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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, and who was that helper. This is the skill, and doubtless the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushel, leaven, boys piping and dancing; shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of heavenly truths. This is the practice which the parson so much commends to all his fellow-labourers; the secret of whose good consists in this; that at sermons and prayers men may sleep, or wander; but when one is asked a question, he must discover what he is. This practice exceeds even sermons in teaching; but there being two things in sermons,

the one informing, the other inflaming; as sermons come short of questions in the one, so they far exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and laboured, and continued speech.

CHAPTER XXII.

THE PARSON IN SACRAMENTS.

HE Country Parson being to administer the

THE

sacraments, is at a stand with himself, how or what behaviour to assume for so holy things. Especially at communion times he is in a great confusion, as being not only to receive God, but to break and administer him. Neither finds he any issue in this, but to throw himself down at the throne of grace, saying, Lord, thou knowest what thou didst, when thou appointedst it to be done thus ; therefore do thou fulfil what thou didst appoint; for thou art not only the feast, but the way to it. At baptism, being himself in white, he requires the presence of all, and baptizeth not willingly, but on Sundays, or great days. He admits no vain or idle names, but such as are usual and accustomed. 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

He

only innocent, but reverend. 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 presence of God, and his saints, and by way of undertaking for a Christian soul. He adviseth all to call to mind their baptism often; for if wise men have thought it the best way of preserving a state to reduce it to its principles by which it grew great; certainly it is the safest course for Christians also to meditate on their baptism often (being the first step into their great and glorious calling) and upon what terms, and with what vows they were 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 carelessness of his flock, and accordingly applies himself with catechizings, and lively exhortations, not on the Sunday of the communion only (for then it is too late) but the Sunday, or Sundays before the communion, or on the eves of all those days. If there be any, who having not received yet, is to enter into this great work, he takes the more pains with them, that he may lay the foundation of future blessings. The time of every one's first receiving is not so much by years, as by understanding: particularly the rule may be this: when any one can distinguish the sacramental from

common bread, knowing the institution, and the difference, he ought to receive, of what age soever. Children and youths are usually deferred too long, under pretence of devotion to the sacrament, but it is for want of instruction; their understandings being ripe enough for ill things, and why not then for better? But parents and masters should make haste in this, as to a great purchase for their children, and servants; which while they defer, both sides suffer; the one, in wanting many excitings of grace; the other, in being worse served and obeyed. The saying of the catechism is necessary, but not enough; because to answer in form may still admit ignorance: but the questions must be propounded loosely and wildly, and then the answerer will discover what he is. Thirdly, for the manner of receiving, as the parson useth all reverence himself, so he administers to none but to the 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 feasters: but he that sits, or lies, puts up to an apostle: contentiousness in a feast of charity is more scandal than any posture. Fourthly, touching the frequency of the communion, the parson celebrates it, if not duly once a month, yet at least five or six times in the year: as, at Easter, Christmas, Whitsuntide, before 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.

CHAPTER XXIII.

THE PARSON'S COMPLETENESS.

HE Country parson desires to be all to his

THE

parish, and not only a pastor, but a lawyer also, and a physician. Therefore he endures not that any of his flock should go to law; but in any controversy, that they should resort to him as their judge. To this end, he hath gotten to himself some insight in things ordinarily incident and controverted, by experience, and by reading some initiatory treatises in the law, with Dalton's Justice of Peace, and the Abridgments 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

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