Imagens da página
PDF
ePub

while they resist the person that reviles, they resist not the evil which takes hold of them, and is far the worse enemy.

CHAPTER XXIX.

The Parson with his Church Wardens.

THE Country Parson doth often, both publicly and privately, instruct his church wardens, 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 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 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 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 neighborly 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.

THE Country Parson,-considering the great aptness country people have to think that all things come by a kind of natural course; and that they sow and soil their grounds, they must have corn; if they keep and fodder well their cattle, they must have milk, and calves, labors 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 conThe 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

cerns man.

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 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 cocksure; 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; then 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 harvest, and that also well inned

and imbarned, and continuing safe there; yet if God give him not 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.

CHAPTER XXXI.

The Parson in Liberty.

THE Country Parson, observing the manifold wiles 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 mid

[blocks in formation]

night, 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, endeavoring 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 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

« AnteriorContinuar »