which is said of hurtful meats extends to hurtful drinks also. As for the quantity, touching our employments, none must eat so as to disable themselves from a fit discharging either of divine duties, or duties of their calling. So that if after dinner they are not fit (or 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 hinders them from working. To guide them in this, there are three rules: first, the custom and knowledge of their own body, and what it can well digest: the second, the feeling of themselves in time of eating; which because it is deceitful, (for one thinks in eating, that he can eat more than afterwards he finds true:) the third is the observation with what appetite they sit down. This last rule joined with the first never fails. For knowing what one usually can well digest, and feeling when I go to meat in what disposition I am, either hungry or not, according as I feel myself, either I take my 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 of repletion. But the parson distinguisheth according to his double aim, either of abstinence a moral virtue, or mortification a divine. When he deals with any that is heavy and carnal, he gives him those freer rules; but when he meets with a refined and heavenly disposition, he carries them higher, even sometimes to a forgetting of themselves, knowing that there is one, who, when they forget, remembers for them; as when the people hungered and thirsted after our Saviour's doctrine, and tarried so long at it, that they would have fainted, had they returned empty, he suffered it not; but rather made food miraculously, than suffered so good desires to mis

carry.

:

CHAP. XXVII.

The parson in mirth.

THE country parson is generally sad, because he knows nothing but the cross of Christ, his mind being defixed

on 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 droopings, and that pleasantness of disposition is a great key to do good; not only because all men shun the company of perpetual severity, but also for that when they are in company, instructions seasoned with pleasantness both enter sooner, and root deeper. Wherefore he condescends to human frailties both in himself and others; and intermingles some mirth in his discourses occasionally, according to the pulse of the hearer.

CHAP. XXVIII.

The parson in contempt.

THE country parson knows well, that both for the general ignominy which is cast upon the profession, and much more for those rules, which out of his choicest 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 his atmost 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 behaviour: he that will be respected must respect; doing kindnesses, but receiving none, at least of those who are apt to despise; for this argues a height and eminency of mind, which is not easily despised, except it degenerate to pride. Thirdly, by a bold and impartial reproof, even of the best in the parish, when occasion requires: for this may produce hatred in those that are reproved, but never contempt either in them or others. Lastly, if the contempt shall proceed so far as to do any thing punishable by law, as contempt is apt to do, if it be not thwarted, the parson, having a due respect both to the person and to the

cause, referreth the whole matter to the examination and punishment of those which are in authority; that so the sentence lighting upon one, the example may reach to all. But if the contempt be not punishable by law, or being so, the parson think it in his discretion either unfit or bootless to contend, then when any despises him, he takes it either in an humble way, saying nothing at all; or else in a slighting way, shewing that reproaches touch him no more, than a stone thrown against heaven, where he is and lives; or in a sad way, grieved at his own and others' sins, which continually break God's laws, and dishonour him with those mouths which he continually fills and feeds; or else in a doctrinal way, saying to the contemner, Alas, why do you thus? You hurt yourself, not me; he that throws a stone at another hits himself: and so, between gentle reasoning and pitying, he overcomes the evil: or lastly, in a triumphant way, being glad and joyful that he is made conformable to his Master; and being in the world as he was, hath this undoubted pledge of his salvation. These are the five shields wherewith the godly receive the darts of the wicked; leaving anger, and retorting, and revenge, to the children of the world, whom another's ill mastereth, and leadeth captive without any resistance, even in resistance to the same destruction. For while they resist the person that reviles, they resist not the evil which takes hold of them, and is far the worse enemy.

CHAP. XXIX.

The

parson with his churchwardens.

THE country parson doth often, both publicly and privately, instruct his churchwardens, what a great charge lies upon them, and that indeed the whole order and discipline of the parish is put into their hands. If himself reform any thing, it is out of the overflowing of his 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 moveable 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 neighbourly admonitions they still persist in ill, to present them; yea though they be tenants, or otherwise engaged to the delinquent for their obligation to God and their own soul is above any temporal tie. Do well and right, and let the world sink.

CHAP. XXX.

The parson's consideration of Providence.

THE country parson considering the great aptness country people have to think that all things come by a kind of natural course; and that if they sow and soil their grounds, they must have corn; if they keep and fodder well their cattle, they must have milk and calves; labours to reduce them to see God's hand in all things, and to believe, that things are not set in such an inevitable order, but that God often changeth it according as he sees fit, either for reward or punishment. To this end he represents to his flock, that God hath and exerciseth a threefold power in every thing which concerns man. The first is a sustaining power; the second a governing power; the third a spiritual power. By his sustaining power he preserves and actuates every thing in his being; so that corn doth not grow by any other virtue, 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 con

stancy in its operations, certainly it should be either the sun in heaven, or the fire on earth, by reason 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 preserved in that act by his sustaining power, yet if he suit not other things to the growth, as seasons, and weather, and other accidents by his governing power, the fairest 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 advantages. So that if a farmer hath both a fair harvest, and that also well inned and imbarned, and continuing safe there; yet if God give him not the grace to use and utter this well, all his advantages are to his loss. Better were his corn burnt, than not spiritually improved. And it is observable in this, how God's goodness strives with man's refractoriness: man would sit down at this world; God bids him sell it, and purchase a better: just as a father, who hath in his hand an apple, and a piece of gold under it; the child comes, and with pulling gets the apple out of his father's hand: his father bids him throw it away, and he will give him the gold for it, which the child utterly refusing, eats it, and is troubled with worms: so is the carnal and wilful man with the worm of the grave in this world, and the worm of conscience in the next.