and knowing well that no season is more favourable than when the mind is subdued and softened by ill health, he was frequent and diligent in visiting the sick, and was often found at their bed-sides without being sent for.

He lived on the most friendly terms with all his parishioners and neighbours, for he did not lose sight of that important caution which Joseph gave to his brethren, See that ye fall not out by the way; and he was so successful in diffusing the spirit of that admonition as to be the happy cause of reconciling many who were at variance with each other.

While he highly disapproved of a luxurious and extravagant mode of living, he remembered that a christian ought to be given to hospitality, and considered that by such means he might "increase and preserve mutual love and charity amongst men:" and therefore his table was often spread, though in a plain and simple way, for the entertainment of his neighbours.

When in

His own habits were always abstemious. good health he usually took only one meal in twentyfour hours; and his seasons of fasting were of very frequent recurrence. He saw in the New Testament many tokens that fasting was approved of by our Saviour, and was much impressed with the direction of St. Chrysostom, that as we forsake the publican's sins, and retain his humility, so we should avoid the pharisee's pride, but not neglect his performances, amongst which was fasting. It also appeared to have its uses as an exercise of self-denial, an expression of humility, and a means of keeping under the body and bringing it into subjection. And as the season of abstinence ought, in his estimation, not merely to be a time of bodily humiliation but of self-examination, confession, and prayer, he approved of its recurrence as often as "piety and the Spirit of God might

prompt," consistently with a "due care of health," and regulated his own practice accordingly. He set apart for that purpose two days in the week, and three during Lent and the Ember-weeks, abstaining altogether from food at those times for thirty-six hours. But he remembered and followed our Saviour's caution to his disciples, that they should appear not to men to fast, but only unto their Father which is in secret.

Such was the course of self-mortification which the rector of Penshurst, as well as many other devout persons, thought to be conducive to the benefit of his soul, and practised during his whole life. He probably recommended a similar discipline to his parishioners as the means of purifying their affections and humbling their spirits; speaking of the sanction given to fasting by the word of God, while he cautioned them against the errors and extravagances into which the papists had fallen. Occasion might have been given for such admonitions by the provisions of an old law, which was still observed in the parish of Penshurst. In the reign of Ed. VI. an Act had been passed enjoining the observance of fish-days, (so the statute terms them,) on the grounds that" due and godly abstinence is a mean to virtue," and that "fishers may thereby the rather be set on work, and that by eating of fish much flesh shall be saved and encreased." By another statute of like intent, which passed in the fifth year of Queen Elizabeth's reign, the clergy were empowered to grant to their parishioners licences to eat meat on the fish-days under certain circumstances, and particularly in case of sickness; and if there were occasion to extend the licence beyond eight days, then it was to be entered in the churchbook. A document of this kind is still to be seen in the register-book at Penshurst, in the hand-writing of

Mr. Hammond. It is as follows; "Memorandum, that Sr. John Rivers and his lady, bringing certificate from Paul Dove, physician, of their indisposition of body, and so of hurt that might come to them by eating of fish in time of Lent, had licence given them to eate flesh by mee, Henry Hammond, Rector of Penshurst, for the space of eight days." After this sentence the rest of the leaf is torn; but a few words remain which seem to intimate that the licence was granted in compliance with the above-mentioned statute of Elizabeth, and that as Sir John and his lady desired to have it renewed, it was registered, according to the provisions of the act, in presence of one of the churchwardens.

The privacy of Penshurst was agreeably relieved by the society of Mr. Hammond's mother, a pious and virtuous lady, who resided with him. But retirement could never be irksome to one whose library was ever a source of renewed pleasure. At this time, and as long as he continued to preach, he made his studies tributary to his sermons, gathering together at the close of the week the stores which he had collected for that purpose since the preceding Sunday.

He was frequently invited to exercise the work of the ministry in more public scenes, and we find that he sometimes preached in London at Paul's Cross. It is related that on one of these occasions he made almsgiving the subject of his sermon, and assured the congregation that the performance of this duty was "the certainest way to compass riches." Dr. Potter, who was afterwards dean of Worcester, was present at the time, and, being moved by what he heard to resolve " diligently to follow the counsel and expect the issue," became noted for his generosity and bounty to the poor. At a later period of his life, Hammond published that very sermon; and it so

happened that a gentleman who called to see him, speaking in praise of the dean, related this anecdote, not knowing that he was addressing the very preacher who had been the means of exciting so much liberality. Hammond, considering that an opportunity of doing good was now presented to him, declared that it was he who had preached," and here," he added, "let me commit that sermon into your hands, desiring that Almighty God may give it the like effect on you."

In the year 1639 he took the degree of doctor in divinity, and this country pastor performed the requisite exercises in a manner which excited the admiration of the learned residents in the University.

In 1640 he was elected a member of the convocation which was called with the short parliament, and was soon after nominated one of the Assembly of Divines; but, considering that body to be opposed to all that he valued as a loyalist and episcopalian, he refused to be present at their deliberations, and his name was erased by parliamentary authority.

In 1643 Dr. Brian Duppa, bishop of Chichester, appointed Dr. Hammond archdeacon of that diocese, of which office he subsequently executed the duties with great zeal and prudence. The church seemed then to be entering a sea of trouble, and his heart's desire was to conduct her through it in a spirit of piety, purity, and christian harmony. These he recommended as being the duty and the interest of the clergy; and he felt their importance so warmly, that often, branching off from his written discourse, he spoke to his audience with force. and feeling, out of the abundance of his heart.

Dr. Hammond, while he resided at Penshurst, was happy in the service of God and the affections of his parishioners. But the brightest day is liable to be darkened by clouds,

and now the atmosphere was heavily charged, and a storm seemed to be at hand. Real and imaginary grievances had wrought the country into a ferment, and many, in whom the religion of Christ ought to have implanted a milder and holier spirit, excited and encouraged the bitterest feelings against those who loved the king and the church. And how should Dr. Hammond escape? A city that is set upon a hill cannot be hid.

Bearing, however, his share of evil as well as good report, he remained amongst his own people until after midsummer 1643. In July, that year, the royalists in the neighbourhood of Tunbridge made some unsuccessful efforts in behalf of the king, and Dr. Hammond was suspected of having aided the attempt by his influence and example. He was certainly a zealous loyalist, but whether he used any specific exertions on that occasion is not at present known. However, a disposition to eject him had been already evinced by a committee invested by parliament with certain powers; and now a presbyterian minister, who wished to succeed to the living, availing himself of the opportunity afforded by the recent occurrence, made no small stir about the rector's active loyalty; and Dr. Hammond, deeming it unsafe to remain any longer in the neighbourhood, secretly withdrew from Penshurst, with many a heartfelt sigh for the sorrows of his country and the madness of the people.

His flock lamented the loss of their pastor and friend; and amongst other evidences of their tender regard which afterwards ministered consolation to him was the kindness of one of his neighbours, who, when the sequestrators dishonestly sold the rector's household property, purchased all the books, and preserved them for Dr. Hammond until the end of the civil war.

The asylum towards which he directed his flight was