afflicted. Nevertheless, he sometimes refresheth himself, as knowing that nature will not bear everlasting droopings, and that pleasantness of disposition is a great key to do good: not only because all men shun the company of perpetual severity; but also for that, when they are in company, instructions seasoned with pleasantness both enter sooner, and root deeper. Wherefore he condescends to human frailties, both in himself and others; and intermingles some mirth in his discourses occasionally, according to the pulse of the hearer.

CHAPTER XXVIII.

The Parson in Contempt.

THE Country Parson knows well, that,-both for the general ignominy which is cast upon the profession, and much more for those rules which out of his choicest judgment he hath resolved to observe, and which are described in this book,--he must be despised. Because this hath been the portion of God his Master, and of God's saints his brethren; and this is foretold, that it shall be so still, until things be no more. Nevertheless, according to the apostle's rule, he endeavors that none shall despise him; especially in his own parish he suffers it not, to his utmost power, for that, where contempt is, there is no room for instruction. This he procures, First, by his holy and umblamable life; which carries a reverence with it, even above contempt. Secondly, by a courteous carriage and winning behavior. He that will be respected, must respect; doing kindnesses, but receiving none, at least of those who are apt to despise; for this argues a height and eminency of mind,

which is not easily despised, except it degenerate to pride. Thirdly, by a bold and impartial reproof, even of the best in the parish, when occasion requires: for this may produce hatred in those that are reproved, but never contempt, either in them or others. Lastly, if the contempt shall proceed so far as to do any thing punishable by law, as contempt is apt to do if it be not thwarted, the parson, having a due respect both to the person and to the cause, referreth the whole matter to the examination and punishment of those which are in authority that so, the sentence lighting upon one, the example may reach to all.

But if the contempt be not punishable by law; or, being so, the parson think it in his discretion either unfit or bootless to contend: then, when any despises him, he takes it either in a humble way, saying nothing at all; -or else in a slighting way, shewing that reproaches touch him no more than a stone thrown against heaven, where he is and lives;-or in a sad way, grieved at his own and others' sins, which continually break God's laws, and dishonor him with those mouths which he continually fills and feeds;-or else in a doctrinal way, saying to the contemner, "Alas, why do you thus? you hurt yourself, not me; he that throws a stone at another, hits himself;" and so, between gentle reasoning and pitying, he overcomes the evil;-or, lastly, in a triumphant way, being glad and joyful that he is made conformable to his Master, and, being in the world as he was, hath this undoubted pledge of his salvation. These are the five shields, wherewith the godly receive the darts of the wicked: leaving anger, and retorting, and revenge to the children of the world; whom another's ill mastereth, and leadeth captive, without any resistance, even in resistance, to the same destruction. For

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 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,-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