others temperance. But those which his home produceth, he refuseth not; as coming cheap and easy, and arising from the improvement of things which otherwise would be lost. Wherein he admires and imitates the wonderful providence and thrift of the great Householder of the world. For, there being two things which, as they are, are unuseful to man,-the one for smallness, as crumbs and scattered corn, and the like; the other for the foulness, as wash, and dirt, and things thereinto fallen-God hath provided creatures for both: for the first, poultry; for the second, swine. These save man the labor; and, doing that which either he could not do, or was not fit for him to do, by taking both sorts of food into them, do as it were dress and prepare both for man in themselves, by growing themselves fit for his table.

The parson in his house observes fasting days. And particularly, as Sunday is his day of joy, so Friday his day of humiliation; which he celebrates not only with abstinence of diet, but also of company, recreation, and all outward contentments; and besides, with confession of sins, and all acts of mortification. Now fasting days contain a 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 the emboldening the unruly, but for the comfort of the weak-that not only sickness breaks these obligations of fasting, but sickliness also. For it is as unnatural to do any thing that leads me to a sickness to which I am inclined, as not to get out of that sickness when I am in it, by any diet. One thing is evident; that an English body, and a 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 Courtesg.

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. iv. 8), and the forgiveness of sins (Matt. vi. 14, Luke vii. 47), the fulfilling of the law (Rom. xiii. 10), the life of faith (Jam. ii. 16), the blessings of this life (Prov. xxii. 9, Ps. xli. 2), and the reward of the next (Matt. xxv. 35). In brief, it is the body of religion (John xii. 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

But he gives no set penwill lose the name and

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

After the consideration of his own parish, he enlargeth himself, if he be able, to the 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