CHAP. XXX. The Parson's Consideration of Providence.

THe Countrey Parson doth often, both publickly, and privately instruct his Church-Wardens, what a great Charge lyes upon them, and that indeed the whole order and discipline of the Parish is put into their hands. If himselfe reforme 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 Ecclesiasticall Laws only, since even by the Common Statute-Law they are taken for a kinde of Corporation, as being persons enabled by that Name to take moveable goods, or chattels, and to sue, and to be sued at the 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 ranke of people; but invites and urges the best unto it, shewing that they do not loose, or go lesse, but gaine by it; it being the greatest honor 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 Church-wardens rule, the Parson adviseth them to read, or hear them read 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 ingaged to the delinquent: for their obligation to God, and their own soul, is above any temporall tye. Do well, and right, and let the world sinke.

THe Countrey Parson considering the great aptnesse if Countrey people have to think that all things come by a kind of naturall course; and that if they sow and soyle their grounds, they must have corn; if they keep and fodder well their cattel, they must have milk, and Calves; labours to reduce them to see Gods hand in all things. and to beleeve. 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 concernes man. The first is a sustaining power; the second a governing power; the third a spirituall power. By his sustaining power he preserves and actuates every thing in his being; so that corne doth not grow by any other vertue, then by that which he continually supplies, as the corn needs it; without which supply the corne would instantly dry up, as a river would if the fountain were stopped. And it is observable, that if anything could presume of an inevitable course, and constancy in its 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 stil, the fire burned not. By Gods 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 suite 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 observeable, that God delights to have men feel, and acknowledg, and reverence his power, and therefore he often overturnes 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 storme, which it hath escaped, he destroyes 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 dependance, how faire soever the opportunities present themselves. So that if a farmer should depend upon God all the yeer, 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 dependance on God, not onely before the corne is inned, but after also; and indeed, to depend, and fear continually. The third power is spirituall, by which God turnes all outward blessings to inward advantages. So that if a Farmer hath both a faire 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 losse. Better were his corne burnt, then not spiritually improved. And it is observable in this, how Gods goodnesse strives with mans refractorinesse; 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 Fathers 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 wormes: So is the carnall and wilfull man with the worm of the grave in this world, and the worm of Conscience in the next.