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often, as also the visitation articles, which are grounded upon the canons, that so they may know their duty, and keep their oath the better; in which regard, considering the great consequence of their place, and more of their oath, he wisheth them by no means to spare any, though never so great; but if after gentle and neighbourly admonitions, they still persist in ill, to present them; yea though they be tenants, or otherwise engaged to the delinquent: for their obligation to God, and their own soul, is above any temporal tie. Do well and right, and let the world sink.

CHAPTER XXX.

THE PARSON'S CONSIDERATION OF PROVIDENCE.

HE Country Parson, considering the great

THE

aptness, country people have to think that all things come by a kind of natural course; and that if they sow and soil their grounds, they must have corn; if they keep and fodder well their cattle, they must have milk, and calves; labours to reduce them to see God's hand in all things, and to believe, that things are not set in such an inevitable order, but that God often changeth it according as he sees fit, either for reward or punishment. To this end he represents to his flock, that God hath, and exerciseth a threefold power in every thing which concerns man. The first is a sustaining power; the

second, a governing power; the third, a spiritual power. By his sustaining power he preserves and actuates every thing in his being; so that corn doth not grow by any other virtue, than by that which he continually supplies, as the corn needs it; without which supply the corn would instantly dry up, as a river would, if the fountain were stopped. And it is observable, that if any thing could presume of an inevitable course, and constancy in their operations, certainly it should be either the sun in heaven, or the fire on earth, by reason of their fierce, strong, and violent natures; yet when God pleased, the sun stood still, the fire burned not. By God's governing power he preserves and orders the references of things one to the other, so that though the corn do grow, and be preserved in that act by his sustaining power, yet if he suit not other things to the growth, as seasons, and weather, and other accidents, by his governing power, the fairest harvests come to nothing. And it is observable, that God delights to have men feel, and acknowledge, and reverence his power, and therefore he often overturns things, when they are thought past danger; that is his time of interposing: as when a merchant hath a ship come home after many a storm, which it hath escaped, he destroys it sometimes in the very haven; or if the goods be housed, a fire hath broken forth, and suddenly consumed them. Now this he doth, that men should perpetuate, and not break off their acts of dependence,

how fair soever the opportunities present themselves. So that if a farmer should depend upon God all the year, and being ready to put hand to sickle, shall then secure himself, and think all cock sure; then God sends such weather, as lays the corn, and destroys it: or if he depend on God further, even till he imbarn his corn, and then think all sure; God sends a fire and consumes all that he hath for that he ought not to break off, but to continue his dependence on God, not only before the corn is inned, but after also; and, indeed, to depend, and fear continually. The third power is spiritual, by which God turns all outward blessings to inward advantages. So that if a farmer hath both a fair harvest, and that also well inned, and imbarned, and continuing safe there; yet if God give him not the grace to use and utter this well, all his advantages are to his loss. Better were his corn burnt, than not spiritually improved. And it is observable in this, how God's goodness strives with man's refractoriness; man would sit down at this world, God bids him sell it, and purchase a better just as a father who hath in his hand an apple, and a piece of gold under it; the child comes, and with pulling, gets the apple out of his father's hand his father bids him throw it away, and he will give him the gold for it, which the child utterly refusing, eats it, and is troubled with worms: so is the carnal and wilful man with the worm of the grave in this world, and the worm of conscience in the next.

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Twiles

CHAPTER XXXI.

THE PARSON IN LIBERTY.

HE Country Parson observing the manifold of Satan (who plays his part sometimes in drawing God's servants from him, sometimes in perplexing them in the service of God) stands fast in the liberty wherewith Christ hath made us free. This liberty he compasseth by one distinction, and that is, of what is necessary, and what is additionary. As for example; it is necessary that all Christians should pray twice a day, every day of the week, and four times on Sunday, if they be well. This is so necessary, and essential to a Christian, that he cannot without this maintain himself in a Christian state. Besides this, the godly have ever added some hours of prayer, as at nine, or at three, or at midnight, or as they think fit, and see cause, or rather as God's Spirit leads them. But these prayers are not necessary, but additionary. Now it so happens, that the godly petitioner upon some emergent interruption in the day, or by oversleeping himself at night, omits his additionary prayer. Upon this his mind begins to be perplexed, and troubled, and Satan, who knows the exigent, blows the fire, endeavouring to disorder the Christian, and put him out of his station, and to enlarge the perplexity, until it spread, and taint his other duties

of piety, which none can perform so well in trouble, as in calmness. Here the Parson interposeth with his distinction, and shews the perplexed Christian, that this prayer being additionary, not necessary ; taken in, not commanded, the omission thereof upon just occasion ought by no means to trouble him. God knows the occasion, as well as he, and He is as a gracious Father, who more accepts a common course of devotion, than dislikes an occasional interruption. And of this he is so to assure himself, as to admit no scruple, but to go on as cheerfully, as if he had not been interrupted. By this it is evident that the distinction is of singular use and comfort, especially to pious minds, which are ever tender, and delicate. But here there are two cautions to be added. First, that this interruption proceed not out of slackness, or coldness, which will appear if the pious soul foresee and prevent such interruptions, what he may, before they come, and when for all that they do come, he be a little affected therewith, but not afflicted, or troubled; if he resent it to a mislike, but not a grief. Secondly, that this interruption proceed not out of shame. As for example: a godly man, not out of superstition, but of reverence to God's house, resolves whenever he enters into a church, to kneel down and pray, either blessing God, that he will be pleased to dwell among men; or beseeching him, that whenever he repairs to his house, he may behave himself so as befits so great a presence; and this briefly. But

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