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.

CHAPTER XXXI.

THE PARSON IN LIBERTY.

HE Country Parson observing the manifold.

THE

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 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

it happens that near the place where he is to pray, he spies some scoffing ruffian, who is likely to deride him for his pains: if he now, shall either for fear or shame, break his custom, he shall do passing ill: so much the rather ought he to proceed, as that by this he may take into his prayer humiliation also. On the other side, if I am to visit the sick in haste, and my nearest way lie through the church, I will not doubt to go without staying to pray there (but only, as I pass, in my heart) because this kind of prayer is additionary, not necessary, and the other duty overweighs it so that if any scruple arise, I will throw it away, and be most confident, that God is not displeased. This distinction may run through all Christian duties, and it is a great stay and settling to religious souls.

TH

CHAPTER XXXII.

THE PARSON'S SURVEYS.

HE Country Parson hath not only taken a particular survey of the faults of his own parish, but a general also of the diseases of the time, that so, when his occasions carry him abroad, or bring strangers to him, he may be the better armed to encounter them. The great and national sin of this land he esteems to be idleness; great in itself, and great in consequence: for when men have nothing to do, then they fall to drink, to steal, to whore,

to scoff, to revile, to all sorts of gamings. Come, say they, we have nothing to do, let's go to the tavern, or to the stews, or what not? Wherefore the Parson strongly opposeth this sin, wheresoever he goes. And because idleness is twofold, the one in having no calling, the other in walking carelessly in our calling, he first represents to every body the necessity of a vocation. The reason of this assertion is taken from the nature of man, wherein God hath placed two great instruments, reason in the soul, and a hand in the body, as engagements of working; so that even in paradise man had a calling, and how much more out of paradise, when the evils which he is now subject unto, may be prevented, or diverted by reasonable employment. Besides, every gift or ability is a talent to be accounted for, and to be improved to our Master's advantage. Yet is it also a debt to our country to have a calling; and it concerns the commonwealth, that none should be idle, but all busied. Lastly, riches are the blessing of God, and the great instrument of doing admirable good; therefore all are to procure them honestly and seasonably when they are not better employed. Now this reason crosseth not our Saviour's precept of selling what we have, because when we have sold all, and given it to the poor, we must not be idle, but labour to get more, that we may give more, according to St. Paul's rule, Ephesians iv. 28, 1 Thessalonians iv. 11, 12. So that our Saviour's selling is so far from crossing Saint