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 a 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 miscarry.

THE

CHAPTER XXVII.

THE PARSON IN MIRTH.

HE 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.

CHAPTER XXVIII.

THE PARSON IN CONTEMPT.

HE Country Parson knows well, that both for

Tthe

the general ignominy which is cast upon the pro

fession, 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 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 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 worst enemy.

CHAPTER XXIX.

THE PARSON WITH HIS CHURCHWARDENS.

HE 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 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 door-keeper in the house of God. Now the canons being the churchwardens' rule, the Parson adviseth them to read, or hear them read