himself to the church, having whereon to support himself, 
 without any assistance or reward out of its patrimony ; and to be 
 nearer to St. Paul's practice, whose hands ministered to his 
 necessities, and who reckoned, that in this he had whereof to 
 glory, that he was not burdensome to the churches : yet it is, 
 without doubt, lawful for a man to design, that he may subsist 
 in and out of the service of the church : but then these designs 
 must be limited to a subsistence, to such a moderate proportion 
 as may maintain one in that state of life ; and must not be let 
 fly by a restless ambition, and an insatiable covetousness, as a 
 ravenous bird of prey does at all game. There must not be a 
 perpetual inquiry into the value of benefices, and a constant im- 
 portuning of such as give them : if laws have been made in some 
 states restraining all ambitus and aspirings to civil employments, 
 certainly it were much more reasonable to put a stop to the 
 scandalous importunities that are every where complained of ; 
 and no where more visible and more offensive than at court. 
 This gives a prejudice to men, that are otherwise inclined 
 enough to search for one, that can never be removed, but by 
 putting an effectual bar in the way of that scrambling for bene- 
 fices and preferments ; which will ever make the lay part, of 
 mankind conclude, that, let us pretend what we will, covetous- 
 ness and ambition are our true motives, and our chief vocation. 
 It is true, the strange practices of many patrons, and the consti- 
 tution of most courts, give a colour to excuse so great an in- 
 
Of the Pastoral Care. 
 
 181 
 
 decency. Men are generally successful in those practices ; and 
 as long as human nature is so strong, as all men feel it to be, it 
 will be hard to divert them from a method which is so common, 
 that to act otherwise would look like an affectation of singular- 
 ity : and many apprehend, that they must languish in misery 
 and necessity, if they are wanting to themselves in so general 
 a practice. And indeed if patrons, but chiefly if princes would 
 effectually cure this disease, which gives them so much trouble 
 as well as offence, they must resolve to distribute those benefices 
 that are in their gift, with so visible a regard to true goodness 
 and real merit, and with so firm and so constant an opposition to 
 application and importunity, that it may appear, that the only 
 way to advancement is to live well, to study hard, to 6tay at 
 home, and labour diligently ; and that applications by the 
 persons themselves, or any set on by them, shall always put 
 those back who make them : this would more effectually cure 
 so great an evil, than all that can be said against it. One suc- 
 cessful suitor who carries his point will promote this disorder 
 more than twenty repulses of others ; for, unless the rule is 
 severely carried on, every one will run into it, and hope to 
 prosper as well as he who they see has got his end in it. If 
 those who have the disposition of benefices, to which the cure of 
 souls is annexed, did consider this as a trust lodged with them, 
 for which they must answer to God ; and that they shall be in 
 a great measure accountable for the souls that may be lost 
 through the bad choice that they make, knowing it to be bad ; 
 if, I say, they had this more in their thoughts, than so many 
 scores of pounds as the living amounts to ; and thought them- 
 selves really bound, as without doubt they are, to seek out good 
 and worthy men, well qualified and duly prepared, according to 
 the nature of that benefice which they are to give ; then we 
 might hope to see men make it their chief study, to qualify 
 themselves aright ; to order their lives, and frame their minds 
 as they ought to do, and to carry on their studies with all appli- 
 cation and diligence. But as long as the short methods of applica- 
 tion, friendship, or intere^, are more effectual than the long and 
 hard way of labour and study, human nature will always carry 
 men to go the surest, the easiest, and the quickest way to work. 
 
 After all, I wish it were well considered by all clerks, what it 
 is to run without being either called or sent ; and so to thrust 
 one's self into the vineyard, without staying till God, by his 
 
182 
 
 Of the Pastoral Care. 
 
 providence, puts a piece of his work in his hands : this will give 
 a man a vast ease in his thoughts, and a great satisfaction in all 
 his labours, if he knows that no practices of his own, but merely 
 the directions of Providence, have put him in a post. He may 
 well trust the effects of a thing to God, when the causes of it do 
 plainly flow from him. And though this will appear to a great 
 many a hard saying, so that few will be able to bear it ; yet I 
 must add this to the encouragement and comfort of such as can 
 resolve to deliver themselves up to the conduct and directions 
 of Providence, that I never yet knew any one of those few (too 
 few I confess they have been) who were possessed with this 
 maxim, and that have followed it exactly, that have not found 
 the fruit of it even in this world. A watchful care hath hovered 
 over them : instruments have been raised up, and accidents have 
 happened to them so prosperously, as if there had been a secret 
 design of Heaven, by blessing them so signally, to encourage 
 others to follow their measures, to depend on God, to deliver 
 themselves up to his care, and to wait till he opens a way for 
 their being employed, and settled in such a portion of his hus- 
 bandry, as he shall think fit to assign to them. 
 
 These are preparations of mind, with which a clerk is to be 
 formed and seasoned : and in order to this he must read the 
 scriptures much, he must get a great deal of those passages in 
 them that relate to these things by heart, and repeat them often 
 to himself; in particular, many of the most tender and melting 
 Psalms, and many of the most comprehensive passages in the 
 Epistles ; that by the frequent reflecting on these he may fill his 
 memory with noble notions, and right ideas of things. The 
 Book of Proverbs, but chiefly Ecclesiastes, if he can get to 
 understand it, will beget in him a right view of the world, a just 
 value of things, and a contempt of many objects that shine with 
 a false lustre, but have no true worth in them. Some of the 
 books taught at schools, if read afterwards, when one is more 
 capable to observe the sense of them, may be of great use to 
 promote this temper. Tully's Offices will give the mind a noble 
 set ; all his philosophical discourses, but chiefly his Consolation ; 
 which though some critics will not allow to be his, because they 
 fancy the style has not all the force and beauty in it that was 
 peculiar to him, yet is certainly the best piece of them all : these, 
 I say, give a good savour to those who read them much. The 
 satirical poets, Horace, Juvenal, and Persius, may contribute 
 
Of the Pastoral Care. 
 
 183 
 
 wonderfully to give a man a detestation of vice, and a contempt 
 of the common methods of mankind ; which they have set out in 
 such true colours, that they must give a very generous sense to 
 those who delight in reading them often. Persius's second 
 satire may well pass for one of the best lectures in divinity. 
 Hierocles upon Pythagoras's Verses, Plutarch's Lives, and, 
 above all the books of heathenism, Epictetus and Marcus Aure- 
 lius, contain such instructions, that one cannot read them too 
 often, nor repass them too frequently in his thoughts. But when 
 I speak of reading these books, I do not mean only to run through 
 them, as one does through a book of history, or of notions ; they 
 must be read and weighed with great care, till one is become a 
 master of all the thoughts that are in them : they are to be often 
 turned in one's mind, till he is thereby wrought up to some 
 degrees of that temper which they propose. And as for Chris- 
 tian books, in order to the framing of one's mind aright, I shall 
 only recommend The Whole Duty of Man, Dr. Sherlock of 
 Death and Judgment, and Dr. Scott's books ; in particular, that 
 great distinction that runs through them, of the means and of 
 the ends of religion. To all which I shall add one small book 
 more, which is to me ever new and fresh, gives always good 
 thoughts and a noble temper, Thomas a Kempis of the Imitation 
 of Christ. By the frequent reading of these books, by the relish 
 that one has in them, by the delight they give, and the effects 
 they produce, a man will plainly perceive, whether his soul is 
 made for divine matters or not ; what suitableness there is 
 between him and them ; and whether he is yet touched with 
 such a sense of religion, as to be capable of dedicating himself 
 to it. 
 
 I am far from thinking that no man is fit to be a priest, that 
 has not the temper which I have been describing, quite up to 
 that height in which I have set it forth : but this I will positively 
 say, that he who has not the seeds of it planted in him, who has 
 not these principles, and resolutions formed to pursue them, and 
 to improve and perfect himself in them, is in no wise worthy of 
 that holy character. If these things are begun in him, if they 
 are yet but as a grain of mustard seed; yet if there is a life in 
 them, and a vital sense of the tendencies and effects they must 
 have, such a person, so moulded, with those notions and impres- 
 sions, and such only are qualified, so as to be able to say with 
 
18* 
 
 Of the Pastoral Care. 
 
 truth and assurance, that they trust they are inwardly moved by 
 the Holy Ghost to undertake that office. 
 
 So far have I despatched the first and chief part of the prepa- 
 ration necessary before orders. The other branch of it relates to 
 their learning, and to the knowledge that is necessary. I confess 
 I look upon this as so much inferior to the other, and have been 
 convinced by so much experience, that a great measure of piety, 
 with a very small proportion of learning, will carry one a great 
 way, that I may perhaps be thought to come as far short in this, 
 as I might seem to exceed in the other. I will not here enter 
 into a discourse of theological learning, of the measure that is 
 necessary to make a complete divine, and of the methods to 
 attain it : I intend only to lay down here, that which I look on 
 as the lowest degree, and as that which seems indispensably 
 necessary to one that is to be a priest. He must then under- 
 stand the New Testament well. This is the text of our religion, 
 that which we preach and explain to others ; therefore a man 
 ought to read this so often over, that he may have an idea of 
 the whole book in his head, and of all the parts of it. He cannot 
 have this so sure, unless he understands the Greek so well, as 
 to be able to find out the meaning of every period in it, at least 
 of the words and phrases of it : any book of annotations or para- 
 phrase upon it is a great help to a beginner ; Grotius, Hammond, 
 and Lightfoot are the best. But the having a great deal of 
 the practical and easy parts of it, such as relate to men's lives 
 and their duties, such as strike and awaken, direct, comfort, or 
 terrify, are much more necessary than the more abstruse parts. 
 In short, the being able to state right the grounds of our hope, 
 and the terms of salvation, and the having a clear and ready 
 view of the new covenant in Christ Jesus, is of such absolute 
 necessity, that it is a profaning of orders, and a defiling of the 
 sanctuary, to bring any into it, that do not rightly understand 
 this matter in its whole extent. Bishop Pearson on the Creed 
 is a book of great learning and profound exactness. Dr. Barrow 
 has opened it with more simplicity ; and Dr. Towerson more 
 practically : one or other of these must be well read and consi- 
 dered. But when I say read, I mean read and read over again, 
 so oft that one is master of one of these books ; he must write 
 notes out of them, and make abridgments of them, and turn them 
 so oft in his thoughts, that he must thoroughly understand and 
 
Of the Pastoral Care. 
 
 185 
 
 well remember them. He must read also the Psalms over so 
 carefully, that he may at least have a general notion of those 
 divine hymns ; to which bishop Patrick's Paraphrase will help 
 to carry him. 
 
 A system of divinity must be read with exactness : they are 
 almost all alike. When I was young, Wendelin and Maresius 
 were the two shortest and fullest. Here is a vast error in the 
 first forming of our clergy, that a contempt has been cast on that 
 sort of books ; and indeed to rise no higher than to a perpetual 
 reading over different systems, is but a mean pitch of learning ; 
 and the swallowing down whole systems by the lump has helped 
 to possess people's minds too early with prejudices, and to shut 
 them up in too implicit a following of others. But the throwing 
 off all these books makes that many who have read a great deal, 
 yet have no entire body of divinity in their head ; they have no 
 scheme or method, and so are ignorant of some very plain 
 things, which could never have happened to them, if they had 
 carefully read and digested a system into their memories. But 
 because this is indeed a very low form ; therefore to lead a man 
 further, to have a freer view of divinity, to examine things 
 equally and clearly, and to use his own reason, by balancing the 
 various views, that two great divisions of protestants have, not 
 only in the points which they controvert, but in a great many 
 others, in which though they agree in the same conclusions, yet 
 they arrive at them by very different premises; I would advise him 
 that studies divinity, to read two larger bodies, writ by some emi- 
 nent men of both sides ; and, because the latest are commonly the 
 best, Turretin for the whole Calvinist hypothesis, and Limborch 
 for the Arminian, will make a man fully the master of all the 
 notions of both sides. Or if one would see how far middle ways 
 may be taken, the Theses of Saumur, or Le Blanc's Theses, 
 will complete him in that. These books well read, digested 
 into abstracts, and frecpuently reviewed or talked over by two 
 companions in study, will give a man an entire view of the 
 whole body of divinity. 
 
 But, by reason of that pest of atheism, that spreads so much 
 among us, the foundations of religion must be well laid : bishop 
 Wilkins's book of Natural Religion will lead one in the first 
 steps through the principles that he has laid together in a plain 
 and natural method. Grotius's book of the Truth of the Chris- 
 tian Religion, with his notes upon it, ought to be read and 
 
186 
 
 Of the Pastoral Care. 
 
 almost got by heart. The whole controversy both of atheism 
 and deism, the arguments both for the Old and New Testament, 
 are fully opened, with a great variety both of learning and rea- 
 soning, in bishop Stillingfleet's Origines Sacras. 
 
 There remains only to direct a student how to form right 
 notions of practical matters ; and particularly of preaching. Dr. 
 Hammond's Practical Catechism is a book of great use ; but not 
 to be begun with, as too many do : it does require a good deal 
 of previous study, before the force of his reasonings is appre- 
 hended ; but when one is ready for it, it is a rare book, and states 
 the grounds of morality, and of our duty, upon true principles. 
 To form one to understand the right method of preaching, the 
 extent of it, and the proper ways of application, bishop Sander- 
 son, Mr. Faringdon, and Dr. Barrow, are the best and the fullest 
 models. There is a vast variety of other sermons, which may 
 be read with an equal measure of advantage and pleasure. And 
 if from the time that one resolves to direct his studies towards 
 the church, he would every Lord's day read two sermons of any 
 good preacher, and turn them a little over in his thoughts, this 
 would insensibly, in two or three years time, carry him very far, 
 and give him a large view of the different ways of preaching, 
 and furnish him with materials for handling a great many texts 
 of scripture when he comes to it. 
 
 And thus I have carried my student through those studies, 
 that seem to me so necessary for qualifying him to be an able 
 minister of the New Testament, that I cannot see how any 
 article of this can be well abated. It may seem strange, that in 
 this whole direction I have said nothing concerning the study of 
 the fathers or church-history. But I said at first, that a great 
 distinction was to be made between what was necessary to pre- 
 pare a man to be a priest, and what was necessary to make him 
 a complete and learned divine. 
 
 The knowledge of these things is necessary to the latter, 
 though they do not seem so necessary for the former : there are 
 many things to be left to the prosecution of a divine's study, that 
 therefore are not mentioned here, not with any design to dis- 
 parage that sort of learning ; for I am now only upon that mea- 
 sure of knowledge, under which I heartily wish that no man 
 were put in priest's orders ; and therefore I have passed over 
 many other things, such as the more accurate understanding of 
 the controversies between us and the church of Rome, and the 
 
Of the Pastoral Care. 
 
 187 
 
 unhappy disputes between us and the dissenters of all sorts ; 
 though both the one and the other have of late been opened with 
 that perspicuity, that fulness of argument, and that clearness as 
 well as softness of style, that a collection of these may give a 
 man the fullest instruction, that is to be found in any books I 
 know. Others, and perhaps the far greater number, will think 
 that I have clogged this matter too much. But I desire these 
 may consider how much we do justly reckon, that our profession 
 is preferable either to law or medicine. Now, if this is true, it 
 is not unreasonable, that since those who pretend to these must 
 be at so much pains, before they enter upon a practice which re- 
 lates only to men's fortunes, or their persons, we, whose labours 
 relate to their souls and their eternal state, should be at least at 
 some considerable pains before we enter upon them. Let any 
 young divine go to the chambers of a student in the Inns of 
 Court, and see how many books he must read, and how great a 
 volume of a common-place-book he must make : he will there 
 see through how hard a task one must go in a course of many 
 years, and how ready he must be in all the parts of it, before he 
 is called to the bar, or can manage business. How exact must 
 a physician be in anatomy, in simples, in pharmacy, in the theory 
 of diseases, and in the observations and counsels of doctors, 
 before he can either with honour, or a safe conscience, undertake 
 practice ! He must be ready with all this, and in that infinite 
 number of hard words, that belong to every part of it, to give 
 his directions and write his bills by the patient's bed-side ; who 
 cannot stay till he goes to his study and turns over his books. 
 If then so long a course of study, and so much exactness and 
 readiness in it, is necessary to these professions ; nay, if every 
 mechanical art, even the meanest, requires a course of many 
 years, before one can be a master in it, shall the noblest and the 
 most important of all others, that which comes from heaven, and 
 leads thither again ; shall that which God has honoured so 
 highly, and to which laws and governments have added such 
 privileges and encouragements, that is employed in the sub- 
 limest exercises, which require a proportioned worth in those 
 who handle them, to maintain their value and dignity in the 
 esteem of the world ; shall all this, I say, be esteemed so low a 
 thing in our eyes, that a much less degree of time and study is 
 necessary to arrive at it, than at the most sordid of all trades 
 whatsoever ? And yet. after all, a man of a tolerable capacitv, 
 
188 
 
 Of the Pastoral Care. 
 
 with a good degree of application, may go through all this well, 
 and exactly, in two years time. I am very sure, by many an 
 experiment I have made, that this may be done in a much less 
 compass ; but because all men do not go alike quick, have not 
 the same force, nor the same application, therefore I reckon two 
 years for it ; which I do thus divide : one year before deacon's 
 orders, and another between them and priest's orders. And can 
 this be thought a hard imposition ? Or do not those, who think 
 thus, give great occasion to the contempt of the clergy, if they 
 give the world cause to observe, that how much soever we may 
 magnify our profession, yet by our practice we shew that we do 
 judge it the meanest of all others, which is to be arrived at upon 
 less previous study and preparation to it, than any other what- 
 soever ? Since I have been hitherto so minute, I will yet divide 
 this matter a little lower into those parts of it, without which 
 deacon's orders ought not to be given, and those to be reserved 
 to the second year of study. To have read the New Testament 
 well, so as to carry a great deal of it in one's memory, to have a 
 clear notion of the several books of it, to understand well the 
 nature and the conditions of the covenant of grace, and to have 
 read one system well, so as to be master of it, to understand the 
 whole catechetical matter, to have read Wilkins and Grotius ; 
 this, I say, is that part of this task, which I propose before one 
 is made deacon. The rest, though much the larger, will go the 
 easier, if those foundations are once well laid in them. And 
 upon the article of studying the scriptures, I will add one advice 
 more. 
 
 There are two methods in reading them ; the one ought to be 
 merely critical, to find out the meaning and coherence of the 
 several parts of them, in which one runs easily through the 
 greater part, and is only obliged to stop at some harder passages, 
 which 'may be marked down, and learned men are to be con- 
 sulted upon them : those that are really hard to be explained 
 are both few, and they relate to matters that are not so essential 
 to Christianity ; and therefore after one has in general seen what 
 is said upon these, he may put off the fuller consideration of 
 that to more leisure, and better opportunities. But the other 
 way of reading the scriptures is to be done merely with a view 
 to practice, to raise devotion, to increase piety, and to give good 
 thoughts and severe rules. In this a man is to employ himself 
 much. This is a book always at hand, and the getting a great 
 
Of the Pastoral Care. 
 
 189 
 
 deal of it always by heart is the best part of a clergyman's study ; 
 it is the foundation, and lays in the materials for all the rest. 
 This alone may furnish a man with a noble stock of lively 
 thoughts and sublime expressions ; and therefore it must be 
 always reckoned as that, without which all other things amount 
 to nothing; and the chief and main subject of the study, the 
 meditation, and the discourses of a clergyman. 
 
 CHAP. VIII. 
 
 Of the functions and labours of clergymen. 
 
 I HAVE in the former chapter laid down the model and me- 
 thod, by which a clerk is to be formed and prepared : I come 
 now to consider his course of life, his public functions, and his 
 secret labours. In this, as well as in the former, I will study to 
 consider what mankind can bear, rather than what may be 
 offered in a fair idea, that is far above what we can hope ever 
 to bring the world to. As for a priest's life and conversation, 
 so much was said in the former chapter ; in which, as a prepa- 
 ration to orders, it was proposed what he ought to be ; that I 
 may now be the shorter on this article. 
 
 The clergy have one great advantage, beyond all the rest of 
 the world, in this respect, besides all others, that whereas the 
 particular callings of other men prove to them great distractions, 
 and lay many temptations in their way, to divert them from 
 minding their high and holy calling of being Christians ; it is 
 quite otherwise with the clergy ; the more they follow their 
 private callings, they do the more certainly advance their gene- 
 ral one : the better priests they are, they become also the better 
 Christians : every part of their calling, when well performed, 
 raises good thoughts, brings good ideas into their mind, and 
 tends both to increase their knowledge, and quicken their sense 
 of divine matters. A priest therefore is more accountable to God 
 and the world for his deportment, and will be more severely 
 accounted with, than any other person whatsoever. He is more 
 watched over and observed than all others ; very good men will 
 be, even to a censure, jealous of him ; very bad men will wait 
 for his halting, and insult upon it ; and all sorts of persons will 
 be willing to defend themselves against the authority of his doc- 
 trine and admonitions by this, " He says, but does not :" and 
 though our Saviour charged his disciples and followers, to hear 
 
190 
 
 Of the Pastoral Care. 
 
 those who sat in Moses , chair, and to observe and do whatsoever 
 the)/ hid them observe, but not to do after their works, for they said 
 and did not e ; the world will reverse this quite, and consider 
 rather how a clerk lives, than what he says. They see the one, 
 and from it conclude what he himself thinks of the other ; and 
 so will believe themselves not a little justified, if they can say 
 that they did no worse than as they saw their minister do before 
 them . 
 
 Therefore a priest must not only abstain from gross scandals, 
 but keep at the furthest distance from them : he must not only 
 not be drunk, but he must not sit a tippling, nor go to taverns 
 or alehouses, except some urgent occasion requires it, and stay 
 no longer in them, than as that occasion demands it. He must 
 not only abstain from acts of lewdness, but from all indecent 
 behaviour, and unbecoming raillery. Gaming and plays, and 
 every thing of that sort, which is an approach to the vanities and 
 disorders of the world, must be avoided by him. And, unless 
 the straitness of his condition or his necessities force it, he ought 
 to shun all other cares ; such as, not only the farming of 
 grounds, but even the teaching of schools, since these must of 
 necessity take him off both from his labour and study. Such 
 diversions as his health, or the temper of his mind, may render 
 proper for him, ought to be manly, decent, and grave ; and such 
 as may neither possess his mind or time too much, nor give a 
 bad character of him to his people. He must also avoid too 
 much familiarity with bad people, and the squandering away 
 his time in too much vain and idle discourse. His cheerfulness 
 ought to be frank, but neither excessive nor licentious : his 
 friends and his garden ought to be his chief diversions, as his 
 study and his parish ought to be his chief employments. He 
 must still carry on his study, making himself an absolute master 
 of the few books he has, till his circumstances grow larger, that 
 he can purchase more. He can have no pretence, if he were 
 ever so narrow in the world, to say, that he cannot get not only 
 the Collects, but the Psalms, and the New Testament by heart, 
 or at least a great part of them . If there be any books belong- 
 ing to his church, such as Jewel's Works, and the Book of 
 Martyrs, which lie tearing in many places, these he may read 
 over and over again, till he is able to furnish himself better, I 
 mean with a greater variety : but let him furnish himself ever so 
 e Matt, xxiii. 2, 3. 
 
Of the Pastoral Care. 
 
 191 
 
 well, the reading and understanding the scriptures, chiefly the 
 Psalms and the New Testament, ought to be still his chief study, 
 till he becomes so conversant in them, that he can both say 
 many parts of them, and explain them without book. 
 
 It is the only visible reason of the Jews adhering so firmly to 
 their religion, that during the ten or twelve years of their 
 education, their youth are so much practised to the scriptures, 
 to weigh every word in them, and get them all by heart, that it 
 is an admiration to see how ready both men and women among 
 them are at it : their rabbies have it to that perfection, that they 
 have the concordance of their whole Bible in their memories ; 
 which gives them vast advantages, when they are to argue with 
 any that are not so ready as they are in the scriptures. Our task 
 is much shorter and easier, and it is a reproach, especially 
 to us protestants, who found our religion merely on the scrip- 
 tures, that we know the New Testament so little, which cannot 
 be excused. 
 
 With the study of the scriptures, or rather as a part of it, 
 comes in the study of the fathers, as far as one can go ; in these, 
 their apologies and epistles are chiefly to be read, for these give 
 us the best view of those times. Basil's and Chrysostom's ser- 
 mons are by much the best. To these studies, history comes in 
 as a noble and pleasant addition ; that gives a man great views 
 of the providence of God, of the nature of man, and of the con- 
 duct of the world. This is above no man's capacity ; and though 
 some histories are better than others, yet any histox-ies, such as 
 one can get, are to be read, rather than none at all. If one can 
 compass it, he ought to begin with the history of the church, 
 and there at the head Josephus, and go on with Eusebius, So- 
 crates, and the other historians, that are commonly bound to- 
 gether ; and then go to other later collectors of ancient history. 
 The history of our own church and country is to come next ; then 
 the ancient Greek and Roman history ; and after that, as much 
 history, geography, and books of travels, as can be had, will 
 give an easy and a useful entertainment, and will furnish one 
 with great variety of good thoughts, and of pleasant as well as 
 edifying discourse. As for all other studies, every one must 
 follow his inclinations, his capacities, and that which he can 
 procure to himself. The books that we learn at schools are 
 generally laid aside, with this prejudice, that they were the 
 labours as well as the sorrows of our childhood and education ; 
 
192 
 
 Of the Pastoral Care. 
 
 but they are among the best of books ; the Greek and Roman 
 authors have a spirit in them, a force both of thought and ex- 
 pression, that later ages have not been able to imitate ; Bu- 
 chanan only excepted, in whom, more particularly in his Psalms, 
 there is a beauty and life, an exactness as well as a liberty, that 
 cannot be imitated, and scarce enough commended. The study 
 and practice of physic, especially that which is safe and simple, 
 puts the clergy in a capacity of doing great acts of charity, and 
 of rendering both their persons and labours very acceptable to 
 their people ; it will procure their being soon sent for by them in 
 sickness, and it will give them great advantages in speaking to 
 them of their spiritual concerns, when they are so careful of 
 their persons : but in this nothing that is sordid must mix. 
 
 These ought to be the chief studies of the clergy. But to 
 give all these their full effect, a priest that is much in his study 
 ought to employ a great part of his time in secret and fervent 
 prayer, for the direction and blessing of God in his labours, for 
 the constant assistance of his holy Spirit, and for a lively sense 
 of divine matters, that so he may feel the impressions of them 
 grow deep and strong upon his thoughts. This, and this only, 
 will make him go on with his work without wearying, and be 
 always rejoicing in it : this will make his expressions of these 
 things to be happy and noble, when he can bring them out of 
 the good treasure of his heart, that is ever full, and always warm 
 with them. 
 
 From his study, I go next to his public functions. He must 
 bring his mind to an inward and feeling sense of those things 
 that are prayed for in our Offices : that will make him pronounce 
 them with an equal measure of gravity and affection, and with a 
 due slowness and emphasis. I do not love the theatrical way of 
 the church of Rome, in which it is a great study, and a long 
 practice, to learn in every one of their Offices, how they ought 
 to compose their looks, gesture, and voice : yet a light wander- 
 ing of the eyes, and a hasty running through the prayers, are 
 things highly unbecoming ; they do very much lessen the 
 majesty of our worship, and give our enemies advantage to call 
 it dead and formal, when they see plainly, that he who officiates 
 is dead and formal in it. A deep sense of the things prayed for, 
 a true recollection and attention of spirit, and a holy earnestness 
 of soul, will give a composure to the looks, and a weight to the 
 pronunciation, that will be tempered between affectation on the 
 
Of the Pastoral Car< 
 
 193 
 
 one hand, and levity on the other. As for preaching, I refer 
 that to a chapter apart. 
 
 A minister ought to instruct his people frequently of the 
 nature of baptism, that they may not go about it merely as a 
 ceremony, as it is too visible the greater part do; but that they 
 may consider it is the dedicating their children to God, the 
 offering them to Christ, and the holding them thereafter as his; 
 directing their chief care about them, to the breeding them up 
 in the nurture and admonition of the Lord. There must be care 
 taken to give them all a right notion of the use of godfathers and 
 godmothers, which is a good institution, to procure a double 
 security for the education of children ; it being to be supposed, 
 that the common ties of nature and religion bind the parents so 
 strongly, that if they are not mindful of these, a special vow- 
 would not put a new force in them : and therefore a collateral 
 security is also demanded, both to supply their defects, if they 
 are faulty, and to take care of the religious education of the 
 infant, in case the parents should happen to die before that is 
 done. And therefore no godfather or godmother are to be 
 invited to that office, but such with whom one would trust the 
 care of the education of his child ; nor ought any to do this 
 office for another, but he that is willing to charge himself with 
 the education of the child for whom he answers. But when 
 ambition or vanity, favour or presents, are the considerations 
 upon which those sureties in baptism are chosen, great advantage 
 is hereby given to those who reject infant-baptism, and the ends 
 of the church in this institution are quite defeated ; which 
 are both the making the security that is given for the chil- 
 dren so much the stronger, and the establishing an endear- 
 ment and a tenderness between families ; this being in its own 
 nature no small tie, how little soever it may be apprehended or 
 understood. 
 
 Great care must be taken in the instruction of the youth : the 
 bare saying the Catechism by rote is a small matter ; it is 
 necessary to make them understand the weight of every word in 
 it : and, for this end, every priest, that minds his duty, will find 
 that no part of it is so useful to his people, as once every year to 
 go through the whole Church-Catechism, word by word, and 
 make his people understand the importance of every tittle in it. 
 This will be no hard labour to himself ; for after he has once 
 gathered together the places of scripture that relate to every 
 
 o 
 
194 
 
 Of the Pastoral Care. 
 
 article, and formed some clear illustrations, and easy similes to 
 make it understood, his catechetical discourses, during all the 
 rest of his life, will be only the going over that same matter 
 again and again. By this means his people will come to have 
 all this by heart ; they will know what to say upon it at home 
 to their children ; and they will understand all his sermons the 
 better, when they have once had a clear notion of all those terms 
 that must run through them ; for those not being understood 
 renders them all unintelligible. A discourse of this sort would 
 be generally of much greater edification than an afternoon's 
 sermon : it should not be too long ; too much must not be said 
 at a time, nor more than one point opened ; a quarter of an hour 
 is time sufficient; for it will grow tedious and be too little 
 remembered, if it is half an hour long. This would draw an 
 assembly to evening prayers, which we see are but too much 
 neglected, when there is no sort of discourse or sermon ac- 
 companying them. And the practising this, during the six 
 months of the year, in which the days are long, would be a very 
 effectual means both to instruct the people, and to bring them to 
 a more religious observation of the Lord's day ; which is one of 
 the powerfullest instruments for the carrying on and advancing 
 of religion in the world. 
 
 With catechising, a minister is to join the preparing those 
 whom he instructs to be confirmed, which is not to be done 
 merely upon their being able to say over so many words by rote. 
 It is their renewing their baptismal vow in their own persons, 
 which the church designs by that Office ; and the bearing in 
 their own minds a sense of their being bound immediately by 
 that, which their sureties then undertook for them. Now to do 
 this in such a manner, as that it may make impression, and have 
 a due effect upon them, they must stay till they themselves 
 understand what they do, and till they have some sense and 
 affection to it ; and therefore till one is of an age and disposition 
 fit to receive the holy sacrament of the Lord's supper, and 
 desires to be confirmed, as a solemn preparation and qualification 
 to it, he is not yet ready for it : for in the common management 
 of that holy rite, it is but too visible, that of those multitudes 
 that crowd to it, the far greater part come merely as if they were 
 to receive the bishop's blessing, without any sense of the vow 
 made by them, and of their renewing their baptismal engage- 
 ments in it. 
 
Of the Pastoral Care. 
 
 195 
 
 As for the greatest and solemnest of all the institutions of 
 Christ, the commemorating his death, and the partaking of it in 
 the Lord's supper ; this must be well explained to the people, 
 to preserve them from the extremes of superstition and irre- 
 verence ; to raise in them a great sense of the goodness of God, 
 that appeared in the death of Christ ; of his love to us, of the 
 sacrifice he once ofFered, and of the intercession which he still 
 continues to make for us : a share in all which is there federally 
 offered to us, upon our coming under engagements, to answer 
 our part of the covenant, and to live according to the rules it 
 sets us. On these things he ought to enlarge himself, not only 
 in his sermons, but in his catechetical exercises, and in private 
 discourses ; that so he may give his people right notions of that 
 solemn part of worship, that he may bring them to delight in it ; 
 and may neither fright them from it, by raising their apprehen- 
 sions of it to a strictness that may terrify too much, nor encourage 
 them in the too common practice of the dead and formal 
 receiving, at the great festivals, as a piece of decency recom- 
 mended by custom. 
 
 About the time of the sacrament, every minister that knows 
 any one of his parish guilty of eminent sins, ought to go and 
 admonish him to change his course of life, or not to profane the 
 table of the Lord ; and if private admonitions have no effect, 
 then if his sins are public and scandalous, he ought to deny him 
 the sacrament ; and upon that he ought to take the method 
 which is still left in the church to make sinners ashamed, to 
 separate them from holy things, till they have edified the church 
 as much by their repentance, and the outward profession of it, 
 as they had formerly scandalized it by their disorders. This we 
 must confess, that though we have great reason to lament our 
 want of the godly discipline that was in the primitive church, 
 yet we have still authority for a great deal more than we put 
 in practice. Scandalous persons ought, and might be more 
 frequently presented than they are, and both private and public 
 admonitions might be more used than they are. There is a flat- 
 ness in all these things among us. Some are willling to do 
 nothing, because they cannot do all that they ought to do ; 
 whereas the right way for procuring an enlargement of our 
 authority, is to use that we have well ; not as an engine to 
 gratify our own or other people's passions, not to vex people, 
 nor to look after fees, more than the correction of manners, or 
 
 o 2 
 
196 
 
 Of the Pastoral Care. 
 
 the edification of the people. If we began much with private 
 applications, and brought none into our courts, till it was visible 
 that all other ways had been unsuccessful, and that no regard 
 was had either to persons or parties, to men's opinions or 
 interests, we might again bring our courts into the esteem which 
 they ought to have, but which they have almost entirely lost. 
 We can never hope to bring the world to bear the yoke of 
 Christ, and the order that he has appointed to be kept up in his 
 church, of noting those that walk disorderly, of separating our- 
 selves from them, of having no fellowship, no, not so much as 
 to eat with them ; as long as we give them cause to apprehend, 
 that we intend by this to bring them under our yoke, to subdue 
 them to us, and to rule them with a rod of iron ; for the truth is, 
 mankind is so strangely compounded, that it is very hard to 
 restrain ecclesiastical tyranny on the one hand, without running 
 to a lawless licentiousness on the other : so strangely does the 
 world love extremes, and avoid a temper. 
 
 Now I have gone through the public functions of a priest ; 
 and in speaking of the last of these, I have broke in upon the 
 third head of his duty, his private labours in his parish. He 
 understands little the nature and the obligations of the priestly 
 office, who thinks he has discharged it by performing the public 
 appointments ; in which if he is defective, the laws of the 
 church, how feeble soever they may be as to other things, will 
 have their course. But as the private duties of the pastoral care 
 are things upon which the cognizance of the law cannot fall, so 
 they are the most important and necessary of all others : and the 
 more praiseworthy, the freer they are, and the less forced by the 
 compulsion of law. As to the public functions, every man has 
 his rule ; and in these all are almost alike ; every man, especially 
 if his lungs are good, can read prayers, even in the largest con- 
 gregation ; and if he has a right taste, and can but choose good 
 sermons, out of the many that are in print, he may likewise serve 
 them well that way too.' But the difference between one man 
 and another shews itself more sensibly in his private labours, 
 in his prudent deportment, in his modest and discreet way of 
 procuring respect to himself, in his treating his parish, either in 
 reconciling such differences as may happen to be among them, 
 or in admonishing men of rank, who set an ill example to others, 
 which ought always to be done in that way, which will probably 
 have the best effect upon them ; therefore it must be done 
 
Of the Pastoral Care. 
 
 197 
 
 secretly, and with expressions of tenderness and respect for their 
 persons : fit times are to be chosen for this ; it may be often the 
 best way to do it by a letter ; for there may be ways fallen 
 upon of reproving the worst men in so soft a manner, that if they 
 are not reclaimed, yet they shall not be irritated or made worse 
 by it, which is but too often the effect of an indiscreet reproof. 
 By this a minister may save the sinner's soul ; he is at least 
 sure to save his own, by having discharged his duty towards his 
 people. 
 
 One of the chief parts of the pastoral care is, the visiting the 
 sick ; not to be done barely when one is sent for : he is to go as 
 soon as he hears that any of his flock are ill ; he is not to 
 satisfy himself with going over the Office, or giving them the 
 sacrament when desired : he ought to inform himself of their 
 course of life, and of the temper of their mind, that so he may 
 apply himself to them accordingly. If they are insensible, he 
 ought to awaken them with the terrors of God, the judgment 
 and the wrath to come. He must endeavour to make them 
 sensible of their sins ; particularly of that which runs through 
 most men's lives, their forgetting and neglecting God and his 
 service, and their setting their hearts so inordinately upon the 
 world. He must set them on to examine their dealings, and 
 make them seriously to consider, that they can expect no mercy 
 from God, unless they restore whatsoever they may have got 
 unjustly from any other, by any manner of way, even though 
 their title were confirmed by law. He is to lay any other sins 
 to their charge, that he has reason to suspect them guilty of ; 
 and must press them to all such acts of repentance as they are 
 then capable of. If they have been men of a bad course of life, 
 he must give them no encouragement to hope much from this 
 death-bed repentance ; yet he is to set them to implore the 
 mercies of God in Christ Jesus, and to do all they can to obtain 
 his favour. But unless the sickness has been of a long continu- 
 ance, and that the person's repentance, his patience, his piety, 
 has been very extraordinary during the course of it, he must be 
 sure to give him no positive ground of hope ; but leave him to 
 the mercies of God. For there cannot be any greater treachery 
 to souls, that is more fatal and more pernicious, than the giving 
 quick and easy hopes, upon so short, so forced, and so imperfect 
 a repentance. It not only makes those persons perish securely 
 themselves, but it leads all about them to destruction, when they 
 
198 
 
 Of the Pastoral Care. 
 
 see one, of whose bad life and late repentance they have been 
 the witnesses, put so soon in hopes, nay by some unfaithful 
 guides made sure of salvation : this must make them go on very 
 secure in their sins, when they see how small a measure of 
 repentance sets all right at last. All the order and justice of a 
 nation would be presently dissolved, should the howlings of 
 criminals, and their promises of amendment, work on juries, 
 judges, or princes : so the hopes that are given to death-bed 
 penitents must be a most effectual means to root out the sense of 
 religion of the minds of all that see it. And therefore though 
 no dying man is to be driven to despair, and left to die obstinate 
 in his sins ; yet if we love the souls of our people, if we set a 
 due value on the blood of Christ, and if we are touched with any 
 sense of the honour or interests of religion, we must not say any 
 thing that may encourage others, who are but too apt of them- 
 selves to put all off to the last hour. We can give them no 
 hopes from the nature of the gospel-covenant ; yet after all, the 
 best thing a dying man can do is to repent ; if he recovers, that 
 may be the seed and beginning of a new life and a new nature 
 in him. Nor do we know the measure of the riches of God's 
 grace and mercy ; how far he may think fit to exert it beyond 
 the conditions and promises of the new covenant, at least to the 
 lessening of such a person's misery in another state. We are 
 sure he is not within the new covenant ; and since he has not 
 repented, according to the tenor of it, we dare not, unless we 
 betray our commission, give any hopes beyond it. But one of 
 the chief cares of a minister about the sick ought to be to exact 
 of them solemn vows and promises of a renovation of life, in case 
 God shall raise them up again ; and these ought to be demanded, 
 not only in general words, but if they have been guilty of any 
 scandalous disorders, or any other ill practices, there ought to 
 be special promises made with relation to those. And upon the 
 recovery of such persons, their ministers ought to put them in 
 mind of their engagements, and use all the due freedom of 
 admonitions and reproof, upon their breaking loose from them. 
 In such a case they ought to leave a terrible denunciation of the 
 judgments of God upon them ; and so, at least, they acquit 
 themselves. 
 
 There is another sort of sick persons, who abound more in 
 towns than in the country ; those are the troubled in mind : of 
 these there are two sorts ; some have committed enormous sins, 
 
Of the Pastoral Care. 
 
 199 
 
 ■which kindle a storm in their consciences ; and that ought to be 
 cherished, till they have completed a repentance proportioned to 
 the nature and degree of their sin. If wrong has been done to 
 another, reparation and restitution must be made to the utmost 
 of the party's power. If blood has been shed, a long course of 
 fasting and prayer ; a total abstinence from wine, if drunkenness 
 gave the rise to it ; a making up the loss to the family, on which 
 it has fallen, must be enjoined. But alas ! the greater part of 
 those that think they are troubled in mind are melancholy 
 hypochondriacal people, who, what through some false opinions 
 in religion, what through a foulness of blood, occasioned by their 
 unactive course of life, in which their minds work too much, 
 because their bodies' are too little employed, fall under dark and 
 cloudy apprehensions ; of which they can give no clear nor good 
 account. This, in the greatest part, is to be removed by strong 
 and chalybeate medicines ; yet such persons are to be much 
 pitied, and a little humoured in their distemper. They must be 
 diverted from thinking too much, being too much alone, or 
 dwelling too long on thoughts that are too hard for them to 
 master. 
 
 The opinion that has had the chief influence in raising these 
 distempers, has been that of praying by the Spirit; when a 
 flame of thought, a melting in the brain, and the abounding in 
 tender expressions, have been thought the effects of the Spirit, 
 moving all those symptoms of a warm temper. Now in all 
 people, especially in persons of a melancholy disposition, that are 
 much alone, there will be a great diversity, with relation to this, 
 at different times : sometimes these heats will rise and flow 
 copiously, and at other times there will be a damp upon the 
 brain, and a dead dryness in the spirits. This, to men that are 
 prepossessed with the opinion now set forth, will appear as if 
 God did sometimes shine out, and at other times hide his face; 
 and since this last will be the most frequent in men of that tem- 
 per, as they will be apt to be lifted up, when they think they 
 have a fulness of the Spirit in them, so they will be as much cast 
 down when that is withdrawn ; they will conclude from it, that 
 God is angry with them, and so reckon that they must be in a 
 very dangerous condition : upon this, a vast variety of trouble- 
 some scruples will arise, out of every thing that they either do 
 or have done. If then a minister has occasion to treat any in 
 this condition, he must make them apprehend that the heat or 
 
200 
 
 Of the Pastoral Care. 
 
 coldness of their brain is the effect of temper, and flows from the 
 different state of the animal spirits, which have their diseases, 
 their hot and their cold fits, as well as the blood has ; and there- 
 fore no measure can be taken from these either to judge for or 
 against themselves. They are to consider what are their princi- 
 ples and resolutions, and what is the settled course of their life ; 
 upon these they are to form sure judgments, and not upon any 
 thing that is so fluctuating and inconstant as fits or humours. 
 
 Another part of a priest's duty is, with relation to them that 
 are without, I mean, that are not of our body, which are of the 
 side of the church of Rome, or among the dissenters. Other 
 churches and bodies are noted for their zeal in making prose- 
 lytes, for their restless endeavours, as well as their unlawful 
 methods in it ; they reckoning, perhaps, that all will be sancti- 
 fied by the increasing their party ; which is the true name of 
 making converts, except they become at the same time good 
 men, as well as votaries to a side or cause. We are certainly 
 very remiss in this of both hands ; little pains is taken to gain 
 either upon papist or nonconformist ; the law has been so much 
 trusted to, that that method only was thought sure ; it was much 
 valued, and others at the same time as much neglected ; and 
 whereas at first, without force or violence, in forty years time, 
 popery, from being the prevailing religion, was reduced to a 
 handful, we have now in above twice that number of years made 
 very little progress. The favour shewed them from our court 
 made us seem, as it were, unwilling to disturb them in their 
 religion ; so that we grew at last to be kind to them, to look on 
 them as harmless and inoffensive neighbours, and even to cherish 
 and comfort them : we were very near the being convinced of 
 our mistake, by a terrible and dearbought experience. Now 
 they are again under hatches ; certainly it becomes us, both in 
 charity to them, and in regard to our own safety, to study to gain 
 them by the force of reason and persuasion ; by shewing all 
 kindness to them, and thereby disposing them to hearken to the 
 reasons that we may lay before them. We ought not to give 
 over this as desperate, upon a few unsuccessful attempts ; but 
 must follow them in the meekness of Christ, that so we may at 
 last prove happy instruments, in delivering them from the 
 blindness and captivity they are kept under, and the idolatry 
 and superstition they live in : we ought to visit them often in a 
 spirit of love and charity, and to offer them conferences ; and 
 
Of the Pastoral Care. 
 
 201 
 
 upon such endeavours we have reason to expect a blessing, at 
 least this, of having done our duty, and so delivering our own 
 souls. 
 
 Nor are we to think, that the toleration, under which the law 
 has settled the dissenters, does either absolve them from the 
 obligations that they lay under before, by the laws of God and 
 the gospel, to maintain the unity of the church, and not to rent 
 it by unjust or causeless schisms ; or us from using our endea- 
 vours to bring them to it, by the methods of persuasion and 
 kindness : nay, perhaps, their being now in circumstances, that 
 they can no more be forced in these things, may put some of 
 them in a greater towardness to hear reason ; a free nation natu- 
 rally hating constraint : and certainly the less we seem to grudge 
 or envy them their liberty, we will be thereby the nearer gain- 
 ing on the generouser and better part of them, and the rest 
 would soon lose heart, and look out of countenance, if these 
 should hearken to us. It was the opinion many had of their 
 strictness, and of the looseness that was among us, that gained 
 them their credit, and made such numbers fall off from us. 
 They have in a great measure lost the good character that once 
 they had : if to that we should likewise lose our bad one ; if we 
 were stricter in our lives, more serious and constant in our 
 labours, and studied more effectually to reform those of our 
 communion, than to rail at theirs ; if we took occasion to let 
 them see that we love them, that we wish them no harm, but 
 good ; then we might hope, by the blessing of God, to lay the 
 obligations to love and peace, to unity and concord before 
 them, with such advantages, that some of them might open their 
 eyes, and see at last upon how slight grounds they have now so 
 long kept up such a wrangling, and made such a rent in the 
 church, that both the power of religion in general, and the 
 strength of the protestant religion, have suffered extremely by 
 them. 
 
 Thus far I have carried a clerk through his parish, and all the 
 several branches of his duty to his people. But that all this may 
 be well gone about, and indeed as the foundation upon which all 
 the other parts of the pastoral care may be well managed, he 
 ought frequently to visit his whole parish from house to house ; 
 that so he may know them, and be known of them. This, I 
 know, will seem a vast labour, especially in towns, where 
 parishes are large ; but that is no excuse for those in the 
 
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 Of the Pastoral Care. 
 
 country, where they are generally small ; and if they are larger, 
 the going this round will be the longer a doing ; yet an hour a 
 day, twice or thrice a week, is no hard duty ; and this, in the 
 compass of a year, will go a great way, even in a large parish. 
 In these visits much time is not to be spent ; a short word for 
 stirring them up to mind their souls, to make conscience of 
 their ways, and to pray earnestly to God, may begin it, and 
 almost end it ; after one has asked in what union and peace the 
 neighbourhood lives, and inquired into their necessities, if they 
 seem very poor, that so those to whom that care belongs may be 
 put in mind, to see how they may be relieved. In this course 
 of visiting, a minister will soon find out, if there are any truly 
 good persons in his parish, after whom he must look with a more 
 particular regard : since these are the excellent ones, in whom 
 all his delight ought to be. For let their rank be ever so mean, 
 if they are sincerely religious, and not hypocritical pretenders to 
 it, who are vainly puffed up with some degrees of knowledge, 
 and other outward appearances, he ought to consider them as 
 the most valuable in the sight of God ; and indeed, as the chief 
 part of his care ; for a living dog is better than a dead lion. I 
 know this way of parochial visitation is so worn out, that, 
 perhaps, neither priest nor people will be very desirous to see it 
 taken up. It will put the one to labour and trouble, and bring 
 the other under a closer inspection, which bad men will no ways 
 desire, nor perhaps endure. But if this were put on the clergy 
 by their bishops, and if they explained in a sermon, before they 
 began it, the reasons and ends of doing it ; that would remove 
 the prejudices which might arise against it. I confess this is an 
 increase of labour, but that will seem no hard matter to such as 
 have a right sense of their ordination vows, of the value of souls, 
 and of the dignity of their function. If men had the spirit of 
 their calling in them, and a due measure of flame and heat in 
 carrying it on, labour in it would be rather a pleasure than a 
 trouble. In all other professions, those who follow them labour 
 in them all the year long, and are hard at their business every 
 day in the week. All men that are well suited in a profession, 
 that is agreeable to their genius and inclination, are really the 
 easier and the better pleased, the more they are employed in it. 
 Indeed there is no trade nor course of life, except ours, that 
 does not take up the whole man : and shall ours only, that is 
 the noblest of all others, and that has a certain subsistence fixed 
 
Of the Pastoral Care. 
 
 203 
 
 upon it, and does not live by contingencies, and upon hopes, as 
 all others do, make the labouring in our business an objection 
 against any part of our duty ? Certainly nothing can so much 
 dispose the nation to think on the relieving the necessities of 
 the many small livings, as the seeing the clergy setting about 
 their business to purpose : this would, by the blessing of God, 
 be a most effectual means of stopping the progress of atheism, 
 and of the contempt that the clergy lies under ; it would go a 
 great way towards the healing our schism, and would be the 
 chief step, that could possibly be made, towards the procuring 
 to us such laws as are yet wanting to the completing our reform- 
 ation, and the mending the condition of so many of our poor 
 brethren, who are languishing in want, and under great straits. 
 
 There remains only somewhat to be added concerning the 
 behaviour of the clergy towards one another. Those of a higher 
 form in learning, dignity, and wealth, ought not to despise poor 
 vicars and curates ; but on the contrary, the poorer they are, 
 they ought to pity and encourage them the more, since they are 
 all of the same order, only the one are more happily placed than 
 the others ; they ought therefore to cherish those that are in 
 worse circumstances, and encourage them to come often to them ; 
 they ought to lend them books, and to give them other assist- 
 ances in order to their progress in learning. It is a bad thing 
 to see a bishop behave himself superciliously towards any of his 
 clergy ; but it is intolerable in those of the same degree. The 
 clergy ought to contrive ways to meet often together, to enter 
 into a brotherly correspondence, and into the concerns one of 
 another, both in order to their progress in knowledge, and for 
 consulting together in all their affairs. This would be a means 
 to cement them into one body ; hereby they might understand 
 what were amiss in the conduct of any in their division, and try 
 to correct it either by private advices and endeavours, or by 
 laying it before the bishop, by whose private labours, if his 
 clergy would be assisting to him, and give him free and full 
 informations of things, many disorders might be cured, without 
 rising to a public scandal, or forcing him to extreme censures. 
 It is a false pity in any of the clergy, who see their brethren 
 running into ill courses, to look on and say nothing : it is a 
 cruelty to the church, and may prove a cruelty to the person of 
 whom they are so unseasonably tender : for things may be more 
 easily corrected at first, before they have grown to be public, or 
 
204 
 
 Of the Pastoral Care. 
 
 are hardened by habit and custom. Upon these accounts it is of 
 great advantage, and may be matter of great edification to the 
 clergy, to enter into a strict union together, to meet often, and 
 to be helpful to one another: but if this should be made practi- 
 cable, they must be extremely strict in those meetings to observe 
 so exact a sobriety, that there, might be no colour given to 
 censure them, as if these were merry meetings, in which they 
 allowed themselves great liberties. It were good, if they could 
 be brought to meet to fast and pray : but if that is a strain too 
 high for the present age, at least they must keep so far within 
 bounds, that there may be no room for calumny. For a disor- 
 der upon any such occasion wovdd give a wound of an extraordi- 
 nary nature to the reputation of the whole clergy, when every 
 one would bear a share of the blame, which perhaps belonged 
 but to a few. Four or five such meetings in a summer would 
 neither be a great charge, nor give much trouble : but the 
 advantages that might arise out of them would be very sensible. 
 
 I have but one other advice to add, but it is of a thing of great 
 consequence, though generally managed in so loose and so in- 
 different a manner, that I have some reason in charity to believe, 
 that the clergy make very little reflection on what they do in it : 
 and that is, in the testimonials that they sign in favour of those 
 that come to be ordained. Many have confessed to myself, that 
 they had signed these upon general reports, and importunity ; 
 though the testimonial bears personal knowledge. These are 
 instead of the suffrages of the clergy, which in the primitive 
 church were given before any were ordained. A bishop must 
 depend upon them ; for he has no other way to be certainly 
 informed : and therefore as it is a lie, passed with the solemnity 
 of hand and seal, to affirm any thing that is beyond one's own 
 knowledge, so it is a lie made to God and the church ; since the 
 design of it is to procure orders. So that if a bishop, trusting 
 to that, and being satisfied of the knowledge of one that brings 
 it, ordains an unfit and unworthy man, they that signed it are 
 deeply and chiefly involved in the guilt of his laying hands sud- 
 denly upon him : therefore every priest ought to charge his 
 conscience in a deep particular manner, that so he may never 
 testify for any one, unless he knows his life to be so regular, and 
 believes his temper to be so good, that he does really judge him 
 a person fit to be put in holy orders. These are all the rules 
 that do occur to me at present. 
 
Of the Pastoral Care. 
 
 205 
 
 In performing these several branches of the duty of a pastor, 
 the trouble will not be great, if he is truly a good man, and 
 delights in the service of God, and in doing acts of charity. The 
 pleasure will be unspeakable ; first, that of the conscience in this 
 testimony that it gives, and the quiet and joy which arises from 
 the sense of one's having done his duty : and then it can scarce 
 be supposed but by all this some will be wrought on ; some sin- 
 ners will be reclaimed ; bad men will grow good, and good men 
 will grow better. And if a generous man feels, to a great degree, 
 the pleasure of having delivered one from misery, and of making 
 him easy and happy; how sovereign a joy must it be to a man 
 that believes there is another life, to see that he has been an 
 instrument to rescue some from endless misery, and to further 
 others in the way to everlasting happiness ! and the more in- 
 stances he sees of this, the more do his joys grow upon him. This 
 makes life happy, and death joyful to such a priest ; for he is not 
 terrified with those words, Give an account of thy stewardship, 
 for thou mayest be no longer steward : he knows his reward shall 
 be full, pressed down, and running over. He is but too happy 
 in those spiritual children, whom he has begot in Christ; he 
 looks after those as the chief part of his care, and as the principal 
 of his flock, and is so far from aspiring, that it is not without 
 some uneasiness that he leaves them, if he is commanded to arise 
 to some higher post in the church. 
 
 The troubles of this life, the censures of bad men, and even 
 the prospect of a persecution, are no dreadful things to him that 
 has this seal of his ministry ; and this comfort within him, that 
 he has not laboured in vain, nor run and fought as one that beats 
 the air ; he sees the travail of his soul, and is satisfied when he 
 finds that God's work prospers in his hand. This comforts him 
 in his sad reflections on his own past sins, that he has been an 
 instrument of advancing God's honour, of saving souls, and of 
 propagating his gospel ; since to have saved one soul is worth a 
 man's coming into the world, and richly worth the labours of 
 his whole life. Here is a subject that might be easily prosecuted 
 by many warm and lively figures : but I now go on to the last 
 article relating to this matter. 
 
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 Of the Pastoral Care. 
 
 CHAP. IX. 
 
 Concerning preaching. 
 
 THE world naturally runs to extremes in every thing. If one 
 sect or body of men magnify preaching too much, another carries 
 that to another extreme of decrying it as much. It is certainly 
 a noble and a profitable exercise, if rightly gone about, of great 
 use both to priest and people, by obliging the one to much study 
 and labour, and by setting before the other full and copious 
 discoveries of divine matters, opening them clearly, and pressing 
 them weightily upon them. It has also now gained so much 
 esteem in the world, that a clergyman cannot maintain his credit, 
 nor bring his people to a constant attendance on the worship of 
 God, unless he is happy in these performances. 
 
 I will not run out into the history of preaching, to shew how 
 late it was before it was brought into the church, and by what 
 steps it grew up to the pitch it is now at : how long it was before 
 the Roman church used it, and in how many different shapes it 
 has appeared. Some of the first patterns we have are the best : 
 for as Tully began the Roman eloquence, and likewise ended it, 
 no man being able to hold up to the pitch to which he raised it ; 
 so St. Basil and St. Chrysostom brought preaching from the dry 
 pursuing of allegories that had vitiated Origen, and from the 
 excessive affectation of figures and rhetoric that appears in Na- 
 zianzen, to a due simplicity ; a native force and beauty ; having 
 joined to the plainness of a clear but noble style, the strength of 
 reason, and the softness of persuasion. Some were disgusted at 
 this plainness, and they brought in a great deal of art into the 
 composition of sermons ; mystical applications of scripture grew 
 to be better liked than clear texts ; an accumulation of figures, a 
 cadence in the periods, a playing upon the sounds of words, a 
 loftiness of epithets, and often an obscurity of expression, were 
 according to the different tastes of the several ages run into. 
 Preaching has passed through many different forms among us 
 since the reformation. But without flattering the present age, 
 or any persons now alive, too much, it must be confessed that it 
 is brought of late to a much greater perfection than it was ever 
 before at among us. It is certainly brought nearer the pattern 
 that St. Chrysostom has set, or perhaps carried beyond it. Our 
 
Of the Pastoral Care. 
 
 207 
 
 language is much refined, and we have returned to the plain 
 notions of simple and genuine rhetoric. 
 
 We have so vast a number of excellent performances in print, 
 that if a man has but a right understanding of religion, and a 
 true relish of good sense, he may easily furnish himself this way. 
 The impertinent way of dividing texts is laid aside, the needless 
 setting out of the originals, and the vulgar version, is worn out. 
 The trifling shows of learning in many quotations of passages, 
 that very few could understand, do no more flat the audi- 
 tory. Pert wit and luscious eloquence have lost their relish. 
 So that sermons are reduced to the plain opening the meaning 
 of the text, in a few short illustrations of its coherence with 
 what goes before and after, and of the parts of which it is 
 composed ; to that is joined the clear stating of such propositions 
 as arise out of it, in their nature, truth, and reasonableness, by 
 which the hearers may form clear notions of the several parts of 
 religion, such as are best suited to their capacities and appre- 
 hensions : to all which applications are added, tending to the 
 reproving, directing, encouraging, or comforting the hearers, 
 according to the several occasions that are offered. 
 
 This is indeed all that can truly be intended in preaching, to 
 make some portions of scripture to be rightly understood ; to 
 make those truths contained in them to be more fully appre- 
 hended ; and then to lay the matter home to the consciences of 
 the hearers, so directing all to some good and practical end. In 
 the choice of the text, care is to be taken not to choose texts 
 that seem to have humour in them ; or that must be long 
 wrought upon, before they are understood. The plainer a text 
 is in itself, the sooner it is cleared, and the fuller it is of matter 
 of instruction ; and therefore such ought to be chosen to com- 
 mon auditories. Many will remember the text, that remember 
 nothing else ; therefore such a choice should be made, as may 
 at least put a weighty and speaking sentence of the scriptures 
 upon the memories of the people. A sermon should be made 
 for a text, and not a text found out for a sermon ; for to give 
 our discourses weight, it should appear that we are led to them 
 by our texts : such sermons will probably have much more 
 efficacy than a general discourse, before which a text seems only 
 to be read as a decent introduction, but to which no regard is 
 had in the progress of it. Great care should be also had, both 
 in opening the text, and of that which arises from it, to illus- 
 
208 
 
 Of the Pastoral Care. 
 
 trate them by concurrent passages of scripture. A little of this 
 ought to be in every sermon, and but a little ; for the people are 
 not to be overcharged with too much of it at a time ; and this 
 ought to be done with judgment, and not made a bare concord- 
 ance-exercise, of citing scriptures, that have the same words, 
 though not to the same purpose, and in the same sense. A text 
 being opened, then the point upon which the sermon is to run 
 is to be opened ; and it will be the better heard and understood, 
 if there is but one point in a sermon ; so that one head, and only 
 one, is well stated, and fully set out. In this, great regard is to 
 be had to the nature of the auditory, that so the point explained 
 may be in some measure proportioned to them. Too close a thread 
 of reason, too great an abstraction of thought, too sublime and 
 too metaphysical a strain, are suitable to very few auditories, if 
 to any at all. 
 
 Things must be put in a clear light, and brought out in as 
 short periods, and in as plain words as may be. The reasons of 
 them must be made as sensible to the people as is possible ; as 
 in virtues and vices, their tendencies and effects, their being 
 suitable or unsuitable to our powers, to both souls and bodies, 
 to the interests of this life as well as the next ; and the good or 
 evil that they do to human societies, families, and neighbour- 
 hoods, ought to be fully and frequently opened. In setting 
 these forth, such a measure is to be kept, that the hearers may 
 perceive that things are not strained, in the way of a declamation, 
 into forced characters ; but that they are set out, as truly they 
 are, without making them seem better by imaginary perfections, 
 or worse by an undue aggravation. For the carrying those 
 matters beyond the plain observation of mankind, makes that 
 the whole is looked on as a piece of rhetoric ; the preacher 
 seeming to intend rather to shew his skill, in raising his subject 
 too high, or running it down too low, than to lay before them 
 the native consequences of things ; and that which upon reflec- 
 tion they may be all able to perceive is really true. Virtue is 
 so good in itself, that it needs no false paint to make it look 
 better ; and vice is so bad, that it can never look so ugly, as 
 when shewed in its own natural colours. So that an undue 
 sublime in such descriptions does hurt, and can do no good. 
 
 When the explanatory part of the sermon is over, the appli- 
 cation comes next : and here great judgment must be used, to 
 make it fall the heaviest, and lie the longest, upon such parti- 
 
Of the Pastoral Care. 
 
 209 
 
 culars as may be within the compass of the auditory. Directions 
 concerning a high devotion, to a stupid ignorant company; or of 
 generosity and bounty, to very poor people ; against pride and 
 ambition, to such as are dull and low-minded ; are ill suited, 
 and so must have little effect upon them : therefore care must 
 be taken that the application be useful and proper ; that it make 
 the hearers apprehend some of their sins and defects, and see 
 how to perform their duty ; that it awaken them to it, and 
 direct them in it : and therefore the most common sins, such as 
 men's neglecting their duty to God, in the several branches of 
 it ; their setting their hearts inordinately upon the world ; their 
 lying in discourse, but chiefly in bargainings ; their evil- 
 speaking, and their hatred and malice, ought to be very often 
 brought in. Some one or other of these ought to be in every 
 application that is made, by which they may see, that the whole 
 design of religion lies against them. Such particular sins, 
 swearing, drunkenness, or lewdness, as abound in any place, 
 must likewise be frequently brought in here. The application 
 must be clear and short, very weighty, and free of every thing 
 that looks like the affectations of wit and eloquence ; here the 
 preacher must be all heart and soul, designing the good of his 
 people. The whole sermon is directed to this : therefore, as it 
 is fit that the chief point which a sermon drives at should come 
 often over and over, that so the hearers may never lose sight of 
 it, but keep it still in view ; so in the application, the text must 
 be shewed to speak it ; all the parts of the explanation must 
 come in to enforce it : the application must be opened in the 
 several views that it may have, but those must be chiefly insisted 
 on that are most suitable both to the capacities and the circum- 
 stances of the people. And in conclusion, all ought to be 
 summed up in a weighty period or two ; and some other signal 
 passage of the scriptures relating to it may be sought for, that 
 so the matter may be left upon the auditory in the solemnest 
 manner possible. 
 
 Thus I have led a preacher through the composition of his 
 sermon ; I will next lay before him some particulars relating to 
 it. The shorter sermons are, they are generally both better 
 heard, and better remembered. The custom of an hour's length 
 forces many preachers to trifle away much of the time, and to 
 spin out their matter, so as to hold out. So great a length does 
 also flat the hearers, and tempt them to sleep ; especially when, 
 
 p 
 
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 Of the Pastoral Care. 
 
 as is usual, the first part of the sermon is languid and heavy. 
 In half an hour a man may lay open his matter in its full extent, 
 and cut off those superfluities which come in only to lengthen 
 the discourse : and he may hope to keep up the attention of his 
 people all the while. As to the style, sermons ought to be very 
 plain; the figures must be easy, not mean, but noble, and 
 brought in upon design to make the matter better understood. 
 The words in a sermon must be simple and in common use ; not 
 savouring of the schools, nor above the understanding of the 
 people. All long periods, such as carry two or three different 
 thoughts in them, must be avoided ; for few hearers can follow 
 or apprehend these : niceties of style are lost before a common 
 auditory. But if an easy simplicity of style should run through 
 the whole composition, it should take place most of all in the 
 explanatory part ; for the thing being there offered to be under- 
 stood, it should be stripped of all garnishing : definitions should 
 not be offered in the terms, or method, that logic directs. In 
 short, a preacher is to fancy himself as in the room of the most 
 unlearned man in his whole parish ; and therefore he must 
 put such parts of his discourse as he would have all understand 
 in so plain a form of words, that it may not be beyond the 
 meanest of them. This he will certainly study to do, if his desire 
 is to edify them, rather than to make them admire himself as a 
 learned and high-spoken man. 
 
 But in the applicatory part, if he has a true taste of eloquence, 
 and is a master at it, he is to employ it all in giving sometimes 
 such tender touches, as may soften, and deeper gashes, such as 
 may awaken his hearers. A vain eloquence here is very ill 
 placed ; for if that can be borne any where, it is in illustrating 
 the matter ; but all must be grave, where one would persuade : 
 the most natural, but the most sensible expressions come in best 
 here. Such an eloquence as makes the hearers look grave, and 
 as it were out of countenance, is the properest. That which 
 makes them look lively, and as it were smile upon one another, 
 may be pretty ; but it only tickles the imagination, and pleases 
 the ear : whereas that which goes to the heart, and wounds it, 
 makes the hearer rather look down, and turn his thoughts in- 
 ward upon himself. For it is certain that a sermon, the conclu- 
 sion whereof makes the auditory look pleased, and sets them all 
 a talking one with another, was either not right spoken, or not 
 right heard ; it has been fine, and has probably delighted 
 
Of the Pastoral Care. 
 
 211 
 
 the congregation, rather than edified it. But that sermon 
 that makes every one go away silent and grave, and hastening to 
 be alone, to meditate or pray over the matter of it in secret, has 
 had its true effect. 
 
 He that has a taste and genius for eloquence must improve it 
 by reading Quintilian, and Tully's books of Oratory, and by 
 observing the spirit and method of Tully's Orations : or if he 
 can enter into Demosthenes, there he will see a much better 
 pattern, there being a simplicity, a shortness, and a swiftness 
 and rapidity in him, that could not be heard without putting his 
 auditors into a great commotion. All our modern books upon 
 those subjects are so far short of those great originals, that they 
 can bear no comparison : yet F. Kapin's little book of Eloquence 
 is by much the best, only he is too short. Tully has so fully 
 opened all the topics of invention, that a man who has read him 
 will, if he has any invention of his own, and if he knows 
 thoroughly his matter, rather have too much than too little in 
 his view, upon every subject that he treats. This is a noble 
 study, and of great use to such as have judgment to manage it ; 
 for artificial eloquence, without a flame within, is like artificial 
 poetry ; all its productions are forced and unnatural, and in a 
 great measure ridiculous. Art helps and guides nature ; but if 
 one was not born with this flame, art will only spoil him, make 
 him luscious and redundant. To such persons, and indeed to 
 all that are not masters of the body of divinity, and of the scrip- 
 tures, I should much rather recommend the using other men's 
 sermons, than the making any of their own. But in the choice 
 of these, great judgment must be used: one must not take an 
 author that is too much above himself ; for by that, compared 
 with his ordinary conversation, it will but too evidently appear, 
 that he cannot be the author of his own sermons ; and that will 
 make both him and them lose too much of their weight. He 
 ought also to put those printed sermons out of that strength and 
 closeness of style, which looks very well in print, but is too stiff, 
 especially for a common auditory. He may reverse the method 
 a little, and shorten the explanations, that so he may retain all 
 that is practical ; and that a man may form himself to preaching, 
 he ought to take some of the best models, and try what he can 
 do upon a text handled by them, without reading them, and then 
 compare his work with theirs ; this will more sensibly, and 
 without putting him to the blush, model him to imitate, or, if he 
 
 p 2 
 
212 
 
 Of the Pastoral Care. 
 
 can, to excel the best patterns. And by this method, if he will 
 restrain himself for some time, and follow it close, he may come 
 to be able to go without such crutches, and to work without 
 patterns : till then, I should advise all to make use of other 
 men's sermons, rather than to make any of their own. 
 
 The nation has got into so good a taste of sermons, from the 
 vast number of those excellent ones that are in print, that a 
 mean composition will be very ill heard ; and therefore it is an 
 unseasonable piece of vanity for any to offer their own crudities, 
 till they have well digested and ripened them. I wish the ma- 
 jesty of the pulpit were more looked to ; and that no sermons 
 were offered from thence, but such as should make the hearers 
 both the better and the wiser ; the more knowing, and the more 
 serious. 
 
 In the delivering of sermons, a great composure of gesture 
 and behaviour is necessary, to give them weight and authority : 
 extremes are bad here, as in every thing else ; some affect a 
 light and flippant behaviour ; and others think that wry faces 
 and a tone in the voice will set off the matter. Grave and com- 
 posed looks, and a natural, but distinct pronunciation, will al- 
 ways have the best effects. The great rule, which the masters 
 of rhetoric press much, can never be enough remembered ; that 
 to make a man speak well, and pronounce with a right emphasis, 
 he ought thoroughly to understand all that he says, be fully 
 persuaded of it, and bring himself to have those affections, 
 which he desires to infuse into others. He that is inwardly per- 
 suaded of the truth of what he says, and that has a concern 
 about it in his mind, will pronounce with a natural vehemence, 
 that is far more lively than all the strains that art can lead him 
 to. An orator, if we hearken to them, must be an honest man, 
 and speak always on the side of truth, and study to feel all that 
 he says ; and then he will speak it so as to make others feel it 
 likewise. And therefore such as read their sermons ought to 
 practise reading much in private, and read aloud, that so their 
 own ear and sense may guide them, to know where to raise or 
 quicken, soften or sweeten their voice, and when to give an 
 articulation of authority, or of conviction ; where to pause, and 
 where to languish. We plainly see by the stage, what a force 
 there is in pronunciation : the best compositions are murdered, 
 if ill spoken ; and the worst are acceptable, when well said. In 
 tragedies rightly pronounced and acted, though we know that all 
 
Of the Pastoral Care. 
 
 213 
 
 is fable and fiction, the tender parts do so melt the company, 
 that tears cannot be stopped, even by those who laugh at them- 
 selves for it. This shews the power of apt words and a just pro- 
 nunciation : but because this depends, in a great measure, upon 
 the present temper of him that speaks, and the lively disposition 
 in which he is, therefore he ought by much previous seriousness, 
 and by earnest prayer to God, to endeavour to raise his mind to 
 as warm a sense of the things he is to speak of, as possible he 
 can, that so his sermons may make deep impressions on his 
 hearers. 
 
 This leads me to consider the difference that is between the 
 reading and speaking of sermons. Reading is peculiar to this 
 nation, and is endured in no other. It has indeed made that our 
 sermons are more exact, and so it has produced to us many 
 volumes of the best that are extant ; but after all, though some 
 few read so happily, pronounce so truly, and enter so entirely 
 into those affections which they recommend, that in them we see 
 both the correctness of reading, and the seriousness of speaking 
 sermons, yet every one is not so happy : some by hanging their 
 heads perpetually over their notes, by blundering as they read, 
 and by a cursory running over them, do so lessen the matter of 
 their sermons, that as they are generally read with very little 
 life or affection, so they are heard with as little regard or esteem. 
 Those who read ought certainly to be at a little more pains, than 
 for the most part they are, to read true, to pronounce with an 
 emphasis, and to raise their heads, and to direct their eyes to 
 their hearers : and if they practised more alone the just way of 
 reading, they might deliver their sermons with much more ad- 
 vantage. Man is a low sort of creature ; he does not, nay, nor 
 the greater part cannot, consider things in themselves, without 
 those little seasonings, that must recommend them to their affec- 
 tions. That a discourse be heard with any life, it must be 
 spoken with some ; and the looks and motions of the eye do 
 carry in them such additions to what is said, that where these do 
 not at all concur, it has not all the force upon them that other- 
 wise it might have : besides that the people, who are too apt to 
 censure the clergy, are easily carried into an obvious reflection 
 on reading, that it is an effect of laziness. 
 
 In pronouncing sermons, there are two ways ; the one is 
 when a whole discourse is got by heart, and delivered word for 
 word, as it was writ down. This is so vast a labour, that it is 
 
Of the Pastoral Care. 
 
 scarce possible that a man can be able to hold up long to it : yet 
 there is an advantage even in this to beginners ; it fills their 
 memories with good thoughts, and regular meditations : and 
 when they have got some of the most important of their sermons 
 by heart in so exact a manner, they are thereby furnished with 
 topics for discourse. And therefore there are at least two dif- 
 ferent subjects, on which I wish all preachers would be at the 
 pains to form sermons well in their memories : the one is the 
 grounds of the covenant of grace, of both sides, God's offers to 
 us in Christ, and the conditions that he has required of us, in 
 order to our reconciliation with him. This is so important a 
 point, in the whole course of our ministry, that no man ought to 
 be to seek in the opening or explaining it : and therefore, that 
 he may be ripe in it, he ought to have it all rightly laid in his 
 memory, not only as to the notions of it, but to have 6uch a 
 lively description and illustration of it all, as to a be able to speak 
 of it sensibly, fully, and easily upon all occasions. Another sub- 
 ject, in which every minister ought also to be well furnished, is 
 concerning death and judgment ; that so. when he visits the sick, 
 and, as is common, that the neighbours come in, he may be able 
 to make a grave exhortation, in weighty and fit words, upon 
 those heads. Less than this, I think, no priest ought to have in 
 his memory. But indeed, the more sermons a young beginner 
 gets by heart, he has still thereby the more discourse ready upon 
 those heads ; for though the whole contexture of the sermon 
 will stick no longer than he has occasion for it, yet a great deal 
 will stay with him : the idea of the whole, with the most import- 
 ant parts of it, will remain much longer. 
 
 But now I come to propose another method of preaching, by 
 which a priest may be prepared, after a right view of his matter, 
 a true understanding his text, and a digesting of his thoughts 
 upon it into their natural and proper order, to deliver these 
 both more easily to himself, and with a better effect both upon 
 himself and his hearers. To come at this, he must be for some 
 years at a great deal of pains to prepare himself to it ; yet when 
 that is over, the labour of all the rest of his life, as to those per- 
 formances, will become very easy and very pleasant to him. 
 The preparations to this must be these : first, he must read the 
 scriptures very exactly ; he must have great portions of them 
 by heart ; and he must also, in reading them, make a short con- 
 cordance of them in his memory ; that is, he must lay together 
 
Of the Pastoral Care. 215 
 
 such passages as belong to the same matter; to consider how far 
 they agree or help to illustrate one another, and how the same 
 thing is differently expressed in them ; and what various ideas 
 or ways of recommending a thing rise out of this concordance. 
 Upon this a man must exercise himself much, draw notes of it, 
 and digest it well in his thoughts. Then he must be ready with 
 the whole body of divinity in his head ; he must know what 
 parts come in as objections to be answered, where difficulties lie, 
 how one part coheres with another, and gives it light. He 
 must have this very current in his memory, that he may have 
 things lie before him in one full view ; and upon this, he is also 
 to work, by making tables, or using such other helps as may lay 
 matters clearly before him. He is, more particularly, to lay 
 before him a system of morality, of all virtues and vices, and of 
 all the duties that arise out of the several relations of mankind ; 
 that he may have this matter very full in his eye, and know 
 what are the scriptures that belong to all the parts of it : he is 
 also to make a collection of all such thoughts, as he finds either 
 in the books of the ancient philosophers, (where Seneca will be 
 of great use to him,) or of Christian authors : he is to separate 
 such thoughts as are forced, and that do become rather a strained 
 declamation made only to please, than a solid discourse designed 
 to persuade. All these he must gather, or at least such a num- 
 ber of them, as may help him to form a distinct notion of that 
 matter, so as to be able both to open it clearly, and to press it 
 with affection and vehemence. 
 
 These are the materials that must be laid together ; the prac- 
 tice in using them comes next : he then that would prepare 
 himself to be a preacher in this method, must accustom himself 
 to talk freely to himself, to let his thoughts flow from him, 
 especially when he feels an edge and heat upon his mind ; for 
 then happy expressions will come in his mouth, things will 
 ventilate and open themselves to him, as he talks them thus in 
 a soliloquy to himself. He must also be writing many essays 
 upon all sorts of subjects ; for by writing he will bring himself 
 to a correctness both in thinking and in speaking : and thus by 
 a hard practice for two or three years, a man may render him- 
 self such a master in this matter, that he can never be surprised, 
 nor will new thoughts ever dry up upon him. He must talk 
 over to himself the whole body of divinity, and accustom him- 
 self to explain, and prove, to clear objections, and to apply every 
 
216 
 
 Of the Pastoral Care. 
 
 part of it to some practical use. He must go through human 
 life, in all the ranks and degrees of it, and talk over all the 
 duties of these ; consider the advantages or disadvantages in 
 every one of them, their relation to one another, the morality of 
 actions, the common virtues and vices of mankind ; more parti- 
 cularly the duties of Christians, their obligations to meekness 
 and humility, to forgive injuries, to relieve the poor, to bear 
 the cross, to be patient and contented in every state of life, to 
 pray much and fervently, to rejoice ever in God, and to be 
 always praising him, and most particularly to be applying 
 seriously to God through Jesus Christ, for mercy and pardon, 
 and for his grace and Spirit ; to be worshipping him devoutly 
 in public, and to be delighting frequently to commemorate the 
 death of Christ, and to partake of the benefits of it. All these, 
 I say, be must talk over and over again to himself; he must 
 study to give his thoughts all the heat and flight about them 
 that he can : and if, in these his meditations, happy thoughts, 
 and noble and tender expressions, do at any time offer them- 
 selves, he must not lose them, but write them down ; and in 
 his pronouncing over such discourses to himself, he must 
 observe what words sound harsh, and agree ill together ; for 
 there is a music in speaking, as well as in singing ; which a man, 
 though not otherwise critical in sounds, will soon discover. By 
 a very few years practice of two or three of such soliloquies a 
 day, chiefly in the morning when the head is clearest, and the 
 spirits are liveliest, a man will contract a great easiness both in 
 thinking and speaking. 
 
 But the rule I have reserved last is the most necessary of all, 
 and without it all the rest will never do the business : it is this ; 
 that a man must have in himself a deep sense of the truth and 
 power of religion ; he must have a life and flame in his thoughts, 
 with relation to those subjects : he must have felt in himself 
 those things, which he intends to explain and recommend to 
 others. He must observe narrowly the motions of his own 
 mind, the good and bad effects that the several sorts of objects 
 he has before him, and affections he feels within him, have upon 
 him ; that so he may have a lively heat in himself, when he 
 speaks of them ; and that he may speak in so sensible a manner, 
 that it may be almost felt that he speaks from his heart. There 
 is an authority in the simplest things that can be said, when 
 they carry visible characters of genuineness in them. Now if a 
 
Of the Pastoral Care. 
 
 217 
 
 man can carry on this method, and by much meditation and 
 prayer draw down divine influences, which are always to be 
 expected, when a man puts himself in the way of them, and 
 prepares himself for them ; he will often feel, that while he is 
 musing a fire is kindled within him, and then he will speak 
 with authority and without constraint ; his thoughts will be true, 
 and his expressions free and easy : sometimes this fire will carry 
 him, as it were, out of himself ; and yet without any thing that 
 is frantic or enthusiastical. Discourses brought forth with a 
 lively spirit and heat, where a composed gesture, and the proper 
 motions of the eye and countenance, and the due modulations of 
 the voice concur, will have all the effect that can be expected 
 from any thing that is below immediate inspiration : and as this 
 will be of use to the hearers, so it will be of vast use to the 
 preacher himself, to oblige him to keep his heart always in good 
 tune and temper ; not to suffer irregular or forbidden appetites, 
 passions, or projects to possess his mind : these will both di- 
 vert him from going on in the course of meditation, in which 
 a man must continue many years, till all his thoughts are 
 put in order, polished, and fixed; they will make him like- 
 wise speak much against the grain, with an aversion that will 
 be very sensible to himself, if not to his hearers : if he has 
 guilt upon him, if his conscience is reproaching him, and if any 
 ill practices are putting a damp upon that good sense of things, 
 that makes his thoughts sparkle upon other occasions, and 
 gives him an air and authority, a tone of assurance, and a freedom 
 of expression. 
 
 Such a method as I have been opening has had great success 
 with all those that I have known to have tried it. And though 
 every one has not that swiftness of imagination, nor that clear- 
 ness of expression, that others may have, so that in this men 
 may differ as much as they do in their written compositions ; 
 yet every man by this method may rise far above that which he 
 could ever have attained to any other way : it will make even 
 exact compositions easier to him, and him much readier and 
 freer at them. But great care must be used by him, before he 
 suffers himself to speak with the liberty here aimed at in public ; 
 he must try himself at smaller excursions from his fixed 
 thoughts, especially in the applicatory part, where flame and 
 life are more necessary, and where a mistaken word or an un- 
 finished period are less observed and sooner forgiven, than in 
 
218 
 
 Of the Pastoral Care. 
 
 the explanatory part, where men ought to 6peak more severely. 
 And as one succeeds in some short excursions, he may give 
 himself a further scope, and so, by a long practice, he will at 
 last arrive at so great an easiness both in thinking and speaking, 
 that a very little meditation will serve to lay open a text to him, 
 with all the matter that belongs to it, together with the order in 
 which it ought to be both explained and applied, And when a 
 man has attained to a tolerable degree in this, he is then the 
 master of his business ; he is master also of much time, and of 
 many noble thoughts, and schemes that will arise out of them. 
 
 This I shall prosecute no further ; for if this opening of it 
 does not excite the reader to follow it a little, no enlargements 
 I can offer upon it will work upon him. But to return to 
 preaching, and so conclude this chapter. He that intends truly 
 to preach the gospel, and not himself ; he that is more concerned 
 to do good to others, than to raise his own fame, or to procure a 
 following to himself, and that makes this the measure of all his 
 meditations and sermons, that he may put things in the best 
 light, and recommend them with the most advantage to his peo- 
 ple ; that reads the scriptures much, and meditates often upon 
 them ; that prays earnestly to God for direction in his labours, 
 and for a blessing upon them ; that directs his chief endeavours 
 to the most important, and most indispensable, as well as the 
 most undeniable duties of religion ; and chiefly to the inward 
 reformation of his hearers' hearts, which will certainly draw all 
 other lesser matters after it ; and that does not spend his time 
 nor his zeal upon lesser or disputable points : this man so made, 
 and so moulded, cannot miscarry in his work : he will certainly 
 succeed to some degree ; the word spoken by him shall not 
 return again : he shall have his crown and his reward from his 
 labours : and to say all that can be said, in one word, with St. 
 Paul, he shall both sace himself, and them that hear him. 
 
 THE CONCLUSION. 
 
 I HAVE now gone over all that seemed to me most im- 
 portant upon this head, of the pastoral care, with as much 
 shortness and clearness as I could ; so now I am to conclude. 
 The discourse may justly seem imperfect, since I say nothing 
 concerning the duties incumbent on bishops. But I will upon 
 this occasion say very little on that head. The post I am in 
 
Of the Pastoral Care. 
 
 219 
 
 gives me a right to teach priests and deacons their duty ; there- 
 fore I thought, that without any great presumption I might 
 venture on it : hut I have been too few years in the higher 
 order, to take upon me to teach them, from whom I shall ever 
 be ready to learn. This is certain, that since, as was formerly 
 said, the inferior orders subsist in the superior, bishops must 
 still be under all the obligations of priests : they are then, take 
 the matter at lowest, bound to live, to labour, and to preach as 
 well as they. But why are they raised to a higher rank of 
 dignity and order, an increase of authority, and an extent of 
 cure ? and why have Christian princes and states given them 
 great revenues, and an accession of secular honours ? All this 
 must certainly import their obligation to labour more eminently, 
 and to lay themselves out more entirely in the work of the 
 gospel ; in which, if the greatest encouragements and assist- 
 ances, the highest dignities and privileges belong to them ; 
 then, according to our Saviour's example and decision, who 
 came not to be ministered unto, but to minister, and who declared, 
 that he who is frst shall be last, and he who is the greatest must 
 be the servant of all ; then, 1 say, the higher that any are raised 
 in this ministry, they ought to lay themselves out the more 
 entirely in it, and labour the more abundantly. And as our 
 obligations to Christ and his church tie us to a greater zeal and 
 diligence, and to a more constant application of our care and 
 thoughts ; so the secular supports of our honours and revenues 
 were given us, to enable us to go through with that extent of 
 care and jurisdiction that lies upon us. We are not only watch- 
 men to watch over the flock, but likewise over the watchmen 
 themselves. We keep the door of the sanctuary, and will have 
 much to answer for, if through our remissness or feeble easiness, 
 if by trusting the examination of those we ordain to others, and 
 yielding to intercession and importunity, we bring any into the 
 service of the church, who are not duly qualified for it. In 
 this we must harden ourselves, and become inexorable, if we 
 will not partake in other men's sins, and in the mischiefs that 
 these may bring upon the church. It is a false pity, and a cruel 
 compassion, if we suffer any considerations to prevail upon us 
 in this matter, but those which the gospel directs. The longer 
 that we know them before we ordain them, the more that we 
 sift them, and the greater variety of trials through which we may 
 make them pass, we do thereby both secure the quiet of our own 
 
220 
 
 Of the Pastoral Care. 
 
 consciences the more, as well as the dignity of holv things, and 
 the true interest of religion and the church : for these two in- 
 terests must never be separated ; they are but one and the same 
 in themselves ; and what God has joined together, ice must never 
 set asunder. 
 
 We must be setting constantly before our clergy their obliga- 
 tions to the several parts of their duty ; we must lay these upon 
 them, when we institute or collate them to churches, in the 
 solemnest manner, and with the weightiest words we can find. 
 We must then lay the importance of the care of souls before them, 
 and adjure them, as they will answer to God in the great dav, in 
 which we must appear to witness against them, that they will 
 seriously consider and observe their ordination-vows, and that 
 they will apply themselves wholly to that one thing. AVe must 
 keep an eye upon them continually, and be applying reproofs, 
 exhortations, and encouragements, as occasion offers : we must 
 enter into all their concerns, and espouse every interest of that 
 part of the church that is assigned to their care : we must see 
 them as oft as we can, and encourage them to come frequently 
 to us ; and must live in all things with them, as a father with 
 his children. And that every thing we say to stir them up to 
 their duty may have its due weight, we must take care so to 
 order ourselves, that they may evidently see that we are careful 
 to do our own. We must enter into all the parts of the worship of 
 God with them ; not thinking ourselves too good for any piece of 
 service that may be done ; visiting the sick, admitting poor and 
 indigent persons, or such as are troubled in mind, to come to us ; 
 preaching oft, catechising and confirming frequently ; and living 
 in all things like men that study to fulfil their ministry, and to do 
 the work of evangelists. 
 
 There has been an opinion of late, much favoured by some 
 great men in our church, that the bishop is the sole pastor of his 
 whole diocese ; that the care of all the souls is singly in him, and 
 that all the incumbents in churches are only his curates in the 
 different parts of his parish, which was the ancient designation 
 of his diocese. I know there are a great many passages brought 
 from antiquity to favour this ; I will not enter into the question, 
 no not so far as to give my own opinion of it. This is certain, 
 that such as are persuaded of it ought thereby to consider them- 
 selves as under very great and strict obligations to constant 
 labour and diligence ; otherwise it will be thought that they 
 
Of the Pastoral Care. 
 
 221 
 
 only favour this opinion, because it increases their authority, 
 without considering that necessary consequence that follows 
 upon it. 
 
 But I will go no further on this subject at this time, having 
 said so much only, that I may not seem to fall under that heavy 
 censure of our Saviour's with relation to the scribes and Phari- 
 sees, that they did bind heavy burdens, and grievous to be borne, 
 upon others ; and laid them upon men's shoulders, tvhen they 
 themselves would not move them with one of their fingers. I must 
 leave the whole matter with my readers. I have now laid toge- 
 ther with great simplicity what has been the chief subject of 
 my thoughts for above thirty years. I was formed to them by a 
 bishop that had the greatest elevation of soul, the largest compass 
 of knowledge, the most mortified and most heavenly disposition, 
 that I ever yet saw in mortal ; that had the greatest parts as well 
 as virtues, with the perfectest humility, that I ever saw in man ; 
 and had a sublime strain in preaching, with so grave a gesture, 
 and such a majesty both of thought, of language, and of pronun- 
 ciation, that I never once saw a wandering eye where he 
 preached ; and have seen whole assemblies often melt in tears 
 before him ; and of whom I can say, with great truth, that in a 
 free and frequent conversation with him for above two and 
 twenty years, I never knew him say an idle word, that had not 
 a direct tendency to edification : and I never once saw him in any 
 other temper, but that which I wished to be in, in the last minutes 
 of my life. For that pattern which I saw in him, and for that 
 conversation which I had with him, I know how much I have to 
 answer to God : and though my reflecting on that which I knew 
 in him gives me just cause of being deeply humbled in myself, 
 and before God ; yet I feel no more sensible pleasure in any 
 thing, than in going over in my thoughts all that I saw and 
 observed in him. 
 
 I have also another reason, that has determined me at this 
 time to prepare this discourse, and to offer it to the public ; from 
 the present posture of our affairs. We are now brought very 
 near the greatest crisis that ever church or nation had : and as 
 on the one hand, if God should so far punish us for oar sins, for 
 our contempt of his gospel, and neglect of our duties, as to deli- 
 ver us over to the rage of our enemies, we have nothing to look 
 for but a persecution more dreadful than any is in history : so if 
 God hears our prayers, and gives us a happy issue out of all 
 
222 
 
 Of the Pastoral Care. 
 
 those dangers, with which the malice of our enemies threatens 
 us ; we have in view the greatest prospect of a blessed and 
 lasting settlement, that even our wishes can propose to us. Now 
 nothing can so certainly avert the one, or prepare us to glorify 
 God in it, if he in his justice and wisdom should call us to a fiery 
 trial of our faith and patience ; as the serious minding of our 
 functions, of our duties and obligations, the confessing of our sins, 
 and the correcting of our errors. We shall be very unfit to suffer 
 for our religion, much less to die for it, and very little able to 
 endure the hardships of persecution, if our consciences are 
 reproaching us all the while, that we have procured these things 
 to ourselves ; and that by the ill use of our prosperity, and other 
 advantages, we have kindled a fire to consume us. But as we 
 have good reason from the present state of affairs, as well as from 
 the many eminent deliverances, and happy providences, which 
 have of late, in so signal a manner, watched over and protected 
 us, to hope that God, according to the riches of his mercy, and 
 for the glory of his great name, will hear the prayers that many 
 good souls offer up, rather than the cry of those abominations that 
 are still among us : so nothing can so certainly hasten on the 
 fixing of our tranquillity, and the completing our happiness, as 
 our lying often between the porch and the altar, and interceding 
 with God for our people ; and our giving ourselves wholly to the 
 ministry of the word of God, and to prayer. These being then 
 the surest means, both to procure and to establish to us all those 
 great and glorious things that we pray and hope for ; this seemed 
 to me a very proper time to publish a discourse of this nature. 
 
 But that which made it an act of obedience, as well as zeal, 
 was the authority of my most reverend metropolitan ; who, I have 
 reason to believe, employs his time and thoughts chiefly to con- 
 sider what may yet be wanting to give our church a greater 
 beauty and perfection ; and what are the most proper means both 
 of purifying and uniting us. To which I thought nothing could 
 so well prepare the way, as the offering to the public a plain and 
 full discourse of the Pastoral Care, and of every thing relating to 
 it. His grace approved of this, and desired me to set about 
 it : upon these motives I writ it, with all the simplicity and 
 freedom that I thought the subject required, and sent it to him : 
 by whose particular approbation I publish it, as I writ it at his 
 direction. 
 
 There is indeed one of my motives that I have not yet men- 
 
Of the Pastoral Care. 
 
 223 
 
 tioned, and on which I cannot enlarge so fully as I well might. 
 But while we have such an invaluable and unexampled blessing 
 in the persons of those princes whom God hath set over us ; if 
 all the considerations which arise out of the deliverances that 
 God has given us by their means, of the protection we enjoy 
 under them, and of the great hopes we have of them ; if, I say, 
 all this does not oblige us to set about the reforming of every 
 thing that may be amiss or defective among us, to study much, 
 and to labour hard ; to lead strict and exemplary lives, and so 
 to stop the mouths and overcome the prejudices of all that 
 divide from us ; this will make us look like a nation cast off 
 and forsaken of God, which is nigh unto cursing, and whose 
 end is burning. We have reason to conclude, that our present 
 blessings are the last essays of God's goodness to us ; and that, 
 if we bring forth no fruit under these, the next sentence shall 
 be, Cut it down, why cumbereth it the ground ? These things lie 
 heavy on my thoughts continually, and have all concurred to 
 draw this treatise from me ; which I have writ with all the sin- 
 cerity of heart, and purity of intention, that I should have had, 
 if I had known that I had been to die at the conclusion of it, 
 and to answer for it to God. 
 
 To him I humbly offer it up, together with my most earnest 
 prayers, that the design here so imperfectly offered at may 
 become truly effectual, and have its full progess and accomplish- 
 ment ; which whensoever I shall see, I shall then with joy say, 
 Nunc dimittis, &c. 
 
 CHAP. X. 
 
 Of presentations to benefices, and simony. 
 
 I DO not intend to treat of this matter, as it is a part of our 
 law ; but leaving that to the gentlemen of another robe, I shall 
 content myself with offering an historical account of the progress 
 of it, with the sense that the ancient church had of it, together 
 with such reflections as will arise out of that. 
 
 At first the whole body of the clergy, in every city, parish, or 
 diocese, was as a family under the conduct and authority of the 
 bishop ; who assigned to every one of his presbyters their pecu- 
 liar district, and gave him a proper maintenance out of the stock 
 of the oblations of the faithful. None were ordained but by the 
 approbation, or rather the nomination of the people, the bishop 
 
224 
 
 Of the Pastoral Care. 
 
 being to examine into the worth and qualifications of the per- 
 sons so nominated. In the first ages, which were times of perse- 
 cution, it is not to be supposed that ambition or corruption 
 could have any great influence, while a man in holy orders was 
 as it were put in the front, and exposed to the first fury of the 
 persecutors. So that what Tertullian says f on this head will be 
 easily believed, " that those who presided over them were first 
 " tried ; having obtained that honour, not by paying a price for 
 " it, but by the testimony that was given of them ; for the things 
 " of God were not purchased by money ;" he alluding probably 
 to the methods used by the heathens to arrive at their pontifical 
 dignities. 
 
 But as soon as wealth and dignity was, by the bounty of 
 Christian emperors, made an appendix to the sacred function, 
 then we find great complaints made of disorders in elec- 
 tions, and of partiality in ordinations, on which we see severe 
 reflections made by the best men both in the eastern and western 
 churches. They not only condemned the purchasing elections 
 and holy orders with money, but all the train of solicitations and 
 intercessions, with all flattery and obsequious courtship in order 
 to those things.. 
 
 They indeed laid the name of simony chiefly on the purchas- 
 ing of orders by money, which was attempted by Simon of 
 Samaria, commonly called Simon Magus ; but they brought 
 other precedents to shew how far they carried this matter. 
 Balaam's hire of divination, Gehazi's going after Naaman for a 
 present, and Jeroboam's making priests of those who filled his 
 hands s , are precedents much insisted on by them, to carry the 
 matter beyond the case of a bargain beforehand ; every thing in 
 the way of practice to arrive at holy orders was all equally con- 
 demned. When things were reduced into methodical divisions, 
 they reckoned a threefold simony ; that of the hand when 
 money was given, that of the mouth by flatteries, and that of 
 service, when men by domestic attendance and other employ- 
 ments did, by a temporal drudgery, obtain the spiritual dignity. 
 
 Chrysostom h expresses this thus : " If you do not give money, 
 " but instead of money, if you flatter ; if you set others at work, 
 " and use other artifices, you are as guilty." Of all these he 
 adds, that " as St. Peter said to Simon, Thy money perish with 
 " thee, so may thy ambition perish with thee." St. Jerom 1 
 
 f Apology. s 2 Chron. xiii. 9. h Horn, in Acta Ap. ' In Esai. 
 
Of the Pastoral Care. 
 
 225 
 
 says, " We see many reckon orders as a benefice, and do not seek 
 " for persons who may be as pillars erected in the house of God, 
 " and may be most useful in the service of the church ; but they 
 " do prefer those for whom they have a particular affection, or 
 " whose obsequiousness has gained their favour, or for whom 
 " some of the great men have interceded ; not to mention the 
 " worst of all, those who, by the presents they make them, 
 " purchase that dignity." 
 
 A corruption began to creep into the church in the fifth 
 century, of ordaining vagrant clerks, without any peculiar title ; 
 of whom we find St. Jerom oft complaining. This was con- 
 demned by the council of Chalcedon in a most solemn manner* 5 . 
 " The orders of all who were ordained presbyters, deacons, or 
 " in the inferior degrees, without a special title either in the 
 " city, in some village, some chapel or monastery, are declared 
 " null and void : and, to the reproach of those who so ordained 
 " them, they are declared incapable of performing any function. 1 ' 
 But how sacred soever the authority of this council was, it did 
 not cure this great evil, from which many more have sprung. 
 
 A practice rose, not long after this, which opened a new 
 scene. Men began to build churches on their own grounds, at 
 their own charges, and to endow these ; and they were naturally 
 the masters, and, in the true signification of the Roman word, 
 the patrons of them. All the churches in the first matricula 
 were to be served by persons named to them by the bishop, and 
 were to be maintained by him out of the revenue of the church ; 
 but these were put upon another foot, and belonged to the pro- 
 prietors of the ground, to the builders, and the endowers 1 . 
 They were also to offer to the bishop a clerk to serve in them. 
 It seems they began to think, that the bishop was bound to 
 ordain all such as were named by them : but Justinian m settled 
 this matter by a law ; for he provided that the " patriarch should 
 " not be obliged to ordain such as were nominated by the patron, 
 " unless he judged them fit for it :" the reason given is, that 
 " the holy things of God might not be profaned "." It seems 
 he had this in his eye, when by another law he condemns those 
 who received any thing for such a nomination ; for so I under- 
 stand the patrocinium ordinationis. 
 
 The elections to most sees lay in many hands ; and to keep 
 
 k Can. 6. 1 Fundus, sedificatio, et dos. m Novel. 57. c. 2. 
 n Nov. 6. c. 1. 
 
 Q 
 
226 Of the Pastoral Care. 
 
 out not only corruption, but partiality, from having a share in 
 them, he by a special law required, " that all persons, seculars 
 " as well as ecclesiastics, who had a vote in elections, should 
 " join an oath to their suffrage, that they were neither moved to 
 " it by any gift, promise, friendship, or favour, or by any other 
 " affection, but that they gave their vote upon their knowledge 
 " of the merits of the person 0 . 1 ' It will easily be imagined that 
 no rule of this kind could be much regarded in corrupt ages. 
 
 Gregory the Great is very copious in lamenting these dis- 
 orders, and puts always the threefold division of simony toge- 
 ther, manus, oris, et ministeriiv, Hincmar cites the prophet's 
 words, He that shaketh his hands from holding of bribes 0 *; in 
 the Vulgar it is, from every bribe ; applying it to three sorts of 
 simony. And in that letter to Lewis the Third, king of France, 
 he protests, " he knew no kinsman nor friend ; and he only 
 " considered the life, learning, and other good qualities neces- 
 " sary to the sacred ministry." Those ages were very corrupt ; 
 so that the great advantages that the popes had, in the disputes 
 concerning the investitures into benefices, were taken from this, 
 that servile obsequiousness and flatteries were the methods used 
 in procuring them. Of which it were easy to bring a great and 
 copious proof, but that it is needless. 
 
 I shall only name two provisions made against all these 
 sinistrous practices : one was among us in a council at Exeter r , 
 in which this charge is given ; " Let all men look into their 
 " own consciences, and examine themselves with what design 
 " they aspire to orders ; if it is, that they may serve God more 
 " virtuously and more acceptably ; or if it is for the temporals, 
 " and that they may extort benefices from those who ordain 
 " them ; for we look on such as simoniacs." In the council of 
 Basil s , in which they attempted the restoring the freedom of 
 elections, as a mean to raise the reputation of the sacred func- 
 tion, they appointed that an oath should be taken by all electors, 
 " That they should not give their voice for any who had, as they 
 " were credibly informed, endeavoured to procure it to them- 
 " selves, either by promising or giving any temporal thing for 
 " it, or by any prayer or petition, either by themselves, or by 
 " the interposition of any other ; or by any other way whatso- 
 " ever, directly or indirectly." This would go as far, as those 
 
 ° Nov. 137. c. 2. p Tom. 2. 195. 1 Isa. xxxiii. 15. 
 
 r Synod. Exon. 1287. cap. 8. s Sess. 12. 
 
Of the Pastoral Care. 
 
 9m 
 
 who took it considered themselves bound by an oath, to secure 
 elections from corruption or practice. 
 
 I will go no further to prove, that both fathers and councils, 
 in their provisions against simony, considered the practice of 
 application, importunity, solicitations, and flatteries, as of the 
 same nature with simony: and therefore, though our law considers 
 only simony, as it is a bargain in which money or the equivalent 
 is given or promised, yet the sense of the church went much 
 further on this head, even in the most corrupt ages. The canon 
 law does very often mention simony in its threefold distinction, 
 manus, linguce, et obsequii ; it being still reckoned a duty both 
 in the giver and receiver, that the gift should be free and 
 voluntary. 
 
 In the church of Rome a right of patronage is, according to 
 their superstition, a matter of great value ; for in every mass the 
 patron is to be remembered by a special collect, so that it saves 
 them a great charge in a daily mass said for them. To us this 
 effect ceases ; but still it is a noble piece of property, since a 
 patron has the nomination of him that has a care of souls com- 
 mitted to him. But as it is in itself highly valuable, so a great 
 account is to be given for it, to him who made and purchased 
 those souls, and in whose sight they are of inestimable value, and 
 who will reckon severely with such patrons as do not manage it 
 with a due care. 
 
 It is all one what the consideration is on which it is bestowed, 
 if regard is not in the first place had to the worth of the person 
 so nominated ; and if he is not judged fit and proper to under- 
 take the cure of souls : for with relation to the account that is to 
 be given to the great Bishop of souls, it is all one whether money, 
 friendship, kindred, or any carnal regard, was the chief motive 
 to the nomination. 
 
 I know it may be said, no man but one in holy orders is ca- 
 pable of being possessed of a benefice, and in order to that he is 
 to be examined by the bishop, though already ordained, before 
 he can be possessed of it : but the sin is not the less, because 
 others come in to be partakers of it. Still a patron must answer 
 to God for his share, if he has nominated a person without due 
 care, and without considering whether he thinks him a proper 
 person for undertaking so great a trust. 
 
 I will not carry this matter so far as to say, that a patron is 
 bound to choose the fittest and most deserving persons he can 
 
228 
 
 Of the Pastoral Care. 
 
 find out : that may put him under great scruples ; and there 
 being a great diversity in the nature of parishes, and in the se- 
 veral abilities necessary for the proper duties of the pastoral 
 care, it may be too great a load to lay on a man's conscience an 
 obligation to distinguish who may be the fittest person. But 
 this is very evident, that a patron is bound to name no person to 
 so important a care as the charge of souls, of whom he has not at 
 least a probable reason to believe that he has the due qualifi- 
 cations, and will discharge the trust committed to him. Some 
 motives may be baser than others ; but even the consideration 
 of a child to be provided for, by a cure of souls, when the main 
 requisites are wanting, is in the sight of God no better than 
 simony. For in the nature of things it is all one, if one sells a 
 benefice, that by the sale he may provide for a child, and if he 
 bestows it on a child, only out of natural affection, without con- 
 sidering his son's fitness to manage so great a trust. Perpetual 
 advowsons, which are kept in families as a provision for a child, 
 who must be put in orders, whatever his aversion to it or unfit- 
 ness for it may be, bring a prostitution on holy things. And 
 parents, who present their undeserving children, have this ag- 
 gravation of their guilt, that they are not so apt to be deceived 
 in this case, as they may be when they present a stranger. 
 Concerning these they may be imposed on by the testimony of 
 those whom they do not suspect ; but they must be supposed to 
 be better informed as to their own children. 
 
 It is also certain, that orders are not given by all bishops with 
 that anxiety of caution that the importance of the matter re- 
 quires. And if a person is in orders, perhaps qualified for a 
 lower station, yet he may want many qualifications necessary for 
 a greater cure : and the grounds on which a presentation can be 
 denied are so narrow, that a bishop may be under great difficul- 
 ties, who yet knows he cannot stand the suit, to which he lies 
 open, when he refuses to comply with the patron's nomination. 
 
 The sum of all this is, that patrons ought to look on them- 
 selves as bound to have a sacred regard to this trust that is 
 vested in them, and to consider very carefully what the nature 
 of the benefice that they give is, and what are the qualifications 
 of the person they present to it ; otherwise the souls that may 
 be lost by a bad nomination, whatsoever may have been their 
 motive to it, will be required at their hands. 
 
 At first the right of patronage was an appendant of the estate 
 
Of the Pastoral Care. 
 
 229 
 
 in which it was vested ; and was not to be alienated but with it, 
 and then there was still less danger of an ill nomination. For it 
 may be supposed that he who was most concerned in a parish 
 would be to a good degree concerned to have it well served. 
 But a new practice has risen among us, and, for aught I have 
 been able to learn, it is only among us, and is in no other nation 
 or church whatsoever : how long it has been among us, I am not 
 versed enough in our law-books to be able to tell : and that is 
 the separating the advowson from the estate to which it was an- 
 nexed ; and the selling it, or a turn in it, as an estate by itself. 
 This is so far allowed by our law, that no part of such a traffick 
 comes within the statute against simony, unless when the 
 benefice is open. I shall say nothing more on this head, save 
 only that whosoever purchases a turn, or a perpetual advowson, 
 with a design to make the benefice go to a child, or remain in a 
 family, without considering the worth or qualifications of the 
 person to be presented to it, put themselves and their posterity 
 under great temptations. For here is an estate to be conveyed 
 to a person, if he can get but through those slight examinations 
 upon which orders are given, and has negative virtues, that is, 
 he is free from scandalous sin, though he has no good qualities, 
 nor any fixed intentions of living suitably to his profession, of 
 following the studies proper to it, and of dedicating himself to 
 the work of the ministry : on the contrary, he perhaps discovers 
 a great deal of pride, passion, covetousness, and an ungoverned 
 love of pleasure ; and is so far from any serious application of 
 mind to the sacred functions, that he has rooted in him an 
 aversion to them. 
 
 The ill effects of this are but too visible, and we have great 
 reason to apprehend that persons who come into the service of the 
 church with this disposition of mind will despise the care of 
 souls, as a thing to be turned over to one of a mechanic genius, 
 who can never rise above some low performances ; they will be 
 incessantly aspiring higher and higher, and by fawning attend- 
 ances, and the meanest compliances with such as can contribute 
 to their advancement, they will think no services too much out 
 of their road, that can help to raise them : they will meddle in 
 all intrigues, and will cry up and cry down things in the basest 
 methods, as they hope to find their account in them. I wish, 
 with all my heart, that these things were not too notorious, and 
 that they did not lay stumblingblocks in men's way, which may 
 
230 
 
 Of the Pastoral Care. 
 
 give advantages to the tribe of profane libertines to harden them 
 in their prejudices against not only the sacred functions, but all 
 revealed religion in general. I shall end this head, leaving it on 
 the consciences of all patrons, and obtesting them by all that is 
 sacred, to reflect seriously on this great trust that the law has 
 put in their hands ; and to consider what account they are to 
 give of it in the great day. 
 
 But if patrons ought to consider themselves under strict obli- 
 gations in this matter, how much more ought they to lay the 
 sense of the duties of their function to heart, who have by 
 solemn vows dedicated themselves to the work of the ministry ? 
 What notion have they of running without being sent, who 
 tread in those steps ? Do not they say, according to what was 
 threatened as a curse on the posterity of Eli, Put me, I pray thee, 
 into one of the pries fs offices, that I may eat a piece of bread*? 
 Do they not feel these words as a character of what they say 
 within themselves, when they come up to the altar ? Can they 
 not trust God, and go on, fitting themselves in the best manner 
 they can for holy functions, waiting for such an interposition of 
 Providence as shall open a clear way to them to some station in 
 the church ; not doubting, but that if God by a motion of his 
 Spirit called them to holy orders, he will raise up instruments 
 to bring that about, and put it in the heart of some one or other 
 to give or to procure to them a post, without their own engaging 
 in that sordid merchandise, or descending to any, though less 
 scandalous methods, which bring with them such a prostitution 
 of mind, that they who run into them cannot hope to raise to 
 themselves the esteem due to the sacred function ; which is the 
 foundation of. all the good they can do by their labours. If 
 things turn cross to them, in a post to which such endeavours 
 may have brought them, what comfort can they have within 
 them ? or what confidence can they have in God? when their 
 own consciences will reproach them with this, that it is no 
 wonder, if what was so ill acquired should prosper no better. 
 When they come to die, the horror of an oath falsely taken, 
 which they palliated by an equivocating sense, will be a terrible 
 companion to them in their last minutes ; when they can no 
 more carry off the matter by evasions or bold denials, but are to 
 appear before that God, to whose eyes all things are naked and 
 opened. Then all the scandal they have given, all the souls 
 
 1 i Sam. ii. 36. 
 
Of the Pastoral Care. 
 
 231 
 
 that they have lost or neglected, all the reproaches that they 
 have brought on their function and on the church, for which 
 perhaps they have pretended no ordinary measure of zeal ; all 
 these, I say, will come upon them as an armed man, and sur- 
 round them with the sense of guilt, and the terrors of that 
 consuming fire, that is ready to devour them. Men who have 
 by unlawful methods, and a prevaricating oath, come into a 
 benefice, cannot truly repent of it, but by departing from it. 
 For the unlawful oath will still lie heavy on them, till that is 
 done. This is the indispensable restitution in this case ; and 
 unless this is done, they live on and die in the sin unrepented 
 of. God is not mocked, though men are. I will leave this here, 
 for I can carry it no higher. 
 
 As for those who have not prevaricated in the oath, but yet 
 have been guilty of practice and methods to arrive at benefices, 
 I do not lay this of relinquishing their benefices on them : but 
 certainly, if they ever come to right notions of the matter, they 
 will find just ground to be deeply humbled before God for all 
 their practices that way. If they do truly mourn for them, and 
 abstain from the like for the future, and if they apply themselves 
 with so much the more zeal to the labours of their function, 
 and redeem the meanness of their former practices by a stricter 
 course of life, by their studies and their diligence, they may by 
 that compensate for the too common arts by which they arrived 
 at their posts. 
 
 I know these things are so commonly practised, that as few 
 are out of countenance who tread in such beaten paths, so I am 
 afraid they are too little conversant in just notions to feel the 
 evil of them. It is no wonder if their labours are not blessed, 
 who enter on them by such low and indirect methods : whereas 
 men who are led by an overruling Providence into stations, 
 without any motions or procurement of their own, as they have 
 an unclouded call from God, so they have the foundation of a 
 true firmness in their own minds. They can appeal to God, 
 and so have a just claim to his protection and blessing : every 
 thing is easy to them, because they are always easy within. If 
 their labours are blessed with success, they rejoice in God, 
 and are by that animated to continue in them, and to increase 
 their diligence. If that is denied them, so that they are often 
 forced to cry out, My leanness, my leanness u , I have laboured 
 
 u Isaiah xxiv. 16. 
 
232 
 
 Of the Pastoral Care. 
 
 in vain ; they are humbled under it ; they examine themselves 
 more carefully, if they can find any thing in their own conduct 
 that may occasion it, which they will study to correct, and still 
 they persist in their labour ; knowing that if they continue doing 
 their duty, whatever other effects that may have, those faithful 
 shepherds, when the chief Shepherd shall appear, shall receive 
 from him a crown of glory that fadeth not aicay x . 
 
 To all this I will only add somewhat relating to bonds of 
 resignation. A bond to resign at the pleasure of the patron 
 carries with it a base servitude, and simony in its full extent : 
 and yet because no money is given, some who give those bonds 
 do very ignorantly apprehend that they may, with a good 
 conscience, swear the oath of simony. There is but one way 
 to cure the mischief of this great evil, which can have no 
 effect, if bishops will resolve to accept of no resignation made 
 upon such bonds ; since by the common law a clerk is so 
 tied to his bishop and to his cure, that he cannot part with 
 it without the bishop's leave. By this all these bonds may be 
 made ineffectual. 
 
 Other bonds are certainly more innocent, by which a clerk 
 only binds himself to that which is otherwise his duty. And 
 since the forms of our courts are dilatory and expensive, and 
 there is not yet a full provision made against many abuses 
 which a good patron would secure a parish from, I see no just 
 exception to this practice, where the abuse is specially certified ; 
 so that nothing is reserved in the patron's breast, by general 
 words, of which he, or his heirs, who perhaps may not inherit 
 his virtues as they do his fortunes, may make an ill use. It is 
 certain our constitution labours yet under some defects, which 
 were provided against by that noble design brought so near per- 
 fection, in that work entitled, Reformatio Leg um Ecclesiasticarutn, 
 which it is to be hoped will be at some time or other taken up 
 again, and perfected. 
 
 The affinity of the former matter leads me to give an account 
 of somewhat relating to myself. When I was first put in the 
 post which I still hold, I found there were many market towns 
 in the diocese very poorly provided. So since there are about 
 fifty dignities and prebends belonging to the cathedral, I consi- 
 dered how by the disposing of these I might mend the condition 
 of the incumbents in the market towns, and secure such a help 
 
 « i Pet. v. 4. 
 
Of the Pastoral Care. 
 
 233 
 
 to their successors. And by the advice of some very eminent 
 divines and canonists, this method was resolved on, that, when 
 I gave a prebend to any such incumbent, he should give a bond, 
 that, if he left that benefice, he should at the same time resign 
 his prebend, that it might go to his successor. This went on for 
 some years with a universal approbation. 
 
 But when a humour began to prevail of finding fault, this 
 was cried out upon as a grievance bordering upon simony. I 
 upon that drew up a vindication of my practice, from great 
 authority, out of civilians and canonists. But upon second 
 thoughts I resolved to follow that saying of Solomon's, Leave off 
 contention, before it be meddled with or engaged hi?. So to 
 lay the clamour that some seemed resolved to raise, I resolved 
 to drop my design, and so delivered back all the bonds that I 
 had taken. 
 
 I will offer nothing either in the way of vindication or resent- 
 ment, being satisfied to give a true relation of the matter, leaving 
 it to the reader's judgment to approve or censure, as he sees 
 cause. And thus I conclude this chapter, which I thought was 
 wanting to complete my design in writing this treatise. 
 
 y Prov. xvii. 14. 
 
DISCOURSE 
 
 MADE BY 
 
 THE LORD BISHOP OF ROCHESTER 
 
 TO THE 
 
 CLERGY OF HIS DIOCESE, 
 
 AT 
 
 HIS VISITATION IN THE YEAR MDCXCV. 
 
A 
 
 DISCOURSE 
 
 MADE BY 
 
 THE LORD BISHOP OF ROCHESTER 
 
 TO THE 
 
 CLERGY OF HIS DIOCESE. 
 
 ■"!»»■ 
 
 I CAN scarce think it worth my while, or yours, my good 
 brethren, that I should now spend much time in any long 
 general exhortation to your diligent and conscientious performing 
 the duties incumbent on you, as you are " the ministers of God, 
 " duly called according to the will of our Lord Christ, and the 
 " order of this excellent church of England." 
 
 Did I find there were here any absolute need to use many 
 words towards the exciting your care in the several administra- 
 tions of your holy calling ; yet, I am persuaded, I myself might 
 well spare my own labour, and your patience, on this subject ; 
 since all that kind of wholesome advice has been already so very 
 sufficiently and so much better given you, in arguments deduced 
 out of the holy scriptures, and most fitly applied to this purpose, 
 by the venerable compilers of our public liturgy, in the forms 
 appointed for the ordering of deacons and priests. 
 
 There, you know, this work has been so wisely and so fully, 
 long ago, done to a bishop's hands ; there all the parts of your 
 weighty office are so judiciously laid before you ; the high dig- 
 nity and great importance of it, towards the salvation of mankind, 
 is so substantially urged ; the blessed fruits and everlasting 
 rewards of well-attending it, and the extreme dangers of neglect- 
 
238 
 
 The Bishop of Rochester's 
 
 ing it, are so justly amplified ; the necessity of adorning your 
 doctrine by an innocent, virtuous, and pious life of your own, 
 towards the rendering it efficacious on the lives of others, is so 
 pathetically enforced ; that, I am confident, the very best charge 
 a bishop could give to his clergy, were to recommend seriously 
 to all their memories, as I now do most affectionately to yours, 
 those very same questions and answers, those very same promises 
 and vows, as you ought to esteem them, wherewith every one of 
 you did most solemnly charge his conscience, at the time of your 
 admission into holy orders. 
 
 I profess I cannot, nor, I believe, can the wit of man, invent 
 any more proper method of instruction to men in your circum- 
 stances, from a man in mine, than to exhort you all to a continual 
 recollection of, and meditation upon, those many and great 
 obligations you then seemed voluntarily and cheerfully to lay on 
 yourselves. 
 
 Whence there could not but ensue, by God's blessing, a firm 
 resolution in your minds to endeavour the performance of them, 
 and a holy perseverance in those endeavours, and in conclusion, 
 the happy effects of all on yourselves, and the flocks committed to 
 you : that by thus meditating on these things, and giving your- 
 selves wholly to them, your profiting may appear to all ; and that 
 by taking heed to yourselves, and your doctrines, and continuing 
 in them, you may both save yourselves, and those that hear you. 
 
 Wherefore seeing that, which else had been a bishop's proper 
 business in such meetings as this, I hope, is, or may be so easily 
 shortened for me by you yourselves, by your having recourse to 
 a rule so well known, and so obvious to you, in a book, which 
 ought scarce ever to be out of your hands ; I shall the rather, at 
 this time, purposely omit the prescribing you many admonitions, 
 touching the matter and substance of the duties of your sacred 
 function. Instead of them, I shall only offer you some few 
 familiar considerations, which may serve as so many friendly and 
 brotherly advices, concerning, chiefly, the manner and way of 
 performing some of the principal offices of your ministry. 
 
 And, I trust in God, that if these advices shall be as carefully 
 examined, and, if you find them useful, as industriously observed 
 by you, as they are honestly intended by me, they may, in some 
 sort, enable you to do laudably, and with commendation, the 
 same things, which, I hope, you already do, without just ex- 
 ception. 
 
Discourse to his Clergy, 1695. 
 
 239 
 
 Only, in this place, let me premise once for all, that whatever 
 instructions I shall now give you, I intend them not only as 
 directions to you, but especially to myself. As indeed, in all 
 matters, that come under deliberation, he ought to be esteemed 
 no good counsellor, who is very ready and eager in giving, but 
 averse from receiving the same counsel, as far as it may be also 
 proper for himself. 
 
 The first advice I presume to set before your view shall relate 
 to the manner of doing your part, in all the ordinary offices of 
 the public liturgy. 
 
 As to that, it is my earnest request, that you would take very 
 much care, and use extraordinary intention of mind, to perfect 
 yourselves in a true, just, sensible, accurate, becoming way of 
 reading, and administering them as you have occasion. 
 
 A suggestion, which some perhaps, at first hearing, may think 
 to be but of a slight and ordinary concernment : yet, if I am not 
 much deceived, it will be found of exceeding moment and con- 
 sequence in its practice : and of singular usefulness towards the 
 raising of devotion in any congregation piously inclined : when 
 your weekly or rather daily labours of this kind shall be thus 
 performed ; I mean, not with a mere formal or artificial, but 
 with such a grave, unaffected delivery of the words, as (if the 
 defect be not in ourselves) will indeed naturally flow from a right 
 and serious considering of their sense. 
 
 I pray therefore, take my mind aright in this particular. I do 
 not only mean, that you should be very punctual in reading the 
 Common Prayer Book, as the law requires ; that is, not only to 
 do it constantly, and entirely in each part, without any maiming, 
 adding to, or altering of it, that so supplications, prayers, inter- 
 cessions, and giving of thanks, may be made, by you, for all men ; 
 for kings, and for all that are in authority ; that we may lead a 
 quiet and peaceable life in all godliness and honesty. 
 
 If you do not so, you are liable to a legal punishment and 
 censure. But my aim now is, not merely to prevent that, or to 
 provide only against your breaking the law. What I intend is 
 something higher, and more excellent ; something that you cannot 
 be punished for, though you do it not ; but if you shall do it in 
 any reasonable perfection, it will redound to the unspeakable 
 benefit of your congregations. 
 
 The purpose then of this my plain motion to you is, in short, 
 to beseech you all to employ much serious pains in practising 
 
240 
 
 Tlie Bislioj> of Rochester's 
 
 the public and private reading of all your offices, as the use of 
 any of them shall occur, distinctly, gravely, affectionately, fer- 
 vently ; so as every where to give them all that vigour, life, and 
 spirit, whereof they are capable : which certainly is as great as 
 in any human writings whatsoever ; if we be not wanting to them 
 in the repetition. 
 
 The truth is, whatever some may imagine to the contrary, such 
 a complete and consummate faculty of reading the Common 
 Prayer, Quam nequeo monstrare, et sentio tantum, is of so great 
 difficulty, as well as use, that I am fully convinced, it very well 
 deserves to have some place among our constant studies ; at least 
 in the first initiation into our ministry, if not throughout the 
 whole course of it. 
 
 I could heartily wish, it were altogether needless for me to lay 
 so much stress on this advice as I do. Yet, I hope, I may do it 
 without offence ; since it is not with design of censuring any 
 particular men's failings or deficiencies, but only for the public 
 good ; that we may all strive to attain not only to a mediocrity, 
 but to an excellency in this kind : which, in my small judgment, 
 can never be done, unless we shall make this duty a business by 
 itself, and assign it a special place among our other ecclesiastical 
 studies. 
 
 It cannot be denied, but the church itself has provided for 
 this with all imaginable circumspection ; having solemnly en- 
 joined every clergyman, besides the times of his public ministry, 
 to read some very considerable parts of his Office, once a day, 
 at least, to himself, except he shall be excused by indispensable 
 business. 
 
 By which wise injunction, though, no doubt, the church 
 intended primarily to produce and increase, in the minds of all 
 its ministers, a frame of spirit perpetually serious and devout; 
 yet, if that be also accompanied with a proportionable regard to 
 the manner, as well as to the matter of our public prayers, this 
 other advantage of well reading, what is so often to be read, will 
 follow of course, and by necessary consequence. 
 
 It seems indeed to me, that the very way of performing all 
 the outward acts of religion has so wonderful an influence 
 towards obtaining the inward effects of it on our hearts and 
 consciences, that I cannot but think we can never be too labori- 
 ous in preparing and exercising our thoughts, and even our very 
 voices, in private, for a public service of so great importance. 
 
Discourse to his Clergy, 1695. 
 
 241 
 
 It is true, we generally value and esteem preaching as our 
 great privilege and honour. And so far we are in the right. 
 But we are not so, if we look on the reading of prayers only as 
 our task and burden ; and, as such, shall be willing to get rid of 
 it altogether, or to get through it in any undecent manner, with 
 such heaviness or precipitation, as, in any affairs of worldly 
 interest, we would never be content with: a preposterous custom, 
 which, if due care be not taken, may be very prejudicial and 
 mischievous to our church, by quenching the spirit of devotion 
 in our own people, and giving occasion to our adversaries 
 to throw scorn and contempt on our otherwise incomparable 
 liturgy. 
 
 Consider, I pray you, how can we expect that others should 
 revere or esteem it according to its true worth, if we ourselves 
 will not keep it so much in countenance, as to afford it a fair 
 reading ? if we will not do it so much common justice as to con- 
 tribute, as much as lies in our power, that it may have an im- 
 partial hearing, equal at least to any other divine ordinance ? if 
 we shall refuse to lay as much weight on those devotions, which 
 our whole church has enjoined us to pour out before the throne 
 of grace, for the people, as we do on those discourses, which we 
 make, on our own heads, to the people ? 
 
 Wherefore, I say again, this very commendable skill of devout, 
 and decent reading the holy Offices of the church is so far from 
 being a perfunctory or superficial work, a mean or vulgar 
 accomplishment, or a subordinate lower administration, only fit 
 for a curate ; that it deserves to be placed among your ministerial 
 endowments of greater superiority and preeminence ; as being 
 one of the most powerful instruments of the holy Spirit of God, 
 to raise and command men's hearts and affections : of the holy 
 true Spirit of God, I say ; which, though in our inward ejacu- 
 lations, or private supplications towards Heaven, it often helpeth 
 our infirmities, and maketh intercession for us with groaning s that 
 cannot be uttered ; yet, in the public worship, is most frequently 
 pleased to operate by such words and sounds, as are expressed 
 with the best utterance. 
 
 So that now, with a just assurance, I may assert this to be a 
 very proper qualification of a parochial minister; that he has 
 attained to an habitual faculty of setting forth the public prayers 
 to all their due advantage, by pronouncing them leisurably, 
 fitly, warmly, decently ; with such an authority in the speaker, 
 
 R 
 
242 The Bishop of Rochester's 
 
 as is, in some degree, suitable to the authority of what is 
 spoken. 
 
 Thus much I may safely say, that the reader of the prayers, if 
 he does his part, in the manner I have mentioned, by such a 
 vigorous, effectual, fervent delivery of the words and conceptions, 
 put into his mouth by the church itself, may give a new 
 enlivening breath, a new soul, as it were, to every prayer, every 
 petition in it : he may quicken and animate those confessions, 
 intercessions, and thanksgivings, which, when read coldly and 
 indifferently, with irreligious carelessness, or ignorant flatness, 
 will seem to some to be but a dead letter : he may make every 
 Hymn, every Psalm, every Lesson, Epistle, and Gospel, to be- 
 come well nigh a new sermon ; at least he may give to the old 
 standing text of the Bible a very good clear exposition, even by 
 his very way of reading it to the congregation. 
 
 This, upon experience, you will find to be apparently true. 
 For if, as is usually observed by men of learning in printed 
 books, the very accurate and critical pointing of the copy is one 
 of the best kinds of good new commentaries on any old author ; 
 how much more, in all the offices of devotion, would that, which 
 consists not only in good pointing, and observing all due stops, 
 but in so much more besides, I mean a good, distinct, forcible, 
 yet easy, and unforced reading of every prayer, and portion of 
 the holy scriptures ; how much more would all this really serve 
 for a good new paraphrase and illustration of every sentence in 
 them ! 
 
 It is indeed almost incredible, how quite another thing the 
 daily morning and evening prayers will appear ; what new 
 figures and beauties, and hidden treasures of sacred eloquence, 
 they will continually discover when thus pronounced ; how 
 much apter they will be to kindle in us and our auditors all 
 manner of heavenly affections, of spiritual grief and contrition, 
 of love and gratitude, of faith, hope, and charity, and joy in the 
 Holy Ghost ; when the harmony of the tongue shall be tuned, 
 as it were, to the harmony of the matter ; when the zeal of the 
 reader shall keep company with his voice ; and his voice shall 
 be adapted to, and varied together with, every sense and 
 expression ; when by long use, and imitation of the best masters, 
 or the best we can come at, we shall know familiarly how to 
 give every word and sentence its due poise ; where to lay a 
 greater or smaller weight on every clause, according to its natu- 
 
Discourse to his Clergy, 1695. 
 
 243 
 
 ral or spiritual force ; where to be quicker or more vehement, 
 where slower and more sedate ; how to observe equally all 
 pauses and distances ; how to avoid monotonies on the one hand, 
 and immoderate elevations and depressions on the other ; yet, 
 where to use the same tones, where to rise or fall in the right 
 place : when, I say, the reader shall be throughly expert and 
 versed in practising these, and many more such natural decencies 
 of pronouncing ; though they may seem but light and petty 
 things, taken singly, and apart, yet all together, in their full 
 united power, they will be found to have an admirable concur- 
 rence towards the creating, augmenting, well-tempering, and 
 well-governing of devotion. 
 
 Had I time, it were easy to exemplify this, in every Office of 
 our church. Give me leave only to mention one instance 
 within the compass of my own knowledge, which perhaps may 
 not be unworthy your special remarking : though I doubt not 
 but many of you have met with several examples of the like 
 nature. 
 
 It was immediately after the happy restoration of king Charles 
 the Second, when, together with the rights of the crown, and 
 the English liberties, the church and the liturgy were also newly 
 restored ; that a noted ringleader of schism in the former times 
 was to be buried in one of the principal churches of London. 
 The minister of the parish, being a wise and regular conformist, 
 and he was afterwards an eminent bishop in our church, well 
 knew how averse the friends and relations of the deceased had 
 always been to the Common Prayer ; which, by hearing it so 
 often called a low rudiment, a beggarly element, and carnal 
 ordinance, they were brought to contemn to that degree, that 
 they shunned all occasions of being acquainted with it. 
 
 Wherefore, in order to the interment of their friend, in some 
 sort, to their satisfaction, yet so as not to betray his own trust, 
 he used this honest method to undeceive them. Before the day 
 appointed for the funeral, he was at the pains to learn the whole 
 Office of Burial by heart. And then, the time being come, 
 there being a great concourse of men of the same fanatical 
 principles, when the company heard all delivered by him with- 
 out book, with a free readiness, and profound gravity, and 
 unaffected composure of voice, looks, and gestures, and a very 
 powerful emphasis in every part, (as indeed his talent was 
 excellent that way,) they were strangely surprised and affected ; 
 
 r 2 
 
244 
 
 The Bishop of Rochester's 
 
 professing they had never heard a more suitable exhortation, or 
 a more edifying exercise, even from the very best and most pre- 
 cious men of their own persuasion. 
 
 But they were afterwards much more surprised and con- 
 founded, when the same person, who had officiated, assured the 
 principal men among them, that not one period of all he had 
 spoken was his own ; and convinced them by ocular demonstra- 
 tion how all was taken word for word out of the very Office 
 ordained for that purpose, in the poor contemptible Book of 
 Common Prayer. 
 
 Whence he most reasonably inferred, how much their ill- 
 grounded prejudice and mistaken zeal had deluded them, that 
 they should admire the same discourse, when they thought it an 
 unprepared, unpremeditated rapture : which they would have 
 abominated, had they known it to be only a set form prescribed 
 by authority. 
 
 And from the same observation, we also may as justly infer, 
 that all the coldness and dulness, which too many such abused 
 and wanton spirits have complained they find in set forms, is not 
 really in the forms themselves ; in ours it is far otherwise. If 
 there be any colour for the complaint, that can only proceed from 
 a cold, flat, supine, insipid manner of repeating them. 
 
 Upon the whole matter it is most certain, that in the public 
 worship of God nothing can be more grave or moving, more 
 lofty or divine, either in the confessing, petitioning, or praising 
 part, than where the thoughts and expressions are strictly 
 weighed, and prudently reduced into standing unalterable forms : 
 provided also, those very forms be not pronounced in a formal 
 way ; but that they be assisted, inflamed, inspired, as I may say, 
 with such a present ardour and sprightly zeal in reading them, 
 as will always make them seem to be extempore : extempore, I 
 mean, in the new, ready, vehement manner of their pronuncia- 
 tion ; but set forms still, in the solid ripeness of the sense, and 
 the due choice and deliberate ordering of their phrases and 
 figures ; which are the peculiar advantages of set forms : and 
 therefore, so spoken, they will in all reason produce a far more 
 real, unfeigned, and durable devotion, than all the other mere 
 extempore, raw, and indigested effusions ought to pretend to. 
 
 I should crave your pardon, that I have dwelt so long on this 
 first head of advice. But it appeared to me so very material, 
 that I could not hastily pass it over : especially since what I have 
 
Discourse to his Clergy, 1695. 
 
 245 
 
 now said on this subject may concern in common all your 
 public ministrations, and is equally applicable, not only to the 
 well performing the daily Morning and Evening Prayers 
 throughout the year, both of ordinary days and Sundays, and 
 extraordinary fasts and festivals ; but also to the Offices of 
 Baptism, Matrimony, and the holy Communion ; and indeed to 
 every other part of our established liturgy ; in all which, as the 
 reader officiates better or worse, so most usually is their benefit 
 and efficacy more or less on the minds of the hearers. 
 
 Nay, I will now make bold to go further, to apply the use- 
 fulness of this counsel, not only to the praying part, but also to 
 another part of your office I am next to consider, which is that 
 of preaching. 
 
 I am verily persuaded, that the sermons preached every Sun- 
 day in this one kingdom, by the church of England clergy in 
 this age, are more excellent compositions of that kind, than have 
 been delivered, in the same space of time, throughout the whole 
 Christian world besides. 
 
 Only let me take the freedom to suggest, that perhaps it 
 would add much, though not to the solid and substantial part of 
 such discourses, yet to their just popularity, and more general 
 acceptance, and to the greater edification of our hearers, if we 
 would universally addict ourselves a little more to this study of 
 pronunciation : by which advantages alone of the freedom and 
 life of their elocution, we know the preachers of some other 
 nations do seem to reign and triumph in the pulpit, whilst their 
 sermons, as far as we can judge by those we have of them in 
 print, are not comparable to the English. 
 
 An observation, which, methinks, may rouse our preachers to 
 outdo them in this kind of perfection also : I mean, in a natural, 
 comely, modest, yet undaunted force of pronunciation : not such 
 as is full of over-action and mimical gesticulations ; which, 
 though some parties may admire for a time, and to serve a turn, 
 yet the serious temper of our nation will never long approve or 
 admit of. But I intend such a steady, composed, severe, 
 decent, lively, and apposite managing your voices and gestures 
 in the pulpit, as is best accommodated to the gravity and so- 
 lidity of the English genius, and is also agreeable, as much as 
 may be, to the simplicity, power, and height of the message you 
 bring from heaven. 
 
 The next great duty then of your priestly office, which 
 
246 
 
 The Bishop of Rochester's 
 
 comes in our way, being that of preaching, I shall begin with 
 one short admonition, which, I confess, I am almost ashamed to 
 give ; and yet it may be very expedient that it should be given ; 
 not, I declare, as a correction to any of you here present for 
 any thing past, but only in regard to the future, and for the sake 
 of those who as yet are less experienced preachers, and young 
 timorous beginners. 
 
 The caution, in plain terms, is this ; that every person, who 
 undertakes this great employment, should make it a matter of 
 religion and conscience, to preach nothing but what is the 
 product of his own study, and of his own composing. 
 
 I would not be mistaken, as if I should hereby condemn the 
 reading of the Homilies ; which were composed by the wisdom 
 and piety of former times, and have been ever since allowed, 
 nay recommended, by our church, in some places, and upon 
 some necessities to be used. I am so far from doing so, that I 
 rather, wish from my heart we were furnished with a larger stock 
 of such learned, plain, and orthodox discourses. 
 
 There can be no manner of hurt, nay there is very great 
 reason, that, upon some urgent occasions, a preacher should have 
 liberty to take something out of that public treasury, which was 
 laid up for that end, and has the stamp of authority upon it to 
 make it current. My purpose is only to dissuade you from all 
 unjust rapine of this kind, from all underhand dealing with the 
 private stores of particular persons. 
 
 As to that, I dare avouch, it is far better and more advisable, 
 even for the rawest practiser, to exhibit but very mean things 
 of his own at first, than to flourish it in the best of other men's 
 sense and oratory. For he who does never so ordinarily at first, 
 provided it be from himself, may and will do better and better 
 in time, by God's assistance, through fervent prayer, and in- 
 defatigable attention to reading, and hearing, and practising to 
 preach. Whereas this sordid borrowing, this shameful, I had 
 almost said sacrilegious, purloining from other men's labours, i6 
 an utter irreconcilable enemy to all manner of growth and 
 improvement in divine learning or eloquence. 
 
 I will not now insist on the meanness of spirit, and perpetual 
 fear, that must attend the consciousness of this guilt, lest it 
 should be some time or other discovered ; or on the shame and 
 contempt that often happens to such pilferers upon the discovery. 
 But besides all this, in truth, when once men have indulged 
 
Discourse to his Clergy, 1695. 
 
 247 
 
 themselves in this easy, but despicable and shuffling commerce, 
 they seldom or never give it over ; nay, at last, they can very 
 hardly give it over if they would. 
 
 Thence would succeed such a visible decay of parts, such a 
 neglect of all serious studies, such a desuetude and unaptness 
 for regular thinking, such emptiness of invention and memory, 
 such a diffidence of their own 6tyle, understanding, and judg- 
 ment ; that they, who at first made bold with others' sermons, 
 perhaps merely out of idleness, will at length be forced to do it 
 out of necessity. It will unavoidably happen to this kind of 
 thieves, as most commonly it does to all others ; they steal so 
 long in their youth and strength of age, because they will not 
 work, that in their old age they are compelled to steal on, 
 because they cannot work. 
 
 But enough or too much of this. I know to whom I speak ; 
 to those, who, for aught I could ever observe, or hear, do not 
 only preach, but themselves compose what they preach. Yet I 
 thought it became me to give this intimation, seeing, in my own 
 small experience, I have been forced to deny orders to some 
 persons, because I found them peccant in this very crime. I 
 was at first exceedingly amazed to hear them produce most excel- 
 lent sermons, whilst I found their gifts of nature, and abilities 
 of learning, and knowledge, were far from being passable. But 
 my wonder was soon over, when I manifestly discovered, that 
 nothing but their ignorance was their own, their sermons be- 
 longing of right to their betters. 
 
 Now then, my brethren, that we may come into the way again, 
 after this unwelcome digression ; in making our sermons, great 
 regard ought to be had to the words and to the matter ; great to 
 both, though not equally great to both. 
 
 Your words and style should be simple, expressive, weighty, 
 authoritative ; and therefore, though not without some true art, 
 yet not very artificial ; and rather void of all ornament, than 
 over-adorned ; but as much scriptural as may be without affec- 
 tation ; and as easy, familiar, and intelligible as possible. And 
 perspicuity is always possible. Nay it is almost impossible, that 
 one's words should not be perspicuous, when his thoughts are 
 clear, and untroubled, and the thing to be spoken of is throughly 
 understood. When the matter is well invented, digested, and 
 ordered in the mind, it very rarely happens, but the fittest and 
 
248 
 
 The Bishop of Rochester's 
 
 most expressive words will occur to the fancy and tongue of the 
 speaker. Verba noti invito, scquentur. 
 
 Next, since your matter must of course be either doctrinal or 
 practical ; where it shall be merely doctrinal, there it may suffice 
 for your common auditories, and, in good truth, for all other from 
 the lowest to the very highest, that it be plain, sound, substan- 
 tial, ancient, catholic; seldom or never curiously drawn out into 
 the fine threads of dispute and speculation, or, as the apostle 
 terms them, oppositions of science falsely so called. 
 
 It were indeed much to be wished, that the agitating of all 
 manner of controversies could be utterly excluded from the 
 great work of saving souls, which is your special work. Yet, 
 because in times so degenerate from the primitive purity, and in 
 this militant state of the Christian church, it cannot be expected, 
 that you should teach aptly, or oppose schism and heresy solidly, 
 without touching sometimes, and entering upon some walks of 
 controversies ; certainly the best way, in these inevitable cases, 
 is never to meddle with such obscure subtilties, out of spiritual 
 pride or ostentation, but merely out of necessity; and then only 
 with the most necessary parts of them ; and then also that you 
 be ever sure to keep close to the form of sound words used in 
 the church, and to contain yourselves within the known bounds 
 of scripture determinations, in every controverted point, to deliver 
 the faith to your people, as it was once delivered to the saints. 
 
 As little a lover then as I am of controversial divinity in the 
 pulpit, yet I cannot be faithful to you, or to our mother the 
 church of England, if I do not recommend two sorts of it to 
 be seriously studied by you : but I must still say, rather to be 
 studied than preached ; though preached too upon reasonable 
 occasions. 
 
 The first kind is that of the controversies between us and the 
 church of Rome. For we are not yet so exempt from fear on 
 that quarter, that we should securely lay aside, and suffer to rust 
 on the walls, those very arms, which, to the immortal praise of 
 the parochial clergy, were so successfully managed by them, 
 during the last great crisis of danger from the popish interest. 
 
 I the rather mention these, because they are still almost in 
 every man's hands ; and perhaps a judicious sum and full 
 epitome collected out of them all would be as useful a body of 
 controversies on those questions, as any is yet extant. 
 
Discourse to his Clergy, 1695. 
 
 249 
 
 Wherefore, that you may preserve your own, and the souls 
 under your care, from infection, and be able to convince gain- 
 sayers, I exhort you all, according- to your several stations and 
 opportunities, to be still conversant and prepared in those very 
 same arguments against the papists : yet, let me say also, not 
 only now in those. For there is another sort of controversies, 
 or rather blasphemous doctrines, revived in this age, and which 
 seem indeed to be the most cherished and darling tenets of the 
 loose and antichristian part of the age ; I mean those execrable 
 opinions against the incarnation and eternal godhead of our Sa- 
 viour, the satisfaction of his meritorious sufferings, and death, 
 and the very being of the ever-blessed Trinity : which being all 
 of them the peculiar and distinguishing foundations of Christi- 
 anity, whatever they, who so directly oppose them, may at first 
 pretend, yet they cannot but really tend to the destruction of the 
 primitive faith in Christ, and the introduction of another religion, 
 new, and therefore abominable. 
 
 Wherefore, to maintain no less than the main fundamental 
 points of our pure and undejiled religion, you are now most zeal- 
 ously to apply your thoughts to the serious study of those divine 
 mysteries. Yet, if you please to take my judgment, after you 
 shall be never so well furnished with weapons defensive or of- 
 fensive, of this nature, you should very rarely brandish, or so 
 much as shew them in your ordinary pulpits ; never but when 
 you cannot avoid it without betraying or deserting the orthodox 
 truth. And whenever you shall produce any of them in such 
 auditories, even then, it were best done in a calm, positive, and 
 didactical, rather than in a sharp, wrangling, or contentious way. 
 But always take along with you what I said before, to wade no 
 further in them, in your popular sermons, than as the scripture 
 light primitively expounded shall plainly lead you. 
 
 This may suffice, at present, touching the doctrinal and spe- 
 culative part of your preaching. As to the other, which is the 
 practical, in that I need not forewarn you to proceed with such 
 reserve or restraint. In the greatest abundance of that, if man- 
 aged with any tolerable prudence, there can hardly be any 
 manner of excess. Most assuredly the less controversial, and 
 the more practical, your pulpit discourses are, the better they 
 must be, and the more profitable. 
 
 Now, my dear brethren, the subject of this part of your ser- 
 mons being, as you cannot but know, so comprehensive and 
 
250 
 
 The Bishop of Rochester', 
 
 vast, as to take in the whole compass of all our spiritual and 
 moral duties ; I say of moral also ; for, let none be deceived, 
 moral preaching is of marvellous use, wherever it is subservient 
 to the inspired doctrine of Christianity, and does not strive to 
 justle that, which is its principal, quite out of the pulpit : but, 
 I say, the matter of your practical preaching being in itself so 
 large, as to extend to all the precepts and promises both of the 
 law and the gospel ; to all the temptations and corruptions of the 
 world, the flesh, and the devil ; whereof the one ought to be 
 the eternal argument of your exhortations, the other of your 
 reproofs and admonitions : here it is especially that I would be- 
 seech you all with a brotherly tenderness, and oblige you with 
 a fatherly authority, to lay out the whole stress and bent of your 
 souls, to draw all your studies, all your learning, human or di- 
 vine, all your eloquence, all your affections, all your zeal this 
 way ; this being the great work you have chosen for the busi- 
 ness of your whole lives, and for which we all were so peculiarly 
 dedicated to the service of God, and his church : and let me add, 
 this being the great purpose, for which all scripture seems to 
 have been given by inspiration of God ; that it may be profitable 
 for doctrine, for reproof , for correction. There is the chief end 
 of all the doctrine you are to teach. But what follows ? For in- 
 struction in righteousness ; that the man of God may be perfect, 
 throughly furnished to every good work. There is the great 
 design of all the practice you are to enforce. 
 
 I have despatched what I thought proper now to say on this 
 head of preaching, unless you will suffer me to name one very 
 obvious caution ; which yet I cannot think to be ever the less 
 necessary, for being so very obvious. 
 
 The caution is, that in all your sermons, where you have oc- 
 casion to praise any virtue, or dispraise any vice ; in all your 
 commendations of what is good, or discommendations of what is 
 bad ; you would always separate the good person from the good 
 thing, and always distinguish the sinner from the sin : that is, 
 that you would never put any one virtue, never any one vice, 
 you are to deal with in the pulpit, into the habit or countenance 
 of any one member of your congregations, so that they may be 
 known thereby : in a word, that you would utterly shun and 
 abhor all personal flatteries of the good, and all personal reflec- 
 tions on the wicked. 
 
 As to the first of these extremes, that of flattery, I need only 
 
Discourse to his Clergy ,-~\.&d%. 
 
 251 
 
 mention it here. That is seldom thought worthy of such plain 
 country congregations as yours generally are : it were well, if it 
 were as much excluded out of all other religious assemblies of 
 better quality. 
 
 It is indeed great pity, that such glossing and deceitful lan- 
 guage should at last, in any measure, take sanctuary in the 
 church ; when it had been so long, in all ages, by common con- 
 sent of wise and good men, judged fit to be banished out of all 
 other well-constituted societies. Has it not been always found by 
 experience, that a flattering tongue is so far from increasing the 
 virtues of the good and the great, that it rather serves to de- 
 prave the real worth they might have before 1 so that, as the 
 Psalmist says, the men, who flatter with their tongue, have not 
 only no faithfulness in their mouth, but their very throat is an 
 open sepulchre. But, above all, it is most unbecoming the pul- 
 pit ; where men would seem to speak as from God, and with 
 authority, which nothing can more debase or prostitute than 
 flattery. 
 
 As to the other excess, that of secret reflections, and malicious 
 insinuations against, or open defamations of persons, I would 
 absolutely dissuade you from the very shadow and suspicion of 
 it. I would entreat you all, in the bowels of our Lord (Jhrist T 
 that you would never, on any occasion or accident, not even on 
 the greatest provocation, do that affront to the honour and mo- 
 desty of the pulpit, as to make it a place for any rudeness or 
 scurrility whatsoever. Surely nothing can be more disgraceful 
 to the reputation of your profession, or more destructive to edi- 
 fication, or more unbeseeming the gravity and charity of a 
 church of England divine, than to make an ordinance so sacred, 
 and the word of God handled in it, become instrumental to your 
 own private passions, animosities, or revenges. 
 
 I am now arrived at the next great duty of your holy office, 
 which is that of catechising ; not so much to recommend to you 
 the duty itself; though I might do that most earnestly and ve- 
 hemently, and with some kind of episcopal expostulation and 
 reprehension, if any where it should be totally neglected. But 
 that I would not here so much as suppose. 
 
 I cannot doubt but we are all of one mind touching the inex- 
 pressible advantages of this ordinance in general ; we especially 
 who have lived in these times. We cannot but be abundantly 
 convinced of it by a woful and dearbought experience : since it 
 
252 
 
 The Bishop of Rochester's 
 
 is evident, that the far greater part of the monstrous looseness of 
 opinions, and profane enormity of manners, which overwhelmed 
 the whole face of the last age, and has too much descended on 
 this, did remarkably proceed from the notorious defect, or uni- 
 versal omission of orthodox catechising, during the calamities 
 and confusions of the great rebellion. 
 
 Wherefore, touching the imminent necessity of restoring, or, 
 I may well hope rather, among you, of continuing this first 
 part of Christian discipline, I make sure account we are all 
 agreed. 
 
 The only thing to be debated is the manner how this holy 
 exercise may be so put in use, that the blessed ends, which, I am 
 assured, we all aim at alike, may be attained. 
 
 Without all controversy then, the first practice of your regu- 
 lar catechising, in all your churches, ought to be in the very 
 same order, and on the same materials, which the Church Cate- 
 chism has traced out, and the law has enjoined. 
 
 I would therefore desire you all to begin, or rather encourage 
 you to go on, plainly and literally, in that way, with a strict 
 confinement of your catechumens, as they may be called, to that 
 very compendious introduction ; to have your youth throughly 
 versed and instructed perfectly in all the questions and answers 
 there prescribed. This ought by no means to be left undone in 
 the smallest or poorest of your country cures ; where the high- 
 est capacities are not at first above, and the lowest can scarce be 
 below, this kind of plain information. 
 
 But in greater towns, where the youth are somewhat better 
 educated, and so should be more capable of improvement, there, 
 supposing still you never omit the other more simple way, you 
 may, by degrees, with a sober and discreet pace, proceed fur- 
 ther ; I will not say by enlarging the foundations, but by raising 
 the building higher on the same compass of ground. 
 
 And this I have known done with very remarkable fruit and 
 benefit to the learners, in a familiar method, whereof I will only 
 trace out to you the imperfect draught, which by time and cus- 
 tom you may easily advance and complete. The method is this ; 
 that to every article, and every clause of it, in the Church Cate- 
 chism, after they have learnt them by heart, you should annex, 
 at first, some such texts of scripture, as may suffice to prove the 
 matter contained in them, and do it in the fewest words, and 
 clearest to the purpose. These texts you should induce your 
 
Discourse to his Clergy, 1695. 
 
 253 
 
 young disciples to repeat often, and perfectly without book, 
 together with each article, and should begin to let them under- 
 stand, by a very brief exposition, how evidently each scripture 
 proves each article. 
 
 Then, by degrees, after they shall be made intimately acquaint- 
 ed with that first set of texts, you may more securely add other 
 quotations out of the Bible, somewhat larger, but still tending to 
 the same purpose ; and when you have explained them, in the 
 like manner, but more copiously, you may cause those also to be 
 learnt as exactly, and repeated as readily as the former. And 
 the same course you may begin, and go through with again, still 
 adding more texts, and more distinctly dividing the parts and 
 members of the several articles, as often as you shall find it 
 practicable or convenient. 
 
 Thus, whilst you do not overburden tender minds, but softly 
 instil these instructions into them, drop after drop, the children 
 you have undertaken in this way, so very little out of the com- 
 mon road, and many also of riper years, who shall be present 
 and attentive, will, beyond their own, and even your first 
 expectation, come to have treasured up, almost unawares, in 
 their minds, a little body, as it were, of orthodox divinity : 
 which cannot but be all orthodox, all primitive, as being without 
 mixture purely collected out of the holy scriptures. 
 
 With the scriptures, by this means, their memories will 
 unperceivably be filled ; yet not so as only to fit them to cant 
 with unseasonably in common discourse, but so as to instruct or 
 confirm their judgments, and teach them to apply properly what 
 they shall there read, to every part of a sober Christian's belief, 
 or practical duty. 
 
 In this great article of catechising, I would offer one honest 
 direction more. It is, that you should not so much aim in it at 
 the length of the exercise, or at the perpetual changing of your 
 thoughts and expressions, as at the sound bottom on which you 
 build your discourse, and the solid, unmovable ground of each 
 doctrine, whereon you fix your explanations ; though your per- 
 formance each time be the shorter, so it be not unreasonably 
 short, and though your words and phrases may happen frequently 
 to be the same, and repeated more than once. 
 
 In truth, I would, if I durst, offer some such advice also as to 
 your preaching. But I know the common vogue is against my 
 
254 
 
 Tlie Bishop of Rochester's 
 
 real opinion in this matter. And therefore I must handle this 
 point the more tenderly. 
 
 It is indeed a very great burden, that the humour of the 
 people, and our own too, in some measure, has laid on our pro- 
 fession ; such as, I think, no other calling, or way of life, were 
 ever willing to lay on themselves ; no, nor any other nation, that 
 I know of, has exacted in so high a degree from their clergy ; 
 that you should twice or once a week, at least, always present 
 your auditories with new sermons ; and those also to be com- 
 posed with the care and accuracy, almost of elaborate, and com- 
 plete treatises. 
 
 Whereas I am sure, in the business of catechising, and most 
 probably the same will be found true in preaching also, that a 
 sound, substantial, well-collected, and well-woven provision of 
 plain, instructive, godly, and devout discourses, altered and 
 increased according to the teacher's growing abilities, and used 
 over and over, though in the same desks or pulpits, would be 
 more edifying, and sink deeper into the minds and consciences 
 of the hearers, than all the greatest affluence and redundance of 
 new words and phrases, multiplied or interchanged, which the 
 most fanciful, copious catechist or preacher can devise. 
 
 I have known some very learned and pious men, and excellent 
 preachers, and zealous lovers of our church and country, whose 
 welfare and prosperity they wisely judged to be inseparably 
 joined ; I say I have known these persons affectionately declare 
 their wishes that some such order as this I shall subjoin were 
 observed by the greatest part, if not by all our parochial 
 ministers. 
 
 That, on the very entering into their ministry, or at any time 
 afterwards, if they have not done it before, they would set 
 themselves to draw out the general lineaments and larger mem- 
 bers of a whole year's, or perhaps a two years' course of cate- 
 chisms and sermons : following therein the annual method of our 
 church's devotions, or any other scheme they shall approve and 
 form to themselves ; provided it comprises all the main points of 
 Christian doctrine and practice. 
 
 That on this stock they should set up ; and, in the first and 
 second year, begin to fill up the void spaces, and lay the first 
 colours, towards the finishing, as well as their sufficiency will 
 then allow ; still collecting and conveying all the streams of 
 
Discourse to his Clergy, 1695. 
 
 255 
 
 their useful reading and learning into those common receptacles 
 and channels ; and so successively preaching them on, as the 
 year turns round. 
 
 That ever after, in the whole progress of their ministry, they 
 should still be adding to, or cutting off from, or polishing those 
 first imperfect ideas; altering the method and shape of the 
 whole, if needful ; enforcing or increasing the arguments, 
 illustrations, and amplifications, if wanting ; inserting new doc- 
 trines before unobserved, making new practical inferences 
 before untouched, as their judgments, or light, or experience 
 shall improve ; but especially, still drawing more and more, 
 over all, a new beautiful skin, and the lovely features of scrip- 
 ture language : and then, without scruple or disguise, should 
 preach them again and again, so corrected, augmented, and in 
 some part renewed. 
 
 And I have heard these very wise persons, some of them most 
 excellent fathers of our church, often conclude, that, by this, or 
 some such method, any preacher, though of no extraordinary 
 bright endowments at first, yet of an honest mind, clear sense, 
 unwearied industry, and judicious learning, would, in process of 
 time, in all likelihood, have by him in store a complete domestic 
 course of sound, well-compacted, affecting sermons ; that, by 
 God's blessing, might, with the just advantages of delivery, be 
 of far greater use to his conscientious hearers, than all that 
 pompous novelty and counterfeit variety, which some others 
 may boast of. 
 
 I say counterfeit variety. For so indeed it is often, upon 
 trial, found to be. And now I have faithfully told you the 
 opinion of those great men, I will presume, under so safe a 
 shelter, to disclose my own thoughts in this business ; yet still 
 with all deference and candour towards any, who may differ 
 from me in this particular. 
 
 We have lived in an age when the two gifts, as they are wont 
 to be called, of extempore praying, and extempore preaching, 
 have been more pretended to and magnified than, I believe, they 
 ever were before, or, I hope, ever will be again, in this church 
 and nation. Yet, for all I could ever learn or observe, the most 
 sudden readiness, and most profuse exuberancy, in either of 
 these ways, has been only extempore in show and appearance, 
 and very frequently but a cunningly-dissembled change of the 
 
256 
 
 The Bishop of Rochester's 
 
 very same matter and words often repeated, though not in the 
 same order. 
 
 As to that of extempore praying, which therefore too many 
 mistake for praying by the Spirit, it is manifest, that the most 
 exercised and most redundant faculty in that kind is, in reality, 
 only praying by the fancy, or the memory, not by the Spirit. 
 They do but vary and remove the scripture style and language, 
 or their own, into as many places, and shapes, and figures, as 
 they can. And though they have acquired never so plentiful a 
 stock of them, yet still the same phrases and expressions do so 
 often come about again, that the disguise may quickly be seen 
 through by any attentive and intelligent hearer. So that, in 
 plain terms, they who think themselves most skilful in this art 
 do really, all the while, only pray in set forms disorderly set, 
 and never ranged into a certain method. For which cause, 
 though they may not seem to be set forms to their deluded 
 auditors, yet they are so in themselves ; and the very persons 
 who use them most variously and most artificially cannot but 
 know them to be so. 
 
 This, my brethren, seems to be all the great mystery of the 
 so much boasted power of extempore praying. And why may 
 not the like be affirmed, in great measure, of extempore preach- 
 ing, which has so near an affinity with the other ? Is not this 
 also, at the bottom, only a more crafty management of the same 
 phrases and observations, the same doctrines and applications, 
 which they had before provided, and composed, and reserved in 
 their memories ? 
 
 Do but hear the most voluble masters in this way, once or 
 twice, or perhaps oftener, as far as their changes shall reach ; 
 and at first, no doubt, you will be inclined to wonder at the 
 strange agility of their imaginations, and compass of their 
 inventions, and nimbleness of their utterance. But if you shall 
 attend them calmly and constantly, the vizor will be quickly 
 pulled off, though they manage it never so dexterously : you 
 will at last find, they only walk forward, and backward, and 
 round about : one, it may be, in a larger labyrinth than 
 another ; but in a labyrinth still ; through the same turnings 
 and windings again and again, and, for the most part, guided by 
 the same clue. 
 
 The explanations, perhaps, of their texts, the connections and 
 
Discourse to his Clergy, 1695. 
 
 257 
 
 transitions of the parts, and some sudden glosses, and descants, 
 and flights of fancy may seem new to you. But the material 
 points of doctrine, and the common places, to which, upon any 
 loss or necessity, they have recourse, these they frequently 
 repeat, and apply to several subjects, with very little alterations 
 in the substance, oftentimes not in the words. These are the 
 constant paths, which they scruple not to walk over and over 
 again, till, if you follow them very close, you may perceive, 
 amidst all their extempore pretensions, they often tread in the 
 same grounds till they have trodden them bare enough. 
 
 But, God be thanked, the church of England neither requires, 
 nor stands in need of any such raptural (if I may so call it) or 
 enthusiastical spirit of preaching. Here the more advised and 
 modest, the more deliberate and prepared the preacher is, the 
 better he is furnished, by God's grace, to deliver effectually our 
 church's solid sense, its fixed precepts, its unalterable doctrines. 
 Our church pretends not to enter into men's judgments merely 
 by the affections ; much less by the passions to overthrow their 
 judgments. The door, which that strives first to open, is of the 
 understanding and conscience : it is content, if by them a passage 
 shall be made into the affections. 
 
 I have detained you the longer on this argument, because I 
 am perfectly convinced, that although one or two preachers in 
 an age, or perhaps some few more, men of extraordinary parts, 
 assurance of mind, and volubility of tongue, may, by long use, 
 make a remarkable blaze, for a time, in this sudden, unstudied 
 way ; yet, if it should ever become the general custom of the 
 whole English clergy, it would produce little more than ignor- 
 ance and confidence in many of our preachers, and tempt many 
 of the laity, who presume themselves to be equally gifted, to 
 think they had an equal right to the ministry. 
 
 But what need I say any more of this matter ? It is confessed 
 on all hands, that if an extempore kind of preaching had been 
 universally put in use among us, from the beginning of our re- 
 formation, the whole church of Christ had been much impo- 
 verished thereby, had been deprived of the best treasury of 
 sermons, that ever it was enriched with since the apostles and 
 their successors, and the primitive fathers' times. 
 
 There is still behind one solemn duty more belonging to all 
 of us, wherein I would willingly suggest one serious word of 
 counsel : and it concerns the office of visiting the sick. I would 
 
 s 
 
258 
 
 The Bishop of Rochester's 
 
 not doubt, but herein you generally do your parts diligently, 
 piously, and prudently. But there are some things in this, as 
 well as in the others before mentioned, touching the manner of 
 doing it, whereof the observation may be of a peculiar and signal 
 benefit to yourselves, as well as to your spiritual patients. 
 
 If you please to consult the rubrics relating to this office, you 
 will find you are more left to your own liberty in this, than, I 
 think, in any of the rest. For this duty of friendship and cha- 
 rity being supposed to be more in private, the rule itself in the 
 liturgy seems to give way to, nay to direct some occasional 
 admonitions and exhortations, to which I do not remember it 
 does equally empower you in any of the rest, out of the pulpit. 
 
 Wherefore, to prepare your thoughts, and to replenish your 
 minds throughly for this work not only of ministerial duty, but 
 of compassion and brotherly love, you shall not only do well to 
 furnish your memories with a plentiful store of pious, moving, 
 affectionate expressions out of the Book of Psalms, and other 
 practical and devotional parts of the holy scriptures, first ; and, 
 next to them, out of our own liturgy ; and all these to be casu- 
 ally used, as shall be most proper : but principally I would 
 persuade you to have some good sound body of casuistical divi- 
 nity, of your own studying I mean, to be always at hand, that is, 
 in your hearts, as well as heads. 
 
 You can scarce imagine, unless you have tried it, as, I hope, 
 some of you have, of what unspeakable use this divine science of 
 cases of conscience will be to you upon any sudden, unforeseen 
 emergency in such ghostly visits. 
 
 Indeed the being a sound and well-experienced casuist is also 
 a most excellent qualification towards all the other ends of your 
 ministerial office ; there being no kind of skill or proficiency in 
 all your theological studies, that more becomes a divine of the 
 church of England ; whose highest spiritual art is to speak 
 directly from his own conscience to the consciences of those 
 under his pastoral care : and this at all times ; but most espe- 
 cially when they are on their sick beds : when men's consciences 
 are usually most awakened, most manageable, most truly tender, 
 and capable of the best impressions. 
 
 So that I say it again, and can never say it too often, one of 
 the most necessary provisions and instruments of your sacred 
 armoury, which you are always to carry about with you, in your 
 own souls, (for there it is best lodged ; thence it will be drawn 
 
Discourse to his Clergy, 1696. 
 
 259 
 
 forth, on all occasions, with the quickest expedition,) is such a 
 firm sense, and general scheme of the primitive, uncorrupt, 
 practical, casuistical divinity : such as, on the one side, is purged 
 from the spiritual crafts and equivocations of the Jesuits, and, 
 on the other, is freed from the narrowness and sourness of 
 enthusiasm. 
 
 I told you even now, it highly concerned you all to be well 
 stocked with plenty of good matter for present use, in the visita- 
 tion of the sick ; and that for your own sakes as much as theirs. 
 And, in truth, so it is. A clergyman can no way better have 
 his own affections and passions regulated, tempered, softened, 
 mortified, sanctified, than by frequently performing this office in 
 a right godly manner. 
 
 By thus often seeing death before our eyes, in all its ghastly 
 shapes, we cannot, if it be not the fault of our own insensibility, 
 but be the better accustomed, and made skilful to teach the 
 whole and the healthful how to prepare to meet that king of 
 terrors. By these spiritual anatomies of the dying, (if I may 
 be allowed to use so bold a metaphor,) we cannot but be made 
 more expert in discerning the inward frames and constitutions of 
 the living, and to apply the properest remedies to the diseases of 
 their souls. 
 
 And, to instance now only in one duty of such a faithful spi- 
 ritual physician, that of relieving and refreshing the conscience 
 throughly searched and purged, and of comforting and restoring 
 the true penitent, what, I beseech you, can be a more godlike 
 work among men, than for us to be humbly serviceable in that, 
 which God owns to be his work, to be skilled in not breaking the 
 bruised reed, and not quenching the smoking flax ? to be instru- 
 mental in performing our Lord's own office, under the parable 
 of the good Samaritan, in binding up the vjounded spirit, and 
 pouring tvine and oil into it ? 
 
 What can more adorn your evangelical ministry, than a soft, 
 melting, compassionate, fellow-feeling, merciful habit, and dis- 
 position of mind, and, as the scripture styles it, the ornament of a 
 meek spirit? Or, where can such a blessed temper be more 
 seasonably practised, or sooner learned and increased, than in the 
 chambers of sick and dying persons ? 
 
 Now, my dear brethren, having all along insisted, that, for 
 the furnishing and enriching your minds with spiritual know- 
 ledge, towards the due performing these and all other offices of 
 
 s 2 
 
260 
 
 The Bishop of Rochester's 
 
 your holy profession, you should make the holy scriptures the 
 principal subject, and indeed the only final centre of all your 
 studies ; that your doctrine should never swerve from that un- 
 erring rule ; your very words, language, and style, should every 
 where taste of and overflow with those living and inexhaustible 
 streams of truth and godliness ; it may be expected, that, for 
 the sake only of the younger divines among you, I should add a 
 word or two touching the manner and method of your studying 
 these sacred writings. It is indeed a business too large to be 
 drawn within the narrow compass of the conclusion of such a 
 discourse. But since a true, at least a competent understanding 
 of this blessed book ought to be the beginning and end of all 
 our spiritual studies ; and because I may speak to some, whose 
 circumstances in this world are not so plentiful, as to enable 
 them to purchase large libraries ; yet their industry is by no 
 means to be discouraged, nor their zeal, in pursuing this holy 
 skill, abated ; I will open to you my own simple apprehensions 
 in this matter, with submission still to better judgments. 
 
 My opinion is, that although, without question, all manner of 
 secular or ecclesiastical learning can never be more usefully em- 
 ployed than in this search, and is all little enough for it, and too 
 little to complete it ; yet, when all is done, the scripture itself is 
 the best expositor, the best commentator on itself. 
 
 It is apparent, that the whole New Testament is so to the 
 whole Old Testament ; that being the real light of the other's 
 figurative darkness and mysteries ; the very consummation of 
 the other's prophecies, and shadoivs of good things to come. But 
 I will also aver, that every part, every book, every sentence 
 almost, both of the Old and the New Testament, well compared, 
 and judiciously set one over against the other, in their right 
 view and reflection, cannot but prove, by God's blessing, an in- 
 estimable explanation of each other : if a due and accurate care, 
 I say, be taken to interpret then; difficult texts, by others of their 
 own that are easier ; and to collate their words, phrases, and 
 sense, that may seem dark or doubtful in some places, with the 
 same or the like in other places, where they are clearer and 
 more intelligible. 
 
 I cannot forbear, as I go along, to declare my meaning a little 
 fuller in this matter, by one special instance. For, consider, I 
 pray, how is it possible for any, the most learned or sagacious 
 student in divinity, to conceive the true and genuine sense of 
 
Discourse to his Clergy, 1695. 
 
 261 
 
 the eloquent and divine Epistle to the Hebrews, except he has 
 been also throughly conversant in the writings of Moses ? Or 
 where can there be found a clearer, a more spiritual, and more 
 illustrious commentary on the whole ritual part of the Pentateuch, 
 than the Epistle to the Hebrews ? 
 
 The like also may be proved of all other portions of the 
 holy book of God. And indeed to manifest what mutual bright- 
 ness and splendour the scripture gives to and takes from itself, 
 by comparing its several parts, I need only urge the frequent 
 practice of our Saviour himself, and the inspired penmen of the 
 gospel, in thus expounding the old law by the new, and the new 
 by the old. 
 
 So that now I may with greater freedom propound my hum- 
 ble conceptions in this matter ; that where multitudes of fathers, 
 councils, schoolmen, histories are wanting, (which are all very 
 beneficial helps, where they can be had, but, where they cannot 
 be come at,) if a clergyman shall resort immediately to the 
 fountain itself, first, and always imploring the assistance of that 
 divine Spirit, by which the scriptures were written, and then, 
 with a sincere love of the truth, and resolution to live according 
 to it, without which God will neither hear our prayers, nor 
 bless our endeavours ; and also with an humble heart, a devout 
 mind, and unquenchable fervour of spirit, and a right unbiassed 
 judgment ; joined with a sufficient skill in the original languages, 
 and in those other introductory studies ; which no man in holy 
 orders, if it be not the bishop's fault as well as his own, can pos- 
 sibly be altogether to seek in : and if withal he shall be assisted 
 with some of the ancient, and some few of the modern sound 
 and orthodox commentaries ; he will, in all human probability, 
 by an incessant, daily, and nightly meditating upon, and revolv- 
 ing in his mind, the divine text itself, become, in time, though 
 not perhaps, as Apollos is said to have been, eloquent and 
 mighty in the scriptures, yet a workman that needeth not to he 
 ashamed, rightly dividing the word of truth. 
 
 The more to encourage your studies in this method, if you 
 shall be necessitated to it, give me leave to present you with one 
 example of a great divine and bishop, in the time of king 
 Charles the First, who was one of the most eminent confessors 
 then, and survived those calamities, to die in peace and tranquil- 
 lity, several years after the return of king Charles the Second. 
 In the common persecution, which then happened to the 
 
262 
 
 The Bishop of Rochester's 
 
 whole episcopal order, this reverend person was exposed to a 
 more than ordinary degree of popular malice and rage ; so that, 
 without ever being once brought to his trial, he was closely im- 
 prisoned in the Tower for almost twenty years, and was not only 
 despoiled of his annual revenue and personal estate in the first 
 fury of the civil wars ; but was also plundered of most of the 
 collections of his former labours, and a very considerable 
 library. 
 
 Wherefore, being thus laid up in prison, without any prospect 
 of liberty, having also a numerous family to maintain, so that he 
 was not able, in any sort, to repair the loss of his books and 
 papers, he betook himself to this course of study : well knowing 
 that he could have no faithful] er companion for his solitude, nor 
 surer consolation in his afflictions, than the holy scriptures, he 
 applied himself to them immediately, with little other help but 
 what he had within himself, and the best prints of the originals 
 in the learned tongues, and their translations in the learned and 
 modern, in both which he was a great master. 
 
 Thus however he firmly and vigorously proceeded so far in 
 the single study of the scriptures, that long before his enlarge- 
 ment he had composed a great mass of annotations on divers 
 parts of the Bible. What is become of them, I know not. If 
 they are either embezzled, or suppressed, no doubt it is to the 
 great damage of the church ; since the native thoughts of a great 
 man are generally, at least, as good as the most artificial. 
 
 Perhaps you will say, he might be able to do all this by the 
 strength of his memory, and the variety of learning he had laid 
 up in it beforehand : and I make no doubt but those were an 
 exceeding great assistance to him. 
 
 But what was very remarkable, and for which I am bold to 
 produce him as an instance worthy your imitation in this parti- 
 cular, I know he was often heard to profess solemnly, that in all 
 his former studies, and various reading, and observations, he had 
 never met with a more useful guide, or a surer interpreter, to 
 direct his paths in the dark places of the lively oracles, to give 
 information to his understanding in the obscure passages, or 
 satisfaction to his conscience in the experimental truths of them, 
 than when he was thus driven by necessity to the assiduous con- 
 templation of the scripture alone, and to weigh it by itself, as it 
 were, in the balance of the sanctuary. 
 
 Had I not been already so tedious, there is one particular 
 
Discourse to his Clergy, 1695. 
 
 263 
 
 behind, on which I ought most justly to have expatiated, which 
 now I can only name ; and it is that touching the manner of 
 your conversation ; that it be such, as may render you vessels, 
 not only sanctified, but meet for your Master's use, and, as St. 
 Paul also adds, vessels of honour. 
 
 I would therefore recommend to men of your character, not 
 only the innocency and sincerity, but (as much as human frail- 
 ties will allow) the comeliness and the amiableness of every word 
 and action of your lives : that you especially would not only 
 strive to folloic tvhatsoever things are true, or honest, or Just, 
 hut moreover tvhatsoever things are pure and lovely, and of good 
 report ; that you would think on these things, not only if there be 
 any virtue, but if there be any praise of virtue. 
 
 From you, my brethren, it may well be expected, that your 
 behaviour should not only be unblamable, but, if I may be 
 permitted so to say, something more than strictly unblamable, 
 and that not only to those within, but also towards them who as 
 yet are without; that you should not only keep your minds 
 clean, your hands unpolluted, your tongues well governed, your 
 whole course of life spotless and upright, and your consciences 
 undefiled, but also your consciences void of offence, and that to- 
 wards men, as well as towards God : that you may be not only 
 exemplary in your families, in your parishes, in the neighbour- 
 ing country, in the whole church of God, to the gentry, to the 
 laity, to your brethren of the clergy, to the commonalty of 
 our communion, for your justice, modesty, sobriety, prudence, 
 quietness, and obedience to superiors ; but that you would exer- 
 cise and extend all these virtues, and also your humility, long- 
 suffering, good-will, good wishes, condescension, and affability, 
 even beyond the church itself, to the very enemies of it : that 
 towards all men you would sweeten the gravity of your be- 
 haviour, and soften the strictness of your conversation, with the 
 gentleness and suavity of your manners : that you would take spe- 
 cial care, as never to be obstinately in the wrong, so, when you are 
 sure you are in the right, even then never to be too rigidly, 
 austerely, or morosely, in the right : that by all reasonable re- 
 spects, mild and winning converse, and not only by a ready 
 return, but by a cheerful prevention of all Christian good offices ; 
 and even by making your very oppositions and contentions with 
 those that differ from you, if you shall happen to be forced to 
 any, as humane and friendly, and easy to be entreated, as possi- 
 
2G4 
 
 The Bishop of Rochester's 
 
 hie ; by all this you may do your part to put to silence the igno- 
 rance of foolish and unreasonable men. Who knows but you 
 may convert and gain some of them ? who knows, but by your 
 thus following not only righteousness and faith, but peace and 
 charity ; by your being not only apt to teach, but gentle to all 
 men, and patient, in meekness instructing those that oppose them- 
 selves ; who knows if by these means God peradventure will 
 give the fiercest adversaries of our church repentance to the ac- 
 knowledging of the truth ? Most certainly by these means, or by 
 no other, in all human probability. 
 
 I cannot now enlarge as I would on this most necessary and 
 seasonable argument. But unquestionably by thus keeping 
 yourselves free from haughty censoriousness, and untractable 
 peevishness, and sullen darkness of life and manners ; and by 
 excelling in the contrary virtues, you will, in the best way, 
 teach and convince all that dissent from you, how unworthy 
 such a pharisaical garb and disposition is of the true Christian 
 liberty, or severity. 
 
 In short, by such a grave, sedate, decent, charitable course, 
 and colour of your whole lives, you will do yourselves, and 
 especially the church of England, most right. For our church 
 itself, wherever she is set in a true light, cannot but be found to 
 be most of this sweet, meek, and trulv pacific temper of any 
 church in the Christian world. 
 
 I conclude therefore, whoever among her sons and members, 
 much more among her teachers and fathers, as you and we are, 
 shall not do their utmost to attain to this gentle, obliging, 
 charming manner of conversation, which our church prescribes 
 towards all men, adversaries as well as friends, I must repeat 
 what our blessed Saviour said to his disciples on tbe like occa- 
 sion, They knoiv not what spirit they are of. 
 
 There is one or two short requests more I am to make you, 
 which chiefly respect me, as your unworthy bishop ; and then I 
 shall give ease to your patience. 
 
 One is to entreat, that you would be exceeding watchful, and 
 indeed religiously scrupulous, for whom you give certificates and 
 testimonials. For what some of you, perhaps out of good nature, 
 or good neighbourhood, or an easiness, and not being able to 
 resist importunity, may at first think to be only a matter of form, 
 is not so to me. I have scarce any other way possible of being 
 rightly informed, from without, of the good lives or sufficient 
 
Discourse to his Clergy, 1695. 
 
 265 
 
 endowments of the persons, but only by yours, and the like tes- 
 timonies. The law of the land appoints that method to me, and 
 almost confines me to it. Whereas if you make this to be only 
 a business of private favour or partiality, not of public judgment 
 and conscience, I may chance to be led into very mischievous 
 and sometimes irreparable mistakes ; only by that, which you 
 may esteem but as a piece of bashfulness and good breeding : I 
 may be induced to lay hands on the ignorant and unworthy, 
 merely by the authority of your names, the subscribing of which 
 you might think to be only an office of common humanity and 
 modesty. 
 
 My next and last request to you at this time shall concern 
 your curates. This it may suffice only to intimate to you. I 
 know, I need not spend many words on it in this assembly ; be- 
 cause there is but a very small inconsiderable number of plural- 
 ists in my diocese. I am persuaded they will be found upon 
 inquiry the fewest of any in England. 
 
 I cannot but say, I could be very well content there were 
 more ; especially if all, so qualified, would be rigorously true to 
 the church in their choice of substitutes, where they cannot 
 always reside themselves. 
 
 For as, I will frankly own, I never yet heard an invincible 
 objection against the prudent allowance and moderate use of 
 pluralities ; but only some plausible popular ones against the 
 abuse of them ; which we are as much offended with as any 
 others can be : so, I verily believe, were this legal indulgence to 
 the clergy so carefully observed every where, as, among divers 
 other good ends of it, to furnish us with a race of painful, learn- 
 ed, godly curates ; who, by this way of probation, may make, 
 and shew themselves worthy to be promoted to a higher charge; 
 there pluralities would be so far from being a scandal, or preju- 
 dice, that they would conduce to the strength and defence, as 
 well as they do to the ease and ornament of the church of 
 England. 
 
 The great obligation then I am to lay upon you (you, I mean, 
 whom it does at present concern) is this, that you would be 
 very unmovably faithful to me, to yourselves, and to the whole 
 church of God, in the persons, whom, on just occasions, you 
 shall offer to me to be your curates. 
 
 I do not only intend, that you should never own or patronize 
 
266 
 
 The Bishop of Rochester's 
 
 any, as your curates, who really are not so, that, under that 
 colour, by false titles, they may slip into holy orders. But I 
 speak of such instances where you really have need of, and the 
 law allows you to have, curates. In such cases, it is my earnest 
 entreaty, that you would not only keep all the legal times 
 of your own residence and hospitality ; and not only afford 
 your curates a liberal maintenance in your absence ; liberal, I 
 mean, not only for their own livelihood, but for their continuing 
 some kind of hospitality too, to the poor at least : but that you, 
 you especially, who are of greater age and experience, would 
 watch over your curates as your fellow-labourers, your friends, 
 your probationers ; for whose improvement in divine learning, 
 godly conversation, and abilities of teaching, you or I must be 
 answerable to the great Shepherd of our souls. 
 
 But it is high time to dismiss you. I beseech Almighty God 
 to assist and prosper all your labours, to his glory, and your own 
 comfort in the great day of account. Towards the obtaining 
 which blessed ends, you can never think of any better, or indeed 
 of any other means, than by living up, in your private conver- 
 sation, to the religion you profess, and teach others ; and in your 
 public office, by defending and supporting the church established 
 by law in this kingdom. 
 
 A religion, and a church, that well deserves all this at your 
 hands ; being in its faith most primitive, in its orders most 
 apostolical ; in its discipline most moderate ; in its charity most 
 diffusive ; in its devotions most spiritual as to the substance, 
 most decent as to the circumstances. In few words, in its interests 
 it is inviolably united with the laws and rights, with the well- 
 being, I had almost said with the being, of the English nation 
 and government : in its principles, it is irreconcilable with the 
 interests of popery, and the only impregnable defence against 
 its return into this land : which, it is much to be lamented, that 
 the dissenters will not see, and are therefore dissenters, since it 
 is evident, the papists themselves have always seen it but too 
 well. 
 
 What then remains ? but that as Christians, as Englishmen, 
 as churchmen, we should all make it our principal, our only 
 great concern, and pray to God the father of mercies, that all 
 others of our character throughout the nation would make it 
 theirs ; to represent to the world the true excellencies of such a 
 
Discourse to his Clergy, 1695. 
 
 267 
 
 religion, and such a church, by our doctrine and example, with 
 industry and vigilance, with steadfastness and courage, in meek- 
 ness of wisdom, and xoith zeal according to knowledge. 
 
 And if we shall all, in this manner, devote ourselves to this 
 work, we may then be assured, that the same promise which 
 our Lord Christ, in some of his last words on earth, made to his 
 whole church, will be eminently made good to this, the purest 
 part of it in these latter ages of Christianity, that lie himself will 
 be alxoay xoith it, even to the end of the xoorld. Amen. 
 
A 
 
 COMPANION 
 
 FOR THE 
 
 CANDIDATES OF HOLY ORDERS ; 
 
 OR THE 
 
 GREAT IMPORTANCE AND PRINCIPAL DUTIES 
 
 OF THE 
 
 PRIESTLY OFFICE. 
 
 BY THE RIGHT REVEREND FATHER IN GOD 
 
 GEORGE BULL, D. D. 
 
 LATE LORD BISHOP OF ST. DAVID'S. 
 
A 
 
 VISITATION SERMON 
 
 CONCERNING THE 
 
 GREAT DIFFICULTY AND DANGER 
 
 OF THE 
 
 PRIESTLY OFFICE. 
 
 James iii. 1. 
 
 My brethren, be not many masters, knowing that we shall receive 
 the greater condemnation. 
 
 HP HE text may at first sight appear to some to stand at a very 
 wide distance from the present occasion. But I hope, by 
 that time I have spent a little pains in explaining it, I shall set 
 the text and occasion at a perfect agreement. 
 
 The words therefore are by interpreters diversely expounded. 
 Among the rest, two interpretations there are, which stand as 
 the fairest candidates for our reception. 
 
 1. Some understand the masters here in my text to be proud, 
 malicious censors and judges of other men's actions, and so 
 expound the text as a prohibition of rash and uncharitable 
 judgment, and make it parallel to that of our Saviour, Judge not, 
 that ye be not judged*. Be not rash and hasty in censuring or 
 judging the actions of others, or speaking evil of them, consider- 
 ing that by so doing you will but procure a greater judgment of 
 God upon yourselves. The chief, if not the only argument for 
 this interpretation, is the context of the apostle's discourse, which 
 
 a Matth. vii. i. 
 
212 
 
 A Companion for the 
 
 in the following verses is wholly spent against the vices of the 
 tongue. But, 
 
 2. Others there are, who interpret the masters in the text to 
 be pastors or teachers in the church of God ; and accordingly 
 understand the words as a serious caution against the rash 
 undertaking of the pastoral office or function, as an office attend- 
 ed with great difficulty and danger, a task very hard to be 
 discharged, and wherein whoever miscarries makes himself 
 thereby liable to a severer judgment of Almighty God. 
 
 This latter interpretation (with submission I speak it) seems to 
 me, almost beyond doubt, the genuine sense of the apostle. The 
 reasons are evident in the text itself. For, 1. unless we thus 
 expound the words, it will be hard to give a rational account of 
 this word, nokkol many, why it should be inserted. For if we 
 understand those masters the apostle speaks of to be rash judges 
 and censurers of others, it is most certain then, one such would 
 be too many, and the multiplicity of them would not be the only 
 culpable thing. But on the other side, if we receive the latter 
 interpretation, the account of the word -nokkol is easily rendered, 
 according to the paraphrase of Erasmus, thus ; " Let not pastors 
 " or teachers be too vulgar and cheap among you ; let not every 
 " man rush into so sacred an office and functionV And 
 Drusius's gloss on this very word is remarkable : Sumtna summa- 
 rum ; quo pauciores stmt magistri, eo melius agitur cum poptdo. 
 Nam ut medicorum olim Cariam, ita doctorum et magistrorum 
 nunc multitudo perdit rempuhlicam. Utinam vanus sim, I 
 need not English the words to those whom they concern. 
 
 2. If we embrace any other interpretation, we must of neces- 
 sity depart from the manifest propriety of the Greek word, 
 which our translators render masters. The word is btbda-KakoL, 
 which whoso understands the first elements of the Greek tongue 
 knows to be derived from SiSaa-Kco, to teach, and so literally to 
 signify teachers. Be not many teachers. 
 
 And so accordingly the Syriac renders it by a word, which, 
 the learned Drusius tells us, is parallel to the Hebrew D'HID' 
 which undoubtedly signifies doctors or teachers. 
 
 These reasons are sufficient to justify our interpretation, 
 though I might add the authority of the ancients, who generally 
 follow this sense, as also the concurrent judgment of our most 
 
 b Ne passim ambiatig esse magistri. 
 
Candidates of holy Orders. 
 
 273 
 
 learned modern annotators, Erasmus, Vatablus, Castellio, Estius, 
 Drusius, Grotius, with many others. 
 
 As for the connection of the words, thus explained, with the 
 following discourse of the apostle, I suppose this very easy 
 account may be given of it. The moderation and government 
 of the tongue, (on which St. James, in the sequel of the chapter, 
 wholly insists,) though it be a general duty, (for there is no 
 man's tongue so lawless as to be exempted from the dominion to 
 right reason and religion,) yet it is a duty wherein the pastor or 
 teacher hath a peculiar concern. The minister's tongue is a 
 chief tool and instrument of his profession, that which ex officio 
 he must often make use of : he lies under a necessity of speaking 
 much and often, and the Wise Man tells us, in the multitude of 
 words there wanteth not sin °. And certainly there is scarce any 
 consideration more powerful, to deter a man from undertaking 
 the office of a teacher, than this ; how extremely difficult and 
 almost impossible it is, for a man that speaks much and often, so 
 to govern his tongue, as to speak nothing that either is itself 
 unfit, or in an unfit time, or after an undue manner ; and yet, 
 how highly every teacher is concerned so to do. 
 
 So that it is a very easy knot to fasten my text to the next 
 verse, thus : Let not every man ambitiously affect the office of a 
 teacher in the church of God, considering that it is an office of 
 great difficulty and danger ; for in many things we offend all ; 
 if any man offend not in word, the same is a j>erfect man, &c. 
 As if he had said, As there are many ways, whereby the best of 
 us do offend, so there is no way whereby we so easily fall into 
 sin, as by that slippery member the tongue ; and there is no 
 man more exposed to this danger of transgressing with the 
 tongue, than the teacher, who makes so much and so frequent 
 use of it. So that the teacher is re'Aetos avi)p, a rare and per- 
 fectly accomplished man indeed, that hath acquired the perfect 
 government of his tongue. He that can do that, who fails not 
 in that piece of his duty, may easily also bridle his whole body, 
 i. e. rightly manage himself in all the other parts of his pastoral 
 office. But this, as it is very necessary, so it is extremely diffi- 
 cult, and therefore be not many teachers^. 
 
 To this it will not be amiss to add, what Grotius wisely 
 observes, that the admonition of the apostle concerning the vices 
 
 c PrOV. X. 19. d M17 7roXXot hihauKaKoi yiveuOt. 
 
 T 
 
274 
 
 A Companion for the 
 
 of the tongue, subjoined to the caution in my text, " is chiefly 
 " directed against brawling and contentious disputers e ;" such 
 teachers as abuse their liberty of speaking unto loose discourses, 
 and take occasion from thence to vent their own spleen and 
 passions : men of intemperate spirits and virulent tongues, 
 tremblers rather than teachers of the people, whose tongues are 
 indeed cloven tongues of fire, but not such as the apostles were 
 endowed with from above, as serving to burn, rather than to en- 
 lighten, to kindle the flames of faction, strife, and contention, 
 rather than those of piety and charity in the church of God. 
 
 And, indeed, the direful and tragical effects, which the 
 apostle in this chapter ascribes to the evil tongue, as that it is a 
 fire, a world of iniquity, defiling the whole body, setting on fire 
 the course of nature, full of deadly poison f , &c. are such as are 
 not so easily producible by the tongue of a private man, as of a 
 teacher : " Whose discourse (saith Erasmus) spreads its poison 
 " by so much the more generally and effectually, as the au- 
 " thority of the speaker is greater, and his advantage also of 
 " speaking to many 
 
 Having removed this seeming rub in the context, I return 
 again to the text itself ; wherein you may please to observe, 
 1. A serious dissuasive from the rash undertaking of the pastoral 
 office ; My brethren, be not many masters, or teachers. 2. A 
 solid argument or l-eason to enforce it, drawn from the difficulty 
 and the danger thereof ; knowing that ice shall receive, &c. p.e2(ov 
 Kfiifia, a greater or severer judgment ; i. e. God will require 
 more of us that are teachers, than of others ; we shall not 
 escape or be acquitted in the divine judgment at so easy a rate 
 as they. There is a place in the excellent Book of Wisdom h , 
 that is exactly parallel to my text, and gives great light to it, A 
 sharp judgment shall be to them that are in high places 1 . Where 
 the oi vTT€pex ol " re s, those that are in high places in the state, 
 answer to the bibaa-KaXoi in my text ; the teachers in the church : 
 the Kplcris a-oTOjxos, the sharp, or, the precise and severe judgment, 
 1o the ia€l(ov Kpi\j.a, the greater judgment in the text. 
 
 I shall not at all insist on the first branch of the division, the 
 
 e Maxime directa est in rixosos disputatores. 
 
 * <£ \oyl£ovcra top Tpoy^ov rrjs yevecrecos. 
 
 £ Cujus sermo hoc latius ac periculosius spargit suum venerium, quod 
 auctoritate dicentis commendetur. 
 h Wisd. vi. 5. 
 
 1 Kplcris aTTorofiOS iv rols virt pf\o v crt ylverai. 
 
Candidates of holy Orders. 
 
 275 
 
 dissuasive ; as remembering that I am to preach not an ordina- 
 tion, but a visitation sermon ; and to discourse not to candidates 
 of holy orders, but to such as are already engaged in that sacred 
 profession. I come therefore to the reason or argument in the 
 text, (as of very much concernment to all that are in the 
 priestly office,) drawn from the great difficulty and danger 
 thereof. To represent both which, as fully as my short allow- 
 ance of time, and much shorter scantling of abilities will permit, 
 shall be my present business. 
 
 And first, as to the difficulty of the teacher's office, it is a very 
 great difficulty fully to explain it. So many are the branches of 
 his duty, that it were a tedious labour to reckon them up : Lord, 
 what a task is it then to discharge them ! I shall content myself 
 therefore rudi Minerva, briefly and only in general to describe 
 the chiefest requisites that are necessary to constitute a complete 
 teacher in the church of God ; and even by that little which I 
 shall say, I doubt not but it will appear how very formidable, 
 how tremendous an undertaking that function deserves to be 
 accounted. The teacher's office then requires a very large 
 knowledge, a great prudence, an exemplary holiness. And 
 surely much is required of him, of whom these things are re- 
 quired. 
 
 1. Then, the first requisite to the office of a teacher is a very 
 large knowledge. The very name of his office implies this ; he 
 is btbdcTKaXoi, a teacher; and he that is such must be, as the 
 apostle requires k , apt or fit to teach 1 . And this he cannot be, 
 unless he be well learned m and instructed himself, and furnished 
 with a plentiful measure of divine knowledge. God himself, by 
 the prophet Malachi, requires that the priests lips ]~>JH 'HDtij' 1 
 should keep or preserve knowledge" Methinks the expression 
 is more emphatical than is ordinarily conceived. It seems to 
 imply that the priest should be a kind of repository or treasury 
 of knowledge, richly furnished with knowledge himself, and 
 able also abundantly to furnish and supply the wants of those 
 that shall at any time have recourse to him for instruction. And 
 therefore it presently follows : Ai.d they (that is, the people) 
 shall seek the lata at his mouth. Yea, the words import that the 
 priest should be a treasury of knowledge not to be exhausted. 
 
 He must have knowledge not only to spend, but to keep ; not 
 
 k i Tim. iii. 2. 1 AiSciktikos, aptus sive idoneus ad docendum. 
 
 m Ai8ciktos, doctus. n \] a i [[ 7 
 
 T 2 
 
276 
 
 A Companion for the 
 
 like those that live from hand to mouth, or whose stock of know- 
 ledge is quickly spent in a few sermons, but he must have 
 something still reserved and laid up in store. Methinks our 
 Saviour doth excellently expound this text, though it be by a 
 parable, Every scribe that is instructed in the kingdom of heaven 
 is like unto a man that is an householder , which bring eth forth out 
 of his treasure things new and old ". Where the ypajj.p,aTevs, or 
 scribe, is the same among the Jews, with the vop.obibd(TKakos, the 
 teacher or expounder of the law. And it is the usual custom of 
 our Saviour, as Grotius observes, " by names in use among the 
 " Jews, to express such offices, as were to be in the Christian 
 " church p." The ypap-paTevi then, or scribe, is the same with 
 the hiha(TKa\o<s, or teacher, afterwards in the church of Christ. 
 This scribe is said by our Saviour to be instructed unto or for 
 the kingdom of ' heaven <\, i. e. well prepared, provided, furnished 
 for the preaching of the gospel. And, to shew that he is so, he 
 is compared to the householder, who for the maintaining of his 
 family, and the entertainment of his guests all the year long, is 
 supposed to have an clttoO^kti, or repository for provisions, (called 
 here his 6t]cravpbs, his treasure,) and there to have laid in pro- 
 visions KaLva. Kal Trakaih, both new and old, i. e. a great store and 
 abundance, provisions of all sorts and kinds. As the spouse in 
 the Canticles tells her beloved, At our gates are all manner of 
 fruits, both new and old, which I have laid up for thee x . This 
 kind of hospitality (however by the iniquity of an ungrateful 
 sacrilegious age he may be disabled from exercising the other) is 
 the indispensable duty of the pastor or teacher. He must keep 
 a table well furnished with these heavenly provisions for all 
 comers. 
 
 The knowledge of a teacher, we shall easily grant, extends 
 itself into a very large compass, if we consider what that sci- 
 ence is that he is to teach ; theology, " the art of arts, and the 
 "science of sciences s ," as Nazianzen speaks; the queen and 
 mistress of all other disciplines, to which they do all but ancillare, 
 perform the office of handmaids, and yet in so doing they are of 
 use and service to her. 
 
 ° Matth. xiii. 52. 
 
 P Nominibus apud Judaeos receptis significare munia, quae futura erant in 
 ecclesia Christiana. 
 
 1 Nla6r)Tev6e\s els rfjv (3a<ri\elav Ttov ovpavwv. 
 r Cant. vii. 13. 
 
 s T(XVr) T(\VU)V, Kai fTTl<TTT]IAT) 677 KTTq fxaiv . 
 
Candidates of holy Orders. 
 
 277 
 
 And upon that account, the divine, if he will be complete, 
 must be Tiaveino-TijiAuv, must have compassed the eyKVK.Xo-na.ihda, 
 in the modern and more noble signification of the word ; i. e. 
 the whole circle of arts and sciences. And he that hath so 
 done, Mi des nominis hujus honorem, let him pass for a perfect 
 divine, he only is adequate to so ample a title. But, God be 
 thanked, this is only the heroic perfection, not the necessary 
 qualification of a teacher. A man may very well content him- 
 self to sit in a much lower form, and yet sit safely ; he may 
 move in a far inferior orb, and yet give much light, and commu- 
 nicate a benign and useful influence to the church of God. Let 
 us view therefore the necessary parts of theology itself, wherein 
 the teacher cannot be ignorant or uninstructed, but to the very 
 great detriment of his disciples, and his own greater shame and 
 hazard. How ample a field have we still before us ! here is the- 
 ology positive, polemical, moral, casuistical, and all most neces- 
 sary for the teacher. 
 
 As for positive divinity, or the knowledge of those necessary 
 speculative truths that are revealed in scripture, a man can no 
 more be a divine, that is unacquainted with this, than he can be 
 a grammarian, that understands not the very first elements of 
 grammar. And yet of so abstruse, so sublime a nature are even 
 these truths, that for a man rightly to. apprehend them, and 
 clearly to explain them, especially to the capacity of his duller 
 hearers, is no very easy matter. 
 
 Polemical or controversial divinity is theologia armata, or that 
 part of divinity which instructs and furnisheth a man with 
 necessary weapons to defend the truth against its enemies. 
 Now the good shepherd's office is not only to feed his sheep, 
 but to secure them from the wolves ; or else his care in feeding 
 them serves only to make them the fatter and richer prey. And 
 therefore St. Paul 1 requires, that the teacher should be able, 
 11 both by sound doctrine to exhort his hearers, x as also to convince 
 or refute gainsayers or opposers. Hcec non sunt tov rvyovTos, 
 (as Grotius well glosseth on the text,) every man cannot do this, 
 and yet every teacher must. The times wherein we live do 
 much heighten the necessity of this study ; for we may 
 enforce this duty on all teachers, by the same melancholy argu- 
 ment that St. Paul doth in the fore-mentioned text. The teacher, 
 
 ' Titus i. <). u Kai mipaKaktlv ev tj/ 8i8aaK(iKiq rfj vyuuvovarj. 
 
 x Kai tovs aiftXeyoiras iXtyxetv, 
 
278 
 
 A Companion for the 
 
 saith he, must be able to convince gainsay 6rs : why so ? He gives 
 the reason, There are many unruly and vain teachers and 
 deceivers, &c. whose mouths must be stopped, ivho subvert whole 
 houses, teaching things tohich they ought noty. These unruly and 
 vain teachers, these deceivers, were never certainly in a greater 
 number than now they are. These men's mouths must be stop- 
 ped, there is a necessity for it ; for otherwise they will subvert 
 whole houses, yea and pervert whole parishes. Not that we 
 have any hopes in this age to stop the mouths of our opposers, 
 so as to make them cease speaking ; (for bawl they will to etern- 
 ity ; they are, as the apostle somewhere speaks, unreasonable 
 men z , that understand not, admit not of any topics ; no argu- 
 mentation, though never so convincing, will make them give 
 back ;) but so at least, as that they shall be able to speak little to 
 the purpose, so as to satisfy sober, humble, docible persons, who 
 have not passionately espoused au error, or, to speak in the 
 apostle's phrase, that are not given up to strong delusions, to be- 
 lieve lies, that they may be damned' In a word, our fate in these 
 days is much like that of the rebuilders of Jerusalem after the 
 captivity, that were necessitated every one with one of his hands 
 to work in the building, with the other to hold a weajion*. With 
 one hand we must build up our people in the doctrine of piety, 
 with the other we must resist heretical opposers, who otherwise 
 will demolish as fast as we build. 
 
 And to quicken us to this part of our study, methinks no con- 
 sideration can be more forcible than this ; to observe, where 
 ministers are defective therein, with what triumph and ostenta- 
 tion deceivers carry souls captive, to the disgrace not only of the 
 persons, but also of the function of the teachers, yea and of truth 
 itself, which is wounded thus through their sides, and bleeds 
 through their weakness and folly. 
 
 But let us leave this thorny field of controversial, and step a 
 little into the other more fruitful, of moral or practical divinity. 
 Of this one speaks most truly : " The knowledge of controver- 
 " sies is made necessary by heretics, the study of piety by God 
 " himself b ." Theology is doubtless a practical science, nothing 
 in it but what aims at this end. And therefore he that neglects 
 this practical part of it understands not the very design of his 
 
 y Titus i. 10, ii. z "\v6punoi utottoi. a Nehem. iv. 17. 
 
 b Controversiarum scientiam necessariain fecerunt haeretici, studium pietatis 
 Deu? ipse mandavit. 
 
Candidates of holy Order s. 
 
 279 
 
 own profession. Without this a man deserves no more to be 
 accounted a divine, than he a physician that understands little 
 or nothing of therapeutics. It is true, there are some (otherwise 
 not unlearned men) that despise this part of theology, as a vulgar, 
 trivial, easy, obvious thing. But sure they very much disparage 
 their own judgment, who let the world understand that they are 
 of this mind : and the event commonly shews how much they 
 are mistaken. For bring these doctors out of their academic 
 cells, set them to preach in a country congregation, and they 
 soon become the objects of laughter, or rather of pity to the 
 wiser : to observe how they greedily snatch at every occasion of 
 engaging in a controversy, and that perhaps such a one as was 
 never before heard of by their hearers, but a controversy they 
 had read in some of their books, though long ago dead and 
 buried ; thus manfully encountering ghosts and shadows : how 
 learnedly they will discuss the barren subtleties of Aquinas or 
 Scotus, which the poor souls no more understand, than if they 
 had read them a lecture out of Cornelius Agrippa's occult 
 philosophy : how, when they come to practicals, they are relict 
 in alium mundum translati, as if they were entered into a new 
 unknown world ; so frigid, barren, and lifeless are their 
 discourses on those subjects. And may the same shame, or a 
 serious repentance, attend all the contemners of this useful 
 theology ! 
 
 Lastly, there is casuistical divinity, which I distinguish from 
 moral or practical, as a more noble species thereof, and which 
 therefore deserves a distinct consideration. For though all 
 casuistical divinity be practical, yet all practical divinity is not 
 casuistical ; for the design of casuistical divinity is to resolve 
 only the dubious and difficult cases that refer to practice. How 
 difficult this study is, every man that is not a very stranger 
 therein will readily acknowledge. And the necessity thereof is 
 evident : for what more necessary for a teacher, than to be able 
 to resolve his people what their duty is in difficult cases ? 
 Teachers, no doubt, are purposely placed by God in these 
 cross-ways, as mercurial statues, not dead, but living speaking 
 ones, directing the perplexed traveller towards the heavenly 
 Jerusalem, and saying, (as it is in the prophet,) This is the. way, 
 walk /herein. And the Lord by the prophet Malachi tells us, 
 that the priest should be such a one as that the people may seek 
 the law at his mouth : the law, i. e. the sense of the law, or what 
 
280 
 
 A Companion for the 
 
 that duty is, which the law obligeth them to in doubtful cases. 
 A very oracle to be consulted by them on all occasions. It is 
 true, the greatest oracle may be sometimes silenced by a greater 
 difficulty : but an oracle altogether dumb is certainly a very 
 lamentable contradiction. 
 
 I have all this while spoken nothing of the holy scriptures, 
 that deep and unsearchable mine, from whence the divine is to 
 fetch all his treasure. From hence he is to borrow the princi- 
 ples of all theology, positive, polemical, moral, casuistical ; and 
 therefore, it is evident, that unless he be well studied in these, 
 he must needs be defective in all the rest. He must needs be 
 a weak divine, that is not mighty in the scriptures 0 , as it is said 
 of Apollos d . And, Lord, how many things are necessary to give 
 a man a right understanding of these sacred writings ! I confess, 
 we are fallen into a very confident age, wherein to interpret 
 scripture is counted the most obvious and easy thing ; and 
 every mechanic, that scarce understands common sense, will 
 venture on the expounding of these mysterious books. We 
 have so childishly departed from the error of the Romish church, 
 in asserting an inexplicable obscurity of the scriptures, even in 
 things necessary, that for fear of this Charybdis we are swallow- 
 ed up in as dangerous a Scylla, to make the scriptures even 
 despicable and contemptible. For, as Nazianzen truly saith, 
 " that which is thus easily understood is generally with as much 
 " ease slighted and contemned 6 ." But we know who they are, 
 who " run from one bad extreme to another f ." For it is certain, 
 that rightly to understand the holy scriptures is a very difficult 
 thing, especially for us, who live at so great a distance from those 
 times wherein they were written, and those persons and churches 
 to whom they were directed. It is no slender measure of the 
 knowledge of antiquity, history, philology, that is requisite* to 
 qualify a man for such an undertaking. They know nothing of 
 the holy scriptures, that know not this. And therefore those 
 unlearned and ignorant men, that venture on the exposition of 
 scripture, being perfect strangers to these parts of learning, must 
 of necessity wrest them to their own and their hearers' destruc- 
 tion. 
 
 I cannot omit to take notice here of that common axiom, " A 
 
 0 Auihitos eV ypatfiais. d Acts xviii. 34. 
 
 e To paSi'cos \rjTTTov atrav iyKaTa<pp6vr)Tov. 
 f Duin vitant vitia in contraria currunt. 
 
Candidates of holy Orders. 
 
 281 
 
 " good textuary is a good divine s ;" and to observe, that it is 
 most true, if rightly understood. If by a textuary we mean him 
 who hath not only a concordance of scriptures in his memory, 
 but also a commentary on them in his understanding; who 
 thinks it not enough to be ready in alleging the bare words of 
 scripture, with the mention of chapter and verse where it is 
 written, unless he know the sense and meaning of what he 
 recites. The former every illiterate sectary is able to do, who 
 can quote scriptures by dozens and scores, the tithe whereof he 
 understands not, and are little to his purpose. The latter is the 
 proper commendation of the divine. Without this grain of salt, 
 the aphorism, but now mentioned, most justly falls under the 
 severe censure of our learned Prideaux : " A good textuary is 
 " a good divine, say many, who understand not, mind not, either 
 " the text, or divinity, or goodness 11 ." We have seen the 
 necessary parts of theology rudely delineated, and yet even by 
 this imperfect draught we may take an estimate, how large that 
 man's knowledge ought to be, that is obliged to understand all 
 these things. 
 
 I confess that here also (and I have as much reason to rejoice 
 in it as most of my brethren) a latitude is to be allowed ; and it 
 were a cruelty worse than that of Procrustes, to stretch all men 
 to the same giant-like proportion of knowledge that some attai 
 to. But yet doubtless it is a wise and prudent severity, as Na- 
 zianzen speaks, " to measure every teacher, and stretch him out 
 " to St. Paul's rules and canons'." And they, as we have already 
 heard, require that he should be btbaKTiKos, apt and fit to teach, 
 i. e. in some competent measure able to instruct his hearers in all 
 these useful parts of theology. 
 
 2. I have discoursed so largely of the first requisite of the 
 teacher's office, that if I g ave over here, I had said enough to 
 convince any sober person of the difficulty thereof. But yet this 
 is not all. A very great prudence also is required in the teacher, 
 or else his knowledge will be useless and unserviceable. Wisdom 
 is the soul that animates and enlivens knowledge, without which 
 a large knowledge is but like a huge carcass, a lifeless unactive 
 thing. And if any man thinks that science and prudence are 
 
 e Bonus textualis, bonus theologus. 
 
 h Bonus textualis, bonus theologus, clamant quamplurimi, qui nec de textu, 
 nec de theologia, nec de bonitate sunt soliciti. 
 TLafjeKTflvfiv rols llavKov Kavocriv. 
 
A Companion for the 
 
 things inseparable, sad experience refutes him. Every learned 
 man is not a wise man ; and there are some who have read very 
 many books, but very few men ; who have dwelt so much in 
 their studies, that they understand little abroad in the world, no 
 not in their own little world, I mean their charges and parishes. 
 There are some that have a large measure of the spirit of know- 
 ledge, but want the spirit of government, which yet is most 
 necessary for him who is to be a guide of souls. Every teacher 
 is concerned to be wise, both for himself, and those committed 
 to his charge. For himself, to take heed of men, that he be 
 neither betrayed by false brethren, nor become a prey to the 
 malice of professed enemies ; to decline both the envy and 
 contempt of his neighbours ; to keep himself within the bounds 
 of his calling ; to mind his own business^, Sec. To this kind of 
 wisdom belongs the advice of our Saviour, when sending forth 
 h'.s apostles, as innocent lambs amongst the wolves of that age, 
 he cautions them to be tcise as serpents, and innocent as doves 1 ; 
 i. e. to use all honest and sinless arts to secure themselves. But 
 this is not the prudence which I principally intend ; for if a 
 minister be defective in this, he is no man's foe but his own ; he 
 hurts only himself, and that but in temporal concerns. 
 
 I add therefore, that he is to be wise for those committed to 
 his charge, lest by any indiscretion of his he obstructs that which 
 ought to be his great design and business, the eternal salvation 
 of their souls. And here how many things are there, which a 
 teacher is concerned to understand ! He must be wise so to frame 
 his discourses, especially in public, that he speak nothing that 
 may either offend the weak, or give advantage to the malicious ; 
 that his sermons may not only be good in themselves, but 
 adapted and fitted to the necessity of his hearers ; that he make 
 choice of the most suitable and powerful arguments to enforce on 
 them those Christian duties, whereto he exhorts them. He must 
 be wise in the government of his carriage and actions, dis- 
 tinguishing especially between lawfulness and expediency, and 
 shunning not only that which is directly sinful, but whatsoever 
 is scandalous and offensive. He must be wise in his common 
 converse with his people, that he be neither of too easy, or too 
 morose and difficult an access ; but especially he is to be careful 
 of this in his freer conversation ; that he indulge not himself any 
 liberty more than ordinary, among those who will make an ill 
 k Ta idia TTpairativ. 1 Matth. x. 16. 
 
Candidates of holy Orden 
 
 283 
 
 use of that wherein there was no ill intended. He is to be wise 
 in the choice of his friends, not to inscribe any man into that 
 catalogue, that may reflect any disparagement on his person or 
 function : for qui non contemnitur a se, contemnitur a socio. He 
 must be wise, especially in the government of his own family : 
 for as the apostle excellently reasons, if a man know not how to 
 rule his own house, how shall he take care of the church of'God m ? 
 He must be wise to inquire into the state of his flock, and to 
 discern their particular tempers and constitutions ; and even to 
 search into their hearts and secret inclinations. He must be 
 wise to administer private counsels and reproofs, duly observing 
 the circumstances of time, of place, of person, of disposition ; for, 
 as the wisest of men tells us, a word fitly spoken is like apples of 
 gold in pictures of silver". These and many other things the 
 teacher is deeply concerned to be well versed in ; and what a 
 task is this ! 
 
 If it be objected, " that prudence is a thing without our power, 
 " an arbitrary gift of God, which he bestows on whom he pleas- 
 " eth, as he doth beauty, or wealth, or a good natural wit, and 
 " therefore cannot reasonably be imposed on a man as his duty :" 
 I answer, if this prudence were wholly out of our election, yet 
 this certainly was left to our free choice, whether we would 
 undertake that office whereto so great prudence is requisite. 
 We have obliged ourselves to it, by engaging in that function, 
 that cannot be discharged without it. But indeed this excellent 
 gift of God is in a great degree put within our power, in con- 
 junction with the divine assistance. We may and must endea- 
 vour for it, diligently study it, carefully observe things and 
 persons, faithfully record experiments, consult wiser friends. 
 But above all things we must take St. James's advice, If any 
 man want wisdom, let him ask of God, who giveth liberally, and 
 upbraideth not, and it shall be given him". Especially, if he 
 desire it constantly, earnestly, and above all things in the world ; 
 if with Solomon he despise greatness and wealth, and all other 
 secular advantages ; and, before them all, desire this one thing 
 of God, that he would give him wisdom and knowledge to go in and 
 out be fore the people committed to his charge and guidance p. 
 
 3. I come now to the last, though not the least, of those requi- 
 sites that are necessary to the office of a teacher, viz. an exem- 
 plary holiness. For of this I may say, as the apostle doth, 
 
 m i Tim. iii. 5. " Prov. xxv. 11. 0 James i. 5. l' 2 Chron. i. 10. 
 
284 
 
 A Companion for the 
 
 speaking of the three theological graces, And note abideth faith, 
 hope, and charity, these three; but the greatest of these is charity*. 
 So here there remaineth knowledge, prudence, holiness, all 
 three necessary requisites to make up a complete teacher ; but 
 the greatest of these is holiness. And what he further says of 
 the same grace of charity, in the beginning of the same chapter, 
 may with a little change be applied also to our present purpose. 
 If a man had Traaav yvuxriv, all sorts of knoicledge, so as to be 
 able to understand all mysteries ; if he were prudent, beyond 
 the prodigious measure of Solomon's wisdom ; if those endow- 
 ments were crowned in him with an eloquence more than human, 
 so that he were able to discourse like an angel : yet without this 
 holiness he were as nothing, or at best but as the sounding brass 
 or fin/ding cymbal. The priest that is not clothed with righteous- 
 ness, though otherwise richly adorned with all the ornaments of 
 human and divine literature, and those gilded over with the rays 
 of a seraphic prudence and sagacity, is yet but a naked, beggarly, 
 despicable creature, of no authority, no interest, no use or service 
 in the church of God. The unholy teacher, let him preach 
 never so well, discourseth to little purpose; there will be no life 
 in his doctrine, because his life is so destitute of the spirit of 
 holiness, he will sooner damn his own soul, than save any man's 
 else. His discourses, though armed with the most powerful 
 oratory, will serve to move no other affection in his hearers, than 
 that of indignation against his hypocrisy and impudence, to hear 
 him excellently declaim against a vice, of which himself is noto- 
 riously guilty ; and they will say, 
 
 Loripedeni rectus derideat, vEthiopem albus. 
 
 In a word, as a wise man well observes, " every notorious vice 
 " is infinitely against the spirit of government, and depresses a 
 " man to an evenness with common persons." 
 
 Facinus quos inquinat cequat. 
 
 And when a man's authority is thus lost, he becomes a thing 
 wholly useless in the church of God. Useless, did I say ? it were 
 well if that were all: he is the most pernicious creature that 
 moves on God's earth; he serves to the worst purposes, to 
 make men atheists, infidels, or heretics. Learned and knowing 
 men, of ill lives, have been always the greatest stumblingbluck 
 
 i i Cor. xiii. 13. 
 
Candidates of holy Orders. 
 
 285 
 
 in the church of God : their fall is not single, but attended with 
 the ruin of many others ; who, imitating the barbarous civility of 
 those nations that use to solemnize the funerals of their great 
 men, by sacrificing a great part of their families, when the 
 teachers damn themselves, are ready to die and perish with them 
 for company. And the fallacy that ruins them is this ; because 
 some wise men live wickedly, they presently conclude that 
 wickedness is the greatest wisdom : as if it were impossible for 
 the will to choose contrary to the dictates of the understanding, 
 or for a man that knows his duty, not to do it. We of this age 
 have reason to take special notice of this. For as Cicero, in- 
 quiring into the causes of those bold and unheard-of attempts, 
 that Catiline and his confederates made upon the commonwealth 
 of Rome, presently gives this account : nos, (dico aperte,) nos 
 consules desumus : so when we are astonished at the prodigious 
 blasphemies, heresies, and schisms of our times, and wonder at 
 the cause of them, we may quickly resolve ourselves after the 
 same manner : nos, {dico aperte,) nos pastores desumus. For 
 certainly all the arguments that heretics and sectaries have made 
 use of, to seduce our people from obedience unto the most excel- 
 lent doctrine, liturgy, and discipline of our church, would have 
 been accounted ridiculous sophisms, and no way served their 
 wicked purposes, if they had not been furnished with a more 
 powerful topic ab exemplo, from the vicious lives of some clergy- 
 men. And as to this : 
 
 Pudet hcec opprobria nobis 
 
 Et dici potuisse, et non potuisse refelli. 
 
 I might here be very large in representing the necessity of 
 holiness in a minister ; but I shall only observe, that the wicked 
 teacher sins with the highest aggravation of his guilt, and the 
 least hope of his repentance ; he is the greatest and most despe- 
 rate sinner. 
 
 The greatest sinner ; for either he is a person of more than 
 ordinary knowledge, or he is not : if not, he sinned greatly in 
 undertaking that office, to which so great a knowledge is requi- 
 site : if he be, his knowledge doubtless increaseth his guilt : For 
 he that knows his master's will, and doth it not, shall be beaten 
 with many stripes. Besides, he must needs sin with a very 
 strange assurance, by living in that wickedness which he daily 
 
286 
 
 A Companion for the 
 
 reproves and preaches against, and so becoming avTOKaTaicpiTos, 
 a condemned man, from his own mouth. 
 
 But that which I chiefly urge is this : the wicked teacher is, 
 of all men living, in the most hopeless and desperate condition. 
 It is usually observed of seamen, that dwell in the great deep, 
 that if they are not very pious, for the most part they are despe- 
 rately wicked, because they daily behold the wonders of the 
 Lord, and besides live in a continual and a very near danger, 
 bordering upon the very confines of death, and being, 
 
 Quatuor aut septem digitis a morte remoti, 
 
 but a few fingers' breadth divided from their fluid graves. And if 
 these considerations do not persuade them to fear the Lord ex- 
 ceedingly, as it is said of the mariners in Jonah, i. 16, it argues 
 that they are exceedingly hardened. The observation is truer 
 of the minister ; if he be not a good man, he must needs be ex- 
 tremely bad ; for he daily converseth in the great deep of the 
 holy scriptures, and there sees and reads such things, that if 
 they do not effectually persuade him to piety, it is certain he is 
 a man of an obdurate heart. 
 
 What remedy is likely to work this man's cure and repent- 
 ance ? Will the dreadful menaces and threats of God's word 
 affright him ? No ; these are daily thundered out of his own 
 mouth, and yet to him they are but bruta fulmina. Will the 
 gracious promises of God allure him ? No ; he daily charms 
 his hearers with these, but remains himself as the deaf adder. 
 Will those excellent books of learned and pious men, that he 
 reads in his study, work any good on him ? No ; he that slights 
 God's word will little regard the words of men. Will the pub- 
 lic prayers make him serious ? No ; he daily reads them, and 
 his daily practice is contrary to his daily prayers. Will a medi- 
 cine compounded of the flesh and blood of the Son of God (I 
 mean the holy eucharist) do the miserable man any good ? No ; 
 he hath frequently received those dear pledges of his Saviour's 
 love, and yet is still as bad as ever, and so hath trodden under 
 foot the blood of the everlasting covenant, wherewith he should 
 have been sanctified. The Lord look upon this man ; for there 
 is no hope of him, without a miracle of divine mercy. Nay in- 
 deed, all these excellent means, by being made familiar to him, 
 have lost their efficacy upon him. Our Saviour, methinks, doth 
 excellently represent the hopeless condition of a vicious minister, 
 
Candidates of holy Orders. 
 
 287 
 
 by a parable, where speaking to the apostles, (considered, I sup- 
 pose, as ministers of the word,) he tells them, Ye are the salt of 
 the earth : but if the salt have lost its savour, wherewithal shall it 
 be salted ? It is thenceforth good for nothing, but to be cast out, 
 and trodden under foot of men 9. Salt, if it be good, is of 
 excellent use to season many things ; but if it become itself un- 
 savoury, it is not only the most useless thing, good for nothing, 
 but to be cast out, &c. but irrecoverably lost ; there is nothing 
 will fetch putrid salt again ; for if the salt hath lost his savour, 
 wherewithal shall it be salted ? Thus necessary is holiness in a 
 minister, both for himself and others. 
 
 I have now done with the difficulty, and consequently with 
 the danger, of the pastoral office, represented from the three 
 grand requisites thereunto ; a very large knowledge, a great 
 prudence, an exemplary holiness. I shall add but one consider- 
 ation more, of itself abundantly sufficient to evince the whole ; 
 viz. That every teacher is accountable for the souls committed 
 to his charge. This is the plain doctrine of the author of the 
 Epistle to the Hebrews ; Obey them that have the rule over you, 
 and submit yourselves ; for they watch for your soid.i, as they 
 that must give account r , &c. A dreadful consideration this ! 
 And St. Chrysostom tells us, that when he read that text, " it 
 " did KaTaaeUiv ti]v yj/vxh 11 } cause a kind of earthquake within 
 " him, and produce a holy fear and trembling in his soul." And 
 in his commentary on the text he thus exclaims : " Lord, how 
 " difficult, how hazardous an undertaking is this ! What shall a 
 " man say to those wretched men, that rashly thrust themselves 
 " into such an abyss of judgments ? All the souls that are com- 
 " mitted to thy conduct, men, women, and children, thou art to 
 " give an account of s ." He presently subjoins, " It is a wonder 
 " if any ruler in the church be saved A passionate hyper- 
 bole, expressing his deep sense of the extreme danger of the 
 pastoral office. 
 
 It is true, indeed, the excellent bishop speaks there of those 
 of his own most sacred order, whose place and dignity in the 
 
 i Matt. v. 13. r Heb. xiii. 17. 
 
 s Ba/Hal noaos 6 Kivdvvos ! Tl avns e'i7rot npos tovs dOXlovs tovs emppinTovras 
 eavrovs Toaavrrj Tipcopitov d&v<r<T(6 ; Trdurtov d>v ap^us, yvvaiKav, (cat dv&poiv, km 
 Traibwv, rri) \nyov St8a)j. 
 
 ' Oavpdfa (l Tivd e'art twv dp^ovriov <TiM>6r\vai. 
 
288 
 
 A Companion for the 
 
 church of God, as it is eminently higher, their charge greater, 
 their inspection more extensive ; so will their account be ac- 
 cordingly. But yet the same is true, in its proportion, of every 
 clergyman, of what order soever he be. So St. Austin express- 
 ly ; " If you mark it, most dear brethren, you shall find that 
 " all the Lord's priests, not only bishops, but also presbyters 
 " and ministers of churches, stand in a very hazardous condition "." 
 " And he gives a shrewd reason for what he says, a little after ; 
 " If at the day of judgment it will be a hard task for every man 
 " to give an account of his own soul, what will become of 
 " priests, of whom God will require an account of the souls of so 
 "many others committed to their charge*?" He concludes, 
 " magnum opus, sed gravis sarcina ; the care of souls is indeed 
 " a great work, a noble undertaking, but yet a very grevious 
 " burden." He must be a man of very firm shoulders, that is 
 not crushed under it. 
 
 I have ofttimes, not without wonder and indignation, observ- 
 ed the strange confidence of empirics in physic, that dare 
 venture on the practice of that noble art, which they do not at 
 all understand ; considering how for a little paltry gain they 
 shrewdly hazard, or rather certainly destroy, the health and lives 
 of men ; and have judged them worthy of as capital and ignomi- 
 nious a punishment, as those that kill men on the highways. 
 But I have soon exchanged this meditation into another of more 
 concernment to myself; and my indignation hath quickly return- 
 ed into my own bosom, when I consider how much bolder and 
 more hazardous an attempt it is for a man to venture on the 
 priestly office, to minister to the eternal health and salvation of 
 souls : how much skill is requisite to qualify a man for such an 
 undertaking ; how great care in the discharge of it ; what a sad 
 thing it would be, if through my unskilfulness, or negligence, 
 any one soul should miscarry under my hands, or die and 
 perish eternally ! 
 
 We minister to souls. Souls ! methinks in that one word 
 there is a sermon. Immortal souls ! precious souls ! one where- 
 
 u Si diligenter attenditis, fratres charissimi, omnes sacerdotes Domini, non 
 solum episcopos, sed etiam presbyteros et ministros ecclesiarum, in grandi 
 periculo esse cognoscetis. 
 
 x Si enim pro se unusquisque vix poterit in die judicii rationem reddere, 
 quid de sacerdotibus futurum est, a quibus sunt omnium animee requirendae ? 
 
Candidates of holy Orders. 
 
 289 
 
 of is more worth than all the world besides, the price of the 
 blood of the Son of God. I close up this with the excellent 
 words appointed by the church to be read at the ordination of 
 every priest: ''Have always therefore in your remembrance, 
 " how great a treasure is committed to your charge. For they 
 " are the sheep of Christ, which he bought with his death, and 
 " for whom he shed his blood. The church and congregation, 
 " whom ye serve, is his spouse and body. And if it shall hap- 
 " pen, the same church, or any members thereof, to take any 
 " hurt or hinderance, by reason of your negligence, you know 
 ' r the greatness of the fault, and also the horrible punishment 
 " that will ensue." 
 
 And now methinks I may use the apostle's words in another 
 case ; Ye see your calling, brethren y. You see how extremely 
 difficult and hozardous an office it is we have undertaken ; who is 
 sufficient for these things z ? whose loins do not tremble at this 
 fearful burden on his shoulders ? who would not be almost 
 tempted to repent himself of his undertaking, and to wish him- 
 self any the meanest mechanic, rather than a minister ? But, alas ! 
 this were vain, yea sinful. We are engaged in this sacred office, 
 and there is no retreating ; we must now run the hazard, how 
 great soever it be ; in we are, and on we must. What shall we 
 then say ? what shall we do 1 Surely this is our best, yea our 
 only course. Let us first prostrate ourselves at the feet of the 
 Almighty God, humbly confessing and heartily bewailing our 
 great and manifold miscarriages in this weighty undertaking ; let 
 us weep tears of blood (if it were possible) for the blood of souls, 
 which we have reason to fear may stick upon our garments. 
 The blood of souls, I say : for when I consider how many less 
 discerned ways there be, whereby a man may involve himself in 
 that guilt, as not only by an openly vicious example, but even 
 by a less severe, prudent, and wary conversation ; not only by 
 actions directly criminal, but by lawful actions, when offensive ; 
 (for by these, the apostle assures us, a man may destroy the soul 
 of his weak brother, for whom Christ died a ;) not only by a gross 
 negligence and supine carelessness, but by every lesser remis- 
 sion of those degrees of zeal and diligence, which are requisite 
 
 y I Cor. i. 26. BXfVfTf Ti}v K\rj(Tiv Vfia>v, d&t\<j>ol. 
 
 z Kai npbi tcivtci tis Uavos ; a Romans xiv. 15, 
 
 V 
 
290 
 
 A Companion for the 
 
 in so important an affair : in a word, by not doing all that a man 
 can, and lies within his power, to save the souls committed to his 
 charge : — I say, when I consider this, for mine own part I can- 
 not, I dare not justify myself, or plead Not Guilty before the 
 great Judge of heaven and earth; but do, upon the bended 
 knees of my soul, bewail my sin, and implore his pardoning grace 
 and mercy, crying mightily unto him ; Deliver me from this 
 blood-guiltiness, O my God, thou God of my salvation ; and my 
 tongue shall sing aloud of thy righteousness. 
 
 Having laid ourselves at God's feet, let us not lie idly there, 
 but arise, and for the future do the work of God with all faith- 
 fulness and industry ; yea, let us make amends for our past 
 negligence, by doubling our future diligence. And for our 
 encouragement here, let us remember, that though many things 
 are required of a minister, yet the chief and most indispensable 
 requisites are these two ; a passionate desire to save souls, and 
 an unwearied diligence in the pursuit of that noble design. The 
 minister that wants these two qualifications will hardly pass the 
 test, or gain the approbation of God, the great Judge and Trier; 
 but where these are found, they will cover a multitude of other 
 failings and defects. Let us therefore, reverend brethren, (and 
 may I here conjure both you and myself, by the endeared love 
 we bear to our own souls, and the precious souls committed to 
 our charge, yea by the blood of the Son of God, the price of 
 both,) let us, I beseech you, from henceforth return to our 
 several charges, zealously and industriously plying the great 
 work and business that is before us. Let us think no pains too 
 great, to escape that fieXCov Kpfaa, that greater judgment, that 
 otherwise attends us. Let us study hard, and read much, and 
 pray often, and preach in season and out of season, and catechise 
 the youth, and take wise opportunities of instructing those, who 
 being of riper years may yet be as unripe in knowledge ; and 
 visit the sick, and according to our abilities relieve the poor, 
 shewing to all our flock the example of a watchful, holy, humble 
 conversation. And may a great blessing of God crown our 
 labours ! Let us go on, and the Lord prosper us ! 
 
 I have done ad clerum, and have but a word more ad populum, 
 to the people. 
 
 My brethren, you may possibly think yourselves altogether 
 unconcerned in this whole discourse. But if you do, you are 
 
Candidates of holy Orders. 
 
 291 
 
 mistaken ; all this nearly concerns even you. 1 shall only point 
 to you wherein. 
 
 1. If the pastoral office be so tremendous an undertaking, 
 judge then, I pray you, of the sacrilegious boldness and impiety 
 of those Uzzahs among the laity, that dare touch this ark, the 
 priest's charge and care. If we, my brethren, that have been 
 trained up in the schools of the prophets, that have been 
 educated with no small care and cost to this employment, that 
 have spent a double apprenticeship of years in our studies, and 
 most of us a great deal more — if we, I say, after all this, find 
 reason to tremble at our insufficiency for such an undertaking ; 
 how horrible is the confidence, or rather impudence, of those 
 mechanics, that have leaped from the shopboard or plough into 
 the pulpit, and thus per saltum, by a prodigious leap, commenc- 
 ed teachers ? what shall we say to these mountebanks in the 
 church, these empirics in theology ? I only say this. I can never 
 sufficiently admire either their boldness in venturing to be 
 teachers, or the childish folly and simplicity of those that give 
 themselves up to be their disciples. It is a miracle that any 
 such person shall dare to preach, or if he do, that any man in his 
 right wits should vouchsafe to hear him. 
 
 2. This discourse concerning the difficulty and hazard of the 
 priestly office shews sufficiently all the people's danger. It is 
 the danger your own souls are in, my brethren, if not carefully 
 looked to, that is the great hazard of our office. O therefore, if 
 you do consider it, what need have you to look to yourselves ! 
 
 3. Lastly, if our work and office be attended with this difficulty, 
 sure it is your duty to pity us, to pray for us, to encourage us, 
 by all possible ways and means, to the vigorous performance of 
 it ; at least not to add to our load, or discourage us, either by 
 your wayward factiousness, or stubborn profaneness, or sacri- 
 legious injustice : if you do, sad will be your account. 
 
 Remember therefore the advice of the apostle b ; Obey them 
 that have the rule over you, and submit yourselves ; for they 
 watch for your souls, as they that must give an account ; that 
 they may do this (i. e. attend on this work of watching over your 
 souls) with joy, and not with grief". Grotius's paraphrase is 
 here most genuine ; " Sweeten and allay the irksome labour of 
 " your teachers, by performing to them all offices of respect and 
 
 h Hebrews xiii. 17. c "\va jxtra xapas tovto ttoiwcti, kcii p.rj aT€va^ni/Tes. 
 
 v 2 
 
292 A Companion for the Candidates of holy Orders. 
 
 " love, that they may with alacrity, and not with grief, discharge 
 " that function, which is of itself a sufficient burden, without any 
 " addition of sorrow from you d ." 
 
 Now to God the Father, Son, and Holy Ghost, be ascribed all 
 honour and glory, adoration and worship, both now and for 
 ever. Amen. 
 
 d Mulcete eum laborem omnibus obsequiis et officiis, ut cum alacritate 
 potius quam dolore fungantur munere satis gravi, etiamsi a vobis nihil 
 triste accedat. 
 
THE 
 
 PRINCIPAL PARTS AND BRANCHES 
 
 OF THE 
 
 PASTORAL OFFICE, 
 
 WITH 
 
 RULES AND DIRECTIONS 
 
 FOR THE DUE PERFORMANCE OF EACH OF THEM ; 
 
 IN A CHARGE TO THE CLERGY OF THE DIOCESE OF 
 ST. DAVID'S. 
 
 Reverend brethren of the clergy, 
 
 T SHALL not waste my time and little strength, by detaining 
 -■- you with a long and useless preface. In short, my business 
 at this time shall be to set before you the several parts and 
 branches of that holy office and function which you have under- 
 taken, together with some rules and directions which are neces- 
 sary to be observed for the due performance of each of them. 
 
 The principal parts and branches of the pastoral office are these 
 five : 
 
 First, Reading divine service, or the prayers of the church. 
 Secondly, Preaching. 
 Thirdly, Catechising. 
 
 Fourthly, Administering the holy sacraments of baptism and 
 the Lord's supper. 
 
 Fifthly and lastly, Visiting of the sick. 
 
 First, Reading divine service, or the prayers of the church. 
 This some may think to be a slight and easy matter, that needs 
 
294 
 
 A Companion for the 
 
 not any advice or directions ; but they are very much mistaken. 
 For to the reading of the prayers aright, there is need of great 
 care and caution. The prayers of the church must be read 
 audibly, distinctly, and reverently. 
 
 1. Audibly, so that, if possible, all that are present may hear 
 them, and join in them. There are some that mutter the 
 prayers, as if they were to pray only to themselves, whereby 
 they exclude most of the congregation from the benefit of them. 
 
 2. The prayers of the church ought to be read distinctly and 
 leisurely ; not to be galloped over, as the manner of some is, 
 who read the prayers so fast, that they outrun the attention and 
 devotion of the people, not giving them time to join with them, 
 or to make their responses in their due places. This rule is to 
 be observed in reading the prayers throughout, but especially in 
 reading the Decalogue or Ten Commandments in the second 
 service. There are some that read the Commandments so thick 
 one upon another, that the people have not time to add that 
 excellent prayer to each of them, Lord, have mercy upon us, and 
 incline our hearts to keep this law. 
 
 To this head, of distinct reading the prayers, I shall only add 
 this one observation. Whereas upon Sundays and holydays the 
 church hath appointed a first and second service to be read one 
 after another, it is convenient that there be a decent interval 
 betwixt them. For judge, I pray you, how absurd it may seem, 
 to conclude the first service with St. Chrysostom's prayer, and 
 The grace of our Lord Jesus Christ, and immediately, without 
 any intermission, to enter upon the second service. 
 
 I verily believe, the first intention of the church was, that 
 these two services should be read at two several times in the 
 morning ; but now custom and the rubric direct us to use them 
 both at the same time. Yet in cathedral or mother churches, 
 here is still a decent distinction between the two services : for 
 before the priest goes to the altar to read the second service, 
 there is a short but excellent anthem sung ; in imitation where- 
 of, in the churches of London, and in other greater churches 
 of the country, instead of that anthem there is part of a psalm 
 sung. 
 
 3. And lastly, the prayers of the church are to be read with 
 great reverence and devotion, so as to excite and kindle devo- 
 tion in the congregation. Thus the prayers of the church are to 
 be read, if we would keep up the reputation of them, and render 
 
Candidates of holy Orders. 
 
 295 
 
 them useful to the people. But alas ! there are too many mi- 
 nisters, who, by disorderly and indecent and irreverent reading 
 of the liturgy, disgrace it, and expose it to contempt. To whom 
 the church may complain, as one of old in the poet did of the 
 ill rehearsal of his oration : 
 
 Quern recitas mens est, 0 Fidentine, libellus ; 
 Sed male dum recitas, incipit esse tuns. 
 
 The book of prayers which ye read is indeed mine: but at 
 the sad rate you read it, I am ashamed of it ; it is none of mine, 
 but yours. 
 
 I am verily persuaded, that this is one cause, that there are so 
 many sectaries and separatists among us. They find so little 
 revreence and devotion in the use of our common prayers, that 
 they cannot away with them, but run from the church to the 
 conventicle, where they hope to find more devotion. 
 
 II. Another part of the pastoral office is preaching, i. e. (as we 
 commonly use the word,) taking a text or portion of scripture, 
 explaining it, raising some useful point of doctrine from it, and 
 applying it to the edification of the hearers. For otherwise the 
 bare reading of the scriptures is sometimes called preaching ; as 
 Acts xv. 21. For Moses (that is, the writings of Moses) of old 
 time hath in every city them that preach him, being read in the 
 synagogues every sabbath day. But here I take the word preach- 
 ing in the forementioned sense, as now it is used. This is a 
 noble part of the pastor's duty, but difficult ; it is not a work 
 that every one should undertake, or can perform : for it requires 
 the knowledge and understanding of the holy scriptures, and, in 
 order thereunto, some skill in the learned languages, and other 
 parts of human learning ; it requires a good judgment and 
 discretion, I add elocution too. The time will not give me leave 
 (if I were able) to set before you all the rules or precepts of the 
 art of preaching, and to give you an entire system of it. There 
 are many learned men, who have written full treatises of this 
 subject ; I mention only our excellent bishop Wilkins, who hath 
 published a treatise, entitled, Ecclesiastes , or the Preacher, 
 which I recommend to the reading of younger divines, and first 
 beginners in the art of preaching : to whom also I give this 
 further advice, that they should not at first trust to their own 
 compositions, but furnish themselves with store of the best ser- 
 mons that have been published by the learned divines of our 
 
296 
 
 A Companion fur the 
 
 church. These they should read often, and study to imitate 
 them, and in time they will attain to a habit of good preaching 
 themselves. Among the printed sermons, those of the late 
 archbishop Tillotson are well known and approved by all. 
 
 But what shall be done in those poor parishes, where there are 
 as poor ministers, altogether incapable of performing this duty of 
 preaching in any tolerable manner ? I answer, that in such 
 places, ministers, instead of sermons of their own, should use the 
 Homilies of the church, which ought to be in every parish. And 
 they would do well also, now and then to read a chapter or 
 section out of the Whole Duty of Man, which, I presume, is 
 translated into the Welsh tongue. I add, that it would be a 
 piece of charity, if the clergy of the neighbourhood to such 
 places, who are better qualified, would sometimes visit those dark 
 corners, and lend some of their light to them, by bestowing now 
 and then a sermon on the poor people, suited to their capacities 
 and necessities. They have my leave, yea and authority so to 
 do ; and they may be sure the good God will not fail to reward 
 them. 
 
 HI. The third work of the pastor's office is catechising, with- 
 out which preaching will not be sufficient. For if people be not 
 well instructed in the necessary principles of religion when they 
 are young, they will hardly attain to any sound knowledge when 
 they are old. For according to the Greek apophthegm, 
 
 Nenpov larpeveiv, nai yipovra vovQereiv, tclvtov etrn, 
 
 To instruct an ignorant old man, and to raise a dead man, are 
 things almost equally difficidt. I shall not insist upon this sub- 
 ject ; for the usefulness and necessity of catechising is acknow- 
 ledged by all, though the work itself is by many of the clergy 
 sadly neglected. Where such neglect is, it is the duty of the 
 churchwardens to present. I shall make it my business to see 
 this fault amended. 
 
 IV. Another, and a main part of the priest's office, is the 
 administration of the holy sacraments, baptism and the Lord's 
 supper. 
 
 First, for baptism ; the church strictly requires, that it be 
 performed publicly, in the house of God, not in private houses, 
 except in case of real necessity; as when a child is weak, and 
 cannot without endaugering itself be brought to church. But 
 notwithstanding this strict order of our church, in most places in 
 
Candidates of holy Orders. 
 
 297 
 
 this country, baptism is altogether administered in private houses, 
 and scarce any (if any) baptized in the church. If this may be 
 allowed, away with the fonts in your churches, what do they 
 signify 1 To what purpose are they there ? If all the authority I 
 am invested with can do it, I will see this lamentable abuse of 
 the sacrament of baptism reformed. 
 
 But further observe, that as our church strictly requires that 
 baptism be administered in public, so it advises that it be 
 performed (if conveniently it may be) on the Lord's day, in a 
 full congregation of Christian people. Hear the words of the 
 rubric. 
 
 " The people are to be admonished that it is most convenient 
 " that baptism should not be administered but upon Sundays 
 " and other holydays, when the most number of people come 
 " together ; as well for that the congregation there present may 
 " testify the receiving of them that be newly baptized into the 
 " number of Christ's church, as also because in the baptism of 
 " infants every man present may be put in remembrance of his 
 " own profession made to God in baptism." 
 
 I take leave to add, that it is most for the interest of the infant 
 to be so baptized, that it may have the benefit of the united 
 prayers of a full Christian congregation, which is much to be 
 valued. Methinks there should be no need of urging this to 
 parents, that have any real love or affection to their children. 
 This would incline them to desire that themselves, which the 
 church desires of them. Remember, I beseech you, that your 
 children are to be but once baptized : and what is but once done 
 ought to be well done, in the best and most perfect manner. 
 
 To come to the other sacrament, the eucharist, or holy sup- 
 per : this is the most sacred and mysterious rite, the apex, the 
 top, and perfection of Christian worship, as the ancients term it ; 
 and therefore it ought to be performed with the greatest rever- 
 ence and solemnity in every punctilio of it, according to the 
 direction of our church in her rubric to the Communion Office. 
 But this you are especially to take care of, that you administer 
 not the holy sacrament to persons known to be vicious and scan- 
 dalous. Hear the rubric of the church to this purpose, viz. 
 
 " So many as intend to be partakers of the holy communion 
 " shall signify their names to the curate at least some time the 
 " day before. And if any of those be an open and notorious 
 
298 
 
 A Companion for the 
 
 " evil liver, or have done any wrong to his neighbours, by word 
 " or deed, so that the congregation be thereby offended ; the 
 " curate having knowledge thereof, shall call him, and advertise 
 " him, that in anywise he presume not to come to the Lord's 
 " table, until he hath openly declared himself to have truly re- 
 " pented and amended his former naughty life, that the congre- 
 " gation may thereby be satisfied, which before were offended; 
 " and that he hath recompensed the parties to whom he hath 
 " done wrong, or at least to declare himself to be in full purpose 
 " so to do, as soon as he conveniently may." 
 
 I am not ignorant that there are some who plead for a free 
 admission to the Lord's table, of all that are members of the 
 visible church, and not yet excommunicated ; and exclaim 
 against the exclusion of men from the holy communion, as a 
 device, and usurpation of the presbyterians and other sectaries. 
 But these men are grossly mistaken, for you see it is the express 
 order of our church. I add, that the same order was observed 
 in the primitive and apostolical churches. For Justin Martyr, 
 who flourished within forty years after the apostolic age, (i. e. 
 after the death of St. John the apostle,) in his second Apology 
 tells us, that in his time none were admitted to the holy eu- 
 charist but those who lived according to the law of Christ. It 
 is a received distinction among divines, that there is a twofold 
 excommunication, excommunicato major et minor, " the greater 
 " and the lesser excommunication." The greater excommuni- 
 cation is an exclusion of a man from the communion of the 
 church, and the public ordinances universally. The lesser ex- 
 communication is indeed in order to prevent the greater, and to 
 bring men under the discipline and correction of the church, for 
 the amendment of their lives, that so at length they may be fit 
 to be admitted to the holy communion. 
 
 So our church informs us in her rubric to the Communion 
 Office, where the minister repelling any from the communion, is 
 required " to give an account thereof to the ordinary within 
 " fourteen days after at the furthest ; and the ordinary shall pro- 
 " ceed against the offending person, according to the canon." 
 So much for the administration of the holy sacraments of Baptism 
 and the Lord's supper. 
 
 V. I come to the fifth and last part of the pastoral office, viz. 
 visiting the sick. For this we have an express command in the 
 
Candidates of holy Orders. 
 
 299 
 
 holy scriptures, Is any sick among you, let him call for (he ciders 
 of the church b , i. e. the presbyters of the church ; as supposing 
 they may not otherwise have notice of his sickness. Sick men 
 too commonly neglect this duty, oftentimes out of fear, proceed- 
 ing from an evil conscience. They look upon the minister's 
 coming to their sick bed as a kind of a messenger of death, for 
 which they are not so well prepared. But if the sick man does 
 not send for his minister, the minister (having other notice of his 
 sickness) ought to go to him without being sent for. 
 
 How to perform this duty towards sick men aright, our church 
 fully directs him, in her excellent Office of the Visitation of the 
 Sick, which is so full and perfect, that there needs nothing to be 
 added to it. 
 
 But observe further, that it is the pastor's duty to visit his 
 parishioners, not only when they are sick, but also when they 
 are well and in good health ; not only with common neighbourly 
 visits, but visiting them to the purposes of salvation. He 
 should sometimes go home to their houses, and minister to their 
 souls in private, mildly reproving them for what faults he 
 observes in them, admonishing them of such duties as he knows 
 them to be ignorant of ; as not coming constantly to church, not 
 frequenting the communion, and the like. He is there seriously 
 to call upon them, to mind them of the great concern of their 
 immortal souls, in time to prepare for sickness and death, and 
 the tremendous judgment that follows. Such particular private 
 applications of the minister to his parishioners are highly useful, 
 and will render the public ordinances more beneficial to them. 
 
 To you, my brethren of the clergy, I shall conclude all I have 
 to say, in a short but serious and affectionate exhortation. 
 
 1. In the first place, and above all things, follow after holiness, 
 without which no man shall see the Lord. Holiness is a qualifica- 
 tion, indispensably required in every Christian, and that sub 
 periculo anima;, as he hopes to be saved, and to see the face of God 
 in heaven. And can it be imagined, that a minister of God 
 should be saved without it ? Nay, he is obliged to holiness in a 
 double capacity, both as a Christian and as a minister. As a 
 minister, his calling obliges him to be almost perpetually con- 
 versant about holy things ; which he profanes if he be not him- 
 self a holy person. He profanes God's holy worship, his holy 
 
 b James v. 14. 
 
300 
 
 A Companion for the 
 
 word, and his holy sacraments ; and God will most certainly and 
 severely punish such profaners of his sacred things. 
 
 Nay, a minister of God is obliged to an exemplary holiness. 
 Epiphanius tells us, that the duty of the laity is to nvnixerpov kol 
 to avyyvoxTTov , a more moderate measure of piety, suited to their 
 capacity, and tempered with a greater indulgence and mercy. 
 But from the clergy is expected 17 irepl navTrnv aKpifioXoyCa, a 
 more exact and accurate course of life in all things. And St. Paul 
 speaks to the same purpose, when he charges Titus to shew 
 himself in all things an example or pattern of good works". For 
 every pattern must be excellent and extraordinary, and such as 
 is worthy of imitation. This the people will expect from us, 
 that we should go before them, and lead them on to virtue and 
 piety by our example. And however they fail in other civilities, 
 they will be sure generally to observe this piece of good manners, 
 they will readily give us the precedence in the way to heaven, 
 and be content to follow us at a very humble distance. So that 
 our conversation must be somewhat extraordinary, if we expect 
 by our example to bring them up to the ordinary and necessary 
 measures of piety ; and we shall hardly be able to do well, unless 
 we ourselves do somewhat excellently. 
 
 2. Be diligent, very diligent in the business of your calling ; 
 for it is a laborious calling, that will not admit of ease and idle- 
 ness. I speak especially to the younger clergy ; ply your 
 studies, give yourselves to reading, chiefly the holy scriptures, 
 and the writings of learned men that have explained them to 
 you. 
 
 The exhortations of St. Paul to Timothy are full to this pur- 
 pose ; Till I come, give attendance to reading, to exhortation, to 
 doctrine, meditate upon these things, give thyself icholly to them, 
 that thy profiting may appear unto all A . Consider, I beseech 
 you, what kind of person he was, whom St. Paul thus exhorts : 
 he was one, who from a child knew the holy scriptures ; one 
 that had the gift of prophecy, and was endued with extraordi- 
 nary and even miraculous gifts. This man St. Paul earnestly 
 calls upon to be diligent in reading and study ; what need then 
 have we, even the best of us, of this diligence, who are so very 
 far short of his accomplishments ! In a word, an idle person in 
 any calling whatsoever is very contemptible ; but an idle and 
 
 c Titus ii. 7. d 1 Tim. iv. 13, 15. 
 
Candidates of holy Orders. 
 
 301 
 
 lazy parochial priest is of all mortals the most contemptible and 
 inexcusable. What ! so much business, and that of so great 
 importance as the salvation of men's souls, and yet idle ? For the 
 Lord's sake shake off sloth, rouse up and bestir yourselves in the 
 business of your calling, remembering that the souls of your 
 people and your own souls are at stake. 
 
 3. And lastly, be much and often in prayer to God, especially 
 in private prayer. Content not yourselves with reading prayers 
 at church, but take care also, that there be daily prayers in your 
 families, at least morning and evening ; and some time every day 
 retire to your studies, and there, upon your bended knees, 
 earnestly beseech Almighty God to have mercy on you, to direct 
 and assist you in your studies, and to give you good success in 
 your labours. Pray for the souls of the people committed to 
 your charge ; pray for your own souls, that while you preach to 
 others, you yourselves may not he castaways. 
 
 If you do these things ; if you adorn your holy profession 
 with a holy conversation ; if you be diligent in the business of 
 your calling ; if you pray daily to God for his help and assist- 
 ance ; he will not fail to be with you, and to carry you through 
 all difficulties with honour and success ; and in the end your 
 reward will be great and glorious, and an abundant compensa- 
 tion of all your labours. So St. Peter tells you in that excellent 
 text, with which I shall conclude ; Feed the flock of God which is 
 among you, taking the oversight thereof, not by constraint, but 
 willingly ; not for filthy lucre, but of a ready mind ; neither as 
 being lords over God's heritage, but being ensamples to the flock. And 
 when the chief SJiepherd shall appear, ye shall receive a crown of 
 glory that fadeth not away*. 
 
 e i Peter v. 2, 3, 4. 
 
DIRECTIONS 
 
 GIVEN 
 
 TO THE CLERGY 
 OF THE DIOCESE OF LONDON, 
 
 IN THE YEAR MDCCXXIV. 
 BY THE RIGHT REVEREND FATHER IN GOD 
 
 EDMUND 
 
 LORD BISHOP OF LONDON. 
 To which is added, 
 
 His CHARGE to the Clergy, in his last Visitation, hegun in the Year 
 1741, and finished in the Year 1/42. 
 
DIRECTIONS 
 
 GIVEN TO 
 
 THE CLERGY 
 
 OF THE DIOCESE OF LONDON, 
 
 IN THE YEAR MDCCXXIV. 
 
 Reverend brethren, 
 
 WHEN it pleased his majesty to translate me to the see of 
 London, upon the death of a pious predecessor now with 
 God, I was very sensible of the great weight and difficulty of 
 the charge, as requiring almost perpetual attendances of one 
 kind or another, and entangled with a greater variety of 
 emergencies, and more exposed to the observation and censure of 
 the world, than the administration of any other diocese. But as 
 I was called to this charge without any application or endeavour 
 on my own part, I considered it as a providential appointment, 
 and firmly trusted that the same God, whose providence had 
 called me to it, would graciously direct and support me in the 
 discharge of it, to his glory, and the good of his church. 
 
 And next to the divine goodness, upon which I humbly rely 
 for such a measure of wisdom and understanding, and such 
 strength of body and resolution of mind, as a station of so much 
 labour and difficulty requires, I must depend upon the kind and 
 unanimous assistance of you, my reverend brethren ; and I doubt 
 not but you will be ready on all occasions to join with me in 
 
 x 
 
306 
 
 Tlie Bishop of Lo)idon , s 
 
 preserving and establishing order and discipline within this 
 diocese ; which, as it is adorned with the capital city of the 
 kingdom, from whence, as from a fountain, good and evil are 
 derived to all parts of the kingdom ; and as it may well be pre- 
 sumed to abound with persons of greater learning, knowledge, 
 and experience, than any other diocese ; ought upon both these 
 accounts to be a pattern of order and discipline to the whole 
 nation. And more particularly ought it to be the pattern of a 
 regular behaviour in the clergy, and of an exact performance of 
 the public offices of the church ; upon which two, it may most 
 truly be said, that national piety and religion do mainly depend ; 
 nothing being more clear in experience, than that the spirit of 
 piety and religion decays or increases in particular parishes, 
 according as the incumbent sets a good or bad example, and the 
 public offices in the church are reverently or negligently 
 performed. 
 
 For the promoting these good ends, I choose, at my 'first 
 coming to you, to put into your hands some rules and observa- 
 tions, which more particularly relate to those two important 
 points. For though I doubt not but as many of the clergy of 
 this diocese as have been a long time incumbents in it, and have 
 reaped the full advantage of books and conversation, which is its 
 peculiar blessing, are abundantly instructed in the several 
 branches of the pastoral office ; yet it must be remembered, that 
 there are many others, whose age, observation, and experience 
 are much less ; and to them therefore I would be understood 
 more especially to apply myself, in suggesting such rules as are 
 of most constant use, and seem to me to be most needful, for 
 discharging the ministerial function, with honour to the church, 
 and edification to the people : resolving also to put them into 
 the hands of those who will have yet greater need of them, I 
 mean, all such as I shall hereafter appoint to parochial cures, 
 whether by institution or license. And if the rules which I have 
 laid down shall be thought plain and obvious, it is a sufficient 
 answer, that they are useful : since it may be truly said of all 
 rules for the conduct of human life in any branch whatsoever, 
 that the more plain the rule is, the more important the duty. 
 
 And because I shall begin with the decent and regular 
 performance of the public offices of the church ; that which I 
 must mention in the first place, as a general preparation for the 
 rest, is, 
 
Directions to his Clergy, 1724. 
 
 807 
 
 I. The decency of the place in which those offices are to be 
 performed, in point of repairs, cleanliness, and all accommodations 
 of books, vessels, vestments, and other things, which the rubrics 
 and canons of the church suppose and require. For nothing is 
 more certain, than that the solemn appearance of the place is the 
 means of begetting a reverence in the minds of the persons, and 
 a suitable honour for the public worship of God ; and, on the 
 other hand, all mean and unseemly appearances in the house of 
 God, and all neglects of the decent and necessary preparations 
 for his public worship, beget an indolence and inactivity in the 
 minds of the congregation, and a contempt, or at least a disre- 
 gard, of the worship itself. So that the observation is ordinarily 
 true, that the want of decency and cleanliness in the house of 
 God is a sign of the want of true piety and devotion in the hearts 
 of the people. God be thanked, there has of late years been an 
 unusual zeal in this nation for the repairing and beautifying 
 parochial churches, and furnishing them with all proper ac- 
 commodations for the decent and orderly performance of divine 
 service : but where that spirit has not yet prevailed, and the 
 churches appear to need it, I must beseech you to do all that is 
 in your power to raise it among the people ; and particularly, 
 I must beseech every rector to set his parishioners a good 
 example upon this head, as well as others, by keeping his 
 chancel not only in good repair, but in a decent condition. 
 
 The decency and solemnity of the place being thus provided 
 for ; that which comes first under consideration among the duties 
 to be performed in it is, 
 
 II. The reading of divine service to the congregation. An 
 office that is usually reckoned a matter of course, which all 
 clergymen are equally capable of performing, and which they 
 can hardly perform amiss ; and yet it is most certain, that the 
 edification of the people, and the honour of the liturgy itself, 
 depend a great deal upon the manner of performing it ; that is, 
 upon the reading it audibly, distinctly, and solemnly. It is an 
 absurdity, and an iniquity, which we justly charge upon the 
 church of Home, that her public service is in a tongue unknown 
 to the people ; but though our service is in a known tongue, it 
 must be owned that as the reading it without being heard makes 
 it to all intents and purposes an unknown tongue, so confused 
 and indistinct reading, with every degree thereof, is a gradual 
 approach to it. The dissenters object against our public liturgy, 
 
308 
 
 The bishop of London's 
 
 that it is cold, and lifeless, and unaffecting : but though the 
 objection has no force in itself, (what they call cold and lifeless 
 being no more than grave and serious, as all public liturgies 
 ought to be,) yet we may give it very great force by running 
 over the service in a cold and unaffecting manner. Our people 
 themselves are too apt, in their own minds, to vilify and depre- 
 ciate this part of our public service, as that which is ready com- 
 posed to the minister's hand, and requires no further talent than 
 the bare reading ; but we find by experience to what degrees 
 this objection vanishes, and how devoutly and reverently the 
 service is attended to, where it has the just advantage of being 
 read in a distinct, solemn, and affectionate manner. In a word, 
 it is in vaiu to hope, that the people will be zealous, if they see 
 the minister indifferent, or that any service will be duly 
 attended to, which is not recommended to them as a matter of 
 great concern and importance, by being performed in a serious 
 and affecting way ; and whenever we perform it carelessly and 
 precipitately, we must forgive them if they believe that we ac- 
 count it a task and a burden to us, which we are willing to get 
 rid of with as little trouble, and in as short a time, as we can : 
 a consideration, that will oblige me to resist, to the utmost of 
 my power, and where there is not the most evident necessity, all 
 attempts in ministers to charge themselves with the performing 
 of divine service on any Lord's day more than twice ; as it is a 
 practice, which for the most part must render the service less 
 affecting and edifying as to the people, and almost unavoidably 
 draws the reproaches I have mentioned, both upon the liturgy 
 and the minister. 
 
 I am aware, that the duty which I am now pressing is not 
 equally in every one's power ; all men having not an equal 
 strength and felicity of voice. And, considering how much 
 depends upon these qualifications, in order to an useful and 
 honourable discharge of the ministerial office, it is much to be 
 wished, that greater regard were had to them, in making choice 
 of persons for the sacred function ; and particularly, that, in the 
 education of those who are designed for the ministry, the right 
 forming of the voice were made one special care from the very 
 beginning, in our schools, as well as universities : a care, which 
 however omitted by others, it is to be hoped will not be forgot, 
 ten by such clergymen who have sons that are intended for the 
 ministry ; because they know by experience, and cannot but 
 
Directions to his Clerijij, 1724. 
 
 309 
 
 sensibly feel, the great importance and advantage of it. In the 
 mean time, with regard to those who are already admitted to 
 holy orders, I must beg leave to observe, that as on one hand 
 there are few whose perfections and abilities in this way are so 
 complete by nature, as to supersede all endeavours after further 
 improvement ; so, on the other hand, there are not many, whose 
 natural talents are so very defective and unhappy as to be 
 incapable of being bettered by care and observation. At least, 
 it is very certain, that none are so irregularly framed, as not to 
 be capable of officiating in a devout and serious manner, such as 
 shall shew that the person who officiates is himself thoroughly 
 affected ; and this, where it appears, makes such a strong and 
 constant impression upon the minds of the congregation, as goes 
 a great way to atone for other failings, which they see to be 
 natural and unavoidable. But a supine, careless, and indevout 
 way of performing divine service is utterly inexcusable both 
 with God and man. 
 
 When ministers have given it the utmost advantages they can, 
 they will find it to be all little enough to keep up the attention 
 and devotion of the people ; whose minds are overwhelmed with 
 worldly cares, and too little accustomed to spiritual exercises of 
 any kind. However, ministers who officiate in that devout and 
 affectionate way do a great deal towards the raising in them a 
 spirit of devotion ; and more they cannot do, unless the people 
 will be persuaded to the practice of family devotion ; which 
 would hinder the mind from being drowned in worldly thoughts, 
 and habituate it to the moving and approaching towards heaven • 
 and which therefore I must entreat you to promote in your 
 several parishes to the utmost of your power, with this view, 
 among others, that greater degrees of attention and devotion 
 may be seen in our public assemblies. For the same end, I 
 will take this occasion to mention one thing more ; and that is, 
 the practice of saying grace before and after meals ; which, 
 however small it may seem, yet being a devout acknowledgment 
 of the providence of God over us, and of our dependence upon 
 him, it would be another good means of keeping up a spirit of 
 piety and devotion in families, if it were brought into constant 
 practice. 
 
 III. Besides that part in our public devotions which properly 
 belongs to the minister, there is another, which, though it 
 belongs to the whole body of the congregation, will hardly be 
 
310 
 
 Tlte Bishop of London's 
 
 performed in a decent and edifying manner, without some pre- 
 vious care and assistance on his part ; I mean the singing of 
 psalms. This is a divine and heavenly exercise, -which the 
 scripture recommends to us as one special means of edification ; 
 and being then in its greatest perfection, when it is performed 
 by Christians in a joint harmony of heart and voice, it has been 
 ever accounted a standing part of public devotion, not only in 
 the Jewish, but in the Christian church. And in the church of 
 England particularly, whose Sunday-service is made up of three 
 offices, which were originally distinct, and in their natures are 
 so, there is the greater need of the intervention of psalmody, 
 that the transitions from one service to another may not be too 
 sudden and abrupt. This exercise therefore, being a part of our 
 public devotions, and very useful when it is duly and regularly 
 performed, must not be forgotten, while we are considering of 
 proper rules for decency and edification in the church ; especi- 
 ally, since it is so plain in experience, that where no care is 
 taken in this matter, the performance will be very indecent, and 
 indeed shocking. 
 
 To prevent that, and to provide for due solemnity in this part 
 of our public service as well as the rest, I have often wished, 
 that every minister would take the trouble of directing the 
 choice of proper psalms ; or rather, that they woidd once for all 
 fix and establish a course of psalms, to be given out and sung in 
 their order. By which means, the congregation might be fur- 
 nished with those which are most proper, and also with a due 
 variety ; and, by degrees, the most useful parts of the Book of 
 Psalms would be implanted in the minds of the people, and 
 become familiar to them. 
 
 A\ ith a view to those goods ends, and by way of assistance to 
 the younger clergy, I have subjoined to these directions a course 
 of singing-psalms ; which may be gone through every six 
 months, and is so ordered, as to consist of a proper mixture, 
 1. of praises and thanksgivings, 2. of prayer to God and trust in 
 him, and, 3. of precepts and motives to a godly life. But when 
 I put this into your hands, I would not be understood to direct, 
 but only to recommend the use of it ; leaving you at full liberty 
 to choose any other parts of the Book of Psalms which you may 
 judge proper; provided you leave not the choice to the parish 
 clerk, which I earnestly desire you will not. 
 
 And, to the end the psalms so chosen may be sung in a more 
 
Directions to his Clergy, 1724. 
 
 311 
 
 decent manner, it is further to be wished, that the people of 
 every parish, and especially the youth, were trained up and 
 accustomed to an orderly way of singing some of the psalm tunes 
 which are most plain and easy, and of most common use ; since 
 that is the proper season of forming the voice as well as the 
 mind, and the regularity into which it is then cast with great 
 ease will remain with them during life, and not only enable them 
 to contribute their part to the decency of this performance, but, 
 even for the sake of that talent, will incline them to be constant 
 in attending the public service of the church. 
 
 But when I recommend the bringing your people, whether 
 old or young, to a decent and orderly way of singing psalms, I 
 do by no means recommend to you or them the inviting or 
 encouraging those idle instructors, who of late years have gone 
 about the several countries to teach tunes uncommon and out of 
 the way ; (which very often are as ridiculous as they are new ; 
 and the consequence of which is, that the greatest part of the 
 congregation, being unaccustomed to them, are silenced, and do 
 not join in this exercise at all;) but my meaning is, that you 
 should endeavour to bring your whole congregation, men and 
 women, old and young, or at least as many as you can, to sing 
 five or six of the plainest and best known tunes, in a decent, 
 regular, and uniform manner, so as to be able to bear their part 
 in them at the public service of the church. 
 
 Which last advantage, of bringing the whole congregation to 
 join in this exercise, will be best obtained, especially in country 
 parishes, by directing the clerk to read the psalm, line by line, 
 as they go on ; by which means, they who cannot read will yet 
 be able to bear a part in singing ; and even they who can nei- 
 ther read nor sing will receive from the matter of the psalm 
 both instruction in their duty, and improvement in their 
 devotion. 
 
 Under this head, I must take notice of the choice of parish 
 clerks, who are assistants to the minister in performing divine 
 service, and are still in his nomination, by canon in all places, 
 and by custom also in most. And upon this account, their qua- 
 lifications, " of honest conversation, and sufficiency for reading, 
 " writing, and singing, " are specially provided for in the ninety- 
 first canon of our church ; which was made on purpose to guard 
 against the indecencies that parish clerks, who are not duly qua- 
 lified, always bring into the public worship. In conformity to 
 
312 
 
 Tfie Bishop of London'' $ 
 
 which canon, it is to be hoped, that, as there shall be occasion, 
 ministers (setting aside all private regards and applications) will 
 choose such persons to be their clerks, as are known to be of 
 sober conversation, and of ability to perform the part that 
 belongs to them (especially in the point of psalmody) decently 
 and laudably. 
 
 If what I have said under this head concerning psalmody, and 
 the qualifications of parish clerks, shall be thought a descending 
 to points too little, and unworthy of regard, let it be remember- 
 ed, that nothing can be called little, which conduces in any 
 degree to so great an end, as is the decent and orderly perform- 
 ance of the public worship of God. 
 
 But to return to the duties which belong to the minister 
 alone. 
 
 IV. What has been said under the second head, concerning 
 the advantages of reading in a distinct and affectionate manner, 
 equally holds in the duty of preaching ; the effects and impres- 
 sions whereof, with the several degrees of them, do not more 
 depend upon any one thing, than the manner of delivering. 
 When Demosthenes was asked, What was the first qualification 
 of a good orator ? his answer was, Pronunciation ; and being 
 further asked, what was the second ? and, after that, what was 
 the third ? he still went on to answer, Pronunciation ; ut earn 
 videri posset, non prcecipuam, sed solam,Judicasse, as Quintilian 
 adds, who relates the passage. Thus it always has been, and 
 always will be, in mixed and popular assemblies. And the pro- 
 per inference from thence is not to fall into complaints that 
 empty sounds should in so many instances obtain greater praise 
 and a more favourable acceptance, than good sense expressed in 
 proper language ; but let the inference be, an endeavour to 
 recommend good sense by the advantage of good elocution. For 
 it is in vain to contend against experience ; and in experience 
 nothing is more plain and certain, than the great importance of 
 a distinct and graceful elocution, both to the honour of the 
 preacher, and the edification of the hearers ; and therefore an 
 endeavour after it is a justice that is owing as well to your 
 own compositions, as to the souls which are committed to 
 your care. 
 
 But although, the church having composed a public service to 
 our hands, all that is required on our part is the reading it in a 
 distinct, serious, and affectionate manner ; yet the work of 
 
Directions to his Clergy, 1724. 
 
 313 
 
 preaching, being now left by the church entirely to incumbents, 
 requires an additional care as to matter, method, and other cir- 
 cumstances. In speaking to which heads I would not have it 
 understood, as if my design were to enter into the general rules 
 of preaching : this has been often done already by much abler 
 hands : and my only aim is, to give a check to some parti- 
 cular irregularities in this way, which young men are apt to 
 fall into, and which, in my opinion, tend to defeat the main 
 ends of public preaching, especially in mixed and popular 
 congregations. 
 
 To prevent this, it must be always remembered, in the first 
 place, that we are Christian preachers, and not barely preachers 
 of morality. For though it is true, that one end of Christ's 
 coming was to correct the false glosses and interpretations of the 
 moral law, and, in consequence thereof, one end of his institut- 
 ing a ministry must be, to prevent the return of those abuses, 
 by keeping up in the minds of men a true notion of natural re- 
 ligion, and a just sense of their obligations to the performance of 
 moral duties ; yet it is also true, that the main end of his com- 
 ing was to establish a new covenant with mankind, founded 
 upon new terms and new promises ; to shew us a new way of 
 obtaining forgiveness of sins, and reconciliation to God, and 
 eternal happiness ; and to prescribe rules of greater purity and 
 holiness, by way of preparation for greater degrees of happiness 
 and glory. These (that is, the several branches of what we may 
 call the mediatorial scheme, with the several duties annexed to 
 and resulting from each branch) are, without doubt, the main in- 
 gredients of the gospel state ; those, by which Christianity stands 
 distinguished from all other religions, and Christians are raised 
 to far higher hopes, and far greater degrees of purity and per- 
 fection. In which views it would seem strange, if a Christian 
 preacher were to dwell only upon such duties as are common to 
 Jews, Heathens, and Christians ; and were not more especially 
 obliged to dwell on and inculcate those principles and doctrines 
 which are the distinguishing excellencies of the Christian reli- 
 gion, and by the knowledge and practice of which, more especi- 
 ally, every Christian is entitled to the blessings and privileges of 
 the gospel covenant. 
 
 But yet so it is, that these subjects are too much forgotten 
 among young preachers ; who, being better acquainted with 
 morality than divinity, fall naturally into the choice of moral 
 
314 
 
 The Bishop of London's 
 
 rather than divine subjects, and will of course do so, till the two 
 subjects are equally considered and understood. And this par- 
 tiality (if I may so call it) to one above the other seems to have 
 had its rise from the ill times, when, the pulpits being much 
 taken up with some favourite points of divinity, discourses upon 
 moral heads were less common ; and after those times were over, 
 their successors, upon the Restoration, desirous to correct that 
 error, and to be upon the whole as little like their predecessors 
 as might be, seem to have fallen into the contrary extreme ; so 
 that probably in many places the heads of divinity began to be 
 as rarely treated of, as the heads of morality had been before. 
 
 The thing therefore, which I would recommend to young 
 preachers, is, to avoid both the extremes, by ordering the choice 
 of their subjects in such a manner, that each of those heads may 
 have its proper share, and their hearers be duly instructed upon 
 both. Only, with these cautions in relation to moral subjects ; 
 that, upon all such occasions, justice be done at the same time 
 to Christianity, by taking special notice of the improvements 
 which it has made in each branch of the moral scheme, and 
 warning their hearers not to rest in the righteousness of a moral 
 heathen, but to aspire to Christian perfection ; and, in the next 
 place, that all moral discourses be enriched by examples and 
 illustrations from scripture ; which, besides its being more fa- 
 miliar to the people than any other writings, has in it such a 
 noble plainness and simplicity, as far surpasses all the beauties 
 and elegancies that are so much admired in heathen authors. 
 To which give me leave to add a third observation, with regard 
 to the doctrines and duties peculiarly belonging to the Chris- 
 tian scheme, or the new covenant ; that the true way to secure 
 to these their proper share, is the setting apart some certain sea- 
 sons of the year for catechetical discourses, whether in the way 
 of expounding, or preaching ; which being carried on regularly, 
 though at different times, according to the order and method of 
 the Church Catechism, will lead the minister, as by a thread, to 
 the great and fundamental doctrines of the Christian faith ; and 
 not only to explain them to the people, but to lay out the par- 
 ticular duties which more immediately flow from each head, to- 
 gether with the encouragements to the performance of them ; 
 that so principle and practice may go hand in hand, as they do 
 throughout the whole Christian scheme, and as they certainly 
 ought to do throughout the preaching of every Christian minis- 
 
Directions to his Clergy ,1724. 
 
 315 
 
 ter. This was the foundation of that standing rule among our 
 ancestors, to proceed upon every head, expressly, by way of 
 doctrine and use ; and however the terms may be discontinued, 
 the things never must, if we resolve to preach to the true edifi- 
 cation of our hearers. And, with the same view, it seems neces- 
 sary to add one rule more, which is, that in our sermons the 
 doctrinal part be comprised in as narrow a compass as the na- 
 ture of the subject will fairly bear, that so sufficient room 
 may be left for a distinct and particular enforcement of the 
 practical duties resulting from it, and not barely for a brief and 
 superficial mention of them, which is too often the case, and 
 must unavoidably be so, where too large a scope is given to the 
 doctrinal part. 
 
 This is an error, into which young men are naturally led by 
 the practice in the universities ; where sermons being required 
 rather as an exercise of the preacher, than for the instruction 
 and edification of the hearers, greater allowances may be made 
 for theory and speculation : but this is a mischievous indulgence 
 in other congregations, over which ministers are professedly ap- 
 pointed as public teachers, to instruct and edify their people, and 
 not to make proof of their own abilities. 
 
 The same is to be said of the choice of uncommon subjects, 
 and the treating of those that are common in an uncommon and 
 refined way ; which gains great applause in our universities, as a 
 testimony of good parts, or great reading : but in popular con- 
 gregations it answers not any one of those wise ends, for which 
 public preaching was instituted. 
 
 In like manner, close argument, and a long chain of reasonings 
 and consequences from the mere nature of things, are very 
 useful and laudable before a learned audience, who have capaci- 
 ties to comprehend and follow them ; but in other audiences, 
 the reasonings may easily be so close, as to be unintelligible ; 
 and therefore, in condescension to meaner understandings, they 
 must be loosened and disentangled by proper divisions, and ren- 
 dered plain and obvious by such examples and allusions as are 
 most familiar to the people. 
 
 If the submitting to these things shall be thought a diminution 
 to preachers who are capable of the more close and refined way, 
 it must be remembered, that the being able to make things plain 
 to the meanest capacities is no ordinary talent ; that in all cases 
 he must be allowed to speak best, who speaks things that arise 
 
The Bishop of London 's 
 
 most naturally from the subject in hand ; and that, particularly 
 in the work of preaching, the faculty of discoursing pertinently 
 upon all subjects, in a distinct method and proper language, 
 with as close reasoning as the audience can bear, and no closer, 
 is a very great perfection, not to be attained but by a clear 
 understanding and a solid judgment, improved by long exer- 
 cise, and an intimate acquaintance with the best and most ju- 
 dicious authors. 
 
 Against these and all other errors, into which young preach- 
 ers are apt to fall, I know no better general remedies than these 
 two : the first, that when they have pitched upon their subject, 
 and considered what the heads are which it naturally suggests, 
 they weigh each head separately, and fill every one of them 
 with hints of proper matter, before they begin to compose. By 
 this means, the discourse will be more solid, and the several 
 parts of it duly connected ; and when they have before their 
 eyes, and in one view, all the heads to be treated of, they will 
 take care that the whole be uniform, and that no greater share 
 be allowed to any one head, than is consistent with their doing 
 justice to the rest. The second is, that, before they go on to 
 compose, they make references, under each head, to such proofs 
 and examples of scripture, as tend to confirm or explain the 
 several doctrines to be treated of; by which means, the text and 
 phrases of scriptures (the best embellishments of all religious 
 discourses) will spread themselves into every branch, and be 
 sure to be taken in where the application of them is most easy 
 and pertinent ; as they will also suggest many proper and useful 
 thoughts in the whole course of the composition ; there being no 
 doubt but the Spirit of God is best able to acquaint us with the 
 motives and arguments which are most effectual for the propa- 
 gating religion, and the reforming of mankind. 
 
 The holy scriptures are our great rule both of faith and prac- 
 tice ; but the precepts and examples contained in them are not 
 ranged into one view under the several heads of duty, but are 
 mixed and dispersed throughout the sacred books. And though 
 those books are in the hands of the people, and will not fail to 
 give great light and good impressions, when they are seriously 
 and frequently read by them ; yet it must be owned, that the 
 weight and conviction which they carry in them are much in- 
 creased, when the several places of the same import and ten- 
 
Directions to his Clergy, 1724. 
 
 317 
 
 dency are laid together and compared, and are applied to the mind 
 in their united strength. A work, which cannot in reason be 
 expected from the generality of the people, unless they had more 
 leisure, and greater abilities ; and a work, therefore, that cer- 
 tainly belongs to the ministers of God's word, who have both 
 leisure and abilities, and who cannot lay a better foundation of 
 sound and useful preaching, than in this way of digesting the 
 precepts and examples of scripture, and making them mutual 
 explications and enforcements of one another. 
 
 Every minister declares at the time of his ordination, that he 
 is determined to instruct the people committed to his charge out 
 of the holy scriptures, and that he will be diligent in reading 
 and studying them. And I am fully persuaded, that this 
 method of comparing scripture with scripture, which is so very 
 beneficial to the people in plain and practical points, will also be 
 found upon trial to be the best method that a minister can take, 
 in order to form a just notion of the spirit of religion in general, 
 and of the meaning of such particular passages as are less plain, 
 and need explication. Whether the difficulty arise from the 
 phrase and language of scripture, or from some peculiar offices 
 and uasges of those ancient times, or from any seeming incoher- 
 ence in the reasoning and argument : in all these cases, and I 
 will add, in all other difficulties, of what kind soever, the 
 frequent reading of holy writ till the style and spirit of it be- 
 comes familiar to us, and the comparing particular passages with 
 others of like nature and tendency, will appear to be our best 
 help and most sure guide. And whoever has patience and 
 resolution enough to proceed and persevere in this way, though 
 he may go on slowly, will go on surely, and find himself in the 
 end a far greater proficient than those, who, neglecting this 
 method, shall wholly betake themselves to assistances of other 
 kinds. Not that any assistance is to be neglected, which may 
 furnish us with knowledge of so high and valuable a nature ; 
 but my meaning is, that, in general, scripture is the best inter- 
 preter of scripture, and that the comparing scripture with scrip- 
 ture is the surest way to the true understanding of it ; and 
 therefore, that recourse ought not ordinarily to be had to the 
 other ways (however seemingly more short and easy) till this 
 has been fully tried, and the mind still calls for further light 
 and assistance. It was the saying of a great man, that the time 
 which he thought he spent best was between his Bible and his 
 
318 
 
 The Bishop of London's 
 
 Concordance : and however expositors may be useful, and even 
 necessary, upon some particular points, yet it is very certain, 
 that no person who is possessed of those two, and has not at 
 least a competeiit knowledge of the holy scriptures, can fairly 
 charge his want of knowledge upon the want of books : on the 
 contrary, it can be a want of nothing but industry and applica- 
 tion in the business of his profession. 
 
 But whatsoever means or helps of other kinds we may have 
 recourse to for the right understanding of the holy scriptures, 
 there are two which will be always necessary, and which are 
 equally in every one's power, viz. a sincere desire to know trie 
 will of God, in order to practise it when known ; and earnest 
 prayer to him for the assistance of the Holy Spirit, in all 
 our inquiries concerning the revelations which he has made to 
 mankind. 
 
 V. But, notwithstanding the greatest care and most serious 
 endeavours in ministers to render their discourses useful and 
 edifying, we must not expect that preaching will have its full 
 effect, unless there be some preparation also on the part of the 
 hearers. For as no discourses in any art or science can be tole- 
 rably understood, where the general terms and principles be- 
 longing to them are not learnt in the first place ; so those 
 particularly of religion must in great measure be lost, unless the 
 people be prepared to receive and apprehend them, by a general 
 knowledge of the language and principles of Christianity. This 
 shews us the great necessity there is to be careful and diligent 
 in the work of catechising, or instructing youth in the general 
 principles of religion ; because upon that it mainly depends, 
 whether our preaching shall be successful or not ; in other 
 words, whether people shall be capable or uncapable, during 
 life, to hear and read religious discourses with profit and delight. 
 And as none who is a faithful labourer in God's vineyard can be 
 indifferent, whether the seed which he sows shall grow up or 
 die ; so, in proportion to every one's desire to see that seed grow 
 up to perfection, will his care and diligence be to prepare the 
 soil for the kindly reception of it : a preparation, which must be 
 begun in repeating the Catechism by heart ; but, if it end there, 
 will not avail much to the purpose of profitable hearing. And 
 therefore it is of great use, and indeed necessity, that children 
 be likewise obliged to commit to memory such plain texts of 
 holy scripture, as confirm and illustrate the several branches of 
 
Directions to his Clergy, 1724. 
 
 319 
 
 the Church Catechism, and that, as they grow up, they be ex- 
 horted to peruse and consider some of those larger catechisms, 
 which give a more particular insight into the Christian faith, and 
 which therefore may be properly said to finish the preparation 
 that we are now speaking of. 
 
 VI. The directions which I have been hitherto offering re- 
 late to the performance of public duties and offices in the church. 
 But you are not to reckon your ministerial cares at an end as 
 soon as these are over ; there being other pastoral duties of a 
 more private nature, to which you are equally obliged, though 
 not in law as incumbents, yet in conscience as the ministers 
 of Christ. 
 
 For instance, dissuasives from vice in general, or even from 
 this or that particular vice, when delivered from the pulpit, may 
 possibly not be heard by the persons who are most guilty ; or 
 if they be heard, men are apt to be partial to themselves, and 
 not to reckon, that what is delivered equally to all concerns 
 them more than their neighbours ; or those general dissuasives 
 may be capable of additional strength from particular circum- 
 stances in the condition of particular persons ; the mention of 
 which in public would be more apt to harden than reform. In 
 these and the like cases, ministers will ofttimes see very great 
 need of private admonition and reproof ; and if those prove in- 
 effectual, there is one step further, which they either ought to 
 make themselves, or procure to be made by the officers of the 
 church, and that is, the presenting of obstinate offenders to the 
 spiritual power, to bring them to public shame, and to deter 
 others from falling into the like practices ; and so to deliver the 
 Christian name from the scandal of open and barefaced wicked- 
 ness, and our church from the reproach of suffering it to go on 
 with impunity, and in defiance of her laws. Two vices I will 
 name in particular, which are more common and more daring 
 than the rest, drunkenness and swearing : but notwithstanding 
 they are so very common, and that the canon concerning pre- 
 sentments makes express mention of those two by name, yet I 
 believe they are seldom found among the crimes presented : for 
 what reason I cannot conceive, unless it be that the laws of the 
 state have appointed temporal penalties for them. But as there 
 is nothing in those laws that has taken away the authority 
 of the church, so is there no cause why the exercise of that 
 authority in these particulars should be discontinued ; at least, 
 
320 
 
 The Bishop of London's 
 
 till we see the temporal laws executed with greater zeal and 
 better effect. 
 
 In the next place, there may be those under your care, who 
 are troubled in mind, or afflicted with scruples ; and as Christ, 
 in the words of the prophet, was sent to bind up the broken-hearted, 
 which our Saviour also has specially applied to himself ; there 
 can be no doubt, but you are obliged to attend the same work, 
 and to consider yourselves, in this respect among others, as his 
 ministers upon earth : endeavouring to discharge this branch of 
 your office wisely and prudently, and to be able to resolve 
 doubts and difficulties which relate to conscience, by a competent 
 knowledge in casuistical divinity. 
 
 This is oftentimes the case of sick persons ; whom a lowness 
 of spirits naturally subjects to doubts and distrusts, either wholly 
 groundless, or far more dark and dismal than they need be ; and 
 who in that condition are great objects of your compassion. Or 
 it may happen in other instances, that the fears are too well 
 founded, upon the sense and consciousness of a wicked life ; and 
 in that case they have still the more need of your counsel and 
 assistance, to direct them in the great affair of their souls, and 
 the most probable methods which then remain, of making their 
 peace with God. Or, though there be no doubts or fears of any 
 sort, yet the bare weakness of body and mind calls for your 
 assistance in prayer to God ; which, besides the other effects, is 
 usually a great comfort and refreshment to them. Upon these 
 accounts, our church has made it one part of the business of 
 every minister to visit the sick ; and there remains yet one more 
 duty in case of their recovery, namely, to be often pressing them 
 to a serious reflection upon the danger they have been in, and a 
 remembrance of their solemn vows and promises while they had 
 death before their eyes. 
 
 And while I am mentioning the pastoral duties of a more 
 private nature, I must not omit that of making peace, and com- 
 posing differences among neighbours ; a work, which certainly 
 belongs to the preachers of peace and the ministers of the God 
 of peace, and for which they are generally much better qualified 
 than other men, by their equal influence over both parties, and 
 the equal relation they bear to both. Accordingly our church, 
 in her Ordination-Service, requires of every person who is to be 
 ordained a solemn declaration and promise, " that he will main- 
 " tain and set forwards, as much as lieth in him, quietness, 
 
Directions to his Clergy, 1724. 
 
 321 
 
 " peace, and love among all Christian people, and especially 
 " among them that are or shall be committed to his charge.' 1 
 
 These and the like duties of a pastoral kind (which I call 
 private, by way of distinction from the public duties in the 
 church) do immediately result from the nature of your office and 
 ministry, but are not so strictly bound upon you by the laws of 
 church and state, as the public duties are : a circumstance, 
 which adds much to the honour, as well as merit, of discharging 
 them diligently ; since the more this appears to be the effect of 
 your own choice and inclination, the more it endears you to the 
 people, and is the strongest testimony both to them and your- 
 selves, that you are acted, in the whole course of your ministry, 
 by a true principle of conscience, and a tender concern for the 
 souls of men. 
 
 VII. But besides public instructions from the pulpit, and 
 admonitions and reproofs in a private way, there is another sort 
 of teaching, which is no less effectual, and that is, by our lives. 
 This is a daily and hourly lesson to the people ; and that, with- 
 out which all other lessons are fruitless and ineffectual. And 
 for this reason, even the heathen writers made it a necessary 
 qualification of a good orator, that he should be a good man ; 
 one, whose reputation for probity and sincerity might be a 
 pledge of his dealing honestly with them, and might, by conse- 
 quence, give every persuasion and argument its full force. Much 
 more is this a necessary qualification in a Christian orator, the 
 great design of whose preaching is to persuade men to be good, 
 upon the considerations of duty to God, and of future rewards 
 and punishments ; and it would be an extraordinary demand on 
 our part, if we should expect to be thought sincere and in earnest 
 in persuading others to be good upon those motives, on any less 
 terms than the being very good ourselves ; not only in those 
 negative degrees which pass in common account for goodness, 
 (the not being drunkards, nor swearers, nor profane, nor unclean, 
 and the like,) but that goodness, I mean, which consists in a 
 steady and uniform exercise of the graces and virtues of the 
 Christian life ; that which makes us fit to instruct and reprove, 
 and to be patterns and examples to the flock of Christ. 
 
 With those views of instruction, reproof, and example, and 
 the unblamable character which these offices require, every 
 clergyman solemnly promises at his ordination, " That he will 
 " be diligent to frame and fashion not only his own life, but also 
 
322 
 
 The Bishop of Londotfs 
 
 " the lives of his family, according to the doctrine of Christ, and 
 " make both himself and them, as much as in him lieth, whole- 
 " some examples and patterns to the flock of Christ.*" And the 
 rules of the church have descended to the minutest circumstances 
 in their outward demeanour, and even appearance ; to the end 
 every thing about them may be grave and serious, and remote 
 from the gayeties of the world : more particularly their habit ; 
 which hath been ever considered as a certain mark of distinction 
 from the laity, not only in the time of their officiating, but also 
 in their travels ; and which, being such as is suitable to their 
 office and character, is justly accounted a token of inward 
 seriousness and composedness of mind, and (as the canon of our 
 church expresses it) " is one good means to gain them honour 
 " and estimation from the people." 
 
 For the same ends, the laws of the church in all ages have 
 restrained clergymen from many freedoms and diversions, which 
 in others are accounted allowable and innocent : being either 
 such exercises as are too eager and violent, and therefore 
 unagreeable to that sedateness and gravity which becomes our 
 function : or such games and sports as frequently provoke to 
 oaths and curses, which we can neither decently hear, nor, at 
 that time, seasonably reprove ; or such concourses and meetings, 
 as are usually accompanied with jollity and intemperance, with 
 folly and levity, and a boundless liberty of discourse ; which are 
 very unfit for the eyes and ears of devout and serious Christians, 
 and among which temptations it is by no means proper to trust 
 so nice and tender a thing as the reputation of a clergyman. 
 The canons of our own and other churches abound with cautions 
 and prohibitions of this nature : and the wisdom of them is fully 
 justified in experience ; by which (if we will but make our own 
 observations) it will be found very clear, that the different de- 
 grees of respect and authority which ministers enjoy, depend 
 upon no one thing so much, as their mixing or not mixing with 
 the laity, in those diversions and freedoms of life. It is true, the 
 submitting to such mixtures may gain them the reputation of 
 good-nature ; but that reputation may be easily got and main- 
 tained without it, and is certainly bought too dear, at the 
 expense of their proper character, as ministers of the gospel. 
 Or, it may endear them to free and irregular livers, who delight 
 in nothing more, than to see clergymen willing to become 
 sharers in their irregularities. But whether that, in the end. 
 
Directions to his Clergy, 1724. 323 
 
 proves the foundation of inward respect, or inward contempt, is 
 too plain to be made a question. 
 
 VIII. This is a snare into which the younger clergy are most 
 apt to be drawn, and I know but one way that will effectually 
 prevent their falling into it ; which is, the entering into a course 
 of studies suitable to their profession, particularly of the holy 
 scriptures ; with a resolution to go through and finish that course, 
 in the best manner that they are able, and their circumstances 
 will admit ; out of a laudable desire, not only to be qualified in 
 all respects for the discharge of their duty, but also to improve 
 and enrich their own minds, and not to remain strangers to any 
 parts of knowledge, which it is proper for divines to be ac- 
 quainted with. This will always secure to them an agreeable 
 entertainment at home ; and whenever they desire diversion 
 abroad, (which it is far from my intention to discourage,) it will 
 incline them to seek it chiefly among their own brethren, and 
 among the most serious and knowing part of the laity ; and 
 there the pleasure will be doubled by the mutual improvement 
 of one another, without danger of giving scandal, and without 
 temptation to irregularities of any kind. 
 
 And there is the greater need, in our days, to press upon the 
 clergy a diligent application to the studies of their profession, 
 with regard as well to the dissenters, whose teachers, generally 
 speaking, are more learned than in former days, as to the 
 papists, who are more diligent than ever in corrupting and 
 seducing the members of our communion. Against the assaults 
 of both these, the parochial clergy cannot furnish themselves 
 with any better armour, than those excellent treatises which 
 were written by the London divines, in the reigns of king 
 Charles and king James the Second. But, besides the attacks 
 from those two quarters, there is in our days a further need of 
 study and application in the clergy, with regard to the younger 
 gentry ; too many of whom, out of a love of novelty, and under 
 pretence of thinking with freedom, are become zealous advocates 
 for such doctrines and principles, as subvert the Christian faith, 
 and destroy the divine mission and authority of a Christian 
 ministry and a Christian church. The broaching of these 
 schemes carries in it a show of new discoveries, and of a pene- 
 tration which disdains to go on in the common road, and in both 
 these respects is calculated to feed the vanity of young men ; 
 who are therefore eager on all occasions to discover and main- 
 
 y 2 
 
324- 
 
 TJie Bishop of London's 
 
 tain their sentiments, and think it no small matter of triumph, 
 when they meet with clergymen unacquainted with the cause, 
 and not able to manage the dispute against them. This is an 
 open attack upon our common Christianity, which it is the more 
 immediate work of the ministers of the gospel to maintain ; and 
 as many as shall take care to furnish themselves with proper and 
 sufficient armour for that end, and shall employ it zealously, as 
 they see occasion, against these enemies of religion, will be ac- 
 counted faithful soldiers of Jesus Christ. Especially, if to their 
 study and reasoning, by which they are able to bear up against 
 the attacks of freethinkers, they add the powerful argument of 
 an exemplary and truly pastoral life ; which is a sort of argu- 
 ment that is easily understood by the people, and carries in it an 
 irresistible force. No doubts will ever grow in the minds of 
 the people, whether that pastor is a messenger and ambassador 
 of Christ, whom they see diligent in informing them, both by 
 doctrine and example, concerning the will of Christ ; nor can 
 they ever be persuaded that they are not his shepherds and his 
 stewards, who watch over their flocks with such care as becomes 
 those that believe themselves accountable to their Lord and 
 Master. 
 
 And that you may never be unmindful of the relation which 
 you bear to Christ, and of the duties incumbent upon you in 
 consequence of that relation, I must earnestly recommend to you 
 a frequent and serious perusal of the forms of ordination, especi- 
 ally that of priests ; where, together with that relation, you will 
 see the solemn engagements which you entered into at the time 
 of your ordination, and find the chief offices of the ministerial 
 function distinctly laid out ; and all this in such an excellent 
 and lively manner, as cannot fail of making great impression 
 upon a serious mind. 
 
 The two qualifications last mentioned, namely, a good life, 
 and a serious application to the study of divine matters, are the 
 principal ingredients in the character of a clergyman ; those, 
 without which he cannot only do no service in the church of 
 Christ, but must bring dishonour to his profession, and great mis- 
 chief to the souls of men. On those accounts, it becomes the 
 duty of every clergyman not only to be possessed of those quali- 
 fications himself, but also to use his utmost endeavour, that none 
 but such as are possessed of them be admitted to holy orders, or 
 the cure of souls ; and much more to take care that he be not 
 
Directions to his Clergy, 1724. 
 
 325 
 
 accessary to such admissions, by joining in undue testimonials 
 for those ends. It is a duty which every man owes to truth, not 
 to give his testimony to things which he either knows to be 
 false, or does not know to be true : it is a duty which every 
 clergyman owes to his bishop, not to deceive and impose upon 
 him : it is, further, a duty which he owes to the church where- 
 of he is a member, not to be the means of sending into it igno- 
 rant and unworthy ministers : and, last of all, it is a duty which 
 he owes to his own soul, not to involve it in the guilt of all that 
 mischief which such ministers do to the souls of others, and of 
 all that scandal and reproach which they bring upon their pro- 
 fession and order. By these and the like considerations, every 
 clergyman must arm himself against the importunities which are 
 usual on such occasions, and against all the arguments of com- 
 passion, and friendship, and neighbourhood. And whoever con- 
 siders this matter aright will not only refuse to join in undue 
 testimonials, but must think himself obliged, when he sees 
 others joining in them, to convey beforehand such private inti- 
 mations, as may lead the bishop to further inquiries, and hinder 
 him from proceeding, till he shall have given himself proper 
 satisfaction in some other way. 
 
 IX. From the distinction mentioned under the sixth head, 
 between public duties, to which ministers are strictly obliged by 
 the laws of the church, and the duties of a more private nature, 
 which, though not so strictly bound upon them by the laws, are 
 very important branches of the ministerial office ; from that dis- 
 tinction, I say, there arises another duty, namely, residence ; as 
 this is necessary to the due discharge of all those pastoral offices 
 which are of a more private nature. And I choose here to 
 resume that distinction, as a proper ground of the duty of resi- 
 dence, because it has been urged to ine by some, as a sufficient 
 reason why I might indulge non-residence, that they should be 
 near enough to perform the duties of the Lord's day in person, 
 and if any necessary business should fall out on the week-days, 
 as buryings, christenings, or the like, some neighbouring clergy- 
 man would be ready to attend. A way of reasoning, which rests 
 upon this supposition, that there are no ministerial duties, but 
 such as are made expressly necessary by the laws : and it will 
 appear to be very wrong reasoning, when it is considered, how 
 many excellent ends there are, which either cannot be attained 
 at all, or at best in a very imperfect manner, without personal 
 
326 
 
 The Bishop of London's 
 
 residence. Such are, a daily oversight and inspection, and, by 
 that means, a constant check and restraint upon evil practices of 
 all kinds, and upon the growth of corrupt customs and habits 
 among the people : such are also, a more intimate knowledge of 
 their spiritual estate, and occasional exhortations and reproofs, 
 and, that which exhorts and reproves most effectually of all, the 
 daily sight and influence of a good example : to which we must 
 add, the being always at hand, to observe and compose differ- 
 ences, before they grow too strong ; and to assist the rich with 
 counsel, the sick with comfort, and (according to your abilities) 
 the poor and distressed with seasonable relief ; and to perform 
 among them all neighbourly and charitable offices of the like 
 kinds, which are not only excellent in themselves, but are the 
 means of endearing ministers to their people, and of opening a 
 passage into their hearts for spiritual instructions of all sorts. 
 
 I am aware, that there is one case which makes constant resi- 
 dence impracticable, and God knows it is a case too common in 
 most dioceses, namely, the insufficiency of a maintenance ; which 
 renders it necessary for the bishop to commit the care of more 
 than one parish to one and the same hand ; and, in such cases, 
 we can only exhort and entreat ministers to have those good 
 ends seriously in their thoughts, and to endeavour after them as 
 far as such unavoidable absence will permit. But the cases 
 which I now mean are those of convenience only, not of neces- 
 sity ; and my desire is, to obviate all applications for indulgence 
 on such occasions, by convincing the clergy, that personal resi- 
 dence is of too great importance in the ministerial office, to be 
 sacrificed to private convenience. 
 
 I am also aware, that there are cases, in which the laws of 
 church and state suppose and permit ministers to be absent from 
 their cures ; particularly the case of pluralities, and of residence 
 in cathedral churches : but, in regard to these, it is my duty to 
 take care, that such absences be not more long, and more fre- 
 quent, than the laws intend and direct. By the express tenor 
 of the dispensation, every pluralist is bound to preach thirteen 
 sermons every year at the place where he does not ordinarily 
 reside, and to keep hospitality there for two months ; and by the 
 forty-fourth canon of our church, every bishop is enjoined to 
 take care, that all such residentiaries of his cathedral church, as 
 have also parochial cures, be obliged to return to them as soon 
 as ever their statutable residence is performed. Nor is it a suf- 
 
Directions to his Clergy, 1724. 
 
 327 
 
 ficient plea for the habitual absence either of pluralists or resi- 
 dentiary-canons, that they have curates under them of good 
 abilities and with sufficient salaries, who officiate in their stead. 
 For though it is to be hoped, on one hand, that all curates will 
 remember, that in the eye of the law and in the sight of God 
 they stand chargeable with the cure of souls ; and, on the other 
 hand, that all such incumbents who enjoy those additional ad- 
 vantages will freely and of their own accord allow such salaries 
 to their curates, as are sufficient and reasonable ; yet is there a 
 great difference, in the point of ability to do good, between in- 
 cumbents and curates. The curates, ordinarily speaking, must 
 be supposed to have less knowledge and less experience in their 
 profession, and not to have near so much influence and authority, 
 as incumbents personally residing : and, not to insist upon the 
 natural relation there is between a pastor and his people, a shep- 
 herd and his flock, which certainly ought to rest upon the mind 
 of every pastor, it will be hard to persuade the people, that the 
 care of their souls is the thing at his heart, if they receive not 
 a reasonable share of pastoral office?, bv way of return for the 
 revenues of the church. 
 
 From hence it appears, that where the law indulges non-resi- 
 dence, it does not intend a total discharge from the care which 
 was originally committed to incumbents, but only a discharge so 
 far as it necessarily follows from the ground and reason of such 
 indulgence ; and when that ceases, the obligation to a personal 
 care and attendance returns of course. And even in the times 
 of necessary absence many things may be done by an incumbent, 
 to shew that he is far from reckoning himself discharged from 
 all manner of care : the needy may be relieved, poor children 
 may be sent to school, useful books may be distributed, inquiries 
 may be made from time to time concerning the state of persons 
 and things, and proper directions may be given to the curate for 
 his behaviour and studies, that he may be trained up to be an 
 useful preacher and a prudent pastor, and thoroughly qualified 
 for a parochial cure of his own, when ever it shall please Pro- 
 vidence to call him to it. A circumstance, which makes some 
 amends to the church for the mischiefs of non-residence, and has 
 doubtless a good effect, where learned and experienced incum- 
 bents make it their care to direct young persons in the study of 
 divinity, and to frame their minds to a pastoral life. 
 
 But, with whatever misfortunes, mischiefs, and inconveniences, 
 
328 
 
 The Bishop of London's 
 
 non-residence may be attended in itself, and by unavoidable 
 necessity, it is certain that these ought not to be increased 
 beyond what the laws allow, and natural necessity requires ; but, 
 on the contrary, to be made up and balanced by an exact ob- 
 servance of the rules which the church has laid down for the 
 supply of the cures. Every incumbent has the cure of souls 
 committed to him by the bishop ; and he needs no other com- 
 mission, while he continues to attend that cure in person. But 
 if either the law discharge him from constant residence, or the 
 bishop dispense with it, on account of health, or for other rea- 
 sonable cause ; in those cases he has no power, in virtue of his 
 first commission, to transfer the cure to what hand he pleases, 
 but, upon such failure of personal attendance, the bishop is the 
 proper judge of the fitness of the person who shall be appointed 
 to the cure. And if he were not the judge, the consequence 
 must be, (what I have too often found by experience,) that num- 
 bers of cures will remain in the hands of persons, concerning 
 whose abilities, morals, opinions, and even orders, the bishop 
 has not the least satisfaction. An abuse, so unwarrantable in 
 itself, and so pernicious in the consequences, that I shall think 
 myself much wanting to my duty, if I do not put in execution 
 the laws of the church upon this head ; especially since his grace 
 the lord a archbishop of this province, in his directions to his 
 suffragan bishops, hath expressly recommended to us, " That we 
 " make diligent inquiry concerning curates in our several 
 
 dioceses, and proceed to ecclesiastical censures against those 
 " who shall presume to serve cures, without being first duly 
 " licensed thereunto ; as also against all such incumbents who 
 " shall receive and employ them, without first obtaining such 
 " license." Or, at least, without satisfying the bishop concern- 
 ing the characters of the persons they employ, till such license 
 may conveniently be obtained. 
 
 And when I am speaking of curates who enter upon parochial 
 cures without the license or knowledge of the ordinary, I cannot 
 omit to take notice of the very mischievous and irregular prac- 
 tice of obtaining titles to cures, for the single end of obtaining 
 holy orders in virtue of such titles, without any intention to 
 serve the cures. This is a shameful imposition upon bishops, 
 and defeats the wise end of the thirty-third canon of our church, 
 which was to prevent the needless multiplying of clergymen, 
 a Archbishop Wake. 
 
Directions to his Clergy, 1 724. 
 
 329 
 
 " beyond what the present occasions of the church require ; and 
 this, when it happens, exposes the church to contempt, and the 
 persons to reproach, and lays them under temptations to submit 
 to mean and sometimes indirect methods of application for pre- 
 ferment, and gives great advantage to mercenary patrons. To 
 prevent those evils as much as may be, I shall insist upon a 
 solemn declaration to be made by every incumbent who gives a 
 title for orders, that such title is true and real ; according to a 
 b form which is printed for that purpose at the end of these 
 Directions, and which I expect to be the standing form of all 
 titles that are sent to me. 
 
 X. Hitherto I have applied myself to you, as you stand 
 intrusted by God and his church with the administration of 
 divine offices, and the care of souls. I must now say somewhat 
 concerning another kind of trust, which is not indeed so high 
 and important in its nature, but yet is such, as cannot with a 
 good conscience be neglected ; I mean, the patrimony of the 
 church ; without which, we could not, humanly speaking, have 
 established cures, nor by consequence those many advantages of 
 constant personal residence, which I have enumerated under the 
 last head. Religion therefore is nearly concerned, that due 
 care be taken to preserve and continue things, which are such 
 manifest supports to it. And I need not say on whom that care 
 rests, since all our laws consider the church as in a state of mi- 
 nority and pupilage, and every incumbent as the guardian, for 
 the time being, of the rights of his own church ; who therefore 
 stands obliged to transmit them entire to his successors, and is 
 guilty of a breach of trust, if through his neglect the church 
 shall suffer loss or diminution in profits or conveniences of any 
 kind ; if the houses shall run to decay, or the glebe be injured 
 in tillage, fences, or trees ; or the tithes be diminished, by undue 
 compositions, and by customs and moduses growing and gaining 
 strength in his time. 
 
 Where no house is, the law does not think it reasonable to 
 inflict the penalties of non-residence ; and therefore it takes great 
 care, where houses are, to keep them in due repair ; not only in 
 a habitable, but, as an ancient constitution of our church ex- 
 presses it, in a decent state ; such as is suitable to the character 
 of a clergyman, and to the condition of a person who has had a 
 
 b This form has been omitted, as being no longer in general use. See the 
 Clergyman's Assistant, 2d edit. p. 315. 
 
330 
 
 The Bishop of Lotidon's 
 
 liberal education, and such as may make personal residence easy 
 and agreeable. This is what the laws of the church require of 
 every clergyman, under severe penalties : but my present busi- 
 ness is not to explain the obligation of law, but to enforce the 
 obligation of conscience ; having far more delight to see justice 
 done to the church freely, than by constraint ; and knowing 
 how much more agreeable it is to the sacred character and 
 function, to be led into what is right by a sense of duty and 
 conscience, than to be driven into it by the threatenings and 
 penalties of the law. And a matter of conscience this certainly 
 is, not only in itself, as it is the betraying a trust which the 
 church commits to incumbents ; but in the consequences also, as 
 it brings a great charge and difficulty upon the successors, and, 
 which is no small aggravation of the injustice, a charge that 
 might have been prevented at very little expense, by an early 
 care in the predecessors ; the failings in fabrics being like those 
 in our bodies, cured and amended at small expense, if taken 
 in time, but by delays becoming very chargeable, and ofttimes 
 incurable. 
 
 The thing then to be guarded against in this matter is delay ; 
 which must occasion a heavy burden somewhere : if upon the 
 incumbent himself, it is great folly ; if upon his successor, it is 
 great injustice. Nor is it enough to satisfy the conscience under 
 such delays, that their executors will be accountable to the next 
 successor ; since they know, that the utmost which the law itself 
 allows in that case, though generally much more than would 
 have prevented the mischief, bears no kind of proportion to the 
 real damage which the successor sustains by such delay. 
 
 When I spake, under the last head, of the many mischiefs of 
 non-residence, I industriously reserved one of them for this 
 place, viz. the decay and ruin of parsonage-houses. It may be 
 supposed, ordinarily speaking, that clergymen will provide for 
 decency in the places where they dwell, not only from a sense 
 of duty to God and the church, but for their own convenience 
 and credit, and to secure themselves from the contempt of their 
 neighbours. But we see too little of this, where incumbents do 
 not personally reside ; the houses, in that case, usually falling 
 into the hands of farmers, who are no further concerned either 
 in conscience or credit, than to keep, them in a mere habitable 
 condition. And where pluralists, who enjoy a double portion, 
 can prevail with themselves to leave the houses of the church to 
 
Directions to his Clergy, 1724. 
 
 331 
 
 the mercy of such inhabitants, they must have forgotten, not 
 only the obligations which rest upon them in common with 
 other incumbents, but also how unseemly it appears in them, to 
 be less forward in doing right to the church, the more she 
 enables them to do it ; to be less kind to her, the more bountiful 
 she is to them. 
 
 The mischief and injustice which attend those neglects in the 
 repairing of parsonage-houses do equally attend the neglect of 
 chancels, the care whereof is assigned, by the laws of the 
 church, to rectors ; who, by bestowing upon them a decency 
 suitable to that most sacred office of our religion to which they 
 are appropriated, do not only invite the parishioners to preserve 
 the church in a clean and decent state, but also leave the neigh- 
 bouring impropriators without any colourable excuse, if they do 
 not right to the chancels under their care ; which undoubtedly 
 they will be less forward to do, as long as they can be kept in 
 countenance by the neglect of spiritual rectors. 
 
 The like reasoning from the obligation of conscience will 
 equally hold with regard to the possessions of the church ; both 
 as they are a trust in the hands of the present incumbents, and 
 as the neglect or abuse of them is a great damage and injury to 
 the successors. In the case of temporal possessions, if one is 
 tenant of an estate for life only, and destroys the woods, or lets 
 the houses and fences run to ruin, or uses the grounds otherwise 
 than in a fair and husbandlike way ; the law accounts all this a 
 plain injustice to the next heir, and accordingly, at his motion, 
 will give satisfaction for the damage done, and put a stop to such 
 abuses for the time to come. In the case of ecclesiastical pos- 
 sessions, the next incumbent is not known, and patrons ofttimes 
 live at a distance, or may not think fit to give themselves the 
 trouble of interposing ; but inasmuch as the being a tenure for 
 life only is the foundation of the injustice, the crime is the very 
 same here as in the case of temporal possessions; and the less 
 hold the law takes of it, the greater need there is to urge and 
 enforce the obligations of conscience, and to beseech incum- 
 bents to have a watchful eye over their agents and tenants, that 
 the glebes be not abused by them, either in those or any other 
 respects. 
 
 In like manner, and upon the same obligations of conscience, 
 great care ought to be taken in the ordering and management of 
 tithes ; that no unreasonable compositions be made, nor permit- 
 
332 
 
 The Bishop of London's 
 
 ted at any hand to grow into moduses ; which have already 
 swallowed up so large a share of the patrimony of the church 
 beyond the possibility of a retrieve, and which therefore ought 
 to be immediately broken, where they are not yet arrived to a 
 legal establishment. Nor must the clergy, when there is need 
 to call in the assistance of the law, be discouraged by the fear of 
 being thought litigious ; since, besides the special obligations 
 upon them not to see the church injured, they have certainly 
 the same privilege with other men, to maintain their own just 
 rights. So far are the clergy from deserving such a censure, 
 that it is to be feared they are rather more easy and indulgent 
 than is fairly consistent with their duty to the church ; and if 
 inquiry were to be made into all the suits that have been com- 
 menced for tithes, it would be found, that the instances in which 
 they have miscarried bear no kind of proportion in point of 
 number to those in which they have prevailed. But if any 
 clergyman shall have entered unhappily into settled engage- 
 ments for his own time, the church may however expect this 
 justice from him, that he take care to inform his successors, 
 either by an entry in the register-book of the parish, or by some 
 other method equally proper and sure, that such continuance of 
 the selfsame payments through a succession of years was owing 
 not to any legal composition or modus, but to special agreements 
 between him and the parishioners. 
 
 I doubt not, but those prejudicial compositions, which are slid 
 by degrees into settled moduses, have been owing in many in- 
 stances to the supineness and negligence of incumbents ; but I 
 am also afraid, that in some instances they may have been owing 
 to a far worse cause, and that is, bonds of resignation, exacted 
 by patrons, and given unawares by clergymen ; which are not 
 only inconsistent with the oath against simoniacal contracts, and 
 contrary to the laws of the church in all ages, and upon both 
 these accounts an unhappy entanglement to the minds and con- 
 sciences of clergymen ; but are also the means of enslaving them 
 during life to the will and pleasure of patrons, and particularly 
 of tempting them to submit to all the most unreasonable agree- 
 ments and compositions for tithes which can be proposed. 
 
 These things are but small in comparison of the duties which 
 more immediately belong to the pastoral office ; but the mis- 
 chiefs occasioned by the neglect of them are not small ; nor 
 ought any thing to be so accounted, which is a necessary means 
 
Directions to his Clergy, 1724. 
 
 333 
 
 to preserve the rights of the church, and to enable the parochial 
 clergy to go through their pastoral labours with comfort and 
 success. In the pursuit of which excellent ends, you shall al- 
 ways be sure of the best assistances that are in my power ; and 
 you cannot fail of a special blessing from Heaven upon your un- 
 dertakings, while you continue to express your zeal for the 
 honour of God and the salvation of souls, by a faithful and 
 conscientious discharge of all the parts of the ministerial 
 function. 
 
 And now, my brethren, having laid before you what I 
 thought proper concerning the public service of our church, and 
 the provisions for a public ministry to attend that service, and 
 having suggested such rules in relation to both, as seem to me 
 to render them most effectual for the great ends of religion ; I 
 must beg leave to mention one thing more, and that is, the ob- 
 ligation that lies upon us all, not only to make the due adminis- 
 tration of these a blessing to our own time, but also to do all 
 that lies in our power to ensure the enjoyment of them to our 
 latest posterity. In pursuance of this, c I must entreat you to be 
 very diligent in inculcating upon your people this most plain 
 and important truth, that there is no means, under God, of con- 
 tinuing these invaluable blessings to us or our posterity, but a 
 zealous and resolute maintenance of the succession to the crown 
 in the protestant line ; there being no thought more visionary, 
 nor any reasoning more absurd, than the supposing that a pro- 
 testant service and a protestant ministry can prosper or subsist 
 under a popish prince. Put them in mind, (as many, I mean, 
 as did not see it, or seem to have forgot it,) that the experiment 
 has been already tried, and not only failed, but that the swift 
 progress which was then made towards the destruction of our 
 religious rights left the nation a most convincing proof of what 
 they are to expect from a popish prince ; all princes of that 
 religion being equally bound in conscience to endeavour the 
 extirpation of a protestant church. And let me further entreat 
 you to urge upon particular persons, as you see occasion, the 
 regard they owe to their religion and country ; and also, how 
 abominable it must appear to all honest and sober minds, to find 
 the general tenor of their actions and discourse a direct contra- 
 
 c This was added upon occasion of the plot, which had been laid and car- 
 ried on a little before that time, for abrogating the protestant succession, and 
 setting a popish pretender on the throne. 
 
334 Bishop of London's Discourse to his Clergy, 1724. 
 
 diction to their oaths. Above all, let me beseech you to make 
 it your care, that every thing in your own conduct and conver- 
 sation be exactly agreeable to the oaths you have taken ; and 
 particularly, fail not to let your parishioners hear the king and 
 the royal family constantly prayed for before sermon by name ; 
 which I must peremptorily insist upon, as well in compliance 
 with the canon of our church to that purpose, as to remove a 
 reproach which the omission of it must occasion, as if such 
 clergymen had not taken the oaths sincerely, and therefore are 
 willing to avoid, as much as they can, all public notice of the 
 king and the royal family, and all expressions of regard and 
 respect to them : an opinion, which being joined to the remem- 
 brance of their having taken the most strict and solemn oaths of 
 fidelity and abjuration, must lessen the reverence of an oath in 
 the minds of the people, and weaken the credit and authority of 
 the clergy, and be a great hinderance to the success of their 
 ministry in general. 
 
 Finally, I must entreat you to go one step further in your 
 expressions of zeal for the king and the protestant succession ; 
 and that is, to endeavour to remove out of the minds of your 
 people all those unjust jealousies and prejudices against his ma- 
 jesty and his administration, which you see sown among them 
 by the professed enemies of his government, with a design to 
 overthrow it. And this I may and ought to press with the 
 greater freedom and earnestness, both because the diligence of 
 the enemy in sowing jealousies and spreading misrepresentations 
 is incredible ; and also because I can declare with the greatest 
 sincerity, that I am firmly persuaded, that our good and gracious 
 king has nothing more in his desire and intention, than to pre- 
 serve the constitution, as it stands established both in church 
 and state. 
 
THE 
 
 CHARGE 
 
 OF 
 
 EDMUND, LORD BISHOP OF LONDON, 
 
 TO THE 
 
 CLERGY OF HIS DIOCESE, &c. 
 
 Reverend brethren, 
 
 I. "IT THEN I held my primary visitation of this diocese, I 
 » » put into the hands of the clergy a book of Directions, 
 relating to the due discharge of the ministerial office, and the 
 several branches of it. And having made it a rule ever since to 
 put the same into the hands of every person who has been 
 instituted or licensed by me, as containing the several heads of 
 duty, which I judged necessary to be attended to by every 
 one who takes upon him the cure of souls ; having, I say, done 
 this, there has been no need to speak to you upon those heads, 
 in the several visitations which I have held since. And there- 
 fore I have usually chosen for my subject on these occasions 
 such incidents relating to the church, or clergy, or religion, as 
 have fallen out between the several visitations ; in order to give 
 you a clear insight into the facts, and to make such applications, 
 for our conduct and practice, as they naturally led to. And this 
 is the method which I shall continue at present ; but I must first 
 entreat your patience, while I further press and enforce one 
 
336 
 
 The Bishop of London's 
 
 particular branch of the formentioned Directions. What I mean 
 is, the distinction that is there made between duties legal, the 
 neglect of which is punishable by the laws of church and state, 
 and duties pastoral, which are not expressly enforced by laws 
 and penalties, as the others are, but yet are bound upon us by a 
 more sacred tie, and that is, the obligation of duty and conscience, 
 founded upon a serious sense of the nature and ends of the 
 ministerial function, and of the importance, or rather necessity, 
 of those pastoral labours, towards a successful discharge of it. 
 Such are, private admonition and reproof ; the taking the 
 advantage of sickness or other calamity, (which are apt to open 
 the mind to instruction,) to infuse into your people serious and 
 good thoughts, and such as may make the most lasting impres- 
 sion ; to endeavour to convince and reform those who are found 
 negligent in the great duty of resorting to the public service of 
 the church, or not careful enough to be present at the beginning 
 of it ; and, to bring all, in general, to a just sense of the obliga- 
 tion they are under, to give a diligent attention of the mind in 
 all the offices of religion, whether public or private. To which 
 I must add, as a branch of the pastoral office which is never to 
 be forgotten, private exhortation to parents and masters, where 
 jt is found needful, to fit and prepare the youth under their care 
 to be publicly catechised, together with those of their neigh- 
 bours ; and further, to accustom their children, from the begin- 
 ning, to a regular attendance upon the public worship of the 
 church, with a decent and orderly behaviour therein ; and, to 
 check the first tendency they observe in them to any irregu- 
 larities in life : duties, which are of great importance to religion, 
 and to which parents and masters are strictly obliged, in pursu- 
 ance of the powers that God has given them over their children 
 and servants. But yet, in many cases, it will require some care 
 and pains on the part of the minister, to make parents duly 
 sensible either of the importance of those duties, or the special 
 obligation they are under to perform them. And would to God 
 they could be further convinced, how many and great blessings, 
 spiritual and temporal, the practice of family devotion would 
 procure to them and their household ; and how just and reason- 
 able a thing it is, to express their thankfulness to God for the 
 supports of life, and to beg a blessing upon them, as oft as they 
 feed upon the fruits of his bounty. 
 
 II. These private applications, though no part of the legal and 
 
Charge to his Clergy, 1741, 1742. 
 
 337 
 
 ordinary offices of the church, are of great moment towards the 
 preserving among our people a serious sense of religion ; or 
 rather, are absolutely necessary to the giving the legal offices their 
 due effect. Men, for instance, are not over-forward in applying 
 to themselves the public admonitions which are heard from the 
 pulpit, nor apt to be duly affected in hearing them, unless they 
 be privately put in mind, as there is occasion, of the more par- 
 ticular concern they have in them. Next, if men can be brought 
 to serious thoughts and resolutions, in the time of sickness or 
 other calamity, by private applications, it may reasonably be 
 hoped, that from thenceforth the exhortations of a more public 
 nature, while they find themselves in health and at ea6e, will 
 take the faster hold of them. Again, if men will not attend the 
 public worship of God, or, attending it, will behave themselves 
 there in a thoughtless and negligent manner, it is, to them, as if 
 there were no public worship at all. And lastly, if children be 
 not early instructed in the general principles of their religion, 
 but remain strangers to the sense and meaning of the terms 
 under which they are couched, the public discourses they after- 
 wards hear will neither be understood nor relished by them ; at 
 least, will lose much of the instruction they would have con- 
 veyed, and the impression they would have made, if the hearers 
 had been duly prepared, first, by a general knowledge of the 
 principles of their religion, and next by an habitual reverence 
 for the public devotions and instructions of the church ; as ordi- 
 nances of God's own appointment, and as a special means of 
 obtaining his grace and favour, to all those who religiously 
 attend them. 
 
 By this it appears, of how great importance, or rather neces- 
 sity, these pastoral duties are, as well for the giving the legal 
 duties their operation and effect, as for the keeping up a true 
 spirit of religion among our people. And, surely, there never 
 was a time, when religion did more earnestly call for those 
 pastoral endeavours to support it ; or rather, to preserve it in 
 being. Nothing is more evident, than that a great looseness 
 both in principle and practice, is gradually descending to the 
 middling rank, under the influence and authority of higher 
 examples, and through a too great disposition in corrupt nature 
 to approve and follow them. And nothing can hinder this 
 infection from descending lower and lower, till it becomes 
 general, and we upon the point of being overwhelmed by it, but 
 
338 
 
 J7ie Bishop of London's 
 
 a diligent endeavour on the part of the parochial clergy to check 
 and resist it ; particularly in the methods already mentioned, 
 and such others of the like kind, as tend to establish the people 
 committed to their care, both in the principles and the practice 
 of the Christian religion. 
 
 III. I need not tell you, what gross representations have been 
 made both here and in the Plantations, as if the generality of the 
 clergy of the church of England were shamefully remiss and 
 negligent in the pastoral office. This slander upon our church 
 and clergy has been publicly spread and avowed in a very 
 unworthy and licentious manner, and has received a reprehen- 
 sion, though more gentle than it deserved, in a late pastoral 
 letter against the enthusiasm of these days. But however, the 
 reproaches of those men may be so far of use to us, as to be made 
 a fresh incitement to care and diligence in the offices belonging 
 to our function ; that, after the example of St. Paul in a like case, 
 we may cut off all occasion of slander from them who desire 
 occasion. And since it is not to be expected, that, amongst such 
 a number of clergymen, there should be, in all, the same degree 
 of zeal and activity in the discharge of their duty ; those of them 
 who have been hitherto less zealous and less active than their 
 neighbours, must increase their diligence, upon this, among 
 other motives, that they may cut off all occasion of slander from 
 those who seem not to be ill-pleased with any handle for it. And 
 we must all of us remember, that we cannot do greater justice 
 and honour to our established church, than by making it appear, 
 in fact and experience, that its rules and orders, pursued and 
 invigorated as they always ought to be, are an effectual means of 
 promoting piety and goodness among the members of it; an 
 honour for which it must at all times be mainly indebted to the 
 care and vigilance of parochial ministers. 
 
 It is now an hundred years since the like clamours were raised 
 and propagated throughout the nation against the established 
 clergy ; as a body lazy and unactive in the work of religion, and 
 whose defects in the discharge of their duty did greatly need to 
 be supplied by itinerant preachers. And these preachers, under 
 a notion of greater zeal and sanctity, and by pretences to more 
 than ordinary measures of the Spirit, drew after them confused 
 multitudes of the lower rank, and did all that was in their power 
 to lay waste the bounds of parochial communion, and to bring 
 the established service into disgrace. And we cannot have a 
 
Charge to his Clergy, 1741, 1742. 
 
 339 
 
 more pregnant testimony, how mischievous such practices are to 
 religion, and how productive not only of confusion, but of 
 blasphemy, profaneness, and the most wicked and destructive 
 doctrines and practices, than these and the like effects which 
 they then had, as they are set before us at large in the histories 
 of those times. A sufficient warning to all who have a serious 
 concern for religion, and a just regard to public peace and order 
 in church and state, to use their best endeavours to oppose and 
 suppress that spirit of enthusiasm, which is now gone out, and 
 which cannot be opposed and suppressed more effectually than 
 by preserving the bounds of parochial communion, and opposing 
 all breaches upon them ; and then by every minister's satisfying 
 his people, in the course of a regular life and a diligent discharge 
 of all duties and offices, pastoral as well as legal, that they need 
 no other instruction, nor any other means and helps for the 
 saving of their souls, than those which the church has provided 
 for them ; on supposition, that the people, on their parts, will 
 seriously embrace those means and helps, and religiously con- 
 form to the established worship and discipline, and submit to the 
 advice and instructions of those to whom the providence of God 
 has committed the care of their souls. 
 
 IV. And for the keeping up this good disposition among your 
 people, let them be made sensible of the excellencies of the 
 public offices of our church ; as a service that comprises all and 
 every branch of Christian devotion — confession of sins, and 
 declaration of pardon to penitent sinners — a suitable and edify- 
 ing mixture of psalms and hymns and the scriptures of the Old 
 and New Testament — acknowledgments of our own weakness,and 
 addresses to God for spiritual aid and strength — confessions of 
 faith, and remembrances of duty to God and our neighbour, as 
 set forth in the Ten Commandments, with the prayer after every 
 branch, to incline the heart to the performance of it — supplica- 
 tions for averting all evil, and prayers for obtaining all good, to 
 soul, body, and estate — intercessions for blessings to others, and 
 thanksgivings for mercies to ourselves — special prayers for the 
 divine blessing upon kings and counsellors, civil magistrates, 
 and spiritual pastors ; as those, through whose pious and wise 
 administration, national blessings and benefits, spiritual and 
 temporal, are in the ordinary course of providence conveyed to 
 mankind — together with particular prayers and thanksgivings 
 adapted to particular seasons and occasions — to which are added, 
 
 z 2 
 
340 
 
 The Bishop of London's 
 
 proper offices for a devout and solemn administration of every 
 Christian ordinance and institution — and the whole conceived, 
 as public liturgies always have been, and always ought to be, in 
 a language that is grave, serious, and expressive ; without any 
 of those irregular flights and redundances, from which extem- 
 pore prayer is seldom free ; and least of all, that sort of it, 
 which presumptuously fathers itself upon an immediate dictate 
 of the Spirit of God. 
 
 I have only to add upon this head, that next to the internal 
 excellencies of the liturgy itself, and that knowledge or rather 
 feeling of those excellencies, which a reverent regard and atten- 
 tion will breed in the heart of every sincere worshipper ; next to 
 these, I say, nothing contributes more to the possessing the 
 minds of the people with a due sense of those excellencies, than 
 the minister's giving the offices, throughout, the just advantage 
 of being performed in a solemn, serious, and affectionate 
 manner. 
 
 And as to a personal respect to yourselves, and a due regard 
 to your instructions ; the apostle has plainly pointed out the 
 way to secure these, when he grounds the obedience and esteem 
 of the people upon the watchfulness and diligence of the pastor. 
 His lesson to the people is, Obey them that hate the rule over 
 you, and submit yourselves ; and why ? because they watch for 
 your soids, as they that must give an account. And again, Es- 
 teem those who are over you in the Lord, very highly in love ; and 
 why ? for their work's sake. — Where there is a due watchfulness 
 and working on one side, there will very rarely be wanting a 
 due love and esteem on the other. 
 
 V. I have taken notice before, that one branch of these 
 pastoral duties, that every minister is bound to discharge, is 
 admonition and reproof ; which cannot be performed from the 
 pulpit, without the danger of hardening, instead of reforming. 
 And this being, in truth, the most difficult part of the ministerial 
 office, and yet highly necessary to be done, and also done in 
 such a manner as may make the greatest impression, and give it 
 the most lasting effects ; I cannot omit to mention one expedient, 
 which may make that work less difficult to ministers, and more 
 effectual upon their people. What I mean is, the having in 
 their possession some small tracts against particular vices and 
 the more notorious defects in duty, to be occasionally put into 
 the hands of those who are found to be going on in any habitual 
 
Charge to his Clergy, 1741, 1742. 
 
 341 
 
 sin, either of commission or omission, and so to need a more 
 close and forcible application ; whether it be by way of restraint 
 from vice, or incitement to duty, as the case requires. As this 
 is the gentlest method of proceeding, there is the least hazard of 
 giving offence ; and as the tracts themselves are both short and 
 plain, they are most likely to be read and considered ; and they 
 make a much deeper impression upon the mind, than either 
 general admonitions from the pulpit, or particular admonitions 
 by word of mouth. A great variety of tracts, calculated for 
 that use, is constantly provided by the Society for promoting 
 Christian Knoioledge 3 - ; the members whereof are entitled to as 
 many as they apply for, at one half of the prime cost ; which 
 reduces the price to a trifle. And, that no part of my diocese 
 might want the convenience of being furnished with them as 
 they see occasion, the incumbents of the several market-towns 
 have readily agreed to take the trouble of becoming members of 
 the society, and so have put themselves in a condition to furnish 
 their neighbours, whether clergy or laity, with as many as they 
 shall need. 
 
 This may seem, at first sight, to be a matter of small moment, 
 but in the effects it will be found by experience not to be small. 
 And great need there is in this degenerate age to have recourse 
 to all expedients, whether great or small, for putting a stop to 
 the growth of vice and wickedness, and for raising and keeping 
 alive a spirit of religion among us ; the first, to avert the judg- 
 ments of God from falling upon a sinful nation ; and the second, 
 to make us a proper object of his mercy and forbearance. Vice 
 is grown bold and headstrong, and has well nigh broken loose 
 from the last restraint, that of shame. And though the powers 
 put into the hand of the civil magistrate for restraining and sup- 
 pressing it, are very great, the fruit and effect of those powers 
 is found by experience to be very small. Nor is it to be ex- 
 pected, that the spiritual powers should be able effectually to 
 encounter it in the way of discipline and censure, while they are 
 fettered to such a degree, and liable to be interrupted in almost 
 every step they take. 
 
 And as to the clergy ; the utmost they can do in the way of 
 punishment is, in the most prudent and respectful manner, to 
 put the magistrate in mind, that the authority with which he is 
 intrusted is not only for the preserving of peace, but likewise for 
 a At their office No. 67 Lincoln's Inn Fields. 
 
342 
 
 The Bishop of London's 
 
 the punishment of vice ; one as a duty he owes to his prince, 
 and the other as a duty he owes to his God. Both these are the 
 duty of civil magistrates ; and it is greatly to be wished, that a 
 due regard may always be had to both in the appointment of 
 them ; and much to be wondered, that any magistrate, who is 
 otherwise a serious person, and frequents the public service of 
 the church, and appears to have a sense of duty in all other re- 
 spects, should need to be put in mind of this branch of it, when 
 the scripture so expressly charges it upon him, and when he is 
 so frequently reminded of it in our own liturgy ; which makes 
 it the prayer of him and of the whole congregation, " that all 
 " who are in authority may truly and indifferently minister jus- 
 " tice, to the punishment of wickedness and vice, and to the 
 " maintenance of true religion and virtue." 
 
 Upon the whole ; till we see a greater probability, that 
 national wickedness and vice will be restrained and kept under 
 in the way of authority, coercion, and censure, the great refuge 
 of religion must be in the parochial clergy ; and to their pastoral 
 labours, under the divine blessing, the nation will be chiefly 
 indebted, if vice do not grow triumphant, and God do not visit 
 us with some remarkable judgment ,• or, which is the heaviest 
 judgment of all, give us over, and remove his candlestick from 
 among us. 
 
 This is a melancholy subject ; and the thought of national 
 judgments, an uncomfortable scene; but yet no way unfit to be 
 opened and represented before those, who, by their vigilance and 
 activity in their several stations, have it so much in their power 
 to prevent them. 
 
 And though you may not find such a measure of success as 
 might be expected from your pastoral labours, be not dis- 
 couraged, but labour on. Some of the good seed you now sow, 
 though seemingly dead for the present, may hereafter, by the 
 blessing of God, take root, and spring up ; or if it do not, you, 
 however, are sure of your reward from God. 
 
 The earnest wish of religious and good men always has been, 
 and always will be, to see the world grow better ; and it is more 
 peculiarly the duty of the ministers of the* gospel to use their 
 best endeavours to make it better. But it must be remembered 
 at the same time, that it is a great work to keep it from growing 
 worse. And therefore, though that part of the vineyard which 
 the providence of God hath committed to your care should not 
 
Charge to his Clergy, 1741, 1742. 
 
 343 
 
 increase in fruitfulness so sensibly as you could wish, do not 
 despond, nor be discouraged, as if you were an unprofitable la- 
 bourer ; but consider, for your comfort, how soon it would be 
 overrun with thorns and briers, (the fruits of the seed sown by 
 the wicked one,) if you did not watch their growth, and use the 
 best methods you can to keep them under, or root them up, and 
 to sow the seeds of religion and piety in their stead. 
 
 VI. Next to the care of promoting the practice of religion in 
 our particular stations, there is a general obligation upon us all, 
 to use our best endeavours to preserve and maintain the legal 
 establishment of it in this church and nation, as the most sure 
 foundation, not only of preserving peace and order in church 
 and state, but also of preserving and promoting religion, and 
 the practice of it, within the several districts which that esta- 
 blishment has fixed ; provided there be no failure, either on the 
 part of the minister, or on the part of the people. And where 
 either of these is the case, the constitution cannot justly be 
 charged, if it fail of attaining the ends of its establishment. 
 
 There are three sorts of people among us, who, though of dif- 
 ferent principles and views, do yet agree in their enmity to the 
 established church : they who disavow all revelation ; they who 
 are against all establishments, as such ; and they who dislike 
 our present establishment. These, all together, are a formidable 
 body of men ; ready to join, upon any fair prospect, in an at- 
 tempt upon the constitution of our church ; and therefore ought 
 to be diligently watched and guarded against by all the true 
 lovers of it. 
 
 As to the first sort of enemies, they who disavow all revelation ; 
 it is not to be wondered, that they contend with so much earn- 
 estness for no establishment, because they know how greatly a 
 regularity, order, and uniformity in the public exercise of reli- 
 gion, tends to preserve the honour of it, and to defeat their 
 schemes for promoting infidelity. Of the truth of which we 
 need no other evidence, than the particular zeal which has been 
 shewn by the chief patrons of infidelity, against all religious 
 establishments, under colour of their being destructive of the 
 general liberties of mankind ; whereas, in truth, they are de- 
 structive of nothing, but of that general licentiousness in princi- 
 ple and practice, to which the schemes and pursuits of these 
 people have so visible a tendency. And they know very well 
 what they do, when they are contending for such a confused and 
 
344 
 
 The BisJiop of London's 
 
 irregular state of things, as not only naturally tends to expose 
 religion to reproach and contempt, but has been found by 
 experience so to do. 
 
 And therefore it has sometimes been a matter of wonder with 
 me, that the second sort of enemies, those, I mean, who profess 
 a serious regard to religion, but are yet against any national 
 establishment, should not see that they are doing the work of the 
 common enemy; especially when a nation of gathered and inde- 
 pendent congregations, without any fixed parochial districts, is, 
 at first sight, so very big with confusion ; and when they cannot 
 but know, what a monstrous degree of profaneness, enthusiasm, 
 and immorality it produced, when the experiment was made in 
 the days of their forefathers. 
 
 As for the third sort ; those who are satisfied concerning the 
 expedience, if not necessity, of a national establishment, but are 
 dissatisfied with the present ; it is time enough to enter into 
 reasonings with them, when they have agreed among themselves, 
 what the establishment is, which they would introduce in the 
 place of the present. They have, indeed, in many of their 
 writings, raised exceptions against our liturgy, and some other 
 parts of our constitution ; (and what human constitution was 
 ever perfect ?) but what they have hitherto done in that way 
 has been mainly to justify their separation from the national 
 church, and goes little further than to the pulling down the 
 present fabric. But, surely, it is most unreasonable in them to 
 expect that any one who is well satisfied with the present 
 should be willing to part with it, till he has a full and entire 
 view of what is to succeed in its place ; i. e. till he is enabled to 
 form a judgment for himself; first, which of the two is most 
 agreeable to the word of God, and the practice of the first and 
 purest ages ; and next, which of them is best calculated to an- 
 swer the ends of peace, order, and unity in the church, and 
 makes the best provision for the instruction and edification of 
 every particular member of it. 
 
 VII. Next to a sincere zeal and endeavour to keep up a 
 serious sense of religion among your people, and a reverent regard 
 to our established worship in subservience to that great end, 
 there is another point which also demands your care, namely, 
 the established provision which our constitution has made, to 
 support the clergy with comfort under their pastoral labours ; 
 and which, in that respect, is directly subservient to the great 
 
Charge to his Clergy, 1741, 1742. 
 
 345 
 
 end of religion. What I mean is, the patrimony of the church, 
 and the conveying it to the successive incumbents, unhurt and 
 undiminished. A caution, which I know you will not think un- 
 seasonable to be repeated b , when you remember the two attacks 
 that have been made in parliament ; the first, commonly called 
 the Tithe Bill ; and the second, of a later date, and distinguished 
 bp the name of the Quaker's Bill ; both of them indeed defeat- 
 ed in the first attempt, but, I doubt, not so as to discourage a 
 second. 
 
 You may remember, that the design of the Tithe Bill was to 
 establish exemptions from tithe for ever, if in a certain number 
 of years no tithe at all had been paid. This, if the bill had suc- 
 ceeded, would, as to exemptions, have made an entire change in 
 the present law of tithes. As the law now stands, the incum- 
 bent is entitled at all times to sue for tithe of common right, and 
 the proof of the exemption rests upon the occupant and land- 
 holder. But, if such a bill shall ever succeed, the proof will be 
 put upon the incumbent ; and he will fail in his suit, unless he 
 can shew, that tithe has been paid within the time limited by the 
 act. And this, a new incumbent may not be able to do ; partly, 
 because no tithe may have really been paid within the time, 
 through private agreements or personal indulgences, by one or 
 more of his predecessors, or through a natural inactivity, or an 
 unhappy inability to sue for it ; and partly, through the difficul- 
 ties of making proof of payment of tithe, where it really has been 
 paid within the time ; whether through a negligence in keeping 
 accounts by former incumbents, or through the concealment of 
 those accounts by their executors ; or through the fear of the 
 poor to displease the rich, and an unwillingness in one neighbour 
 to be witness against another. The manifold and visible incon- 
 veniences which such a bill must bring upon the church, if it 
 should pass into a law, make it the duty as well as interest of the 
 whole body of the clergy, not only to do all that is in their 
 power to obstruct it, but in the mean time to be guarding care- 
 fully against the consequences of it, if (which God forbid) it 
 should ever succeed ; by getting the best information they can 
 of the ground and foundation upon which the claim of exemp- 
 tion rests, and whether it be such as the law will support ; and 
 if it be not, to enter into proper measures for overthrowing it, 
 
 b See Directions, p. 328. 
 
346 
 
 The Bishop of Lo?id oil's 
 
 while it is in their power, and before it receives a final establish- 
 ment from such a law as we are now speaking of; which has been 
 already attempted with great zeal, and may probably be at- 
 tempted again. And as to moduses also, to take care to vary 
 their agreements and compositions for tithe ; and having, from 
 time to time, made due entries of such variations, to give special 
 direction that the evidences thereof be faithfully transmitted to 
 their successors. 
 
 And to induce incumbents the more effectually to provide 
 against all encroachments upon the patrimony of the church, 
 whether by exemptions or moduses, they must always remember, 
 that as they are the proprietors for their own time, and that by 
 as good a title as any other estate is enjoyed, whatever the ene- 
 mies of the clergy may pretend to the contrary ; so they are 
 likewise guardians and trustees for God and his church ; and, as 
 such, are bound in conscience to use all reasonable care, that 
 the rights of their respective churches be by them transmitted 
 entire to succeeding incumbents. 
 
 I need not say much of the other attack that has been made 
 upon the patrimony of the church, I mean, the Quaker's Bill ; 
 both because it is of a later date, and because the mischievous 
 consequences of the bill, while it was depending in parliament, 
 were published to the world, and cannot be so soon forgotten by 
 the clergy, whose more immediate concern it is. It is enough to 
 say in general, that if it had passed into a law, the whole body 
 of the clergy would, in innumerable cases, have been deprived 
 at once of the benefit of the established courts of the realm, 
 ecclesiastical and temporal ; that all apprehension from those 
 courts and the exact and regular proceedings therein, which at 
 present do in many cases discourage the Quakers from being so 
 vexatious to the clergy as their principles lead them to be, 
 would then be removed ; that, if these restraints were removed, 
 incumbents would be exposed to all the arts, concealments, and 
 vexations, that they have reason to expect from a people, who 
 think the clergy have no right to tithe, and who are so far from 
 owning an obligation to pay, that they think themselves bound 
 in conscience to do all that is in their power to avoid it. These 
 are difficulties which the passing such a bill into a law would 
 bring, more or less, upon the whole body of the clergy; but 
 would fall most heavily upon the poor vicars, whose all would 
 frequently come within the compass of such an act ; and, as it 
 
Charge to his Clergy, 1741, 1742. 
 
 347 
 
 consists of small tithes which are not so easily ascertained, does 
 greatly need the assistance of the established courts for that end. 
 And, God knows, with all the assistance that the laws can give, 
 the clergy find it difficult enough to bear up against the many 
 advantages, which the Quakers, as a kind of body corporate, and 
 that of no small influence and zeal, are known to be in possession 
 of. And how greatly would the difficulty be increased, if the 
 present advantages of the laws should be taken from them ! 
 
 VIII. To conclude ; As the laws of the land are on the side 
 of the church, it is not only her interest, but her duty, on all 
 proper occasions, to take the benefit of them, and to endeavour 
 to defeat all attempts that may be made to deprive her of that 
 benefit. But, at the same time, it must be remembered, that 
 against all manner of attempts, whether upon the constitution, or 
 upon the rights of the church, our best defence and greatest 
 security will always be, the love and esteem of our people ; and 
 the only true way to be sure of this is, an exemplary life, a cir- 
 cumspect behaviour, a diligent discharge of the duties of our 
 station, and a visible concern for the good of souls. These, I 
 say, will, in all events, be the best security to our church that 
 human helps can afford, and the most likely means of engaging 
 God to support and defend it : especially, if, together with our 
 own endeavours, we fail not to make our earnest prayer to him, 
 to preserve it both in outward peace and inward purity : for its 
 outward peace, to pray in the words of one of the collects of our 
 church, " that the course of this world may be so peaceably 
 " ordered by his governance, that his church may joyfully serve 
 " him in all godly quietness and for inward purity, in the 
 words of another collect, " that he will keep his household the 
 " church in continual godliness ; and, that it may be devoutly 
 " given to serve him in good works, to the glory of his name, 
 " through Jesus Christ our Lord." 
 
INSTRUCTIONS 
 
 TO THE 
 
 CLERGY 
 F THE DIOCESE OF TUAM, 
 BY JOSIAH HORT, 
 
 LATE LORD ARCHBISHOP OF TUAM, 
 AT HIS 
 
 PRIMARY VISITATION 
 Held there on Wednesday, July 8, MDCCXLII. 
 
INSTRUCTIONS 
 
 TO THE 
 
 CLERGY 
 
 OF THE DIOCESE OF TUAM, &c. 
 
 My reverend brethren, 
 
 r T"'HE providence of God having called me to the government 
 J- of this diocese, I have judged it not improper for me to 
 communicate my thoughts to you with regard to the execution of 
 your ministerial office, in order to the edification and salvation 
 of the souls respectively committed to your charge. 
 
 To this end I shall reduce what I have to say to you under 
 two general heads : 
 
 The first relates to your conduct in the actual performance of 
 divine offices in the house of God. 
 
 The second relates to your behaviour at large towards your 
 parishioners. 
 
 In speaking to the former, I shall confine myself to these four 
 branches of your office, namely, preaching, praying, catechising, 
 and expounding the holy scriptures. 
 
 I shall begin with preaching, which is one of those means 
 appointed by our Saviour, for the enlightening the minds, 
 awakening the consciences, and reforming the manners of your 
 hearers. In order to answer these great ends, some degree of 
 skill and address, as well as of pains and study, will be requisite: 
 and I shall, for the sake chiefly of such of you as have not been 
 long in holy orders, communicate my sentiments with regard to 
 the subject, the composition, the style, and the pronunciation of 
 a sermon. 
 
352 
 
 Hort's Instructions to the Clergy 
 
 The subject of a sermon ought to be some point of doctrine 
 that is necessary for a Christian to know ; or some duty that is 
 necessary for him to practise, in order to his salvation. I speak 
 this in opposition to subtile questions and curious speculations, 
 that are above the common level of the auditory, and which 
 have often no other effect, than to disquiet the minds and con- 
 sciences of those who do not rightly understand them ; and if 
 they please curious and itching ears, yet will edify no man in 
 faith and a good life. 
 
 Upon this occasion I would recommend it to young preachers 
 especially, to compose a set of sermons upon the chief articles of 
 the Christian religion, according to their natural order and depend- 
 ence. By this means they will improve their own kuowledge at 
 the same time that they are teaching their hearers : but this 
 should be done in the plainest and easiest manner, laying aside 
 metaphysical niceties and the jargon of the schools, and espe- 
 cially avoiding to explain mysteries ; for this is generally giving 
 words and terms without meaning ; and no man has ever suc- 
 ceeded in the attempt. 
 
 When a useful subject is chosen, the next care of the preacher 
 is to find out some proper and pertinent text, that will naturally 
 lead him to pursue his subject, and that will yield him those 
 doctrines and practical deductions which he had in his view, 
 without force and torture. For want of this, the whole operation 
 will be laborious, obscure, and perplexed to the composer ; and 
 the discourse will be void of that perspicuity, which is necessary 
 to engage the attention of the hearers. And I am sure there is 
 no want of such texts upon all subjects in the Bible. 
 
 It has given me disgust to observe in some preachers a certain 
 affectation of choosing such texts as appear remote and foreign 
 to their subject, that by this means they may have opportunity 
 of shewing their wit and ingenuity in fetching that out of a text, 
 which nobody imagined could be in it. They would do some- 
 thing miraculous, like bringing water out of a dry rock in the 
 wilderness, in order to surprise their auditory : but this will 
 ever give distaste to good judges, and there is no occasion for 
 putting one text upon the rack, to make it speak that which 
 would naturally and easily arise out of another, that might as 
 well have been chosen in the room of it. 
 
 When a useful subject and a pertinent text are chosen, the 
 next work is composition, or the ranging of such thoughts as 
 
of the Diocese of Tuam*. 
 
 353 
 
 naturally arise upon the subject, into a convenient order and 
 method : this will be the plan of his discourse ; and the composer 
 will reap no small advantages from this practice. 
 
 First, As it will help him to enter all his loose and detached 
 thoughts in their proper places, for want of which some of them 
 may escape him when he comes to the finishing part. 
 
 Secondly, It will lead him to break his sermon into heads, 
 which is absolutely necessary for giving strength and clearness 
 to the whole, and for engaging the attention of the audience ; 
 which will be soon blunted and tired with hearing an harangue 
 where all the parts are run into one general mass, and nothing 
 distinctly and specially offered to the understanding. 
 
 Thirdly, The memory of the hearers will be greatly relieved ; 
 for a sermon thus broken into particular heads will be better im- 
 printed, and more easily recollected, by reason of the depend- 
 ence and connection of the parts, where one draws another after 
 it like the links of a chain. 
 
 And lastly, It will give the preacher an opportunity of inter* 
 spersing apt texts of holy scripture for the support or illustration 
 of every particular head. 
 
 There may indeed be a faulty extreme on this hand ; for I 
 have heard a sermon that has been so overloaded with texts of 
 scripture, that the thread of the reasoning was in a manner lost, 
 and the whole looked like a piece of rich patchwork, without 
 any ground appearing at the bottom. But the other extreme, 
 of a penury of sacred texts, prevails too much in our modern 
 and refined compositions ; which, for that reason, may rather be 
 called orations than sermons. 
 
 A due medium therefore ought to be observed in this case ; 
 but of the two, the latter extreme is most blameable ; for a 
 sermon will appear lean and unsatisfying to a religious palate, 
 when it is not sufficiently larded with scripture, but the whole is 
 made to rest on the reasonings of the preacher, unsupported by 
 the authority of God's word. 
 
 By this means likewise he will become an expert textuary, 
 which is the first excellency of a Christian divine ; and the 
 people will occasionally be made acquainted with the holy 
 scriptures. 
 
 Now this is what I call a sermon, in contradistinction to an 
 oration, which by one uniform flow of eloquence, without proper 
 breaks and divisions, glides like a smooth stream over the soul, 
 
 A a 
 
354 
 
 Horfs Instructions to the Clergy 
 
 leaving no traces behind it. The word thus delicately sown 
 may, like a concert of music,, delight the ear while it lasts, but 
 dies with the sound, and the hearer will carry little home, besides 
 a remembrance that he was sweetly entertained. 
 
 The effect of this will, where there are any kind of talents for 
 it, be a good style : by which I would be understood to mean 
 that simplicity and propriety of language, which clearly conveys 
 the sense of the speaker into the mind of the hearer. "VI hen 
 therefore, by the method before prescribed, the preacher is be- 
 come master of his subject, and has ranged all his materials fitly, 
 fit words and expressions will readily offer themselves to answer 
 to his clear ideas ; for nothing perplexes the style but a confused 
 and perplexed manner of thinking. 
 
 He therefore who would convince and persuade his hearers 
 should above all things aim at that perspicuity and simplicity, 
 which are the greatest ornaments of language : whereas, on the 
 contrary, a tawdry style, garnished with flowers of rhetoric and 
 flights of fancy, which are incident to young preachers, makes 
 only a bright confusion, that glares upon the mind without 
 enlightening it. 
 
 As to the doctrinal part of a sermon, the style cannot be too 
 plain and chaste, though it need not descend to be base and 
 vulgar, (for there is a wide difference between these two.) 
 because it is addressed to the understanding ; but as the practi- 
 cal part is designed to move the affections and passions, the style 
 may rise, and grow warm with some heightenings of imagination, 
 the better to answer that purpose. 
 
 I have only two short remarks to add on this head. The 
 first relates to the introduction, the second to the conclusion of a 
 sermon. 
 
 As to the former, if an introduction be necessary, it should 
 always be short, pertinent, and leading as soon as may be to the 
 main subject of the discourse. If the text needs anv light from 
 what goes before and follows it, this should be collected, and 
 brought to bear upon the text with the utmost brevitv and clear- 
 ness ; for people are naturally impatient to know what the 
 minister would be at, and to have him take his main business in 
 hand. "When I hear a preacher set out with a general preamble, 
 that has no immediate relation to his text, and can never carry 
 him to it but by a mighty circumference, I easily conclude with 
 myself what I am to expect in the sequel of the discourse. 
 
of the Diocese of Tuam. 
 
 355 
 
 With regard to the conclusion of a sermon, it should be 
 always practical, and persuasive to a good life ; it should consist 
 of exhortations and motives proper to enforce such duties and 
 virtues as may pertinently arise from the doctrines and positions 
 before laid down. For the great end of preaching is to make 
 men better : mere knowledge put into the head, if it does not 
 penetrate to the heart, and from thence diffuse itself into the 
 life and conversation, becomes not only useless, but hurtful, as 
 it will turn to a man's greater condemnation. 
 
 I shall dismiss this general head with some remarks upon the 
 subject of pronunciation or elocution. And here I must observe 
 to you, that no one manner of pronunciation will befit every 
 sermon, nor every part of the same sermon, but that it must be 
 diversified according to the nature of every period ; it is impos- 
 sible therefore to give precise rules where so great a variety of 
 circumstances will arise, which require a different modification 
 of voice and action ; but every preacher must, in a good 
 degree, be left to the direction of his own judgment, and the 
 best examples. 
 
 All that I shall therefore attempt under this head., is to pro- 
 pose some general rules that will extend to all cases, and that 
 may be of use for correcting some common faults and mistakes. 
 
 The first is, to pronounce every word and syllable distinctly, 
 and to beware of sinking at the close of the period. This is 
 undoubtedly the first and chiefest excellence of pronunciation, 
 because the very end of speaking is so far lost, as it is not dis- 
 tinctly heard. 
 
 I would not be here understood to recommend that heavy and 
 phlegmatic delivery that retails out words by their syllables ; for 
 this is more properly to be called spelling than speaking, and is 
 apt to tire men's patience, and lull them to sleep : but I mean 
 that articulate expression, with rests and pauses properly inter- 
 posed, which shall break and distinguish the parts of a period 
 according to the sense ; and herein consists the propriety and 
 beauty of elocution, which both speaker and hearer will sensibly 
 enjoy. 
 
 This rule is calculated for the cure of two faults that are not 
 unfrequent ; one is a thick and confused delivery, which runs 
 syllables and words into one mass, so that the ear cannot well 
 separate them, and the hearer is forced to make up the sense by 
 conjecture. The other is a rapidity of speech which runs off too 
 
 a a 2 
 
356 
 
 Horfs Instructions to the Clergy 
 
 fast to impress any distinct idea on the mind, by which means 
 both the pleasure and profit of a sermon are in great measure 
 lost. A little time and practice will certainly cure this fault, 
 where there is no natural defect in the organs. 
 
 The second rule I would mention is, to be careful not to 
 exceed the compass of the voice. There is a certain ne plus ultra 
 to the organs of speech in every man, and his own feeling alone 
 can teach him where it lies : if he goes beyond this, his pronun- 
 ciation will be harsh, unmusical, and disagreeable both to him- 
 self and to his hearers, who cannot receive with pleasure what 
 they perceive he delivers with pain and violence ; besides, that it 
 is impossible for him duly to temper and govern his voice under 
 these unnatural strainings and efforts. 
 
 It is a great mistake to imagine that a voice must needs be 
 well heard, merely because it is loud. This is indeed a noble 
 foundation for art and skill to work upon ; but without the aid 
 of these, it is often swallowed up and lost in itself. 
 
 A moderate strength of voice, with a due articulation of words, 
 and distinction of pauses, will go further, even in a large congre- 
 gation, than the thunder of an unskilful tongue ; and this is that 
 suaviloquentia, that mellowness and sweetness of speaking, so 
 much praised in some of the Roman orators, in opposition to the 
 rusticity of noisy declaimers. 
 
 Let me here add, by way of caution, the danger of forcing and 
 straining the internal organs. I wish I were not an unhappy 
 example of this kind, and that I did not to this day feel the sad 
 effects of making too violent efforts in the pulpit, many years 
 ago : from my own experience therefore let me advise young 
 preachers, who have not the most robust lungs, to have recourse 
 to art and management, rather than to force, for supplying that 
 defect. 
 
 The third rule I would recommend to you is, to observe one 
 even and uniform manner of pronunciation. I would not be 
 here understood to mean, that a preacher is to confine himself to 
 one simple note or sound, or to one degree of time and motion, 
 from the beginning to the end of his discourse ; for this is that 
 monotonia, or una qucedam spiritus ac soni intentio, which the 
 great teacher of Roman oratory explodes. It would be most 
 absurd to do this, unless every thought and every occasion were 
 perfectly alike. The spirit and beauty, and, I may say, the very 
 essence of pronunciation, lies in proper emphases and accents, 
 
of the Diocese of Tuam. 
 
 357 
 
 and in varying the notes and times pursuant to the diversity of 
 sentiments and occasions. 
 
 But I am levelling this rule against that subsultory way of 
 delivery, that rises like a storm in one part of the period, and 
 presently sinks into a dead calm, that will scarce reach the ear. 
 I allow that elevations and softenings of the voice, judiciously 
 managed, are both ornamental and useful ; but those sudden 
 starts and explosions are most ungraceful, and unbecoming the 
 gravity of the pulpit, and are of no use, that I can think of, 
 unless it be to startle a hearer that happens to be asleep : and 
 the other extreme of sinking below the ear is still more 
 ridiculous ; for words which cannot be heard may as well not be 
 spoken. 
 
 The fourth and last general rule I would suggest is, to 
 distinguish carefully between the doctrinal and practical part of 
 the discourse, in the manner of your pronunciation. The inten- 
 tion of the doctrinal part being to enlighten the understanding, 
 and to lead it to the knowledge of truth, by cool reasoning and 
 argumentation ; all that is proper and necessary here, is that 
 simplicity of accent and emphasis, which may serve to point out 
 where the force of the argument lies ; and no man, who is master 
 of his subject, can greatly err in this part. 
 
 But the practical part of a sermon requires a very different 
 conduct ; for the mind having been before sufficiently enlighten- 
 ed, and the nature and obligation of virtue clearly proved, the 
 intention is now to persuade the will to embrace it ; to which 
 end the passions are to be excited to come in to assist the reason. 
 And here it is that the pathetic allurements of voice will be use- 
 ful and proper : for experience shews us the power of the out- 
 ward senses in this case, and particularly that action and motion 
 skilfully presented to the eye, and musical sounds received by 
 the ear, produce wonderful effects on our passions and affec- 
 tions. It is therefore necessary, when your design is to raise 
 fear or hope, joy or sorrow, love or hatred, to vary the action 
 and pronunciation from cool and sedate, to that which is more 
 warm and moving ; in order to touch the spring of that passion 
 which you would make use of to answer your end. 
 
 To descend to particulars in this case is impossible, because 
 the variety is infinite. The simple accents required in reason- 
 ing are few and easy, and good sense alone will direct these ; 
 but the various modulations of the voice, which render tone and 
 
358 
 
 Horfs Instructions to the Clergy 
 
 cadence harmonious, are talents of quite another kind : for these 
 being in reality nothing but different notes in the scale of music, 
 require a musical ear to form and direct them ; and where this 
 natural gift is wanting, the preacher will fall into discords, and 
 only expose himself by his attempt. 
 
 For this reason, the safest way is, generally, of the two 
 extremes, to avoid that of running into too much tone and 
 cadence ; his defect on this side will, at the worst, only not 
 please, but an error on the other side will disturb and displease ; 
 and it may moreover carry the appearance of affectation and 
 self-opinion, which will expose him to contempt and censure. 
 
 I come next to the second branch of your office in the church, 
 and that is reading the public prayers; and I do assure you, 
 there is no little skill required to do this as it ought to be done. 
 I call it indeed reading the prayers, in compliance with the 
 common phrase ; but speaking properly, prayers ought to be 
 prayed, and not read. 
 
 There is a certain propriety of accent, cadence, and gesture, 
 that befits the solemnity and seriousness of devotion ; and where 
 this is duly observed, the minister will find it a great help, both 
 to warm his own heart, and to draw out the attention and affec- 
 tions of the congregation. I do allow that prayer is a spiritual 
 duty, and is properly the action of the soul : but experience 
 shews us to be so made and compounded, as that our souls 
 receive great impressions and changes from our outward senses. 
 And therefore the minister should choose those accents and 
 gestures that are most apt and proper to excite his own devotion } 
 as well as that of the people : he should pray to their eyes, and 
 pray to their ears, as the readiest way to affect their hearts. 
 
 But he must at the same time carefully avoid theatrical accents 
 and gestures; all affectation is offensive to good judges ; but 
 that of the theatre is of all others the most unbecoming the house 
 of God, and will disgust serious persons. And yet if accents 
 and diversification of voice be wholly rejected, the prayers will 
 seem cold and lifeless, the attention will languish, and the devo- 
 tion lose its spirit and fervour. 
 
 There is likewise a due medium to be observed in the time 
 and movement of prayers : if they are read too fast, they cannot 
 impress the soul with due sentiments and affections as the min- 
 ister proceeds ; on the other hand, slow and heavy reading will 
 make the work dull and tiresome ; and the impatient hearer will 
 
of the Diocese of Tuam. 
 
 359 
 
 be apt to let loose his thoughts to wander upon foreign subjects 
 or perhaps compose himself to rest. 
 
 So that it requires some degree of judgment to steer between 
 these extremes ; and the reading of the public prayers is an art 
 which all clergymen should set themselves to acquire by study 
 and practice, and by copying after the best examples. 
 
 And yet I fear that it is too much neglected by those who are 
 newly ordained ; and that, when they come first into the desk, 
 they strike at random, and without any regard to propriety, into 
 a certain manner of reading, which every body observes to be 
 wrong but themselves : time and use will soon render this fami- 
 liar ; and as they never discover the fault, it becomes a habit, 
 and they never think of correcting it afterwards. 
 
 It is indeed difficult to change a bad manner ; but difficult 
 things may be done, and often must be done. And to make 
 this point more easy, I will give you one short rule, which may 
 be of use both to such clergymen as are yet to form their man- 
 ner, and to those who have habituated themselves to an im- 
 proper one ; and it is this : let a minister, when he opens his 
 book, possess his soul with this thought ; that he is going to 
 address himself to the great Majesty of heaven and earth, who 
 knows all his thoughts, and beholds all his actions ; and that he 
 is in the immediate presence of this adorable Being, who is very 
 jealous of his honour ; I say, let him possess his soul duly with 
 this consideration, and he will naturally fall into all the pro- 
 prieties of prayer. 
 
 The third branch of your office is that of public catechis- 
 ing. 
 
 The compilers of our liturgy acted very prudently in making 
 the Church Catechism short and summary, for fear of overbur- 
 dening the memory, and rendering it distasteful and irksome. 
 For this reason they did not support the doctrines and duties, 
 there laid down, with proofs out of the holy scripture, taking it 
 for granted, that this part would be supplied by the pastors of 
 the church : this has accordingly been done by many of our bi- 
 shops and learned divines, in their printed expositions of the 
 Church Catechism ; descending to many particular questions 
 and answers, which naturally branch out from the general heads 
 of that summary. 
 
 Among these I must mention and recommend one in parti- 
 cular, composed by that most excellent prelate (now with God) 
 
3G0 
 
 Horfs Instructions to the Clergy 
 
 who was my immediate predecessor in this diocese and province, 
 in whose steps I beseech God to give me grace to tread. 
 
 With regard to children, the chief use of catechisms is to 
 treasure up the materials of knowledge in their memories, though 
 they may perhaps enter very little into the sense of them : but 
 as their understandings ripen with time, and their appetite for 
 knowledge increases, it will be no small advantage that they 
 have the words and sentences ready stored up for use ; for they 
 will easily put sense to them hereafter, and then it is that a 
 more copious exposition becomes seasonable and necessary : 
 however, no pains should be spared for enlightening them at 
 present according to their capacities. 
 
 And I am afraid that too many of your parishioners who are 
 of mature age, and even some who are advanced in years, have 
 need to be taught what are the first principles of the oracles of 
 God. Shame will hinder such from coming to be catechised 
 like children, but that shame will be covered by your putting in 
 practice the method I am recommending ; for light and know- 
 ledge will be obliquely conveyed into their minds, and you will, 
 by instructing children in their presence, instruct them at the 
 same time, without exposing their ignorance. 
 
 In such parishes as afford a sufficient auditory at the evening 
 service, this work may be then most conveniently performed, till 
 the short days come in ; but where the parishioners lie remote 
 from the church, the morning will be the fittest time. It will 
 indeed prolong the service for half an hour ; but they who come 
 to worship God but once in seven days may look upon this as 
 an easy composition ; and if the minister should not grudge his 
 pains, it will be hard if they should grudge their time, when 
 they have no worldly business upon their hands. 
 
 If you should at the same time take occasion to explain and 
 enforce the doctrines of protestantism, and of the established 
 church, it might be of great use to fortify your people, and pre- 
 vent apostasies, and perhaps to bring over such as may have the 
 curiosity to be your hearers. And to speak the truth, there is 
 no other way of effecting this properly upon reasonable creatures 
 and Christians, than the way of reasoning and conviction. 
 Coercive laws may restrain and disable those who avow princi- 
 ples that are destructive to the church and state, and coercion in 
 those cases is wise and necessary ; but they can never convince 
 any body : they may tie up men's hands and tongues, but never 
 
of the Diocese of Tuam. 361 
 
 reach their hearts ; this is only to be done by enlightening the 
 mind, and working properly upon the conscience. 
 
 I must therefore, my reverend brethren, most earnestly press 
 you to be assiduous in the discharge of this part of your office ; 
 declaring at the same time, that I shall distinguish with my re- 
 gards such ministers and curates, as shall distinguish themselves 
 by their diligence upon this and the following head ; 
 
 Which is, fourthly, the reviving of that almost antiquated 
 exercise of expounding the holy scriptures to your congre- 
 gations. 
 
 I am afraid the bulk of your people are very little acquainted 
 with this divine book ; some for want of inclination to read it, 
 and others for want of proper helps for understanding it ; and 
 yet this is the book that is able to make them wise unto salvation*. 
 This book is the great rule of their faith and practice, and 
 according to this book they must be judged at the last day. 
 
 Who then should teach them to understand it but their pas- 
 tors, who are called by that honourable name, because they are 
 to feed their people with knowledge and understanding u $ For the 
 priest's lips shoidd keep knowledge, and they shoidd seek the law 
 at his mouth ; for he is the messenger of the Lord of Hosts 0 . 
 
 By this means you will by degrees lead those into the know- 
 ledge of the holy scriptures, who will not be at the pains, or 
 may want leisure, to read them at home ; or if they do read, yet, 
 for want of commentators, are sometimes at a loss for the true 
 sense. 
 
 Let me add, that this exercise will be of no small advantage 
 even to yourselves, as it will lay you under a necessity of study- 
 ing the word of God, which you are by profession, and promise 
 at your ordination, bound to do : for a clergyman can no more be 
 unskilful in the holy scriptures, without great shame and reproach, 
 than a lawyer in the law. 
 
 The Epistles and Gospels, and Lessons for the day, will 
 furnish you with choice of subjects for this work, which will be- 
 come easy and familiar to the minister, after he has once made 
 himself master of the sense and connection. And the same 
 notes will generally serve, as the same portions return in an 
 annual rotation. 
 
 But let me not be misunderstood : I am not recommending 
 
 a 2 Tim. iii. 15. 
 
 Jer. iii. 15. 
 
 c Mai. ii. 7. 
 
3G2 
 
 HorVs Instructions to the Clergy 
 
 this as an additional task, over and above the sermon, but to be 
 substituted sometimes in the place of it ; and which, in my judg- 
 ment, will be more profitable ; especially if care be taken to 
 make such practical inferences and applications in the course of 
 the exposition, as may naturally arise out of the text. This will 
 indeed make it a sermon in another shape ; with this difference 
 only, that the variety of subjects and incidents will enliven the 
 attention, and give a more agreeable, as well as instructive en- 
 tertainment to the audience ; who, I dare say, will come with a 
 better appetite to this exercise, when judiciously performed, and 
 fill your churches better. 
 
 It will remain in the minister's discretion to interpose a ser- 
 mon when he pleases ; but he will do well to note down those 
 Sundays, in order to expound in the following year those por- 
 tions of holy scripture, which by this means were omitted. 
 
 And if the people were admonished to bring their Bibles with 
 them, according to the good old practice of our ancestors, and to 
 accompany the minister as he reads and expounds, they would 
 understand and retain it better, and be enabled to spend an hour 
 most profitably in recollecting and repeating to their families 
 what they had heard at church. 
 
 If this custom, practised in the times of puritanism, was laid 
 aside in a licentious age, when all seriousness in religion grew 
 out of fashion, let us not be ashamed to revive it ; for it is no 
 shame to learn that which is good from any body. After all, if 
 a sermon in form should, in compliance with custom, be found 
 indispensable, it may however be shortened to allow for the time 
 that had been spent in the exposition. 
 
 1 come now to the second general head I proposed to speak to, 
 viz. your duty at large, and out of the house of God. 
 
 The first I should mention is the visitation of the sick. And let 
 me assure you, that this is a very critical office at certain conjunc- 
 tures, and that great discretion is required for the right discharge 
 of it ; for there may be danger in administering either too much 
 fear or too much hope. 
 
 To awaken a sick man to reflect upon his past life, and to call 
 his sins to remembrance, in order to a particular repentance, 
 will be of great use to him ; but care must be taken, not to 
 throw him into despair of God's mercy and forgiveness ; for 
 this will prevent his repentance, and shut the door of mercy 
 against him. 
 
of the Diocese of Tuam. 
 
 363 
 
 On the other hand, to set only the mercy of God before him, 
 and deal out hope too liberally, will be the way to make him 
 secure at a time when his soul is in the utmost danger, and 
 when repentance is all that he has for it. And by-standers 
 will be too apt to lay hold of such sweet doctrine to their own 
 undoing. 
 
 I am afraid it is too frequent for wicked livers, when they 
 apprehend the approaches of death, to send for the minister, in 
 order to receive the communion and absolution as a kind of 
 passport, which they hope will do their business at once, and 
 carry them by a short way to heaven ; and indeed this is a very 
 short way, if it would do. But alas ! we do not find in the holy 
 scriptures that the way is quite so easy ; on the contrary, we 
 find that repentance and a good life are the only sure foundation 
 of hope and comfort at the hour of death. For this reason a 
 minister ought not to be too ready with his absolutions ; nor 
 has he any warrant for it, unless the proofs of repentance be 
 strong, and the sick person humbly and earnestly desire it ; in 
 which case only, the rubric directs absolution to be given. 
 
 And even then, it will be very proper for the minister to 
 observe, that he has no power to forgive sins absolutely ; but 
 that all that he can do is to declare, for the comfort of the sick, 
 that God forgives him, in case his repentance be sincere, and 
 his heart thoroughly changed. 
 
 I confess, that when things are come to the last extremity, re- 
 pentance is all that is in the power of a dying man, after a bad 
 life : but God only knows, whether it be the mere effect of 
 terror, or whether the heart be so changed as, in case of re- 
 covery, would have operated to a virtuous life. Charity, which 
 hopeth all things, will make the best of it ; but it is a very poor 
 refuge ; and as it would be cruel to refuse a dying man that 
 little comfort which his case may possibly admit, so it would 
 encourage presumption in the living to give too much. 
 
 But the case is quite otherwise with regard to a virtuous and 
 godly man in his last moments ; here none of these cautions are 
 necessary, but the minister may safely pour the oil of joy and 
 hope with profusion into his soul. 
 
 But the visitation of the sick is only an occasional branch of a 
 pastor's duty, and there is another of much greater importance 
 and extent, and that is, 
 
364 
 
 Horfs Instructions to the Clergy 
 
 Secondly, His visiting all his parishioners at their houses in a 
 stated and a regular course. By this means only can he learn 
 the true state of their souls, and all their spiritual wants. In 
 the church he is to speak, and they to hear only ; but his 
 familiar conversation will give them an opportunity of speaking 
 in their turns, and of opening to him their doubts and scruples 
 of conscience ; their fears, their temptations, and their ignorance ; 
 and he will take fit occasions to admonish and reprove them 
 privately, without exposing them to shame, according to our 
 Saviour's advice. The tenderness and regard to the character 
 and credit of an offender must naturally tend to soften and re- 
 claim him ; but if after repeated admonitions he should prove 
 obstinate and incorrigible, then, and not till then, is he to be put 
 to open shame. Presentments, excommunications, judicial cen- 
 sures, and penances, are always to be the last resort, when 
 private admonitions and expostulations have been repeated 
 without effect. 
 
 If there be domestic quarrels and dissensions, the discreet 
 advice of the minister may heal them, and restore unity and 
 peace, and mutual affection between husband and wife, parents 
 and children, brethren and sisters. If reciprocal passions, or ill 
 offices, have set neighbours and friends at variance, and given 
 rise to vexatious prosecutions and lawsuits, which are often 
 occasioned by a mere misunderstanding of one another, (or by 
 malicious whispers and insinuations,) he will set things in a 
 better light, and mollify them to a better temper ; and bring 
 them to decide their differences by the cheap and Christian way 
 of arbitration, to the saving of families from utter ruin. And 
 indeed I have observed, that when once a minister has, by his 
 discreet, peaceable, and upright behaviour, established himself 
 in the good opinion and confidence of his parishioners, he be- 
 comes from that time a general arbiter and judge among them, 
 and all their little strifes are readily submitted to his decision. 
 
 By the same means also he will learn if the worship of God 
 be kept up in families, as it ought ; he will discover what good 
 books are used among them, and what bad ones, which may tend 
 to corrupt their principles and manners. He will find if seduc- 
 ers have been privately at work in his parish, to practise on the 
 ignorant and unstable, and lead them astray ; and this will give 
 him an opportunity to set them right, and fortify them. And I 
 
of the Diocese of Tuam. 
 
 365 
 
 fear there was never more occasion for the vigilance of ministers 
 in this case, than in these days, when the flock of Christ is beset 
 with wolves of various denominations. 
 
 To name no more, he will learn from his own eyesight the 
 distresses and wants of the poor families in his parish, which will 
 move him both to extend his own charity, and to solicit that of 
 others, for their relief. 
 
 These and a thousand other good ends are to be obtained only 
 by the diligence of a pastor in visiting his parishioners at their 
 houses ; so that if he should content himself with officiating in 
 the church only, and having barely a face-knowledge of them, 
 he will leave a great part of his duty undone. 
 
 It is incredible how far this practice would go towards re- 
 forming the people, and especially those of the lower rank ; for 
 though he is doing no more than his bare duty, yet they would 
 mistake it for a great honour and condescension on his part, to 
 visit them familiarly in their homely cottages ; and by thus 
 gaining their hearts, he would find them soft to his good impres- 
 sions, and patient under his reproofs. 
 
 I hope, therefore, my reverend brethren, that you will be 
 particularly assiduous in this branch of your duty ; and that, for 
 the more easy and effectual performance of it, you will divide 
 your respective parishes into convenient districts, to be visited 
 by you in a stated course. 
 
 Need I observe to you, in the third and last place, that the 
 example of a virtuous and holy life in a minister will have more 
 effect upon his people, than a thousand discourses from the 
 pulpit, be they never so excellent. 
 
 The bulk of mankind are much easier led by the eye than the 
 ear ; and though he should preach like an angel, yet they will 
 despise his doctrine, if they do not read it in his life : but when 
 he shews himself in all tilings a pattern of good ivorks, and pre- 
 sents in his own life a fair copy of all those graces and virtues 
 which he recommends from the pulpit, his people will believe 
 him to be in good earnest, and that his sincere aim is to save 
 their souls as well as his own. His humility, meekness, and 
 forgiveness, his charity and moderation, his temperance and 
 sobriety, his grave, prudent, and peaceable behaviour, his en- 
 couragement of religion and devotion in his own family, will 
 procure reverence and authority to his person, attention to his 
 preaching, and a zeal to imitate his virtues : they will think such 
 
366 
 
 Horfs Instructions to the Clergy 
 
 a labourer worthy of his hire ; and he must be of a very perverse 
 temper indeed, who will not cheerfully render him his dues. 
 
 I must here make one observation, which most naturally 
 arises out of this head ; and that is the indispensable duty of 
 residing on your respective cures ; for it is of the nature of ex- 
 amples to be present and before the eye ; so that a minister who 
 does not live among his flock can never be an example to them. 
 
 I might here mention, as a lower consideration, the conveni- 
 ence of residence to yourselves ; not only for the better improve- 
 ment of your glebes, and the providing of more comfortable 
 habitations for yourselves and successors, and being in the midst 
 of your business ; but also for avoiding all pretences of with- 
 holding from you your legal dues. 
 
 When a minister is not resident, either in person or by his 
 curate, the parishioners are ready to plead, (and indeed with too 
 much colour,) that they do not receive the valuable consideration 
 of their tithes. 
 
 In strictness of law there is no foundation for this plea, 
 because tithes are not the property of the tenant or the landlord, 
 but free donations to the church by the piety of ancient times ; 
 which by unlucky accidents are fallen into the hands of mere 
 laymen, who can do no spiritual service for the same : and in 
 fact all estates subject to tithes were transmitted, or purchased, 
 subject to this incumbrance ; for which the purchaser must have 
 paid a greater price, and the farmer a higher rent, if they had 
 been tithe-free. Every man therefore must consider himself not 
 as a possessor in property, but as a trustee of the tenth part of 
 the produce ; which he holds in trust for the use of the parish 
 minister ; and which he cannot without injustice withhold and 
 apply to his own use, since he has no title to it. 
 
 And the case is become the same where there are lay-impro- 
 priators ; and yet these receive their tithes with less grumbling 
 and opposition, though they can neither pray nor preach as a 
 consideration for the same. 
 
 The nonresidence therefore of the minister, or even his 
 neglects of duty, are a mere pretence set up against paying 
 tithes and I am afraid that if he would graciously remit his dues, 
 too many of these clamourers would readily dispense with his 
 residence. 
 
 But give me leave to observe, on the other hand, that if in 
 law the minister be entitled to his tithes, the parishioners are in 
 
of the Diocese of Tuam. 
 
 367 
 
 good conscience, and by the rules of the gospel, and the will of 
 the donor, entitled equally to his spiritual cares and labours in 
 the execution of his office for the good of their souls. If he 
 reaps their carnal things, it is in consideration that he shall sow 
 unto them spiritual things ; and as he is partaker of the altar, he 
 is required to wait at the altar d / and therefore if he proves 
 remiss in the discharge of his duty, if he is not at hand to watch 
 over his flock, to feed and to guard them, he must not wonder 
 if they are untoward and difficult in the payment of their dues ; 
 for though the law be with him, yet they will justly set up the 
 equity of the gospel against him. 
 
 I cannot dismiss this general head without putting you in 
 mind of one duty more, which, though it be not properly 
 canonical and within my province, yet is truly of religious 
 consideration. 
 
 I am speaking of that provision for your families, by a pru- 
 dent management of your incomes, which every man is bound 
 by the laws of God and of nature to make. St. Paul's admo- 
 nition in this case is at least as binding as any canon of our 
 church: If any one jwovide not for his own, and especially for 
 tJiose of his otvn house, he hath denied the faith, and is worse 
 than an infidel*. 
 
 And I am sorry to observe, that the memories of many 
 clergymen lie under just reproach for their neglect of this duty, 
 which the laws of God and nature oblige every man to do. If 
 a clergyman happens to have a temporal estate, something will 
 remain for the support of his family who survive him ; but 
 where his benefice is his only fund, he must want natural affection 
 and justice, or to suppose the best, he must be void of all thought, 
 who spends it as fast as it comes in, without laying up some 
 part of it for their support. Whether it be owing to indolence, 
 or bad management, or to idle projects, or whether his income be 
 expended in entertainments and high living, falsely called hos- 
 pitality, though it may more properly be called pride and osten- 
 tation ; yet it makes no difference with respect to them, when 
 there is nothing left for tbeir subsistence. 
 
 He would disdain to be told, that the only refuge of his widow 
 must be in some charity-house ; and that his daughters, after 
 being delicately bred, must be quartered as humble companions 
 
 d i Cor. ix. ii, 13. e 1 Timothy v. 8. 
 
368 
 
 Horfs Instructions to the Clergy 
 
 upon some good lady ; where, if they are treated better than 
 servants in point of ceremony and respect, yet their condition is 
 so far worse, as they serve without wages ; or if this should not 
 be their good fortune, they must be exposed to snares and 
 temptations, and at last perhaps fall a prey to some rich in- 
 vader of their virtue, for the sake of a maintenance : I say, he 
 would disdain to be told this, and yet he is taking the ready way 
 to bring things to this issue. For he well knows that he is only a 
 tenant for life, and that as he spends all while he lives, all his 
 funds must die with him. 
 
 How much better would it be for such a one to retrench all 
 superfluities in good time, and enter upon a new economy ! 
 What if he should not treat with wine, and rival men of per- 
 manent fortunes in his entertainments ; what if his wife and 
 daughters were not to shine in silks, but be modestly clothed in 
 decent stuffs, and the savings laid up for their fortunes ; would 
 any wise man think the worse either of him or them ? No ; his 
 prudence and their humility would be universally applauded, 
 and would be set up as an example to other families in the like 
 circumstances. 
 
 I should therefore think it a most laudable resolution in every 
 clergyman, who is not possessed of a temporal estate, to lay up 
 one half, or one third, or at the least one quarter of his income, 
 according as the thing will bear, for the future occasions of his 
 family ; and to look upon such savings as not at all his own, but 
 sacred to their use. 
 
 It remains only that I exhort you to that which is not so pro- 
 perly to be called a distinct and separate head of duty, as a mode 
 or quality that ought to run through all the rest : I am speaking 
 of zeal, or that fervent desire of doing good to the souls of your 
 parishioners, which will animate and enliven every part of your 
 dutv. This is opposed to that indolence and lukewarmness of 
 spirit, which always proceeds with indifference and slothfulness 
 in business ; which does what is barely required, and no more, 
 and therefore generally underdoes in every thing. To such 
 tempers every thing goes up hill and against the grain ; and 
 is performed as if it were a task, which is done only because it 
 must be done. 
 
 But a principle of zeal will turn our duty into delight, and 
 make us active and diligent ; it will overcome all difficulties, and 
 spare no pains in promoting the honour of God, and the salva- 
 
of the Diocese of Tuam. 
 
 369 
 
 tion of those souls that are committed to our charge. Our 
 Saviour gives John the character of a burning and a shining 
 light 1 , shining by the light of his doctrine, and burning by the 
 warmth and activity of his zeal : and the same should be the 
 character of every minister of the gospel. 
 
 In order therefore to excite you to the effectual discharge of 
 your spiritual offices with this laudable temper of mind, I shall, 
 as I proposed, lay before you some motives and considerations, 
 which, if duly attended to, cannot fail of success. 
 
 The first shall be taken from the nature of that trust, which 
 with your own consent has been committed to you. The souls 
 of your parishioners are your immediate charge, and you are to 
 guide them in the way to eternal salvation. Hence it is, that 
 the office of a minister is represented in the holy scriptures 
 under metaphors and characters importing a very high trust. 
 
 You are called shepherds, who are to feed the flock of Christ, 
 by enlightening their minds with the knowledge of divine 
 truths ; to establish their faith, and influence them to the prac- 
 tice of virtue. Simon, son of Jonas, lovest thou me ? says our 
 Saviour ; Feed my sheep?; which he repeats three times. The 
 trust is comprised in three words, but so big with important 
 matter as might fill a volume. However, you may observe the 
 principle and spring from whence it is inferred and enforced ; 
 Lovest thou me ? strongly implying, that wherever there is a 
 true love for our blessed Saviour, it will naturally operate by a 
 zeal for promoting the salvation of those souls for whom he shed 
 his most precious blood. 
 
 As shepherds, who are likewise instructed to guard your 
 flocks from spiritual enemies and dangers, especially as they are 
 surrounded with those who will be assiduous to pervert and 
 corrupt both their faith and manners. For this reason a good 
 pastor will always have an eye upon his flock, to confirm those 
 that are wavering, and to reclaim and recover such as have been 
 led astray, being seduced by cunning men, who lay in wait to 
 deceive ; for those wolves have ever haunted about Christ's fold. 
 
 And it is in the same view and for the same purposes that you 
 are called watchmen ; for you are to watch over the faith and 
 morals of your people, and guard them against infidelity, idol- 
 atry, false doctrines, corrupt religions, evil customs, and immoral 
 
 f John v. 35. i John xxi. 16. 
 
 B b 
 
370 
 
 Horfs Instructions to the Clergy 
 
 practices. Son of man, says God to the prophet, I have made 
 thee a watchman over the house of Israel ; aud the end follows, 
 namely, to warn the wicked from his evil way. St. Paul takes 
 up the allusion, Obey them that have the rule over you, for they 
 watch for your souls h . 
 
 And here I cannot but repeat the hint of the necessity of 
 residence, which is so clearly and strongly implied in those 
 metaphors ; for an absent and rambling shepherd must needs 
 neglect the safety of his flock, and a watchman or sentinel will 
 be punished if he leaves his post. 
 
 And lastly, to name no more, vou are stewards of the mysteries 
 of God\ and dispensers of the means of salvation in his church. 
 The church is Christ's household or family ; and it is your office 
 to administer their spiritual food to them, even the sincere milk of 
 the word, that so they may grow in grace, and in the knowledge 
 of God their Saviour. 
 
 Now these metaphors of a shepherd, a watchman, and a stew- 
 ard, express in a most significant and lively manner the nature 
 of that trust which is committed to everv one who has taken 
 
 J 
 
 upon him the holy character ; and shew that he is responsible 
 for the souls of his parishioners. 
 
 And as every trust must one time or other be accounted for, 
 this leads me to the other motive, proper to excite you to a zeal- 
 ous and diligent discharge of your office ; namely, that you will 
 most certainly be called to a strict account for the same. This is 
 strongly urged by St. Paul, in the place before mentioned, as an 
 argument both to ministers and people to discharge their duties 
 reciprocally; Obey them that rule over you, for they watch for 
 your souls, as those who must give account. 
 
 And what account will a lukewarm, slothful, and negligent 
 minister give at that day, if his unhappy parishioners should 
 turn evidences against him, and, in excuse for their own faults, 
 plead, that they miscarried through his neglect ? will he plead 
 his obedience to the canons and rubrics, and that he performed 
 every service which the letter of the law required ? Let me as- 
 sure you, my reverend brethren, that this plea will not be admit- 
 ted before the great Judge, and that the Father and Lover 
 of souls requires much more at your hands. 
 
 Canons and rubrics are useful instruments for keeping up 
 
 h Hebrews xiii. 17. 
 
 ' 1 Cor. iv. 1. 
 
of the Diocese of Tuam. 
 
 371 
 
 external discipline, order, and decency in an established church ; 
 and it is small merit in a clergyman to obey these, because he 
 will be exposed to ecclesiastical censures for his neglect. But if 
 he contents himself with this legal observance, and goes no fur- 
 ther, he will be found wanting when he comes to be weighed in 
 the balance. His heart and soul must be set upon his work ; he 
 must give up the best of his time and pains to it, labouring in 
 season and out of season k , performing many things as a volun- 
 teer, which laws do not and cannot prescribe ; or he will never 
 stand the inquisition of the great day, but be ranked in the 
 number of unprofitable servants. This day of reckoning must 
 come ; it is what you preach to others, and it is what you should 
 seriously consider yourselves, lest, after preaching to them, you 
 yourselves should be castaways^. 
 
 But as dreadful as this day will prove to slothful and merely 
 canonical pastors, it will be no less joyful and happy to those 
 who have been zealous and diligent in saving the souls com- 
 mitted to their charge. With what pleasure will every such 
 minister appear at the head of his happy flock before the great 
 Shepherd, and in his own words say, Those tJwu gavest me I 
 have kept, and none of them is lost ! The light of his doctrine, 
 and the living light of his example, did not shine in vain, even 
 with respect to himself, before his people ; for they that turn 
 many to righteousness shall shine as the stars for ever and ever m . 
 
 If any further motive were necessary, though one would think 
 it should not, you may turn to the Office of Ordination, and 
 refresh your memories with the solemn promises you made at 
 your admission to the order of priests ; and I would earnestly 
 advise every clergyman to read over that Office once at least in 
 every year, because stale promises are too apt to be forgotten. 
 
 Having thus, my reverend brethren, delivered my thoughts to 
 you, though very imperfectly, upon some of the chief branches 
 of your sacred function, I hope you will receive them favourably, 
 and that they will not be quite unprofitable ; and especially to 
 such of you as have not long been admitted to the cure of souls. 
 
 I shall, by God's assistance, endeavour to cooperate with you 
 for promoting the great ends of your ministry ; I shall rejoice to 
 live in harmony and a good understanding with you ; I shall be 
 happy in your esteem and affection, and in giving you the best 
 
 k 2 Tim. iv. 2. 1 i Cor. ix. 27. m Daniel xii. 3. 
 
 b b 2 
 
372 
 
 Horfs Instructions to the Clergy 8fc. 
 
 proofs of mine. If any of you should need admonition, you will 
 remember that it is my duty to give it, and yours to take it in 
 good part : and I hope always to give it in the spirit of meek- 
 ness, and with a due regard to the dignity of your character. I 
 shall be apt to take good impressions of you, and slow to believe 
 things unworthy of you ; and would hope that this disposition of 
 charity and benevolence will be mutual. I shall cheerfully 
 assist you, as far as I am capable, with my advice, and with my 
 prayers in your behalf ; and I hope I shall not want the benefit 
 of your advice as there shall be occasion ; and especially of your 
 prayers, that God will enable me by his grace to discharge faith- 
 fully the great trust committed to me, for the promotion of his 
 glory and the edification of this diocese : that so, when the great 
 Shepherd shall require an account of the flocks committed to our 
 charge, you and I may be able to give it up with cheerfulness, 
 and enter into the joy of our Lord. 
 
 I shall conclude with those awful words of God to the prophet 
 Ezekiel in his 33d chapter. 0 son of man, I hate set thee a 
 watchmai} unto the house of Israel : therefore thou shalt hear the 
 icord at my mouth, and warn them from me. When I say unto 
 the tricked, 0 wicked man, thou shalt surely die ; if thou dost not 
 speak to warn the wicked from his way, that wicked man shall die 
 in his iniquity, but his blood will I require at thine hand. 
 Nevertheless, if thou warn the icicked of his way to turn from it ; 
 if he do not turn from his way, he shall die in his iniquity, but 
 thou hast delivered thy soul. 
 
PAROCHIALIA: 
 
 OR, 
 
 INSTRUCTIONS TO THE CLERGY, 
 
 IN THE DISCHARGE OF THEIR 
 
 PAROCHIAL DUTY 
 
 BY THE RIGHT REVEREND 
 
 THOMAS WILSON, D. D. 
 
 I.OHD BISHOP OF SODOK AND MAN. 
 
THE 
 
 PREFACE. 
 
 THE venerable author of the following Instructions to 
 the Clergy presented a copy of them, in manuscript, 
 to every clergyman in his diocese ; and as they are 
 admirably adapted to the end for which they were 
 designed, we may reasonably presume that this instance 
 of his lordship's affectionate concern for his clergy and 
 people was attended with the happiest effects. 
 
 The Instructions comprehend several of the most im- 
 portant branches of the pastoral office ; and as they are 
 the fruit of long experience in the work of the ministry, 
 and that too the experience of Bishop Wilson, they carry 
 their own recommendation with them, and will, we doubt 
 not, be favourably received by the reverend body, for 
 whose use they are intended, and to whom they are most 
 respectfully offered. 
 
TO 
 
 THE CLERGY 
 
 OF THE 
 
 DIOCESE OF SODOR AND MAN. 
 
 Bishop's-Court, March 3, 1 708. 
 
 My dear brethren, 
 
 T PERSUADE myself, that you will take the following advice 
 well from me, because, besides the authority God has given 
 me, I have always encouraged you to give me your assistance to 
 enable me to discharge my duty. 
 
 Every return of Lent (a time when people were wont either 
 to call themselves, or to be called, to an account) should put us, 
 above all men, upon examining and judging ourselves, because 
 we are to answer for the faith and manners of others, as well as 
 for our own ; and therefore this is a very proper season to take 
 an account both of our flocks and of ourselves, which would 
 make our great account less hazardous and dreadful. 
 
 Let me therefore entreat you, at this time, to do what I always 
 have obliged myself to ; namely, carefully to look over your 
 ordination vows. It is very commendable to do this every 
 Ember-week, but it would be unpardonable negligence not once 
 a year to consider what we have bound ourselves to, and taken 
 the sacrament upon it. 
 
 In the first place, therefore, if we were indeed moved by the 
 Holy Ghost, and truly called to the ministry of the church, as we 
 declared we were, this will appear in our conduct ever since. 
 
378 
 
 Bishop Wilson's Parochialia : 
 
 Let us then consider, whether our great aim has been to promote 
 the glory of God with which we were intrusted, and the eternal 
 interest of the souls committed to our charge, according to the 
 vows that are upon us ? If not, for God's sake let us put on 
 resolutions of better obedience for the time to come. 
 
 The holy scriptures are the rule by which we and our people 
 are to be judged at the last day ; it is for this we solemnly pro- 
 mise, to be diligent in reading, and to iyistruct our people out of 
 the same holy scriptures. They do indeed sufficiently contain all 
 doctrine necessary to eternal salvation, (as we profess to believe,) 
 but then they must be carefully studied, often consulted, and 
 the Holy Spirit often applied to for the true understanding of 
 them ; or else in vain is all our labour, and we are false to our 
 vows. 
 
 Upon which heads it will behove us to consider, how much 
 we have neglected this necessary study ; — how often we have 
 contented ourselves with reading just so much as we were 
 obliged to by the public offices of the church ! — How apt such 
 as read not the holy scriptures are to run to other books for 
 matter for their sermons ; by which means they have been too 
 often led to speak of errors and vices which did no way concern 
 their hearers, or of things above their capacities : — and it has 
 often happened, that they themselves have scarce been convinced 
 of (and of course have not been heartily in love with) the truths 
 which they have recommended to others ; which is the true 
 reason why their sermons may have done so little good. 
 
 But when a man is sensibly affected with the value of souls, 
 with the danger they are in, with the manner of their redemp- 
 tion, and the price paid for them ; and is well acquainted with 
 the New Testament, in which all this is plainly set forth ; — as he 
 will never want matter for the best sermons, so he will never 
 want arguments sufficient to convince his hearers, his own heart 
 being touched with the importance of the subject. Under this 
 head, we must not forget to charge ourselves with the neglect of 
 catechising ; for, as it is one of the most necessary duties of the 
 ministry, so it is bound upon us by laws, canons, rubrics, and 
 constitutions, enough to awaken the most careless among us to a 
 more diligent discharge of this duty. 
 
 But though we should be never so diligent in these duties, if 
 our conversation be not edifying, we shall only bring these 
 
or, Instructions to his Clergy. 
 
 379 
 
 ordinances into contempt ; and therefore, when a priest is 
 ordained, he promises, by God's help, to frame and fashion 
 himself and family, so as to make both, as much as in him lieth, 
 wholesome examples and patterns of th e flock of Christ. 
 
 Under which head it will be fit to consider what offence we 
 may have given, by an unwary conversation, by criminal liber- 
 ties, &c. that we may beg God's pardon, and make some amends 
 by a more strict behaviour for the future ; that we may be 
 examples to the flock, teaching them sobriety, by our strict tem- 
 perance ; charity, by our readiness to forgive ; devotion, by our 
 ardent zeal in the offering up their prayers to God. 
 
 They that think all their work is done, when the service of 
 the Lord's day is over, do not remember, that they have pro- 
 mised to use both public and private monitions, as well to the 
 sick as to the whole, within their cures, as need shall require, 
 and as occasion shall be given. Upon this head, let us look 
 back, and see how often we have forborne to reprove open 
 offenders, either out of fear, or from a sinful modesty, or for 
 worldly respects : — considerations which should never come in 
 competition with the honour of God, with -which a clergyman 
 stands charged. 
 
 Let us consider, how few we have admonished privately ; how 
 few we have reclaimed ; and how many, who are yet under the 
 power of a sinful life, which we might have reclaimed by such 
 admonitions ! 
 
 Let us consider how many have been in affliction of mind, 
 body, or estate, without any benefit to their souls, for want of 
 being made sensible of the hand, and voice, and design of God 
 in such visitation ! How many have recovered from the bed of 
 sickness, without becoming better men, only for want of being 
 put in mind of the fears they were under, and the thoughts they 
 had, and the promises they made, when they were in danger ! — 
 Lastly, how many have lived and died in sin, without making 
 their peace with God, or satisfaction and restitution to man, for 
 want of being forewarned of the account they were to give ! A 
 negligence which we cannot reflect upon without trembling. 
 
 It will here likewise be proper to consider how many offenders 
 have escaped the censures of the church through our neglect, by 
 which they might have been humbled for their sins, and others 
 restrained from falling into the like miscarriages. — Other 
 
380 
 
 Bishop Wilson's Parpchialia : 
 
 churches lament the want of that discipline, which we (blessed 
 be God) can exercise. How great then is the sin of those, who, 
 by laziness or partiality, would bring it into disuse ! 
 
 Because a great deal depends upon the manner of our per- 
 forming divine offices, we ought to reflect upon it, how often we 
 read the prayers of the church with coldness and indevotion, 
 and administer the sacraments with an indifference unworthy of 
 the holy mysteries ; by which it comes to pass that some despise, 
 and some abhor the service of God ! Let us detest such indevo- 
 tion, and resolve upon a becoming seriousness when we offer up 
 the supplications of the people to God, that they, seeing our 
 zeal, may be persuaded, that it is not for trifles we pray, nor out 
 of custom only that we go to church. 
 
 The great secret of attaining such an affecting way is to be 
 constant and serious in our private devotions, which will beget 
 in us a spirit of piety, able to influence our voice and actions. 
 
 Having thus taken an account of our own engagements, and 
 heartily begged God's pardon for our omissions, and prescribed 
 rules to ourselves, of acting suitably to our high calling for the 
 future, we shall be better disposed to take an account of our 
 flock : always remembering, that our love to Christ is to be 
 expressed by feeding his sheep. 
 
 I have observed with satisfaction that most people, who by 
 their age are qualified, do come to the Lord's supper at Easter. 
 Now, it is much to be feared that such as generally turn their 
 backs upon that holy ordinance at other times, do come at this 
 time more out of custom, or to comply with the laws, than out of 
 a sense of duty. 
 
 This is no way to be prevented, but by giving them a true 
 notion of this holy sacrament, such as shall neither encourage 
 the profane to eat and drink their own damnation, nor discourage 
 well-meaning people from receiving the greatest comfort and 
 support of the Christian life. 
 
 To this end it will be highly conducive (and I earnestly re- 
 commend it to you) to make this the subject of a good part of 
 your sermons during Lent. But let them be plain and practical 
 discourses, such as may set forth the nature, end, and benefits of 
 the Lord's supper. That it is to keep up the remembrance of 
 the sacrifice and death of Christ, whereby alone we obtain re- 
 mission of our sins, and all other benefits of his passion. That 
 
or, Instructions to his Clergy. 
 
 381 
 
 it is a mark of our being members of Christ's church, a token of 
 our being in covenant with God. That a sinner has nothing but 
 this to plead for pardon, when the devil or his conscience accuse 
 him before God. That we ought to receive as often as conveni- 
 ently we can, that, as Peter Damien expresses himself, " the 
 " old serpent, seeing the blood of the Lamb upon our lips, may 
 " tremble to approach us." That Jesus Christ presents before 
 God in heaven his death and merits, for all such as duly remem- 
 ber them on earth. 
 
 Let them know, that a Christian life is the best preparation ; — 
 that God respects sincerity of heart above all things ; which 
 consists in doing what God has commanded us, to the best of our 
 knowledge and power. 
 
 Let them know the danger of unworthy receiving, without 
 full purposes of amendment of life. And that they may know 
 wherein they have offended, and that they may have no cloke 
 for their sin, it would be very convenient, some Sunday before 
 Easter, to read to them some heads of self-examination, (leaving 
 out such sins and duties in which none of them are concerned,) 
 such as you will find at the latter end of the Whole Duty of Man, 
 and in many other books of devotion. 
 
 But to make your sermons more effectual, (and I desire it and 
 require it of you,) that you take an account of the state and 
 condition of your particular flocks, during the approaching sea- 
 son, and visit and deal in private with those upon whom your 
 sermons have probably had no influence. 
 
 Let them know that the church obliges you to deny them the 
 blessed sacrament, which is the means of salvation, until you can 
 be satisfied of their reformation. 
 
 Let such as live in malice, envy, or in any other grievous 
 crime, and yet come to the holy table as if they were in a state 
 of salvation ; let them be told, that they provoke God to plague 
 them with his judgments. 
 
 Admonish such as are litigious, and vex their neighbours 
 without cause, that this is contrary to the spirit and rules of Chris- 
 tianity ; — that this holy sacrament either finds or makes all 
 communicants of one heart and mind, or mightily increases their 
 guilt that are not made so. 
 
 Tell such as are wont, before that solemn season of receiving, 
 to forbear drinking and their other vices, — that fast and pray 
 
382 
 
 Bishop 1Vilso)i's Parochialia : 
 
 for a few days ; — tell them plainly, that none of these exercises 
 are acceptable to God, which are not attended with amendment 
 of life. 
 
 .Rebuke severely such as despise and profane the Lord's-day ; 
 make them sensible, that a curse must be upon that family, out 
 of which none goes to church to obtain a blessing upon those 
 that stay at home. 
 
 Tell such as have submitted to church censures, and are not 
 become better men, how abominable that hypocrisy is, that made 
 them utter the most solemn promises, which they never meant 
 to keep. 
 
 By this method you will answer the ends of that rubric 
 before the Communion, which requires all persons that design 
 to receive, to signify their names to the curate at least some time 
 the day before, — an order, which, if observed, would give us 
 rare opportunities of admonishing offenders who yet do not think 
 themselves in danger. 
 
 Lastly, in making this visitation you will see what children 
 are uncatechised, what families have no face of religion in 
 them, &c. 
 
 But for God's sake remember, that if all this is not done in 
 the spirit of meekness, with prudence and sweetness, you will 
 never attain the end proposed by such a visitation of your parish. 
 
 Do but consider with what goodness our blessed Master 
 treated with sinners, and you will bear much in order to reduce 
 them. At the same time fear not the face of any man, while you 
 are engaged in the cause of God, and in the way of your duty. 
 He will either defend you, or reward your sufferings ; and can, 
 when he pleases, terrify gainsayers. 
 
 It is true, all this is not to be done without trouble ; but then 
 consider what grief, and weariness, and contempt our Master 
 underwent, in turning sinners from the power of Satan unto God: 
 and as he saiv the travail of his soul, so shall we reap very great 
 benefit by it even in this world. 
 
 We shall have great satisfaction in seeing our churches 
 thronged with communicants, who come out of a sense of duty 
 more than out of a blind obedience. We shall gain a wonderful 
 authority amongst our people. Such as have any spark of grace 
 will love and respect you for your friendly admonition : such as 
 have none, will however reverence you, and stand in awe of you. 
 
or, Instructions to his Clergy. 
 
 383 
 
 And they that pay you tithes, will by this be convinced, that it 
 is not for doing nothing that you receive them, since your calling 
 obliges you to continual labour and thoughts of heart. 
 
 That you may do all this with a spirit of piety worthy of the 
 priesthood, you have two excellent books in your hands, The 
 Pastoral Care, and The Country Parson, which I hope I need 
 not enjoin you to read over at this time. 
 
 I considered, that the best men have sometimes need of being 
 stirred up, that they may not lose a spirit of piety, which is but 
 too apt to languish. This is all the apology I shall make for this 
 address to you at this time. 
 
 Now that both you and I may give a comfortable account of 
 our office and charge, as it is the design of this letter, so it shall 
 be my hearty prayer to God. 
 
 I am your affectionate brother, 
 
 THOMAS SODOR AND MAN. 
 
PAROCHIALI A. 
 
 OF CONFIRMATION. 
 
 Of answering the ends of this apostolical institution. 
 
 HPHERE is no question to be made of it, but that most of that 
 ignorance, impiety, profaneness, want of charity, of union, 
 and order, which we complain of, is owing to the neglect or 
 abuse of this oue ordinance ; which being appointed by the 
 apostles, and practised even when baptism was administered to 
 people of full age a , it is no wonder that God punishes the con- 
 tempt of it, by withholding his holy Spirit, and those graces 
 which are necessary, and would certainly accompany the religious 
 use of it. 
 
 If this were well considered, and pastors would resolve to 
 discharge their duty in this particular faithfully, we should soon 
 see another face of religion : Christians would be obliged to 
 study their religion, and to think it something more than a work 
 of the lips, and of the memory, or the mere custom of the place 
 where they live. And being made sensible of their danger, (being 
 liable to sin, to death, and to damnation,) this would make them 
 serious, and thoughtful, and inquisitive, after the manner of their 
 redemption, and the means of salvation ; — and their consciences 
 being awakened and informed, sin would become more uneasy to 
 them, and virtue more acceptable. In short, by this means, 
 people would know their duty, the sacraments would be kept 
 from being profaned, and pastors would be respected and obeyed, 
 as being very truly the fathers of their flock. 
 
 a Acts viii. 17. 
 
or, Instructions to Ms Clergy. 
 
 885 
 
 And certainly no greater injury can be done to religion, than 
 to suffer young people to come to confirmation, before they 
 know the reason of this service, and have been well instructed 
 in the principles and duties of Christianity. This being the very 
 time of seasoning their minds with sound knowledge, of fortify- 
 ing their wills with sober resolutions, and of engaging them to 
 piety, before sin has got the possession of their affections ; this 
 being also the time of qualifying them to receive benefit by all our 
 future labours, and of arming them against apostasy, heresy, schism, 
 and all other vices, to which we are subject in this state of trial. 
 
 In short, I do not know how a clergyman could possibly 
 spend one month better, than by leading young people, as it 
 were, by the hand, into the design of Christianity, by some such 
 easy method as this following : if which, deliberately proposed 
 to every single person in the hearing of all the rest, (who should 
 be obliged to be every day present,) and familiarly explained, 
 not the most ignorant (supposing he had learned, as he ought, 
 the Church Catechism) but would be able to give a reason of the 
 /tope that is in him ; and his faith being thus built upon a solid 
 and sure foundation, would, by the grace of God now imparted 
 to him in a greater measure, withstand all future trials and 
 temptations. 
 
 The method of dealing with young Christians, in order to fit them 
 for confirmation. 
 
 I DO not ask you, whether you believe in God : you cannot 
 open your eyes, but you must, by the world that you see, 
 acknowledge the God that made it, and does still preserve it ; — 
 that he is infinite in power, in wisdom, and in goodness ; — that 
 in Him we live, and move, and have our being ; — that he is 
 therefore worthy of all the love and service that we can possibly 
 pay him. 
 
 How then do you think it comes to pass, that so many who 
 profess to know God, do yet in their works deny him h ? Why, this 
 shews plainly, that man is fallen from that good estate in which 
 God created him. He knows that he ought to live righteously, 
 as in the sight of an holy and just God ; — that he should be 
 afraid of doing any thing to offend so powerful a Being ; — that 
 he should love, and strive to please him, upon whose goodness 
 he depends and that he should obey all his laws. And yet 
 
 b Titus i. 1 6. 
 c c 
 
386 
 
 Bishop Wilson's Parochialia : 
 
 he cannot prevail with himself to do what he is persuaded he 
 ought to do. 
 
 This may convince you, that man's nature has been sadly 
 corrupted some way or other ; we having, in every one of us, the 
 seeds of all manner of wickedness, which, if not kept under, will 
 certainly grow up and be our ruin. 
 
 Now, the holy scriptures tell you how this came to pass ; 
 namely, that our first parents being created perfect, (that is, able 
 to know and obey any law that God should give them,) God 
 gave them the law of nature and right reason to live by, and 
 required of them a perfect obedience, with this assurance, that 
 they should never die, if they did not transgress one particular 
 command — of not eating the forbidden fruit, which command 
 was given them both to try their obedience, and to keep their 
 appetites in subjection. 
 
 Now, they did transgress this command, and thereby became 
 subject to sin, to death — the reward of sin, and to the wrath of 
 God : for God withdrew the supernatural powers and graces 
 which he had given them, so that now, though they knew what 
 was fit to be done, yet had they no longer power to perform it ; 
 which would certainly have driven them to despair, but that 
 God was pleased immediately to comfort them with this promise, 
 that a time was coming, when he would send one to redeem 
 them and their posterity from this miserable bondage ; and that 
 he would then receive them again into favour, upon reasonable 
 conditions. 
 
 In the mean time, Adam begat a race of children after his own 
 likeness 6 / that is, with such a corrupt nature as his own was now 
 become ; and his posterity grew every day more and more 
 wicked, till at last God destroyed the whole world (except eight 
 persons) by a flood. 
 
 But this did not destroy the seeds of sin which was in them, 
 for by these eight persons the world was peopled with a race of 
 men, who in a short time did quite forget arid forsake God; and 
 for the most part became the subjects of the devil, and were 
 led captives by him at his will. 
 
 At last, God remembered his promise, and, resolving to 
 mend that disorder which sin had caused in the world, he sent 
 his Son to take our nature upon him, and to give mankind 
 assurance, that God would be reconciled to them upon very 
 
 c Genesis v. 3. 
 
or, Instructions to his Clergy. 
 
 387 
 
 merciful conditions ; namely, if they would renounce the devil, 
 who first tempted man to sin, and accept of such laws and rules 
 as were necessary to change their nature, which was now become 
 prone to evil continually. 
 
 Now, to assure them that Jesus Christ came with this message 
 from God, he did such miracles as none but God could do ; and 
 to convince us how much he loved us, and what a sad thing sin 
 is, (which nothing but his death could atone for,) he gave his 
 life a ransom for us ; the punishment due to us being laid on 
 him. 
 
 And God, to let us know that he was well pleased with what 
 his Son had done, and taught, and suffered, raised him to life after 
 he had been crucified, and received him up into heaven, and 
 gave him all power in heaven and in earth, and sent down 
 the Holy Ghost, with mighty power, to set up his kingdom, 
 which is his church, among men ; — to destroy the kingdom of 
 Satan, who hitherto had ruled without control ; — and to free 
 mankind from the tyranny and slavery of sin. 
 
 In order to this, the Holy Ghost appointed certain persons, 
 (who are called Christ's ministers,) and gave them power to 
 receive into his church all such as would promise to obey his 
 laws. 
 
 Your parents therefore took care (as the Jews did by their 
 children) to consecrate you to God and Christ as soon as you 
 were born. And this they did by baptism, (as Jesus Christ had 
 commanded,) by which holy ceremony you were dedicated to 
 God, who made you ; to Jesus Christ, who redeemed you ; and to 
 the Holy Ghost, who sanctifieth all God's chosen servants. 
 
 Thus you were translated (or taken) out of the kingdom of 
 darkness into the kingdom, protection, and government of Jesus 
 Christ d : and being thus received into Christ's church, you 
 became a child of God, and an heir of the kingdom of heaven. 
 
 But then you are to consider, that before you were admitted 
 to this favour, your sureties promised for you, that when you 
 should come to age, you should in your own person, and with 
 your own free consent, renounce the devil and all his works, the 
 world and all its wicked customs, and the flesh with all its sinful 
 lusts : — that you should believe in God, that is, receive the 
 gospel as a rule of faith ; and obediently keep God's command- 
 ments. 
 
 <» Col. i. 13. 
 cc2 
 
388 
 
 Bishop Wilson's Parochialia : 
 
 You are now therefore called upon to do this, before God, 
 who knows all the secrets of your hearts ; — before God's minister, 
 who will charge you very solemnly to be sincere ; — and before 
 the congregation, who will be witnesses against you, if you shall 
 break your vows. 
 
 I must tell you further, that to root or keep out evil habits, 
 and to get habits of virtue, and to live as becomes a Christian, is 
 not so easily done as promised. 
 
 You will be obliged to take pains, to watch and pray, and 
 deny yourself, and even lay down your life, rather than deny 
 your profession, or dissemble it. 
 
 But then you will not think this too much, when you consider, 
 that it is for yom - life, and that it is to escape eternal death. 
 
 For Jesus Christ has made known to us, that this life is a 
 state of trial, and only a passage to another life, where God will 
 take an account how all men have behaved themselves here, and 
 appoint them a portion suitable to what they have done in the 
 body, whether good or bad : When they that have done good, 
 shall go into life everlasting ; and they that have done evil, into 
 everlasting misery. 
 
 Now, that you may not despair of going through the work of 
 your salvation, and getting the victory over all your enemies, 
 Jesus Christ hath sent down his holy Spirit to be communicated, 
 by the laying on of hands", to all such as are disposed to re- 
 ceive him ; by which almighty Spirit, all your enemies shall 
 be subdued, all your lusts mortified, your corruptions root- 
 ed out, and your soul purified ; so that when you die you will 
 be fit to be carried to the quiet and happy regions of para- 
 dise, where the souls of the faithful enjoy perpetual rest and 
 happiness. 
 
 Every Christian, who is preparing himself for confirmation, 
 ought to have this or some such short account of the method of 
 divine grace read to him distinctly (and explained where there 
 is need) once every day for one month, at least, before that holy 
 ordinance ; that he may remember it as long as he lives, and be 
 able to give a reason of the hope that is in him. 
 
 But, forasmuch as he is to renew his vows before God, who 
 will be provoked with the hypocrisy and impiety of those who 
 
 e Acts viii. 17. 
 
or, Instructions to his Clergij. 
 
 389 
 
 promise what they do not understand, or what they do not think 
 of performing, a good pastor will not fail to ask every person, in 
 the presence of the rest, (that by hearing them often they may 
 be better able to remember them,) some such questions as 
 these following. 
 
 Of renouncing the Devil, fyc. 
 
 ARE you convinced that you ought to love God, as he is the 
 author of all good, and upon whom you depend for life, and breath, 
 and all tilings ? 
 
 Why then consider, that you cannot possibly love God, un- 
 less you renounce the love of every thing that may displease 
 him. 
 
 Do you know that all sin is displeasing to God, as being the 
 transgression of his law f ? 
 
 Do you therefore renounce all sin, and every thing that 
 would draw you from God I 
 
 Do you renounce the devil, the great enemy of God and man ; 
 all his works, such as pride, malice, revenge, and lying ; and 
 wicked men, which are his agents ? 
 
 Do you know that this is not the world you were made for ; 
 that it is only a passage to another ? 
 
 Do you then renounce the world ; that is, all evil customs, all 
 that is wicked or vain, all covetous desires, and inordinate love 
 of riches, or pleasures, or honours, — which are the world's idols, 
 and draw the heart from the love of God ? 
 
 Will you renounce and abhor all youthful lusts, all sins of im- 
 purity and uncleanness, and all sins which lead to these ; such as, 
 gluttony and drunkenness , filthy words and songs, intemperance, 
 and an idle life ? 
 
 Do you know that it is a very hard thing to break off evil 
 habits ? 
 
 Will you then call yourself often to an account, that you 
 may repent and amend, before sin and hell get dominion over 
 you? 
 
 Will you be careful to avoid all temptations, and occasions of 
 sin, and especially of such sins as you are most apt to fall into ? 
 
 Will you keep a strict watch over your heart, remembering 
 that adulteries, murders, thefts, and all manner of wickedness, 
 proceed from thence ? 
 
 f I John iii. 4. 
 
390 
 
 Bishop Wilson's Parochial/a : 
 
 Since heaven and happiness eternal are blessings too great to 
 be attained without labour and pains, will you resolve in earnest 
 to enter in at the strait gate, cost what trouble it will ? 
 
 Will you be temperate in all things, deny yourself, and use 
 such abstinence, as the flesh being subdued to the spirit, you 
 may in all things obey all godly motions ? 
 
 Are you convinced, that the power to do good is from God ? 
 
 "Will you then pray to God daily, that his holy Spirit may in 
 all things direct and rule your heart ? 
 
 And will you take care to remember this great rule of the 
 gospel, — that he that makes use of God's grace, he shall have 
 still more grace ; and he that neglects it, shall loose what he 
 hath? 
 
 Of faith in God, in Jesus Christ, 6j*c. 
 
 YOU know it is your duty to believee in and to love God. 
 
 That you may do so truly, you must often think of God as 
 the author and fountain of all good ; you must pray to him, 
 give him thanks, and always speak of him with great reverence. 
 
 Will you resolve to do so ? 
 
 And if you set God always before you, and remember that he 
 hates all iniquity, that he sees all you do, or speak, or think, this 
 will fill your heart with godly fear. 
 
 Are you persuaded that nothing does happen in the world 
 without God's knowledge and permission ? 
 
 Will you then trust in the Lord with all your heart, and rest 
 assured that neither men nor devils can hurt you without his 
 leave ? 
 
 Will you consider afflictions as coming from the hands of a 
 good God, and therefore to be borne with patien.ce, submission, 
 and a firm faith that all things work together for good to those 
 that fear God ? 
 
 The holy scripture, as well as sad experience, assures us, that 
 our nature is corrupt, and prone to evil continually. Are you 
 truly sensible of this ? 
 
 If you are, then you know for certain that you are liable to 
 the wrath of God, and that there is a necessity of a Redeemer 
 to make your peace with God, and to shew you how to please 
 him. 
 
 Know then, that it was for this reason that the Son of God 
 took our nature upon him, that he might suffer what we had 
 
or, Instructions to his Clergy. 
 
 391 
 
 deserved to suffer, and that God laid on him the iniquities of us 
 all, and that he hath obtained everlasting redemption for all them 
 that obey him. 
 
 Are you then persuaded, that such as do not lay hold of this 
 mercy must suffer the wrath of God in their own persons ? 
 
 Are you then resolved to fly to God's mercy, for Christ's sake, 
 to obey his laws, and follow his example ? 
 
 Will you always endeavour to do what you believe Christ 
 would do, if he were in your place and circumstances ? 
 
 Will you set before your eyes his sufferings, his humility, his 
 patience, his charity, and his siibmission to the will of God, in 
 order to direct, to support, and comfort you in all your troubles ? 
 
 And remember that Jesus Christ is now in heaven, in his 
 human nature, evermore interceding for all that go to God 
 by him. 
 
 Do you firmly believe all that God hath made known to us by 
 his Son ? 
 
 Do you believe that we must all appear before the judgment- 
 seat of Christ, by whose righteous sentence, they that have done 
 good shall go into life everlasting, and they that have done evil 
 into everlasting misery ? 
 
 Will you then live like one that believes all this ; being care- 
 ful of all your thoughts, words, and actions, which must then 
 be judged ? 
 
 Do you know that in baptism we are dedicated to the Holy 
 Ghost, because it is he who must sanctify our nature, and fit us 
 by his graces for heaven ? 
 
 Will you then pray earnestly to God, and especially at this 
 time, to give you this blessing, since he himself hath promised 
 to give the Holy Spirit to them that ask him ? 
 
 Will you order your life according to that word which he 
 inspired, and take care not to grieve him by continuing in any 
 known sin ? 
 
 And since you are taught and governed by a bishop and 
 pastors commissioned by the Holy Ghost», will you therefore 
 live in obedience to them, to whom Jesus Christ made this 
 promise h : Lo, I am with you alwaij, even unto the end of the 
 world ? 
 
 Will you treat all Christian people with love and charity, 
 
 e Acts xx. 28. 
 
 h Matth. xxviii. 20. 
 
392 
 
 Bishop Wilson 's Parochialia : 
 
 as being members of that body, of which Jesus Christ is the 
 head ? 
 
 Will you hope for forgiveness of sins for Christ's sake only, 
 and believe that the goodness of God ought to lead you to 
 repentance ? 
 
 Do you believe that there will be a resurrection both of the just 
 and unjust ? 
 
 Do you faithfully believe, that after this life there will be a 
 state of endless happiness or endless misery ? 
 
 Remember then that a saving faith purifieth the heart ; and 
 that a good faith must be known by its fruits, as one tree is 
 known from another. 
 
 Of obedience to God's commands, 8fc. 
 
 ARE you persuaded, that the design of all true religion is to 
 make men holy, that they may be happy ? 
 
 Do you think that man is able to find out a way to please God, 
 and to govern himself by his own reason ? 
 
 So far from it, that when God left men to themselves, (as he 
 did the heathens,) they chose the most foolish and abominable 
 ways of serving their gods, and fell into wickednesses scarce fit 
 to be named 
 
 Will you then make the law of God the rule of your life ? 
 
 Will you be careful not to love or fear any thing more than 
 God ? for that would be your idol. 
 
 Will you worship God with reverence ; that is, upon your 
 knees, when you ask his pardon or blessing ; standing up when 
 you praise him, and by hearing his word with attention ? 
 
 Will you honour God's name, so as not to use it but with 
 seriousness ? 
 
 Will you abhor all manner of oaths, except when you are 
 called before a magistrate ; and will you then speak the truth, 
 as you hope the Lord will hold you guiltless ? 
 
 Will you remember to keep holy the Lord's day, as that which 
 sanctifies the whole week ? 
 
 Will you honour your parents, and "be subject to the higher 
 powers, obeying all their lawful commands ? 
 
 Will you reverence your pastors, and take in good part all 
 their godly admonitions ? 
 
 1 Rom. i. 
 
or, Instructions to his Clergy. 
 
 393 
 
 Will you be careful not to hurt, or wish any man's death, not 
 be glad at misfortunes, or grieve men without cause ? 
 
 Will you be gentle a?id easy to be entreated, that God for 
 Christ's sake may be so towards you ? 
 
 Will you remember that whoredom and sins of impurity will 
 certainly keep men out of heaven ? 
 
 Do you believe that restitution is a necessary duty, (where it 
 can be made,) without which there is no forgiveness ? 
 
 If you believe this, you will never wrong any body by force, 
 fraud, or by colour of law ; you will pay all your just debts, and 
 never take advantage of any man's necessity. 
 
 Will you remember that the God of truth hateth lying, — that 
 the devil is the father of lies, — and that liars, slanderers, and 
 backbiters, are to have their portion in the lake that burnetii xoith 
 fire and brimstone k ? 
 
 Will you endeavour to be content with your own condition, 
 neither envying that of others, nor bettering your own by unjust 
 ways ? 
 
 Will you in all your actions have an eye to God : and say to 
 yourself, I do this, or forbear that, because God hath commanded 
 me ? 
 
 Will you remember this good rule, never to undertake any 
 thing which you dare not pray God to prosper ? 
 
 Are you convinced, that all power to do good is from God ; 
 and that without his grace you cannot keep his commandments ? 
 
 Will you then pray to God daily, that his holy Spirit may in 
 all things direct and rule your heart ? 
 
 May the gracious God enable you to do what you have now 
 resolved upon. 
 
 You are now going to profess yourself a member of the church 
 of Christ. 
 
 Will you then endeavour to become a worthy member of that 
 
 society ? 
 
 Will you make the gospel of Christ your rule to walk by, and 
 obey them that are over you in the Lord ? 
 
 Will you promise, by the grace of God, to continue in the 
 unity of this church, of which you are now going to be made a 
 complete member ? 
 
 If you should be so unhappy as hereafter to fall into any 
 
 k Rev. xxi. 8. 
 
394 
 
 Bishop Wilson's Parochialia : 
 
 scandalous sin, will you patiently submit to be reformed by godly 
 discipline ? 
 
 Will you be very careful, not to let wicked and profane people 
 laugh you out of these holy purposes and resolutions, remem- 
 bering the words of Jesus Christ ; He that denieth me, him will 
 God deny ? 
 
 If this short method were conscientiously observed by every 
 curate of souls, for thirty or forty days before every confirmation, 
 and two or three hours every day spent in reading deliberately 
 the short account of religion, and in asking every particular 
 person the questions, in the hearing of all the rest, (which 
 according to our constitution ought not to be above thirty or 
 forty at one time,) I will venture to say, that the remembrance 
 of this duty would be of more comfort to a pastor on his death- 
 bed than of all the rest of his labours. 
 
 A prayer that may be used every day during the time of 
 instruction. 
 
 O LORD, graciously behold these thy servants, who, accord- 
 ing to the appointments of thy church, are going to dedicate 
 themselves to thee and to thy service. 
 
 Possess their hearts with such a lively sense of thy great 
 mercy, in bringing them from the power of Satan unto God ; — 
 in giving them an early right to thy covenant, and an early 
 knowledge of their duty ; that, with the full consent of their 
 wills, they may devote themselves to thee ; that so they may 
 receive the fulness of thy grace, and be able to withstand the 
 temptations of the decil, the world, and the flesh. 
 
 Continue them, O Lord, in the unity of thy church, and grant 
 that they may improve all the means of grace vouchsafed them 
 in this church, of which they are members. 
 
 Preserve in their minds a constant remembrance of that love, 
 which they are going to renew before thee and thy church. 
 
 That knowing they are the servants of the living God, they 
 may walk as in thy sight, avoid all such things as are contrary 
 to their profession, and follow all such as are agreeable to the 
 same. 
 
 O Lord, who hast made them thy children by adoption, bring 
 them in thy good time to thine everlasting kingdom, through 
 Jesus Christ our Lord. Amen. 
 
or, Instructions to his Clergy. 
 
 395 
 
 OF THE LORD'S SUPPER. 
 
 The method of instructing stich as have been confirmed, in order 
 to prepare them for this holy ordinance. 
 
 IF Christians do frequently turn their backs upon this sacra- 
 ment, and are not concerned to have it often administered, or 
 seem little affected when they do partake of it, one may certainly 
 conclude, they never truly understood the meaning of it. 
 
 This might surely, in some measure, be prevented, if due pains 
 were taken to give young people a distinct knowledge of this 
 most important duty ; and of the manner of preparing them- 
 selves for it, before they should be admitted the first time to 
 the sacrament ; for want of which, very many continue in a 
 gross ignorance both of the meaning and benefits of this ordi- 
 nance all their days. 
 
 A good pastor, therefore, will not suffer any one to come to 
 the holy communion, until he has taken pains to examine and 
 inform him very particularly concerning the meaning of this 
 ordinance, and the ends for which it was appointed ; — what this 
 sacrament obliges Christians to, and the benefits they may expect 
 from it ; — with what dispositions a Christian should come to it, 
 and the great sin of despising it. 
 
 The young Christian should, for instance, be put in mind, that 
 as there was in the Jewish, so there is in the Christian church, 
 two sacraments. 
 
 That the sacrament of baptism was ordained by Christ for 
 admitting us into his church upon certain conditions, which such 
 as are baptized in their infancy are to perform when they come 
 to age. 
 
 And the holy supper he ordained, that Christians might have 
 an opportunity of renewing their baptismal vows, which they 
 are but. too apt to forget, and of making their peace with God, 
 when they had broke his laws, and desire sincerely to return to 
 their duty. 
 
 Now, as Jesus Christ did by his death make our peace with 
 God, and obtain eternal redemption for all them that obey him, we 
 Christians, in obedience to his command, do keep up the re- 
 membrance of his death until his coming again, after this solemn 
 manner. 
 
 First, As God is the King of all the earth, we offer unto him 
 the best things that the earth affords for the life of man, namely, 
 
396 
 
 Bishop Wilson" s Parochialia : 
 
 bread and tcine, as an acknowledgment that all we have, whether 
 for the support or comfort of our lives, is owing entirely to his 
 bounty. 
 
 The bread and wine being placed upon the altar, (by which 
 they are sanctified, that is, set apart for holy uses,) we then pro" 
 ceed to give God thanks for his Son, our Lord Jesus Christ, who 
 is the life of our souls, after this manner : 
 
 The priest, by doing what Christ did, by prayer and thanks- 
 (jirincj, by breaking the bread and pouring out the wine, obtain- 
 eth of God, that these creatures become, after a spiritual manner, 
 the body and blood of Christ, by receiving of which our souls 
 shall be strengthened and refreshed, as our bodies are by bread 
 and wine. 
 
 For all this is done to represent the death of Jesus Christ, 
 and the mercies which he has obtained for us ; to represent it 
 not only to ourselves, but unto God the Father, that as the 
 prayers and alms of Cornelius are said to have gone up for a me- 
 morial before God, so this service may be an argument with his 
 divine Majesty to remember his Son's death in heaven, as we do 
 on earth, and for his sake to blot out our sins, and to give us all 
 an interest in his merits. 
 
 After this we all receive the bread and wine (being thus made 
 the body and blood of Christ) in token of communion with 
 Christ our head, and with all his members. 
 
 And that we may have a more lively sense imprinted upon 
 our souls, of the love of God, of the kindness of our Redeemer, 
 and of the benefits he has by the shedding of his blood obtained 
 for us, the minister of God applieth the merits of Christ's death 
 to the soul of every faithful receiver, in these words : Eat and 
 drink this in remembrance that Christ died for thee, and that he 
 may preserve thy body and soul unto eternal life. 
 
 By explaining the meaning of this ordinance after some such 
 familiar way as this, a young Christian will see, 
 
 That by joining in this sacrament, we keep up the remembrance 
 of Christ's death, xohich is our salvation : 
 
 We plead with God for pardon, for his Son's sake, after a way 
 which his Son himself appointed : 
 
 We are hereby more firmly united to Christ our head, and to 
 the church which is his body : 
 
 And lastly, we do hereby express our faith and hope of his 
 coming again to reward his faithful servants. 
 
or, Instructions to his Clergy. 
 
 897 
 
 Now, these being duties of the greatest concern to Christians, 
 it is no wonder that the church, directed by St. Paul, very 
 seriously exhorts all Christians to examine and to prepare them- 
 selves for this holy ordinance ; for if a Christian should presume 
 to come to the Lord's table, without knowing what he is going 
 to do, without repentance, without purposes of leading a Chris- 
 tian life, without faith in God's mercy through Christ, without a 
 thankful heart, and without charity, he will receive a curse 
 instead of a blessing. 
 
 Because many Christians, therefore, especially the younger 
 sort, may not know upon what heads, and after what manner 
 they ought to examine themselves, or lest they should do it by 
 halves, or perhaps not at all, a faithful pastor will shew them the 
 way, by examining them himself, after this or some such like 
 plain method. 
 
 Concerning their repentance. 
 
 DO you know that God will not accept of the service of such 
 as live in the practice of any known sin ? 
 
 Let me therefore advise you, as you love your soul, to con- 
 sider seriously, whether you are subject to any evil habit, either 
 of lying, or swearing, or drinking ; or of any sin of uncleanness ; 
 or of an idle life, which will lead to these ? And if you find you 
 are, your duty is, to judge yourself, to beg God's pardon, and to 
 amend your life. 
 
 Will you do this, and in obedience to God, because he requires 
 it? 
 
 Will you promise sincerely to avoid all occasions of sin, espe- 
 cially of such sins as you have been most apt to fall into ? 
 
 If through weakness or temptation you commit any sin, will 
 you forthwith confess your fault to God, ask his pardon, and be 
 more careful for the time to come ? 
 
 Will you endeavour to live in the fear of God, always 
 remembering, that a good life is the best preparation for this 
 sacrament ? 
 
 Will you constantly pray for God's grace and assistance, 
 without which all your good purposes will come to nothing ? 
 
 Will you strive to keep your conscience tender and awake, 
 that you may know when you sin, and that your heart may not 
 be hardened, which is the greatest judgment ? 
 
398 
 
 Bishop Wilson's Parochialia : 
 
 Lastly, Will you be careful to keep a watch over yourself, that 
 you may not fall into the sins you have repented of? 
 
 And will you often examine into the state of your soul, 
 especially before you go to the Lord's table, that you may see 
 whether you grow in grace, and get the mastery over your 
 corruptions ? For if you do so, you are certainly under the 
 government of God's holy Spirit. 
 
 Concerning a Christian's purposes of leading a new, that is, a 
 
 Christian life. 
 
 DO you sincerely purpose to make the law of God the rule of 
 your life ? 
 
 Will you do whatever you believe will please God, and avoid 
 what you know or suspect will displease him ? 
 
 Will you shew, that you believe, and fear, and love God with 
 all your heart, by being fearful of offending him, by giving him 
 thanks for his mercies, and by praying to him daily for pardon, 
 for grace, and for protection ? 
 
 Will you have a great regard for every thing that belongs to 
 God, his name, his house, his day, his ministers, and his word ? 
 
 Will you be careful to attend the public worship of God, and 
 especially upon the Lord's day, as you hope for God's blessing 
 the whole week following ? 
 
 Will you be sure to behave yourself reverently in God's house, 
 not sitting at your ease when you should stand or kneel, lest your 
 prayers become an abomination ? 
 
 Will you reverence and obey your parents, your governors, 
 and your betters, and especially such as are over you in the 
 Lord ? 
 
 Will you endeavour to live peaceably and charitably with all 
 men, avoiding all malice, revenge, ill-will, and contention ? 
 
 Will you be chaste, sober, and temperate, as becomes a mem- 
 ber of Christ and his family, avoiding all excess in meat and 
 drink, and an idle life, which are the occasions of sins not fit to 
 be named amongst Christians ? 
 
 Will you be true in all your dealings, avoiding all wrong, 
 oppression, and extortion ? 
 
 And will you remember, that without restitution, where it can 
 be made, there is no acceptance with God ? 
 
 Will you be careful to speak the truth, avoiding the sins of 
 
or, Instructions to his Clergy. 
 
 399 
 
 lying, of perjury, of tale-bearing, and meddling with matters 
 which do not belong to you, as things hateful to God and man ? 
 
 Will you be content with your lot, whatever it be ; neither 
 coveting what is another's, nor envying his prosperity, nor being 
 glad at his calamities ? 
 
 Lastly, Will you do these things out of the love and reverence 
 you bear to God, whose laws they are ? 
 
 And will you seriously beg of him to write all these laws in 
 your hearts, and to incline and enable you to keep them ? 
 
 How a Christian should examine whether he hath a lively faith in 
 God's mercy through Christ. 
 
 AS the blood of the paschal lamb sprinkled upon their doors 
 was that which saved the Israelites from death, so the blood of 
 Jesus Christ is that which saves all Christians that partake of it. 
 
 Do you steadfastly believe this ? 
 
 Do you trust in Jesus Christ, and in what he has done and 
 suffered for you, and in him only, for pardon and salvation ? 
 
 Do you firmly believe that Jesus Christ is now in heaven, 
 interceding with God, by virtue of his death, for all such as on 
 earth do religiously keep up the remembrance of that his death, 
 until his coming again ? 
 
 Your faith being built upon the promises of God in Jesus 
 Christ, and all his promises being on condition that we live as 
 becomes Christians, will you seriously purpose to do so ? 
 
 And will you remember, not to presume on God's mercy, or 
 expect that he will communicate his graces, while you continue 
 under the power of a sinful life ? 
 
 How a Christian may know whether he has a thankful remem- 
 brance of Christ's death. 
 
 DO you desire to have a thankful remembrance of Christ's 
 death ? 
 
 Why then, consider what he has done for you, and for all 
 mankind, to recover us from a state of sin and misery. 
 
 We were all enemies to God by wicked icorks. Jesus Christ 
 undertook to restore us again to God's favour. God therefore 
 laid on him the iniquities of us all : for the sake of his death 
 God was pleased to overlook the untovvardliness of our nature, 
 to forgive us our sins, to look upon us as his children, to give us 
 
400 
 
 Bishop Wilson's Parochialia : 
 
 all the grace and assistance which we shall want ; and, if we 
 behave ourselves like his children in this state of trial, he will 
 for Christ's sake make us happy to all eternity when we die. 
 
 You see what reason we have to remember his death with 
 thankful hearts. 
 
 Will you therefore keep these things in your heart, and shew 
 your thankfulness for the same, by living like one who has been 
 redeemed from death and from damnation ? 
 
 And will you be sure to remember this ; that Jesus Christ did 
 indeed die to redeem us from death and hell ? But then he must 
 first redeem us from this present evil world, from our vain 
 conversation, and from all iniquity ; that is, he must make us 
 holy that we may be happy, for without holiness no man can see 
 the Lord. 
 
 How a Christian may examine and know whether he is in charity 
 
 with all men. 
 
 OUR Lord Jesus Christ having by his death restored all 
 mankind to the favour of God, he only expects this of us ; that 
 we should love one another as he loved us. 
 
 To this end he hath appointed, that in this sacrament we 
 should all, as members of one family of which he is the master, 
 as members of one body of which he is the head, that we should 
 eat of one bread in remembrance of his death, and in token of 
 that strict union which there ought to be amongst Christians. 
 
 Will you then walk in love, as Christ hath loved us, and given 
 himself for us ? 
 
 Will you consider whether you have given any just occasion 
 of offence, or injured any body, so as that you ought to ask their 
 pardon, and make them restitution ? 
 
 And that no worldly shame may hinder you from doing so, 
 you shall hear the very direction of Christ himself : — Matth. v. 
 23, 24. If thou bring thy gift to the altar, and there rememberest 
 that thy brother hath ought against thee ; leave there thy gift before 
 the altar, and go thy vjay ; first be reconciled to thy brother, and 
 then come and offer thy gift. 
 
 Will you therefore desire forgiveness of all such as you have 
 offended ? 
 
 And do you forgive all that have offended you ? 
 
 Can you heartily pray for every body ; and will you do so ? 
 
or, Instructions to his Clergy : 
 
 401 
 
 Will you (as the apostle directs) love, not in ivord only, but in 
 deed and in truth, that is, doing good, as well as giving good 
 words 1 
 
 You will see Jesus Christ every day in some of his members ; 
 some naked, some hungry, some in affliction, some wanting 
 comfort, others instruction : will you, for his sake, he kind to 
 them, according to their wants and your power to help them ? 
 
 After this, a good pastor will let the young Christian see the 
 benefits of receiving as often as he has opportunity, and the 
 great sin of turning his back upon this ordinance. 
 
 He will, for instance, put him in mind, that all Christians 
 being obliged to examine themselves before they go to this 
 sacrament ; this will keep them from falling into a state of sin 
 and security. 
 
 That if we find we grow in grace, we shall have the greatest 
 comfort ; and if we have not got ground of our corruptions, this 
 will make us more careful. 
 
 That our faith will hereby be strengthened, when we call to 
 remembrance what Jesus Christ hath done for us, and that 
 his love and his power are still the same if we strive to deserve 
 his favour. 
 
 Lastly, That by duly partaking of this holy ordinance, we 
 shall come to such a state, that it will be uneasy to us to offend 
 God, and the very pleasure of our souls to obey his laws. 
 
 On the other hand, if a Christian turns his back upon this 
 sacrament, (without good cause,) he transgresses an express 
 command : Do this in remembrance of me. He shuts himself 
 out of Christ's family ; he lives without hopes, and without 
 promises. 
 
 If therefore he ask how often he should receive this sacra- 
 ment, he ought to have an answer in the words of an ancient 
 writer : " Receive it as often as you can, that the old serpent, 
 " seeing the blood of the true Paschal Lamb upon your lips, 
 " may tremble to approach you." 
 
 And if to these instructions a pastor exhort the young Christian 
 to be very careful not to separate from the church, in unity with 
 which he may expect the Holy Spirit, and all other benefits of 
 Christ's passion : and if he likewise require him, at all times 
 hereafter, before he designs to communicate, to give his pastor 
 an account of it, (in obedience to the orders of the church,) that 
 
 Dd 
 
402 
 
 Bishop Wilson's Parochialia : 
 
 he may receive further advice as there shall be occasion, he 
 will have done a work worthy of a good pastor, and will un- 
 doubtedly receive a good reward for so doing. 
 
 CONCERNING FAMILY PRAYER. 
 THE very learned and pious bishop Pearson took occasion 
 very often and publicly to bless God, that he was born and bred 
 in a family in which God was worshipped daily. And certainly, 
 it is a duty which entails very many blessings on posterity ; for 
 which reason a pastor should labour with all his might to intro- 
 duce it into every family under his charge ; at least, he should 
 give neither himself nor his people any rest, till he has done all 
 that lies in his power to effect so good a work ; which if he does 
 not do, this very intimation will one day rise up in judgment 
 against him. 
 
 And in truth this duty is so reasonable and advantageous, 
 that a man, who will but set about it in good earnest, will find 
 people less backward than at first he would imagine. 
 
 To acknowledge God to be the giver of all good gifts ; — to put 
 a man's self, his wife, his children, his servants, and all that 
 belongs to him under God's protection ; — to ask from him, as 
 from a father, whatever we want, and to thank him for the fa- 
 vours we have received : — these are duties which the reason of 
 mankind closes with as soon as they are fairly proposed. 
 
 And then the advantages of family worship will be evident to 
 the meanest capacities. 
 
 First, To begin and end the day with God, will be the likeliest 
 way to make servants faithful, children dutiful, wives obedient, 
 and httsbands sober, loving, and careful ; every one acting as in 
 tbe sight of God. 
 
 Secondly, This will be a mighty check upon every one of the 
 family, and will be a means of preventing much wickedness ; — 
 at least, people will sin with remorse, (which is much better 
 than with a seared conscience,) when every one knows he must 
 go upon his knees before he sleeps. 
 
 Thirdly, This is the way to entail piety upon the generations 
 to come. When children and servants, coming to have families 
 of their own, cannot be easy till they fall into the same pious 
 method which they have been long used to. Train up a child 
 
or, Instructions to his Clergy. 
 
 403 
 
 in the way he should go, andiohen he is old he will not depart from 
 it ; nor perhaps his children after him for many generations. 
 
 But if there are persons upon whom these motives make no 
 impressions, let them know the evil consequences of neglecting 
 this duty : — 
 
 That the curse of the Lord is in the house of the wiched m . 
 
 Pour old thine indignation, saith the prophet", (that is, God 
 will do so,) upon the families that call not upon thy name. 
 
 Add to this, that ignorance, profaneness, and a curse, must of 
 necessity be in that family where God is not owned ; where, as 
 one observes, not a creature but is taken care of, not a swine but 
 shall be served twice a day, and God only is forgotten. I say, 
 he must be worse than a heathen whom these considerations do 
 not influence. 
 
 I know of no reason that can be offered why every family in this 
 diocese might not be brought to observe this duty, except this 
 one ; that very many cannot read, and are too old to learn the 
 prayers provided for them ; (though it would be well if all that 
 can read did conscientiously discharge this duty !) Now, where 
 this is indeed the case, I make no question, but that with half 
 an hour's patience and pains, a pastor might bring the most 
 ignorant person to observe this following method of orderly 
 devotion : 
 
 First, Let him speak to his family and say, Let us confess our 
 sins to God, saying, 
 
 Remember not, Lord, our offences, nor the offences of our 
 forefathers ; neither take thou vengeance of our sins : spare us, 
 good Lord, spare thy people whom thou hast redeemed with thy 
 most precious blood, and be not angry with us for ever. 
 
 Then let him say to the family, Let us praise God for all his 
 mercies, saying, 
 
 Glory be to the Father, and to the Son, and to the Holy Ghost; 
 
 As it was in the beginning, is now, and ever shall be, world 
 without end. Amen. 
 
 Then let him say to the family, Let us pray for God's blessing 
 and protection, saying, 
 
 Our Father, which art in heaven, 8fc. 
 
 And then let him conclude the whole, saying, 
 
 The grace of our Lord Jesus Christ, and the love of God, and 
 the fellowship of the Holy Ghost, be with us all evermore. Amen. 
 m Prov. iii. 33. n Jer. x. 25. 
 
 D d 2 
 
404 
 
 Bishop Wilson's Parochial ia : 
 
 There is not one person but can say these prayers already, 
 and only wants to be put into a method of saying them after this 
 orderly manner ; and I am sure the comfort and blessing of 
 bringing all our people that cannot read to this, would be un- 
 speakably great both to them and to ourselves ; and for the love 
 of God, let it be attempted in good earnest. 
 
 AN ADMONITION PROPER FOR PARENTS. 
 
 MOST parents are concerned for their children's present 
 welfare, and too often renounce a good conscience rather than not 
 provide for them, while few are careful to give them such in- 
 structions and examples as, by the grace of God, may secure 
 them an eternal inheritance. 
 
 They should therefore be often put in mind of their duty in 
 this particular, that they may not have the torment of seeing 
 their children for ever ruined by their negligence. 
 
 It is a strange stupidity, and they should be told of it, for 
 parents to be much concerned to have their children dedicated to 
 God in baptism, and yet utterly unconcerned how they behave 
 themselves afterwards. 
 
 The least that parents can do is, to instruct, or get their civil" 
 dren instructed, in the principles of the Christian religion ; — to 
 pray for them daily, and to see that they pray daily for themselves; 
 to possess their minds with a love of goodness, and with an 
 abhorrence of every thing that is wicked ; — and to take care that 
 their natural corruption be not increased by evil examples. 
 
 It is a sad thing to see children under the very eye of their 
 parents, and too often by their examples, getting habits of vanitv, 
 of idleness, of pride, of intemperance, of lying and pilfering, of 
 talebearing, and often of uncleanness, and of many other sins 
 which might be prevented by a Christian education. 
 
 Parents therefore should be made sensible of their great guilt, 
 in suffering their, children to take evil ways. They should be 
 often told, that human nature being extremely corrupt, we need 
 not be taught and be at pains to go to hell ; we shall go 
 thither of course, if we do not make resistance, and are not 
 restrained by the grace of God, and our own care and endeavour. 
 
 They should know (however loath they are to hear it) that 
 they are their children's worst enemies, when they will see no 
 
or, Instructions to Ms Clergy. 
 
 405 
 
 faults in them, — connive at what ought to be corrected, — and 
 are even pleased with what ought to be reproved. 
 
 He that spareth his rod, saith Solomon °, hateth his son, (that is, 
 acts as if he really did so ;) but he that loveth his son chasteneth him 
 betimes, that is, before he grows headstong, and before he is 
 corrupted by evil habits. For a child left to himself bringeth his 
 mother to shame P. 
 
 In short, a parent who has any conscience of his duty, will 
 not suffer the least sin to go unreproved or without due cor- 
 rection ; but then he will take the apostle's advice 1, not to 
 provoke their children to wrath, by a causeless or too great severity > 
 lest they be discouraged, and thereby their children's love, both 
 for religion and for themselves, be lessened. 
 
 When children are grown up to years of discretion, parents 
 should be admonished to Jit them for confirmation ; — a privilege 
 which both parents and children would very highly value, if 
 they were made to understand the worth of it, which of all 
 things a pastor should take care to explain to them. 
 
 In the next place, it would be great charity for a clergy- 
 man to interpose his good offices, (at least to offer his advice,) 
 when parents are about to dispose of their children in marriage, 
 upon mere worldly considerations, and very often for little con- 
 veniencies of their own, without any regard to their children's 
 future ease and welfare. 
 
 It is seldom that either parents or children pray for God's 
 direction and blessing upon an undertaking which is to last as 
 long as life ; but run on headlong, as humour, or passion, or 
 worldly interest lead them, which is the true occasion of so many 
 indiscreet choices and unfortunate marriages, which a pastor should 
 prevent as much as may be, by admonishing Christians of their 
 duty in this particular, both publicly and in private conversation. 
 
 And when parents are providing for their children, let this 
 consideration be always present with them both for their own 
 and their children's sake : Better is a little toith righteousness, 
 (that is, honestly gotten,) than great revenues without right r . 
 
 When a curse goes along with a portion, it is often the ruin of 
 the whole family. These were the remarkable words of the 
 pious judge Hale to his children : " I leave you but little, but it 
 " will wear like iron." 
 
 Lastly, A pastor's advice would be very seasonable, and should 
 
 ° Prov. xiii. 24. ' Prov. xxix. 15. ( i Col. iii. 21. r Prov. xvi. 8. 
 
406 
 
 Bishop Wilson's Parochialia : 
 
 be often repeated to such parents as are squandering away the 
 inheritance which was left them by their forefathers, and left 
 them intrust drily for those that should come after them; de- 
 priving their children of their right, exposing them to hardships, 
 to temptations, and to curse their memory. Considerations 
 which should make their hearts to ache, and force them to put 
 an end to that idleness and intemperance, which are the occasion 
 of so much sin and mischief. 
 
 INSTRUCTIONS PROPER FOR YOUNG PEOPLE. 
 
 IT is the great misfortune of youth, that wanting experience, 
 judgment, and very often friends capable of giving them good 
 advice, and following the bent of their passions, they love and 
 seek such company and pleasures as serve to strengthen their 
 natural corruption, which, if not prevented by charitable advice, 
 will be their ruin. 
 
 And certainly a pastor has much to answer for, who does not 
 lay hold of every occasion of shewing young people their danger 
 and their duty. 
 
 The first thing a youth should be made sensible of is this : 
 
 That he has in himself the seeds of all manner of sin and 
 wickedness, which will certainly spring up and be his ruin, if he 
 does not watch against it, and pray daily for God's grace to 
 preserve him from it : 
 
 That the wickedest man he knows was once as capable of sal- 
 vation as he thinks himself to be ; but by provoking God to leave 
 him to himself, sin and hell have got the dominion over him : 
 
 And that therefore it is the greatest judgment that can fall 
 upon any man, to be left to himself. 
 
 To come to particulars : 
 
 First, Young people are apt to be headstrong, and fond of their 
 own ways, and should therefore be told what God declares by 
 Solomon s : Poverty and shame shall be to him that refuseth instruc- 
 tion ; but he that regardeth reproof shall be honoured. — That there 
 is a way that seemeth right to a man, but the end thereof are the icays 
 of death. 
 
 Secondly, They love idleness naturally, and therefore should 
 be put in mind, — that slothfulness casteth into a deep sleep, that 
 s Prov. xiii. 18. xiv. 12. 
 
or, Instructions to his Clergy. 
 
 407 
 
 is, makes men as careless of what will become of them, as if they 
 were fast asleep ; and that drowsiness will cover a man with rags. 
 Above all, they should be put in mind of our Lord's sentence, 
 Cast ye the unprofitable servant into outer darkness. 
 
 Thirdly, This being the age of sensuality, libertinism, and 
 vanity ; it must be a great grace, and very frequent instructions, 
 that must secure young people from ruin. 
 
 They should therefore be often told, 
 
 That fools (and only fools) make a mock of sin, it being too 
 dreadful a thing to be laughed at : 
 
 That whoredom and wine take aicay the heart ; that is, make 
 a man a mere brute : 
 
 That lying lips are an abomination to the Lord, and that 
 swearing and cursing are sins easily learned, but hard to be left 
 off, and will be punished most severely : 
 
 That evil communications will corrupt good manners : 
 
 That therefore young people should not, at their peril, run 
 into unknown company and temptations, depending upon their 
 own strength and good resolutions. — They should be told, 
 
 That nobody is very wicked at once ; — that there are few but 
 had some time good notions, good purposes, and good hopes ; — 
 and those that are profligately wicked became so after this man- 
 ner : they took delight in loose and wicked company ; then they 
 neglected to pray for grace ; then they cast off the fear of God ; 
 then holiness; after that modesty; then care of reputation; — 
 and so contracting evil habits, they became at last abandoned of 
 God, and left to themselves. 
 
 Fourthly, A good pastor will not forget to exhort young 
 people to flee youthful lusts and all sins of impurity, filthy songs, 
 and filthy stories, which leave cursed impressions upon the 
 soul, do grieve God's holy Spirit, which was given them at 
 baptism and at confirmation, and provoke him to forsake them ; 
 and then an evil spirit most certainly will take them under his 
 government. 
 
 Fifthly, Such as have parents should be exhorted to love, 
 honour, and obey them : That, as the apostle saith ( , it may be 
 well with them, and that they may lice long on the earth. — That 
 they may escape that curse pronounced, Deut. xxvii. 14. Cursed 
 is he that sette/h light by his father and mother; — and that of the 
 Wise Man u , The eye that mocketh at his father, and despiseth to 
 * Ephesians vi. 3. u Prov. xxx. 17. 
 
408 
 
 Bishop Wilson's Parochialia : 
 
 obey his mother, the ravens of the valley shall pick it out ; that is, 
 such a one shall act in every thing he does as if he were blind. 
 
 In short, children, as they hope for God's favour and blessing, 
 should strive to please their parents ; — be grieved when they 
 have angered them ; — take their advice kindly, and follow it 
 cheerfully ; — and never marry without their consent, as they 
 hope for happiness in that estate. 
 
 Above all things, — young people should be obliged to observe 
 the Lord's day : — they should be taught to reverence God's 
 house, and God's ministers who pray for them, and are to give 
 an account of their souls. 
 
 They should be exhorted to pray daily for themselves, and 
 against being led away by the violence of evil customs and the 
 ways of the world, which they have renounced at their baptism. 
 
 And when they have run into errors, (which they are but too 
 apt to do) they should be made sensible of the ruin they are 
 bringing upon themselves, that they may return to a better 
 mind, and after the example of the prodigal in the gospel, beg 
 God's pardon, and sin no more ; being often forewarned, that 
 God will, one time or other, make them to possess the iniquities 
 of their youthy. 
 
 OF WORLDLY-MINDEDNESS. 
 
 A PASTOR will find that worldly -mindedness is one of the 
 most universal diseases of his flock, and the most difficult to be 
 cured. 
 
 People see an absolute necessity of taking care for themselves, 
 and duty obliges them to provide for their families. 
 
 But then this care very often increases beyond necessity, and 
 what was at first a duty becomes at last a sin ; when Christians 
 begin to set their hearts upon the world, to place their happiness 
 in its favours, to dread its frowns, and to depend upon it as a good 
 security against future evils. 
 
 Now, the consequence of such a love for the world will be, 
 that many Christian duties must give place to worldly business ; 
 the very commands of God shall often be broken to gain worldly 
 ends ; men shall make a mere idol of the world ; love, and fear, 
 and think, and depend upon it, more than upon God, and will at 
 
 y Job xiii. 26. 
 
or, Instructions to Ms Clergy. 
 
 409 
 
 last be so bewitched and blinded with it, that they shall not see 
 the sin and vanity of all this, until the approach of death opens 
 their eyes, and then they see the folly of their choice, but see 
 too, that it is too late to make a better. 
 
 In short, it is hard to live in the world and not to love it ; and 
 nothing in nature can prevent or cure this disorder, but a sin- 
 cere belief of the gospel, and a resolute practice of the duties of 
 Christianity. 
 
 For the Christian religion lets us know, that while we are in 
 this world we are in a state of banishment ; — that here we have 
 no abiding place ; — that God has made our life short, on pur- 
 pose that we may have no pretence to set our hearts on this 
 world ; — that it is a dreadful thing for a man to have his portion 
 in this life z ; — that a man's true happiness does not consist in the 
 abundance of the things which he possesseth ; — and that God hath 
 ordained that all things here shall be uncertain, and full of trou- 
 bles, that we may be led more easily to set our affections on things 
 above, not on things on the earth. 
 
 And forasmuch as it is found by sad experience, that the more 
 men have, the more fond they will be of the world, Christians 
 should be often advised to receive its favours with a trembling 
 hand, and to remember, that the more a man has, the more he 
 must account for, the greater danger he is in, and the more pains 
 he must take to preserve himself from ruin ; — for it was not for 
 nothing that our Lord said, How hardly shall they that have 
 riches enter into the kingdom of heaven ! 
 
 In short, there is no greater hinderance to piety than the love 
 of the world ; God therefore having made that and the care of 
 our souls the great business of our lives, he has bound himself to 
 take care of us, and that we shall want nothing that is necessary 
 for this life. Tale no thought, saith our Lord a , for your life, wliat 
 ye shall eat ; nor for your body, vjhat ye shall put on. Does not 
 your heavenly Father feed the fowls of the air ? Does he not know 
 that ye are better than they, and that ye have need of these things ? 
 
 Let not therefore Christians flatter themselves with the hopes 
 that worldly business will excuse them from serving God ; our 
 Lord has already told us what sentence such people must ex- 
 pect 1 ' : Not one of those men shall taste of my supper. That is, 
 those that were so taken up about their oxen, their fields, and 
 
 z Psalm xvii. a Matthew vi. 25. b Luke xiv. 24, 
 
410 
 
 Bishop IVilsoti 's Parochial ia : 
 
 their worldly business, that they would not mind their Lord's 
 invitation. 
 
 And indeed our Lord tells us in another place 0 , that the veiy 
 word of God will be lost on those whose hearts are full of 
 the cares of this world, which choke the word, and it becometh 
 unfruitful. 
 
 But then Christians have another way of deceiving themselves, 
 and that is with the hopes of reconciling a love for the world with 
 the love of God. 
 
 And yet our Lord Christ assures us, that they are as utterly 
 inconsistent as light and darkness ; that no man can serve two 
 masters ; and that whoever will be a friend of the world is the 
 enemy of God. 
 
 To conclude. All Christians are by their profession obliged 
 not to love the icorld. 
 
 They are also obliged to use all proper means to prevent this 
 love, which woidd otherways ruin them. 
 
 Especially, they are obliged to great watchfulness and earn- 
 est prayers for God's grace to keep them from becoming slaves 
 to the world ; — from placing their confidence or happiness in 
 it ; — from taking delight in the possession of it ; — from distract- 
 ing cares about it ; — from taking unjust ways to better or secure 
 their portion in it ; — from being extremely grieved at the loss of 
 it, or unwilling to part with it, when God so orders it ; — from 
 an hard heart and a close hand, when the necessities of the poor 
 call for it. And lastly, from being diverted, bv the hurry of this 
 world, from the thoughts of the world to come. 
 
 For what xcill it profit a man, if he should gain the whole world, 
 and lose his own soul ? — Remember Lots icife. 
 
 ADVICE TO MEN OF ESTATES. 
 
 MEN of estates are but too apt to abuse the advantages they 
 have above others, and they are unwilling to hear of it ; they 
 imagine they are above advice, and for that reason they are in 
 most danger. 
 
 But whatever they fancy, a good pastor will shew them their 
 danger and their duty, whether they will hear, or whether they will 
 forbear. 
 
 c Luke viii. 14. 
 
or, Instructions to his Clergy. 
 
 411 
 
 Now, such persons being subject to idleness, to intemperance, 
 and to bear hard upon their poor neighbours, they should have 
 prudent hints given them to avoid these sins which do easily 
 beset them. 
 
 That such, for instance, who have plenty without taking pains, 
 may not contract an habit of idleness, which is the parent of 
 infinite evils ; (a man that has nothing to do being ready to do 
 any thing that the devil shall tempt him to ;) — a dislike to busi- 
 ness ; — a love of ease ; — a dependance upon an estate more than 
 upon God's providence ; — running into company to pass away 
 time ; — a neglect of family duties ; — an evil example to children 
 and servants ; — an estate going to ruin for want of God's bless- 
 ing and an honest care. 
 
 And though no man can call such a person to an account for 
 leading an idle and a useless life, yet God often does do it; 
 and hence it is we so often see families of an ancient standing 
 broke, and estates crumbled into pieces, because the owners 
 thereof were above taking pains, and neglected to pray for God's 
 blessing upon their estates and families. 
 
 It will be great charity therefore, however such people will 
 take it, in a pastor to put them in mind, 
 
 That we are none of us proprietors, but only stewards ; for 
 the whole earth is the Lord's, and he disposes of it as he 
 pleaseth : 
 
 That such as have received more than others, have more to 
 account for : 
 
 That if they only seek to please themselves, they may justly 
 fear the sentence of the rich man d ; Remember that thou in thy 
 lifetime recewedst thy good things, for which thou art now tor- 
 mented: 
 
 That not only the wicked, but even the unprofitable servant, 
 was cast into outer darkness : 
 
 That if men have estates, they have greater opportunities of 
 gaining God's favour, by doing good to others : 
 
 That if they have more time to spare, they have more time 
 and more reason to serve God : 
 
 And if they feel not the afflictions of poverty, they are more 
 obliged to assist and help them that do. 
 
 But if, instead of doing so, they consume their estates upon 
 
 11 Luke xvi. 25. 
 
412 
 
 Bishop Wilson's Parochialia 
 
 their lusts ; and when having received more favours from God, 
 they should be examples and encouragers of religion, they be- 
 come themselves the greatest contemners of religion ; — if their 
 plenty makes them forget God, and their power more trouble- 
 some to their poor neighbours, then an estate is a curse and 
 not a blessing. 
 
 In short, those that have estates should be charged, as the 
 apostle directs e , not to be highminded ; not to trust in uncertain 
 riches, but in the living God ; that they do good ; that they be rich 
 in good works ; ready to distribute, willing to communicate ; laying 
 up in store for themselves a good foundation against the time to come, 
 that they may lay hold on eternal life. 
 
 They should be exhorted to give God thanks for his favours ; 
 to lay by a reasonable certain proportion of their incomes, to be 
 bestowed in works of piety and charity ; to be examples of in- 
 dustry, sobriety, and godliness to their children, families, and 
 neighbourhood. 
 
 CONCERNING THE POOR. 
 
 THE poor being God's peculiar care, they ought to have a 
 great share in the concern of his ministers, to relieve, to instruct, 
 and to comfort them. 
 
 For nature being averse to contempt and sufferings, which are 
 often the lot of poor people, they are therefore too apt to charge 
 God foolishly for the unequal distributions of his providence ; 
 so that their minds must be satisfied, and their spirits supported 
 by such considerations as these : 
 
 First, That Jesus Christ himself, though Lord of the whole 
 creation, yet made it his choice to be born, and to live in pover- 
 ty ; to convince the poor that that condition is not unhappy, if 
 they do not make it so by their impatience. 
 
 Secondly, That there is no state whatever but has its proper 
 difficulties and trials ; and the rich especially, who are so much 
 envied, are often forced to confess, that, as our Lord has told 
 us, a mail's life and happiness consisteth not in the abundance of the 
 things ivhich he possesseth. — And as to the next world, the poor 
 have much the advantage of the rich, in wanting so many temp- 
 tations to the ruin of their souls ; — and in the less account they 
 
 e i Timothy vi. 17. 
 
or, Instructions to his Clergy. 
 
 413 
 
 have to make for what they have received. And then the poor 
 (as an excellent poet expresses it) 
 
 will bless their poverty, who have 
 
 No reckonings to make when they are dead. 
 
 Thirdly, They should be put in mind that God has made 
 poverty the lot of many of his dearest servants, fitting them for 
 future and eternal happiness by the short afflictions of this life ; 
 weaning their affections from things temporal, and forcing 
 them, as it were, to look for rest, and ease, and an inheritance 
 elsewhere. 
 
 Fourthly, Let them therefore be often exhorted to put their 
 trust in God, tcho is the helper of the friendless. 
 
 To have much in their thoughts the joys of heaven, which 
 will enable them, as it did our Lord himself, to bear with 
 patience the hardships of their condition ; not to envy such as 
 are in better circumstances, nor to endeavour to better their own 
 by unjust ways. Rut to believe assuredly, that, if it is not their 
 own fault, God will make them sufficient amends in the next life 
 for what he denied them in this. 
 
 Thus poor Lazarus no sooner expired, but he was carried by 
 the angels into Abraham's bosom, to enjoy perpetual rest and 
 felicity. 
 
 Let them therefore be comforted with such scriptures as these : 
 
 Your heavenly Father knows what things ye have need of Cast 
 therefore all your care upon him, for he careth for you f ? 
 
 Be content with such things as ye have, for God hath said, I will 
 never leave thee, nor forsake thee 
 
 Better is a little with the fear of the Lord, than great treasure and 
 trouble therewith^. 
 
 Hath not God chosen the poor of this world, rich in faith, and 
 heirs of the kingdom which he hath promised to them that love him * ? 
 
 But then they must be put in mind often to pray to God, 
 to deliver them from the sins to which their poverty might tempt 
 them. 
 
 Not to give themselves up to sloth and idleness, but to do 
 what they well can for an honest livelihood ; to bring up their 
 children in the fear of God, and to be sure not to set them evil 
 examples — of murmuring against God, of coveting what is an- 
 other's, of filching and stealing ; for if they should be guilty of 
 
 f i Pet. v. 7. s Heh. xiii. 5. h p rov . XV- 16. i J ame s ii. 5. 
 
414 
 
 Bishop Wilson's Parochialia : 
 
 any of these sins, they will lose all title to the promise of Jesus 
 Christ k ; Blessed are ye poor, for yours is the kingdom of feaven. 
 
 And if to these exhortations a clergyman adds his alms, or 
 procures the charity of such as are more able than himself, he 
 will discharge a very material part of his duty, and he will 
 have the prayers of those who have the freest access to the throne 
 of grace. 
 
 TO PERSONS IN AFFLICTION. 
 
 MAN (as Job saith 1 ) being born to trouble, a pastor can hardly 
 visit his flock but he will meet with some who will want words 
 of comfort ; with which therefore he should be always furnished, 
 both to guide and to support the spirits of the afflicted. 
 
 For Christians in affliction are but too apt to distract them- 
 selves, and increase their burden, by considering only what 
 flesh and blood suggest, not what faith and religion propose for 
 their support and comfort. 
 
 They are too apt to charge God foolishly ; — to be angry with 
 those whom he has made or permitted to be the instruments of 
 their affliction ; — to grow dejected and melancholy upon the 
 thoughts of the sins which they suppose have provoked God to 
 visit them ; — and lastly, to despair of ever seeing an end to their 
 sorrows. 
 
 Here then the pastor's help will be seasonable and charitable ; 
 for he will teach such as are in trouble to seek comfort in God, 
 and in the aids of religion. 
 
 He will convince them, (for instance,) 
 
 That events are not left to chance, but that all things come to 
 pass by the appointment or permission of God : 
 
 That the very hairs of our head are all numbered : 
 
 That we are under God's care, as well when he suffers us to 
 be troubled, as when he smiles upon us : 
 
 That he is a very undutiful child, who will love and obey his 
 father just as long as he pleaseth him, and no longer : 
 
 That God has a right to try whether Christians are sincere 
 or not ; that is, whether they will believe him to be their God 
 and Father, as well when he corrects, as when he gives them 
 their desires : 
 
 k Luke vi. 20. 1 Chap. v. 7. 
 
or, Instructions to his Clergy. 
 
 415 
 
 That we are in darkness, and do not ourselves know what 
 would be best for us : 
 
 That God has made no earthly comforts full and lasting, on 
 purpose that Christians, seeing the vanity of all worldly enjoy- 
 ments, may not desire to set up their rest here, but be obliged 
 to think of another life, where all tears will be wiped away : 
 
 That God often punishes us in this world, that he may not be 
 obliged to punish us hereafter : 
 
 That the best of men have need of being awakened into a sense 
 of their duty and danger : 
 
 That a disciple of Jesus Christ must take part in the sufferings 
 of his Lord and Master, as he hopes to be a partaker of his 
 glory ; For if we suffer with him, we shall also reign with him . 
 
 It is thus a Christian may be taught to submit to God's 
 dispensations, and to make an advantage of what the world calls 
 misfortunes, afflictions, calamities, judgments. And that instead 
 of being impatient, fretful, or dejected, he should rather rejoice 
 in tribulation, in wrongs, in losses, in sufferings, and be glad that 
 he has a proper occasion of offering his icill a sacrifice to the will 
 of God, which is a most acceptable oblation. 
 
 "When a pastor has made his distressed patient sensible of the 
 reason and benefit of afflictions, he will then proceed to shew him 
 how to quiet the disorders of his soul. 
 
 He will advise him (for instance) not to torment himself about 
 the cause of his troubles, or the instruments of his afflictions, or 
 be over anxious concerning the issue of them. For this will only 
 create vexation, fruitless complaints, and a sinful distrust, which 
 are all the effects of pride and self-loce, and serve only to bereave 
 him of that peace of mind, which is necessary to carry him 
 through his trials with the resignation of a Christian. 
 
 He will then shew him, that by being brought into these cir- 
 cumstances, whether his afflictions be for trial ox punishment, he 
 has a special title to the favour of God, and to many great and 
 precious promises, provided he submits to God's order and 
 appointment. For God has declared himself to be the helper of 
 the friendless ; the comforter of the afflicted ; a light to them 
 that are in darkness, and know not what way to take. He has 
 promised to be a father to the fatherless, and an husband to the 
 widow ; that he will undertake the cause of the oppressed, and 
 of such as call upon him in their distress. So that no man ought 
 
416 
 
 Bishop Wilson's Parochialia : 
 
 to think himself destitute and miserable, who has God to fly to, 
 and God's word for his comfort. 
 
 Upon the first approach of troubles, therefore, his spiritual 
 guide will direct him to fall down before God, — to humble 
 himself under his afflicting hand, — to acknowledge that God's 
 judgments are right, and that he of very faithfulness has caused him 
 to be troubled ; beseeching God that he may make a good use of 
 his troubles ; — to cast his whole care upon God, trusting in his 
 wisdom to know, and his goodness to appoint, what is best for 
 him ; resolving, by the grace of God, to make that his choice 
 which he has prayed for all his life, that God's will may be done. 
 
 He will also assure him, that let his mind be never so much 
 disordered, and his soul oppressed with sorrow, God can support 
 and comfort him ; that he has a promise of the same grace which 
 enabled St. Paul to take pleasure in afflictions, in persecutions, in 
 infirmities, in reproaches ; which enabled the first Christians to 
 take joyfully the spoiling of their goods, knowing that they had in 
 heaven a better and an enduring substance m ,• which enablcc 
 holy Job, under the severest trials, to submit without repining to 
 God's appointment, saying only, The Lord gave, and the Lord 
 hath taken away. Blessed be the name of the Lord. 
 
 Lastly, His pastor will tell him, that St. James is so far from 
 looking upon the case of the afflicted as desperate, that he afflrm- 
 eth, Blessed is the man that endureth temptation ; for when he is 
 tried, (that is, approved,) he shall receive a crown of life which 
 fadeth not away. 
 
 And sure no man will think his own case hard, whatever his 
 afflictions may be, when he is put in mind of the sufferings oi 
 Christ his Lord and Master, who had not where to lay his head ; 
 — who was set at nought by those he came to save ; — who was 
 called a dealer with the devil, a glutton, and a wine-bibber ; — 
 who was assaulted by all the powers of hell, so that his soul was 
 sorrowful even to death ; was betrayed by one disciple, and for- 
 saken by all the rest ; — was falsely accused by the J ews, set at 
 naught by Herod, unjustly condemned by Pilate, barbarously 
 treated by the soldiers, was led as a sheep to the slaughter, and 
 suffered death, even the death of the cross. 
 
 This was the treatment which the Son of God met with when 
 
 m Hebrews x. 34. 
 
or, Instructions to his Clergy. 
 
 417 
 
 he was on earth ; and this will silence all complaints, or else we 
 are very unreasonable indeed. 
 
 But after all, our greatest comfort is this : that this Jesus, who 
 himself was a man ff sorrows, and acquainted with grief ; who felt 
 the weakness of human nature, and the troubles to which we are 
 subject : this Jesus is our advocate with the Father ; who for his 
 sake will not suffer us to be tempted above what we are able to bear , 
 but will enable us, as he did St. Paul, in whatever state we are to 
 be therewith content. 
 
 Where/ore, let them that suffer according to the will of God com- 
 mit the keeping of their souls unto him in well-doing as unto a faith, 
 ful Creator*. 
 
 EXHORTATIONS PROPER FOR SERVANTS. 
 
 SERVANTS make a considerable part of every clergyman's 
 charge, and will always stand in need of a particular application. 
 They have as many duties and temptations as other Christians^ 
 and have need of as much care — to implant the fear of God in 
 their hearts, — to encourage them to bear with patience the 
 difficulties of their state, — to teach them the duties of their 
 calling, — and to secure them from such sins as they are most 
 subject to. 
 
 Servants ought not to imagine that the meanness of their con- 
 dition will free them from being accountable to God for their 
 behaviour in that state of life in which his providence has placed 
 them. They are as capable of eternal happiness, and as liable to 
 eternal misery, as the masters they serve; and as strict an 
 account will be required of them. And therefore the apostles 
 are very particular in setting down the duties of their calling, 
 and the sins they ought to be most careful to avoid. 
 
 For example : — That they should be diligent in their business, 
 not with eyeservice, as men-pleasers, but as the servants of Christ, in 
 singleness of heart, fearing God ; knowing that of the Lord they shall 
 receive a reward". 
 
 They should be often put in mind to make a conscience of their 
 master's interest, that nothing under their care be lost or wasted 
 by their negligence. This is to sheio all good fidelity P. 
 
 n i Peter iv. 19. 0 Col. iii. 22, 24. P Titus ii. 10. 
 
 k e 
 
418 
 
 Bishop Wilson's Parochialia : 
 
 To be exactly just and honest ; not purloining, as the apostle 
 speaks, but remembering, that he was an unjust steward, and 
 not to be imitated by any honest servant, who made himself 
 friends at his master's costi. 
 
 To bear with patience the orders and the reproofs of those to 
 whom they are subject, not only to the good and gentle, but also to 
 the froward. St. Peter saith expressly, that such submission is 
 not only a duty, but a duty acceptable to God''. 
 
 They should have a strict charge given them to avoid lying, 
 which is hateful to God% and talebearing, which is the occasion 
 of much sin and mischief. Not to corrupt their own or others' 
 hearts and memories with filthy stories, wicked sotigs, or profane 
 expressions. Never to be tempted by the authority of a wicked 
 master, or by the example of a wicked fellow-servant, to do any 
 thing that is unjust, extravagant, or any way unlawful. To 
 avoid sloth and idleness, which are very bad characters of a 
 servant. 
 
 They should be often called upon to be careful to keep the 
 Lord's day holy. 
 
 Servants have a special right and interest in that day, given 
 them by God himself, — not to spend it in idleness and vanity, 
 but in going to church and hearing God's word, and begging his 
 grace, comfort, and blessing, that whatsoever their lot is in this 
 life, they may not fail to be happy in the next. 
 
 For this reason they should be put in mind, that their state of 
 life does not excuse them from praying to God daily as well as 
 they can, that they may faithfully discharge their duty, and 
 patiently bear the burden laid upon them ; which the meanest 
 servant will be better content with, if he is put in mind of our 
 blessed Lord, who, though he was the Son of the Most High, 
 yet he took upon him the condition of a servant, to teach us 
 humility, and that the lowest condition is acceptable to God, 
 where people are careful to do the duties of such a state. 
 
 Lastly, Servants should know that labour is the punishment 
 of sin appointed by God himself, who passed this sentence upon 
 Adam 1 , In the sweat of thy face shalt thou eat bread ; condemn- 
 ing him and his posterity to labour and toil, that they might look 
 for rest in heaven, since there is so little true satisfaction on 
 earth. So that such as accept of this punishment, in submission 
 
 'i Luke xvi. i. r i Pet. ii. 18, 20. s Prov. vi. 17. 1 Gen hi. 19. 
 
or, Instructions to his Clergy. 
 
 419 
 
 to the appointment of God, have indeed a better title to pardon 
 and happiness, than such as spend their lives in ease and 
 pleasure. 
 
 OF DEALING WITH FORMAL CHRISTIANS. 
 
 THERE is not a more desperate estate than that of the 
 formal Christian, who has the outward show of godliness, but 
 denies the power thereof ; who performs the common duties of 
 Christianity without any great concern to do them well ; — 
 believes in God without sense of his presence, or thoughts of 
 being accountable to him ; and in Jesus Christ, without feeling 
 the want of a Redeemer ; without considering the life of Christ, 
 which he ought to imitate, or the gospel, which is his rule to 
 walk by ; — who believes in the Holy Ghost, without thinking how 
 much he stands in need of his aids ; without considering the 
 enemies he has to deal with, the difficulties he shall meet with, 
 the self-denial he is to undergo, or the good works he must 
 abound in, as he hopes for heaven. 
 
 In short, he hopes for heaven with the indifference of one 
 who scarce thinks of going thither, and believes eternal torments 
 without being concerned to avoid them. He knows he ought to 
 do more than he does, but he has some faint hopes that what he 
 does may secure him from hell. 
 
 Now, this being the case of an infinite number of people, a 
 pastor can hardly look abroad without meeting with one or other 
 of these formal, indifferent, thoughtless Christians, who live 
 without fear of dying, and, if not hindered by timely care, will 
 die unhappily. 
 
 These Christians therefore should be often put in mind of 
 God's displeasure against such as pretend to be his servants, 
 without any concern to serve him faithfully ; — of the folly of 
 being indifferent when a man's soul lies at stake ; — of the abso- 
 lute necessity of an inward conversion, as well as of an outward 
 religion ; — of the very great sin of neglecting or abusing the 
 means of grace which God vouchsafes unto us. 
 
 He will shew him moreover, that without a lively faith it will 
 be impossible to please God y — that without a serious repentance 
 there is no forgiveness ; — and that without holiness no man shall 
 see the Lord. 
 
 In short, such Christians should have np rest until they shall 
 
 e e 2 
 
420 
 
 Bishop Wilson 's Parochialia : 
 
 be forced, out of a sense of their danger, to ask in good earnest, 
 What shall it profit a man, if he shall gain the whole world, and 
 lose his own soul ? And that it was not for nothing that he com- 
 manded his followers — to seek the kingdom of God in the first 
 place, and before all other things. 
 
 He will then shew him, that all outward ordinances from the 
 Deginning were appointed either to create or to promote, or to 
 secure a lively sense of God, and of the duties we owe him 
 amongst men. 
 
 And as these ordinances are not at our peril to be neglected, 
 so neither are they to be depended upon, unless they lead us to 
 the love of God and of our neighbour, and become a means of 
 recovering in us the image of God, in which we were created, 
 which consists in righteousness and true holiness. 
 
 When he has convinced them of this, he will exhort them to 
 lose no time, but to beg of God to increase their faith, — to plant 
 his fear in their hearts, — to awaken in them an hearty concern 
 for their souls, and to give them such a measure of hope and love 
 of God, as may enable them to overcome the difficulties, the 
 temptations, and the dangers of a Christian life. 
 
 And the good pastor will not fail to add to these endeavours 
 his own earnest prayers, that God of his great mercy would 
 awaken the careless world into a better sense of religion and 
 care for their souls ; that men may desire in good earnest to 
 serve God, and be solicitous how to do it most acceptably, with- 
 out abusing the means of grace, or deluding themselves with the 
 foolish hopes of serving God and mammon, of being indifferent 
 here, and happy hereafter. 
 
 OF DEALING WITH HABITUAL EVIL LIVERS. 
 
 TO visit people of this character, when they come to die, is 
 so frightful and so difficult a part of a clergyman's duty, that one 
 would be at any pains to prevent so afflicting and so uneasy a 
 task ; and which can only be prevented by dealing with such 
 people very often and plainly, while they are in health. 
 
 By representing to them the danger they are in, while they 
 live in open rebellion against God : that as sure as God is just, 
 he will call them to a severe account for the abuse of his good 
 creatures, — for defiling their own bodies, — for tempting others 
 
or, Instructions to his Clergy. 
 
 421 
 
 to sin, — for mispending that very time which God has given 
 them to work out their salvation, — for the evil example they 
 give, — for leading an idle and unprofitable life, — and for dis- 
 honouring God, his laws, his name, his word, and his day. 
 Upon all which accounts, they are under the displeasure of 
 Almighty God; his judgments are hanging over their heads 
 continually ; nor have they any hopes of mercy but by a speedy 
 repentance. 
 
 For (as it is plain from God's word") the sentence of eternal 
 death is already pronounced against them, and God only knows 
 how soon it may be executed. JWioremongers , drunkards, 
 unjust, profane, and even the unprofitable, shall not inherit the 
 kingdom of heaven, but shall be cast into outer darkness, where 
 the ivorm dieth not, and where the fire is not quenched. 
 
 By doing this faithfully, a pastor will keep the conscience and 
 the fears of a sinner awake ; he will sin at least with uneasi- 
 ness ; and finding that sin is a real slavery, he may perhaps at 
 last resolve to seek for ease in the ways of God's commandments. 
 
 That he may do so, we ought to set before him the happiness 
 which he is yet capable, by God's grace, of obtaining ; for the 
 very design of the gospel (as Jesus Christ himself tells St. Paul x ) 
 is, to turn men from darkness to light, and from the power of Satan 
 unto God, that they may receive forgiveness of sins, and an 
 inheritance amongst them that are sanctified by faith in Christ 
 Jesus. 
 
 After this a pastor must endeavour to drive him from all his 
 holds of false hopes and vain purposes. For instance, — of 
 repenting time enough hereafter ; as if sinners could repent when 
 they please, or as if it were enough to be sorry for one's sins, 
 which a man may be, when it is too late to amend, and to bring 
 forth fruits meet for repentance. 
 
 Let him therefore see, that by deferring his repentance, he 
 makes it still more difficult to repent ; and that, when once he 
 has filled up the measure of his sins, he must after that expect 
 neither grace nor pardon. 
 
 Lest he should depend upon the goodness and longsuffering 
 of God, let him know that this ought to lead him to repentance. 
 
 That it is a great mercy that God, notwithstanding all a sin- 
 ner has done to provoke him, will yet restore him to favour, and 
 be a father to him. 
 
 u Galatians v. 19. x Acts xxvi. 18. 
 
422 
 
 Bishop Wilson's Parochialia : 
 
 Let him know, that there is certainly evil towards that man 
 who sins and prospers in his sin, it being a sign of God's great- 
 est displeasure, and that he leaves such a man to himself: a 
 condition the most to be dreaded. 
 
 Let him be assured, that if once the sentence of the unfruitful 
 tree is passed, Out it down ; why cumbereth it the ground ? the 
 prayers and tears of the whole world cannot save it. 
 
 And lastly, endeavour to convince him, that God is just as well 
 as good, and that he has already shewn that his mercy and good- 
 ness can be provoked, since he has condemned creatures of a 
 much higher and better order than we are, even the very angels 
 themselves, when they rebelled, which he hath reserved in ever- 
 lasting chains unto the judgment of a great day. 
 
 After this, represent to him the mercy of God, in sparing him 
 so long, and in not cutting him off in the midst of his sins ; his 
 readiness to forgive such as truly turn unto him ; and that there 
 is joy in heaven over a sinner that repenteth. 
 
 And that he may not think his case desperate, (as great sin- 
 ners are apt to do, when their consciences are awake,) or that 
 it is a thing impossible to overcome the evil habits he has con- 
 tracted ; let him understand, that as the goodness, so the power 
 of God is infinite ; that the same Spirit which raised up our Lord 
 Jesus Christ from the dead, can raise a sinner from the death of 
 sin unto a life of righteousness. 
 
 This let him steadfastly believe, and use his endeavours, and 
 such a faith will work wonders. 
 
 Now, if a sinner is once brought to a sense of his evil condition, 
 and has thoughts of becoming a new man, he will still want his 
 pastor's assistance and advice, what methods to take in order to 
 his sincere conversion. 
 
 And first, he must be told plainly, that he has a work of 
 labour and difficulty to go through, such as will require thoughts 
 of heart, great patience, earnest prayers, and earnest endeavours, 
 self-denial, and perseverance ; but then he must consider, that it 
 is for his life, and that Jesus Christ has told us, that strait is the 
 gate and narrow is the toay that leadeth unto life. 
 
 He must then be made sensible, that as of himself he can do 
 nothing, so by the grace of God he can do every thing that God 
 requires of him, which he must pray for with the concern of one 
 that is in earnest. 
 
 To his prayers he must add his best endeavours ; that is, he 
 
or, Instructions to his Clergy. 
 
 428 
 
 must avoid the occasions of sin, keep out of the way of tempta- 
 tions, avoid all company that may any way divert his thoughts 
 from his holy purposes ; — he must fast, and deny himself a great 
 many things which his corrupt heart hankers after. 
 
 And if these things appear difficult unto him, let him ask 
 himself, whether it is better to do so now, than to dwell with 
 everlasting burnings hereafter ? 
 
 A sick man for his health will do all this : he will avoid com- 
 pany ; he will observe rules ; he will take very bitter potions ; 
 he will endure very many things to make the remainder of a 
 short life comfortable. A sinner that considers, that his soul lies 
 at stake, and that eternal happiness or misery will be the event, 
 will not think any thing too much which God prescribes. 
 
 Lastly, if to these pious endeavours a pastor adds his own 
 prayers for the sinner, that God would touch his heart, take 
 from him all obstinacy and blindness ; — that he would awaken 
 him, give him a lively sense of his sad condition ; — call him to 
 repentance, enable him to break all his bonds, graciously forgive 
 him, and give him all those helps that are necessary to become 
 a new creature : a pastor (whatever is the consequence) will 
 have the comfort of having done a good work, and his duty. 
 
 NECESSARY INSTRUCTIONS FOR SUCH AS ARE 
 UNDER THE CENSURES OF THE CHURCH. 
 
 WHAT the church of England so passionately wishes for, 
 (namely, that godly discipline may be restored,) this church, by 
 God's favour, does actually enjoy. Notorious sinners are put to 
 open penance, and punished in this world, that their souls may he 
 saved in the day of the Lord, and that others, admonished by their 
 ■ rumple, may be more afraid to offend. 
 
 Now to make this a real blessing to our church and people, it 
 is necessary that they should be often and plainly told the 
 meaning and reason of church discipline. 
 
 They should be told, for instance, that the church is Christ's 
 family ; — that all the members of Christ's family ought to be 
 blameless and holy, as they hope for any reward from him ; — 
 that none are admitted into his household, but such as do so- 
 lemnly promise to live as becomes his servants ; — that therefore 
 such as, after this, turn disorderly livers, arc first to be rebuked, 
 
424 
 
 Bishop Wilsoti's Parochialia : 
 
 and by fair means, if possible, brought to reason ; if not, to be 
 turned out of his house, till they become sensible of their error ; 
 which if they do, and give sincere marks of their repentance, 
 they will be readmitted into the church, and partake of its 
 privileges as formerly. 
 
 Now that all this may be orderly performed, Jesus Christ 
 himself ordained his apostles, and gave them power to ordain 
 others, to be the stewards of this his family. To them he gave 
 the keys of his house, with full power to receive such as they 
 should find worthy, and to shut out the unworthy. 
 
 For the faithful discharge of which trust they will be account- 
 able to him, their Lord and Master ; which consideration ought 
 to make them very careful — to do nothing by prejudice or parti- 
 ality 7 : to use the power which the Lord hath given them for 
 edification, and not for the destruction of his people 2 . 
 
 Then let your people know, that our power is purely spiritual; 
 and that when we force people by fines and imprisonments to 
 submit to discipline, this is by the laws of the land, and we 
 execute those laws, not properly as Christ's ministers, but as 
 subjects to the civil power : for when princes became Christians, 
 and were persuaded that they were answerable to God for the 
 manners of their subjects, they endeavoured to ease themselves 
 of that burden, by putting it into the hands of churchmen, 
 which has had this unhappy effect, that Christians are often 
 more afraid of worldly punishments, than of being denied the 
 holy sacrament and other ordinances of the Christian religion, 
 prescribed for their salvation. 
 
 Christians therefore should be made sensible, that as by bap- 
 tism they are made members of Christ's church and family, 
 children of God ; that is, have a right to apply to God with the 
 freedom of children, and heirs of the kingdom of heaven ; so, by 
 church censures, they are verily cut off from these privileges, 
 until they sincerely repent of their sins, and are restored by 
 Christ's ministers to the peace of the church. 
 
 If any are so foolish as to say, (as some have done,) that they 
 can go to another church, ask them, as the apostle did a , Is Christ 
 divided ? that is, is he the head of a party, and not of the whole 
 church 1 Is not ours a member of that church 1 Have not Christ's 
 ministers here the same authority from their Lord, as any other 
 Christian bishops and pastors, viz. the authority of binding and 
 y i Tim. v. 21. z 2 Cor. xiii. io. a i Cor. i. 13. 
 
or, Instructions to his Clergy. 
 
 425 
 
 loosing f And if we proceed according to the rules of the gospel, 
 and our sentence be confirmed by Christ, what will it profit 
 them, if, for want of being reconciled by their proper pastor, 
 they shall be shut out of heaven i 
 
 Read therefore the commission which Jesus Christ has given 
 us ; read it to them out of his word b : Verily I say unto you, 
 Whatsoever ye shall bind on earth (proceeding according to the 
 rules of the gospel) shall be bound in heaven, &c. and, He that re- 
 ceiveth whomsoever I send, receiveth me c . And whoso despiseth me, 
 or whomsoever I send, despiseth God that sent me d . 
 
 Let people know, that we take no pleasure in using our 
 authority ; that we do not desire to lord it over God's heritage. 
 Our aim and endeavour is, to oblige sinners to change their 
 course of life, and be converted, that their souls may be saved ; 
 and that whenever they give us hopes of a sincere repentance, 
 we receive them with open arms and joyful hearts. 
 
 Convince them, that it is not to expose offenders that we 
 oblige them to do public penance, but that they may give glory 
 to God, and declare to all the world, that since they have been 
 so unhappy as to dishonour God by breaking his laws, and 
 despising his authority, they are heartily sorry for it, and think 
 it no shame to own it after any manner the church shall order • 
 believing that such a submission to God's minister's will be 
 acceptable to God himself, and a means of obtaining his pardon 
 through their intercession. 
 
 Assure them, that in the primitive times Christians begged 
 with prayers and tears to be admitted to public penance, as the 
 only way to obtain the pardon of their sins ; they looked upon 
 it as much a favour, as if a man, who had forfeited his life or 
 estate, could have them restored upon acknowledging his crimes, 
 and promising amendment. 
 
 Lastly, let them know for certain, that if the church should 
 not take notice of them, but admit them to her holy offices and 
 sacraments, while they continue impenitent, this would be no 
 more a blessing to them than it was to Judas, of whom the devil 
 took more sure possession, after he had received the sacrament 
 from our Lord's own hands. 
 
 By taking pains to instruct penitents (and your people too out 
 of the pulpit) in these particulars, 
 
 b Matth. xviii. 18. c John xiii. 20. d Lukex. 16. 
 
426 
 
 Bishop Wilson's Parochialia : 
 
 Offenders will be brought to a sense of their evil condition ; — 
 they will perform penance after an edifying manner : 
 
 You will promote the honour of God, the good of sinners, the 
 truth of religion, and the public weal, and secure the authority 
 of the church. 
 
 OF VISITING THE SICK. 
 
 IF one seriously considers how the generality of Christians go 
 out of the world, how ill prepared for eternity, and how seldom 
 such as recover make that good use of sickness which God 
 designs by such visitations ; one cannot but wish, but such as 
 have the care of souls would think in good earnest how to 
 improve such momentous occasions to the best advantage. 
 
 And surely a good pastor must have a great concern upon his 
 spirits, when any of his flock are visited with sickness. 
 
 For if the sickness shall be unto death, here is a soul, 
 in a few days, to enter upon a state of endless happiness or 
 endless misery : — a thought which should make one's heart to 
 tremble. 
 
 But if the sick person shall recover, and is not bettered by 
 his sickness, here is, perhaps, the last opportunity (which God 
 may afford that man of seeing the error of his ways) for ever 
 lost ; and where the blame will lie, God himself has told us d : 
 He is taken away in his iniquity, but his blood loill I require at the 
 watchnarCs hand. 
 
 Why, what could the watchman do ? He could at least de- 
 liver his own soul. But he must do a great deal more : so saith 
 the Spirit of God by Elihu e : When a man is chastened with pain 
 upon his bed, and his sold draweth near unto the grave: if there be 
 with him an interpreter, that is, one able to explain the meaning 
 and use of such visitations ; if he say, I have sinned, and it 
 profited me not, that is, if he be brought to true repentance ; then 
 will God be gracious unto him, and his soul shall see the light. Lo, 
 all these things worketh God oftentimes with man, to bring back his 
 soul from the pit, to be enlightened with the light of the living. 
 
 In short, sickness, whether mortal or not, cometh not by 
 chance, but is a warning for men to prepare for eternity. And 
 
 A Ezek. xxxiii. 6. 
 
 c Job xxxiii. 
 
or, Instructions to his Clergy. 
 
 427 
 
 it mightily concerns such as have the care of souls not to lose 
 such occasions of doing the greatest good to the souls of men, 
 always remembering, that / was sick, and ye visited me not f , is 
 one of those reasons for which men will be shut out of heaven. 
 
 Now, the design of this paper is, — to propose a method of 
 answering the ends of the church in her excellent Office for 
 visiting the sick. That such as are put into our hands, by the 
 providence of God, may be dealt with as their needs require : 
 whether it be to examine the sincerity of their faith and repent- 
 ance, or to receive their confession, and administer absolution to 
 such as earnestly desire it ; or to awaken the consciences of the 
 careless ; to comfort dejected spirits ; or lastly, to exhort such 
 as recover, to consider the mercy they have received, and to 
 dedicate the remainder of their lives to the service of God. 
 
 And, in the first place, a good pastor will not always stay till 
 he is sent for. He knows that the repentance of the dead comes 
 too late, and that the fear of death, which is to determine a man's 
 state to all eternity, will make men willing to hear reproof, and 
 to take advice : such an opportunity, therefore, he will not lose, 
 if he can possibly help it. 
 
 They that omit the salutation, — Peace be to this house, and to 
 all that dwell in it, or pronounce it so low as not to be heard, 
 have not well considered the authority they have, as ministers 
 of Christ, to offer peace and salvation to all that are disposed to 
 receive it s. 
 
 If the short litany and prayers following be said with delibera- 
 tion and devotion, there cannot better be made use of : besides, 
 they are the voice of the church, which will be sure to be heard 
 at the throne of grace. 
 
 After these follow two exhortations, which should never be 
 omitted ; but then they should be read with very great delibera- 
 tion, that the sick person may weigh what is said, and receive 
 instruction and comfort from it. 
 
 And now, forasmuch as a well-grounded faith in God will be 
 the sick person's best defence against the assaults of the devil h , 
 who will be sure to tempt him, either to despair of God's mercy, 
 or to presume upon his own righteousness, or to be impatient, 
 and to charge God foolishly ; the church, therefore, in the next 
 place directs us — to examine the sick person's faith, that is, whe- 
 
 1 Matth. xxv. 36. e Matth. x. 13. h Eph. vi. 16. 
 
428 
 
 Bishop Wilson's Parochialia : 
 
 ther he believes as a Christian man ought to do, or no : and in 
 order to that, to ask him, — Dost thou believe in God the Father 
 Almighty, fyc. ? 
 
 But lest sick people, and such as are of slow understanding, 
 should profess with their lips, what they are not able to apply 
 to their soul's comfort ; it will be highly charitable and useful, 
 after repeating the Creed, to propose the use that ought to 
 be made of it, in short questions, after some such way as this 
 following : 
 
 Do you believe that it is God who ordereth all things both in 
 heaven and on earth ? 
 
 Then you must believe that nothing can come by chance ; and 
 that, as our Lord saith, even a sparrow does not die without God's 
 knowledge and his leave. 
 
 Do you believe that this present visitation of yours is from 
 God? 
 
 If God is our Father, his correction must be for our good. 
 
 Do you firmly believe this ; and that this sickness is ordered 
 by him for some special end ? 
 
 Then consider for what ends a loving father corrects his child : 
 either he is careless, or disobedient, or forgets his duty ; or takes 
 such ways as would ruin himself, if he were let alone. 
 
 Is not this your case ? 
 
 To be sure, if it were left to your own ordering, you would 
 never choose afflictions ; but God sees that it is good for you to 
 be in trouble ; or it may be, God will try whether you will love 
 and trust in him, as well in sickness as in health. 
 
 Will you therefore, like a dutiful child, be thankful that your 
 heavenly Father takes so much care of you ? 
 
 Will you endeavour to bear your sickness patiently, and 
 submit to God's will, whether it be for life or for death ? 
 
 Does not this affliction convince you, that nothing deserves 
 our love but God, since no being else can help us in the day of 
 adversity ? 
 
 Will you therefore, in the first place, make application to God 
 by prayer for an happy issue out of this affliction ? 
 
 Jesus, you know, signifies a Saviour ; and we all hope that 
 he will be a Saviour to us. But this he will not be, unless we 
 obey him as our Lord, that is, as our rider and laivgiver. 
 
 You must therefore consider wherein you have broke his 
 
or, Instructions to his Clergy. 
 
 429 
 
 laws, and you must repent of it, ask God's pardon, and resolve 
 to do so no more, as you hope that he will be a Saviour to you. 
 
 You believe that he was conceived by the Holy Ghost, and born 
 of the Virgin Mary. 
 
 Why then you are sure that he is the Son of God, he is able to 
 save such as come unto God by him ; and as he was born of a 
 woman, and took our nature upon him, he knows, for he has 
 felt, our weaknesses, and will pity our infirmities. 
 
 You believe that he suffered wider Pontius Pilate, was crucified, 
 dead, and buried. 
 
 Are you not then hereby convinced what a sad state man was 
 in, when God could not be reconciled to him, till his own Son 
 had suffered what man had deserved to suffer ? 
 
 And do not you see, at the same time, that no true penitent 
 need despair, since here is a sufficient price paid for our 
 redemption ? 
 
 Neither ought you to doubt, that God will deny us any thing, 
 since he spared not his own Son, but gave him up for us all. 
 
 Do you therefore place all your hopes of mercy in Christ's 
 death, and in the promises of God, for his sake, made to us ? 
 
 Will you endeavour to follow the example of your Lord and 
 Saviour, who bore with submission and patience whatever God 
 thought fit to lay upon him ? 
 
 And will you remember that he did so, though his very judge 
 found no fault in him ? But we suffer justly, for we receive the 
 due rewards of our deeds. 
 
 And lastly, you will do well to remember the dying words of 
 our Saviour ; and when you come to die, commend your spirit 
 into the hands of God. 
 
 You believe that Jesus Christ rose again the third day from 
 the dead. 
 
 Why then you are sure that his sufferings and death were 
 well pleasing to God, who otherwise would not have raised him 
 to life again. 
 
 And though your soul, when you die, shall go into an un- 
 known world; yet, if you die in the favour of God, you will 
 have the same God to take care of you that Jesus Christ had. 
 
 And lastly, you are hereby assured that God, who raised 
 Christ from the dead, will also quicken our mortal bodies ; for so 
 he hath declared in his word. 
 
 Since you believe that Jesus Christ ascended into heaven, and 
 
430 
 
 Bishop Wilson's Parochialia : 
 
 sitteth at the right hand of God, you must conclude, that all 
 power in heaven and in earth is committed unto him. 
 
 And can there be greater comfort for a sinner than this ; that 
 he who died for us is ever with God, pleading the cause of his 
 poor creatures that come unto God by him ? 
 
 Though therefore, for your own sake, you cannot look for 
 favour, yet for Jesus' sake you may, who ever liveth to make 
 intercession for us. 
 
 Will you therefore endeavour to set your heart above, where 
 your Saviour is ? 
 
 And that you may do so more earnestly, remember your 
 Saviour's words when he was leaving the world : I go to prepare 
 a place for you, that where I am, ye may be also. 
 
 You believe, that Jesus Christ shall come to Judge both the 
 quick and the dead. 
 
 If you believe this so truly as you ought to do, you will take 
 care to judge yourself beforehand, that you may not be con- 
 demned of the Lord, when he cometh to judge the world in 
 righteousness. 
 
 Will you therefore examine your life, and see wherein you have 
 offended, that you may repent, and make your peace with God, 
 remembering, that as death leaves you, judgment will find you ? 
 
 However, you have this to comfort your soul, if you are sin- 
 cerely penitent, that he who knows our infirmities, he who died 
 to redeem us, is to be our judge. 
 
 And God grant that you may find mercy in that great day. 
 
 You profess to believe in the Holy Ghost, to whom you were 
 dedicated in baptism, and by which you were sealed to the day of 
 redemption. 
 
 Now, if you have grieved this Holy Spirit, and by wicked works 
 have driven him from you, you must sadly repent of it, and 
 earnestly pray God to restore him, without whose aid you can 
 never be sanctified, never be happy. 
 
 And when you call yourself to an account, consider whether 
 you have lived in obedience to those whom the Holy Ghost has 
 set over you ; that is, the ministers of the gospel. 
 
 Do you propose to live and die in the communion of this church 
 in which you were baptized ? 
 
 Our Lord tells you what a blessing it is to be a member of 
 that church, of which he is the head. 
 
or, Instructions to his Clergy. 
 
 431 
 
 / am (saith he) the vine, ye are the branches ; as the branches 
 cannot bear fruit unless they abide in the vine, no more can ye, 
 unless ye abide in me. 
 
 In short, a member of Christ's church has a right to the 
 forgiveness of sins, — to the favour of God, — to the merits of 
 Christ, — to the assistance of the Holy Ghost, — and to the 
 ministry of the holy angels : — blessings which you can never be 
 sufficiently thankful for. 
 
 Do you firmly believe that God, in consideration of Christ's 
 sufferings, will forgive all such as with hearty repentance and 
 true faith turn unto him ? 
 
 But then you must consider, that forgiveness of sins is to be 
 hoped for only in God's own way, that is, by the ministry of 
 those to whom God has committed the word of reconciliation. 
 
 And that the promise of forgiveness of sin should be no pretence 
 for continuing in sin in hopes of pardon. 
 
 Do you believe that we shall all rise again, some to everlasting 
 happiness, and some to everlasting misery ? 
 
 If this faith be in you of a truth, it will convince you of the 
 vanity of this world, its profits, pleasures, honours, fame, and its 
 idols ; so that you will not, as unbelievers do, look for your 
 portion here. 
 
 Do not you see what a mercy it is when God punisheth sin- 
 ners in this life, since they whose punishment is deferred till the 
 next must suffer everlastingly ? 
 
 And if the difficulties of repentance and an holy life affright 
 you, consider this one thing, Who can dwell with everlasting 
 burnings ? 
 
 Remember the words of Christ to the penitent thief, — This 
 day shalt thou be with me in paradise. 
 
 Let the expectation of that happy day, and a faith and hope 
 full of immortality, make you diligent to make your calling and 
 election sure, and sweeten all the trouble and difficulties of 
 doing it. 
 
 And may Almighty God strengthen and increase your faith, 
 that you may die in this belief, and in the peace and communion 
 of the church. Amen. 
 
 The sick Christian having thus professed his faith in God, the 
 next thing necessary to be inquired into is, the truth of his 
 
432 
 
 Bishop Wilson's Parochialia : 
 
 repentance. The church therefore orders, that now the minister 
 shall examine (not exhort him to it only) whether he repent him 
 truly of all his sins. 
 
 And verily the church in this consulted the necessities of sick 
 persons, who are not able to attend to long exhortations, and 
 are too apt to forget what is said to them after that manner ; and 
 may be brought to know the true state of their souls by 
 examining them, that is, by short, plain, and proper questions ; 
 of which hereafter. 
 
 In the mean time a prudent pastor will find himself obliged 
 (here) to consider more particularly the circumstances of the 
 person with whom he has to do, that he may examine his 
 repentance accordingly. 
 
 For instance, Christians are not always sensible of their own 
 ailments. 
 
 First, Some are very ignorant, and know not why they live, or 
 what will become of them when they die. 
 
 Secondly, Some are vainly confident, and must be humbled. 
 
 Thirdly, Some are too much dejected, and must be comforted. 
 
 Fourthly, Some are hardened, and must be awakened. 
 
 Fifthly and lastly, Such as hope to recover will be apt to put 
 off their repentance, and reject the counsel of God for their 
 good. 
 
 Now, something in all these cases should be said, to dispose 
 the sick to a sincere repentance. 
 
 1. To such as are very ignorant. 
 
 Such as are ignorant should be made sensible, that this life is 
 a state of trial, and a passage only to another. 
 
 That God has given men reason and conscience, and has also 
 given them laws to walk by. 
 
 That after this life we must all appear before the judgment -seat 
 of Christ, who will render to every man according to his deeds 1 . 
 
 That such as have done good, shall go into life everlasting ; and 
 such as have done evil, into everlasting misery. And that thus it 
 will be, whether men lay these things to heart or not. 
 
 And the only comfort a sinner has is this, that God for Christ's 
 sake will accept his sincere repentance. 
 
 I require you, therefore, as you value your soul, to make 
 your peace with God speedily. And that you may know wherein 
 
 ' Rom. ii. 6. 
 
or, Instructions to his Clergy. 
 
 433 
 
 you have offended, I will set before you the law of God, to the 
 end you may judge yourself, and call on God for mercy, as 
 often as I shall put you in mind of any sin you have been 
 guilty of. 
 
 2. To such as are -vainly confident. 
 
 Such as are confident of their own righteousness, or depend 
 upon an outward profession of Christianity, should be put in 
 mind of our Lord's words to the Pharisees' 5 : ye are they t/iat 
 justify yourselves before men, but God knoweth your hearts. 
 
 They should be told, that the publican who durst not lift up 
 Ms eyes to heaven, but smote upon his breast, saying, God be 
 merciful unto me a sinner, returned justified before him who 
 thought too well of himself. 
 
 And that our Lord invited such only as were weary and 
 heavy laden to come to him, because these only are prepared to 
 become his true disciples. 
 
 Thou sayest that thou art rich, and hast need of nothing, (saith 
 our Lord to the church of Laodicea,) and knowest not that thou 
 art wretched, and miserable, and poor, and blind, and nakedK 
 
 You see how sad a thing it is to have too good an opinion of 
 one's self. 
 
 And it is only because Christians do not consider the many 
 duties that they have omitted, and the many sins they have been 
 guilty of, that makes them speak peace to their souls. 
 
 In the laws of God, therefore, which I am going to set before 
 you, you will see, as in a glass, the charge that is against you ■ 
 and I require you to judge yourself, as you expect favour from 
 God. 
 
 3. To such as want comfort, being dejected. 
 
 And first, if the sick person is under agonies of mind, on 
 account of some great sin, or wickedness long lived in, a prudent 
 pastor will not too hastily speak peace to him ; he will rather 
 endeavour that he may continue to sorrow after a godly sort : 
 that is, not so much for having offended against a God who can 
 destroy both body and soul in hell, but as having offended a 
 gracious Father, a merciful Saviour, and an holy Spirit. 
 
 Such a sorrow as this will not lessen a Christian's horror for 
 sin, but will make him more humble, more fearful of offending ; — 
 
 v Luke xvi. 15. 
 
 1 Revela tion iii. 17. 
 
 V f 
 
434 
 
 Bishop Wilson's Parochial in : 
 
 acknowledging God's justice and his own unworthiness, but yet 
 resolving to lay hold of the promises of mercy, for Christ's sake 
 to penitent sinners. 
 
 But then, there being a sorrow that worketh death, making 
 sinners impatient, doubting God's goodness, questioning his 
 promises, neglecting repentance; — such a sorrow is to be resisted 
 and discouraged, as a temptation of the devil, being the effect 
 of pride, and of an unwillingness to submit to God. 
 
 But if the sick person's sorrow proceeds, as it too often does, 
 from mistakes concerning God : the extent of Christ's sufferings; 
 the unpardonableness of some sins, and some states ; the sincerity 
 of his own faith and repentance ; he is then to be comforted with 
 such truths as these : 
 
 That God delighteth in mercy™. 
 
 That he is gracious and merciful, abundant in goodness and 
 truth, forgiving iniquity, and trangression, and sin". 
 
 That the devil, knowing this, uses all his arts and endeavours 
 to tempt sinners to despair. 
 
 That therefore God himself bids us to call upon him in time of 
 trouble , and he will hear us. 
 
 Nay, he calls himself a father, on purpose that sinners may 
 consider how a father would deal with his own child, when he 
 saw him truly sensible of his errors. 
 
 That Jesus Christ came into the world to save sinners 0 , even 
 such as were lost" : That he ever liveth to make intercession for 
 us^. 
 
 And we have his own promise for it ; He that cometh unto 
 me, I will in no wise cast out r ; and, He that believeth in him 
 shall receive remission of si?is*. 
 
 That the gospel is a most gracious dispensation, requiring only 
 such an obedience as a poor frail creature can pay. 
 
 That that faith is not to be questioned which purifeth the 
 heart 1 ; which worketh by love n ; that is, makes us do what we 
 can to please God ; and which resisteth temptations, and enables 
 us to overcome them. 
 
 That wherever amendment of life followeth such a faith as 
 this, there is true repentance : and that where there is sincerity, 
 there our obedience will be accepted, though it is not perfect as 
 the law requires. 
 
 m Micah vii. 18. n Expel, xxxiv. 6, 7. 0 1 Tim. i. 15. 
 
 p Matt, xviii. 11. 1 Heb. vii. 25. ' John vi. 37. s Acts ii. 38. 
 
 1 Acts xv. 9. u Gal. v. 6. 
 
or, Instructions to Ms Clergy. 
 
 435 
 
 In short, no man will have reason to despair, if he considers, 
 that God doeth nothing in vain : and that if he visits a sinner ; if 
 he exhorts him by his ministers ; if he touches his heart ; if he 
 gives him time to consider his ways, when he might have taken 
 him away without warning ; why, it is because he designs to be 
 gracious, if the sinner is not wanting to himself. 
 
 I will therefore set before you the law of God, not to affright 
 you, but that you may know, and confess, and forsake your sin, 
 and find mercy, as God hath promised*. 
 
 4. To such as are hardened in wickedness, and must be 
 awakened. 
 
 This is indeed a melancholy case ; but a good pastor, while 
 God continues life, will continue his endeavours, for he does not 
 know but this is God's time. 
 
 He will therefore try what the sword of the Spirit will do, that 
 word which, the same Spirit tells us, is profitable for correction 
 as well as for instruction y. 
 
 He will therefore put him in mind, that if he dies in his sins 
 unrepented of, he will go out of the world a professed enemy to 
 that God who can destroy both body and soul in lu ll ; who will, 
 as the holy Scriptures assure us, take vengeance on all them that 
 know not God, and that obey not the gospel of our Lord Jesus 
 Christ, and who shall be punished icith everlasting destruction 2 . 
 
 He will let him know, that this may be his condition in a few 
 days ; for our Lord assures us, that as soon as ever the wicked 
 man died, he was carried to hell a . 
 
 That this is the last time, perhaps, that ever God will afford 
 you to beg his pardon ; and you will be desperately mad to 
 neglect it. 
 
 It is true, God is not willing that any should perish, and he 
 can conquer the stubborncst heart, but he will not do it by 
 force. 
 
 He has shewn his mercy in afflicting your body, and in taking 
 from you the power to do evil. 
 
 What is this for, but that you may open your eyes, arid see 
 your danger, and ask his pardon, and beg his assistance, and be 
 delivered from the severity of his wrath, which you must cer- 
 tainly feel, without a speedy repentance ? 
 
 It may be, you do not know the charge that is against you ; 
 
 x Isaiah lv. 7. ' 2 Tim. iii. 16. • 2 Thess. i. 8, 9. a Luke xvi. 23. 
 
436 
 
 Bishop Wilson's Parochialia : 
 
 I will therefore repeat to you the substance of those laws which 
 you have broken, and by which you must be judged. 
 
 If you have any concern for your soul, if you have any fear of 
 God in your heart, you will hear, and judge, and condemn 
 yourself, that you may escape in the dreadful judgment of the 
 last day. 
 
 5. To such as, in hopes of recovery, put off their repentance. 
 
 Such should be made sensible, — that sickness is not only the 
 punishment, but the remedy of sin b . 
 
 That it is the chiefest of those ways, by which God shews men 
 their sin, — by which he discovers to them the vanity of the world 
 that bewitches them, — by which he takes down the pride of the 
 heart, and the stubbornness of the will which has hindered their 
 conversion. 
 
 In short, it is God's time : so that not to repent in sickness is 
 in effect to resolve never to repent. 
 
 For what shall incline a man to repent when he recovers, 
 which does not move him now. 
 
 His hopes of heaven, and his fears of hell, will not be greater 
 then than now. 
 
 And it would be the highest presumption to expect that God 
 will give that man an extraordinary degree of grace, who despises 
 the most usual means of conversion. 
 
 A pastor, therefore, will set before him the law of God, which 
 he has transgressed, that he may see the need he has of repenting, 
 and that he may not provoke God to cut him off before his time, 
 because there is no hopes of amendment. 
 
 Examination of the sick person's repentance. 
 
 DEARLY beloved, you are, it may be, in a very short time 
 to appear before God. 
 
 I must therefore put you in mind, that your salvation depends 
 upon the truth of your repentance. 
 
 Now, forasmuch as you became a sinner, by breaking the laws 
 of God, you have no way of being restored to God's favour, but 
 by seeing the number and the greatness of your sins, that you 
 may hate them heartily, lament them sorely, and cry mightily to 
 God for pardon. 
 
 b Micah vi. 9. 
 
or, Instructions to his Clergy. 
 
 437 
 
 I will therefore set before you the laws of God, by which God 
 will judge you ; and I will ask you such questions as may be 
 proper to call your sins to your remembrance ; and you will do 
 well, wherever you shall have reason, to say with the publican, — 
 God be merciful unto me, for I have offended in this or that thing. 
 
 And be not too tender of yourself ; but remember, that the 
 more severe you are in accusing and condemning yourself, the 
 more favour you may expect from God. 
 
 Your duty to God, you know, is, to fear him, to love him, to 
 trust in him, to honour, and to obey him. 
 
 Consider, therefore, seriously, — Have you not lived as if there 
 were no God to call you to an account ? 
 
 Has the knowledge of God's almighty power, and his severe 
 justice, made you fearful of offending him ? 
 
 Are you convinced that you have not loved God so much as 
 his goodness and care of you deserved ? 
 
 Has the love of God made you desirous to please him ? 
 
 Have you so put your trust in God as to be contented with 
 what he has appointed, without murmuring, and without ques- 
 tioning the wisdom of his choices ? 
 
 Have you not been unthankful for God's mercies ? 
 
 Have you never, as you know of, taken any false oath ? 
 
 Have you never been accustomed to swear, to curse, or to take 
 God's name in vain ? 
 
 Have you not very often spent the Lord's day idly ? 
 
 Have you not been careless and irreverent in God's house ? 
 
 Have you been careful to pray to God daily for his pardon, 
 his grace, and his protection ? 
 
 Have you constantly received the Lord's supper when you 
 have had an opportunity ? 
 
 Have you never gone profanely to the sacrament without 
 examining yourself, and without purposing to lead a new life ? 
 
 Have you not despised God's word, his ministers, or his 
 house ? 
 
 Your duty to your neighbour is, to love him as yourself. 
 Have you so loved all men, as to wish and pray sincerely for 
 their welfare ? 
 
 Have you not hated your enemies ? 
 
 Have you paid due reverence in heart, in word, in behaviour, 
 
438 
 
 Bishop Wilson's Parochialia : 
 
 to your parents, and to all such as were over you in place and 
 authority ? 
 
 Have you not been subject to sinful, unadvised anger ? 
 Have you never done any thing to shorten the life of your 
 neighbour ? 
 
 Have you not lived in malice or envy, or wished any man's 
 death ? 
 
 Have you not been accustomed to sow strife and dissension 
 amongst your neighbours ? 
 
 Have you not fallen into the sins of drunkenness, gluttony, 
 tippling, or an idle life ? 
 
 Have you kept yourself free from the sins of whoredom 
 impurity, or uncleanness ? 
 
 Have you none of the sins of injustice, extortion, or of any 
 way wronging your neighbour, to answer for ? 
 
 Have you not been unfaithful in any matters of trust com- 
 mitted to you ? 
 
 Have you not been subject to the evil habits of lying, slander- 
 ing, or talebearing ? 
 
 Have you never given false evidence, outfaced the truth, or 
 countenanced an evil cause ? 
 
 Have you not been pleased with evil reports ; and have you 
 not been too forward to propagate them ? 
 
 Have you not been vexatious to your neighbour, and grieved 
 him without cause ? 
 
 Have you not been dissatisfied with the condition which God 
 allotted you ? 
 
 Have you not coveted your neighbour's goods, envied his 
 prosperity, or been pleased with his misfortunes ? 
 
 Have you done to others as you wish they should have done 
 to you ? 
 
 Can you call to mind any injury or injustice, for which you 
 ought to ask pardon, or make restitution ? 
 
 And remember you are told the truth, that the unrighteous 
 and unjust shall not enter the kingdom of heaven. 
 
 Is there any body that has grievously wronged you, to whom 
 you ought to be reconciled ? 
 
 Remember, that if you forgive not, you will not be forgiven ; 
 and that he will receive judgment without mercy, who hath shewed 
 no mercy. 
 
 Are you therefore in charity with all the world ? 
 
or, Instructions to his Clergy. 
 
 439 
 
 Have you been kind to the poor according to your ability ? 
 
 And remember that the moment Zaccheus resolved to do right 
 to every body, and to be kind to the poor, our Lord tells him, 
 that salvation teas then come to his house. 
 
 You would do well therefore, as a proof of your thankfulness 
 to God, to be liberal to the poor, according to your ability. 
 
 And if you have not already settled your worldly concerns, 
 and declared what you owe, and what is owing to you ; it is fit 
 you do so now, for the discharging a good conscience, and for 
 preventing mischief after your death. 
 
 And be very careful that in making your will, you do no 
 wrong, discover no resentment, that the last act of your life may 
 be free from sin. 
 
 And now I will leave you for a while to God, and to your 
 own conscience ; beseeching him to discover to you the charge 
 that is against 'you ; that you may know, and confess, and 
 bewail, and abhor the errors of your life past ; that your sins 
 may be done away by his mercy, and your pardon sealed in 
 heaven, before you go hence and be no more seen. 
 
 CONCERNING CONFESSION AND ABSOLUTION. 
 
 CONCERNING confession, archbishop Usher has these 
 words : " No kind of confession, either public or private, is 
 " disallowed by our church, that is any way requisite for the due 
 " execution of the ancient power of the keys, which Christ 
 " bestowed on the church e ." 
 
 Concerning absolution, bishop Andrews hath these words : 
 " It is not said by Christ, Whose sins ye icish and pray for, or 
 " declare to be remitted ; but, Whose sins ye remit : — to which he 
 " addeth a promise, that he will make it good, and that his 
 " power shall accompany the power he has given them, and the 
 " lawful execution of it in his church for ever." 
 
 And indeed the very same persons baptize for the remission 
 of sins, and administer the Lord's supper as a seal of the for- 
 giveness of sins to all worthy communicants. 
 
 It is not water that can wash away sin, nor bread and wine ; 
 but these rightly administered, by persons truly authorized, and 
 to persons duly qualified by faith and repentance. And thus 
 
 ' Answer to the Jesuit, p. 84. 
 
440 
 
 Bishop Wilson's Parochialia: 
 
 absolution benefiteth, by virtue of the power which Jesus Christ 
 has given his ministers d . 
 
 In short, — our Lord having purchased the forgiveness of sins 
 for all mankind, he hath committed the ministry of reconciliation 
 to us ; that having brought men to repentance, we may in Christ's 
 name, and in the person of Christ e , pronounce their pardon. 
 
 And this will be the true way to magnify the power of the 
 keys, which is so little understood, or so much despised ; name- 
 ly, to bring as many as possibly we can to repentance, that we 
 may have more frequent occasions of sealing a penitent's pardon 
 by our ministry. 
 
 And now, if the sick person has been so dealt with as to be 
 truly sensible of his condition, he should then be instructed in 
 the nature and benefit of confession (at least of such sins as do 
 trouble his conscience) and of absolution. 
 
 For instance, — he should be told, that as under the law of 
 Moses, God made his priests the judges of leprosy f , and gave 
 them rules, by which they were to determine who were clean 
 and fit to enter into the congregation, (which was a type of 
 heaven,) and who were not clean : 
 
 Even so, under the gospel, he has given his priests authority 
 to judge sin, which is the leprosy of the soul. He has given 
 them rules to judge by, with authority to pronounce their par- 
 don, if they find them qualified ; for this is their commission 
 from Christ's own mouth, Whosesoever sins ye remit, they are 
 remitted unto them. 
 
 But then we dare not take upon us to exercise this authority, 
 until sinners give such signs of a sincere faith and true repent- 
 ance, as may persuade one charitably to believe, that amendment 
 of life will follow, if God shall think fit to grant them longer time. 
 
 At the same time, therefore, that we are bound to encourage 
 penitents earnestly to desire absolution, and to exhort them to 
 receive the Lord's supper, as a pledge to assure them of pardon ; 
 we must sincerely admonish them not to hope for any benefit 
 either from the one or the other, but upon condition of their 
 sincere repentance. 
 
 It will be proper, therefore, before absolution, and for more 
 satisfaction, to ask the sick person some such questions as these : 
 Have you considered the sins which you have been most 
 subject to ? 
 
 d John xx. 23. e 2 Cor. ii. 10. f Lev. xiii. 
 
or, Instructions to his Clergy. 
 
 441 
 
 Are you convinced that it is an evil thing and bitter to forsake 
 the Lord ? 
 
 Are you resolved to avoid all temptations, and occasions of the 
 sins you have now repented of? 
 
 Do you verily believe that you shall not fall into any of these 
 sins again? 
 
 If you should do so, will you immediately beg God's pardon, 
 and be more watchful over yourself? 
 
 Will you strive with all your might to overcome the corruptions 
 of your nature, by prayers, by fasting, and by self-denial ? 
 
 Do you purpose, if God shall prolong your days, to bring forth 
 fruits meet for repentance ? 
 
 Are you in perfect charity with all the world ? 
 
 Every Christian, whose life has been, in the main, unblam- 
 able, and whose repentance has thus been particularly examined, 
 and who has given a satisfactory answer to these questions, ought 
 not to leave the world without the benefit of absolution, which 
 he should be earnestly pressed to desire, and exhorted to dispose 
 himself to receive, as the church has appointed. 
 
 CONCERNING HABITUAL SINNERS. 
 
 IF a person of this character be visited with sickness, a pru. 
 dent pastor will not presently apply comfort, or give him assur- 
 ances of pardon ; he will rather strive to increase his sorrow to 
 such a height, as, if God should spare him, might produce a 
 repentance not to be repented of. 
 
 It was thus (as Dr. Hammond observes) that God himself 
 dealt with such kind of sinners 
 
 The children of Israel did evil again ; that is, they went on in their 
 wickedness, upon which God sorely distresses them. They cried 
 unto God, but he answers them, I will deliver you no more. How- 
 ever, this did not make them utterly to despair ; for they knew 
 that his mercy had no bounds ; they therefore still went on to 
 apply to him for pardon and help, and resolved to do what wa s 
 at present in their power towards a reformation ; — at last God 
 was prevailed on to accept and deliver them. 
 
 And thus should we deal with habitual sinners: — we should 
 not break the bruised reed ; — we should indeed give them assui" 
 s Judges x. 6. 
 G S 
 
442 
 
 Bishop Wilson's Parochialia : 
 
 ances of pardon, upon their sincere repentance : but forasmuch 
 as it is very hard, even for themselves to know, whether their 
 sorrow and resolutions are such as would bring forth fruit an- 
 swerable to amendment of life : all that a confessor can do is, to 
 exhort such persons to do all that is in their present power ; — 
 to take shame to themselves ; — to give glory to God in a free 
 confession of their crimes, (which St. James saith is of great use 
 towards obtaining their pardon;) — to pray without ceasing; — to 
 warn others to beware of falling into the same sad condition ; — 
 and to consider, that a wicked life, to which God has threatened 
 eternal fire, cannot be supposed to be forgiven by an easy 
 repentance. 
 
 And though the church has no rules in this case to go by, but 
 such as are very afflicting, yet God is not tied to rules ; he sees 
 what is in man, and may finally absolve one whom his ministers 
 dare not, until after a long probation they have reason, in the 
 judgment of charity, to believe that his repentance is sincere. 
 
 And this a prudent pastor will be careful to observe, both to 
 prevent the scandal of an hasty absolution, and because he 
 knows such ministrations do no good to those that receive 
 them. 
 
 TO SUCH AS HAVE RECOVEEED FROM 
 SICKNESS. 
 
 AND, in the first place, a pastor should be very careful to 
 put his people in mind, that the first fruits of health should 
 always be offered to God. 
 
 And forasmuch as there is nothing more common, nor more 
 to be lamented, than for people in sickness to make very solemn 
 promises of better obedience, and upon their recovery to forget 
 all, and to return to their former careless life ; — a pastor will 
 warn them betimes how God hates such backslidings, how un- 
 thankful, how provoking it is, and the readiest way to draw 
 down a worse evil, or to be given over to a reprobate mind. 
 
 And indeed a man that has received the sentence of death in 
 himself, — that has seen the hazard of a death-bed repentance, — 
 that has felt the horror of sin, when it is most frightful ; — for 
 such a person to grow secure, is an amazing instance of the cor- 
 ruption of our nature ; and therefore it will require a pastor's 
 greatest care to prevent a relapse. Especially to guard his peo- 
 
or, Instructions to Ms Clergy. 
 
 443 
 
 pie against general purposes of amendment, which lull the mind 
 asleep ; and before people are aware, they are just where they 
 were before sickness seized them. 
 
 A love for sin returns; — God is provoked, and grace with- 
 drawn ; — and every relapse makes a Christian's case more 
 desperate. 
 
 A Christian, therefore, who is in good earnest, must be put 
 upon rectifying the errors of his life immediately, as he hopes 
 for mercy, whenever God visits him again. 
 
 If an idle life has been his fault, he must take to business ; — 
 if intemperance, he must at his peril be sober ; — if he has been 
 given to appetite, to ease, and to luxury, he must deny himself, 
 and labour to mortify these corrupt affections ; — if he has ob- 
 served no method of living, he must for the future fix proper 
 times for prayer, for fasting, for retirement, and for calling him- 
 self to an account. In short, he must avoid, as much as possible, 
 all occasions and temptations to sin ; — if he is overtaken in a 
 fault, he must immediately repent of it, and be more careful ; 
 hefmust not be discouraged with the difficulties he will meet 
 with, for the power of God is sufficient to make a virtuous life 
 possible, easy, and pleasant, to the weakest Christian that depends 
 upon his grace. 
 
 Let him therefore be exhorted to persevere in his good reso- 
 lutions ; — to depend upon God's power and promises, to assist 
 him to pray daily for light to discover, and for strength to over- 
 come the corruptions of his nature ; — and lastly, to be always 
 afraid of backsliding : — and then sickness and death, whenever 
 they come, will be a blessing. 
 
 And as a faithful discharge of this duty will give a curate of 
 souls r the greatest comfort at the hour of death, so there is 
 nothing doth more preserve the authority which a faithful 
 pastor ought to have over his flock. 
 
 THE END. 
 
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