his fellow-laborers; 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 labored, and continued speech.

CHAPTER XXII.

The Parson in Sacraments.

THE Country Parson, being to administer the sacraments, is at a stand with himself, how or what behavior 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. He 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 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 honor, 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 church wardens, 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 catechisings 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, are 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 youth 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 widely, 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, afore 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 church wardens; who being to present all who 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 church wardens so well take notice, who receive thrice, and who not.

CHAPTER XXIII.

The Parson's Completeness.

The Country Parson desires to be all to his 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 the parish to hear the cause with him, whom he makes to deliver their opinion first; out of which he gathers, in case he be ignorant himself, what to hold: and so the thing passeth with more authority and less envy. In judging, he follows that which is altogether right; so that if the poorest man of the parish detain but a pin unjustly from the richest, he absolutely restores it as a judge; but when he hath so done, then he assumes the parson, and exhorts to charity. Nevertheless, there may happen sometimes some cases, wherein he chooseth to permit his parishioners rather to make use of the law, than himself: as in cases of an obscure and dark nature, not easily determinable by lawyers themselves; or in cases

of any consequence, as establishing of inheritances; or lastly, when the persons in difference are of a contentious disposition, and cannot be gained, but that they still fall from all compromises that have been made. But then he shews them how to go to law, even as brethren, and not as enemies, neither avoiding therefore one another's company, much less defaming one

another.

Now as the parson is in law, so is he in sickness also. If there be any of his flock sick, he is their physician,or at least his wife; of whom, instead of the qualities of the world, he asks no other, but to have the skill of healing a wound, or helping the sick. But if neither himself nor his wife have the skill, and his means serve, he keeps some young practitioner in his house for the benefit of his parish; whom yet he ever exhorts not to exceed his bounds, but in tickle cases to call in help. If all fail, then he keeps good correspondence with some neighbor physician, and entertains him for the cure of his parish. Yet it is easy for any scholar to attain to such a measure of physic, as may be of much use to him, both for himself and others. This is done by seeing one anatomy, reading one book of physic, having one herbal by him. And let Fernelius be the physic author, for he writes briefly, neatly, and judiciously; especially let his Method of physic be diligently perused, as being the practical part, and of most use. Now both the reading of him and the knowing of herbs may be done at such times, as they may be a help and a recreation to more divine studies, nature serving grace both in comfort of diversion, and the benefit of application when need requires it; as also by way of illustration, even as our Saviour made plants and seeds to teach the people. For he was the true householder, who