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 emboldening the unruly, but for the comfort of the weak, that not only sickness breaks these obligations of fasting, but sickliness also. For it is as unnatural to do anything 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 immoderately taken, it is exceeding obstructive. And obstructions are the cause of

most diseases.

CHAPTER XI.

THE PARSON'S COURTESY.

THE Country Parson owing a debt of charity to the poor, and of courtesy to his other parishioners, he so distinguisheth,

that he keeps his money for the poor, and his table for those that are above alms. Not but that the poor are welcome also to his table; whom he sometimes purposely takes home with him, setting them close by him, and carving for them, both for his own humility, and their comfort, who are much cheered with such 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 advantage, 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 parson by all means avoids; knowing that, where there are such conceits, there is no room for his doctrine to enter. Yet doth he oftenest invite those, whom he sees take best courses; that so both they may be encouraged to persevere, and others spurred to do well, that they may enjoy the like courtesy. For though he desire that all should live well and virtuously, not for any reward of his, but for virtue's sake; yet that will not be so. And therefore as God, although we should love him only for his own sake, yet out of his infinite pity hath set forth heaven for a reward to draw men to piety, and is content if, at least so, they will become good; so the country parson, who is a diligent observer and tracker of God's ways, sets up as many encouragements to goodness as he can, both in honor and profit and fame; that he may, if not the best way, yet any way make his parish good.

CHAPTER XII.

THE PARSON'S CHARITY.

THE Country Parson is full of charity; it is his predominant element. For many and wonderful things are spoken of thee, thou great virtue. To charity is given the covering of sins, 1 Pet. 4: 8; and the forgiveness of sins, Matt. 6: 14; Luke 7: 47; the fulfilling of the law, Rom. 13: 10; the life of faith, James 2: 26; the blessings of this life, Prov. 22: 9; Ps. 41: 2; and the reward of the next, Matt. 25: 35. In

brief, it is the body of religion, John 13: 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 disseized of his own inheritance. But the parson, having a double aim, and making a hook of his charity, causeth them still to depend on him; and so, by continual and fresh bounties, unexpected to them but resolved to himself, he wins them to praise God more, to live more religiously, and to take more pains in their vocation, as not knowing when they shall be relieved; which otherwise they would reckon upon, and turn to idleness. Besides this general provision, he hath other times of opening his hand, as at great festivals and communions; not suffering any, that day he receives, to want a good meal suiting to the joy of the occasion. But specially at hard times and dearths, he even parts his living and life among them; giving some corn outright, and selling other at under rates; and, when his own stock serves not, working those that are able to the same charity, still pressing it, in the pulpit and out of the pulpit, and never leaving them till he obtain his desire. Yet in all his charity, he distinguisheth; giving them most who live best, and take most pains, and are most charged; so is his charity in effect a sermon.

After the consideration of his own parish, he enlargeth himself, if he be able, to the neighborhood; 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 neighbors. 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 anything, and sees them labor in thanking of him, he exacts of them to let him alone, and say rather, "God be praised! God be glorified!" that so the thanks may go the right way, and thither only, where they are only due. So doth he also, before giving, make them say their prayers first, or the creed and ten commandments; and, as he finds them perfect, rewards them the more. other givings are lay and secular, but this is to give like a priest.

For

THE Country Parson hath a special care of his church, that all things there be decent, and befitting His name by which it is called. Therefore, first, he takes order, that all things be in good repair; as walls plastered, windows glazed, floor paved, seats whole, firm and uniform, especially that the pulpit and 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 with incense. Thirdly, that there be fit and proper texts of Scripture everywhere painted; and that all the paintings be grave and reverend, not with light colors 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 a 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 desirous 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 neighbor; the first. being for the honor of God, the second for the benefit of our neighbor. 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.

THE Country Parson, upon the afternoons in the weekdays, takes occasion sometimes to visit in person, now one quarter of his parish, now another. For there he shall find his flock most naturally as they are, wallowing in the midst of their affairs; whereas on Sundays it is easy for them to compose themselves to order, which they put on as their holiday 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 them with good books; if curing poor people, he supplies them with receipts, and instructs them further in that skill, showing them how acceptable such works are to God, and wishing them ever to do the cures with their own hands, and not to put them over to servants.

Those that he finds busy in the works of their calling, he commendeth them also; for it is a good and just thing for every one to do their own business. But then he admon