Husbandry Spiritualised: OR, The HEAVENLY USE OF Earthly Things. Consisting of many Pleasant OBSERVATIONS, Pertinent APPLICATIONS, and serious REFLECTIONS, and each Chapter concluded with a Divine and suitable POEM. Directing HUSBANDMEN to the most Excellent Improvements of their common Employments. Whereunto are added, by way of Appendix, several choice OCCASIONAL MEDITATIONS, upon Birds, Beasts, Trees, Flowers, Rivers, and several other Objects; fitted for the help of such as desire to walk with God in all their Solitudes and Recesses from the World. Host 12. v. 10. I have used Similitudes by the Ministry of the Prophets. Gen. 24 v. 63. And Issac went out to meditate in the Fields. Experto crede, aliquid amplius invenires in sylvis, quam in angulis; linga & lapides decebunt te quod à Magistris audire non possis. Bernard Simul & jucunda, & idonea dicere vitae. Lectorem delectando, pariterque monendo. Horace. By JOHN FLAVELL Minister of the Gospel in Devon. THE THIRD EDITION. London, Printed and are to be sold by Robert Boulter, at the Turks-Head, over against the Royal Exchange in Cornhill, MDCLXXIV. THE Epistle Dedicatory. To the Worshipful Robert Savery, and William Savery, of Slade, Esquires. Honoured Friends, IT hath been long since observed, That the world below, is a Glass to discover the World above; Seculum est speculum. And although I am not of their opinion, the say, The Heathens may spell Christ out of the Sun, Moon and Stars; yet this I know, That the irratoinal and inanimate, as well as rational creatures have a Language; and though not by Articulate speech, yet in a Metaphorical sense, they preach unto man the wisdom, Power, and goodness of God, Rom. 1. 20. There is (saith the Psalmist, Psal. 19 3.) No speech, nor Language where their voice is not heard. Or (as junius renders) there is no Speech, nor Words, yet without these their voice is understood; and their Line (i. e. saith Deodate) their writing in gross and plain draughts, is gone out through all the earth. As man is compounded of a fleshly and spiritual substance, so God hath endowed the creatures with a spiritual, as well as fleshly usefulness; they have not only a natural use in Alimental and Physical respects, but also a spiritual use, as they bear the figures and similitudes of many sublime and heavenly mysteries. Believe me (saith contemplative Bernard) thou shalt find more in the Woods, than in a corner; Stones and Trees will teach thee what thou shalt not hear from learned Doctors. By a skilful and industrious improvement of the creatures (saith Mr. Baxter excellently) we might have a fuller taste of Christ and Heaven, in every bit of Bread that we eat, and in every draught of Beer that we drink, than most men have in the use of the Sacrament. And as the Creatures teach divine and excellent things, so they teach them in a perspicuous and taking manner: Duo illa nos maximè movent similitudo, & exemplum, Cicero. saith the Orator; These two things, similitude and example, do especially move us. Notions are more easily conveyed to the understanding, by being first clothed in some apt Similitude, and so represented to the sense. And therefore jesus Christ the great Prophet, delighted much in teaching by Parables; and the Prophets were much in this way also, Host 12. 10. I have used Similitudes by the Ministry of the Prophets. Those that can retain little of a Sermon, yet ordinarily retain an apt Similitude. I confess it is an humbling consideration, That man, who at first was led by the knowledge of God to the knowledge of the Creature, must now by the Creatures learn to know God. That the Creatures (as one saith) like Balaams' Ass, should teach their Master. But though this be the unhappiness of poor man in his collapsed state, yet it is now his wisdom to improve such Helps; and whilst others by the abuse of Creatures, are furthering their Perdition, to be the spiritual improvement of them, promoting our own Salvation. It's an excellent Art to discourse with Birds, Beasts and Fishes, about sublime and spiritual Subjects, and make them answer to our Questions; yet this may be done, job 12. 7, 8. Ask now the beasts, and they shall teach thee, and the Fowls of the Air, and they shall tell thee, or speak to the Earth, and it shall teach thee, and the Fishes of the Sea shall declare unto thee. That is (saith neat and accurate Caryl) Caryl in loc. the creatures teach us when we think of them; They teach us, though not formally, yet virtually; the answer and resolve the question put to them, though not explicitly to the ear, yet convincingly to the conscience. So then, we ask the creatures, when we diligently consider them, when we search out the perfections and virtues that God hath put into or stamped upon them. To set our mind thus upon the creature, is to discourse with the creature; the questions which man ask of a beast, are only his own Meditations. Again, the creatures teach us, when we in Meditation make out collections, and draw down a demonstration of the Power, Wisdom, and Goodness of God in making them, or of the frailty of man in needing them; Such Conclusions and Inferences, are the teachings of the creatures. Common objects (saith another) may be improved two ways; Mr. Manton. viz. In an argumentative, and in a Representative way; by reasoning from them, and by viewing the resemblance that is betwixt them and spiritual matters. First, In Meditation argue thus, as in the present case and Similitude of the Apostle. If an Husbandman upon the ordinary principles of reason can wait for the Harvest, shall not I wait for the Coming of the Lord? The day of Refreshing; the Corn is precious to him, and so is the coming of Christ to me. Shall he be so patient, and endure so much for a little Corn? and not I for the Kingdom of Heaven? He is willing to stay till all causes have had their operations, till he hath received the former and the latter rain, and shall not I, till the divine decrees be accomplished? Secondly, in Meditation, make the resemblance and discourse thus within yourselves: This is my Seedtime, Heaven is my Harvest; here I must labour and toil, and there rest. I see the Husbandman's life is a great toil; no excellent thing can be obtained without labour, and an obstinate patience. I see the Seed must be hidden in the furrows, rotten and corrupted, ●re it can bring forth with any increase. Our hopes are hidden, light is sown for the righteous; all our comforts are buried under the clods, and after all this there must be long waiting, we cannot sow and reap in a day; effects cannot follow, till all necessary causes have first wrought. 'tis not in the power of Husbandmen to ripen fruits at pleasure, our times are in the hands of God, therefore 'tis good to wait; a long-suffering patience will reap the desired fruit. Thus you have some hints of this heavenly Art of improving the Creatures. The Motives inducing me to this undertakement, was the Lords owning, with some success my labours of a like nature, Navigation Spiritualised. together with the desire and inclination (stirred up in me (I hope, by the Spirit of the Lord) to devote my vacant hours to his service in this kind. I considered, that if the Pharisees in a blind zeal to a faction, could compass Sea and Land to Proselyte men to their party, though thereby they made them sevenfold more the children of the Devil than before: How much more was I obliged by true love to God, and zeal to the everlasting happiness of souls, to use my utmost endeavours, both with Seamen & Husbandmen, to win them to Christ, and there by make them more than seventy-seven-fold happier than before? Not to mention other encouragements to this work, which I received from the earnest desires of some Reverend and worthy Brethren inviting thereunto; all which I hope the event will manifest to be a call from God to this work. I confess I met with some discouragement in my first attempt, from my unacquaintedness with rural affairs; and because I was to travel in a path (to me) untrodden; but having once engaged in it, those discouragements were soon overcome; and being now brought to what you here see, I offer to your hands these first fruits of my spare hours. I presume you will account it no disparagement, that I dedicate a Book of Husbandry to Gentlemen of your quality. This is Spiritual Husbandry, which is here taught you; and yet I must tell you, that great persons have accounted that civil employment (which is must inferior to this) no disparagement to them. The King himself is served by the field, Eccl. 5. 9 Or as Montanus renders the Hebrew Text, Rex agro fit servus; The King himself is a servant to the field. And of King Uzziah it is written, (2 Chron. 26. 10.) That he loved Husbandry. And Amos 7. 1. we read of the Kings mowings. Yea, Pliny hath observed, That Corn was never so plentiful at Rome, as when the same men tilled the Land that ruled the Commonwealth. Quasi gauderet terra laureato vomere, scilicat & aratore triumphali; As though the earth itself rejoiced in the Laurel Ploughshare, and the triumphant Ploughman. What pleasure you will find in reading it, I know not; but to me it hath been a pleasant path, from first to last, who yet have been at far greater expense of time and pains in compiling it, than you can be in reading it. The Husbandman's work you know, is no easy work, and the Spiritualizing of it hath greater difficulties attending it; but yet the pleasure hath abundantly recompensed the pains. I have found Erasmus his Observation experimentally true; Qui literis addicti summus, animi lassitudinem à studiis gravioribus contractam; ab iisdem studiis, sed amaenioribus recreamus; Those that are addicted to study, (saith he) when they have wearied their spirits with study, can recreate them again with study, by making a diversion from that which is severe and knotty, to some more facile and pleasant Subject. But to hear that God hath used and honoured these papers to the good of any soul, will yield me the highest content and satisfaction imaginable. May you but learn that Lesson, which is the general Scope and Design of this Book, viz. How to walk with God from day to day, and make the several Objects you behold, Scalae & alae, Wings and Ladders to mount your souls nearer to Him, who is the Centre of all blessed Spirits. How much will it comfort me, and confirm my hope, that it was the Call of God indeed which out me upon these endeavours! O Sirs! What an excellent thing would it be for you, to make such holy improvements of all these earthly Objects which daily incur your senses, and cause them to proclaim and preach to you Divine and heavenly Mysteries, whilst others make them groan, by abusing them to sin, and subjecting them to their lusts. A man may be cast into such a condition, wherein he cannot enjoy the blessing and benefit of a pious and powerful Ministry; but you cannot (ordinarily) fall into such a condition wherein any thing (except a bad heart) can deprive you of the benefits and comforts of those excellent Sermons, and Divinity Lectures, which the creatures here offer to preach and read to you. Content not yourselves, I beseech you, with that natural sweetness the creatures afford; for thereof the beasts are capable, as much, if not more, than you; but use them to those spiritual ends you are here directed, and they will yield you a sweetness for transcending that natural sweetness you ever relished in them; and indeed, you never use the creatures as their Lords, till you come to see your Lord, in and by them. I confess the discoveries of God in the Word are far more excellent, clear and powerful; He hath magnified his Word above all his Name. And therein are the unsearchable riches of Christ, or rich discoveries of that grace that hath no footsteps in nature, as the Apostles expression signifies, Eph. 3. 8. And if that which might be known of God by the Creatures, leave men without excuse; as it's manifest, Rom. 1. 20. How inexcusable then will those be, who have received not only the teachings of the creature, but also the grace of the Gospel in vain! How shall we escape, if we neglect so great salvation? They that are careless in the day of grace, shall be speechless in the day of judgement. I am sensible of many defects in these Papers (as well as in myself;) they have doubtless a taste of the distractions of the times wherein they were written; nor was I willing to keep them so long underhand, as the accurateness and exactness with which such a subject aught to be handled did require. Had I designed my own credit, I should have observed that counsel— Nonnumque prematur in annum, (i. e.) To have kept in much longer under the file, before I had exposed it to public view; but I rather inclined to Solomon's counsel, Whatever thy hand finds out to do, do it with all thy might; for there is no wisdom, nor knowledge, nor device in the grave, whither thou art going, Eccles. 9 10. I apprehended a necessity of some such means to be used, for the instruction and conviction of country people; who either are not capable of understanding truth in another Dialect, or at least, are less affected with it. The Proposition in every Chapter consists of an Observation in Husbandry; Wherein, if I have failed in using any improper expression, your candour will cover it, and impute it to my unacquaintedness in rural affairs— In magnis voluisse sat est. The Reddition, or Application, you will find (I hope) both pertinent and close. The Reflections serious, and such (as I hope) your Consciences will faithfully improve. I have shut up every Chapter with a Poem, an innocent Bait to catch the Readers Soul. That of Herbert is experimentally true. A Verse may find him that a Sermon flies. And turn delight into a Sacrifice. I should never have been persuaded (especially in this scribbling Age, wherein we may complain with the Poet. Scribimus indocti, doctique poemata passim) To have set my dull fancy upon the Rack to extort a Poem to entertain my Reader; for I cannot say with Ovid, Sponte sua carmen, etc. but that I have been informed, that many Seamen induced by the pleasure of a Verse, have taken much pains to learn the Poems in their Compass by heart; and I hope both the Children at home, and the Servants in the fields, will learn to exercise themselves this way also. O, how much better will it be so to do, than to stuff their memories with obscene Ballads and filthy Songs, which corrupt their minds, and dispose them to much wickedness, by irritating their natural corruption! But these are purer flames, you will find nothing here of such a tendency. 'Tis guilt, not Poetry, to be like those Whose wit in Verse, D. Dig. is downright sin in Prose. Whose studies are profaneness, as if then They only were good Poets, when bad men. I shall add no more, but to beg that God who instructeth the Husbandman in his civil Calling, to teach him wisdom spiritually to improve it; and particularly, that you may reap a crop of much spiritual benefit, from that seed which is here sown by the hand of the Lords unprofitable servant, and in him, Your very affectionate Friend and Servant, JOHN FLAVELL. TO THE CHRISTIAN READER. THere are three things wherein (as it hath been said, long before my day) the exercise of Godliness doth chiefly consist: Prayer, Temptation, Meditation. Meditation is the Subject of this following Manual. The Object of Meditation is twofold. First, The Word: Secondly, The Works of God. The Works of God are twofold. First, Internal. Secondly, External. The External Works of God are twofold. First, Of Creation: Secondly, of Providence. The works of Providence are likewise twofold. First, In things Civil, the Lord ordering and overruling all the affairs and motion of single Persons, Families and Nations, in a subserviency to his own most holy Ends, Designs and Purposes: Secondly, In things Natural, the Lord instructing the Husbandman to discretion, and teaching him how to Dress and Till the Earth, that it may give Seed to the Sour, and Bread to the Eater; as also how to breed up and manage the Beasts of the field, both greater and lesser cattle, for the use and service of Man. Meditation upon this lower part of the Works of God, and his wonderful Providences about them, may raise our souls very high; and while we wisely consider these natural things, we may grow more and more wise, in and for Spirituals and Eternals. The worthy and ingenious Author of the ensuing Discourse, hath supplied us with an excellent help, for the Spiritualizing of the providential Works of God in natural things, by godly Meditation; we chiefly want the help of the holy Spirit (without which all other helps and helpers are altogether insufficient) to frame and wind up our hearts, for this, both profitable and delightful duty; yet the help which the Lord is pleased to give us for our direction in it, by the Ministry of man, is not only, not to be refused, but thankfully received and improved; and all little enough to bring our minds to, or keep them at this work: The best of Saints (on this side heaven) have (though they are not earthly minded) much earth in their minds, which like a heavy clog at their heels, or a weight at their hearts, presseth them down when they would make an Essay to mount upward in Meditation. We find it no easy matter to keep off earthly thoughts, when we are most seriously engaged in heavenly work; how hard is it then to get in, and be fixed upon heavenly thoughts while we are engaged about earthly work; yea, are (for so is the Husbandman) working the very earth, and raking in the bowels of it. 'Tis a great part of our holiness to be spiritually minded, while we are conversing with God through jesus Christ in spiritual duties; but to be spiritually minded, and to mind spiritual things, when we are conversing with the clods of the earth, and the furrows of the field, when we have to do with Corn and Grass, with Trees and Plants, with Sheep and Oxen, when we behold the birds and fowls of the Air, the worms, and all that creep upon the ground, than (I say) to be spiritually minded, and thence to have our thoughts ascending and soaring up to God, in heart-affecting and quickening contemplations, witnesseth an high degree of holiness, and of gracious attainments. To make a ladder out to earthly materials, for the raising of ourselves in spirit up to heaven, is the Art of Arts. Holy and happy indeed are they! who (being taught of God) have learned this Art, and live in the daily practice of it. Earthly objects usually hinder us in our way, sometimes turn us quite out of our way to heaven. Many plough and sow, dig and delve the earth, till their hearts become as earthly as the earth itself: many deal about the beasts of the field, till themselves become even brutish. Is it not then a blessed design which this Author aims and drives at, so to spiritualise all sorts, or the whole compass of earthly Husbandry, that all sorts of husbandmen may become spiritual and heavenly? It seems to me a taken for good, that God hath an intendment of some special good to the souls of such as are by profession proper Husbandmen, Mr. Richard Steel, and this Author. seeing he hath lately put it into the hearts of two faithful Ministers (who with all of that profession, are Husbandmen in a figure to undertake though in a different way, this Subject, & to publish their labours in print, that they may be of use, not only for the present age, but for posterity. And that the Husbandman may be pleased, as well as profited, in perusing the labours of this Author, he hath, with singular aptness and acuteness, contrived and contracted the sum or scope of every Chapter into an elegant Distich or pair of Verses, placed at the head of it, and concluded it with a choice melodious Poem suitable to, and dilating upon the whole matter of it. These the Husbandman, who can but read, may quickly learn and sing for his solace, instead of those vain Ballads and corrupting Rhymes, which many of that rank are apt to buy, and solace themselves withal, without any benefit, yea, much to their hurt, making their hearts more corrupt, carnal and vain thereby. Let me add one word more to the Reader. This Book of Husbandry Spiritualised, is not calculated only for the common Husbandman; persons of any calling or condition, may find the Author working out such searching Reflections and strong Convictions, from almost every part and particular of the Husbandman's work, as may prove, if faithfully improved, very useful to them; to some for their awakening, to consider the state of their souls, whether in grace or in nature; too others for their instruction, consolation and encouragement in the ways of grace, as also of their proficiency and growth in those ways. That the blessing of the Lord, and the breathe of his good Spirit may go out with it, for all those gracious purposes, is the hearts desire and prayer of him, who is, Christian Reader, A sincere wellwisher to thy precious and immortal soul: JOSEPH CARYL. To his Reverend and learned Friend, Mr. john Flavell, on his Spiritual Navigation and Husbandry. Letter's of Mart of his dear Servant given, By him that fists the ruffling winds of heaven: To fight, and take all such as would not deign T'acknowledge him the Seas great Sovereign. He launched his little Pinnace, and began T'attaque the vassals of Leviathan. Auspicious gales swelling his winged Sails, Searches all creeks, and every Bark he hails, That scarce a Ship our Western Coasts afford Which this brave Pinnace hath not laid aboard. And what among our riddles some might count, Was seen at once at Barwick, and the Mount. Yea, in more Ports hath in one lustre been, Than Hawkins, Drake, or Cavendish have seen, And Prizes of more worth brought home again, Than all the Plate-Fleets of the Kings of Spain. But that which makes the wonder swell the more, Those whom he took were Beggars all before. But rests he here? No, no, our friend doth know 'Tis good to have two strings unto his Bow. Our rare Amphibion loves not to be penned Within the bounds, of one poor Element, Besides the learned Author understood, That of an idle hand there comes no good, The Law to him no Pulpit doth allow, And now he cannot Preach, he means to Blow Though Preaching were a crime, yet the foresaw Against the Ploughman there could be no Law. Nor stays he on resolves, but out of hand He yokes his Teem, ploughs up the stubborn Land: Sows it with precious Seed, harrows again The tougher clods: takes pleasure in his pain. Whilst Orph'us like, (which doth his Art advance) Rocks, Fields, and Woods after his pipe do dance. Industrious spirit, to what a rich account With thy blessed Lord, will all these labours mount? That every nerve of thy blessed soul dost ply, To further heavens Spiritual Husbandry. This kind of Tillage which thou teachest us, Was never dreamt of by Triptolemus. Go Reader, turn the leaves; and me allow To pray (whilst at thy work) God speed the Blow. NICHOLAS WATTS. In Authoris OPERA. LEt Paracelsius and Van-Helmonts name, No more ride triumph on the wings of fame. Lo, here's a Chemist whose diviner skill Doth hallowed, from unhallowed things distil. Spiritualizeth Sea affairs, again, Makes the rude ground turn Tutor unto men. Shows Mariners as by a Compass how They may unto the Port of Glory row. Teacheth the Plowmen from their work to know What duties unto God and man they ow. Rare Artist! who when many tongues are mute Mak'st things that are inanimate, confute The Age's sins; by preaching unto eyes, Truths which in other modes their ears despise. Prosper his pious Labours, Lord! howe'er Do not forget to crown the labourer. Sic raptim canit, DAN. CONDY. To his Reverend and Invaluable Friend Mr. I. F. upon his Husbandry Spiritualised. INgenious Sir, what do I see? what now! Are you come from the Pulpit to the Blow? If so, then pardon me if I profess; The Blow deserves to be sent to the Press. 'Tis not long since you went to Sea they say, Composed a * Navigation Spiritualised. Compass which directs the way And steers the course to heaven, O blessed Art! And bravely done, that you did that impart To us, who take it kindly at your hand, And bless the Lord that you are come to Lord. To be an Husbandman wherein your skill With admiration doth your Readers fill. One grain will yield increase, it's ten times ten, When th'earth's manured by such Husbandmen. We may expect rich harvests, and full crops, When heavenly dew descendeth in such drops Of spiritual rain, to water every field That it full helps of grace to God may yield. I must adore the wisdom of that God That makes men wise, who even from a clod Of earth can raise such heavenly Meditation Unto a pitch of highest elevation. Besides, I mark the goodness of the Lord Performing unto us his faithful Word, That all shall work for good unto the Saints Which in some measure lessens our complaints. For though our Pulpit mercies be grown less, We have some gracious helps yet from the Press. And herein all the world may plainly see, That faithful servants will not idle be. We have some bricks, although the straw be gone. The Church at last shall be of polished stone. What ever men or Devils act, or say, Zion at last will have a glorious day. The wretched muck-worm that from morn to night Labours as if 'twere for an heavenly weight, And when he hath got all he can, the most Amounts to little more than a poor crust To feed his tired carcase, if himself Have by his carking got a little pelf Leave it he must, to one he knows not whom, And then must come to eternal doom; And hear his poor neglected wretched soul Tell him at last that he hath played the fool. But here he's taught how he before he die May lay up treasure for eternity. Wherein he may be rich, yea, much much more Than they that do possess whole mines of Oar. When earth's more worth than heaven, & gold than grace Then let the worldling run his brutish race, But not before unless he do intend To meet with soul-destruction in the end. But I must leave him, and return again To gratulate the author for his pain. And here I can't forbear to let my pen To tell the world of all the Husbandmen That ere I met, he, he hath hit the vein To recompense the Labourers hard pain, And taught him how to get the greatest gain. Wherein he treads a path not trod before, By which indeed his skill appears the more. I might Encomiums give him great and true, And yet come short of what's his due. But I must not walk in forbidden ways For thereby I am sure I should displease His pious mind, who doth and freely can Give all the praise to the great Husbandman. Who will his graces in his servants own, But doth expect himself to wear the Crown, Farewell dear Sir, In take my leave, and now Will say no more but this, God speed the plow. EDWARD JEFFERY. Reader this Emblem darkly represents The Books chief scope, and principal contents, Yet since these Birds, Beasts, Heart, Stone, String, and Tree Do more imply than at first glance you see, Our courteous Muse which cannot be unkind, Intends more plainly to divulge her mind. You see the Shadows, would you see the Things She couches under them? then view her Wings. A gracious heart here learns the art Of soaring up on high Upon the Wings of earthly things That Underfoot do lie No Bird that flies beneath the skies But by this holy craft will lend a feather To help it thither And give the heart a waft. The string and stone shows every one When faith mounts up and sings How carnal sense can draw it hence Opinion and clip its wings Birds beasts and trees teach mysteries If sinners be not blocks They'll quickly mend when God doth send Teachers in droves and Flocks T Cross sculpsit THE EPISTLE TO THE Intelligent Country READER. THOU hast here the fruit of some of my spare hours, which were thus employed, when by a sad providence I was thrust from the society of many dear friends, into a solitary country dwelling. I hope none will envy me these innocent delights, which I made out of my lonely walks, whereby the Lord sweetened my solitudes there. 'Tis like thou wilt find some passages here, that are harmlessly pleasant; yet, I assure thee, I know of none that the most Cynical Reader can censure as sinfully light and vain. I must acknowledge to the praise of God, that I have found some of those (which possibly some of my Readers will call the slightest and most trifling subjects of meditation) to be the Ordinances for Instruction, Caution, and Consolation to my own soul: yea, such a degree of comfort, I do profess, to have found by these things, as hath much endeared the country life to me, and made me much better to understand that saying of Horace, than when I learned it at school, Novistine locum potiorem rure beato? Hor. Sat 6. Est ubi plus tapeant hyems? ubi gracior aura? O rus, quando te ad spiciam? quandoque licebit Nunc veterum libris, nunc somno, & inertibus hortis Ducere solicitae jucunda oblivio vitae, (i. e.) What life can with the Country life compare? Where breathes the purest, and most healthful Air. Where undisturbed, my studies I pursue; And when I sleep, bid all my cares adieu. And what I have found so beneficial to myself, I cannot but think may be so to others. I assure thee Reader, I am not fond of any of these conceptions; and yet I think I may modestly enough say, that the emptiest leaf in this book, may serve for more and better uses than a mere diversion, when thou canst find leisure to peruse it. I know your troubles and cares are many, and though your condition of life hath many innocent comforts, and outward mercies to sweeten it, yet I believe most of you have found, that ancient saying of Anaxion experimentally true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some bitter troubles Country men do meet, Wherewith the Lord doth intermix their sweet. The cares of your minds, are commonly no less than the pains of your Bodies; it concerns you therefore, to sweeten what you cannot avoid; and I know no better way for that than what is here directed to. O friends! what advantages have you, for a spiritual life? Why may you not have two harvests every year? one for your Souls, another for you bodies; if you could thus learn to husband your Husbandry. Methinks spiritual Meditations do even put themselves upon you. Husbandmen of old were generally presumed to be honest and good men; what else means that saying of Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Profess thyself an Husbandman, And wicked too! believe't that can. What you are, godly or wicked is not for me (that am a stranger to most of you) to determine; but if you are not godly, it's my desire & design to make you so; and I could not think on a more probable means to accomplish this honest design, than what I have here used. Methinks it should be a pleasure to you, when you come weary out of the fields from plough, or any other labour, to sit down in the evening, and read that chapter which concerns that particulars business, & refresh your Souls even from that which hath wearied your bodies. Were your hearts but heavenly, & more time allowed for spiritual husbandry your inward comforts, would be much more, & your out ward gains not a jot less; for it the success of all your civil labours and employments depend upon the pleasure & will of God; (as all that are not Atheists do acknowledge) then certainly, your business can succeed never the worse, for your endeavours to please him, upon whose pleasure it so entirely depends. I have many times li●ted up my heart to heaven, whilst these papers were under my hand, for a special blessing to accompany them, when they should be in yours. If the Lord accomplish my desires by them upon your souls, you shall enjoy two heavens, one here, and another hereafter. Would not that be sweet? The Historian tells us, that Altitius Serarius was sowing corn in the field, when Q. Cincinnatus came to him bore headed, with letters from the Senate, signifying that he was chosen to the Dictatorship. I hope the Lord will so bless and succeed these labours, that many of you will be called from holding the Blow on earth, to wear the Crown of glory in heaven; which is the sincere desire Of Your hearty Wellwisher, JOHN FLAVELL. THE AUTHOR TO THE READER COme you whose listening ears do even itch, To hear the way prescribed of growing rich; I'll show you how to make your Tenements Ten thousand times more worth, and yet your rents Not raised a farthing; here my Reader sees, A way to make his dead and barren trees; Yield precious fruit, his Sheep though ne'er so bad Bear golden fleeces, such ne'er jason had. In every thing your gain shall more than double, And all this had with far less toil and trouble. Methinks, I hear thee say this cannot be, I'll ne'er believe it: well, read on and see. Reader, hadst thou but senses exercised To judge aright; were spiritual things but prized At their just value, thou wouldst quickly say 'Tis so indeed; thou wouldst not go thy way Like one that's disappointed, and so fling The book aside, I though 'twas some such thing. Time was when Country Christians did afford, More hours and pains about God's holy Word; Witness the man who did most gladly pay For some few leaves his whole Cart load of Hay. And time shall be when heavenly truth that warms The heart ●hall be preferred before your Farms. When HOLINESS as sacred Scripture tells, Shall be engraven on the Horse's bells. Lord hasten on those much desired times; And to that purpose bless these rural Rhymes. THE PROEM. 1 COR. 3. 9 Ye are God's Husbandry. THE scope and design of the following Chapters, being the spiritual improvement of Husbandry, it will be necessary by way of Proem, to acquaint the Reader with the Foundation and general Rules of this Art in the Scriptures, thereby to procure greater respect unto, and prevent prejudice against composures of this kind. To this end I shall entertain the Reader a little while upon what this Scripture affords us, which will give a fair Introduction to the following Discourse. The Apostle's scope in the context being to check and repress the vain glory and emulation of the Corinthians, who instead of thankfulness for, and an humble and diligent improvement of the excellent blessings of the Ministry; turned all into vain ostentation and emulation, one preferring Paul, and another Apollo's, in the maan time depriving themselves of the choice blessings they might have received from them both. To cure this growing mischief in the Churches, he checks their vanity, and discovers the evil of such practices; by several Arguments, amongst which this is one. Ye are God's Husbandry, q. d. Whar are ye, but a field, or plot of ground, to be manured and cultivated for God? and what are Paul, Apollo, and Cephas, but so many workmen and labourers, employed by God, the great Husbandman, to plant and water you all? If then, you shall glory in some, and despise others, you take the ready way to deprive yourselves of the benefits and mercies you might receive from the joint Ministry of them all. God hath used me to plant you, and Apollo to water you; you are obliged to bless him for the Ministry of both, and it will be your sin if you despise either. If the workmen be discouraged in their labours, 'tis the field that loses and suffers by it; so that the words are a similitude, serving to illustrate the Relation. 1. Which the Churches have to God. 2. Which God's Ministers have to the Churches. The relation betwixt God and them, is like that of an Husbandman to his ground of tillage. The Greek word signifies Gods * Fideles vocantur dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia a Deo per pastors, tanquam arvum excoluntur. Rau. Arable, or that plot of ground which God manures by the ministry of Pastors and Teachers. It serves to illustrate the relation that the Ministers of Christ sustain to the Churches, which is like that of the Husband's servants to him, and his fields; which excellent notion carries in it the perpetual necessity of a Gospel-Ministry. (For what fruit can be expected, where there are none to till the ground?) As also the diligence, accountableness, and rewards, which these labourers are to give to, and receive from God, the great Husbandman. All runs into this. That the life and employment of an Husbandman, excellently shadows forth the relation betwixt God and his Church, and the relative duties betwixt its Ministers and members. Or more briefly thus. The Church is God's Husbandry, about which his Ministers are employed. I shall not here observe my usual Method, (intending no more but a Preface to the following Discourse) but only open the particulars wherein the resemblance consists, and then draw some Corollaries from the whole. The first I shall dispatch in these twenty particulars following. The Husbandman purchases his fields, 1. Prop. and gives a valuable consideration for them, jer. 32. 9, 10. So hath God purchased his Church with a full valuable price, Reddit. even the precious blood of his own Son, Act. 20. 28. Feed the Church of God, which he hath purchased, or acquired with his own blood. O dear-bought inheritance, how much doth this bespeak its worth? or rather, the high esteem God hath of it, to pay down blood, and such blood for it; never was any inheritance bought at such a rate: every particular elect person, and none but such as are comprehanded in this purchase, the rest still remain in the devils right. Sin made a forfeiture of all to justice, upon which Satan entered and took possession, and as a strong man armed, still keeps it in them, Luke 11. 21. but upon payment of this sum to justice, the Elect (who only are intended in this purchase) pass over into God's right and propriety, and now are neither Satan's, Acts 26. 18. nor their own, 1 Cor. 6. 19 but the Lord's peculiar. 1 Pet. 2. 6. And to show how much they are his own, you have two possessives in one verse, Cant. 8. 12. My vineyard, which is mine is before me. Mine, which is mine. Husbandmen divide and separate their own Lands from other men's, 2. Prop. they have their Landmarks and boundaries, by which propriety is preserved, Deut. 27. 17. Prov. 22. 28. So are the people of God wonderfully separated, Reddit. and distinguished from all the people of the earth, Psal. 4. 3 The Lord hath set apart him that is godly for himself, and the Lord knoweth who are his, 2 Tim. 2. 19 It is a special act of grace, to be enclosed by God out of the waste howling wilderness of the world, Deut. 33. 16. This God did intentionally, in the decree before the world was; which decree is executed in their sanctification and adoption. Cornfields are carefully fenced by the Husbandman with hedges and ditches, 3. Prop. to preserve their fruits from beasts that would otherwise overrun and destroy them— Non minus est virtus quam querere parta tueri. It is as good Husbandry to keep what we have, as to acquire more than we had. My wellbeloved hath a vineyard in a very fruitful hill and he fenced it, Reddit. Isa. 5. 1, 2. No inheritance is better defended and secured, than the Lords inheritance, Psal. 125. 2. As the mountains are round about jerusalem, so the Lord is round about his people. So careful is he for their safety, that he createth upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence, Isa. 4. 5. Not a particular Saint, but is hedged about and enclosed in arms of power and love, job 1. 10. Thou hast made a hedge about him. The Devil said would, but by his own confession could not, break over that hedge to touch job, till God's permission made a gap for him: Yea, he not only makes an hedge, but a wall about them, and that of fire, Zech. 2. 5. Sets a guard of Angels to encamp round about them that fear him, Psal. 34. 7. and will not trust them with a single guard of Angels neither, though their power be great, and love to the Saints as great; but watches over them himself also, Isa. 27. 2, 3. Sing ye unto her, a vineyard of red wine, I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day. Husbandmen carry out their Compost; to fertilise their arable ground, 4. Prop. they dung it, dress it, and keep it in heart; and in these Western parts are at great charges to bring lime, and salt water sand to quicken their thin and cold soil. Lord, Reddit let it alone this year also, till I shall dig about it and dung it; and if it bear fruit well, if not, cut it down, Luke 13. 8. O the rich dressing which God bestows upon his Churches! they are costly fields indeed, dressed and fertilized, not only by precious Ordinances and Providences, but also by the sweat, yea, blood of the dispensers of them. Lo●kier in Co●o● p. 5 52. You Londoners (saith Mr. Lockier) are trees watered choicely indeed; 'tis storied of the Palmtree, that at its first transplanting into Italy, 'twas watered with wine, I cannot say (saith he) that you have been so watered by me, I dare not; but this I can humbly and truly say, that if our choicest strength and spirits may be named instead of water, wine; or if the blessing which hath gone along with these waters, at any time, hath turned them into wine, in vigour upon your souls; then hath God by me, watered your roots with wine. The Husbandman builds his house, 5. Prop. where he makes his purchase, dwells upon his Land, and frequently visits it; he knows, that such as dwell far from their Lands; are not far from loss. So doth God; Reddit. wherever he plants a Church there doth he fix his habitation, intending there to dwell, Psal. 46. 5. God is in the midst of her, she shall not be moved. Thus God came to dwell upon his own Fee and Inheritance, in judea, Levit. 26. 11, 12. And I will set my tabernacle amongst you, and will be your God, and ye shall be my people. Which promise is again renewed to his Churches of the New Testament, 2 Cor. 6. 16. And when the Churches shall be in their greatest flourish, and purity, then shall there be the fullest and most glorious manifestation of the divine presence among them, Rev. 21. 3. And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and be their God. Hence the Assemblies are called, the places of his feet— And there they behold the beauty of the Lord, Psal. 27. Husbandmen grudge not at the cost they are at for their tillage; 6. Prop. but as they lay out vast sums upon it, so, they do it cheerfully. And now, O inhabitants of jerusalem, and men of juda, Reddit. judge I pray you, betwixt me and my vineyard; what could have been done more to my vineyard, that I have not done in it? And as he bestows upon his heritage, the choicest mercies, so he doth it with the greatest cheerfulness; for the saith, jer. 32. 41. I will rejoice over them, to do them good; and I will plant them in this Land assuredly, with my whole heart and with my whole soul. It is not the giving out of mercy (saith one) that grieveth God, but the recoiling of his mercies back again upon him by the creatures ingratitude. When Husbandmen have been at cost and pains about their Husbandry, 7. Prop. they expect fruit from it, answerable to their pains and expenses about it: Behold (saith james) the Husbandman waiteth for the precious fruits of the earth, jam. 5. 7. And he looked that it should bring forth fruit, Reddit. , Isa. 5. 2. This heavenly Husbandman waits for the fruits of his fields also; never did any Husbandman long for the desired Harvest, more than God doth for the fruits of holiness from his Saints; great are the expectations of God from his people: And when the time of the fruit drew near, he sent his servants to the Husbandmen, that they might receive the fruits of it. Husbandman are much delighted, 8. Prop. to see the success of their labours, it comforts them over all their hard pains, and many weary days, to see a good increase. Much more is God delighted, Reddit. in beholding the flourishing graces of his people; it pleases him to see his plants laden with fruit, and his valleys sing with corn, Cant. 6. 2. My beloved is gone down into his garden, into his beds of spices, to feed in the gardens, and to gather lilies. These beds of spices (say Expositors) are the particular Churches, the companies of Believers; Pascitur Christus quando suorum virtutes videt, lillia decerpit, quando optimum quemque ex hac vita traducit. Trap. in loc. he goes to feed in these gardens, like as men go to their gardens to make merry, or to gather fruit, Cant. 4. 16. He eats his pleasant fruit, viz. His people's holy performances, sweeter to him than any Ambrosia; thus he feeds in the gardens, and he gathers lilies when he translates good souls into his Kingdom above; For the Lord taketh pleasure in his Saints, and will beautify the meek with salvation. The Husbandman is exceedingly grieved, when he sees the hopes of a good crop disappointed, 9 Prop. and his fields prove barren, or blasted. So the Lord expresses his grief for, Reddit. and anger against his people, when they bring forth no fruits, or wild fruits, worse than none, Host 9 16. Ephraim is smitten, their root is dried up. Christ was exceedingly displeased with the figtree, and cursed it for its barrenness; it grieves him to the heart when his servants return to him with such complaints as these, We have laboured in vain, we have spent our strength for nought. Husbandmen employ many labourers to work in their fields, 10. Prop. there is need to many hands for such a multiplicity of business. God hath diversity of workmen also in the Churches, Reddit. whom he sends forth to labour in his spiritual fields, Eph. 4. 12. He gave some Apostles, some Prophets, and some Evangelists; and some Pastors and Teachers, for the perfecting of the Saints for the work of the Ministry. Amos 3. 7. I have sent [my servants] the Prophets. 'Tis usual with the Apostles to place this title of servant among their honorary titles, though a profane mouth once called it, Probosum artificium, a sordid artifice. Christ hath stamped a great deal of dignity upon his Ministers, in retaining them for the nearest service to himself, 1 Cor. 4. 1. Let a man so account of us, as the Ministers of Christ; they are workers together with God: the Husbandman works in the field among his labourers, and the great God disdaineth not to work in and with his poor servants in the work of the Ministry. The work about which Husbandmen employ their servants in the field, 11. Prop. is toilsome and spending. You see they come home at night as weary as they can draw their legs after them. But God's workmen have a much harder task than they. Reddit. Hence they are set forth in Scripture by the laborious ox, 1. Cor. 9 9 Rev. 4. 7. Some derive the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deacon from a word that signifies dust, to show the laboriousness of their employment, labouring till even, choked with dust and sweat. 'Tis said of Epaphroditus, Phil. 2. 13. That for the work of Christ he was sick, and nigh unto death; not regarding his life to supply their lack of service. The Apostles expression, Col. 1. ult. is very emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereunto I also labour, striving according to his working; which worketh in me mightily. The word signifies, such spending labour as puts a man into an agony; and blessed is that servant, whom his Lord when he cometh small find so doing. The immediate end of the Husbandman's labour, 12. Prop. and his servants labour, is for the improvement of his Land, to make it more flourishing and fruitful. The scope and end of the Ministry is for the Church's benefit and advantage. They must not lord it over God's heritage, Reddit. as if the Church were for them, and not they for the Church; nor serve themselves of it, but be the Church's servants for jesus sake, 2 Cor. 4. 6. the power they have received being for edification, and not for destruction, 2 Cor. 10. 8. Christ hath given them to the Churches, their gifts, their time, their strength, and all their Ministerial talents are not their own, but the Church's stock and treasure. The workmen that labour in the fields, are accountable for their work to him that employed them. 13. Prop. Church-Officers are also accountable to God for all the souls committed to them. Reddit. They are Stewards of the Mysteries of God, 1. Cor. 4. 1. and Stewards are accountable. We watch for your souls (saith the Apostle) as they that must give an account, Heb. 13. 7. If these servants be unfaithful in their work and trust, the blood of souls shall be required at their hands, Ezek. 3. 17, 18. which are fulmina, non verba (saith Erasmus) thunderbolts, rather than words. The guilt of blood is the greatest guilt; and of all blood, the blood of souls. Those that spend their time and strength all their days, in manuring, 14. Prop. and ploughing the fields, do maintain themselves and their families by their labours; their hands are sufficient for themselves and theirs. Even so hath God ordained, that they which preach the Gospel, Reddit. should live of the Gospel, 1. Cor. 9 14. The workman is worthy of his meat, Mat. 10. 10. 'Tis is sad thing, if those who break the bread of life to souls, should be suffered to want bread themselves. God would not have the mouth of the ox muzzled that treads out the corn, but have liberty to eat, as well as work: Yet, if any pretender to the Ministry be like the Heifer that loves to tread out the corn, (i. e.) cares to do no work, but such as brings in present pay▪ he therein sufficiently discovers his beastlike disposition. Ministers must be faithful in their Master's work, and if men do not, God will reward them. For, He is not unrighteous to forget their work, and labour of love, Heb. 6. 10. It is a great trouble to Husbandmen in a busy time, 15. Prop. to be put off from their labours by stormy weather, which drives them out of the fields, and makes th●m let all lie, till it clear up again; yet, meanwhile, they are not idle, but employ themselves in home work. Even so in God's Husbandry, Reddit. 'tis an unspeakable affliction to God's workmen to be rendered useless and unserviceable to the Churches, by those storms of trouble, which drive them from their public Ministerial work. With what a heavy heart did Paul go off from his work at Ephesus, Act. 20. It spends a Minister to preach, but more to be silent. 'Tis a loud speaking judgement, when God shall say to them as to Ezekiel, Son of man, I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, Ezek. 3. 26. Such silencing providences, speaking thundering language to gracious hearts, yet even then, the keepers of the vineyard have a private vineyard of their own to look after, they have much home-work when no out-work. There is a vast difference betwixt those fields which have been well husbanded, 16. Prop. and dressed by a skilful and diligent Husbandman; and those that have been long out of husbandry. How fragrant is the one! how dry and barren the other? When you pass by a field well dressed and fenced, every thing prosperous and in exquisite order, you may know without farther enquiry, that a good Husband lives there. Thus stands the case betwixt those places which God hath blest with a faithful painful Ministry, Reddit. and such as have none, or worse than none: For as the Husbandman's cost and pains appears in the verdant, and fragrant hue of his fields; so a Ministers pains and diligence is (ordinarily) seen in the heavenly lives, and flourishing graces of the people. The Churches of Corinth and Thessalonica, where Paul and other holy instruments spent much of their time and pains became famous and flourishing Churches, 2 Cor. 9 2. A special blessing comes along with a godly Minister, to the place where special providence assigns him. Such places like Gideon's fleece, have the dew of heaven lying on them, whiles others round about are dry and barren. The Husbandman is not discouraged, 17. Prop. though the seed lie long under the clods, he knows it will spring up at last, and reward him, or those that come after him, for their pains and patience in waiting for it. Ministers should not be presently discouraged in their work, Reddit. because they see but little or no appearance, of all the seed they have sown among the people. The servant of the Lord must be patient towards all, waiting if at any time God will give them repentance, 2 Tim. 24. 25. And if it never spring up in his time, it may after his death; and if so, he shall not fail of his reward, job. 4. 36, 37. And he that reapeth, receiveth wages, and gathereth fruit unto life eternal, that both he that some, and he that reapeth may rejoice together; and herein is that saying true, one soweth, and another reapeth. Though Ministers die, yet their words live; yea, their words take hold of men when they are in the dust, Zech. 1. 6. Husbandmen find low ground and valleys, 18. Prop. most fertile. Hills, how loftily soever, they over-top the lower grounds, yet answer not the Husbandman's pains, as the valleys do. These are best watered and secured from the scorching heat of the Sun. Experience shows us, that the humblest Saints are most fruitful under the Gospel. Reddit. These are they that receive with meekness▪ the ingraffed word, jam. 1. 21. whose influences abide in them, as the rain doth in the low valleys. Happy is that Minister, whose lot falls in such a pleasant valley. Blessed are they that sow beside all such waters, that send forth thither the feet of the ox and the ass, Isa. 32. 20. Among these valleys run the pleasant springs, and purling brooks, which fertilise the neighbouring ground. Heavenly Ordinances there, leave fruitful influences. The first Crop is usually the best; and the longer the Husbandman tills his ground, 19 Prop. the less it produces. After a few years its vigour and strength if spent. The first entertainment of the Gospel is commonly the best; Reddit. and what good is done by the Ministry, is often done at its first entrance. New things are pretty, and very taking. john at first was to the jews a burning and a shining light, and they were willing [for a season] to rejoice in his light, joh. 5. 35. Paul. was highly valued among the Galatians at first: such was their zeal, that they could have plucked out their eyes and have given them to him; but how quickly did this full tide ebb again? for he complains, Gal. 4. 15. Where then is the blessedness ye spoke of. Lastly, When fields prove barren, and will not quit the Husbandman's cost, 20. Prop. nor answer the seed he sows in them, he plucks up the hedges, and lays it waste. So when Churches grow formal and fruitless, Reddit. the Lord removes his Gospel-presence from them; plucks up the hedge of his protection from about them, and lays them open, as waste ground, to be overrun by their enemies, jer. 7. 12. Go to Shiloh, and see what I did unto it. What is become of those once famous and flourishing Churches of Asia? Are they not laid waste, and trodden down by infidels? And now go to (saith the great Husbandman) I will tell you what I will do to my vineyard; I will pull up the hedge thereof, and it shall be laid waste, Isa. 5. 5. Thus you see the Allegory opened in its particulars: from the whole, I shall present you with these five ensuing Corollaries. The First Corrolary. How great then are the dignities and privileges of the Churches of jesus Christ, whom he hath appropriated to himself, above all the people of the earth, to be his peculiar inheritance? The rest of the world is a waste wilderness; all other places, how pleasant soever, in respect of their natural amaenity and delights, are truly enough called, the dark places of the earth; dismal, solitary cells, where Ziim and Limb, Bitterns, Cormorants, and every doleful creature dwells. But the Church is the Paradise of the earth, a garden enclosed, Cant. 4. 12. in whose hedges the Gospel-birds chirp and sing melodiously, Cant. 2. 12. Its beds, are beds of spices, Cantt. 6. 2. and betwixt its pleasant banks, a Crystal River of living water runs, Rev. 22. 1. The streams whereof make glad the City of god; in the midst thereof the Lord himself delights to walk. O Zion! with what pleasures dost thou abound! If Bernard were so ravished with the delights of his Monastery, because of its green banks, and shady bowers, and herbs, and trees, and various objects to feed his eyes, and fragrant smells, and sweet and various tunes of birds, together with the opportunities of devout contemplation, that he cried out admiringly, Lord! what delights dost thou provide, even for the poor! How much more should we be ravished with Sion's glory? for beautiful for situation, is mount Zion. Of whom it may much more truly be said, Speeds Chron. what a Chronicler of our own once said of England, that it is the fortunate Island, the Paradise of Pleasure, the Garden of God, whose valleys are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose Rivers are as jordan, whose wall is the Ocean, and whose defence is the Lord jehovah. Happy art thou, O Israel, who is like unto thee? Who can count the privileges wherewith Christ hath invested his Churches? O let it never seem a light thing in our eyes, that we grow within his blessed enclosure. How sweet a promise is that, Exod. 19 5. Ye shall be to me a peculiar treasure above all people; for all the earth is mine. The Second Corrolary. Hence it follows, That spiritual barrenness is a great reproach and shame to Christians. Shall God's Husbandry, which is so planted, watered, fenced, filled with favours and mercies, be like the barren heath in the desert? Surely it should be said of every soul that grows here, as the Historian saith of Spain, that there is nihil infructuosum, nihil sterile; nothing barren or unfruitful in it. God's vineyard is planted in a very fruitful hill, Isa. 5. 1. And surely they that are planted in the house of the Lord, should flourish in the Court of our God; they should bring forth fruit, even in old age, to show that God is upright, Psal. 92. 13, 14. They are created in Christ jesus unto good works, which God hath ordained they should walk in, Eph. 2. 10. They are married unto Christ, that they might bring forth fruit to God, Rom. 7. 4. An empty branch is a dishonour to the root that bears it, a barren field to the Husbandman that owns it; God cannot endure that in his fields, which he suffers in the wilderness. The third Corrolary. If the Church be God's Husbandry, than there is such a special gracious presence of the Lord in his Churches, as is not to be found in all the world beside. Where may you expect to find the Husbandman, but in his own fields? there lies his business, and there he delights to be. And where may we expect to find God, but in the Assemblies of his Saints? He walks amongst the golden Candlesticks, Rev. 2. 1. I. will walk among you (saith he) and be your God, 2 Cor. 6. 16. Upon this account the Church is called jehovah Shamah; the Lord is there, Ezek. 48. ult. You may see the footsteps of God in the creatures; but the face of God is only to be seen in his Ordinances. Hence Psal. 27. 4. David longed for the Temple, that he might see the beauty of the Lord. Now, what is beauty, but a symmetry and proportion of parts? In the works of Creation, you see one attribute manifested in one thing, and another, in another thing; but in the Sanctuary you may see beauty, even in all the attributes of God displayed there: And indeed, we find in Scripture such astonishing expressions about the visio●s of God in his Church, that in reading them, a man can see little difference betwixt it and heaven; for as the Church is called heaven, Mat. 25. 1. so its description is like that of heaven, Heb. 12. 22, 23. You are come to the heavenly jerusalem, and to an innumerable company of Angels, etc. And Rev. 4. 22. They shall see his face, and his name shall be written in their foreheads. And v. 24. The Saints are represented, standing nearer to the throne of God, than the Angels themselves. Hence also Ordinances are called Galleries, in which both Saints and Angels walk, beholding the glory of him that sits upon the throne, Zech. 3. 7. If you will keep my ways, I will give you Galleries to walk in, among them▪ that stand by. The Fourth Corrolary. If the Church be God's Husbandry, than those that be employed in Ministerial work, aught to be men of great judgement and experience in soul affairs; for these are the labourers whom God, the mystical Husbandman employs and entrusts about his spiritual Husbandry. Should Husbandmen employ ignorant persons, that neither understand the rules, nor proper seasons of Husbandry; how much would such workmen damnify and prejudice him? he will not employ such to weed his fields, as know not wheat from tares; or to prune his trees, that think Midsummer as fit for that work as December; much less will God. He qualifies all that he sends, with wisdom for their work. His workmen approve themselves workmen indeed, such as need not be ashamed, rightly dividing the word of truth, 2 Tim. 2. 15. As Bezaleel was furnished with wisdom, before he was employed in Tabernacle-work, so Christ instructs his servants, with skill and insight, before they are employed in Ministerial-work. He gives them a mouth and wisdom, Luke 21. 15. endues them with power from on high: as Christ was filled abundantly with the Spirit for his work, so according to proportion, are those that are sent by him, joh. 20. 21, 22. As my Father hath sent me, so send I you. And as for those that run before they are sent, and understand not the Mysteries of the Gospel, I shall say no more of them, but this; Father, forgive them, for they know not what they do. The Fifth Corrolary. To conclude, If the Church be God's Husbandry, that is, if Husbandry have so many resemblances of God's works about the Church in it, then how inexcusable is the ignorance of Husbandmen, in the things of God, who besides the word of the Gospel, have the teachings of the Creatures; and can hardly turn their hands to any part of their work, but the Spirit hints one spiritual use or other from it to their souls? How do the Scriptures abound with Parables, and lively similitudes taken from Husbandry? from the field, the seed, the plough, the barn, from threshing and winnowing; similitudes also from planting, graffing, and pruning of trees; and not a few from the ordering of cattle. So that, to what business soever you turn your hands, in any part of your calling, still God meets you, with one heavenly instruction or other. But alas! How few are able to improve their civil employments to such excellent ends? These things are but briefly hinted in the Scriptures, and those hints scattered up and down, that they know not where to find, them; and if they could, yet would it be difficult so to methodise them, as it is necessary they should be, in order to their due improvement, by Meditation. And therefore I judged it necessary to collect and prepare them for your use; and in this manner to present them to you, as you find them in the following Chapters. Read, consider, and apply; and the Lord make you good Husbands for your own souls. THE FIRST PART OF HUSBANDRY Spiritualised. CHAP. I. In the laborious Husbandman you see, Upon the industry of the Husbandman. What all true Christians are, or aught to be. OBSERVATION. The employment of the Hsbandman is by all acknowledged, to be very laborious; there is a multiplicity of business incumbent on him. The end of one work, is but the beginning of another. Every season of the year brings its proper work with it: Sometimes you find him in his Fields, dressing, ploughing, sowing, harrowing, weeding, or reaping; and sometimes in his Barn, threshing, or winnowing; sometimes in his Orchard, planting, graffing, or pruning his trees, and sometimes among his cattle: so that he hath no time to be idle. And as he hath a multiplicity of business, so every part of it is full of toil, and spending labour: He eats not the bread of idleness, but earns it before he eats it; and as it were, dips it in his own sweat, whereby it becomes the sweeter to him. Though sin brought in the Husbandman's sweat, Gen. 3. 19 yet now not to sweat would increase his sin, Ezek. 16. 49. APPLICATION. BEhold here the life of a serious Christian, shadowed forth to the life. As the life of a Husbandman, so the life of a Christian is no idle, or easy life. They that take up Religion for ostentation, and not for an occupation; and those that place the business of it in notions, and idle speculations, in forms, gestures, and external observances, may think, and call it so: but such as devote themselves unto it, and make Religion their business, will find it no easy work to exercise themselves to godliness. Many there are, that affect the reputation and sweet of it, who cannot endure the labour, and sweat of it. If men might be indulged to divide their hearts betwixt God and the World, or to cull out the cheap and easy duties of it, and neglect the more difficult and costly ones, it were an easy thing to be a Christian: but surely to have respect to all God's commandments, to live the life, as well as speak, the language of a Christian: to be holy in all manner of conversation, is not so easy. This will be evident, by comparing the life of a Christian, with the life of a Husbandman, in these five particulars: Wherein it▪ will appear that the work of a Christian, is by much the hardest work of the two. The Husbandman hath much to do, many things to look after; but the Christian more: If we respect the extensiveness of his work, he hath a large field indeed to labour in, Psal. 119. 96. The commandment is exceeding broad; of a vast extent and latitude, comprising not only a multitude of external acts, and duties, and guiding the Offices of the outward man about them, but also taking in every thought and motion of the inner man within its compass. You find in the Word, a world of work cut out for Christians; there's hearing work, praying work, reading, meditating, and self-examining work; it puts him also upon a constant watch over all the corruptions of his heart. Oh, what a world of work hath a Christian about them? For of them he may say, as the Historian doth of Hannibal, They are never quiet, whether conquering, or conquered. How many weak languishing graces hath he to recover, improve, and strengthen? There is a weak faith, a languishing love, dull and faint desires to be quickened and invigorated. And when all this is done, what a multitude of work do his several relations exact from him? he hath a world of business incumbent on him, as a parent, child, husband, wife, master, servant, or friend; yea, not only to friends, but enemies. And beside all this, how many difficult things are there to be born and suffered for Christ? and yet will not God allow his people in the neglect of any one of them: neither can he be a Christian that hath not respect to every command, and is not holy, in all manner of conversation, Psal. 119. 6. 2 Pet. 3. 11. every one of these duties, like the several spokes in a wheel come to bear in the whole round of a Christians conversation: so that he hath more work upon his hands than the Husbandman. The Husbandman's work is confessed to be Spending work, but not like the Christians. What Augustus said of the young Roman, is verified in the true Christian, Quicquid vult válde vult. Whatsoever he doth in Religion, he doth to purpose. Under the Law, God rejected the Snail and the Ass, Levit. 11. 30. Exod. 13. 13. And under the Gospel, he allows no sluggish lazy Professor, 1 Tim. 5. 11, 13. Sleepy duties are utterly unsuitable to the living God; he will have the very spirits distilled and offered up to him in every duty, joh. 4. 24. he bestows upon his people the very substance and kernel of mercies, and will not accept from them the shells and shadows of duties; not the skin, but the inwards, and the fat that covereth the inwards, was required under the Law, Exod. 29. 30. And every sacrifice under the Gospel, must be sacrificium medullatum, a sacrifice full of marrow; observe the manner in which their work is to be performed. Rom. 12. 11. in serving God, servant in spirit, or hissing hot. 2 Pet. 1. 10. in securing salvation, diligent; or doing it throughly, and enough. 1 Tim. 4. 7. in godliness, exercising, or stripping themselves, as for a race. Luke 13. 24. in the pursuit of happiness, striving, even to an agony. Act. 26. 7. in prayer, serving God instantly; or in a stretched-out manner; yea, pouring out their hearts before him, Psal. 62. 8 as if the body were left like a dead corpse upon the knees, whilst the spirit is departed from it, and ascended to God. This is the manner of his work: judge then how much harder this work is, than to spend the sweat of the brow in manual labour. The Husbandman finds his work as he left it, he can begin one day, where he left the other; but it is not so with the Christian, a bad heart, and a busy devil, disorder and spoil his work every day. The Christian finds not his heart in the morning, as he left it at night; and even when he is about his work, how many set-backs doth he meet with? Satan stands at his right hand (the working hand) to resist him, Zech. 3. 1. when he would do good, evil (the evil of his own heart and nature) is present with him. The Husbandman hath some resting days, when he throws aside all his work, and takes his recreation; but the Christian hath no resting day, till his dying day; and then he shall rest from his labours. Religion allows no idle days, but requires him to be always abounding in the work of the Lord, 1 Cor. 15. 58. When one duty is done, another calls for him; the Lord's day is a day of rest to the Husbandman; but no day in the week so laborious to the Christian. O 'tis a spending day to him. When he hath gathered in the crop of one duty; he is not to sit down satisfied therewith, or say as that rich worldling did, Luke 12. 19 Soul take thine ease, thou hast goods laid up for many years, but must to plow again, and count it well if the Vintage reach to the seedtime, Leu. 26. 5. I mean, if the strength, influence, and comforts of one duty, hold out to another duty; and that it may be so, and there be no room left for idleness, God hath appointed ejaculatory prayer, to fill up the intervals, betwixt stated and the more solemn duties. These are to keep in the fire, which kindled the morning, sacrifice, to kindle the evening sacrifice. When can the Christian sit down and say, now all my work is ended, I have nothing to do, without doors, or within? Lastly, There is a time when the labour of the Husbandman is ended; old age and weakness takes him off from all employment; they can only look upon their labourers, but cannot do a stroke of work themselves; they can tell you what they did in their younger years, but now (say they) we must leave it to younger people; we cannot be young always: but the Christian is never super-annuated as to the work of Religion; yea, the longer he lives, the more his Master expects from him. When he is full of days, God expects he should be full of fruits, Psal. 9 14. They shall bring forth fruit in old age, they shall be fat and flourishing. REFLECTIONS. HOw hard have I laboured for the meat that perisheth? prevented the dawning of the day, The worldling's Reflection. and laboured as in the very fire, and yet is the Christians work harder than mine? Surely then, I never yet understood the work of Christianity. Alas! my sleepy prayers, and formal duties, even all that ever I performed in my life, never cost me that pains, that one hour at plough hath done. I have either wholly neglected, or at best, so lazily performed religious duties, that I may truly say, I offer to God what cost me nothing. Woe is me poor wretch! How is the judgement of Corah spiritually executed upon me? The earth opened her mouth, and swallowed up his body, but it hath opened its mouth and swallowed up my heart, my time, and all my affections. How far am I from the Kingdom of God And how little better is my case, who have indeed professed Religion, but never made it my business? The Formalists Reflection. Will an empty (though splendid) profession save me? How many brave Ships have perished in the storms, notwithstanding their fine names, the Prosperous, the Success, the Happy return? A fine name could not protect them from the rocks, nor will it save me from hell. I have done by Religion, as I should have done by the world; prayed, as if I prayed not; and heard as if I heard not. I have given to God but the shadow of duty, and can never expect from him a real reward. How unlike a Christian dost thou also (O my soul) go about thy work; The Reflection of a slothful Christian. though upright in the main, yet how little zeal and activity dost thou express in thy duties? Awake love and zeal, seest thou not the toil and pains men take for the world? how do they prevent the dawning of the day? and labour as in the very fire till night; and all this for a trifle! should not every drop of sweat which I see trickle from their brows, fetch (as it were) a drop of blood from my heart? who am thus convinced and reproved of shameful laziness, by their indefatigable diligence. Do they pant after the dust of the earth? Amos 2. 7. and shall not I pant after God? Psal. 42. 1. Ah, my soul! It was not wont to be so with thee, in the days of my first profession. Should I have had no more communion with God in duties then, it would have broken my heart: I should have been weary of my life. Is this a time for one to stand idle, who stands at the door of eternity? What, now slack-handed, when so near to my everlasting rest! Rom. 13. 11. or hast thou found the work of God so unpleasant to thee? Prov. 3. 17. or the trade of godliness so unprofitable? Psal. 19 11. Or knowest thou not, that millions now in hell perished for want of serious diligence in Religion? Luke 13. 34. or doth my diligence for God, answer to that which Christ hath done and suffered, to purchase my happiness? or to the preparations he hath made in heaven for me? or dost thou forget that thy Master's eye is always upon thee, whilst thou art lazing and loitering? or would the damned live at this rate, as I do, if their day of grace might be recalled? for shame (my soul) for shame! rouse up thyself, and fall to thy work, with a diligence answerable to the weight thereof: for it is no vain work concerning thee, it is thy life. The Poem. Religion WHEN advanced in power, Eph. 5. 15. Will make you HUSBAND every hour. 'Twill make MEN strive with all their might, And therein FIND a sweet delight. Luke 13. 24. If there were NOUGHT besides that pay, Psal. 119. 47. Christ gives TO cheer us in our way; Psal. 19 9 Should we not DO the best we can? For there's NO such reward from man. Psal. 73. 25. Shall others WORK, Amos 2. 7. and not regard Their strength; TO get a small reward? Eccles. 6. 7. Whilst we TURN slugs, and loiter thus? Oh that THEIR zeal might quicken us! Psal. 4. 6. Why are our HANDS, and feet so slow, Rom. 12. 11. When we UNTO our business go? How can we THAN Christ's pay expect, Gal. 6. 16. And yet the CHRISTIANS work reject? If this, Heb. 12. 24. than ALSO that embrace Them both: IF not, we both disgrace. Some if THEY could these two divide, Mat. 20. 21, 22. 'Twould PLEASE them well, with Christ to side, But if they MAY not, Mat. 19 22. than it were As good CEASE pleading, they'll not hear. Rouse up FROM sloth, Gal. 6. 9 (my soul) betake Thee to thy WORK, no cavils make O strive, AND try! Saints say that even The pain they TAKE, Luke 13. 24. hath much of heaven. Psal. 19 10. But yet THEIR best wine's kept till last, joh. 20. 10. Their rest, and EASE comes all so fast. Heb. 4. ult. CHAP. II. The hardest labourers, are the thriving men. If you'll have thriving souls, be active then. OBSERVATION. INdustry and diligence is the way to thrive and grow rich in the world. Upon the thriftiness of the Husbandman. The earth must be manured, or its increase is in vain expected; Qui fugit molam, fugit farinam; he that refuses the mill, refuses the meal, (saith the Proverb) the diligent soul shall be made fat. Solomon hath two proverbs concerning thriftiness and increase in the world. In Prov. 10. 4. he saith, The hand of the diligent maketh rich. And v. 22. he saith, The blessing of the Lord maketh rich. These are not contradictory, but confirmatory each of other; one speaks of the principal, the other of the instrumental cause. Diligence without God's blessing will not do it; and that blessing cannot be expected without diligence; therefore Husbandmen ply their business with unwearied pains, they do even lodge in the midst of their labours, as that good Husband Boaz did, Ruth 2. 3. they are parsimonious of their time, but prodigal of their sweat and strength, because they find this to be the thriving way. APPLICATION. AS nature opens her treasures to none but the diligent, so neither doth grace. He that will be rich, must be a painful Christian; and whosoever will closely ply the trade of godliness, shall comfortably and quickly find, That in keeping Gods commands there is great reward, Psal. 19 11. God is a bountiful rewarder of such as diligently seek him, Heb. 11. 6. They must not indeed work for wages, Non mercurii sed operarii. nor yet will God suffer their work to go unrewarded; yea, it sufficiently rewards itself, 1 Tim. 6. 6. and its reward is twofold, (1) present, and in part; (2) future and in full, Mark 10. 29, 30. Now in this time an hundred-fold, even from suffering, which seems the most unprofitable part of the work, and in the world to come, life everlasting. If you ask what present advantage Christians have by their diligence? I answer, as much and more than the Husbandman hath from all his toils and labours. Let us compare the particulars, and see what the Husbandman gets, that the Christian gets not also. Compare your gains, and you'll quickly see the odds. You get credit and reputation by your diligence; 'tis a commendation and honour to you, to be active and stirring men: But how much more honour doth God put upon his laborious servants? 'Tis the highest honour of a creature, to be active and useful for its God. Saints are called vessels of honour, as they are fitted for the Master's use, 2 Tim. 2. 21. Wherein consists the honour of Angels, but in this; that they are ministering spirits, serviceable creatures? And all the Apostles gloried in the title of servants. The lowest office in which a man can serve God, even that of a Nethinim, or doorkeeper, which was the lowest order or rank of officers in the house of God, Ezek. 44. 10, 11. is yet preferred by David before the service of the greatest Prince on earth, Psal. 84. 10. 'Tis no small honour to be active for God. You have this benefit by your labour, that thereby you avoid loose and evil company, which would draw you into mischief. By diligence for God, the Christian also is secured from temptations; God is with them, while they are with him, 2 Chron. 15. 2. Communion with God in the way of duty, is a great preservative against temptations. The Schoolmen put the question, how the Angels and glorified Saints become impeccant? and resolve it thus: That they are secured from sin, by the beatifical vision; and sure-I am, that the visions of God, not only in glory, but now also in duty, are marvellous defences against sin; and they that are most active for God, have the fullest and clearest visions of God, joh. 14. 21. You have this benefit by your labour, that it tends much to the health of your bodies. The Christian hath this benefit by his labour, that it tends to a faithful state of soul; The way of the Lord is strength to the upright, Prov. 10. 29. As those that follow their daily labours in the field, have much more health than Citizens that live idly, or Scholars that live a sedentary life. So the active Christian enjoys more spiritual health, and is troubled with fewer complaints than others. By diligence in your civil employments, you preserve your estates, and are kept from running behindhand in the world. Bailiffs trouble not such men's doors; they usually have the forefoot of their neighbours. And by activity and diligence for God, souls are kept from backsliding, and running back in their graces and comforts. Remissions and intermissions in our duties, are the first steps and degrees by which a soul declines and wastes, as to his spiritual estate. Your pains and diligence in the fields, makes your beds sweet to you at night, Eccl. 5. 12. Rest is sweet to a labouring man, whether he eat little or much. But the diligent life of a Christian makes the clods of the valley, his grave sweet unto him, 2 Cor. 1. 12. 2 King. 20. 3. Remember now, O Lord, how I have walked before thee, etc. Think Christian, how sweet it will be for thee when thou comest to die; to say then as thy Redeemer did, when near his death, joh. 17. 4, 5. I have finished the work thou gavest me to do; and now, O Father, glorify me with thine own self. The expense of your sweat fills your purses, you get estates by your diligence and labour; but what are your gains to the gains of Christians? They can get in an hour, that which they will not part with for all the gold and silver on earth, Prov. 3. 14. So that compare these labourers as to all their advantages, and you shall see, that there is no trade like that which the diligent Christian drives. REFLECTIONS. Blush then, O my soul, at the consideration of thy laziness and sloth, Reflections of the slothful soul. which is attended with so many spiritual wants! and can I wonder at it, when I refuse the painful way of duty, in which the precious fruits of Godliness, are only to be found? If these fruits lay upon the surface of duty, or could be had with wishes, I should not want them; but to dig deep and take pains I cannot. My desires, like those of the slothful man, kill me, because my hands refuse to labour, Pro. 21. 25. If every duty were to be rewarded presently with gold, would I not have been more assiduous in them, than I have been? And yet I know that a heart full of the grace and comfort of the holy Ghost, is better than a house full of gold and silver. O what a composition of stupidity and sloth am I! I have been all for the short cut to comfort, when constant experience teacheth, that the farther way about, by painful duty, is the nearest way to it. What pains do Husbandmen take? what perils do Seamen run, for a little gain? O sluggish heart! wilt thou do nothing for eternal treasures? Secondly, if there be such great rewards attending diligence in duty, then why art thou so apt (O my soul) to cast off duty, because thou findest not present comfort in it? how quickly am I discouraged, if I presently find not what I expect in duty? Whereas, the Well is deep, and much pains must be taken to draw up those waters of joy, Isa. 12. 3. there is a golden vein in the mount of duty, but it lies deep; and because I meet not with it as soon as I expect, my lazy heart throws by the shovel, and cries, Dig I cannot. Thirdly, if this be indeed the rich and thriving trade, The worldling's Reflection. why do I peddle about the poor low things of the world so much, neglecting the rich trade of godliness for it? O, how much of my time and strength have these things devoured? Had I employed that time in communion with God, would it not have turned to a better account? Think'st thou in earnest, O my soul, that God hath endowed thee with such excellent faculties, capable of the most divine and heavenly employments, or that jesus Christ hath shed his invaluably precious blood, or that he hath sent forth the glorious spirit of holiness, and all this to fit men for no higher or nobler employments than these? Is this the end of thy wonderful creation? Doth God whirl about the heavens in endless revolutions, to beget time for this? or doth he not rather expect that the weightiest work should engross thy greatest strength, and choicest hours? O, that I could once consider, what a good Master Christians serve, who will not only abundantly reward them at night; but brings them their food into the field to encourage them in their labour! What pity is it, that so good a Master should be so badly served as he hath been by me! Hark, how he pleads to gain my heart. The POEM, by way of Dialogue betwixt Christ and the world. CHRIST. O Why so free of sweat and time? For what e'er long will not be thine. john 6. 27. Or if it might, 1 Cor. 7. 31. thou sell'st to loss, A precious soul for lasting dross. Mat. 16. 26. Those weary hands, and toiling brains, Might be employed for better gains. Wouldst thou but work as hard for me, 1 Tim. 6. 6. As for the world, Mark 4. 19 which cousin's thee? Thy gains should be a thousand fold: For my revenues more than gold. Prov. 8. 19 WORLD. Soul, I have always found thee willing; Rather by me to earn a shilling; Than trust uncertain things which lie, Beyond thee in eternity. Shall things unseen now tempt thee? tush, A bird in hand's worth two i'th' bush: I pay thy wages down in hand, This thou canst feel, taste, understand. O let not such a vain pretence, Prevail against thy very sense. CHRIST Thus beasts are led, job 35. 11. thus birds are snared, Thus souls for ruin are prepared. Eccles. 11. 9 What? john 20. 29. trust no farther than you see, You'll trust a thief as far as me. Deluded wretch, will naught but fight And sense convince thee? 2 Tim. 3. 13. O how right How just is God? Rom. 2. 5. whose direful scourge Such Arguments in hell shall urge. Mark 6. 16. WORLD. Christ threatens wrath to come, but I Do threaten thee with poverty. And why wilt thou thyself, and those That are so dear, to want expose? Come, s●e the Saints; for all their brags: How well they thrive, they're clothed with rags. CHRIST. If my dear Saints in rags do go, 'Tis not Religion clothes them so; 1 Tim. 4. 8. But by such wants the Lord prepar●s 1 Cor. 1. 28, 29. Their souls, against thy kill snares, 1 Tim. 6. 9 They all are heirs, though under age; james 2. 5. Expectants of their heritage. jude 21. Kept short for present, yet contemn A change with those that scoff at them. Psal. 17. 13, 14. WORLD. It is in vain to plead, for I With present things charm powerfully. What e'er thou offerest, they'll despise; I hold them prisoners by their eyes. CHRIST. If they will serve no other Lord, Luke 19 27. Then let it stand upon record Isa. 30. 8, 9 Against their souls that they refused My wages, jude 5. and my grace abused. Remember this when they shall see All turned to ashes thats in thee. 2 Pet. 3, 7. ANOTHER. NOne will deny, but those are blessed pains, Which are attended with the richest gains. Grant this, and then most. clearly 'tis inferred, Soul-work to all deserves to be preferred. This is an unknown trade, Oh, who can count, To what the gains of godliness amount? For one poor shilling, O, what resks some run? Some toiling as i'th' fire, from Sun to Sun! Whereas one hour spent with God brings in Such heavenly treasures, that poor souls have been Enriched for ever. Even as you see A Prince's Favourite upon the knee, Can in an hours time more wealth obtain, Than all your lives by labour you can gain. Prayer gains are great, and quick returns are made, Sure than the Christian drives the richest trade. 'Tis true, the hypocrite that never drove A serious trade for heaven may bankrupt prove; But holy souls which mind, and closely ply Their business, greatly are enriched thereby. The difference 'twixt the one, and tother's best By such a Simile as this expressed. As in a Summer's day you often see, The wanton Butterfly and painful Bee; On fragrant flowers fix, whence one doth strive To bear his precious burden to the Hive: The others pains no profit with it brings, His time is spent in painting of his wings. When winter comes, the Bee hath full supplies, The other creeps into an hole and dies. Like different events shall be betwixt The painful Saint, and lazy Notionist. CHAP. III. The ploughman sings and whistles though he sweat, Upon the cheerfulness of the Husbandman. Shall Christians droop, because their work is great? OBSERVATION. THough the labours of Husbandmen are very great and toilsome, yet with what cheerfulness do they go through them? It is very delightful to hear the melody they make by whistling, as they follow the Blow; yea, the very horses have their Bells, which make a pleasant noise. Horses (saith Mr. Fuller) will do more for a whistle, than a whip; and their Bells do as it were, jingle away their weariness. I have been often delighted with this Country music, whereby they sweeten their hard labours with an innocent pleasure, and verify the saying of the Poet: Ovid. Tempus in agrorum cultu confumere dulce est. Although they plow from morning until night. Time steals away with pleasure and delight. APPLICATION. BUt how much greater cause have the people of God to address themselves unto his work, with all cheerfulness of spirit? And indeed, so far as the heart is spiritual, it delights in its duties. 'Tis true, the work of a Christian is painful, and much more spending than the Husbandman's (as was opened Chap. 1.) but than it as much exceeds in the delights and pleasures that attend it. What is the Christians work, but with joy to draw water out of the wells of salvation? Isa. 12. 3. You may see what a pleasant path the path of duty is, by the cheerfulness of those that have walked in them, Psal. 119. 14. I have rejoiced in the way of thy judgement, as much as in all riches. And by the promises that are made to such, Psal. 13 8. 5. Yea, they shall sing in the ways of the Lord, for great is the glory of the Lord. And again, You shall have a song as in the night, when an holy solemnity is kept, and gladness of heart, as when one goeth with a pipe, to come to the mountain of the Lord, to the mighty one of Israel, Isa. 30. 29. And lastly, by the many commands, whereby joy in the ways of the Lord is made the duty of the Saints. Rejoice in the Lord, ye righteous, for praise is comely for the upright, Psa. 97. 12. Rejoice, and again I say rejoice. Phil. 4. 4. Where the command is doubled; yea, not only simple rejoicing, but the highest degree of that duty comes within the command, Psal. 132. 9, 16. Shout for joy, all ye that are upright in heart. And Luke 6. 22, 23. they are bid, to leap for joy, when about the difficult'st part of their work, and that you may see there is sufficient ground for it, and that it is not like the mad mirth of sinners, be pleased to consider, The nature of the work about which they are employed; it is the most excellent and heavenly employment that ever souls were acquainted with. O what a ravishing and delightsome thing it is, to walk with God and yet by this, the whole work of a Christian is expressed, Gen. 17. 1. Can any life compare with this for pleasure? Can they be i'll, that walk in the Sunshine? or sad, that abide in the fountain of all delights? and walk with him whose name is the God of all comfort, 2 Cor. 1. 3. In whose presence is the fullness of joy, Psal. 16. 11. O what an Angelical life doth a Christian then live! Or (2ly.) If we consider the variety of spiritual employments, varietas delectat. Change of employment, takes off the tediousness of Labour. Variety of voices please the ear: variety of colours delight the eye; the same meat prepared several ways, pleases the palate more, and clogs it less. B●t O the variety of choice dishes wherewith God entertains his people in a Sabbath! as the Word, Prayer, Sacraments, etc. Isa. 58. 13. If thou call the Sabbath thy delights; or as Tremelius renders it. thy delicate things. My soul (saith David) shall be satisfied as with marrow and fatness, Psal. 63. 5. Or, lastly, if we consider the suitableness of this work, to a regenerate soul. Is it any pain for a bird to fly? or a fish to swim? Is the eye tired with beautiful objects? or the ear with melodious sounds? As little can a spiritual soul be wearied with spiritual and heavenly exercises, Rom. 7. 22. I delight in the Law of God, after the inner man. Gravia non gravitant in eor●m loco (saith the Philosopher) weighty things are not heavy in their own element, or centre. And surely, God is the centre of all gracious spirits. A Saint can sit from morning to night to hear discourses of the love and loveliness of jesus Christ. The fight of your thriving flocks and flourishing fields, cannot yield you that pleasure which an upright soul can find in one quarter of an hours communion with God. They that are after the flesh (saith the Apostle Rom. 8. 5.) do mind the things of the flesh, and they that are after the spirit, the things of the spirit. But then, look how much heavenly objects transcend earththly ones, and how much the soul is more capable of delight in those objects, than the gross and duller senses are in theirs; so much doth the pleasure arising from the duty, excel all sensitive delights on earth. REFLECTIONS. How am I cast and condemned by this, The carnal heart's Reflection. may I say; who never favoured this spiritual delight in holy duties. When I am about my earthly employments; I can go on unweariedly, from day to day; all the way is down hill to my nature: and the wheels of my affections being oiled with carnal delight, run so fast, that they have need most times of trigging. Here I rather need the curb, than the spur. O, how fleet and nimble are my spirits, in these their pursuits! But O, what a slug am I in religious duties! Sure if my heart were renewed by grace, I should delight in the law of God, Rom. 7. 22. All the world is alive in their ways, every creature enjoys his proper pleasure; and is there no delight to be found in the paths of holiness? Is godliness only a dry root, that bears no pleasant fruits? No, no, there are doubtless incomparable pleasures to be found therein: but such a carnal heart as mine favours them not. I cannot say, but I have found delight in Religious duties but they have been only such as rather sprang from the ostentation of gifts and applauses of men, The hypocrites. Reflection. than any sweet and real communion I have had with God through them; they have rather proved food and fuel to my pride, than food to my soul. Like the Nightingale I can sing sweetly, when I observe others to listen to me, and be affected with my music. O, ●alse deceitful heart, such delight as this will end in howling! were my spirit right, it would as much delight in retirements for the enjoyment of God, as it doth in those duties that are most exposed to the observation of man. Wilt such a spring as this maintain a stream of affections; when carnal motives fail? What wilt thou answer (O my soul) to that question, Io● 27. 9, 10. Will God hear his cry when trouble comes upon him? Will he delight himself in the Almighty? Will he always call upon God? What wilt thou reply to this question? Deceive not thou thyself, O my soul! thou wilt doubtless be easily persuaded to let go that thou never delightedst in; and from an hypocrite in Religion, quickly become an Apostate from Religion. From all this, The upright heart's Reflection. the upright heart takes advantage to rouse up its delight in God, and thus it expostulateth with itself: Doth the Ploughman sing amidst his drudging labours, and whistle away his weariness in the fields, and shall I droop amidst such heavenly employment? O my soul, what want'st thou here, to provoke thy delight? if there be such an affection as delight in thee, methinks, such an object, as the blessed face of God in Ordinances should excite it. Ah, how would this ennoble all my services, and make them Angellike! how glad are those blessed creatures to be employed for God? No sooner were they created, but they sang together, and shouted for joy, job 38. 7. How did they fill the Air with heavenly melody, when sent to bring the joyful tidings of a Saviour to the world? Ascribing glory to God in the highest, even to the highest of their powers: yea, this delight would make all my duties Christ-like; and the nearer that pattern, the more excellent. He delighted to do his Father's will, it was to him meat and drink, Psal. 40. 7 john 4. 32, 34. Yea, it would not only ennoble, but facilitate all my duties, and be to me as wings to a bird flying, or fails to a a ship in motion, Non tardat uncta rota; oiled wheels run freely; Or ever I was aware, my soulmade me like the chariots of Aminadab. O, what is the reason (my God) my delight in thee should be so little? Is it not, because my unbelief is so great? Rouse up my delights, O thou fountain of pleasure! and let me swim down the stream of holy joys in duty, into the boundless Ocean of those immense delights that are in thy presence, and at thy right hand for evermore. The Poem. O What a 1 Isa. 68 7. dull, despondent heart is mine? That takes no more 2 Ps. 94. 19 delight in things divine, When all the Creatures both in heaven and earth: Enjoy their 3 Ps. 145. 10. pleasures, and are big with mirth. 4 Rev. 5. 11, 12, 13. Angels and Saints that are before the Throne; In ecstasies, and raptures every one. Perpetually is heeled: Each blessed spirit The purest 5 Mat. 25. 21. highest joys; doth there inherit. The Saints on earth, in their imperfect state; Those Peerless joys by 6 1 Pe●. 1. 8, 9 faith do antedate. To natural men, who favour not this pleasure; Yet bounteous nature doth unlock her treasure Of 7 Act. 14. 17. sensitive delights, Yea, strange to tell; Bold sinners 8 job. 2●. 11. rant it all the way to hell. Like fifh that play in Iordans silver stream; So these in sensual lusts: and never dream Of that dead Sea, to which the stream doth tend: And to their pleasures puts a 9 jam. 5. 18. fatal end. Yea 1 Ps. 10. 4. 12. birds, and 2 Ps. 104 11. beasts as well as men, enjoy Their innocent delights. These Chirp and play; The cheerful birds among the branches sing▪ And make the neighbouring groves with music ring. With various warbling notes they all invite, Our ravished ears, with pleasure and delight. The new fallen Lambs 3 Ps. 11. 4. 6. will in a Sunshine day, About their feeeding dams jump up and play Are 4 jer. 2. ●3. Cisterns sweet? and is the fountain bitter? Or can the Sun be dark, when glow-worms glitter? Have 5 Isa. 30. 29. instruments, their sweet melodious airs? All creatures their delights, and Saints not theirs? Yea, theirs 6 Psal. 4. 7. transcend these sensual ones, as far; As noon day Phoebus doth a twinkling star, Why droop I then, may any creature have A Life like mine for pleasure? Who ere gave The like 7 joh. 15. 11. encouragement that Christ hath given, To do his will on earth, as 'tis in heaven? CHAP. IU. Corn Land must neither be too fat, Upon the due quality of arable Land. nor poor? The middle state suits best with Christians sure. OBSERVATION. HUsbandmen find by experience, that their arable Lands m●y be dr●ft too much, as well as too little. If the soil be over rank, the seed shoots up so much into the stalk, tha● it seldom ears well; and if too thin and poor, it wants its due nutriment, and comes not to perfection. Therefore their care is to keep it in heart, but not to overdress or underdress its. The end of all their cost and pains about it is fruit; and therefore reason tells them, that such a state and temperament of it, as best fits it for fruit, is best both for it and them. APPLICATION. AND doth not spiritual experience teach Christians, that a mediocrity and competency of the things of this life, best fits them for the fruits of obedience, which is the end and excellency of their beings? A man may be overmercied as well as over afflicted. Rare fumant foelicibus arae, the altars of the rich seldom smoke. When our outward enjoyments are by providence shaped and fitted to our condition, as a suit is to the body, that fits close and neat, neither too curt nor long; we cannot desire a better condition in this world. This was it that wife Agur requested of God. Prov. 30. 8, 9 Give me neither Poverty nor Riches, but feed me with food convenient for me, lest I be full and deny thee? and say who is the Lord, or lest I be poor and steal, and take the name of my God in vain. Against both he prays equally, not absolutely; that had been his sin, but comparatively and submissively to the will of God. He had rather, if God see it fit, to avoid both these extremes; but what would he have then? Why food convenient. Or, according to the Hebrew, give me my prey or statute bread; which is a Metaphor from birds that fly up and down to prey for their young, and what they get they distribute among them; they bring them enough to preserve their lives, but not more than enough to lie mouldering in the nest. Such a proportion Agur desired; and the reason why he desired it, is drawn from the danger of both the extremes. He measured (like a wise Christian) the conveniency or inconveniency of his estate in the world, by its suitableness or unsutableness to the end of his being; which is the service of God. He accounted the true excellency of his life to consist in its reference and tendency to the glory of his God; and he could not see how a redundancy or too great a penury of earthly comforts, could fit him for that, but a middle estate equally removed from both extremes, best fitted that end● And this was all that good jacob, who was led by the same spirit looked at, Gen. 28. 20. And jacob vowed a vow saying▪ if God will be with me, and keep me in the way that I go, and will give me bread to eat and raiment to put on so that I come again to my father's house in peace then shall the Lord be my God. Poor jacob, he desires no great matters in the world, food and raiment will satisfy him; in spiritual things his desires are boundless; he is the most greedy and unsatisfied man in the world, Host 12. 4. but in the matters of this life, if he can get from God but off am & aquam, a morsel of meat, and a mouth full of water, he will not envy the richest Croesus or Crassus upon earth. Meat and drink are the riches of Christians, Divitiae sunt adleg 'em natura composita paupertas (saith Pomponius Attius) cibus & potus sunt Divitiae Christianorum. riches are such a poverty or mediocrity as hath enough for nature's uses; and such a state is best accommodated, both to the condition and to the desires of a Saint. 1. To his condition, for what is a Saint but a Stranger and Pilgrim upon earth, a man in a strange Country travelling homeward? So David professed himself, Psal. 119. 19 I am'a stranger in this earth. And so those worthies, who are now at home in heaven, Heb. 11. 13. they professed themselves to be strangers and Pilgrims upon earth, and to seek a Country; a viaticum contents a traveller, he will not cumber himself with superfluous things which would rather clog and tyre, than expedite and help him in his journey. It suits best with his desires, I mean his regular and advised desires. For, A gracious soul earnestly desires a free condition in the world, he is sensible he hath much work to do, a race to run, and is loath to be clogged or have his foot in the snare of the cares or pleasures of this life. He knows that fullness exposes to wantonness and irreligion, Deut. 6. 12. Host 13. 6. 'tis hard, in the midst of so many tempting objects, to keep the golden bridle of moderation upon the affections. The heart of a Christian, like the Moon, commonly suffers an eclipse when it is at the full, and that by the interposition of the earth. It was Solomon's fullness that drew out and dissolved his spirits, and brought him to such a low ebb in spirituals, that it remains a question with some, Whether he ever recovered it to his dying day. As it is the misery of the poor to be neglected of men, so it is the misery of the rich to neglect God. Who can be poorer than to have the world, and love it? Or richer, than to enjoy but little of it, and live above it? And on the other side, extreme poverty is no less exposed to sin and danger, Levit. 6. 2, 3, 4. As high and lofty trees are subject to storms and tempests, so the lowest shrubs to be browsed on by every beast: and therefore, a Saint desires a just competency as the fittest, because the freest estate. A gracious person desires no more but a competency, because there is most of God's love and care discovered in giving in our daily bread, by a daily providence. It is betwixt such a condition, and a fullness of creature-provisions in our hand, as it was betwixt Egypt and Canaan; Egypt was watered with the foot from the River Nilus, and little of God was seen in that mercy; but Canaan depended upon the dews and showers of heaven; and so, every shower of rain was a refreshing shower to their souls, as well as bodies. Most men that have a stock of creature-comforts in their hands, look upon all as coming in an ordinary natural course, and 〈◊〉 very little of God in their mercies. Pope Adrian built a College at Louvain, and caused this inscription to be written, in letters of Gold on the gates thereof; Trajectum plantavit, Lovanium rigavit, Caesar dedit incrementum. (i. e.) Vtrecht planted me, Louvain watered me, and Caesar gave the increase. One to reprove his folly, wrote underneath, Hic Deus Nihil fecit; Here God did nothing. Carnal men, they sow, and reap, and eat, and look no farther. But now, when a man sees his mercies come in by the special and assiduous care of God for him, there is a double sweetness in those mercies; the natural sweetness which comes from the creature itself, every one, even the beasts can taste that as well as thee; but besides that, there is a spiritual sweetness, far exceeding the former, which none but a believer tastes: and much of that comes from the manner in which he receives it, because it comes (be it never so course or little) as a Covenant mercy to him. He hath given bread to them that fear him, he is ever mindful of his Covenant, Psal. 111. 5. Luther, who made many a meal upon a broiled Herring, was wont to say, Mendicato pane hic vivamus, an non hoc ●ulchre sarcitur in eo, quod pascimur pane cum angelis & vita aeterna, Christo & Sacramentis; Let us be content with course fare here, have we not the bread that came down from heaven? do we not feed with Angels; a pregnant instance of the sweetness of such mercies is given us by a worthy Divine of our own, Epistle to the Earl of Bedford ante ultima. Mr. Isaac Ambross, For mine own part (saith he) however the Lord hath seen cause to give me but a poor pittance of outward things (for which I bless his name) yet in the income thereof, I have many times observed so much of his peculiar providence, that thereby they have been very much sweetened, and my heart hath been raised to admire his grace. When of late under an hard dispensation (which I judge not meet to mention, wherein I suffered with inward peace conscientiously) all streams of wont supplies being stopped, the waters of relief for myself and family did run low. I went to bed with some staggerings and doubtings of the fountains letting out its ●elt for our refreshing, but ere I did awake in the morning, a Letter was brought to my bedside, which was signed by a choice friend, Mr. Anthony Ash, which reported some unexpected break out of God's goodness for my comfort. There are some of his lines— Your God, who hath given you an heart thankfully to record your experiences of his goodness, doth renew experiences for your encouragement. Now I shall report one which will raise your spirit towards the God of your mercy. etc. whereupon he sweetly concludes, One morsel of God's Provision, (especially if it come unexpected, and upon Prayer, when wants are most) will be more sweet to a spiritual relish, than all former full enjoyments were. Many mercies come unasked for, and they require thankfulness; but when mercies come in upon prayer, and as a return of prayer, their sweetness more than doubles; for now it's both God's blessing upon his own institution, and a seal set to his promise at once, Psal. 66. 16, 17. Doubtless Hannah found more comfort in her Samuel, and Rachel in her Naphthali, (the one being asked of God, and the other wrestled for with God as their names import) than mothers ordinarily do in their Children. REFLECTIONS. Do the people of God desire only so much of the Creature as may fit them for the service of God; The reflection of the designing Hypocrite. what a wretch then am I that have desired only so much of Religion as may fit me to gain the creature! As God's people have subjected all their creature enjoyments to Religion, so oppositely, O my soul, thou hast subjected Religion to thy worldly interest and designs. Instead of eating and drinking to serve God, I have served God that I might eat and drink; yea, I have not only acted below Religion, but below reason also; for reason dictates plainly, that the means must never be more excellent than the end. Wretch that I am, to make Religion a slave to my lust, a stirrup to advancement, an artifice to carry on my carnal designs, verily I have my reward; and this is all the good I am ever like to get by it. And no less should be worldling tremble, to consider how he hath cast off the duties of religion, The Worldlings Reflection. made them stand aside and give place to the world. Instead of desiring so much only as might make him serviceable to God, he thrusts aside the service of God to get as much of the world as he can, who is so far from making godliness the end of his creature-comforts, that he rather looks upon it as an obstacle and hindrance to them. May not the very heathens make me blush? could Aristotle deliver this as a true rule to prosperity, to make Religion our first and chief care? could Aristippus say, he would rather neglect his means than his mind? his Farm than his soul? Will the very Mahometans, how urgent soever their business be, lay it all aside, five times in the day to pray? yea, is it common to a Proverb among the very Papists that Mass and meat hinders on man, and yet I that profess myself a Christian, thrust out duty for every trifle? Oh wretched soul! how hath the God of this World blinded mine eyes? can the world indeed do that for me, that Christ can do? hath it ever proved true to them that trusted it and doted on it? Hath it not at last turned them off as men turn off a Sumpter horse at night, that hath been a drudge to carry their Gold and silver for them all day, and at last is turned out with an empty belly and a galled back? O how righteous will that sentence of God be? Go cry to the gods whom thou hast served! And may not many gracious hearts turn in upon themselves with shame and sorrow, The gracious. soul's reflection. to consider how unsatisfied they have been in that condition, that others have preferred and esteemed as the greatest of all outward mercies? I have indeed been fed with food convenient, but not contented: How hath my heart been tortured from day to day with anxious thoughts, what I shall eat and drink, and wherewith I and mine should be clothed? I pretend indeed that I care but for a competency of the world, but sure I am, my cares about it have been incompetent. Come my distrustful earthly heart, let me propound a few questions to thee about this matter, and answer truly to what I shall now demand of thee. Hast thou here a continuing City? 1. Quest. or art thou at home, upon thy journey, that thou art so solicitous about the world? thy profession indeed speaks thee a stranger upon earth, but thy conversation a home-dweller. Erasmns said he desired honours and riches, no more than a weary horse doth a heavy Cloak-bag. Wouldst thou not account him a fool that would victual his Ship, as much to cross the Channel to France, as if she were bound for the East-Indies? Alas! it will be but a little while, and then there will be no more need of any of these things. 'Tis sad, that a soul which stands at the door of eternity, should be perplexing itself about food and raiment. Or, 2. Quest. 2ly. Which of all the Saints hast thou known to be the better for much of the world? it hath been some men's utter ruin. Seldom doth God suffer men to be their own carvers, but they cut their own fingers. To give riches and pleasures to an evil man (saith Aristotle is but to give wine to one that hath a Fever. Where there is no want, there is usually much wantonness. What a sad story was that of Pius Quintus; When I was in a low condition (said he) I had some comfortable hopes of my salvation, but when I came to be a Cardinal, I greatly doubted of it; but since I came to the Popedom, I have no hope at all. Though this poor undone wretch spoke it out, and others keep it in, yet doubtless he hath many thousand fellows in the world, that might say as much would they but speak the truth. And even Gods own people, though the world hath not excluded them out of heaven, yet it hath sorely clogged them in the way thither. Many that have been very humble, holy and heavenly in a low condition, have suffered a sad ebb in a ●ull condition. What a cold blast have they felt coming from the cares and delights of this life, to I'll both their graces and comforts! it had been well for some of God's people if they had never known what prosperity meant. Is not this a sad simptom of a declining state of soul, 3. Quest. to be so hot, eager and anxious about the superfluous trifles of this life. Think'st thou, O my soul! that one who walks in the views of that glory above, and maintains a conversation in heaven, can be much taken with these vanities? do not the visions of God veil the tempting splendour of the creature! It was the opinion of some of the Schoolmen, that the reason why Adam in Paradise was not sensible of is nakedness, was because he was wholly taken up in conversing with God, But this is certain, lively and sweet communion with God, blunts and dulls the edge of the affections to earthly things; and canst thou be satisfied my soul with such gains as are attended with such spiritual losses; To conclude, 4. Quest. is it not dishonourable to God, and a justification of the way of the world, for me that profess myself a Christian to be as eager after riches as other men? After all these things do the nations seek, Mat. 6. 32. If I had no father in heaven, nor promise in the word, it were another matter, but since my heavenly father knows what I have need of, and hath charged me to be careful in nothing, but only tell him my wants, Phil. 4. 6. How unbecoming a thing is it in me to live and act as I have done! Let me henceforth learn to measure and estimate my condition, rather by its usefulness to God than its content and ease to my flesh. The Poem. IF 1 Isa. 5. 2. fruit and service be indeed the end To which my being and edemption tend, Reason concludes, that state of all the rest Which is most serviceable to be best. And such a state experience shows to lie, 'Twixt 2 Prov. 30. 7, 8, 9 fullness, and a pinching poverty. This golden Mean, is worth a golden Mine; He that hath this, should be 3 Heb. 13. 5. ashamed to whine. The full-fed Christian like the 4 Deu. 32. 15. Ox i'th' stall, Is no way fit to work or plow withal. And 5 Prov. 30. 9 penury like Pharaob's leaner kine, Devours the fattest portions of our time. That man with whom this earthly 6 Luk. 8. 14. pleasure's found, Or in whose heart those anxious 7 Luk. 8. 14. cares abound; And yet can walk by Scripture rule and line, Will need a better head and heart than mine. A single 8 Mark 6. 8. staff the traveller many find Of use, and service; but if you should bind A bundle of them to his back, they'll make Him stack his pace and cry my shoulders 9 Hab. 2. 6. ache. I am a 1 Ps. 119. 19 Heb. 11. 13, 14. traveller, this world's my way. A single staff may be of use to stay My feeble body, if it do not crack, By too hard 2 job 8. 15. Isa. 36. 6. leaning on it; but my back Will bear no more: Alas, I soon should tyre: And more than 3 Heb. 13. 5. one I cannot well desire. Lord, to 4 job 21. 22. prescribe to thee becomes me not, I rather do 5 Isa. 47. 4. submit unto my 6 Psa. 1●. 6, 7. lot; But yet let condescending grace admit Thy servants 7 Gen. 18. 32 suit this once, and this is it. The staff of bread 8 Prov 30. 8. convenient let me have, And manage it 9 Eccl. 6. 2. discreetly; so 'twill save Thy feeble servant from the mire and 1 Prov 30. 9 dirt. But more or less than this may do me hurt. Or if thou say thy servant shall have none, Then strengthen faith that I may go 2 Hab. 3. 17. alone. CHAP. IU. Spent barren Land you can restore and nourish. Upon the improvement of bad ground. Decayed Christians God can cause to flourish. OBSERVATION. WHen Land is spent out by ●illage, or for want of manuring, the careful husbandman hath many ways to recover and bring it in heart again. He lets it lie follow to give it rest, and time to recover itself, carries out his sand, lime and compost, to refresh and quicken it again, and in pasture and meadow ground, will wash it (if possible) with a current of water, or the float of the ways after a fall of rain, which is to the earth as a spring of new blood to a consumptive body. He cuts down and kills the weeds that suck it out, and cause them to make restitution of what they have purloined from it, by rotting upon the place where they grew. As careful are they to recover it when it is spent, as an honest Physician is of his patient in a languishing condition, for the knows his field will be as grateful to him, and fully requite his care and cast. APPLICATION. AS man's, so God's Husbandry is sometimes out of case, not by yielding too many crops, but too few. The mystical Husbandman hath some fields (I mean particular societies and persons) who were once fragrant and fruitful like a field which God had blessed, but are now decayed and grown barren; whose glean formerly, were more than their vintage now; the things that are in them are ready to die, Rev. 3. 3. ' Tispossible, yea, too common for gracious souls to be reduced to a very low ebb, both of graces and comforts; how low I will not say: Our British Divines tell us, That grace indeed cannot be totally intermitted; Gratia nec totaliter intermittitur, nec finalitur amittit●r. How far true grace in a believer may fail. Actus omittitur, habit●s non amittitur. Actio pervertitur, sides non subvertitur. Concutitur, non excutitur. De●luit fructus, latet succus. Ius ad regnum amittunt demeritorie, non effective. Effectus justificationis suspenditur, at status justificati non dissolvitur,. Suff. Britt. nor finally lost; but there may be an omission of the act, though not an amission of the habit: the act may be perverted, though the faith cannot be subverted; it may be shaken in, though not shaken out; its fruits may fall, but its sap lies hid in its root; they demerit the loss of the kingdom, but lose it not effectively; the effect of justification may be suspended, but the state of the justified cannot be dissloved. Certain it is, one that like Paul hath been rapt up with joy, even to the third heavens, and cried, I am more than a conqueror, who can separate me from the love of God? May at another time lie mourning as at the gates of death, crying, O wretched man that I am, who shall deliver me from the body of this death? One that hath walked in sweet communion with God, sunning himself in the light of his countenance, may afterwards walk in darkness, and see no light, Isa. 50. 10. He that hath cast anchor within the vail, and road securely in the peaceful harbour of assurance, may seem to feel his anchor of hope come home to him, and go adrift into the stormy Ocean again, crying with the Church, Lam. 3. 18. My hope is perished from the Lord. His calm and clear Air may be overcast and clouded, yea filled with storms and tempests, lightnings and thunders; his graces, like underground flowers in the Winter, may all disappear, and hide their beautiful heads. To God he may say, I am cast out of thy sight; I know thou canst do much, but wilt thou show wonders to the dead? To the Promises he may say, you are sweet things indeed, but what have I to do with you? I could once indeed rejoice in you, as my portion; but now I doubt I grasped a shadow, a fancy instead of you. To Saints he may say, turn away from me, labour not to comfort me, O do not spill your precious ointment of consolation upon my head, for what have I to do with comfort? to former experiences, he may say in his haft, you are all liars. To the light of God's countenance, he may say, farewell sweet light, I shall behold thee no more. To Sa●an, he may say, O mine enemy, thou ha●t at last prevailed against me, thou art stronger than I, and haft overcome, To duties and ordinances, he may say, where is the sweetness I once found in you? you were once sweeter to me than the honey comb; but now as tasteless, as the white of an egg. O sad relaspe? deplored change! quantum mutatus ab illo? But will God leave his poor creatures helpless in such a case as this? Shall their leaf fall, their branches wither, their joy, their life, their heart depart? will he see their graces fainting, their hopes gasping, the new creature panting, the things that are in them ready to die, and will he not regard it? yes, yes, There is hope of a tree if it be cut down, and the root thereof wax old in the earth, yet by the scent of water it will bud, and bring forth boughs, like a plant, job 14. 89. This poor declined soul, as sad as it sits at the gates of hell, may rouse up itself at last, and say to Satan that stands triumphing over him, Rejoice not over me, O mine enemy, for though I fall, yet I shall arise; though I sit in darkness, the Lord will be a light unto me, Mich. 7. 8. He may raise up himself upon his bed of languishing for all this, and say to God, though thou hast chastened me sore, yet hast thou not given me over unto death. He may turn about to the Saints, that have mourned for him and with a lightsome countenance say, I shall not die but live, and declare the works of the Lord. He may say to the Promises, you are the true and faithful sayings of God, my unbelief did belly you; I said in my haste you were liars, but I eat my words, I am ashamed of my folly. Surely, O Soul, there is yet hope in thine end, thou mayst be restored, Psal. 23. 3. Thou mayst yet recover thy verdure, and thy dew be as the dew of herbs. For, Is he not thy father, and a father ●ull of compassions and bowels? And can a father stand by his dying Child, see his fainting fits, hear his melting groans, and pity begging looks; and not help him; especially having restoratives by him that can do it? Surely, as a father pities his own Children, so will thy God pity thee, Psal. 103. 12, 13. He Will spare thee, as a father spareth his own son that serves him, Mal. 3. 17. Hark, how his bowels yearn? I have surely heard Ephraim bemoaning himself, it not Ephraim my dear son? is he not a pleasant child? for since I spoke against him, I do earnestly remember him still, I will surely have mercy on him, jer. 31. 20. Doth he not know thy life would be altogether useless to him, if he should not restore thee? what service art thou fit to perform to him, in such a condition? Thy days will consume like smoke, whilst thy heart is smitten and withered like grass, Psal. 102. 3, 4. Thy months will be months of vanity, they will fly away and see no good, job 7. 3. If he will but quicken thee again, than thou must call upon his name, Psal. 80. 18. but in a dead and languishing condition, thou art no more fit for any work of God, than a sick man is for manual labours; and surely he hath not put those precious and excellent graces of his Spirit within thee for nothing; they were planted there for fruit and service, and therefore doubtless he will revive thee again. Yea, dost thou not think he sees thine inability to bear such a condition long? he knows thy Spirit would fail before him, and the soul which he hath made, Isa. 57 16. David told him as much, in the like condition, Psal. 143. 7, 8. Hear me speedily, O Lord, for my spirit faileth; hide not thy face from me, lest I be like unto those that go down into the pit; q. d. Lord, make haste and recover my languishing soul; otherwise, whereas thou hast now a sick child, thou wilt shortly have a dead child. And in like manner job expostulated with him, job 6. 1, 2, 3, 11, 12,. My grief is heavier than the sand of the Sea, my words are swallowed up, for the arrows of the Almighty are within me; and the poison thereof drinks up my spirits: the terrors of God do set themselves in array against me, what is my strength that I should hope? is my strength the strength of stones? or are my bones of brass? So Chap. 7. 12. Am I a Sea, or a Whale? etc. Other troubles a man may, but this he cannot bear, Prov. 18. 14. And therefore doubtless seasonable and gracious revivings will come, He will not stir up all his wrath, for he remembers thou art but flesh; a wind that passeth away, and cometh not again, Psal. 78. 38. 39 He hath ways enough to do it, if he do but unveil his blessed face and make it thine again upon thee, thou art saved, Psal. 80. 3. the manifestations of his love, will be to thy soul, as showers to the parched grass; thy soul that now droops, and hangs the wing, shall then revive and leap for joy, Isa. 61. 1. A new face shall come upon thy graces, they shall bud again, and blossom as a Rose; if he do but send a spring of auxiliary grace into thy soul, Gratia gratiam postulat. to actuate the dull habits of inherent grace, the work is done; then shalt thou return to thy first works again, Rev. 2. 4, 5. and sing, as in the days of thy youth. REFLECTIONS. O this is my very case, saith many a poor Christian; thus my soul languishes and droops from day to day: 'tis good new indeed, that God both can and will restore my soul but sad that I should fall into such a state. How unlike am I to what once I was? Surely, as the old men wept, when they saw how short the second Temple came of the glory of the first, so may I sit down and weep bitterly, to consider how much my first love, and first duties excelled the present▪ For. Is my heart so much in heaven now, as it was wont to be? Say, A convictive Reflection O my soul! dost thou not remember, when like the beloved Disciple thou layest in jesus bosom? how didst thou sweeten communion with him? how restless and impatient waist thou in his absence! Divine withdrawments were to thee as the hell of hell: What a burden was the world to me in those days! Had it not been for conscience of my duty, I could have been willing to let all lie, that communinion with Christ might suffer no interruption. When I awaked in the night, how was the darkness enlightened by the heavenly glimpses of the countenance of my God upon me? How did his company shorten those hours, and beguile the tediousness of the night? O my soul, speak thy experience, is it now as it was then! No, no, those days are past and gone, and thou become much a stranger to that heavenly life. Art thou able with truth to deny this charge? When occasionally I pass by those places, which were once to me as Iacob's Bethel to him; I sigh at the remembrance of former passages betwixt me and heaven there; and say with job, Chap. 29. O that it were with me as in months past, as in the days when God preserved me, when his candle shined upon my head, when by his light I walked through darkness, when the Almighty was yet with me, when I put on righteosness and it clothed me, when my glory was fresh in me! when I remember these things, my soul is poured out within me. Is thy obedience to the commands of Christ, and motions to duty, as free and cheerful as they were wont to be? Call to mind, my soul, the times when thou wast born down the stream of love to every duty, if the spirit did but whisper to thee, saying, Seek my face, how did my spirit echo to his calls? saying, Thy face Lord will I seek, Psal. 27. 8. If God had any work to be done, how readily did I offer my service? Here am I lord, send me. My soul made me as the chariots of Aminadab; love oiled the wheels of my affection, and his commandments were not grievous, 1 john 5. 3. Non tardat uncta rota. There were no such quarrelings with the command, no such excuses and delays as there are now. No, such was my love to Christ, and delight to do his will, that I could no more keep back myself from duty, than a man that's carried away in a crowd. Or lastly, tell me, O my soul, dost thou bemoan thyself, or grieve so tenderly for sin, and for grieving the holy Spirit of God, as how waste wont to do? When formerly I had fallen by the hanbd of a temptation, how was I wont to lie in tears at the Lord's feet, bemoaning myself? how did I hasten to my closet, and there cry like Ezra, Chap. 9 6. O my God, I am ashamed, and blush to look up unto thee. How did I sigh and weep before him, and like Ephraim, smite upon my thigh, saying, What have I done? Ah my soul how didst thou work, strive, and cast about, how to recover thyself again? hast thou forgotten, how thou wouldst sometimes look up and sigh bitterly; Ah! what a God have I provoked? whjat love and goodness have I abused? sometimes look in and weep, Ah! what motions did I withstand? what a good spirit have I grieved? Ah! my soul thou wouldst have abhorred thyself, thou couldst never have born it, had thy heart been as stupid and as relentless then as now. If ever a poor soul had reason to dissolve itself into tears for its sad relapses, I have. But yet mourn not, A supporting Reflection. O my soul, as one without hope. Remember, There is hope in Israel concerning this thing. As low as thy condition is, it is not desperate, it is not a disease that scorns a Remedy; many a man that hath been stretched out for dead, hath revived again, and lived many a comfortable day in the world; many a tree that hath cast both leaf and fruit, by the skill of a prudent Husbandman, hath been recovered again, and made both flourishing and fruitful. Is it not easier think'st thou, to recover a languishing man to health, than a dead man to life? and yet this God did for me, Ep●. 2. 1. Is any thing too hard for the Lord? Though my soul draw nigh to the pit, and my life to the destroyers, yet he can send me a messenger, one among a thousand, that shall declare to me my uprightness then shall be deliver me from going down into the pit, my flesh shall be fresher than a Child's, and I shall return to the days of my youth, job 33. 21. Though my flourish, and much of my fruit too be gone, and I am a withering tree; yet as long as the root of the matter is in me, there is more hope of such a poor decayed withered tree, than of the hypocrite that wants such a root, in all his glory and bravery. His Sun shall set, and never rise again; but I live in expectation of a sweet morning, after this dark night. Rouse up therefore, O my soul, set thy faith a-work on Christ for quickening grace, for he hath life in himself, and quickens whomsoever he will, Io●. 7. 38. Stir up that little which remains Rev. 3. 2. Hath thou not seen lively flames proceed from glimmering and dying sparks, when carefully collected and blown up? get amongst the most lively and quickening Christians; as iron sharpens iron, so will these set an edge upon thy dull affections, Prov. 27. 17. Acts 18. 15. But above alL, cry mightily to the Lord for quickening, he will not despise thy cry. The moans of a Distressed Child, work upon the bowels of a tender father. And be sure to keep within thy view, the great things of eternity, which are ready to be revealed; live in the believing and serious contemplations of them, and be dead if thou canst. 'Tis true, thou hast reason enough from they condition, to be for ever humbled; but no reason at all from thy God, to be in the least discouraged. The Poem. THou art the 1 joh, 15. 1. Husbandman, and I A worthless plot of 2 1 Cor. 3. 9 Husbandry, Whom special love did nevertheless Divide 3 Psa. 4. 3. from nature's wilderness. Then did the 4 job 29. 3, 4. Sunshine of thy face And sweet 5 Host 14. 5, 6 illapses of thy grace Like 6 Host 6. 3. April showers, and warming gleams Distil its dews, reflect its beams. My dead 7 jer. 2. 3. affections than were green, And hopeful 8 Cant. 7. 12. buds on them were seen: These into duties soon were 9 Acts 9 11. turned In which my heart within me 10 Lu. 24. 32. burned: O halcyon days! Thrice happy slate! Each place was 1 Gen. 28. 16. 17. Bethel, heaven's gate. What sweet discourse! What heavenly 2 Exod. 34. ●9. talk! Whilst with thee I did daily 3 Gen. 6. 7. walk! Mine eyes o'erflow, my heart doth 4 Psa. 42. 6. sink; As oft as on those days I think. For 5 Cant. 5. 6. strangeness now is got between My God and me, as may be seen By what is 6 Rev. 2. 5. now, and what was then; 'Tis just as if I were 7 2 Chr. 17. 3. two men. My fragrant branches 8 Psa. 102. 4. blasted be, No fruits like those that I can see. Some 9 Isa. 59 2. Canker-worm lies at my root. Which 1 Isa. 64. 6. fades my leaves, destroys my fruit. My soul is 2 Psa. 88 6, 14. banished from thy ●ight, For this it 3 Psal. 77. 2. mourneth day and night. Yet why dost thou 4 Psa. 42. 11. desponding lie? With 5 jon. 2, 4. jonah cast a backward eye. Sure in thy God help may be had, There's precious 6 jer. 8. 22. balm in Gilead. That God that made me spring at first, When I was barren, 7 Eze. 16. 4. and accursed; Can much more easily 8 Psa. 23. 3. restore My soul to what it was before. 'Twas 9 Psal. 88 Haman's 1 job 14. Jobs 2 Psa. 30. and David's case, Yet all recovered were by grace. A word, a 3 Psa. 80. 3. smile on my poor soul; Will make it perfect, sound, and whole. A 4 Luk. 22. 61, 62. glance of thine hath soon dissolved A soul in sin, and grief involved. Lord, if thou 5 jer. 22. 17. canst not work the cure, I am contented to endure. CHAP. VI No skill can mend the miry ground, Upon the uncurableness of some bad ground. and sure Some souls the Gospel leaves as past a cure. OBSERVATION. ALthough the industry and skill of the Husbandman can make some ground that was useless and bad, good for tillage or pasture, and improve that which was barren, and by his cost and pains make one Acre worth ten; yet such is the nature of some rocky or miry ground, where the water stands, and there is no way to cleanse it, that it can never be made fruitful. The Husbandman is fain to let it alone, as an incurable piece of waist and worthless ground; and though the Sun and clouds shed their influences on it, as well as upon better Land, yet that doth not at all mend it. Nay, the more showers it receives, the worse it proves. For these do no way fecundate or improve it; nothing thrives there, but worthless flags and rushes. APPLICATION. MAny also there are under the Gospel, who are given over by God to judicial blindness, hardness of heart, a reprobate sense, and perpetual barrenness; so that how excellent soever the means are which they enjoy, and how efficacious soever, to the conversion, edification and salvation of others; yet they shall never do their souls good, Ezek. 47. 9, 11. Every thing wheresoever the River comes shall live but the miry places thereof, and the marshes thereof shall never be healed but be given to sal●; (i. e.) given to an obstinate and everlasting barrenness. Compare Deut. 9 23. By these waters, saith judicious Mr. Strong, understand the doctrine of the Gospel; Spiritual barrenness, p. 8. as Rev. 21. 2. a River of water of life, clear as Crystal. Hic fluvius est uberima doctrina Christi, saith Mr. Brigh●man. This River is the most fruitful doctrine of Christ, yet these waters do not heal the miry marish places, (i. e.) men that live unfruitfully under Ordinances, who are compared to miry and marish places in three respects. (1) In miry places the water hath not free passage, but stands and settles there. So it is with these barren souls; therefore the Apostle prays, that the Gospel may run and be glorified, 2 Thes. 3. 1. The word is said to run, when it meets wi●h no stop, Cum libere propagatur, when it is freely propagated and runs through the whole man; when it meets with no stop either in the mou●h of the speaker, or hear●s of the hearers, as it doth in these. (2) In a miry place, the earth and water is mixed together; this mixture makes mire. So when the truths of God do mix with the corruptions of men, that they either hold some truths, and yet live in their lusts, or else when men do make use of the truths of God to justify and plead for their ●in●. Or, (3) When as in a miry place, the longer the water stands in it, the worse it grows; so the longer men abide under Ordinances, the more filthy and polluted they grow: These are the miry places that cannot be healed, their disease is incurable, desperate. O this is a sad case, and yet very common! Many persons are thus given over; as incorrigible and hopeless, Rev. 22. 1●. Let him that is filthy, be filthy still. jer. 6. 29. Reprobate silver shall men call them, for the Lord hath rejected them, Isa. 6. Go make the heart of this people fat, their ears dull, etc. Christ executes by the Gospel that curse upon many souls, which he denounced against the figtree, Mat. 21. 19 Let no fruit grow on thee henceforth for ever, and immediately the figtree withered away. To be given up to such a condition, is a fearful judgement indeed, a curse with a witness; the sum of all plagues, miseries and judgements, a fatal stroke at the root itself. It's a woe to have a bad heart, (saith one) but it's the depth of woe, to have a heart that shall never be made better. To be barren under the Gospel is a sore judgement, but to have that pertinax sterilit●s, a pertinacious barrenness; this is to be twice dead, and plucked up by the root, as jude speaks. And to show you the woeful and miserable state and plight of such men, let the following particulars be weighed. (1) It's a stroke at the soul itself, an inward spiritual judgement; and by how much the more inward and spiritual any judgement is, by so much the more dreadful and lamentable. As soul mercies, are the best of mercies; so, soul-judgements, are the saddest of all judgements. If it were but a temporal stroke upon the body, the loss of an eye, an ear, a hand, a foot, though in itself it would be a considerable loss; yet it were nothing to this. Omnia Deus dedit duplicia (saith Chrysostom) speaking of bodily members; God hath given men double members, two eyes, if one be lost, the other supplies its wants; two hands, two ears, two feet, that the failing of one, may be supplied by the help of the other; animam vero unam; but one soul, if that perish, there is not another to supply its loss. The soul, saith a Heathen, is the man, that which is seen is not the man. The Apostle calls the body a vile body, Phil. 3. 21. and so it is compared with the soul; and Daniel calls it the Sheath, which is but a contemptible thing to the sword, which is in it. O it were far better that many bodies perish, than one soul; that every member were made the seat, and subject of the most exquisite torture, than such a judgement should fall upon the soul. (2) It's the severest stroke God can inflict upon the soul in this life, to give it up to barrenness; because it cuts off all hopes, frustrates all means, nothing can be a blessing to him. If one come from the dead, if Angels should descend from heaven to preach to him; there is no hope of him. If God shut up a man, who can open? job 12. 14. As there was none found in heaven or earth, that could open the seals of that book, Rev. 5. 5. so is there no opening by the hand of the most able and skilful Ministry, those seals of hardness, blindness and unbelief, thus impressed upon the spirit. Whom justice so locks up, mercy will never let out. This is that which makes up the Anathema Maranatha, 1 Cor. 16. 22. which is the dreadfullest curse in all the book of God, cacursed till the Lord come. (3) 'Tis the most indiscernible stroke to themselves, that can be, and by that so much the more desperate. Hence there is said to be poured out upon them the spirit of slumber, Isa. 29. 10. The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. Montanus renders it, The Lord hath mingled upon you the spirit of deep sleep. And so it is an allusion to a soporiferous Medicine mingled and made up of opium and such like stupifactive ingredients, which casts a man into such a dead sleep, that do what you will to him▪ he feels, he knows it not. Make their eyes heavy, and their ears dull; lest they should see, and hear, and be converted, Isa. 6. 9, 10. This is the heart which cannot repent, which is spoken of, Rom. 2. 5. For men are not sensible at all of this judgement, they do not in the least suspect it, and that is their misery. Though they be cursed trees which shall never bear any fruit to life, yet many times they bear abundance of other fair and pleasant fruits to the eye, excellent gifts and rare endowments? And these deceive and undo them. Mat. 7. 22. We have prophesied in thy name; this makes the wound desperate, that there is no finding of it, no probe to search it. (4) 'Tis a stroke that cuts off from the soul all the comfort and sweetness of Religion. A man may pray, h●ar, and confer, but all those duties are dry stalks unto him, which yield no meat, no solid substantial nutriment; some common touches upon the affections he may sometimes find in duty, the melting voice or Rhetoric of the Preacher may perhaps strike his natural affections, as another Tragical story pathetically delivered may do; but to have any real communion with God in Ordinances, any discoveries or views of the beauty of the Lord in them, that he cannot have; for these are the special effects and operations of the Spirit, which are always restrained. God hath said to such, as he did to them. Gen. 6. 3. My spirit shall no longer strive with them; and than what sweetness is there in Odinances? What is the word separated from the Spirit, but a dead Letter? it's the Spirit that quickens, 2 Cor. 3. 2. Friend, thou must know that the Gospel works not like a natural cause upon those that hear it; if so, the effect would always follow, unless miraculously stopped and hindered; but it works like a moral instituted cause, whose efficacy and success depends upon the arbitrary concurrence of the Spirit with it. The wind blows where it listeth, so is ev●ry one that is born of the Spirit, joh. 3. 8. Of his own will begat he us by the word of truth. Ordinances are as the pool of Bethesda, which had its healing virtue only when the Angel moved the waters; but the spirit never moves savingly upon the waters of Ordinances, for the healing of these souls, how many years soever they lie by them. Though others feel a Divine power in them, yet they shall not. As the men that traveled with Paul, when Christ appeared to him from heaven, they saw the light, but heard not the voice, which he heard to salvation: So it is with these, they see the Ministers, hear the words, which are words of salvation to others, but not so to them. Concerning these miserable Souls, we may sigh and say to Christ, as Martha did concerning her brother Lazarus; Lord, if thou hadst been here, in this Sermon, or in this prayer, this soul had not remained dead. But here is the woe that lies upon him, God is departed from the means, and none can help him. (5.) 'Tis such a stroke upon the spirit of man, as is a fearful sign of his eternal reprobation. 'Tis true we cannot positively say of a man in this life, he is a reprobate, one that God will never show mercy to; but yet there are some probable marks of it upon some men in this world, and they are of a trembling consideration wherever they appear? of which this is one of the saddest, 2 Cor. 4. 3. If our Gospel be hid, 'tis hid to those that are lost, in whom the God of this world hath blinded the minds of them which believe not; lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. So Act. 13. 48. As many as were ordained unto eternal life believed. Ye believe not, because ye are not of my sheep, joh. 10. 26. And again, Mat 13. 11. To you it is given to know the mysteries of the Kingdom, but to them it is not given. There cannot be a more dreadful Character of a person marked out for wrath, than to continue under the Ordinances, as the Rocks and miry places do under the natural influences of heaven. What blessed opportunities had judus? he was under Christ's own Ministry, he often heard the gracious words that proceeded out of his mouth; he was night and day in his company, yet never the better; and why? because he was the son of perdition; that is, a man appointed to destruction and wrath. (6) And last, to add no more. 'Tis such a stroke of God upon the souls of men, as immediately foreruns hell and damnation, Heb. 6. 8. But that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burnt. So that look as some Saints in this world, have had a prelibation or foretaste of heaven, which the Scripture calls the earnest of the Spirit; so this is a precursor of hell, a sign of wrath at the door. We may say of it, as 'tis said of the pale horse in the Revelation, that hell follows it. If a man abide not in me (saith Christ, john 156.) he is cast forth as a branch and withered; which is the very state of these barren, cursed souls, And what follows? Why, saith he, men gather them, and cast them into the fire, and they are burned. Lo this is the vengeance which the Gospel executes upon this barren ground. REFLECTIONS. Well then, blessed be God that made me feel the saving power of the Gospel, O, The sincere souls Reflection. let God be exalted for ever for this mercy! that how defective soever I am in common gifts, though I have a dull understanding, a leaking memory, a stammering tongue; yet I have felt, and do feel the power of the Gospel upon my heart. I bless thee (my God) that although I labour under many spiritual infirmities, yet I am not sick of this incurable disease. I have given thee indeed just cause to inflict and execute this dreadful curse upon me also, but thou hast not only dealt with me after my deserts; but according to the riches of thy mercy. Some little fruit I bring forth▪ and what it is, is by virtue of my union with jesus Christ, Rom. 7. 4. And this hath more in it as to my comfort, than all the glittering gifts and splendid performances of the most glorious hypocrite can yield to him. If I might have my choice (saith one) I would choose and prefer the most despicable and sordid work of a rustic Christian, before all the victories of Alexander and triumphs of Caesar. Blessed therefore be the Lord who hath abounded unto me, in all spirt●ual blessings, in heavenly things in Christ jesus. I cannot remember a Sermon as another can, but blessed be God that I am able to savour it, and feel it; that I have an heart to love, and a will to obey, all that God discovers to be my duty. O, The formal Professors Reflection, then, how little cause have I to make my boast of Ordinances, and glory in my external privileges, who never bear spiritual fruit under them? If I well consider my condition, there is matter of trembling, and not of glorying in these things. It may be, while I have been glorying in them, and listing up my secure heart upon them, the Lord hath been secretly blasting my soul under them, and insensibly executing this horrible curse by them. Shall I boast, that with Capernaum, I am lifted up to heaven, since I may with her at last be cast down to hell? And if so, Lord, what a hell will my hell be? It will be more tolerable for Sodom and Gomorrab than for me. It drew tears from the eyes of Christ, when he was looking upon jerusalem, under the same consideration that I doubt I have cause to look upon my own soul, Luke 19 41. He wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong to thy peace but now they are hid from thine eyes. So long I have been a hearer, a Professor of the Gospel, so many years I have enjoyed its distinguishing Ordinances, but have they not been all dry and empty things to me? hath not the spirit of formality acted me in them? Have not self ends, and worldly respects lain at the bottom of my best duties? Have not my discourses in communion with the Saints been Trade words, speaking what I have learned, but not felt? sad is my condition now; but it would be desperate and irrecoverable, shouldst thou execute this curse upon me. And what may I think of my condition? Lord, I acknowledge my unprofitableness under the means hath been shameful; and this hath made my condition doubtful. The less fruitful Christians Reflection. I have often trembled for fear, lest my root had been blasted by such a curse; but if so, whence is this trembling? whence these fears and sorrows about it? doth such fruit grow in that soil which thou hast crused? I am told but now, that on whom this judgement falls, Romanae leges poenam pregnanti defer●nt. Chrysost. to them thou givest an heart that cannot repent. Lord, I bless thee for these evidences of freedom from the curse; for the fruits of fear, sorrow, and holy jealousy. The laws of men spare for the fruits sake, and wilt not thou spare me also my God, if there be found in me a blessing in the bud, Isa. 65. 8. To conclude, what a serious Reflection should this occasion in every dispenser of the Gospel? how should he say when he goes to preach the Gospel, The Gospel Preachers Reflection. I am now going to preach that word, which is to be a savour of life or death to these souls; upon how many of my poor hearers may the curse of perpetual barrenness be executed this day! O how should such a thought melt his heart into compassion over them, and make him beg hard, and plead earnestly with God for a better issue of the Gospel than this upon them? The Poem. YOu that besides your pleasant fruitful fields, Have useless bogs, and rocky ground that yields You no advantage, nor doth quit your cost, But all your pains and charges on them's lost, Harken to me, I'll teach you how to get More profit by them, than if they were set At higher Rents than what your Tenants pay For your most fertile Lands; and here's the way Think when you view them, why the Lord hath chose These, as 1 Eze. 47. 11▪ Emblems to decipher those That under Gospel-grace grow worse and 2 2 Tim. 3. 13. worse; For means are fruitless; where the Lord doth 3 Heb. 6. 8. curse. Sweet showers descend, the Sun his beams reflects on both 4 Mat. 5. 45. alike; but not with like effects. Observe, and see how after the sweet showers The grass and corn 5 2 Sam. 23. 4. revive; the fragrant 6 Cant. 2. 12. flowers Shoot forth their beauteous heads, the valleys 7 Psal. 65. 13. sing, All fresh, and green as in the verdant spring. But rocks are barren still, and 8 Eze. 47. 11. bogs are so; Where nought but flags, 9 job 8. 11. and worthless rushes grow. Upon these marish grounds there lies this curse, The more rain falls; by so much more the worse. Even so the 1 Deut. 22. 2. dews of grace, that sweetly fall, From Gospel 2 Isa. 5. 6. clouds, are not 3 2Cor. 2. 16. alike to all. The gracious soul doth 4 Psa. 92. 13. germinate and bud, But to the Reprobate it doth 5 Isa. 6. 9, 10. no good. He's like the withered 6 Mar. 11. 20. figtree void of fruit; Afearful curse hath smote his very 7 Isa. 5. 24. root. The heart's made ●at, the 9 Isa. 6. 10. eyes with blindness sealed; The piercingst truths the Gospel ere revealed, Shall be to him but as the Sun and rain Are to obdurate rocks: 10 Luk. 8. 14. jer. 17. 5, 6. fruitless and vain. Be this your meditation when you walk By rocks, and fenny grounds, thus learn to talk With your own souls: and let it make you fear Lest that's your case ●ha● is described here. This is the best improvement you can make. Of such bad ground: good soul, I pray thee take Some pains about them; though they barren be, Thou seest how they may yield sweet fruits to thee. CHAP. VII. The Ploughman guides his Blow with care and skill. Upon the ploughing of Corn-land. So doth the Spirit, in sound conviction still. OBSERVATION. IT requires not only strength, but much skill and judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manage and guide the plow. The Hebrew word which we translate to plow, signifies to be intent, as an Artificer is about some curious piece of work. The plough must neither go too shallow nor too deep in the earth; it must not indent the ground by making crooked furrows, nor leap and make baulks in good ground; but be guided as to a just depth of earth, so to cast the furrow in a strait line, that the floor or surface of the field may be made plain. As it is Isa. 28. 25. And hence that expression, Luke 9 62. He that puts his hand to the plough, and looks back, is not fit for the Kingdom of Heaven. The meaning is, that as he that ploughs, must have his eyes always forward, to guide and direct his hand in casting the furrows strait and even; (for his hand will be quickly out when his eye is off). So he that heartily resolves for heaven, must addict himself wholly and intently to the business of Religion, and not have his mind entangled with the things of this world, which he hath left behind him; whereby it appears, that the right management of the plough, requires as much skill as strength. APPLICATION. THis Observation in nature, serves excellently to shadow forth this proposition in Divinity. That the work of the Spirit in convincing and humbling the heart of a sinner, is a work wherein much of the wisdom, as well as power of God is discovered. The work of repentance and saving contrition, Glassius Rhet. sacra, p. 300. is set forth in Scripture by this Metaphor of ploughing, jer. 4. 3. Host 10. 12: Blow up your fallow ground; that is, Caryl on job, Chap. 4. v. 8. be convinced, humbled, and broken hearted for fin. And the resemblance betwixt both these works, appears in the following particulars. (1) 'Tis a hard and difficult work to plow, it's reckoned one of the pain●ullest manual labours. It is also a very hard thing to convince and humble the heart of a secure, stout, and proud sinner, indurate in wickedness. What Luther saith of a dejected soul, That it is as easy to raise the dead as to comfort such a one. The same I may say of the secure, confident sinner. 'Tis as easy to rend the rocks, as to work saving contrition upon such a heart. Citius exp●mice aquam; all the melting language and earnest entreaties of the Gospel, cannot urge such a heart to shed a tear: Therefore it's called a heart of stone, Ezek. 36. 26. A firm rock, Amos 6. 12. Shall horses run upon the Rock? will one plow there with Oxen? yet when the Lord comes in the power of his Spirit, these rocks do rend and yield to the power of the word. (2) The plough pierces deep into the bosom of the earth, makes (as it were) a deep gash or wound in the heart of it. So doth the Spirit upon the hearts of Sinners, he pierces their very souls by conviction, Act. 2. 37. When they heard this they were pricked (or pierced point blank) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punctim cedo pungendo penetro. to the heart. Then the word divides the soul and Spirit, Heb. 4. 12. It comes upon the conscience with such pinching dilemmas, and tilts the sword of conviction so deep into their souls, that there is no staunching the blood, no healing this wound, till Christ himself come and undertake the cure. H●re● lateri lethalis arundo; this barbed arrow cannot be pulled out of their hearts by any but the hand that shot it in. Discourse with such a soul about his troubles, and he will tell you, that all the sorrows that ever he had in this world, loss of estate, health, children, or whatever else, are but flea-bite to this; this swallows up all other troubles. See how that Christian Niobe, Luke 7. 38. is dissolved into tears. N●w deep calleth unto deep at the noise of his water spouts, when the waves and billows of God go over the soul. Spiritual sorrows are deep waters, in which the stoutest and most magnanimous soul would sink and drown, did not jesus Christ by a secret and supporting hand, hold it up by the chin. (3.) The plough rends the earth in parts and pieces, which before was united, and makes those parts hang loose, which formerly lay closely. Thus doth the spirit of conviction rend in sunder the heart, and its most beloved lusts, joel. 2. 13. Rend your hearts, and not your garments; that is, rather than your garments; for the sense is comparative, though the expression be negative. And this rending implies, not only acute pain; flesh cannot be rend asunder without anguish; nor yet only force and violence; the heart is a stubborn and knotty piece and will not easily yield, but it also implies a dis-union of parts united: as when a garment, or the earth, or any continuous body is rend; those parts are separated which fomerly cleaved together. Sin and the Soul were glued fast together before, there was no parting of them, they would as soon part with their lives, as with their lusts; but now when the heart is rend for them truly; it is also rend from them everlastingly, Ezek. 7. 15. to 19 (4) The plough turns up, and discovers such things as lay hid in the bosom of the earth before, and were covered under a fair green surface, from the eyes of men. Thus when the Lord ploughs up the heart of a sinner by conviction, than the secrets of his heart are made manifest, 2 Cor. 14. 24, 25. the most secret and shameful sins will then our; for the word of God is quick and powerful, sharper than any two edged sword, piercing even to the dividing of the soul and spirit, the joints and merrow, and is a quick discerner of the thoughts, and secret intents of the heart, Heb. 4. 12. It makes the fire burn inwardly, so that the soul hath no rest till confession give a vent to trouble. Fain would the shuffling sinner conceal and hide his shame; but the word follows him through all his sinful shifts, and brings him at last to be his own, both accuser, witness and judge. (●) The work of the plough is but opus ordinabile: a preparative work in order to fruit. Should the Husbandman plow his ground never so often, yet if the seed be not cast in and quickened, in vain is the Harvest expected. Thus conviction also is but a preparative to a farther work upon the soul of a sinner. If it stick there, and go no farther, it proves but an abortive or untimely birth. Many have gone thus far, and there they have stuck; they have been like a field ploughed, but not sowed, which is a matter of trembling consideration; for hereby their sin is greatly aggravated, and their eternal misery so much the more increased. O when a poor damned creature shall with horror reflect upon himself in hell, how near was I once under such a Sermon, to conversion? My sins were set in order before me, my conscience awakened and terrified with the guilt of them; many purposes and resolves I had then to turn to God, which had they been perfected by answerable executions, I had never come to this place of torment; but there I stuck, and that was my eternal undoing. Many souls have I known so terrified with the guilt of sin, that they have come roaring under horrors of conscience to the Preacher; so that one would think such a breach had been made between them and sin, as could never be reconciled; and yet, as angry as they were in that fit with sin, they have hug'd and embraced them again. (6) 'Tis best ploughing when the earth is prepared and mollified by the showers of rain, than the work goes on sweetly and easily. And never doth the heart so kindly melt, as when the Gospel clouds dissolve, and the free grace and love of jesus Christ comes sweetly showing down upon it; than it relents and mourns ingeniously, Ezek. 16. 63. That thou mayest remember, and be confounded, and never open thy mo●th any more of thy shame, when I am pocified towards thee for all that thou hast done. So it was with that poor penitent, Luke 7. 38. when the Lord jesus had discovered to her the superabounding riches of his grace, in the pardon of her manisold abominations; her heart melted within her, she washed the feet of Christ with tears. And indeed, there is as much difference betwixt the tears which are forced by the terrors of the law, and those which are extracted by the grace of the Gospel, as there is betwixt those of a condemned malefactor, who weeps to consider the misery he is under, and those of a pardoned malefactor, that receives his pardon at the foot of the ladder, and is melted by the mercy and clemency of his gracious Prince towards him. (7) The plough kills those rank weeds that grow in the field, turns them up by the roots, buries and rots them. So doth saving conviction kill sin at the root, makes the soul sick of it, begets indignation in the heart against it, 2 Cor. 7. 11. The word there signifies the rising of the stomach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. any being angry even unto sickness; Religious wrath is the fiercest wrath, now the soul cannot endure sin, trembles at it. I find a woman more bitter than death (saith penitent Solomon) Eccl. 7. 26. Conviction like a surbet, makes the soul to loathe what it formerly loved and delighted in. (8) That field is not well ploughed, where the plough jumps and skips over good ground, and makes baulks, it must turn up the whole field alike; and that heart is not savingly convicted where any lust is spared and lest untouched. Saving Conviction extends itself to all sins, not only to sin in general, with this cold confession, I am a ●●nner? but to the particulars of 〈◊〉, yea, to the particular circumstances and aggravations of time; place, manner, occasions, thus and thus have I done; to the sin of nature, as well as practise, behold I was shapen in iniquity, Psal. 51. 5. There must be no baulking of any sin; the sp●ring of one sin, is a sure argument thou art not truly humbled for any sin. So far is the convinced soul from a studious concealment of a beloved sin, that it weeps over that, more than over any other actual sin. (9) New ground is much more easily ploughed than that which by long lying out of tillage, is more consolidated and clung together, by deep rooted thorns and brambles, which render it difficult to the Ploughman. This old ground is like an old sinner, that hath lain a long time hardening under the means of grace. O the difficulty of convincing such a person! Sin hath got such rooting in his heart, he is so habituated to the reproofs and calls of the word, that ●ew such are wrought upon. How many young persons are called, to one obdurate, inveterate sinner? I do not say but God may call home such a soul at the eleventh hour; but I may say of these compared with others, as Solomon speaks, Eccles. 7. 28. One man among a thousand have I found etc. Few that have long ●esisted the Gospel, that come afterwards to feel the saving efficacy thereof. REFLECTIONS. OGrace, for ever to b● admired! that God should send forth his Word and Spirit to plow up my hard and stony heart! The true Converts Reflection. yea, mine, when he hath lest so many of more tender, ingenious, sweet, and melting tempers without any culture or means of grace. O blessed Gospel! heart dissolving voice! I have felt thine efficacy, I have experienced thy divine and irresistible power, thou art indeed sharper than any two edged sword, and woundest to the heart; but thy wounds are the wounds of a friend. All the wounds thou hast made in my soul, were so many doors opened to let in Christ, all the blows thou gavest my consciences, were but to beat off my soul from sin, which I embraced and had retained to my everlasting ruin, hadst thou not separated them and me. O wise and merciful Physician, thou didst indeed bind me with cords of conviction and sorrow; but it was only to cut out that stone in my heart, which had killed me if it had continued there. O how did I struggle and oppose thee, as if thou hadst come with the sword of an enemy, rather than the lanc● and probe of a skilful and tender hearted Physician? Blessed by the day wherein my sin was discovered and embittered! O happy sorrows which prepared for such matchless joys! O blessed hand: which turned my salt waters into pleasant wine! and after many pangs and sorrows of sou● didst ●ring forth the man child of deliverance and peace 〈◊〉 But O, what a Rock of Adamant is this 〈◊〉 of mine that never yet was wounded and savingly pierced for 〈◊〉 the terrors of the Law, The stuborn hearts Reflection. or melting voice of the Gospel! long have I sate-under the word, but when did I feel a relenting pang? O my soul! my stupefied soul! thou hast got an Antidote against repentance▪ but hast thou any against ●ell? thou canst keep out the sense of sin now, but art thou able to keep off the terrors of the Lord hereafter? If thou couldst turn a deaf ear to the sentence of Christ in the day of judgement, as easily as thou dost to the entreaties of Christ in the day of grace, it were somewhat; but surely there is no defence against that. Ah, fool that I am, to quench these convictions, unless I knew how to quench those flames▪ t●ey warn me of. And may not I challenge the first place among all the mourners in the world, who have lost all those convictions which at several times came upon me under the word? The Miscarrying souls Reflection. I have been often awakened by it, and filled with terrors and tremble under it; but those troubles have soon worn off again, and my heart (like water removed from the fire) returned to its native coldness. Lord, what a dismal case am I in? Many convictions have I choked and strangled, which it may be shall never more be revived, until how revive them against me in judgement. I have been in pangs, and brought forth nothing but wind; my troubles have wrought no deliverance, neither have my lusts fallen before them, my conscience indeed hath been sometimes sick with sin, yea, so sick as to vomit them up by an external partial reformation: but then with the dog have I returned again to my vomit, and now I doubt am given over to an heart that cannot repent. Oh that those travelling pangs could be quickened again! but alas! they are ceased. I am like a prisoner escaped, and again recovered, whom the jailor loads with double Irons. Surely, O my soul! if thy spiritual troubles return not again, they are but gone back, to bring eternal troubles. It is with thee, O my soul! as with a man whose bones have been broken and not well set; who must, (how terrible soever it appear to him) endure the pain of breaking and setting them again, if ever he be made a sound man. O that I might rather choose to be the Object of thy wounding mercy, than of thy sparing cruelty! if thou plow not up my heart again by compunction, I know it must be rend in pieces at last by desperation. The Poem. THere's 1 Isa. 28. 25. 26. skill in ploughing, that the Ploughman knows For if too 2 Mat. 13. 5. shallow, or too deep he goes; The seed is either buried, or else my To 3 Mat. 13. 4. ●ooks and Daws become an easy prey. This as a lively emblem, fitly may Describe the blessed spirits work and way: Whose work on souls, with this doth symbolise; Betwixt them both, thus the resemblance lies. Souls are the 4 Mat. 13. 38. soil, conviction is the 5 Act. 2. 37. plow. God's workmen 6 2 Cor. 6. 1. draw, the spirit shows them how. He guides the work, and in good ground, doth 7 1 Cor. 3. 5. bless His workmen's pains, with sweet and fair success. The heart prepared, he scatters in the seed Which in its season springs, no fowl nor weed Shall pick it up, or choke this springing co●n; Till it be 8 Phil. 1. 6. housed in the heavenly barn. When thus 1 joh. 16. 8. the spirit ploughs up the ●allow ground, When with such fruits, his servants work is 2 1 Thes. 2. 19 crowned; Let all the 3 Luk. 15. 11. friends of Christ, and soul say now; As they pass by these fields 4 2 Cor. 9 10, 11. God speed the plow. Sometimes this plough 5 Mat. 13. 6. thin, shelfy ground doth turn. That little seed which springs, the Sunbeams burn. The rest uncovered lies, which fowls devour, Alas! their hearts were 6 1 Thes. 1. 5. touched, but not with power. The 7 Mar. 8. 14. cares and pleasures of this world have drowned The seed, before it peeped above the ground, Some springs indeed, the 8 Heb. 6. 5. scripture saith that some Do taste the powers of the world to come. These 9 Luk. 8. 14. Embroy's never come to timely birth, Because the seed that's sown wants depth of earth. Turn up, O God, the bottom of my heart; And to the seed that's sown, do thou impart Thy choicest blessing. Though I 1 Psal. 126. 6. weep and mourn; In this wet seedtime; if I may return With sheaves of joy; these fully will reward My pains, and sorrows, be they ne'er so hard. CHAP. VIII. The Choicest wheat is still reserved for seed, Upon the seed Corn. But gracious principles are Choice indeed. OBSERVATION. HUsbandmen are very careful and curious about their Seed-corn, that it may not only be clean and pure, but the best and most excellent in its kind, Isa. 28. 25. He easteth in the principal Wheat. If any be more full and weighty than other, that is reserved for Seed. 'Tis usual with Husbandmen to pick and lease their Seed-corn by hand, that they may separate the Cockel and Darnel, and all the lighter and hollow grains from it, wherein they manifest their discretion, for according to the vigour and goodness of the Seed, the fruit and production is like to be. APPLICATION. THe choice and Principal Seed-corn with which the fields are sowed, after they are prepared for it, doth admimirably shadow forth those excellent principles of grace infused into the regenerate soul. Their agreement, as they are both seed, is obvious in the ten following particulars, and their excellency above other principles in seven more. The earth at first naturally brought forth Corn, and every Seed yielding fruit, without humane industry; but since the curse came upon it, it must be ploughed and sowed, or no fruit can be expected. So man at first had all the principles of holiness in his nature, but now they must be infused by regeneration, or else his nature is as void of holiness as the barren and untilled desert is of Corn. The earlier the Seed is sown, the better it is rooted and enabled to endure the asperities of the Winter; so when grace is early infused, when nature is sanctified in the bud, grace is thereby exceedingly advantaged. 'Twas Timothy's singular advantage, that he knew the scriptures of a Child. Frosts and snows conduce very much to the well rooting of the seed, and makes it spread and take root much the better. So do Sanctified afflictions, which usually the people of God meet with after their calling, and often in their very Seedtime, 1 Thes. 1. 6. And you became followers of us and of the Lord, having received the word in much affliction. But if they have fair weather then, to be sure they shall meet with weather hard enough afterwards, Heb. 10. 32: But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions. When the Seed is cast into the earth, it must be covered up by the harrow; the use whereof in Husbandry, is not only to lay a plain floor (as they speak) but to open and let in the Corn to the bosom of the earth, and there cover it up for its security, from birds that would devour it. Thus doth the most wise God provide for the security of that grace, which he at first disseminated in the hearts of his people. He is as well the finisher as the Author of their grace, Heb. 12. 2. And of this they may be confident, that he that hath begun a good work in them, will perform it unto the day of Christ. The care of God over the graces of his people, is like the covering of the seed for security. Seed-Corn is in its own nature, of much more value and worth than other Corn; the Husbandman casts in the principal wheat. So are the seeds of grace sown in the renewed soul; for it's called, The seed of God, 1 john 3. 9 The Divine nature, 2 Pet. 1. 4. One dram o & grace is far beyond all the glory of this world; it's more precious than gold which perishes, I Pet. 1. 7. The price of it is above rubies, and all that thou canst desire is not to be compared with it, Pro. 3. 15. There is a great deal of Spirit and vigour in a little Seed, though it be small in bulk, yet it is great in virtue and efficay. Gracious habits are also vigorous and efficatious things. Such is their efficacy that they overcome the world, 1 joh. 5. 4. Whatsoeve is born of God, overcometh the world. They totally alter and change the person in whom they are. He that persecuted us in times past, now preacheth the faith which once he destroyed. They enable the soul to do and suffer great things for God, Heb. 11. 33, 34, 35. The stalk and ●ar are potentially and virtually in a small grain of Corn. So are all the fruits of obedience which believers afterwards bring forth to God, virtually contained in those habits of seeds of grace. 'Tis strange to consider, that from a mustardseed (which as Christ saith is the least of all seeds) should grow such great branches, that the birds of the Air may build their nests in them. Surely the heroical and famous acts and achievements of the most renowned believers sprang from sinal beginnings at first, to that eminency and glory. The fruitfulness of the seed depends upon the Sun and rain, by which they are quickened, as is opened largely in the next Chapter. And the principles of grace in us have as necessary a dependence upon the assisting and exciting grace without us. For though it be true, they are immortal seeds; yet that is not so much from their own strength, as from the promises made to them, and that constant influx from above, by which they are revived and preserved from time to time. The seed is fruitful in some soils more than in others, prospers much better, and comes sooner to maturity. So doth grace thrive better, and grow faster in some persons than in others. Your faith groweth exceedingly, 2 Thes. 1. 3. Whilst the things that are in others are ready to die, Rev. 3. 2. Though no man's heart be naturally a kind soil to grace, yet doubtless grace is more advantaged in some dispositions than in others. And lastly, their agreement as Seed appears in this, the Seed-corn is scattered into all parts of the field, as proportionably and equally as may be. So is grace diffused into all the faculties, judgement, will, and all the affections are sowed with these new principles, The God of peace sanctify you wholly, 1 Thes. 5. 23. And thus you see, why principles of grace are called seed. Now in the next place, (which is the second thing promised and mainly designed in this Chapter) to show you the choiceness and excellency of these holy principles with which sanctified souls are embellished and adorned, and to convince you that true grace excels all other principles, by which other persons are acted, even as the principal wheat doth the chaff, and refuse stuff. I shall here institute a comparison betwixt grace, and the most splendid common gifts in the world, and its transcendent excellency above them all will evidently appear in the seven following particulars. The most excellent common gifts come out of the common treasury of God's bounty, and that in a natural way, they are but the improvement of a man's natural abilities or (as one calls them) the sparks of nature blown up by the wind of a more benign and liberal education; but principles of grace are of a divine and heavenly original and extraction not educed or raised from nature, but supernaturally infused by the Spirit from on high, joh. 3. 6. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. When a soul is sanctified by them, he partakes of the divine nature, 2 Pet. 1. 4. Is born not of flesh, nor of blood, nor of the will of man, but of God, joh. 1. 13. In this respect they differ from gifts, as the heavenly Manna which was reigned down from heaven, differs from common bread, which by pains and industry the earth produces in a natural way. The best natural gifts afford not that sweetness and solid comfort to the soul that grace doth; they are but a dry stalk that affords no meat for a soul to feed on. A man may have an understanding full of light, and an heart void of comfort at the same time; but grace is a fountain of purest living streams of peace and comfort, 1 Pet. 1. 8. Believing we rejoice with joy unspeakable and full of glory: light is sown for the righteous, and joy for the upright in heart. All true pleasures and delights are seminally grace, Psal. 97. 11. they are sown for them in these divine and heavenly graces, which are glory in the bud. Gifts adorn the person, but do not secure the soul from wrath. A man may be admired for them among men, and rejected eternally by God. Who can considerately read that sixth Chapter of the Hebrews, and not tremble to think in what a forlorn case a soul may be, though set off and accomplished with the rarest endowments of this kind, Mat. 7. 22. Like a precious stone in a toads head. We read, that many shall say to Christ in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, etc. and yet themselves at last cast out as a prey to Devils. How divinely and rhetorically did a Balaam speak and prophesy, Num. 23. What rare and excellent parts had the Scribes and Pharisees? Who upon that account were styled principes seculi, the Princes of the world, 1 Cor. 2. 8. What profound and excellent parts had the Heathen Sages and Philosophers? These things are so far from securing the soul against the wrath to come, that they often expose it unto wrath, and are as oil to increase the eternal burnings, but now gracious principles are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls them, Heb. 6. Things that accompany and have salvation in them. These are the things on which the promises of Salvation run; and these treasures are never found but in elect vessels. Glory is by promise assured and made over to him that possesses them. There is but a little point of time, betwixt him and the glorified spirits above. And how inconsiderable a matter is a little time, which contracts and winds up apace? For now is our salvation nearer than when we believed. And hence the scriptures speaks of them as already saved, Rom. 8. 24. We are saved by hope, because it's as sure as if we were in heaven. We are made to sit in heavenly places. Gifts may damnify the person that possesses them; and it may be better in respect of a man's own condition he had never had them. Knowledge (saith the Apostle) Puffeth up. 1 Cor. 8. 1. maketh the soul proud and flatulent. 'Tis a hard thing to know much, and not to know it too much. The Saint's knowledge is better than the Scholars; for he hath his own heart instead of a Commentary to help him. Aristotle said a little knowledge about heavenly things, though conjectural, is better than much of earthly things, though certain. The world by wisdom knew not God (saith the Apostle, 1 Cor. 1. 21.) (i. e.) their learning hanged in their light, they were too wise to submit to the simplicity of the Gospel. The excellent parts of the old Heretics, did but serve to midwi●e into the world the monstrous birth of soul-damning heresies. Cupit abs te ornari diabolus, as Austin said to that ingenious young Scholar; The devil desires to be adorned by thee. But now grace in its self is not subject to such abuses, it cannot be the proper univocal cause of any evil effect: It cannot puff up the heart, but always humbles it; nor serve the devils designs, but ever opposes them. Gifts may be given a man for the sake of others, and not out of love to himself, they are but as an excellent dish of meat which a man sends to nurse, not for her sake so much as for his Child that sucks her. God indeed makes use of them to do his children good, the Church is benefitted by them, though themselves are but like Cooks, they prepare excellent dishes on which the Saints feed, and are nourished, though themselves taste them not. They dona ministrantia non sanctificantia, ministering but not sanctifying gifts, proceeding not from the good will of God to him that hath them, but to those he benefits by them. And oh, what a sad consideration will this be one day to such a person, to think, I helped such a soul to heaven, while I myself must lodge in hell? Sin in the reign and power of it, may cohabit with the most excellent natural gifts under the same roof, I mean in the same heart. A man may have the tongue of an Angel, and the heart of a Devil. The wisdom of the Philosopher's (saith Eactantius) non excindit vitia sed abscondit, did not root out, but hide their vices. The learned Pharisees were but painted sepulchres; gifts are but as a fair glove drawn over a foul hand. But now grace is incompatible with Sin in dominions it purifies the heart, Act. 15. 9 cleanses the conscience, Heb. 9 14. Crucifies the affections and lusts of the flesh, Gal. 5. 24. is not content with the concealment, but ruin of corruptions. Lastly, Gifts must leave us at last. Whether there be knowledge, that shall cease. All flesh is grass and the goodliness of it as the flower of the grass; the grass withers, the flower fadeth, but the word of the Lord abideth for ever, Isa. 40. 6, 8. Many times they leave a man before death. One knock, if it hit right (as one saith) may make a wise man a fool, but to be sure, they all leave us at death. Doth not his excellency which is in him, go away? job 4. 21. yea, than all natural excellency departs. Death strips the soul of all those splendid ornaments, than the rhetorical tongue is struck dumb; the nimble wit and curious fancy, shall entertain your ears with no more pleasant discourses. Nunquam j●cos dabis, as Adrian said to his departing soul; but grace ascends with the soul into eternity, and there receives its perfection and accomplishment. Gifts take their leave of the soul, as Orpha did of Naomi; but grace saith, then as Ruth, where thou goest I will go, and where thou lodgest I will lodge, and nothing shall separate thee and me. Now p●● all this together and then judge whether the Apostle spoke hyperbolyes, when he said, Covet earnestly the best gifts, and yet I show unto you a more excellent way, 1 Cor. 12. ult. And thus you have the choiceness of these principles also. REFLECTIONS. The lines are fallen to me in a pleasant place, The gracious souls Reflection. may the gracious soul say. How defective soever I am in gifts yet blessed be the Lord, who hath sown the seeds of true grace in my heart. What though I am not famed and honoured among men, let it suffice me that I am precious in the eyes of the Lord. Though he hath not abounded to me in gifts of nature, yet blessed be the God and Father of my Lord jesus Christ who hath abounded to me in all spiritual blessings, in heavenly places, in Christ jesus, Eph. 1. 3. Is not a true jewel, though spurn'din the dirt, more precious than a false one, though set in gold? Why art thou troubled, O my soul, for the want of these things which reprobates may have? and art not rather admiring and blessing God for those things which none but the darlings and favourites of heaven can have? is not an ounce of pure gold more valuable than many pounds of guilded brass? what though the dews of Helicon descend not upon my head, if in the mean time the sweet influences of Zion fall upon my heart? O my God How much soever others are elated by the light of their knowledge, I have cause with humility to adore thee for the heavenly heat with which thou hast warmed my affections, Pause a while my soul opon this point. With what seed is my heart sown, The deceived souls Reflection. and of what kind are those things wherein I excel others? are they indeed special seeds of grace, or common gifts and natural excellencies? If the latter, little cause have I to pride myself in them, were they ten thousand times more than they are. If these things be indeed the things that accompany salvation, the seed of God, the true and real work of grace, Then (1) how comes it to pass that I never found any throws or travelling pangs in the production of them? It's affirmed, and generally acknowledged that the new creature is never brought forth without such pains, and compunctions of heart, Act. 2. 37. I have indeed often felt an aching head, whilst I have read and studied to increase my knowledge; but when did I feel an aching heart for Sin? Oh, I begin to suspect, that it is not right. Yea, (2) and my suspicion increases whiles I consider that. grace is of an humbling nature, 1 Cor. 15. 10. Lord, how have I been elated by my gifts and valued myself above what was meet? O how have I delighted in the noise of the Pharisees trumpet! Mat. 6. 2. No music so sweet as that Say, O my consicience, have I not delighted more in the Theatre, than the closet? in the praise of men, than the approbation of God? Oh, how many evidences dost thou produce against me? Indeed these are sad symptoms that I have showed thee, but there is yet another which renders thy case more suspicious yet; yea, that which thou canst make no rational defence against, even the ineffectualness of all thy gifts and knowledge to mortify any one of all thy lusts. It's beyond all dispute, that gifts may, but grace cannot consist without mortification of sin, G●l. 5. 24. Now what lust hath fallen before these excellent parts of mine? Doth not pride, passion, covetousness, and indeed the whole body of ●in live and thrive in me as much as ever? Lord, I yield the cause, I can defend it no longer against my conscience, which ca●ts and condemns me by full proof, to be but in a wretched, cursed lamentable state, notwithstanding all my knowledge and flourishing gifts. O show me a more excellent way Lord! That I had the sincerity of the poorest Saint; though I should lose the applause of all may parts: with these I see I may go to hell, but without some better thing, no hope Of heave●. The Poem. GReat difference betwixt that seed is found, With which you sow your several plots of ground. Seed-wheat doth far excel in 1 Isa. 28. 25. dignity, The cheaper Barley, and the cour●er Rye. Though in themselves they good and wholesome are; Yet these with choicest wheat may not compare, men's hearts like fields are sowed with different grain; Some base, some more noble; some again Excelling 2 Prov. 12. 26 both the former: more than wheat Excels that grain, your swine, and horses eat. For principles of mere morality, Like Cummin, Barley, Fitches, Pease, or Rye: In those men's hearts are often to be ●ound, Whom yet the Scripture calleth 3 Mat. 19 20. cursed ground. And nobler principles than these sometime Called 4 Heb. 6. 9 common grace, and spiritual gifts which shine In some men's heads, where is their habitation; Yet they are no companions of Salvation. These purchase 5 1 Cor. 1. 26. honour both from great and small; But I must tell thee that if this be all; Though like an 6 1 Cor. 13. 1. Angel in these gifts thou shine, Amongst blind mortals, for a little time: The days at hand, when such as thou must take Thy lot with 7 Mat: 7 22. devils in th'infernal lake. But principles of special saving grace, Whose seat is in the 8 Rom. 10. 10 heart, not head or face: Like solid wheat, sown in a fruitful field Shall spring and flourish, and at last will yield. A glorious 9 Gal. 6. 8. harvest of eternal rest, To him that nourished them within his breast. O grace! how orient art thou! how divine! What is the glory of all 1 1 Cor. 12. 31. gifts to thine! Disseminate this seed within my heart, My God I pray thee, though thou shouldst impart The less of gifts; then I may truly say, That thou hast showed me, the more excellent way. CHAP. IX. By heaven's influence, Upon springing weather after Seed time Corn and plants do spring, God's showers of grace do make his valleys sing. OBSERVATION. THe earth after that it is ploughed and sowed, must be watered and warmed with the dews and ifluences of heaven, or no fruit can be expected. If God do not open to you his good treasure, the heavens to give rain unto the Land in its season, and bless all the work of your hands, as it is, Deut. 28. 12. The earth cannot yield her increase, The order and dependence of natural causes in the productions of fruit, is excellently described, Host 2. 21. 22. I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and wine, and Oil, and they shall hear jezreel. jezreel must have corn, and wine, and Oil, or they cannot live; they cannot have it, unless the earth bring it forth, the earth cannot bring it forth without the heavens, the heavens cannot yield a drop unless God hear them; that is; unlock and open them. * Natura nihil al●●d est qua● divinorum operum ordo. Nature and natural causes are nothing else b●t the order in which God works. This some Heathens by the light of nature acknowledged, and therefore when they went to plow in the morning, Brentius. they did lay one hand upon the plough (to speak their own part to be painfulness) and hold up the other hand to Ceres the Goddess of Corn, to show, Weems Cerem. Law. that their expectation of plenty was from their supposed Deity. I fear many Christians lay both hands to the plough, and seldom lift up heart or hand to God, when about that work. There was an husbandman (saith Mr. Smith) that always sowed good Seed, but never had good Corn; smith's Essex Dove. at last a neighbour came to him, and said, I will tell you what probably may be the cuse of it? It may be (said he) you do not steep your Seed; no truly said the other, nor ever did I hear that Seed must be steeped; yes surely, said his neighbour, and I will tell you how, it must be steeped in prayer. When the party heard this, he thanked him for his counsel, reform his fault, and had as good Corn as any man whatsoever, Surely, it is not the Husbandman's, but God steps that drop fatness. Alma Mater terra, the earth indeed is a fruitful mother, but the rain which ●ecundates and fertilizes it, hath no other father but God, job 38. 28. APPLICATION. As impossible it is (in an ordinary way) for souls to be made fruitful in grace and holiness, without the dews and influences of Ordinances and the blessing of God upon them, as for the earth to yield her fruit without the natural influences of heaven; for look, what dews, showers, and clear shinings after ●ain are to the fields, that the word and Ordinances of God are to the souls of men. My doctrine shall drop as the rain, my speech shall distil as the dew, as the ●ina● rain upon the tender herb, and as the showers upon the grass, Deut. 3●. 2. For as the rain and snow cometh down from heaven and watereth the earth, and maketh it bring forth and bud; so shall my word be that goeth forth of my mouth, Isa. 55. 10, 11. And as the doctrine of the Gospel is rain, so Gospel Ministers are the clouds in which those heavenly vapours are bound up. The resemblance lies in the following particulars. The rain comes from heaven, Acts 14. 17. He gave us rain from heaven and fruitful seasons, etc. The doctrine of the Gospel is also of an heavenly extraction and descent, they are heavenly truths which are brought to you in earthen vessels things that were hid in God, and come from his bosom, Eph. 3. 9 What Nicodemus said of Christ, is in a proportion true of every faithful dispenser of the Gospel, Thou art a teacher come from God, joh. 3. 2. You are not to look upon the truths which Ministers deliver, as the mere effects and fruits of their inventions and parts, they are but the Conduits through which those celestial waters are conveyed to you. 'Tis all heavenly, the Officers from heaven, Eph. 4. 12. Their Doctrine from heaven, Eph. 3. 8, 9 The efficacy and success of it from heaven, 1 Cor. 3. 3. What I received of the Lord (saith Paul) that have I delivered unto you, 1 Cor. 11. 23. The same may every Gospel Minister say too. That's the first. And then (2ly) The rain falls by divine direction and appointment; He causes it to rain upon one city and not upon another, Amos, 4. 7. You shall often see a cloud dissolve and spend itself upon one place, when there is not a drop within a few miles of it. Thus is the Gospel sent to shed its rich influences upon one place, and not upon another; It pours down showers of blessings upon on Town or Parish, whilst others are dry like the ground which lay near to gideon's wet fleece. To you is the word of this salvation sent, Act. 13. 26. Sent it comes not by chance, but by Commission and appointment, and it's sent to you by special direction. Ministers can no more go whither they please, than the failing clouds can move against the wind. Paul and Timothy, two fruitful clouds (that sent down many sweet refreshing showers upon every place whither they came) the Lord sent them through Phrygia and Galatia but forbade them to preach the word in Asia, Acts. 16. 6. And when they essayed to go into Bit●ynia, the spirit suffered them not, v. 7. But a man of Macedonia appears to Paul in a vision, and prayed him, saying, come over to Macedonia and help us, v. 9 Thus you see, how the mystical, as well as the natural clouds, are moved according to divine counsel; and though Ministers are not now disposed to their respective places, in such an extraordinary way, yet there is still a special hand of the Spirit guiding their motions, which is seen partly in qualifying them or such a people, and partly in drawing out their hearts to elect and call them, and inclining their hearts to accept the call. There is a great deal of difference in showers of rain that fall upon the earth. Sometimes you have an hasty shower, which makes the ways fleet, and the streets run, but it's gone presently, the earth hath but little benefit by it; and sometimes you have a sweet, gentle, soaking rain, that moderately soaks to the root and refreshes the earth abundantly, This is called the small rain, and the former, the great rain of his strength, job 37. 6. So it is in these spiritual showers, the effects of some sermons, (like a sudden spout of rain●) are very transient; that touch the heart a little for present by way of conviction or comfort, but it fleets away immediately, I●m. 1. 23. At other times the Gospel like a settled moderate rain, soaks to the root, to the very heart. So did that sweet shower which sell, Acts 2. 37. It searcheth the root, it went to the heart; the influences ' of it are sometimes abiding, and do much longer remain in, and refresh the heart, than the rain doth the earth. There be effects left in some hearts, by some Sermons and duties, that will never out of it so long as they live. I will never forget thy precepts, for by them thou hast quickened me, Psal. 119. 92. The rain is most beneficial to the earth, when there come sweet, warm Sun-blasts with it, or after it. This the scripture calls, a clear shining after rain, 2 Sam. 23. 4. by which the seminal virtue of the earth is drawn forth, and then the herbs and flowers, and Corn sprout abundantly. So it is with Gospel showers, when the Sun of righteousness opens upon poor souls under the word, darting down the beams of grace and love upon them, whilst they are attending on it, (just as you sometimes see a sweet shower fall while the Sun shines out) O how comfortable is this! And effectual to melt the heart! and as the warm rain is most refreshing, so when the word comes warmly, from the melting affections of the Preacher, who imparts not only the Gospel, but his own soul with it, 1 Thes. 2. 8. This doth abundantly more good than that which drops coldly from the lips of the unaffected speaker. Showers of rain do exceedingly refresh the earth, as a man is refreshed by a draught of water, when his spirits are even spent. O how welcome is a shower to the thirsty ground! Hence the little hills are said to rejoice on every side, yea to shout for joy, and sing when a shower comes, Psal. 65. 12, 13. but never was shower of rain so sweetly refreshing to the thirsty earth, as Gospel-showers are to gracious hearts, Col. 4. 8. It comforts their very hearts. What joy was there in Samaria, when the Gospel came to that place? Acts 8. 8. It revives the soul, its mel in o'er, melos in aure, jubilum in cord, honey in the mouth, melody in the ear, and a very jubilee in the heart. Rain is necessary at Seedtime, to make ready the earth, to receive the Seed▪ Psal. 65. 9, 10. Thou visitest the earth, and waterest it; thou greatly ●nrichest it with the river of God, which is full of water; thou preparest them co●n, when thou ●ast so provided for it; thou waterest the ridges thereof abundantly, thou settest the furrows thereof, thou makest it soft with showers, thou bl●ssest the springing thereof. And this the Scripture calls the former rain. And as this is necessary about Seedtime, so the latter rain is as needful about ●a●ing time, to disclose the ear, and to bring it to perfection; both these are great blessings to the earth, and conduce to a plentiful harvest, joel 2. 23, 24. Beglad then ye Children of Zion, and rejoice in the Lord your God, for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former and the latter rain in the first month, and the floors shall be full of wheat, and the faces shall overflow with wine and Oil. Thus the Gospel hath a double use and benefit also. It's necessary as the former rain at Seedtime, it causes the first spring of grace in the heart, Psal. 19 7. And there could be, (in an ordinary way) no spring of grace without it, Prov. 29. 18. And as this former rain is necessary to cause the first spring of grace, so also it hath the use of the latter rain to ripen those precious fruits of the Spirit in the souls of believers, Eph. 4. 11, 12, 13. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the work of the Ministry for the edifying of the body of Christ, till we all come in the unity of the faith, and the knowledge of the Son of God, to a perfect man, unto the measure of the stature of the fullness of Christ. Were all the elect converted unto God, yet still there would be a necessity of a Gospel Ministry. After a great glut of rain, usually there comes a drought; 'tis a common Country Proverb Wet and dry pay one another. And truly when a people are glutted with a fullness of Gospel-mercies, it's usual with God to shut up and restrain the Gospel-clouds, that for a time (at least) there be no dews upon them, and thereby teach them to prise their despised (because common) mercies at an higher rate. For as a good man once said, mercies are best known by the back, and most prized when most wanted. In those days the word of the Lord was precious, there was no open vision, 1 Sam. 3. 1. It is with spiritual as with temporal food, slighted when plenteous, but if a famine once come, than every bit of bread is precious. jerusalem remembered in the days of her affliction, and of her misery, all her pleasant things that she had in the days of old, Lam. 1. 7. 'Tis both a sinflul and dangerous thing to wantonise with Gospel-mercies, and d●spise the plainest (if faithful) Minister's of the Gospel. The time may come when you may be glad of the plainst Sermon, from the mouth of the meanest Ambassador of Christ. To conclude, the prayers of Saints are the keys that open and shut the natural clouds, and cause them either to giv● out, or withhold their influences, james 5. 18. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth, by the space of three years and six months; and he prayed again, and the heavens gave rain, and the earth brought forth fruit. God hath subjected the works of his hands, to the prayers of his Saints, Isa. 45. 11. Prayer is also the golden key which opens these mystical Gospel clouds, and dissolves them into sweet gracious showers. God will have the whole work of the Ministry carried on by the prayers of his people, they first obtain their Ministers by prayer, Luke 10. 2. Pray ye the Lord of the Harvest to s●nd forth labourers into the vineyard. It is by the help of prayer, that they are carried on, and enabled to exercise their Ministry. They may tell their people as a great General once told his Soldiers. That he flew upon their wings. Pray for me (saith the great Apostle) that utterance may be given me, that I may open my mouth boldly, to make known the Mysteries of the Gospel, Eph. 6. 19 Yea, by the Saints prayers it is, that Ministers obtain the success and fruits of their labours, T●fse. 3. 1. Finally brethren, pray for us, that the word of the Lord my have free course, and ●e glorified, even as it is with you. And thus you have the Metaphor opened. Now, Oh! That these truths might come down in sweet showers upon the hearts both of Ministers and people, in the following Reflections. REFLECTIONS. 3. Reflections for Gospel-Ministers. Am I then a cloud? and is my doctrine as rain to water the Lords inheritance? * and yet do I think it much to be tossed up and down by the furious winds and storms of persecution? do I not see the clouds above me in continual motions and agitations? and shall I dream of a fixed settled state? No false Teachers, who are clouds without rain, are more likely to enjoy that, than I. Which of all the Prophets have not been tossed and hurried worse than I? Acts 7. 52. He that will not let men alone to be quiet in their lusts, must expect but little quiet from men in this life. But it is enough Lord, that arrest remaineth for thy servant, let me be so wise to secure a rest to come, and not so vain to expect it on earth. And, O that I might study those instructing clouds, from which, as from the bottles of heaven, God pours down refreshing showers to quench and satisfy the thirsty earth! in this may I resemble them, and come amongst the people of the Lord, in the fullness of the blessing of the Gospel of Christ, Rom. 15. 29. O let not those thirsty souls that wait for me as for the rain, job 29. 23. Return like the Troops of Tema, ashamed with their heads covered. job 6. 19 O that my lips might refresh many! let me never be like those empty clouds, which deceive the hopes of thirsty souls; but let my doctrine descend as the rain and distil as the dew, and let that plot of thine inheritance which thou hast assigned to me, be as the field which the Lord hath blessed. Once more, lift up thine eyes to the clouds, and behold, to how great an height the Sun hath mounted them, for by reason of their sublimity it is that they are called the clouds of heaven, Mat. 24. 30. Lord, let me be a cloud of heaven too! Let my heart and conversation be both there! Who is more advantaged for an heavenly life than I? heavenly truths are the subjects of my daily study, and shall earthly things be the objects of my daily delights and loves? God forbid, that ever my earthly conversation should contradict and shame my heavenly calling and profession. Shine forth thou glorious Su● of righteousness, and my heart shall quickly be attracted and mounted above these visible clouds, yea, and above the aspectable heavens. Is the Gospel rain, 3 Reflections for private Christians. and its Ministers clouds? Woe is me then, that my habitation is upon the mountains of Gilboa, where there are no dews! Ah sad lot, that I should be like gideon's dry fleece, For those that want a Gospel-Ministry. whilst the ground round about me is wet with the dew of heaven! O thou that commandest the clouds above, and openest the windows of heaven; remember, and refresh this parched wilderness, wherein I live, with showers o grace, that we may not be as the heath in the desert, which seeth not when good cometh, nor inhabit the parched places of the wilderness. O Lord, thou hast caused the heavens above me to be black with clouds, For those that enjoy a Gospel Ministry. thou openest the celestial casements from above, and daily sendest down showers of Gospel-blessings; O that I might be as the parched earth under them! not for barrenness, but for thirstiness. Let me say, My soul longeth, yea, even fainteth for the Courts of the lord: that I might there see the beauty of the Lord. Doth the spongy earth so greedily suck up the showers, and open as many mouths as there are clefts in it, to receive what the clouds despense? and shall those precious soul-inriching showers fleet away unprofitably from me? if so, then, What an account have I to make for all those Gospel-blessings that I have enjoyed? For unprofitable hearers. for all those Gospel-dews and showers wherewith I have been watered! Should I be found fruitless at last, it will ●are better with the barren and uncultivated wilderness, than with me, more tolerable for Indians and Barbarians, that never heard the Gospel, than for me that have been so assiduously and plenteously watered by it. Lord, what a difference wilt thou put in the great day, betwixt simple and pertinacious barrenness! Surely, if my root be not rottenness, such heavenly waterings and influences as these, will make it sprout forth into fruits of obedience. The Poem. THe 1 Isa. 44. 14. vegetables here below depend, Upon those 2 Deut. 28. 12. treasures which the heavens do spend Most bounteously upon them: to preserve Their being, and their beauty. This may serve To shadow forth a heavenly mystery, Which thus presents it s●lf before your eye. As when the Sun draws near us in the spring, All creatures do 3 Cant. 2. 1●. 12. rejoice, birds, chirp a●d sing. The face of nature smiles, the fields 4 Psal. 104. 30. adorn Themselves, with rich embroideries. ●he corn Revives, and shooteth up, the warm sw●●t rain Makes trees, and herbs 5 Psal. 65. 11. sprout forth and spring amain, Walk but the fields in such a fragrant m●●n, How do the 6 Psal. 10. 4▪ 12. birds your ears with music charm! The 7 Cant. 2. 12. flowers, their flaming beauties do present Unto your captived eyes: and for their scent, The sweet Arabian gums cannot compare; Which thus perfume, the circumambient air. So, when the Gospel sheds its cheering beams, On gracious souls; like those sweet warming gleams, Which God ordains in nature; to draw forth The virtue seminal thats in the earth: It warms their 8 Col. 48. hearts, their languid graces cheers; And on such souls, a 9 Psal. 52. 8. springlike face appears. The gracious showers these spiritual clouds do yield, Inriches them with 1 Rom. 15. 29. sweetness; like a field Which God hath blest. Oh! 'tis exceeding sweet, When gracious hearts, and 2 Rom. 10. 15 heavenly truths do meet. How should the hearts of Saints within them spring, When they behold 3 Acts 8. 8. the messengers that bring These gladsome tidings? Yea, their very feet Are beautiful; because their message sweet. O what a mercy do those 4 Psal. 147. 19, 20. souls enjoy On whom such Gospel-dews fall day by day! Thrice happy Land which in this pleasant spring, Can hear these Turtles, in her hedges ●ing. O prise such mercies, if you ask me why? Read on, you'll see, there's Reason by and by. CHAP. X. If God restrain the showers, Upon a dearth through want of rain. you howl and cry; Shall saints not mourn, when spiritual clouds are dry? OBSERVATION. 'TIs deservedly accounted a sad judgement, when God shuts up the heavens over our heads, and makes the earth as brass under our foots, Deut. 28. 23. Then the Husbandmen are called to mourning, joel. 1. 11. All the fields do languish, and the bellowing cattle are pined with thirst. Such a sad state the prophet rhetorically describes, jer. 14. 3, 4, 5, 6. The Nobles have sent their little ones to the waters, they came to the pits and found no water; they returned with their vessels empty, they were ashamed, and confounded, and covered their heads; because the ground is chapt, for there is no rain in the earth, the Plowmen were ashamed, they covered their heads: yea, the Hind also calved in the field and forsook it, because there was no grass: and the wild asses did stand in the high places, they s●uffed up the wind like dragons, their eyes failed because there was no grass. And that which makes the want of rain so terrible a judgement, is the famine of bread, which necessarily follows these extraordinary droughts and is one of the sorest temporal judgements which God inflicts upon the world. APPLICATION. ANd truly, as much cause have they to weep and tremble, over whose souls God shuts up the spiritual clouds of the Gospel, and thereby sending a spiritual famine upon their souls. Such a judgement the Lord threatens in Amos 8. 11. Behold the days come, saith the Lord, that I will send a famine in the Land, not a famine of bread, nor a thirst for water; but of hearing the word of the Lord. The meaning is, I will send a more fearful judgement, than that of the famine of bread; for this particle [not] is not exclusive, but excessive▪ implying, that a famine of bread is nothing, or but a light judgement, compared with the famine of the word. Parallel to which is that Text, Isa. 5. 6. I will lay it wast (saith God of the fruitless Church) sit shall not be pruned nor digged; but there shall come up briars, and thorns; I will also command the clouds, that they rain not upon it. And we find both in humane and sacred Histories, that when God hath shut up the spiritual clouds, removing or silencing his Ministers; sensible Christians have ever been deeply affected with it and reckoned it a most tremendous judgement. Thus the Christians of Antioch, when Chrysostom their Minister was banished * Satius est ut sol non luc●at, quam ut non aoc●at Chrysostomus. they judged it better to lose the Sun out of the firmament, than lose that, their Minister. And when Nazianzen was taking his leave of Constantinople, as he was preaching his farewell-Sermon, the people were exceedingly affected with his loss; and among the rest, an old man in the Congregation fell into a bitter passion, and cried out, Aude pater, & tecum trinitatem ipsam ejice. (i. e.) Go farther, if you dare, and take away the whole Trinity with you; meaning, that God would not stay when he was gone. How did the Christians of Antioch also weep and lament, when Paul was taking his farewell of them? Act. 20. 37, 38. He had been a cloud of blessings to that place, but now they must expect no more show●r● from him. O, they knew not how to giv● up such a Minister! Wh●n the Ark of God (which was the Symbol of the divine presence among the jews) was taken, all the City cried out, 1 Sam. 4. 13. O, the loss of a Gospel Ministry is an inestimable loss! not to be repaired but by its own return, or by heaven. Mr. Greenham tells us, that in the times of Popish persecution, when godly Ministers were haled away from their flocks to Martyrdom, the poor Christians would meet them in the way to the prisons or stake, with their little ones in their arms, and throwing themselves at their feet, would thus bespeak them: What shall be our estate, now you are gone to Martyrdom? who shall instruct these poor Babes? Who shall ease our afflicted consciences? Who shall lead us in the way of life? recompense unto them, O Lord! as they have deserved, who a●e the causes of this, Lord give them sad hearts. Quis talia fando, temperet a lachrymis? And to let you see, there is sufficient ground for this sorrow, when God restrains the influences of the Gospel, solemnly consider the following particulars. That it is a dreadful token of God's great anger against that people from whom he removes the Gospel. The anger of God was fearfully incensed against the Church of Ephesus, when he did but threaten to come against her, and remove the Candlestick out of its place, Rev. 2. 5. 'Tis a stroke at the soul, a blow at the root; usually the last, and therefore the worst of judgements. There is a pedigree of judgements, first Gomer bears jezreel, next Loruhamah, and at last brings forth Loammi, Host 1. 4, 6, 8, 9 There is cause of mourning, if you consider the deplorable estate in which all the unregenerate souls are left, after the Gospel is removed from them. What will become of these? or by whom shall they be gathered? It made the bowels of Christ yearn within him, when he looked upon the scattered multitude that had no Shepherd, Mat. 9 36. What an easy conquest doth the devil now make of them? how fast doth hell fill in such times? poor souls, being driven thither in droves, and none to rescue them! Matthew Paris tells us, that in the year 1072. when preaching was suppressed at Rome, letters were then framed as coming from hell; wherein the devil gave them thanks for the multitude of souls they had sent to him that year. But truly we need not talk of letters from hell, we are told from heaven, how deplorable the condition of such poor souls is. See Prov. 28. 19 Host 4. 6. Or, The judgement will yet appear very heavy, if you consider the loss which God's own people sustain by the removal of the Gospel; for therein they lose (1) their chief glory, Rom. 3. 2. the principal thing in which the peculiar glory of Israel consisted was this, That unto them was committed the Oracles of G●d On that account is was called the glorious Land, Dan. 11. 16. This made them greater than all the Nations rou●● about them. Deut. 4. 7. 8. (2) By losing the Ordinances, they lose their quickenings, comforts, and soul-refreshments; for all these are sweet streams from the Gospel fountain, Psal. 119. 50. Col. 4. 8. No wonder then to hear the People of God Complain of dead hearts, when the Gospel is removed. (3) In the loss of the Gospel they lose their defence and safety. This is there is their hedge, their w●ll of protection, Isa. 5. 5. Walls and hedges (saith Musculus in loc.) are the Ordinances of God, which serve both ad se perationem & munitionem, to distinguish, and to defend them. When God plucks up this hedge, and breaks down this wall all mischiefs break in upon us presently. 2 Chron. 15. 3, 4, 5▪ 6. Now for a long season Israel hath been without the true Go●, and without a teaching Priest, and without Law— And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the Countiries and Nations was destroyed of Nation, and City of City; for God did vex them with all adversity. How long did jerusalem remain, after that voice was heard in the Temple, migremu● hinc? Let us be gone. (4) With the Gospel, we lose our temporal enjoyments and creature comforts: These usually come and go with the Gospel. When God had once written Loammi upon Israel, the next news is this, I will recover my wool and my flax, Host 2. 9 (5) and last to come up to the very case in hand, they lo●e with it their spiritual food; and soul-subsistence; for the Gospel is their feast of fat things; Isa, 25. 6. their spiritual wells, Isa. 12. 3. a dole distributed among the Lords poor. Rom. 1. 11. In a word, it is as the rain and dews of heaven, as hath been showed, which being restrained, a spiritual famine necessarily follows: a famine of all the most terrible. Now to show you the analogy betwixt this and a temporal famine, that therein you may see what cause▪ you have to be deeply affected with it, take it in these six following particulars. A famine is caused by the failing of bread, or that which is in the stead, and hath the use of bread. Dainties and superfluous rarities may fail, and yet men may subsist comfortably. As long as people have bread and water▪ they will not famish; but take away bread once, and the spirit of man faileth: Upon this account bread is called a staff, Psal. 105. 16. because what a staff is to an aged or feeble man, that bread is to the faint and feeble spirits, which even so do lean upon it. And look what bread is to the natural spirits, that, and more than that, the word is to gracious spirits, job 23. 12. I have esteemed the words of thy mouth, more than my necessary food. If once God break this staff, the inner man, that hidden man of the heart, will quickly begin to fail and falter. It is not every degree of scarcity of bread, that presently makes a famine, but a general failing of it; when no bread is to be had, or that which is, yields no nutriment. For a famine may as well be occasioned by Gods taking away, panis nutrimentum, the nourishing virtue of bread, that it shall signify no more as to the end of bread, than a chip, Hag. 1. 6. as by taking away panem nutrientem, bread itself, Isa. 3. 1. And so it is in a spiritual famine, which is occasioned either by Gods removing all the Ordinances, and making vision utterly to ●ail; or else, though there be preaching prayer and other Ordinances left, (at least, the names and shadows of them) yet the presence of God is not with them. There is no marrow in the bone, no milk in the breast; and so, as to soul-subsistance, 'tis all one, as if there were no such things. In a corporeal famine, mean and course things become sweet and pleasant; famine raises the price and esteem of them. That which before you would have thrown to your dogs, now goes down pleasantly with yourselves. To the hungry soul every bitter thing is sweet, Prov. 27. 7 'Tis the Dutch Proverb, and a very true one, hunger is the best Cook. jejunus stomachus raro vulgaria temnit. Horat▪ In time of famine coursest far contents, The barking stomach strains no compliments. 'Tis storied of Artaxerxes Memor, that when he was flying before his enemies, he fed hungrily upon barley bread, and said, Cujusmodi voluptatis hactenus in expernus fuit? Oh, what pleasure have I hitherto been ignorant of; when grea● Darius drank the pudled water, that had been defiled with dead carcases which had been slain in that famous battle, he professed he never drank more pleasant drink. And famous Hunniades said, he never fared more daintily, than when (in a like exigence) he supped upon bread, onions, and water, with a poor Shepherd in his cottage. Just so, doth the famine of the Word raise the price and esteem, of vulgar and despised truths. O what would we give for one of those Sermons, one of those Sabbaths we formerly enjoyed? In those days the word of the Lord was precious. When God calls to the enemy to take away and remove his contemned, but precious dainties, from his wanton Children, and a spiritual famine hath a little pinched them, they will then learn to prise their spiritual food at a higher rate. In time of famine some persons suffer more than others. It falls heaviest and pincheth hardest upon the poorer sort, as long as any thing is to be had for money, the rich will have it. So it falls out in a spiritual famine; although the most experienced, and best furnished Christians, will have enough to do to live in the absence of Ordinances, yet they are like to subsist much better, than weak, ignorant, and unexperienced ones. Some Christians have Husbanded their time well, and like joseph in the seven years' plenty, laid up for a scarcity. The Word of God dwells richly in them. Some such there are, as john calls young men, who are strong, and the word of God remaineth in them, of whom it may be said, as jerom spoke of Nepotianus, that by long and assiduous meditation of the Scriptures, he had made his breast the very Library of Christ. But others are babes in Christ; and though God will preserve that good work which he hath begun in them, yet these poor babes will soon find, and be most concerned in the loss of their spiritual Fathers and Nurses. In time of famine there are pitiful cries, and heart-breaking complaints wherever you go. O the many pale faces you shall then see, and the sad language that rings in your ears in every place! One cries, bread, bread, for Christ's sake, one bit of bread; another faints and falls down at your door. All he● People sigh, Lam. 1. 11. Yea, the poor little ones are brought in, v. 12. crying to their Mothers, where is the Corn and wine? and then pouring out their souls into their Mother's bosom. Just so it is in a famine of the Word; poor Christians everywhere sighing and crying, O where are our godly Ministers? Our sweet Sabbaths, Sermons, Sacraments, my Fathers, my Fathers, the Chariots of Israel and the horsemen thereof? How beautiful were your feet upon the mountains! And then weeping, like the people at Paul's departure, to think they shall see their faces no more. Lastly, in time of famine, there is nothing so costly or precious, but people will part with it to purchase bread. They have given their pleasant things, for meat to relieve their souls, Lam. 1. 11. And doubt less when a spiritual famine shall pinch hard, those that have been close-handed to maintain a-Gospel Ministry, will account it a choice mercy to enjoy them again at any rate. Though the Lord feed you with the bread of affliction, and give you the waters, of adversity, yet it will sweeten that bread and water to you, if your teachers be no more removed into corners, Isa. 30. 20. REFLECTIONS. Is the famine of the word such a fearful judgement? The ungrateful souls reflection. then Lord pardon my unthankfulness, for the plentiful and long continued enjoyment of such a precious and invaluable mercy. How lightly have I esteemed the great things of the Gospel? O that with eyes and hands lifted up to heaven, I might bless the Lord, that ever I was brought forth in an age of so much light! in a valley of visions, in a Land flowing with Gospel-mercies. Hath not God made of one blood, all the Nations of men, to dwell on the face of the earth? and determined the times before appointed, and the bounds of their habitation Act. 17. 26. Many of these great and populous Nations are involved in gross darkness. Now that of all the several ages of the world, and places in it; God should espy the best place for me, and bring me forth into it, in such an happy nick of time, as can hardly be paralleled in History, for the plenty of Gospel-mercies, that this age and Nation hath enjoyed; that my Mother did not bring me forth in the deserts of Arabia, or wastes of America, but in England where God hath made the Sun of the Gospel to stand still, as the natural Sun once did over Gibeon; and that such a mercy should no more affect my soul, let shame cover my face for this, and trembling seize my heart. Is the Gospel indeed departed? The deprived Christians Reflection. its sweet influences restrained? and a famine worse than that of bread come upon us. Alas! for the day, for it is a great day, so that none is like it; it is even the day of jacob 's trouble. Woe is me, that ever I should survive the Gospel, and the precious liberties and mercies of it! What horrid sins have been harboured amongst us, for which the Lord contends, by such an unparallelled judgement? Lord, let me justify thee even in this severe dispensation; the provocation of thy Sons, and of thy daughters have been very great, and amongst them none greater than mine. May we not this day read our sin in our punishment? O what nice and wanton appetites, what curious and itching ears, had thy people in the days of plenty? Methods, tones and gestures, were more regarded than the excellent treasures of divine truths. Ah my soul! I remember my fault this day? little did I then consider, that Sermons work not upon hearts, as they are thus elegant, thus admirable, but as they are instruments in the hand of God appointed to such an end. Even as Austin said of the Conduits of water, though one be in the shape of an Angel, another of a beast, yet the water refreshes as it is water, and not as it comes from such a Conduit: By this also, O Lord, thou rebukest the supiness and formality of thy people. How drowsy, dull, and careless have they been under the most excellent and quickening means? few more than I. Alas! I have often presented my body before the Lord in Ordinances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but my soul hath been wand'ring abroad, as Chrysostom speaks. I should have come from under every Sermon as a sheet comes from the press, with all the stamps and lively impressions of the truths I heard upon my heart. But Alas! If it had been demanded of me, as once it was of Aristotle, after a long and curious Oration, how he liked it, I might have answered as he did, Truly I did not hear it, for I was all the while minding another matter. Righteous art thou, O Lord, in all that is come upon us. I am now as a Spring shut up, that can yield no refreshment to thirsty souls, The silent Ministers Reflection. ready to perish. Thou hast said to me as once to Ezekiel, Son of man, behold, I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb. This is a heavy judgement, but thou must be justified and cleared in it. Although men may not, yet God, if he please, may put a lighted candle under a bushel. And herein I must acknowledge thy righteousness. Many times have I been sinfully silent, when both thy glory and the interest of souls engaged me to speak. Most justly therefore hast thou made my tongue to cleave to its roof. Little did I consider the preciousness of souls, or the tremenduous account to be given for them, at the appearing of the great Shepherd. I have now time enough to sit down and mourn over former miscarriages, and lost opportunities. Lord restore me once again to a serviceable capacity, to a larger sphere of activity for thee, for I am now become as a broken vessel. It grieves me to the heart, to see thy flock scattered, to hear thy people cry to me, as once to joseph, Give us bread, for why should we die in thy presence? Thy word is like fire, shut up in my bones, and I am weary with forbearing. O, that thou wouldst once again open the doors of thine house, that there may be bread enough in thine house for all thy children. The Poem. When God doth make the 1 Deut. 28. 23 heavens above us brass, The earth's lke iron. Flowers, herbs and grass Have lost their fragrant green; are turned 2 joel ●. 19 yellow, The brooks are dry, the pining cattle 3 joel 1. 20. jer. 14. 56. bellow. The fat and flowery meadows scorched and burned, The Country's mirth is into 4 joel. 1. 11. mourning turned. The clefted earth, her thirsty mouth 5 jer. 14. 4 sets open, Unto the empty clouds; as 'twere in hope Of some refreshing drops, that might allay Her fiery thirst: but they soon pass away. The pensive 6 Amos 5. 16. Husbandman with his own eyes, Bedews his Land, because he sees the skies: Refuse to do it, 7 Amos 8. 11. just so stands the case, When God from souls, removes the means of grace. God's Ministers are clouds, their doctrine 8 Deut. 32. 2. Heb. 6. 7, 8 rain; Which when the Lord in judgement shall restrain: The people's souls in short time will be found In such a case, as this dry parched ground. When this 9 Host 9 12. sad judgement falls on any Nation, Let Saints therein take up this lamentation. O dreadful, dark, and dismal day! How is our glory fled away. Our Sun gone down, our stars overcast; God's heritage is now laid waist. Our pining souls no bread can get, With wantoness God hath justly met, When we are fed unto the full, This man was tedious; that was dull. But they are gone, and there remain No such occasions to complain. Stars are not now for lights, but signs; God knows of what heart-breaking times. Sure heaven intends not peace, but wars; In calling home Ambassadors. How long did Sodom's judgement stay? When righteous Lot was snatched away. How long remained that stately Hall, When Samson made the pillars fall? When Horsemen, and Commanders fly; Woe to the helpless Infantry. This is a sad and fatal blow, A public loss and overthrow. You that so long have wished them gone, Be quiet now; the thing is done. Did they torment you ere your day? God hath removed them out o'th'way. Now sleep in sin, and take your ease; Their doctrine shall no more displease. But Lord! what shall become of us? Our Teacher's gone, and left us thus! To whom shall we ourselves address, When conscience labours in distress O, who shall help us at our need? Or pour in Balm, when wounds do bleed? Help Lord, for unto thee our eyes Do pour out tears; our groans, our cries Shall never cease: till thou restore, The mercies which we had before. Till Zions paths where grass now grows, Be trodden by the feet of those That love thy name: and long t' enjoy The mercies they have sinned away. CHAP. IX. Seeds die and rot, Upon the corrupting of the Seed before it spring. and then most fresh appear, Saints bodies rise more orient than they mere. OBSERVATION. AFter the seed is committed to the earth, it seems to perish and die, as our Saviour speaks, john. 12. 24. Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it brings forth much fruit. The death of the Corn in the earth is not a total death, but only the corruption or alteration of it: for if once the seminal life and virtue of it were quite extinguished, it could never put forth blade or ear without a miracle. Yet, because that alteration is a kind of death, therefore Christ here uses it as a fit illustration of the resurrection. And indeed there is nothing in nature more apt to illustrate that great mystery. What a fragrant, green and beautiful blade do we ●ee spring up from a corrupted seed? how black, and mouldy is that? how beautiful and verdant is this? APPLICATION. EVen thus shall the bodies of the Saints arise in beauty and glory at the resurrection. They are sown in dishonour, they are raised in glory; they are sown natural bodies, they are raised spiritual bodies, 1 Cor. 15. 43, 44. The Husbandman knows, that though the seed rot in the earth, yet it will rise again. And the believer knows, That though after his skin worms destroy his body, yet in his flesh he shall see God, job 19 25, etc. and the resemblance betwixt the seed sown, and springing up; and the bodies of the Saints dying, and rising again, lies in these following particulars. First, the seed is committed to the earth from whence it came, so is the body of a Saint; earth it was, and to earth it is again resolved. Grace exempts not the body of the best man from seeing corruption, Rom. 8. 10. Though Christ be in him, yet the body is dead; that is, sentenced to death, because of sin, Heb. 6. ult, It is appointed for all men once to die. Secondly, The seed is cast into the earth in hope, 1 Cor. 9 10. Were there not a resurrection of it expected, the Husbandman would never be willing to cast away his Corn. The bodies of Saints are also committed to the grave in hope, I Thes. 4. 13, 14. But I would not have you to be ignorant brethren, concerning those which are asleep, as them which have no hope; for if we believe that jesus died and rose again, even so also them which sleep in jesus shall the Lord bring with him. This blessed hope of a resurrection, sweetens, not only the troubles of life, but the pangs of death. Thirdly, the seed is cast into the earth seasonably, in its proper season. So are the bodies of the Saints, joh. 5. 26. Thou shalt come to thy grave in a full age, as a shock of corn cometh in, in its season. They always die in the fittest time, though sometimes they seem to die immaturately. The time of their death was from all eternity prefixed by God, beyond which they cannot go, and short of which they cannot come. The seed lies many days and nights under the clods, before it rise and appear again. Even so man lieth down, and riseth not again till the heavens be no more, job 14. 12. The days of darkness in the grave are many. When the time is come for its shooting up, the earth that covered it can hide it no longer, it cannot keep it down a day more; it will find or make a way through the clods. So in that day when the great trump shall sound, bone shall come to his bone, and the graves shall not be able to hold them a minute longer. Both Sea and earth must render the dead that are in them, Rev. 20. 13. When the seed appears above ground again, it appears much more fresh and orient than when it was cast into the earth. God cloaths it with such beauty, that it is not like to what it was before. Thus rise the bodies of Saints, marvellously improved, beautified and perfected with spiritual qualities and rich endowments; in respect whereof they are called spiritual bodies, I Cor. 15. 43. not properly, but analogically spiritual; for look as spirits subsist without food, raiment, sleep, know no lassitude, weariness or pain; so our bodies after the resurrection shall be above these necessities and distempers; for we shall be as the Angels of God, Mat. 22. 30. Yea, our vile bodies shall be changed, and made like unto Christ's glorious body; which is the highest pitch, and ascent of glory and honour, that an humane body is capable of, Phil. 3. 21. Indeed the glory of the soul shall be the greatest glory; that's the orient invaluable gem; but God will bestow a distinct glory upon the body, and richly enammel the very case in which that precious jewel shall be kept. In that glorious morning of the resurrection, the Saints shall put on their new fresh suits of flesh, richly laid and trimmed with glory. Those bodies which in the grave were but dust and rottenness, when it delivers them back again, shall be shining and excellent pieces, absolutely and everlastingly freed. (1) From all natural infirmities and distempers; death is their good Physician, which at once freed them of all diseases. 'Tis a great Affliction now to many of the Lord's people, to be clogged with so many bodily infirmities which render them very unserviceable to God. The spirit indeed is willing, but the flesh is weak. A crazy body retorts and shoots back its distempers upon the soul with which it is so closely conjoined; but though now the soul (as Theophrastus speaks) pays a dear rent for the Tabernacle in which it dwells, yet when death dissolves that Tabernacle, all the diseases and pains under which it groaned shall be buried in the rubbish of its mortality; and when they come to be reunited again, God will bestow rich gifts and dowries, even upon the body, in the day of its re-espousals to the soul. (2) It shall be freed from all deformities, there are no breaches, flaws, monstrosities in glorified bodies; but of them it may much rather be said, what was once said of Absalon, 2 Sam. 14. 25. That from the crown of his head, to the sole of his foot; there was no blemish in him. (3ly.) It shall be freed from all natural necessities, to which it is now subjected in this its animal state. How is the soul now disquieted and tortured with cares and troubles, to provide for a perishing body? Many unbelieving and unbecoming fears, it is now vexed with. What shall it eat? and what shall it drink? and wherewithal shall it be clothed? But meats for the belly, and the belly for meats; God shall destroy both it and them, 1 Cor. 6. 13. (i. e.) as to their present use and office; for as to its existence, so the belly shall not be destroyed. But even as the Masts, Poop and Stern of a Ship abide in the harbour after the voyage is ended, so shall these bodily members, as Tertullian excellently illustrates it. (4ly.) They shall be freed from death, to which thenceforth they can be subject no more; that formidable adversary of nature shall affault it no more. For they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more; for they shall be equal to the Angels, and are the children of God, being the children of the resurrection, Luk. 20. 35, 36 Mark it [equal to the Angels] not that they shall be separate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and single spirits without bodies, as the Angels are, but equal to them in the way and manner of their living and acting. We shall then live upon God, and act freely, purely, and delightfully for God; for all kind of living upon, and delighting in creatures, seems in that Text (by a Synecdoche of the part which is ordinarily in Scripture put for all creature-delights, dependencies, and necessities) to be excluded. Nothing but God shall enamour and fill the soul, and the body shall be perfectly subdued to the spirit. Lord, what hast thou prepared for them that love thee? REFLECTIONS. If I shall receive my body again, so dignified and improved in the world to come, The healthful Saints Reflection. than Lord let me never be unwilling to use my body now for the interest of thy glory, or my own Salvation. Now, O my God, it grieves me to think how many precious opportunities of serving and honouring thee, I have lost under pretence of endangering my health. I have been more solicitous to live long and healthfully, than to live usefully and fruitfully; and like enough my life had been more serviceable to thee, if it had not been so fond overvalued by me. Foolish soul, hath God given thee a body for a living tool or instrument, and art thou afraid to use it? wherein is the mercy of having a body, if not in spending and wearing it out in the service of God? to have an active vigorous body, and not to employ and exercise it for God, for fear of endangering its health, is as if one should give thee a handsome and sprightful horse, upon condition thou shouldst not ride or work him. O! if some of the Saints had enjoyed the blessing of such an healthy active body as mine, what excellent services would they have performed to God in it? If my body shall as surely rise again in glory, vigour and excellent endowments as the seed which I sow doth, The sickly Saints reflection. why should not this comfort me over all the pains, weaknesses and dulness with which my soul is now clogged? Thou knowest my God, what a grief it hath been to my soul, to be fettered and entangled with the distempers and manifold indispositions of this vile body. It hath made me sigh and say, with holy Anselm, when he saw the mounting bird weighed down by the stone hanging at her leg, Lord, thus it fares with the soul of thy servant! fain would I serve, glorify, and enjoy thee, but a distempered body will not let me. However, it is reviving to think, that though I am now forced to crawl like a worm in the discharge of my duties, I shall shortly fly like a Seraphim in the execution of thy will. Cheer up drooping soul, the time is at hand, when thou shalt be made more willing than thou art, and thy flesh not so weak as now it is. And is it so indeed? then let the dying Saint like jacob rouse up himself upon his bed, and encourage himself against the fears of death by this refreshing consideration. The dying Saints Reflection. Let him say with holy dying Musculus, Why tremblest thou (O my soul) to go forth of this Tabernacle to the Land of rest? hath thy body been such a pleasant habitation to thee, that thou shouldst be so loath to part with it, though but for a time? and with assurance of receiving it again with such a glorious improvement? I know (O my soul) that thou hast a natural inclination to this body, resulting from the dear and strict union which God himself hath made betwixt thee and it! yea, even the holiest of men do sometimes sensibly feel the like in themselves; but beware thou love it not immoderately of inordinately; 'tis but a creature, how dear soever it be to thee: yea, a fading creature, and that which now stands in thy way to the full enjoyment of God. But say my soul, why are the thoughts of parting with it so burdensome to thee? Why so loath to take death by its cold hand? Is this body thy old and dear friend? True, but yet thou partest not with it upon such sad terms, as should deserve a tear at parting. For mayest thou not say of this departure, as Paul of the departure of Onesimus, Philem. v. 15. It therefore departeth for a season that thou mayest receive it for ever. The day of re-espousals will quickly come, and in the mean time as thy body shall not be sensible of the tedious length of interposing time, so neither shalt thou be solicitous about thine absent friend: for the fruition of God in that thine unbodied state, shall fill thee with infinite satisfaction and rest. Or is it not so much simply for parting with it, as for the manner of thy parting, either by the slow and lingering approaches of a natural, or the quick and terrible approaches of a violent death: Why, trouble not thyself about that; for if God lead thee through the long dark lane of a tedious sickness, yet at the end of it is thy father's house. And for a violent death 'tis not so material, whether friends or enemies stand weeping or triumphing over thy dead body. Nihil corpus sentit in nervo cum anima sit in coelo. When thy soul shall be in heaven, 'twill not be sensible how the body is used on earth. But oh! what an uncomfortable parting will mine be? and how much more sad our meeting again! The ungodly souls reflection how will this soul and body blush, yea tremble when they meet, who have been copartners in so much guilt? I damned my soul, to please my flesh, and now have ruined both thereby: had I denied my flesh to serve Christ, worn out my body in the service of my soul; I had thereby happily provided for them both, but I began at the wrong end, and so have ruined both eternally. The Poem. Bore seeds have no great beauty, but inhumed That which they had is lost; and quite consumed They soon a joh. 12. 24. corrupt, and grow more base by odds When dead; and buried underneath the clods. It falls in b 1 Cor. 15. 43. baseness, but at length doth rise In glory; which delights beholders eyes. How great a difference have a few days made Betwixt it, in the bushel, and the blade! This lovely, lively emblem aptly may Type out the glorious Resurrection day. Wherein the Saints that in the dust do lie, Shall rise in glory, vigour, dignity. With singing in that c Psa. 49. 14. morning they arise, And d Mat. 13. 43. dazzling glory, such as mortal eyes ne'er viewed on earth. The sparkling buties here, No more can equalise their splendour there: Than glimmering glow-worms do the fairest star, That shines in heaven; or the stones that are In every street, may competition hold With glittering diamonds in rings of gold. For unto e Phil. 3. 21. Christ's most glorious body they Shall be conformed in glory, at that day; Whose lustre would, should it on mortals fall; Transport a Stephen, and confound a Paul. 'Tis now a course, and crazy house of clay: But O! how dear do souls for lodging pay! Few more than I, for thou my soul hast been Within these tents of Kedar cooped in. Where with distempers clogged, thou mak'st thy moans, And for deliverance with tears and groans; Hast often sued, cheer up, the f Rev. 7. 17. time will be When thou from all these troubles shalt be free. No jarring humours, cloudy vapours, rheum, Pains, aches, or what ever else consumes My days in grief; whilst in the Christian race, Flesh lags behing; g Mat. 26. 41. and can't keep equal pace With the more willing spirit: none of these, Shall thenceforth clog thee, or disturb thine ease. CHAP. XII. As wheat resembled is by viler tares, Upon the resemblance of wheat and tares. So vile hypocrisy like grace appears. OBSERVATION. It is Ieroms Observation, that wheat and tares are so much alike in their first springing up, that it is exceeding difficult to distinguish the one from the other. These are his words, Inter triticu● & lolium quamdiu herba est, & nondum culmus venit ad spicam; grandis similitudo est: & indiscernendo aut nulla, aut perdifficilis distantia. The difference (saith he) between them is either none at all, or wonderful difficult yo discern, which those words of Christ, Mat. 13. 30. plainly confirm. Let them both alone till the Harvest; thereby intimating, both the difficulty of distinguishing the tares and wheat; as also, the unwarrantable rashness of bold and hasty censures of men's sincerity or hypocrisy, which is there shadowed by them. APPLICATION. HOw difficult soever it be to discern the difference betwixt wheat and tares; yet doubtless the eye of sense can much easier discriminate them, than the most quick and piercing eye of man can discern the difference betwixt special and common grace: for all saving graces in the Saints have their counterfeits in hypocrites. There are similar works in these, which a spiritual and very judicious eye may easily mistake for the saving and genuine effects of the sanctifying Spirit. Doth the Spirit of God convince the consciences of his people, of the evil of sin? Rom. 7. 9 Hypocrites have their convictions too, Exod. 10. 16. Then Pharaoh called for Moses and Aaron in haste, and he said, I have sinned against the Lord your God, and against you. Thus was Saul also convicted, 1 Sam. 15. 24. Doth true conviction and compunction work reformation of life, in the people of God? even hypocrites also have been famous for their reformations. The unclean spirit often goes out of the formal hypocrite, by an external reformation; and yet still retains his propriety in them, Mat. 12. 43, 44. For that departure is indeed no more than a politic retreat. Many that shall never escape the damnation of hell, have yet escaped the pollutions of the world, and that by the knowledge of the Son of God, 2 Pet. 2. 20. Doth the Spirit of the Lord produce that glorious and supernatural work of faith, in convinced and humbled souls? in this also the hypocrite apes and imitates the believer, Acts 8. 13. Then Simon himself believed also, Luke 8. 13. These are they which for a while believe, and in time of temptation fall away. Doth the precious eye of faith, discovering the transcendent excellencies that are in Christ, inflame the affections of the believing soul with vehement desires and longings after him? Strange motions of heart have also been found in hypocrites towards Christ and heavenly things, john 6. 34. Lord evermore give us this bread, Mat. 25. 8. Give us of your oil, for our lamps are gone out. With what a rapture was Balaam transported, when he said, Let me die the death of the righteous, and my last end be like his? Numb. 23. 10. Doth the work of faith in some believers bear upon its top branches, the full ripe fruits of a blessed assurance? Lo! What strong confidences, and high-built persuasions of an interest in God, have sometimes been found, even in unsanctified ones? joh. 8. 54. Of whom you say, that he is your God, and yet ye have not known him. To the same height of confidence arrived those vain souls, mentioned in Rom. 2. 19 Yea, so strong may this false assurance be, that they dare boldly venture to go to the judgement seat of God, and there defend it, Mat. 7. 22. Lord, Lord, have we not prophesied in thy name? Doth the Spirit of God fill the heart of the assured believer with joy unspeakable and full of glory, giving them through faith a prelibation or foretaste of heaven itself, in those first fruits of it? How near to this comes that which the Apostle supposes may be found even in Apostates! Heb. 6. 8, 9 who are there said, to taste the good word of God, and the powers of the world to come. What shall I say if real Christians delight in Ordinances, those that are none may also delight in approaching to God, Ezek. 33. 32. It may be you will say, though the difference be not easily discernible in their active obedience; yet, when it shall come to suffering, there every eye may discern it: the false heart will then flinch, and cannot brook that work. And yet, even this is no infallible rule neither; for the Apostle supposes, that the Salamander of hypocrisy may live in the very flames of Martyrdom, 1 Cor. 13. 3. If I give my body to be burnt, and have not charity. And it was long since determined in this case, Non paena, sed causa facit Martyrem; so that without controversy, the difficulty of distinguishing them is very great. And this▪ difference will yet be more subtle and undiscernible, if I should tell you, that as in so many things, the hypocrite resembles the Saint: so there are other things in which a real Christian may act too like an hypocrite. When we find a Pharaoh confessing, an Herod practising, as well as hearing, a judas preaching Christ, an Alexander venturing his life for Paul; and on the other side, shall find a David condemning that in another, which he practised himself; an Hezekiah glorying in his riches, a Peter dissembling, and even all the Disciples forsaking Christ in an hour of trouble and danger. O then! how hard is it for the eye of man to discern betwixt chaff and wheat? how many upright hearts are now censured, whom God will clear? how many false hearts are now approved, whom God will condemn? men ordinarily have no clear convictive proofs, but only probable symptoms, which at most can beget but a conjectural knowledge of another's state. And they that shall peremptorily judge either way, may possibly, wrong the generation of the upright; or on the other side, absolve and justify the wicked. And truly, considering what hath been said it is no great wonder that dangerous mistakes are so frequently made in this matter. But though man cannot, the Lord both can, and will perfectly discriminate them. The Lord knoweth who are his, 2 Tim. 2. 19 He will have a day perfectly to sever the tares from the wheat, to melt off the varnish of the most resplendent and refined hyocrite, and to blow off the ashes of infirmities, which have covered and obscured the very sparks of sincerity in his people. He will make such a division as was never yet made in the world, how many divisions soever there have been in it. And then shall men indeed return, and discern betwixt the righteous and the wicked, betwixt him that serveth God, and him that serveth him not. Mean while (my soul) thou canst not better employ thyself, whether thou be sound or unsound, than in making these reflections upon thyself. REFLECTIONS. ANd is this so? then Lord, The censorious souls reflection pardon the rashness and precipitancy of my censorious spirit; for I have often boldly anticipated thy judgement, and assumed thy prerogative, although thou hast said, Why dost thou judge thy brother? and why dost thou set at nought thy brother? we shall all stand before the judgement seat of Christ; for it is written, as I live (saith the Lord) every knee shall bow to me, and every tongue shall confess to God. Let ut not therefore judge one another any more, Rom. 14. 10, 11, 12, 13. And again. He that judgeth me is the Lord. Let us therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and make manifest the counsels of the heart; and then shall every man have praise of God, 1 Cor. 4. 4, 5. What if God will own some of them for his Sons, to whom I refuse to give the respect of brethren? I may pass hasty and headlong censures upon others, but where is my commission for so doing? I want not only a commission, but fit qualifications for such a work as this. Can I pierce into the heart as God? can I infallibly discover the hidden motives, ends, and principles of actions? Besides, O my soul! thou art conscious of so much falseness in thyself, that were there no other consideration, that alone might rest in a thee from all uncharitable and hasty censures. If others knew but what I know of myself, would they not judge as severely of me, as I do of others? Though I may not judge the final state of another, yet I may and aught to judge the state of my own soul; The presumptuous souls Reflection. which is doubtless a more necessary and concerning work to me. For since every saving grace in a Christian hath its counterfeit in the hypocrite, how needful is it, for thee, (O my soul) to make a stand here, and solemnly to ponder this great question! whether those things whereon I depend as my best evidences for the life to come, be the real, or only the common works of the Spirit? whether they be such as can now endure the test of the Word, and abide a fair trial at the bar of my own conscience? Come then, my soul! set the Lord before thee, to whom the secrets of all hearts are manifest; and in the awful sense of that great day, make true answer to these heart-discovering queries; for though thou canst not discern the difference betwixt these things in another, yet thou mayest and oughtest to discern it in thyself; for what man knows the things of a man, save the spirit of man that is in him? First, Is my obedience uniform? am I the same man in all times, places and companies? or rather, am I not exact and curious in open and public; remiss and careless, in private and secret duties? sincere souls are uniform souls, Psal. 119. 6. the hypocrite is no closet-man, Mat. 6. 5. Secondly, Doth that which I call grace in me, oppose and mortify, or doth it not rather quietly consist with, and protect my lusts and corruptions? true grace tolerates no lust, Gal. 5. 17. No, not the bosom darling-corruption, Psa. 18. 23. Thirdly, Doth that which I call my grace, humble, empty and abase my soul? or rather, doth it not puff it up with self-conceitedness? all saving grace is humble grace, 1 Cor. 15. 10. But the soul which is lifted up, is not upright; Hab. 2. 4. Lastly, Canst thou (my soul) rejoice and bless God for the grace imparted to others? and rejoice, if any design for Christ be carried on in world by other hands? or rather, dost thou not envy those that excel thee, and carest for no work in which thou art not seen? But stay my soul, it is enough: If these be the substantial differences betwixt special and common grace, I more than doubt, I shall not endure the day of his coming, Whose fan is in his hand. Do not those spots appear upon me, which ●re not the spots of his children? Woe is me, poor wretch, the characters of death are upon my soul! Lord, add power to the form, life to the name to live, practise to the knowledge, or I perish eternally! O rather give me the Saints heart, than the Angel's tongue; the poorest breathing of thy Spirit, than the richest ornaments of common gifts! let me neither deceive myself or others, in matters of so deep and everlasting consequence! The Poem. IN Eastern Countries, as good Authors write, Tares in their springing up appear to sight; Not like itself, a weed; but real wheat; Whose shape, and form it counterfeits so neat; Though 'twould require a most judicious eye, The one from tother to diversify. Till both to some maturity be grown, And then the difference is easily known, Even thus 1 Mat. 13. 30. hypocrisy that cursed weed, Springs up so like true grace, that he will need More than a common insight in this case, That saith this is not, that is real grace. ne'er did the cunning Actor, though a slave Arrayed in princely robes; himself behave So like a King; as this doth act the part Of saving grace, by its deep hellish art. Do gracious souls 2 Luk. 7. 38. melt, mourn and weep for sin? The like in 3 Sam. 15. 24. hypocrites observed hath been. Have they their 4 1 Pet 1. 8 comforts, joys, and raptures sweet? With them in comforts 5 joh. 5. 33. hypocrites do meet. In all religious duties, they can go As far as Saints; in some things farther too. They speak like Angels, 6 Num 24. 4. and you'll think within The very spirit of Christ; and grace hath been. They come so near, that some like Isaac take jacob for Esau; this, for that mistake. And boldly call (their eyes with his being dim) True grace hypocrisy, and duty sin. Yea, many also jacob like embrace Leah for Rachel, common gifts for grace. And in their bosoms hug it, till the light Discover their mistake; and clear their sight. And then like him, confounded they will cry, Alas! 'tis Leah, cursed hypocrisy. Guide me my God, that I may not in stead Of saving grace, nurse up this cursed weed. O let my heart by thee at last be found Sincere, and all thy workings on it sound. CHAP. XIII. Fowls, weeds, and blast do your corn annoy, Upon the dangers incident to corn▪ from seedtime to Harvest. Even so corruptions would your grace destroy. OBSERVATION. THere are (amongst many others) three critical and dangerous periods, betwixt the seedtime and Harvest. The first, when corn is newly committed to the earth, all that lies uncovered is quickly picked up by the birds; and much of that which is but slightly covered, is stocked up as soon as it begins to sprout, by Rooks and other devouring fowls, Mat. 13. 4. but if it escape the fowls, and gets root in the earth, yet then is it hazarded by noxious weeds, which purloin and suck away its nourishment, whilst it is yet in the tender blade. If by the care of the vigilant Husbandman it be freed from choking weeds; yet lastly, as great a danger as any of the former still attends it; for oftentimes, whilst it is blowing in the ear, blast, and mildews, smite it in the stalk, which cuts off the juice and sap that should ascend to nourish the ear; and so shrivels and dries up the grain whilst it is yet immature, whereby it becomes like those ears of corn in Pharaohs vision, which were thin, and blasted with the East-wind;▪ or like the ears the Psalmist speaks of upon the house top, wherewith the reaper filleth not his arms. APPLICATION. TRue grace from the infancy to the perfection thereof, conflicts with far more greater dangers, amongst which it answerably meets with three dangerous periods which marvellously hazard it: So that it is a much greater wonder that it ever arrives at its just perfection. For (1) no sooner hath the great Husbandman disseminated these holy seeds in the regenerate heart, but multitudes of impetuous corruptions immediately assault, and would cetainly devour them like the fowls of the air, did not the same arm that sowed them, also protect them. It fares with grace, as with Christ its Author, whom Herod sought to destroy in his very infancy. The new creature is scarce warm in its seat, before it must fight to defend its self. This conflict is excellently set forth in that famous Text, Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would. By flesh here, understand the corruption of nature by original sin, and the sinful motions thereof; by spirit, not the soul, or natural spirit of man, but the Spirit of God in man, viz. those graces in men which are the workmanship of the Spirit, and therefore called by his name. The opposition betwixt these two is expressed by lusting (i. e.) desiring the mutual ruin and destruction of each other; for even when they are not acting, yet than they are lusting, there is an opposite disposition against each other; which opposition is both a formal and an effective opposition. There are two contrary forms to men in every Saint, Col. 3. 9, 10. From hence an effective opposition must needs follow, for as things are in their natures and principles, so they are in their operations and effects▪ workings always follow beings; fire and water are of contrary qualities, and when they meet, they effectively oppose each other. Sin and grace are so opposite, that if sin should cease to oppose grace, it would cease to be sin; and if grace should not oppose sin, it would cease to be grace. And this doth much more endanger the work of grace, than any other enemy it hath; because it works against it more inwardly, constantly, and advantageously, than any thing else can do. (1) More inwardly; for it hath its being and working in the same soul where grace dwells, yea, in the self same fame faculties, so that is not only sets one faculty against another, but the same faculty against itself, the understanding against the understanding, and the will against the will, so that ye cannot do the good, nor yet the evil that ye would; not the good that ye would, because when the spirit moves to good, and beats upon the heart by divine pulsations, exciting it to duty, the flesh crosses and opposes it there; and if it cannot totally hinder the performance of a duty, yet it lames the soul upon the working hand, whereby the performance is not so spiritual, free and composed, as it desires; nor yet the evil that you would commit, if grace were not there, because when lust stirs in its first motions, grace puts a rub in its way. How can I do this great wickedness, and sin against God? Gen. 39 9 And if it cannot (which for the most part it doth) hinder the acting of sin, yet it so engages the will against it, that it is not committed with complacency and full consent, Rom. 7. 15. What I do, I allow not. (2) It opposes it more constantly, it's like a continual drooping: a man can no more fly from this enemy, than from himself. There is a time when the devil leaves tempting, Mat. 4. 11. but no time when corruption ceases from working. And lastly, it opposes grace more advantageously than any other enemy can do, for it is not only always in the same soul with it, but it is there naturally; it hath the advantage of the soil which suits with it. And yet, oh the wonder of free grace! it is not swallowed up in victory, it escapes this hazard. But (2ly.) it soon meets with another, though it escape this, even by temptations which strike desperately at the very life of it; for these like the weeds, with seemingly loving embraces, clasp about it; and did not the faithful God now make a way to escape, instead of an Harvest, we should have an heap: For, alas, what are we! to wrestle with principalities and powers, and spiritual wickednesses in high places? Lastly, sad relapses like blasts and rusting do often fade and greatly endanger it, when it's even ready for the Harvest. Thus it fell out with David, whose last ways were not like his first; and yet by this, these holy fruits are not utterly destroyed, because it is the seed of God; and so is immortal, 1 john 5. 4, 5. and also because the promises of perseverance and victory made to it, cannot be frustrated; amongst which these are excellent, Isa. 54. 10. jer. 34. 40. 1 Cor▪ 1. 8. Psal. 1. 3. Psal. 125. 1. joh. 4. 14. So that here is matter of unspeakable comfort; though the flesh say, Ego deficiam, I will fail thee; though the world say, Ego decipiam, I will deceive thee; though the devil say, Ego eripiam, I will snatch thee away; yet as long as Christ saith, I will never leave thee nor forsake thee; thy graces are secure, in the midst of all these enemies. REFLECTIONS. THis soul of mine was once ploughed up by conviction, The Apostates Reflection. and sown (as I thought) with the seed of God. In those days many purposes and good resolutions began to chink and bud forth, promising a blessed Harvest: But O! (with what consternation and horror should I speak it;) the cares and pleasures of this life, the lusts and corruptions of my base heart springing up, have quite destroyed and choked it; by which it appears, it was not the seed of God, as I then imagined it to be; and now my expected Harvest shall be an heap, in the day of grief, and desperate sorrow, Isa. 17. 11. I had convictions, but they are gone: troubles for sin, conscience of duties, but all is blasted, and my soul is now as a barren field, which God hath cursed. Woe is me! I have revolted from God, and now that dreadful word, jer. 17. 5, 6. is evidently fulfilled upon me; For I am like the heath in the desert, that seeth not when good cometh; my soul inhabits the parched places of the wilderness. Alas! all my formal and heartless duties were but as so many scare-crows in the field, which could not defend these slight workings from being devoured by the infernal fowls. Had these principles been the seed of God, no doubt they would have continued and overcome the world, 1 joh. 2. 19 Wretched soul! thy case is sad, it will be better with the uncultivated wilderness, than with such a miscarrying soil, unless the great Husbandman plow thee up the second time, and sow thy heart with better seed. And are the corruptions of my heart to grace, what fowls, weeds, The careless souls reflection and mildews are to the corn? O what need have I then to watch my heart, and keep it with all diligence; for in the life of that grace is wrapped up the life of my soul. He that carries a candle in his hand in a blustering stormy night, had need to cover it close, lest it be blown out, and he left in darkness. O let me never say, God hath promised it shall persevere, and therefore I need not be so solicitous to preserve it; for as this inference is quite opposite to the nature of true grace and assurance, which never encourage to carelessness, but provoke the soul to an industrious use of means to preserve it. So, it is in itself an irrational and senseless conclusion, which will never follow from any Scripture promise: for although it is readily granted, that God hath made many comfortable and sweet promises to the graces of his people, yet we must expect to enjoy the benefits & blessings of all those promises, in that way and order in which God hath promised them; and that is in the careful and diligent use of those means which he hath prescribed, Ezek. 36. 36, 37. for promises do not exclude, but imply the use of means, Act. 27. 31. I know my life is determined to a day, to an hour, and I shall live out every minute God hath appointed; but yet, I am bound to provide food, raiment and physic to preserve it. To conclude, let all doubting Christians reflect seriously upon this truth, The doubting souls reflection and suck marrow and fatness out of it to strengthen and establish them against all their fears; your life, your spiritual life, hath for many years hanged in suspense before you; and you have often said with David, I shall one day fall by the hand of Saul. Desponding, trembling soul, lift up thine eyes and look upon the fields; the corn lives still, and grows up: though birds have watched to devour it, snows have covered it, beasts have cropped it, weeds have almost choked it, yet it's preserved. And hath not God more care of that precious seed of his own spirit in thee, than any Husbandman hath of his corn? hath he not said, That having begun the good work in thee; he will perfect it to the day of Christ? Phil. 2. 6. Hath he not said, I give unto them eternal life, and they shall never perish? john 12. 28. Hast thou not many times said, and thought of it, as thou dost now, and and yet it lives? O, what matter of unspeakable joy and comfort is this to upright souls! Well then, be not discharged, for thou dost not run as one uncertain, nor fight as one that beats the air, 1 Cor. 9 26. but the foundation of God stands sure, having this seal, the Lord knows who are his, 2 Tim. 2. 19 Though thy grace be weak, thy God is strong▪ though the stream seem sometimes to fail, yet it's fed by an ever-flowing fountain. The Poem. 'TIs justly wondered that an ear of corn, Should come at last in safety to the Barn. It runs through many hazards, threatening harms Betwixt the sowers hands, and reapers arms. The earth no sooner takes it from the sack But you may see behind the sowers back A troop of 1 Mat. 13. 4, 5 thiefs, which would at once destroy That seed in which lies hid the seed of joy. This dangerous period past, it soon doth fall Into a second, no less critical. It shooteth forth the tender blade, and then The noxious 2 Mat. 13. 7. weeds engender it again. These clasp about it till they kindly choke The corn, as flattering Ivy doth the oak. Are weeds destroyed, and all that danger past? Lo now another comes, the worst at last. For when i'th' ear it blow, begins to kern, As mildew 3 Hag. 2. 16, 17. smites it which you can't discern; Nor any way prevent, till all be lost; The corn destroyed, with all your hopes and cost. Thus saving grace, that precious seed of joy; Which hell and nature plot 4 Gal. 5. 17. how to destroy, Escapes ten thousand 5 Rev. 3. 2. danger's first and last. O who can say now all the danger's past? 'Tis like a crazy bark tossed in a storm, Or like a taper which is strangely born Without a lantern, in a blustering night; Or like to glimmering sparks whose dying light Is still preserved: The roaring waves swell high Like moving mountains in the darkened sky On their proud back, the little bark is even Mounted unto the battlements of heaven, From thence dismounted to the deeps doth slide Receiving water upon every side; Yet he whose voice the proudest waves obey Brings it at last into the quiet key. The blustering winds strive with a fatal puff, To bring the tapor to a stinking snuff; Their churlish blasts extinguish it, and then; Our gentle breath recovers it again. The fainting sparks beneath the ashes lie, Where choked; and smothered they begin to die; But these collected, we do gently blow, Till from faint sparks to lively flames they grow. Even thus is grace preserved, thus kept alive; By constant wonders, Grace doth live and thrive. CHAP. XIV. Our Husbandmen for Harvest wait and stay, Upon the parience of the Husbandman for the harvest O let not any Saint do less than they. OBSERVATION. THe expectation of a good Harvest at last, makes the Husbandman with untired patience to digest all his labours. He that ploughs, plough in hope, 1 Cor. 6. 19 and they are not so irrational to think, they shall presently be partakers of their hope, nor so foolish to anticipate the Harvest, by cutting down their corn before it be fully ripened, but are content to plow, sow and weed it; and when it's fully ripe, than they go forth into their fields and reap it down with joy. APPLICATION. CAn a little Corn cause men to digest so many difficult labours, and make them wait with invincible patience till the reaping time come? much more should the expectation of eternal glory steel and fortify my spirit against all intercurrent hardships and difficulties. It lest of all becomes a Christian to be of a hasty and impatient spirit. Light is sown for the righteous, and joy for the upright in heart, Psal. 92. 11. Behold the Husbandman waiteth, etc. jam. 5. 7. Be patient therefore my Brethren, for the coming of the Lord draws near. There are three great Arguments to persuade Christians to a long-suffering and patient frame under sufferings. (1) The example of Christ, Isa. 53. 7. to think how quietly he suffered all injuries and difficulties with invincible patience, is sufficient to shame the best of Christians, who are of such short Spirits. I have read of one Elezarius a noble man, that when his wife wondered at his exceeding great patience in bearinig njuries; he thus answered her, You know sometimes my heart is ready to rise with indignation against such as wrong me, but I presently begin to think of the wrongs that Christ suffered, and say thus to myself, although thy servant should pluck thy beard, and smite thee on thy face, this were nothing to what thy Lord suffered: he suffered more and greater things; and assure yourself (wife) I never leave off thinking on the injuries done to my Saviour, till such time as my mind be still and quiet. To this purpose it was well noted by Bernard, speaking of Christ's humiliation; was Christ the Lord of glory thus humbled and emptied of his fullness of glory? and shall such a worm as I swell? (2) The desert of sin, Lam. 3. 39 Why doth the living man complain? It was a good saying of blessed Greenham: When sin lies heavy, affliction lies light. And it is a famous instance which Dr. Taylor Dr. Tailors great Exemplar, p. 103. gives us of the Duke of Condey; I have read (saith he) when the Duke of Condia had voluntarily entered into the incommodities of a religious poverty and retirement; he was one day spied and pitied by a Lord of Italy, who out of tenderness wished him to be more careful and nutritive of his person; the good Duke answered, Sir, be not troubled, and think not, that I am ill provided of conveniences, for I send an Harbinger before me that makes ready my lodgings, and takes care that I be royally entertained. The Lord asked him, who was his Harbinger? he answered, the knowledge of myself, and the consideration of what I deserve for my sins, wh●ch is eternal torments; and when with this knowledge I arrive at my lodging, how unprovided soever I find it, methinks it is ever better than I deserve; and as the sense of sin, which merits hell, sweetens present difficulties: So, (to come home to the present similitude) do the expectations, and hopes of a blessed harvest, and reward in heaven. This made Abraham willing to wander up and down many years as a stranger in the world; for he looked for a City that hath foundations, whose builder and maker is God. The hopes of such a harvest is encouragement enough to work hard, and wait long; yet some Christians are so impatient of it, that they would fain be reaping before the time; but as God hath by an unalterable law of nature, appointed both the seasons of seed time and harvest (which are therefore called the appointed we●ks of the harvest) jer. 5. 24. and these cannot be hastened; but when we have done all that we can on our part, must wait till God send the former and latter rain, and given every natural cause its effect. So is it in reference to our spiritual harvest; we are appointed to sweat in the use of all God's appointments, and when we have done all, must patiently wait till the divine decrees be accomplished, and the time of the promise be fully come; In due time we shall reap, if we faint not. To which patient expectation, and quiet waiting for the glory to come, these following considerations are of excellent use. As the Husbandman knows when the Seedtime is past, it will not be long to the harvest; and the longer he waits, the nearer still it is. So the Christian knows, It is but yet a little while, and he that shall come will come, and will not tarry, Heb. 10. 37. And that now his salvation is nearer than when he first believed, Rom. 13. 11. What a small point of time is our waiting time, compared with eternity? yet a few days more, and then comes the long expected and welcome harvest. The Husbandman can find other work to do, before the reaping time come; he need not stand idle, though he cannot yet reap. And cannot a Christian find any work to do for God, till be come to heaven? O, there is much work to do and such work as is only proper to this season. You may now reprove sin, exhort to duty, secure the distressed, this is good work, and this is your only time for such work; the whole of eternity will be taken up in other employments, I think it meet (saith Peter) as long as I am in this tabernacle, to stir up your minds, knowing shortly, that I must put off this tabernacle, 2 Pet. 1. 13, 14. q. d. I know I have but a little time to work among you, I am almost at heaven; and therefore am willing to husband this present moment as well as I can for you. O Christians! you need not stand idle, look round about you upon the multitude of forlorn sinners, speak now to them for God, speak now to God for them; for shortly you shall so speak more, you shall see them no more till you see them at Christ●s Bar; God leaves you here for their sakes, up and be doing: If you had done all you were to do for yourselves and them, he would have you to heaven immediately, you should not wait a moment longer for your glory. Husbandmen know, though they cannot yet gather in the precious fruits of the earth, yet all this while they are ripening and preparing for the harvest; they would not house it green or take it before its time. And is not this also my preparation time for glory? As God prepared heaven for his people, by an eternal decree, Mat. 25. 34. by an act of creation, Heb. 11. 10. by the death of Christ, which made a purchase of it, Heb. 10. 19, 20. and by his ascension into it, joh. 14. 2, 3. So the reason why we are kept here, is in order to our sitting for it. Heaven is ready, but we are not fully ready; the Barn is fit to receive the corn, but the corn is not yet fit to be gathered into it. But for this self same thing God is now working us, 2 Cor. 5. 5. he is every day at work, by Ordinances, and by providences, to perfect his work in us; and as soon as that is finished, we shall hear a voice like that, Rev. 11. 12 Come up hither, and immediately we shall be in the spirit: for how ardently soever we long for that desirable day, Christ longs for it more than we can do. The Husbandman is glad of the first fruits, that incourages him, though the greatest part be yet out; and have not you received the first fruits of that glory? have you no earnests, pledges, and first fruits of it? 'Tis your own fault, if every day you feed not upon such blessed comforts of the spirit, Rom. 8. 23. Rom. 5. 2. 1 Pet. 8. 9 O how might the interposing time, even all the days of your patience here, be sweetened with such prelibations of the glory to come! Husbandmen know 'tis best to reap, when 'tis fit to reap; one handful fuly ripe, is worth many sheaves of green corn. And you know, heaven will be sweetest to you, when you are fittest for it, the child would pluck the apple while it's green, but he might gather it easier, and taste it sweeter, by tarrying longer for it. We would fain be glorified per saltum. When we have got a taste of heaven, we are all in haste to be gone. Then, O that I had wings as a dove! I would fly away, and be at rest. Then we cry to God for ourselves, as Moses for his sister Miriam, Heal her [now] O God, I beseech thee, Num. 12. 13. Clorifie me now, O Lord, I pray thee! But surely, as God hath contrived thy glory in the best of ways, so he hath appointed for thee the fittest of seasons; and when ever thou art gathered into glory, thou shalt come as a shock of corn in its season. REFLECTIONS. I Have waited for thy salvation, O God Having received thy first fruits, my soul longs to fill its bosom with the full ripe sheaves of Glory. As the Hart panteth for the water brooks, The longing ●ouls reflection so panteth my soul for thee, O God O, when shall I come and appear before God? I desire to be dissolved, and to be with Christ. When shall I see that most lovely face? When shall I hear his soul-transporting voice? Some need patience to die, I need it as much to live! Thy sights, O God, by faith, have made this world a burden, this body a burden, and this soul to cry like thirsty David, O that one would give me of the waters of Bethlehem to drink! The Husbandman longs for his Harvest, because it is the reward of all his toil and labour; but what is his harvest to mine? what is a little corn to the enjoyment of God? What is the joy of harvest, to the joy of heaven? what are the shoutings of men in the fields, to the acclamations of glorified spirits in the kingdom of God? Lord, I have gone forth bearing more precious ●eed that they; when shall I return rejoicing, bringing my sheaves with me? Their harvest comes when they receive their corn, mine comes when I leave it. O much desired harvest! O day of the gladness of my heart! How long Lord! How long! Here I wait as the poor man Bethesda's pool, looking when my turn will come, but every one steps into heaven before me; yet Lord, I am content to wait till my time be fully come. I would be content to stay for my glorification, till I have finished the work of my generation; and when I have done the will of God, then to receive the promise. If thou have any work on earth to use me in, I am content to abide: Behold, the Husbandman waiteth, and so will I; for thou art a God of judgement, and blessed are are all they that wait for thee. But how doth my slothful soul sink down into the flesh, and settle itself in the love of this animal life? The lingering souls reflection How doth it hug, and wrap up itself in the garment of this mortality, not desiring to be removed hence, to the more perfect and blessed state? The Husbandman indeed is content to stay till the appointed weeks of the Harvest; but would he be content to wait always? O my sensual heart! is this life of hope as contentful to thee, as the life of vision will be? Why dost thou not groan within thyself, that this mortality might be swallowed up of life? Doth not the scripture describe the Saints by their earnest looking for the mercy of our Lord jesus unto eternal life? jude 21. By their hastening unto the coming of the day of God, 2 Pet. 3. 12. What is the matter that my heart hangs back? doth guilt lie upon my conscience? Or have I gotten into a pleasant condition in the world which makes me say as Peter on the Mount, It's good to be here? Or want I the assurance of a better state? Must God make all my earthly comforts die, before I shall be willing to die? Awake Faith, awake my Love; heat up the drowsy desires of my soul, that I may say, make hast my Beloved, and come away. The Poem. NO prudent Husbandman expects the fruit of what he sows, Till every cause have its effects; and 1 john 4. 35. then he reaps and mows. He works in 2 1 Cor. 9 10 hope the year throughout, and counts no labour lost; If when the season comes about His harvest 3 1 Cor. 9 10. quits his cost. This rare 4 jam. 5. 7. example justly may rebuke, and put to shame; My soul which sows its seed one day, and looks to reap the same. Is cursed 5 Gal. 5. 17. nature now become so kind a soil to grace, That to perfection it should come within so short a space. Grace springs not up with speed and 6 1 Pet. 4. 18. ease like mushrooms in a night But rather by 7 Rom. 1. 7. degrees increase as doth the 8 Prov. 4. 18. morning light. Is corn so dear to Husbandmen? much more is 9 Psal. 4. 6, 47. heaven to me, Why should not I have patience then? to wait as well as he. To promises 1 Acts 7. 17. appointed years, by God's decrees are set; These once expired beyond its fears my soul shall quickly get. How 2 Heb. 13. 14. small a part of hasty time Which 3 Heb. 17. 710. quickly will expire, Doth me within this world confine, and then comes my desire. Come Lord, 4 Rev. 22. 17. how long! my soul hath gasped faith my affections 5 Heb. 11. 13. warms. O when shall my poor ●oul be clasped, in its redeemers arms. The time seems 6 Rom. 8. 23. long, yet here I'll lie till thou my God do call, It is enough, eternity will make 7 Rom. 8. 18. amends for all. CHAP. XIX. Corn fully ripe, Upon the harvest season. is reaped, and gathered in. So must yourselves when ripe in grace or sin. OBSERVATION. When the fields are white to harvest, than Husbandmen walk through them, rub the ears, and finding the grain full and solid, they presently prepare their Scythes and Sickles, send for their harvestmen, who quickly reap and mow them down; and after these follow the binder's, who stitch it up; from the field where it grew, it's carried to the Barn where it is threshed out; the good grain gathered into an heap, the chaff separated and burnt, or thrown to the dunghill, how bare and naked do the fields look after harvest which before were pleasant to behold? When the harvest men enter into the field, it is (to allude to that, joel 2. 3.) before them, like the garden of Eden, and behind them a desolate wilderness; and in some places its usual to set fire to the dry stubble, when the corn is housed; which rages furiously, and covers it all with ashes. APPLICATION. THe Application of this, I find made to my hands, by Christ himself in Mat. 13. 38, 39 The field is the world, the good seed are the Children of the kingdom, the tares are the children of the wicked one, the enemy that sowed them is the devil, the harvest is the end of the world, the reapers are the Angels. The field is the world; there both the godly and ungodly live and grow together, till they be both ripe, and then they shall both be reaped down by death; death is the Sickle that reaps down both. I will open this Allegory in the following particulars. In a catching harvest, when the Husbandman sees the clouds begin to gather and grow black, he hurries in his corn with all possible haste, and houses day and night. So doth God the great Husbandman, he hurries the Saints into their graves, when judgements are coming upon the world, Isa. 57 1. The righteous perish and no man layeth it to heart, and merciful men are taken away; none considering that the righteous is taken away from the evil to come. Methusalah died the year before the flood, Augustine a little before the sacking of Hippo, Pareus just before the taking of Heidelberg, Luther a little before the Wars broke out in Germany; but what speak I of single Saints? Sometimes the Lord houses great numbers together, before some sweeping judgement comes. How many bright and glorious stars did set almost together, within the compass of a few years to the astonishment of many wise and tender hearts in England. I find some of them ranked in a Funeral Elegy. The learned Twisse went first, (it was his right) Then holy Palmer, Burroughs, Love, Gouge, White, Hill, Whitaker, grave Gataker and Strong, Per●e, Marshal, Robinson, all gone along. I have not named them half, their only strife, Hath been (of late) who should first part with life. These few who yet survive, sick of this age Long to have done their par●s and leave the stage. The Lord sees it better for them to be under ground than above ground; and therefore by a merciful providence sets them out of harms way. Neither the corn▪ or tares, can possibly resist the sharp and keen Sickle, when it's applied to them by the respers' hand; neither can the godly or ungodly resist the stroke of death; when God inflicts it; Ecclis. 8. 8. No man can keep alive his own soul in the day of death, and there is no discharge in that war. The frail body of man is as unable to withstand that stroke, as the weak reeds, or feeble●stalks of the corn are to resist the keen scythe and sharp Sickle. The reapers receive the wheat which they cut down, into their arms and bosom. Hence that expression, by way of imprecation upon the wicked, Psal. 129. 7. Let them be as the grass upon the house top which withers before it grows up, wherewith the mower filleth not his hand, nor be that bindeth sheaves his bosom. Such withered grass are the wicked, who are never taken into the reapers bosom; but as soon as Saints are cu● down by death, they fall into the hands and bosoms of the Angels of God, who bear them in their arms and bosoms to God their father, Luke 16. 22. For look, as these blessed spirits did exceedingly rejoice at their conversion, Luke 15. 10. and thought it no dishonour to minister to them whilst they stood in the field Heb. 1. 14. So when they are cut down, by death, they will rejoice to be their convoy to heaven. When the corn and weeds are reaped or mowed down they shall never grow any more in that field; neither shall we ever return to live an animal life any more after death job 7. 9, 10. As the cloud is consumed and vanisheth away; so he that goeth down to the grave, shall come up no more; he shall return no more to his house, neither shall his place know him any more. Lastly, (to come home to the particular object of this Chapter (the reapers are never sent to cut down the harvest till it be fully ripe; neither will God reap down Saints or sinners, till they be come to a maturity of grace or wickedness. Saints are not reaped down till their grace be ripe, job. 5. 26. Thou shalt come to thy grave in a full age, as a shock of corn cometh in in his season. Not that every godly man dies in such a full old age (saith Mr. Caryl on the place) but yet in one sense it is an universal truth, and ever fulfilled; for whensoever they die, they die in a good age; yea, though they die in the spring and flower of their youth, they die in a good old age (i. e.) they are ripe for death when ever they die: When ever a godly man dies, it's harvest time with him, though in a natural capacity he be cut down while he is green, and cropped in the bud or blossom; yet in his spiritual capacity, he never dies before he be ripe. God ripens his speedily, when he intends to takes them out of the world speedily; he can let out such warm rays and beams of his spirit upon them, as shall soon maturate the seeds of grace into a preparedness for glory. The wicked also have their ripening time for hell, and judgement; God doth with much long-suffering endure the vessels of wrath, prepared for destruction. Of their ripeness for judgement the scripture often speaks, Gen. 15. 16. The sin of the Amorites is not yet full. And of Babylon, it's said, jer. 51. 13. O thou that dwellest upon many waters, thine end is come and the measure of thy covetousness. 'Tis worth remarking, that the measure of the sin, and the end of the sinner come together. So joel 3. 13. Put ye in the sickle, for the harvest of the earth is ripe, for the press is full, the fats overflow, for their wickedness is great. Where note, sinners are not cut down till they be ripe and ready. Indeed they are never ripe for death, nor ready for the grave; that is, fit to die: yet they are always ripe for wrath, and ready for hell before they die. Now as Husbandmen judge of the ripeness of their harvest, by the colour and hardness of the grain; so may we judge of the ripeness both of Saints and Sinners, for heaven or hell, by these following signs. Three Signs of the maturity of grace. When the Corn is near ripe, it blows the head, and stoops lower than when it was green. When the people of God are near ripe for heaven, they grow more humble and selfdenying, that in the days of their first profession. The longer a Saint grows in this world, the better he is still acquainted with his own heart, and his obligations to God; both which are very humbling things. Paul had one foot in heaven, when he called himself the chiefest of sinners, and least of Saints, 1 Tim. 1. 15. Eph. 3. 8. A Christian in the progress of his knowledge and grace, is like a vessel cast into the Sea, the more it fills the deeper it sinks. Those that went to study at Athens (saith Plutarch) at first coming, seemed to themselves to be wise men; afterwards, only lovers of wisdom, and after that, only thetoricians, such as could speak of wisdom, but knew little of it, and last of all Idiots in their apprehensions; still with the increase of learning, laying aside their pride and arrogancy. When harvest is nigh, the grain is more solid and pithy than ever it was before; green corn is soft and spongy, but ripe corn is substantial and weighty: So it is with Christians; the aff●ctions of a young Christian perhaps are more ferverous and sprightly, but those of a grown Christian are more judicious and solid; their love to Christ abounds more and more in all judgement, Phil. 1. 9 The limbs of a Child are more active and pliable, but as he grows up to a perfect state, the parts are more consolidated and firmly knit. The fingers of an old Musician are not so nimble, but he hath a more judicious ear in music, than in his youth. When Corn is dead ripe, it's apt to fall of its own accord to the ground, and there shed; whereby it doth as it were anticipate the harvest man, and calls upon him to put in the sickle. Not unlike to which are the lookings and longings, the groan and hastening of ready Christians to their expected glory; they hasten to the coming of the Lord, or as Montanus more 〈◊〉 renders it, they hasten the coming of the the Lord; (i. e.) they are urgent and instant in their desires and cries to hasten his coming; their desires sally forth to meet the Lord, they willingly take death by the hand; as the corn bends to the earth, so do these souls to heaven. This shows their harvest to be near. Six signs of the maturity of Sin. WHen ●inners are even dead ripe for hell, these signs appear upon them, or by these at least, you may conclude those souls not to be far from wrath, upon whom they appear. When conscience is wafted and grown past feeling, having no remorse for ●in; when it ceases to check, reprove and smite for sin any more, the day of that sinner is at hand, his harvest is even come. The greatest violation of conscience is the greatest of sins; this was the case of the forlorn Gentiles, among whom Satan had such a plentiful harvest; the patience of God suffered them to grow till their consciences were grown seared and past feeling, Eph. 4. 19 When a member is so mortified, that if you lan●e and cut it never so much, no fresh blood, or quick flesh appears, nor doth the man feel any pain in all this, then it's time to cut it off. When men give themselves over to the satisfaction of their lusts, to commit sin with greediness, then are they grown to a maturity of sin; when men have slipped the reins of conscience and rush headlong into all impiety, than the last sands of God's patience are running down. Thus Sodom and Gomorrah, and the Cities about them in like manner gave themselves over to wickedness and strange sins; and then justice quickly trussed them up for an example, suffering the vengeance of eternal fire. That man is even ripe for hell, that is become a contriver of ●in, a designer, a studentin wickedness; one would think it strange, that any man should set his invention on work, upon such a subject as sin is; that any should study to become a dexterous artist this way, and yet the Scripture frequently speaks of such, whose bellies prepare deceit, job 15. 35. who travel in pain to bring forth, this deformed birth, ver. 20. who wink with their eyes, whilst plodding wickedness, as men use to do when they are most intent upon the study of any knotty problem, Prov. 6. 13. These have so much of hell already in them, that they are more than half in hell already. He that of a forward Professor, is turned a bitter persecutor, is also within a few rounds of the top of the ladder; the contempt of their light, the Lord hath already punished upon them, in their obduracy and madness against the light. Reader, if thou be gone thus far, thou art almost gone beyond all hope of recovery. Towards other sinners, God usually exercises more patience, but with such he makes short work. When judas turns Traitor to his Lord, he is quickly sent to his own place. Such as are again entangled and overcome of those lusts they once seemed to have clean escaped, these bring upon themselves swift damnation, and their judgement lingers not, 2 Pet. 2. 3, 20. He that can endure no reproof or control in the way of his sin, but derides all counsel, and like a strong current, rages at, and sweeps away all obstacles in his way, will quickly fall into the dead lake, Prov. 29. 1. He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy. This is a death spot, a hell spot, where ever it appears. From this very sypmtom the Prophet plainly predicted the approaching ruin of Amaziah, 2 Chron. 25. 16. I know that God hath determined to destroy thee, because thou hast done this, and hast not harkened to my voice. He that will not be timely counselled, shall be quickly destroyed. Lastly, when a man comes to glory in his sin, and boast of his wickedness, than its time to cut him down; whose end is destruction, whose glory is in their shame, Phil. 3. 16. This is a braving, a daring of God to his face, and with whomsoever he bears long, to be sure, these are none of them. You see now, what are the signs of a full ripe sinner; and when it comes to this, either with a Nation, or with a single person, than ruin is near, joel. 3. 13. Gen. 15. 16. It is in the filling up of the measure of sin, as in the filling of a vessel cast into the Sea, which rowls from side to side, taking in the water by little and little, till it be full, and then down it sinks to the bottom. Mean while, admirable is divine patience, which bears with these vessels of wrath, whilst fitting for destruction. REFLECTIONS. Cheer thyself, The Reflection of a growing Christian. O my soul! with the heart strengthening bread of this divine meditation. Let faith turn every drop of this truth into a soul-reviving cordial. God hath sown the precious seed of grace upon my soul, and though my heart hath been an unkind soil which hath kept it back and much hindered its growth; yet blessed be the Lord, it still grows on, though by slow degrees; and from the springing of the seed, and shootings forth of those gracious habits, I may conclude an approaching harvest: Now is my salvation nearer than when I believed; every day I come nearer to my salvation, Rom. 13. 11. O that every day I were more active for the God of my salvation! grow on my soul, and add to thy faith virtue, to thy virtue knowledge, etc. Grow on from faith to faith; keep thyself under the ripening influences of heavenly Ordinances; the faster thou growest in grace, the sooner thou shalt be reaped down in mercy, and bound up in the bundle of life, 1 Sam. 25. 29. I have not yet attained the measure and proportion of grace assigned to me, neither am I already perfect, but am reaching forth to the things before me, and pressing towards the mark for the prize of my heavenly calling, Phil. 3. 12, 13. O mercy to be admired! that I who lately had one foot in hell, stand now with one foot in heaven! But the case is far different with me, The reflection of a decaying Christian. whilst others are ripening apace for heaven, I am withering, many a soul ploughed up by conviction, and sown by sanctification long after me, hath quite overtopped and out-grown me? my sweet and early blossoms were nipped and blown off, my bright morning overcast and clouded; had I kept on according to the rate of my first growth, I had either now been in heaven, or at least in the suburbs of it on earth; but my graces wither and languish, my heart contracts and cools to heavenly things; the Sun and rain of ordinances and providences improve not my graces; how sad therefore is the state of my soul? Thy case, The Reflection of a hardening sinner. O declining Saint, is sad! but not like mine; thine is but a temporary remission of the acts of grace, which is recoverable; but I am judicially hardening and treasuring up to myself wrath, against the day of wrath, Rom. 2. 5. Time was, when I had some tender sense of sin, when I could mourn and grieve for it, now I have none at all. My heart is grown stupid and sottish. Time was when I had some conscientious care of duty, and my heart would smite me for the neglect of it; but now none at all. Wretched soul! what wilt thou do? thou art gone far indeed, a few steps farther will put thee beyond hope; hitherto I stand in the field, the long-suffering God doth yet spare me; yea, spare me, whiles he hath cut down many of my companions in sin round about me. What doth this admirable patience, this long-suffering drawn out to a wonder, speak concerning me? Doth it not tell me, that the Lord is not willing I should perish, but rather come to repentance? 2 Pet. 3. 9 And what argument is like his pity and patience, to lead a soul to repentance? Rom. 2. 4. O that I may not frustrate at last, the end of a long suffering God lest he proportion the degrees of his wrath, according to the length of his patience. The Poem. WHen fields are 1 john 4. 35. white to harvest, forth you go With Siths and 2 Rev. 14. 15. Sickles; to reap down and mow. Down go the laden ears, flat to the ground; Which those that follow having stitched and bound; It's carted home unto the Barn, and so The fields are rid; where lately corn did grow. This world's the 3 Mat. 13. 38. field, and they that dwell therein; The 4 ibid. Corn and 5 ibid. tares; which long have ripening been. Angels the 6 Mat. 13. 39 reapers, and the judgement day The time of 7 ibid. harvest when like Corn and hay; The sading flower of 8 2 Pet. 3. 10. earthly glory must Be mowed down, and levelled with the dust. The 9 Mat. 13. 30. Barns are heaven and hell; the time draws nigh When through the darkened 1 Rev. 1. 7. clouds, and troubled sky The Lord shall break, a dreadful 2 1 Thes. 4. 16. trumpet shall Sound to the dead, the stars from heaven fall. The rolling spheres with 3 2 Pet. 3. 10. horrid flames shall burn, And then the Tribes on earth shall 4 Mat. 24. 30. wail and mourn. The judgement set, before Christ's awful throne All flesh shall be 5 2 Cor. 5. 10. convened, and every one Receive his doom: which done, the just shall be Bound in life's bundle; 6 Mat. 13. 30. even as you see The full ripe ears of wheat bound up, and born In sheaves with joy; unto the owner's barn. This done, the Angels next in 7 ibid. bundles bind The tares together, as they did combined In acting sin, so now their lot must be To burn together in one misery. Drunkards with drunkards pinioned, shall be sent To hell together in one 8 1 Cor. 6. 9 Regiment. Adulterers and swearers there shall lie In flames, among their old society. O dreadful 9 Mat. 13. 41, 42. howl! O the hideous moans Of ●etter'd sinners! O the tears! the groans! The doleful lamentations as they go Chained fast together, to their place o● we. The world thus cleared, as fields when harvest's in, Shall be no more a stage for acting sin. With purifying 1 2 Pet. 3. 10. flames it shall be burned, It's stately fabrics into ashes turned. Cease then my soul, to dote on, or admire This splendid world, which is reserved for fire. Decline the company of sinners here, As thou wouldst not be shackled with them there. CHAP. XVI. Your winter store in Summer you provide; Upon the care of Husbandmen to provide for winter. To Christian prudence this must be applied. OBSERVATION. GOod husbands are careful in Summer to provide for Winter, than they gather in their Winter store; food and fuel for themselves, and fodder for their cattle. He that gathers in Summer is a wise son, but be that sleeps in harvest is a son that causes shame, Prov. 10. 5. A well chosen season is the greatest advantage to any action, which as it is seldom found in haste, so it is often lost by delay. 'Tis a good proverb which the frugal Dutch have among them; Bonus Servatius, facit bonum Bonifacium; a good Saviour, will make a good Benefactor. And 'tis a good Proverb of our own; He that neglects the occasion, the occasion will neglect him. Husbandmen know that Summer will not hold all the year, neither will they trust to the hopes of a mild and favourable Winter, but in season provide for the worst. APPLICATION. What excellent Christians should we be, were we but as provident and thoughtful for our souls? 'tis doubtless a singular point of Christian wisdom, to foresee a day of spiritual straits and necessities, and during the day of grace to make provision for it. This great Gospel truth is excellently shadowed forth in this natural Observation, which I shall branch out into these seven particulars. Husbandmen know there is a change, and vicissitude of seasons and weather; though it be pleasant Summer weather now, yet Winter will tread upon the heel of Summer; frosts, Snows, and great falls of rain must be expected. This alternate course of seasons in nature is settled by a firm Law of the God of nature, to the end of the world. Gen. 8. 22. Whilst the earth remaineth, seed time and harvest, cold and heat, winter and summer, day and night, shall not cease. And Christians know, that there are changes in the right hand of the most High, in reference to their spiritual seasons. If there be a Spring time of the Gospel, there will also be an Autmn; if a day of prosperity, it will set in a night of adversity; for God hath set the one over against the other, Eccles. 7. 14. In heaven there is a day of everlasting serenity, in hell a night of perfect and endless horror and darkness; on earth, light and darkness take their turns, prosperity and adversity, even to souls as well as bodies, succeed each other. If there be a Gospel day, a day of grace now current, it will have its period and determination, Gen. 3. 6. Common prudence and experience enables the Husbandman, in the midst of Summer, to foresee a Winter, and provide for it before he feel it; yea natural instinct teaches this to the very birds of the air, and beasts of the field. And spiritual wisdom should teach Christians to exercise their foreseeing faculties, and not suffer them to feel evil before they fear it. But O the stupifying nature of sin! Though the Stork in the heavens knows her appointed time, and the Turtle, Crane and Swallow the time of their coming, yet man, whom God hath made wiser than the fowls of the air, in this acts quite below them, jer. 8. 7. The end of Gods ordaining a summer season, and sending warm and pleasant weather, is to ripen the fruits of the earth, and give the Husbandman fit opportunity to gather them in. And God's design in giving men a day of grace, is to furnish them with an opportunity for the everlasting happiness and salvation of their souls, Rev. 2. 21. I gave her a space to repent. It is not a mere reprieval of the soul, or only a delay of the execution of threatened wrath, though there be much mercy in that; but the peculiar aim of this patience and bounty of God, is to open for them a way to escape the wrath to come, by leading them to repentance, Rom. 2. 4. The Husbandman doth not find all harvest seasons alike favourable, sometimes they have much fair weather, and meet with no hindrance in their business; other times 'tis a catching harvest, but now and then a fair day, and then they must be nimble or all is lost. There is also great difference in Soul-seasons, some have had a long and a fair season of grace; an hundred and twenty years did God wait upon the old world, in the Ministry of Noah. Long did God wait on the gainsaying Israelites, Isa. 42. 14. I have a long time held my peace, I have been still and refrained myself. Others have a short and catching season, all lies upon a day, upon a nick of time, Act. 17. 30. A proper season neglectd and lost, is irrecoverable. Many things in Husbandry must be done in their season, or cannot be done at all for that year; if he plow not, and sow not in the proper time, he loses the harvest of that year. 'Tis even so as to spiritual seasons. Christ neglected, and grace despised, in the season when God offers them, are irrecoverably lost, Prov. 1. 28. then (that is, when the season is over) they shall call upon me but I will not hear. O, there is a great deal of time in a short opportunity! that may be done or prevented, in an hour rightly timed, which cannot be done or prevented in a man's life-time afterwards. There was one resolved to kill julius Caesar such a day; the night before, a friend sent him a letter to acquaint him with it, but he being at supper, and busy in discourse, said, to morrow is a new day, and indeed it was, dies novissima, his last day to him; whence it became a Proverb in Greece. To morrow is a new day. Our glass runs in heaven, and we cannot see how much or little of the sand of God's patience is yet to run down; but this is certain, when that glass is run, there is nothing to be done for our souls, Luke 19 42. O that thou hadst known at least in this thy day, the things that belong to thy peace, but now they are bid from thine eyes. Those Husbandmen that are careful and laborious in the Summer, have the comfort and benefit of it in Winter; he that than provides fuel, shall sit warm in his habitation, when others blow their fingers. He that provides food for his family, and fodder for his cattle in the harvest, shall eat the fruit of it, and enjoy the comfort of his labours, when others shall be exposed to shifts and straits. And he that provides for eternity, and lays up for his soul a good foundation against the time to come, shall eat when others are hungry, and sing when others howl, Isa. 65. 13. A day of death will come, and that will be a day of straits to all negligent souls; but then the diligent Christian shall enjoy the peace and comfort that shall flow in upon his heart, from his holy care and sincere diligence in duties? as 2 Cor. 1. 12. This is our rejoicing, the testimony of our conscience, that in all sincerity and godly simplicity, we have had our conversation in this world. So Hezekiah, 2 King. 20. 3. Remember now, O Lord, how I have walked before thee in truth, and with a perfect heart. A day of judgement will come, and then ●oolish virgins, who neglected the season of getting oil in their lamps, will be put to their shifts; then they come to the wife, and say, give us of your oil, Mat. 25. 8, 9 but they have none to spare, and the season of buying is then over. No wise Husbandman will neglect a fit opportunity of gathering in his hay and corn, upon a presumption of much fair weather to come; he will not say, the weather is settled, and I need not trouble myself, though my corn and hay be fit for the house, yet I may get it in another time as well as now. And no wise Christian will lose a present season for his soul, upon the hopes of much more time yet to come; but will rather say, now is my time, and I know not what will be hereafter; hereafter I may wish to see one of the days of the Son of man, and not see it, Luke 17. 22. 'Tis sad to hear how cunning some men are to dispute themselves out of heaven, as if the devil had hired them to plead against their own souls; sometimes urging the example of those that were called at the eleventh hour, Mat. 20. 6. and sometimes that of the penitent thief: But, O! to how little purpose is the former pleaded; they that were called at the eleventh hour were never called before, as these have been, no man had hired; that is, called or invited them to Christ, and for the thief, (as Mr. Fenner rightly observes) it was a singular and extraordinary example. It was done when Christ hanged on the Cross, and was to be inaugurated; then Kings manifest such bounty, and pardon such crimes, as are never pardoned afterwards. Besides, God was then in a way of working miracles; then he rend the rocks, opened the graves, raised the dead, and converted this thief; but God is now out of that way. REFLECTIONS. I Have indeed been a good Husband for the world; The careless souls reflection with what care and providence have I looked out for myself and family, to provide food to nourish them, and clothes to defend them against the asperities of Winter? mean while neglecting to make provision for eternity, or take care for my soul. O my destitute soul! how much have I slighted and undervalved thee? I have taken more care for an horse or an ox, than for thee; a well stored-barn, but an empty soul. Will it not shortly be with me, as with that careless Mother, who when her house was on fire, busily bestirred herself to save the goods, but forgot the child? (though it were saved by another hand) and then minding her child, ran up and down like one distracted wring her hands, and crying, O my child, my child! I have saved my goods, and lost my child, such will be the case of thee, my soul, Mat. 16. 26. Besides how easy will my conviction be at the Bar of Christ? will not my providence and care for the things of this life, leave me speechless and self-condemned in that day? What shall I answer when the Lord shall say, Thou couldst foresee a Winter, and seasonably provide for it? yea, thou hadst so much care of thy very beasts, to provide for their necessities, and why tookest thou no care for thy soul? was that only not worth the caring for? Is it so dangerous to neglect a present proper season of grace? What then have I done, The presumptuous souls Reflection. who have suffered many such seasons to die away in my hand, upon a groundless hope of future opportunities! Ah, deluded wretch! what if that supposition fail? where am I then? I am not the Lord of time, neither am I sure, that he who is, will ever vouchsafe an hour of grace in old age, to him that hath neglected many such hours in youth; neither indeed is it ordinary for God so to do. 'Tis storied of Caius Marius Victorius, who lived about 300 years after Christ, and to his old age continued a Pagan, but at last being convinced of the Christian verity, he came to Simplicianus and told him, he would be a Christian; but neither he, nor the Church could believe it, it being so rare an example for any to be converted at his age: But at last seeing it was real, there was a shouting and gladness, and singing of Psalms in all Churches, the people crying Caius Marius Victorius is become a Christian. This was written for a wonder, and what ground have I to think, that God will work such wonders for me, who have neglected his ordinary means of salvation? Bless the Lord, The industrious souls Reflection. O my soul! who gave thee a season, a day for eternal life, which is more than he hath done for thousands; yea, bless the Lord for giving thee an heart to understand and improve that season, I confess I have not improved it as I ought; yet, this I can (through mercy) say▪ that how ever it fare in future times, with my outward man, though I have no treasures or stores laid up on earth, or if I have, they are but corruptible, yet I have a blessed hope laid up in heaven, Col. 1. 5. I have bags that wax not old. Whilst worldlings rejoice in their stores and heaps, I will rejoice in these eternal treasures. The Poem. OBserve in Summer's sultry heat, how in the 1 job 7. 2. hottest day: The Husbandman doth toil and 2 Gen. 3. 19 sweat: about his Corn and Hay. If then he should not reap and mow, and 3 Prov. 10. 5. gather in his store; How should he live, when for the snow he can't move out of door? The little 4 Prov. 6. 6, 7 Ants, and painful Bees; by nature's instinct led; These have their Summer granaries, for Winter furnished. But thou my soul, whose Summers day is almost past and gone; What soul-provision dost thou 5 Mat. 6. 20. lay in 6 1 Tim. 6. 10. stock, to spend upon? If 7 jer. 8. 7. nature teacheth to prepare for temporal life, much rather Grace should provoke to 8 Ma●. 16. 26. greater care, soul food in time to gather. Days of affliction, and distress are 9 Zeph. 2. 2, 3 hasting on apace, If now I live in carelessness; how sad will be my case! Unworthy of the name 1 Isa. 32. 9 of man who for that soul of thine; Wil't not do that which others can do for their very kine. Think frugal Farmers, when you see your mows of Corn and Hay; What a 2 Luke12. 18, 20. conviction this will be to you, another day. Who ne'er were up before the Sun, nor break an hours rest; For your poor souls, as you have done so often, for a beast. Learn once to see the difference; betwixt 3 2 Cor. 4. 18. eternal things; And these poor 4 1 Cor. 7. 31 transient things of sense: that fly with 5 Prov. 23. 5. eagle's wings. CHAP. XVII. When from Tear seeds, Upon reaping the same we sow. you see choice Wheat to grow, Then from your lusts, may joy and comfort flow. OBSERVATION. GOd gives to every seed it's own body, 1 Cor. 15. 38. At first he created every Tree and herb of the field, having its seed in itself, for the conservation of the species; and they all inviolably observe the Law of their Creation. All fruits naturally rise out of the seeds, and roots proper to them. Men do not gather grapes of thorns, nor figs of thistles. Such productions would be monstrous in nature and although the juice or sap of the earth be the common matter of all kind of fruits, yet it is specificated according to the different sorts of Plants and seeds it nourishes. Where Wheat is sown, it's turned into Wheat; in an apple Tree, it becomes an apple; and so in every sort of Plants or seeds, it's concocted into fruit proper to the kind. APPLICATION. TRanslate this into spirituals, and the proposition shadowed forth by it, is fully expressed by the Apostle, Gal. 6. 7. What a man sows, that shall be reap; they that sow to the flesh, shall of the flesh reap corruption; and they that sow to the spirit, shall of the spirit reap life everlasting. And as sure as the harvest follows the seedtime, so sure shall such fruits and effects result from the seeds of such actions. He that soweth iniquity, shall reap vanity, Prov. 22. 8. And they that now go forth weeping, and bearing precious seed, shall doubtless come again rejoicing bringing their sheaves with them, Psal. 126. 5. The sum of all is this, That our present actions have the same respect and relation to future rewards and punishments, as the seed we sow in our fields, hath to the harvest we reap from it. Every gracious action is the seed of joy, and every sinful action the seed of anguish and sorrow, to the soul that sowed it. Two things are sensibly presented to us in this similitude. That as the seed sown, is presently covered from our sight under the clods, and for some time after we see no more of it, and yet at last it appears again, by which its evident to us that it is not finally lost: So our present actions, though physically transient, and perhaps forgotten, yet are not lost, but after a time shall appear again in order to a retribution. If this were not so, all good and holy actions would be to the loss of him that performed them. All the self-denial, spending duties, and sharp sufferings of the people of God, would turn to their damage, though not in point of honesty, yet in point of personal utility; and then also, what difference would there be betwixt the actions of a man and a beast, with respect to future good or evil? yea, man would then be more feared and obeyed than God, and souls be swayed in all their motions, only by the influence of present things; and where then would Religion be found in the world? 'Tis an excellent note of Drexellius; Our works (saith he) do not pass away as soon as they are done, Drexellius de aeternitate prope fin. but as seed sown, shall after a time rise up to all eternity; whatever we think, speak or do, once spoken, thought or done, is eternal, and abides for ever. What Zeuxes the famous Limner said of his work, may be truly said of all our works; Aeternitati pingo, I paint for eternity. O, how careful should men be of what they speak and do, whilst they are commanded so to speak, and so to do, as those that shall be judged by the perfect law of liberty, jam. 2. 12. What more transient than a vain word? and yet for such words, men shall give an account in the day of judgement, Mat. 12. 36. That's the first thing; Actions like seed, shall rise and appear again in order to a retribution. The other thing held forth in this similitude is, That according to the nature of our actions now, will be the fruit and reward of them then. Though the fruit or consequence of holy actions, for the present may seem bitter, and the fruit of sinful actions sweet and pleasant, yet there is nothing more certain, that that their future fruits shall be according to their present nature and quality, 2 Cor. 5. 10. Then Dionysius shall retract that saying, Ecce quam prospera navigatio a Deo datur sacrilegis; Behold how God favours our sacrilege. Sometimes indeed (though but rarely) God causes sinners to reap in this world, the same that they have sown; as hath been their sin, such hath been their punishment. It was openly confessed by Adonibezek, judg. 1. 7. as I have done, so hath God requited me. Socrates in his Church History furnishes us with a pertinent passage to this purpose, concerning Valens the Emperor, who was an Arrian, and a bitter persecutor of the Christians: This man, when eighty of the Orthodox Christians failed from Constantinople to Nicomedia, to treat with him about the points of Arrianism, and to settle the matter by way of dispute; the Emperor hearing of their arrival, while they were yet in the Harbour, and not a man landed, caused the Ships to be fired wherein they were, and so consumed them all. Not long after, in his Wars against the Goths, he was overthrown; and hiding himself in a little Cottage▪ the enemy coming by, burnt in and him together. Thus this wretch reaped what he sowed, burning for burning, the very same in kind paid him again; it is not always so in this world, but so it shall be in that to come; the Table shall then be turned, Cum video mala sata bonis, ignoscite queso: solicitor nullos esse putare Deos. Ovid. and the Scene altered; for shall not the judge of all the world do righteously? Diogenes was tempted to think, that God had cast off the government of the world, when he saw the wicked prosper in their wickedness. On the same ground, many have been tempted to Atheism; but then the world shall see distributive justice shining out in its glory. Tribulation, anguish and wrath, to every soul of man that doth evil; but glory, honour and peace, to every man that worketh good, Rom. 2. 9, 10. Then 'twill appear what seed we sowed, what lives we lived; for God shall bring every work into judgement, with every secret thing, whether it be good or evil, Eccles. 12. 14. REFLECTIONS. THis Meditation may be to me what the hand-writing upon the wall was to that profane Prince, The profane persons Reflection. Dan. 5. 5, 6. and a like effect it should have upon me; for if all the actions of this life be seed sown for the next, Lord, what a crop, what a dreadful harvest am I like to have? how many oaths and curses, lies and vain words, have I sown with my tongue, how have I wronged, oppressed, and overreached in my dealings? rushed into all profaneness, drunkenness, uncleanness, Sabbath-breaking, etc. as the horse rusheth into the battle; and what shall I reap from such seed as this, but vengeance and fury? These sins seemed pleasant in the commission, but O, how bitter will they be in their account? What shall I do when God riseth up? and when he visiteth, what shall I answer him? job 31. 14. It is not reasonable and just, (O my soul) that thou shouldest eat the fruit of thine own planting, and reap what thou hast sown? I thought nothing but profit, and pleasure would spring from my lusts, but now I see 'tis a root bearing gall and wormwood, Deut. 29. 18. Wretched soul, what shall I do? if these actions be not, then am I undone. I have been the author of mine own ruin, ' twisted an halter with mine own fingers, for the execution of mine own soul! O, let me rather taste the bitterness of sin, by repentance now, that enjoy its present pleasures, which betray the soul to endless wrath! How have I also been deceived in this matter? The moral man's Reflection. I verily thought that glory and immortality would have been the fruit and product of my moral honesty and righteousness, that joy and peace had been seminally contained in those actions; but now I see such fruit can spring from no other root but special grace. Glory is disclosed from no other bud but holiness. Alas! all my planting and sowing was to little purpose, because I sowed not the right kind of seed; the best fruit I can expect from this, is but a lesser degree of damnation. Deluded soul, The holy souls Reflection. thy seed is no better than what the moral Heathens sowed; and do I expect better fruit than what they reaped? Civility without Christ, is but a freer slavery; and Satan holds me as fast in captivity by this, as he doth the profane by the pleasure of their lusts; either I must sow better seed, or look to reap bitter fruit. Mean while, bless the Lord (O my soul) who enabled thee to sow better seed! who kept thee watching, humbling thyself and praying, whilst others have been swearing, drinking and blaspheming. This will yield thee the fruit of joy in the world to come; yea, it already yields present peace to thy conscience. These revenues are better than gold, sweeter than the honey, and the honeycomb; not that such fruits are meritoriously contained in these actions, I sow to myself in righteousness, but I reap in mercy, Host 10. 12. This is the way in which God will save and glorify me. O then, let me be ever abounding in the work of the Lord, knowing that my labour shall not be in vain in the Lord. The Poem. 'TWould be a strange and monstrous thing the see Cherries, or Plums grow on an apple Tree. Who ever gathered from the 1 Mat. 7. 16. thistle Figs? Or fruitful Grapes from off the worthless twigs Of pricking thorns? in nature still we find All its productions 2 Gen. 1. 1●. answering to their kind. As are the Plants we set, or seeds we sow; Such is the 3 job 4. 7. fruit we shake, and corn we mow. And canst thou think that from corruptions root, Thy soul shall pluck the sweet and pleasant fruit Of spiritual peace? who ever that was wise, Abused himself with such 4 jam. 1. 22. absurdities? Look what you sow, the very same you'll reap. The fruit of what you plant, be sure you'll eat. How are they 5 Gal. 6. 7. baffled by a subtle devil? That hope for heaven, whilst their ways are evil. Such reasonings here their credulous souls beguile, At which in other things, themselves would smile. Our present acts though slightly passed by, Are so much 6 Gal. 6. 7. seed, sown for eternity. The seeds of prayers, secret groans and tears; Will shoot at last into the full blown ears, Of peace and joy. 7 Psal. 126. 5. Blessed are they that sow Beside these waters, yea, thrice blest that go Bearing such precious seed; though now they mourn, With joyful sheaves, they shortly shall return. Needs must the full ripe fruits in heaven be good, When as the seed was glory in the bud. But O, the 8 Deut. 29. 18 bitter, baneful fruits of sin! When all the 9 Heb. 11. 25 pleasure sinners have therein Like faded blossoms to the ground shall fall, Then they will taste the wormwood and the gall. What God and conscience now of sin report, You slight, and with their dreadful threatenings 1 Prov. 14. 9 sport. But he'll convince you then, your ways were naught, As Gideon the men of 2 judg. 8. 7. Succoth taught. If Sermons cannot, fire and brimstone must Teach men how good it is to pamper lust. When conscience 3 Mark 9 44. takes thee by the throat and cries Now wretch, now sinner, thou that didst despise My warnings; learn, and ever learning be That Lesson, which thou ne'er wouldst learn of me. The stoutest sinner than will howl and roar, O sin! I never saw thy face before. Is this the fruit of sin? is this the place Where I must lie? is this indeed the case Of my poor soul! must I be bound in chains With these companions? Oh, is this the gains I get by sin! poor wretch, I that would never See this before, am now undone for ever. CHAP. XVIII. Great is the joy of Harvest men, Upon the joy of Harvest men yet less Than theirs, whom God doth with his favour bless. OBSERVATION. AMong all earthly joys, these four sorts are noted in Scripture, as the most excellent and remarkable, (1) Nuptial joys, the day of Espousals is the day of the gladness of a man's heart, Cant. 3. 11. (2) The joy of children. Though now it seem but a common mercy to most, and a den to some; yet the people of God were wont to esteem it a choice mercy, and rejoiced greatly in it. john. 16. 21. there's joy that a man is born into the world. (3) The joy of conquests and victories, when men divide the spoil. And lastly, The joy of Harvest; these two we find put together as principal matters of joy, Isa. 9 3. They joy before thee, according to the joy in Harvest, and as men rejoice when they divide the spoil. The joy of Harvest is no small joy; Gaudium messis, est messis gaudii, the joy of harvest, is the harvest of their joy. 'Tis usual with men, when they have reaped down their harvest, (or cut the neck, as they call it) to demonstrate their joy by shoutings, and loud acclamations. APPLICATION. THus, and unspeakably more than thus, do Saints rejoice and shout for joy, when they reap the favour and love of God, for which they laboured in many a weary duty. This joy of harvest, as great as it is, and as much as carnal hearts are lifted up with it, is but a trifle, a thing of nought, compared with yours; after they have sown to themselves in righteousness, and waited for the effects and returns of their duties with patience, and at last come to reap in mercy, either the full harvest in heaven, or but the first fruits of it on earth, yet rejoice, with joy unspeakable and full of glory, 1 Pet. 1. 8. This puts more gladness into their hearts, than when corn and wine increases, Psal. 4. 7. Carnal joys are but soul-Fevers, the Agues of the inner-man; there is as great difference betwixt the unnatural inflammations of a feverish body which wastes their spirits, and drinks up the radical moisture, and that kindly well-tempered heat of an healthy body; and as much between the sweet, serene and heavenly joys, which flow from the bosom of Christ into the hearts of believers, and those earthly delights which carnal hearts in a sensual way suck out of creature-enjoyments. I will show you the transcendency of spiritual joys, above the joy of harvest, in these eight particulars following. You that joy with the joy of harvest, are glad, because now you have food for yourselves and families to live upon all the year; but the Christian rejoiceth, because he hath bread to eat, that the world knows not of, Rev. 2. 17. Christ is the food of his soul, and his flesh is meat indeed, and his blood drink indeed, john 5. 55. (i. e.) the most real and excellent food You read, Psal. 78. 25. that man did eat angels food (i. e.) Manna, which was such excellent bread, that if Angels did live upon material food, this would be chosen for them; and yet this is but a type and dark shadow of jesus Christ, the food of believers. You rejoice when your harvest is in, because corn is virtually many other things besides food; you can turn it into clothes to keep you warm, and many other necessaries may be purchased by it: but yet it is not like Christ, the object of a Saints joy; though it answers many things it doth not answer all things as Christ doth; turn it into what you will, it hath but a limited and respective usefulness: but jesus Christ is all in all to believers, and out of him their faith can fetch all supplies; he is their health in sickness, their strength in weakness, their ease in pain, their honour in reproach, their wealth in poverty, their friend in friendlessness, their habitation when harbourless, their enlargement in bonds, the strength of their hearts, and life of their life. O he is a full Christ, and what ever excellencies are scattered among all the creatures, do meet all in him, and much more. You rejoice when you have gotten in your harvest, because now you can free those engagements, and pay those debts which you have contracted. 'Tis a comfort to be out of debt, and you may lawfully rejoice that God gives you wherewith to quit your engagements, that you may owe to man any thing but love: but still the joy of harvest falls short of the joy of Saints; for you rejoice that you are, or have wherewith to help yourselves out of men's debts: but they rejoice that they are out of Goded debt, that his book is canceled, and their sins pardoned; that by reason of the imputed righteousness, of Christ, the Law can demand nothing from them, Rom. 8. 1. O, what matter of joy is this! You rejoice, because now your corn is out of danger, all the while it was abroad it was in hazard, but now it's housed you fear not the rain. But Christians rejoice, not because their corn is safe, but because their souls are so. All the while they abode in an unregenerate state, they were every moment in danger of the storms of wrath; but now being in Christ, that danger is over; and what compare is there betwixt the safety of a little corn, and the security of an immortal soul? Your joy is but in a gift of common providence. Turks and Heathens can rejoice with your joy, but the joy of a Christian is a peculiar favour and gift of God. Corn is given to all Nations, even the most barbarous and wicked have store of it; but Christ is the portion but of a few, and those the dearly beloved of God. Luther said of the whole Turkish Empire (where is the best and greatest store of corn) that it is but a crumb which the Master of the Family throws to the dogs. He that had more corn than his Barns could hold, now wants a drop of water to cool his tongue. Christ is a gift bestowed only upon God's Elect. Your joy will have an end; the time is coming, that when you have reaped down your harvests, yourselves must be reaped down by death, and then you shall rejoice in these things no more; but when your joy is ended, then is the joy of Saints perfected; they reap their harvest, when you leave your harvest: their consolation is everlasting. God an separate your joy from these ejoyments, even while you have them, as well as when you leave them. 'Tis one thing for a man to have riches and full Barns, and another thing to have comfort in them, Eccles. 5. 19, 20. But now the joy of Christians is a thing inseparable from their enjoyment of Christ: Indeed the sense of their interest may be lost, and so the acts of their joy intermitted; but they always have it in the seed, if not in the fruit, Psal. 97. 11. joy is sown for the upright; he hath it still in the principle, and in the promise. The joy of Harvest-men, for the most part, is only in their harvest, and in such earthly things; take that away, and their joy ceases. Earthly hearts are acquainted with no higher comforts; but the people of God can joy in him, and take comfort in their earthly enjoyments too; and what comfort they take in these things, is much more refined and sweet than yours; for they enjoy all these things in God, and his love in giving them, puts a sweetness into them, that you are unacquainted with. Thus you see, how far your joy falls short of theirs. REFLECTIONS. HOw have I rejoiced in a thing of nought, A Reflection for one that hath a full Barn but no Christ. and pleased myself with a vanity? God hath blessed me in my fields, and in my stores; but not with spiritual blessings in heavenly places in Christ. My Barns are full of corn, but my soul is empty of grace; common bounty hath given me a fullness of the things of this life, but what if the meaning of it should be to fat me for the day of slaughter? what if this be the whole of my portion from the Lord? what if the language of his providences to my soul should be this? Lo, here I have given thee (with Ishmael) the fatness of the earth: Thou shalt not say, but thou hast tasted of thy Creator's bounty; but make the most of it, for this is all that ever thou shalt have from me: There be others in the world, to whom I have denied these things, but for them I have reserved better; for the most part they are poor in this world, but rich in faith, and heirs of the Kingdom? Is not this enough to damp all my carnal mirth? Should my conscience give me such a memento, as Abraham in the parable gave to Dives; Remember that thou in thy life time receivedst thy good things. Ah, what a cut would that be to all my comforts? A man in a Fever hath a lively colour, but a dying heart. I have an appearance, a shadow of comfort, but a sad state of soul. Blessed be the God and father of my Lord jesus Christ, A Reflection for one that hath Christ but no Barn. who hath blessed me with all spiritual blessings in heavenly places in Christ, Eph. 1. 3. Though he hath not seen fit to give me much of this world in hand, yet it hath pleased him to settle a rich inheritance upon me by promise; the hopes and expectations whereof, yield my soul more true comfort than all the present enjoyments of this world could have done. Blessed be the Lord, who hath not given me my portion in this life, that by keeping me from the enjoyment, hath also preserved me from the snares of a prosperous estate. Lord jesus, I have no bags, I have no Barns; but thou shalt be to me instead of all those things. When others rejoice in the fullness of their earthly comforts, I will rejoice in the fullness of my Christ; they have that which (though I have not) I shall not want; and I have that which all their riches cannot purchase. Bless the Lord, O my soul! But Lord, A Reflection for one that hath a full Barn and Christ too. how am I obliged, above thousands, to love and praise thee! to bless and admire thee, who hast not only plentifully provided for my soul, but for my body too! who hast given me both the upper and the nether springs, heaven and earth, things present, and things to come: Thou hast not dealt so with all, no, not with all thine own people; many of them are strangers to the mercies which I enjoy. God hath done great things for me; O my soul! what wilt thou do for God? The freer the condition is, he hath placed me in, the more am I both obliged and advantaged for his service; and yet I doubt it will be found, that many a poor Christian that labours with his hands to get his bread, redeems more hours for God than I do. Lord, make me wise to understand, and answer the double end of this gracious dispensation! Let me bestow the more of my time on God, and stand ready to Minister to the necessities of his people. Oh, what an unhappy wretch am I! that have nothing either in hand, A Reflection for one that hath neither a Barn, nor a Christ. or in hope; am miserable here, and like to be so for ever: Had I but an interest in Christ, as the godly poor have, that would sweeten all present troubles, and show me the end of them. But alas! I am poor and wicked, contemned of men, and abhorred of God; an object of contempt, both to heaven and earth. Lord, look upon such a truly miserable object with compassion, give me a portion with thy people in the world to come, if thou never better my outward condition here! O sanctify this poverty! bless these straits and wants, that they may necessitate my soul to go to Christ; make this poverty the way to glory, and I shall bless thee to eternity, that I was poor in this world. The Poem. OFt have I seen when harvest's almost in, The last load coming; how some men have been Rapt up with joy, as if that welcome cart Drew home the very 1 Isa. 9 3. treasure of their heart. What joyful shoutings! hooping! hollowing noise, With mingled voices both of men and boys? To carnal minds there is no 2 Psal. 4. 7. greater mirth, No higher joy; nor greater heaven on earth. He speaks pure Paradoxes, that shall say These are but trifles; to what Saints enjoy. But they 3 Prov. 29. 27. despise your sparks, as much as you Contemn their Sun. Some that could never show A full stuffed 4 Luke 16. 20, 21. Barn, on which you set yourt hear; But glean perhaps the ears behind your cart; Yet are the glean of their comfort more; Than all your harvest, and admired store. Your mirth is 5 job 20. 23. mixed with sorrow, theirs, is pure Yours like a shadow 6 job 20. 5. fleets, but theirs endure. God gives to you the husk, to them the pith; And no heartstring sorrow 7 Prov. 10. 22 adds therewith. Though at the gates of death they sometimes mourn, No sooner doth the Lord to them return; But sorrow's banished from their pensive breast; joy triumphs there, and 8 Psal. 42. 11. smiles their cheeks invest. Have you beheld when with perfumed wings, Out of the balmy East bright Phoebus' springs; Mounting th' Olympic hill, with what a grace He views the throne of darkness; and doth chase The shades of night before him? having hurled His golden beams about this lower world, How from sad Groves, and solitary Cells Where horrid darkness and confusion dwells, Bats, Owls, and doleful creatures fly away, Resigning to the cheerful birds of day, Who in those places now can sit and chant, Where lately such sad creatures kept their haunt. Thus grief resigns to joy, sighs, groans and tears, To songs triumphant when the Lord appears. O matchless joy! O countenance divine! What are those trifles, to these smiles of thine! May I with poor Mephibosheth be blest With these sweet smiles, let Ziba take the rest. My life, my treasure, thou shalt ne'er be sold For silver hills, or rivers paved with gold. Were't thou but known to worldlings, they would scorn, To stoop their hearts to such poor things as corn. For so they do, because thou art above That sphere wherein their low conceptions move. CHAP. XIX. More solid grain with greater strength you thrash, Upon the thrashing out of Corn. The ablest Christians have the hardest lash. OBSERVATION. HUsbandmen having to do with divers sorts of grain some more tough and stubborn; others more free and tender, do not beat all alike in the threshing floor; but as they have thresholds of several sizes, so they bestow on some grain more, on other fewer strokes, according to the different qualities of the grain to the threshed. This observation the Prophet Isaiah hath, Chop. 28. v. 27. The Fitches are not thereshed with a threshing instrument, neither is the Cartwheel turned about upon the Cummin, but the Fitches are beaten out with a staff, and the Cummin with a rod. The manner of beating out the corn in ancient times, was far different from that which is now in use among us; they had the Cartwheel, which was full of iron spokes or teeth, and the hoofs of beasts for the harder sort of grain, as Wheat, Rye and Barley, a staff or flail for the Fitches, and a rod or twig for the Cummin; all which instruments were proportioned according to the nature of the grain. APPLICATION. GOd having to do in a way of correction with divers sorts of offenders, doth not use the like severity with them all, but proportions his correction to their abilities and strength, jer. 30. 11. I will not make a full end of thee, but will [correct thee in measure] and will not leave thee altogether unpunished, (q. d.) afflicted thou must be, my respect to my own glory and thy good, puts a necessity upon that; but yet I will do it moderately, I will not lay on without measure or mercy, as I intent to do upon the enemies; but will meet out your sufferings in a due proportion, even as a careful Physician in prescribing pills or potions to his Patients, hath regard as well to the ability of the Patient as to the nature and quality of the disease; even so thy God, O Israel, will not afflict thee according to the greatness of his power and his wrath; answerable thereunto, Psal. 90. 11. that would break thee to pieces, Psal. 78. 38. Nor yet will he afflict thee according to the demerit of thy sin. As it shall be much less than what I could inflict; so it shall be less than thine iniquities deserve, Ezra. 9 13. Neither my power, nor thy desert, shall be the rule of my proceedings; but I will do it with moderation and mercy, as thou art able to bear. I that have instructed the Husbandman to proportion his instruments to the quality of the grain before him, will exercise the like wisdom and mildness towards the thee, and the similitude betwixt the Husbandman's threshing his corn, and the Lords afflicting his people, stands in these particulars. The Husbandman's end in threshing the corn, is to separate it from the husks and chaff; and God's end in afflicting his people, is to separate them from their sins, Isa. 27. 9 In measure when it shooteth forth, he will debate with it, (i. e.) he will moderately correct them; and what the end of those corrections are, the next words inform us; By this therefore shall the iniquity of jacob be purged, and this is all the fruit to take away his sin. God uses afflictions, as we use soap, to cleanse away filthiness, and fetch out spots, Dan. 11. 35. he aims not at the destruction of their persons, but of their lusts. If the Husbandman have cockle, darnel, or pernicious tares before him in the floor among his corn, he little regards whether it be bruised and battered to pieces by the threshold or no; 'tis a worthless thing, and he spares it not. Such cockle and tares are the enemies of God; and when these come under his flail, he strikes them without mercy; for these, the Lord prepares a new sharp threshing instrument having teeth, which shall beat them to dust, Isa. 41. 15. The daughter to Babylon is like a threshing floor; 'tis time to thresh her, jer. 51. 33. And when that time is come, than (in allusion to the beast, that was to tread out the corn) Sion's horns shall be of iron, and her hoofs brass, Mich. 4. 13. He smites not his people, according to the stroke of them that smote them; the meaning is, his strokes on them shall be deadly strokes. They showed no mercy to Sien, and God will show no mercy to them. When the husks and chaff are perfectly separated from the grain, than the Husbandman beats it no more. When God hath perfectly purged and separated the sins of his people, than afflictions shall come to a perpetual end, he will never smite them again; there is no noise of the threshing instrument in heaven; he that beat them with his flail on earth, will put them into his bosom in heaven. Though the Husbandman lays on, and beats his corn, as if he were angry with it, yet he loves and highly prizes it, and though God strike and afflict his people, yet he sets a great value upon them? and it is equally absurd to infer God's hatred to his people from his afflicting of them, as the Husbandman's hatred of his corn, because he threshes and beats it Heb. 12. 6. Whom the Lord loveth he correcteth, and chasteneth every son whom he receiveth. Though the Husbandman thresh and beat the corn, yet he will not bruise or hurt if he can help it; though some require more and harder strokes that others, yet none shall have more than it can endure. And though the Lord afflict his servants, yet he will do them no hurt, jer. 25. 6. Some need more rods that others, but none shall have more than they can bear; the Lord knows the measures and degrees of his servants faith and patience, and accordingly shall their trials be, Psal. 103. 13, 14. Like as a father pities his children, so the Lord pitieth them that fear him; for he knows their frame, he remembers they are but dust; he makes a way to escape, that they may be able to bear it, 1 Cor. 10. 13. This care and tenderness of God over ●is afflicted, is eminently discovered in three particulars. (1) In not exposing them to, till he have prepared them for their trials, Luke 24. 49. Tarry ye at jerusalem until ye be endued with power from on High. He gives them sometimes eminent discoveries of his love immediately before, and as a preparative to their sufferings; in the strength whereof, they are carried through all. (2) Or if not so, than he intermixeth supporting comfort with their troubles, as you sometimes see the Sun shine out while the rain falls. 'Twas so with Paul, Act. 27. 23. This night (and it was a sad night indeed) there stood by me the Angel of the Lord, whose I am. 3. In taking off the affliction, when they can bear it no longer, 1 Cor. 10. 13. He makes a way to escape, that they may be able to bear it. Psal. 125. 3. The rod is taken off, when the righteous is even ready to put forth his hand to iniquity. 'Tis a jewish Proverb, When the bricks are doubled, then comes Moses, And it is a Christian experience, When the spirit is ready to fail, then comes jesus; according to that promise Isa. 57 16. REFLECTIONS. HOw unlike am I to God, A reflection for persecutors in the afflicting of his people? The Lord is pitiful when he smites them, but I have been cruel. He is kind to them, when most severe; but the best of my kindnesses to them, may fitly enough be called severity. God smites them in love, I have smitten them in hatred. Ah, what have I done? God hath used me as his hand, Psal. 17. 14. or as his rod to afflict them, jer. 10. 7. but his end and mine have widely differed in that action, Isa. 10. 7. I am but the Scullion, or rather the wisp so S●our and cleanse these vessels of glory, and when I have done that dirty work, those bright souls shall be set up in heaven, and I cast into the fire. If he shall have judgement without Mercy, that showed no mercy; how can I expect mercy from the Lord, whose people I have persecuted mercilessly for his sake? Is the Lord's Wheat thus threshed in the floor of affliction? A reflection for such as meet with no afflictions. What then shall I think of my condition, who prosper and am let alone in the way of sin? surely the Lord looks on me as on a weed, and not as his corn; and 'tis too probable that I am rather reserved for burning, than threshing. Some there are whom God loves not so well as to spend a rod upon them, but faith, Let them alone, Host 4. 17. but miserable is their condition; notwithstanding their impunity; for what is the interpretation but this? I will come to a reckoning with them for altogether in hell. Lord, how much better is thy afflicting mercy, than thy spa●ing severity! Better is the condition of an afflicted child, than of a rejected bastard. Heb. 12. 7. O, let me rather feel thy rod now, as the rod of a loving father, than feel thy wrath hereafter, as the wrath of an omnipotent avenger. Well then, A Reflection for an afflicted Saint. despond not, O my soul, thou hearest the Husbandman loves his corn though he thresheth it: and surely the Lord loves thee not the less, because he afflicts thee so much. If affliction then be the way to heaven, blessed be God for affliction. The threshing strokes of God have come thick upon me, by which I may see, what a tough and stubborn heart I have; if one stroke would have done the work, he would not have lifted up his hand the second time. I have not had a stroke more than I had need of, 1 Pet. 1. 6. and by this means he will purge my sin, blessed be God for that. The damned have infinitely more and harder strokes than I, and ●et their sin shall never be separated by their sufferings. Ah, sin, cursed sin, I am so much out of love with thee, that I am willing to endure more than all this to be well rid of thee; all this I suffer for thy sake, but the time is coming when I shall be rid of sin and suffering together. Mean while I am under my own father's hand, smite me he may, but hate me he cannot. The Poem. THe sacred records tell us, heretofore God had an Altar in a 1 2 Sam. 24. 22. threshing floor; Where threshing instruments devoted were To sacred service, so you find them here. I now would teach the thresher to beat forth, A notion from his threshold much more worth Than all his corn; and make him understand That soul-instructing engine in his hand. With fewer 2 Isa. 28. 27. strokes, and lighter you will beat The Oats and Barley? than the stubborn wheat, Which will require and endure more blows, Than freer grain. Thus deals 3 Isa. 27. 7, 8. the Lord by those Whom he afflicts. He doth not use to strike Offending children, with his rod alike. But on the 4 joh. 1. 1. 12. ablest shoulders doth impose, The heaviest burdens; and the 5 jer. 30. 11. less on those Of weaker grace. He shows himself a God Of judgement, in his handling of the rod. God hath a 6 Rev. 3. 8. rate book by him, wherein he Keeps just accounts, how rich his people be; What ●aith, experience, patience more or less Each one possesseth, and doth them assess According to their stock. Such as have not A Martyr's faith, shall have no Martyrs lot. The 7 Rev. 2. 10. kinds, degrees, and the continuance Of all their sufferings, to a circumstance; Prescribed are by him who wisely sways The world, 8 job 34. 23. more than's right on no man lays. Be man or devil the apothecary, God's the Physician; who can then miscarry In such a hand? he never did, or will Suffer the least addition to his bill. Nor measure, nor yet mercy he observes In threshing 9 Isa. 41. 15. Babylon, for the deserves His heaviest strokes; and in his floor she must Be beaten shortly with his flail to dust. But Sion's God 1 Isa. 27. 7. in measure will debate, his children he may smite; but cannot hate. He beats them, true, to make their chaff to fly; That they like purged golden grains may lie In one fair heap, with those blessed souls that here Once in like manner thrashed, and winnowed were. CHAP. XX. The fan doth cause light chaff to fly away, Upon the winnowing of corn. So shall th'ungodly, in Gods winnowing day. OBSERVATION. WHen the Corn is threshed out in the floor, where it lies mingled with empty ears, and worthless chaff, the husbandman carries it out altogether into some open place, where having spread his sheet for the preservation of the grain, he exposes it all to the wind; the good grain, by reason of its solidity, remains upon the sheet, but the chaff being light and empty, is partly carried quite away by the wind, and all the rest separated from the good grain into a distinct heap; which is carried away, either to the fire of the dunghill, as a worthless thing. APPLICATION. MEn have their winnowing days, and God hath his; a day to separate the chaff from the wheat, the godly from the ungodly, who shall both be held up to the wind, but only the wicked shall be driven away by it. Such a day God hath in this world, wherein he winnows his wheat, and separates the chaff. There is a double fanning or winnowing of men here in this world; one is doctrinally, in which sense I understand that Scripture, Mat. 3. 12. spoken of Christ, when he was entering into his Ministerial work, His fan is in his hand, and he shall throughly purge his floor, and gather his wheat into the garner, but he will brun up the chaff with unquenchable fire. The preaching of the Gospel is as a fan in Christ's hand, and it is as much as if john had thus told the jews, that though there were the many hypocrytical ones among them, that had now a place and name among the people of God, and gloried in their Church-priviledges, yet there is a purging blast of truth coming, which shall make them fly out of the Church, as fast as chaff out of the floor. Thus Christ winnows or fans the world doctrinally: The other is judicially, by bringing sore and grievous trials and sufferings upon the Churches, for this very end, that those which are but chaff, (i. e.) empty and vain Professors may be such winds as these, be separated from his people. The Church increases two ways, and by two divers means extensively, in breadth and numbers, and intensively, in vigour and power; peace and prosperity cause the first, sufferings and adversity the last; and well may a day of persecution be called a winnowing day, for than were the people of God tossed to purpose, as corn in the sieve, though nothing but chaff be l●st thereby. Of such a winnowing day the Prophet speaks, Amos 9 9, 10. I will sift the house of Israel among all Nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth, all the sinners of my people shall die. (q. d.) I will cause great agitations and toss among you by the hands of the Assyrians and Babylonians, into whose Countries you shall be dispersed and scattered, yet I will so govern those your dispersions by my providence, that not one good grain, one upright soul shall eternally perish; but the sinners of my people, the refuse stuff, that shall perish. To the same purpose speaks another Prophet, Zeph. 1. 1, 2. Gather yourselves together, (or as some read) fan yourselves, yea, fan yourselves, before the decree bring forth, and the day pass as the chaff. He doth not mean, that the time shall pass as the chaff, but there is a day of affliction and distress coming in which the wicked shall pass as the chaff before the wind; and yet notwithstanding, all these winnowings upon earth, much chaff will still abide among the corn; therefore God hath appointed another day for the winnownig of the world, even the day of judgement, in reference to which it is said, Psal. 1. 4, 5. The ungodly are not so, but are like the chaff which the wind drives away; therefore the ungodly shall not stand in judgement, nor sinners in the congregation of the righteous; (i. e.) God hath a day wherein he will fifth the world, like corn in a sieve, and then the wicked shall appear to be but chaff, which God will eternally separate from his wheat. I will not strain the similitude, but fairly display it in these seven particulars. The chaff and wheat grow together in the same field, and upon the same root and stalk. In this, wicked men are like chaff, who not only associate with the people of God, but oftentimes spring up with them in the same families, and from the same root, or immediate Parents, Mal. 1. 2. was not Esau, Jacob's brother; yet the one was wheat, the other chaff. Instances of this are infinite. The Husbandman would never endure the husks, chaff, and dry stalks to remain in the field, if it were not for the good corns sake; he would quickly set fire on it, but that the corn is among it, which he highly prizeth; and be assured, God would never suffer the wicked to abide long in this world were it not for his own●●act that were dispersed among them. Except the Lord had such a remnant dispersed in the world, he would quickly set fire to the four quarters, and make it like Sodom, Isa. 1. 9 The chaff is a very worthless thing, the Husbandman cares not what becomes of it, and of as little worth are wicked men, Prov. 10. 20. The heart of the wicked is little worth. The heart is the principal part of the man, and yet that's but chaff, no worth in it; his lands, his clothes, etc. are worth somewhat, but his heart is worth nothing. Though chaff in itself be nothing worth, yet, it is of some use ot the corn whiles 'tis standing in the field; the stalk bears up the ear, and the chaff covers the grain, and defends it from the injury of the weather. Thus God makes wicked men of use to his people, in outward society; they help to support and protect them in this world, Rev. 12. 16. The earth helped the woman, (i. e.) worldly men for carnal ends helped the Church, when a flood of persecution was poured out. The Church often helps the world, it receives many benefits from the people of God; and sometimes God overrules the world to help his Church. When the chaff and wheat are both brought forth and held up to the wind in one sieve, they fall two ways; the wheat falls down upon the floor or shee●, the chafed is carried quite away: So although for a time godly and ungodly abide together, yet when this winnowing time comes, God's wheat shall be gathered into his garner in heaven, the chaff shall go the other way, Mat. 3. 12. If there be any chaff among the corn, it will appear when it is sifted in a windy day, it cannot possibly escape if it be well winnowed; much more impossible it is for any wicked man to escape the critical search of God in that day? the closest hypocrite shall then be detected, for God will judge the secrets of men, 2 Cor. 16. He will then bring to light the hidden things of darkness, and make manifest the counsels of the heart, I Cor. 4. 5. Lastly, after corn and chaff are separated by the winnowing wind, they shall never lie together in one heap any more. The wicked shall see Abraham, and Isaac, and jacob and all the Prophets in the Kingdom of God, but themselves thrust out; there is no chaff in heaven. REFLECTIONS. AM I an empty vain Professor, A Reflection for a close Hypocrite. that want the pith and substance of real godliness; then am I but chaff in God's account, though I grow among his corn; the eye of man cannot discern my hypocrisy, but when he comes, whose fan is in his hand, then how plainly will it be detected? Angels and men shall discern it, and say, Lo, this is the man that made not God his hope; how shall I abide the day of his coming? Christ is the great heart-Anatomist; things shall not be carried then, by names and parties, as they are now; every one shall be weighed in a just balance, and a Mene Tekel, written upon every false heart; great will be the perspicuity of that trial, my own conscience shall join with my judge, and shall then acknowledge, that there is not one drop of injustice in all that Sea of wrath; and though I am damned, yet I am not wronged; the chaff cannot stand before the wind, nor I before the judgement of Christ. Is there such a fanning time coming; A Reflection for one that neglects self-examination. why do not I then sift my heart every day, by serious self-examination? no work more important to me, and yet how much have I neglected It? O my soul! thou hadst been better employed, in searching thine own estate in reference to that day, than in prying sinfully into the hearts, and censuring the conditions of other men; judge thyself, and thou shalt not be condemned with the world; the work indeed is difficult, but the neglect dangerous: were I within a few days to stand at man's bar, there to be tried for my life, how busy should I be every hour of the day in writing to any that I thought could befriend me? and studying every advantage to myself? and yet, what a vast difference is there between man's bar and Gods? between a trial for my life, and for my soul? Lord, rouse up my sluggish heart by awful and solicitous thoughts of that day, left I be found among that chaff, which shall be burnt up with unquenchable fire! Fear not, O my soul! though there be a blast coming which shall drive all the chaff into hell, A Reflection for a sincere soul. yet it shall blow thee no harm. I know that when he hath tried me, I shall come forth as gold, job 23. 10. I confess I have too much chaff about me, but yet I am not altogether chaff? there is a solid work of grace upon my soul, that will abide the trial: let the judgement to come be as impartial and exact as its possible to be, yet a grain of sincerity cannot be lost in it; for God will not cast away a perfect (i. e.) an upright hearted) man, job 8. 20. He that's appointed to judge the world is mine; and his imputed righteousness will make me full weight in the balance. Bless the Lord (O my soul) for sincerity; this will abide, when common gifts and empty names will flee as the chaff before the wind. The Poem. THe winnowing wind first 1 Psal. 35. 5. drives the chaff away, Next light, and hollow grains; those only stay Whose weight, and solid substance can endure This trial, and such grains are counted pure. The corn for use 2 Mat. 3. 12. is carefully preserved, The useless chaff 3 Mat. 3. 12. for burning flames reserved. No wind but blows some good, a Proverb is; Glad shall I be, if it hold true in this. O, that the wind when you to winnowing go, This spiritual good unto your souls might blow! To make you pause, and sadly ruminate In what a doleful plight and wretched state Their souls are in, who cannot 4 Psal. 1. 5. hope to stand When he shall come, whose 5 Mat. 3. 12. fan is in his hand. His 6 Rev. 1. 14. piercing eyes infallibly disclose, The very reins, and 7 1 Cor. 4. 5. inward parts of those Whose outside seeming grace so neatly paints, That with the 8 Mat. 7. 22. best, they pass for real Saints. No hypocrite with God 9 job 13. 16. acceptance finds, But like the chaff dispersed by furious winds: Their guilt shall not that searching day endure, Nor they approach 1 Psal. 1. 5. th'assemblies of the pure. Have you observed in Autumn, 2 Isa. 17. 13. thistle-down By howling Enrus scattered up and down About the fields? even so God's ireful storm Shall chase the hypocrite, who now can scorn The breath of close reproofs; and like a rock Repel reproofs, and just reprovers mock. How many that in 2 Mat. 25. 7. splendid garments walk Of high professions! and like Angels talk, Shall God divest; and openly proclaim Their secret guilt, to their eternal shame! This is the day, wherein the Lord will rid His Church of those false friends, which now lie hid. Among his people. There will not be one False heart remian, to lose our love upon. O, blessed assembly! glorious state! when all In their uprightness walk, and ever shall. O make my heart sincere, that I may never Prove such light chaff as then thy wind will sever. From solid grain! O let my soul detest Unsoundness? and abide thy strictest test. An Introduction TO THE Second PART OF HUSBANDRY. HOw is it reader? have I tired thee? Whilst through these pleasant fields thou walkest with me, Our path was pleasant, but if length of way Do weary thee, we'll slack our pace, and stay; Let's sit a while under the cooling Shade Of fragrant trees; were for shadow made. Lo here a pleasant grove, whose shade is good; But more than so, 'twill yield us fruit for food. No dangerous fruits do on these branches grow, No snakes among the verdant grass below. Here we'll repose a while, and then go view The pleasant herds and flocks: and so adieu. CHAP. I. Vngraffed Trees can never bear good fruit, Upon the engraffing of fruit Trees. Nor we till graffed on a better root. OBSERVATION. A Wild tree naturally springing up in the wood or hedge, and never graffed or removed from its native soil, may bear some fruit, and that fair and beautiful to the eye, but it will give you no content at all in eating, being always harsh, sour and unpleasant to the taste; but if such a stock be removed into a good soil, and graffed with a better kind, it may become a good tree, and yield store of choice and pleasant fruit. APPLICATION. UNregenerate men who never were acquainted with the mystery of spiritual union with jesus Christ but still grow upon their natural root, old Adam, may by the force and power of natural principles bring forth some fruit, (which like the wild hedge fruit we speak of) may indeed be fair and pleasant to the eyes of men, but God takes no pleasure at all in it; its sour, harsh, and distasteful to him, because it springs not from the spirit of Christ, Isa, 1. 13. I cannot away with it, it is iniquity, etc. but that I may not entangle the thread of my discourse, I shall (as in the former Chapters) set before you a parallel betwixt the best fruits of natural men, and those of a wild ungraffed tree. The root that bears this wild fruit is a degenerate root, and that's the cause of all this sourness and harshness in the fruit it bears; it's the seed of some better Tree accidentally blown, or cast into some waste and bad soil, where not being manured and ordered aright, it's turned wild: So all the fruits of unregenerate men ●low from the first Adam, a corrupt and degenerate root; he was indeed planted a right seed, but soon turned a wild and degenerate plant; he being the root from which every man naturally springs, corrupts all the fruit that any man bears from him. It's observed by Gregory, pertinent to my present purpose, Genus humanum in parent primo, velut in radice putruit; Mankind was putrified in the root of his first parent, Matt. 7. 18. A Corrupt tree cannot bring forth good fruit. This corrupt root spoils the fruit, by the transmission of its sour and naughty sap into all the branches and fruits that grow on them; they suck no other nourishment, but what the root affords them, and that being bad, spoils all: for the same cause and reason, no mee● natural or unregenerate man can ever do one holy or acceptable action, because the corruption of the root is in all those actions. The necessity of our drawing corruption into all our actions, from this cursed root Adam, is expressed by a quick and smart Interrogation, job 14. 4. Who can bring a clean thing out of an unclean? not one. The sense of it is well delivered us (by Mr. Caryl in loc) This question (saith he) may undergo a threefold construction; First, thus: Who can bring a morally clean person, out of a person originally unclean? and so he lays his hand upon his birth-sin: Or, secondly, (which speaks to my purpose) it may refer to the action of the same man, man being unclean, cannot bring forth a clean thing; (i. e.) a clean or holy action; that which is originated, is like its Original. And that this sour sap of the first stock (I mean Adam's sin) is transmitted into all mankind, not only corrupting their fruit, but ruining and withering all the branches; the Apostle shows us in that excellent parallel betwixt the two adam's, Rom. 5. 12. Wherefore as by one man] one, not only in individuo, sed in specie, one representing the whole root or stock, sin entered into the world] not by imitation only, but by propagation? and this brought death and ruin upon all the branches. Although these wild hedge-fruits be unwholesome and unpleasant to the taste, yet they are fair and beautiful to the eye; a man that looks upon them, and doth not know what fruit it is, would judge it by its show and colour to be excellent fruit; for it makes a fairer show oftentimes, than the best and most wholesome fruit doth: Even so, those natural gifts and endowments which some unregenerate persons have, seem exceeding fair to the eye, and a fruit to be desired. What excellent qualities have some mere natural men and women? what a winning affability? humble condescension, meekness, righteousness, ingenious tenderness and sweetness of nature! As it was (hyperbolically enough) said of one, In hoc homine, non peccavit Adam; Adam never sinned in this man; meaning, that he excelled the generality of Adam's children in sweetness of temper and natural endowments. What curious fantasies, imble wits, solid judgements, tenacious memories, rare elocution, etc. are to be found among mere natural men? by which they are assisted in discoursing ' praying, preaching and writing, to the admiration of such as know them! But that which is highly esteemed of men, is abomination to God, Luke 16. 15. it finds no acceptance with him, because it springs from that cursed root of nature and is not the production of this own spirit. If such a stock were removed into a better soil, and gra●●ed with a better kind, it might bring forth fruit pleasant and grateful to the Husbandman; and if such persons (before described) were but regenerated and changed in their spirits and principles, what excellent and useful persons would they be in the Church of God? and than their fruits would be sweet and acceptable to him. One observes of Tertullian, Origen, and Jerome, that they came into Canaan, laden with Egyptian gold, (i. e.) they came into the Church full of excellent humane learning, which did Christ much service. When the Husbandman cuts down his woods or hedges, he cuts down these Crab-stocks with the rest, because he values them not any more than the thorns and brambles among which they grow; and as little will God regard or spare these natural branches, how much soever they are laden with such fruit. The threatening is universal, john 3. 3. Except you be regenerate and born again, you cannot enter into the kingdom of heaven. And again, Heb. 12. 14. Without holiness, no man (be his natural gifts never so excellent) shall see God. Embellished nature, is nature still; That which is born of the flesh, is but flesh, however it be set off with advantage to the eye of man. REFLECTIONS. TO what purpose then do I glory in my natural accomplishments? Though I have a better nature than some others have, A reflection for an accomplished Naturalist. yet it is a cursed nature still. These sweet qualities and excellent gifts, do only hide, but not kill the corruption of nature. I am but a rotten post gilded over, and all my duties but hedge fruit, which God makes no account of. O cutting thought! that the unlearned shall rise and take heaven, when I with all my excellent gifts shall descend into hell. Heaven was not made for Scholars, as such, but for believers; as one said, when they comforted him upon his deathbed, that he was a knowing man, a Doctor of Divinity: O, said he, I shall not appear before God as a Doctor, but as a man; I shall stand upon a level with the most illiterate, in the day of judgement; what doth it avail me that I have a nimble with, whilst I have none to do myself good? Will my judge be charmed with a rhetorical tongue? Things will not be carried in that world, as they are in this. If I could with Berengarius discourse de omni scibile, of every thing that is knowable; or with Solomon unravel nature, from the Cedar to the Hyssop, what would this advantage me, as long as I am ignorant of Christ, and the mystery of Regeneration? My head hath often ached with study, but when did my heart ache for sin? Methinks, O my soul, thou trimmest up thyself in these natural ornaments to appear before God, much as that delicate Agag did, when he was to come before Samuel, and fond conceitest that these things will procure favour, or (at least) pity from him? but yet, think not for all that, the bitterness of death is past; say not within thyself, Will God cast such a one as a I into hell? Shall a man of such parts be damned? Alas! justice will hew thee to pieces, as Samuel did that spruce King, and not abate thee the least, for these things; many thousand branches of nature, as fair and fruitful as thyself, are now blazing in hell, because not transplanted by regeneration into Christ; and if he spared not them, neither will he spare thee. I am a poor despised Shrub, A reflection for a true, but weak believer. which have no beauty at all in me, and yet such a one hath the Lord chosen to transplant into Christ, whilst he left many fragrant branches standing on their native stock, to be fuel of his wrath to all eternity! O grace for ever to be admired! Ah, what cause have I to be thankful to free grace, and for ever to walk humbly with my God: the Lord hath therefore chosen an unlikely, rugged, unpolisht creature as I am, that pride may for ever be hid from mine eyes, and that I may never glory in his presence, 1 Cor. 1. 29. I now have the advantage of a better root and soil than any carnal person hath, it will therefore be greater shame to me, and a reproach to the root that bears me, if I should be outstripped and excelled by them; yet Lord, how often do I find it so? I see some of them meek and patient, whilst I am proud and passionate; gentle and affable, whilst I am rough and surly; generous and noble, whilst I am base and penurious. Truly, such a branch as I am, is no honour to the root that bears it. The Poem. I Am a branch of that fair Eden Tree Which to 1 1 Cor. 10. 45. mankind God had ordained to be The common stock, his 2 Eccl. 7. 9 situation good, His 3 Deut. 32. 8. branches many, of himself a wood. And like a Cedar by the River fed, Unto the clouds his ample branches spread. Sin smote 4 Rom. 5. 12. his root, than justice cut him down; And levelled with the earth his lofty Crown. What hope of branches, when the 5 Rom. 5. 18 trees o'erturned? But like 6 ●ohn 15. 6. dry faggots to be bound and burned. It had been so, had not 7 joh. 3. 16. transcendent love, Which in a sphere above our thoughts doth move Prepared a better 8 1 Cor. 15. 47. stock, to save and nourish Transplanted twigs, which in him thrive and flourish. In Adam all are 9 Gal. 3. 10. cursed, no saving fruit Shall ever spring, from that sin-blasted root. Yea all the branches that in him are found, How 1 Heb. 12. 14. flourishing soever must be bound And piled together, horrid news to tell! To make an everlasting blaze in Hell. God takes no pleasure in the sweetest bud Disclosed by nature, for the root's not good. Some 2 Mark 10. 20, 21. boughs indeed richly adorned are With natural fruits, which to the eye are fair, Rare 3 Heb. 6 4, 5. Gifts, sweet dispositions, which attracts The love of thousands, and from most exacts Honour, and admiration, You'll admire That such as these, are fuel for the fire. Indeed ten thousand pities 'tis to see Such lovely creatures in this case to be. Did they by true. Regeneration draw The sap of life from jesses' root, 4 Rom. 1. 2. the Law By which they now to wrath condemned are Would cease to curse, and God such buds would spare. But out of him, there's none of these can move His unrelenting heart, or draw his love. Then cut me off, from this accursed Tree; Le●t I for ever be cut off from thee. CHAP. II. When ere you bud or graft, Upon the union of the graft with the stock. therein you see; How Christ, and souls must here united be. OBSERVATION. WHen the Husbandman hath prepared his graffs in the season of the year, he carries them, with the tools that are necessary for that work, to the tree or stock he intends to engraft; and having cut off the top of the limb, in some straight smooth part, he cleaves it with his knife or chissel, a little beside the pith; knocks in his wedge to keep it open, than (having prepared the graft, he carefully sets it into the cleft joining the inner side of the barks, of graft and stock together (there being the main current of the sap) then pulls out his wedge, binds both together (as in barking) and calys it up, to defend the tender graft and wounded stock, from the injuries of the Sun and rain. These tender cyences quickly take hold of the stock, and having immediate coalition with it, drink in its sap, concoct it into their own nourishment, thrive better, and bear more and better fruits than ever they would have done upon their natural root, yea, the smallest bud, being carefully inocculated and bound close to the stock, will in short time become a flourishing and fruitful limb. APPLICATION. THis carries a most sweet and lively resemblance, of the souls union with Christ by faith; and indeed there is nothing in nature that shadows forth this great Gospel-mystery like it: 'Tis a thousand pities, that any who are employed about, or are but spectators of such an action, should terminate their thoughts (as too many do) in that natural object, and not raise up their hearts to these heavenly meditations, which it so fairly offers them. When a twig is to be ingraffed, or a bud inocculated, it's first cut off by a keen knife from the Tree on which it naturally grew. And when the Lord intends to graft a soul into Christ, the first work about it is cutting work, Acts 2. 37. their hearts were cut by conviction and deep compunction; no cyence is ingraffed without cutting, no soul united with Christ without a cutting sense of sin and misery, john 16. 8, 9 When the tender shoot is cut off from the Tree, there are (ordinarily) many more left behind upon the same Tree, as promising and vigorous as that which is taken; but it pleaseth the Husbandman to choose this, and leave them. Even so it is in the removing or transplanting of a soul by conversion, it leaves many behind it in the state of nature, as likely and promising as itself, but so it pleaseth God to take this soul, and leave many others; yea, often such as grew upon the same root; I mean, the immediate parent, Mal. 1. 2. was not Esau, Iacob's brother (saith the Lord) yet I loved jacob, and I hated Esau. When the graffs are cut off, in order to this work, 'tis a critical season with them; if they lie too long before they are ingraffed, or take not with the stock, they die, and are never more to be recovered; they may stand in the stock a while, but are no part of the Tree. So when souls are under a work of conviction, it is a critical time with them; many a one have I known then to miscarry, and never recovered again; they have indeed for a time stood like dead graffs in the stock, by an external dead hearted profession, but never came to any thing; and as such dead graffs, either fall off from the stock, or moulder away upon it, so do these, 1 john 2. 19 The Husbandman when he hath cut off graffs, or tender buds, makes all the convenient speed he can to close them with the stock; the sooner thats done, the better; they get no good by remaining as they are. And truly it concerns the servants of the Lord, who are employed in this work, of engraffing souls into Christ, to make all the haste they can, to bring the convicted sinner to a closure with Christ. As soon as ever the trembling jailor cried out, What shall I do to be saved? Paul and Silas immediately direct him to Christ, Act. 16. 30, 31. They do not say, it's too soon for thee to act faith on Christ, thou art not yet humbled enough, but believe in the Lord jesus Christ, and thou shalt be saved. There must be an incision made in the stock before any bud can be inocculated, or the stock must be cut and cleaved, before the cyence can be ingraffed according to that in the Poet. Venerit insitio, fac ramum ramus adoptet. (i. e.) To graffs, no living sap the stocks impart; Unless you wound, and cut them near the heart. Such an incision or wound was made upon Christ, in order to our engraffing into him, john 19 34. the opening of that deadly wound gives life to the souls of believers. The graft is intimately united, and closely conjoined with the stock, the conjunction is so closely, that they become one Tree. There is also a most closely and intimate union betwixt Christ, and the soul that believeth in him. It is emphatically expressed by the Apostle, 1 Cor. 6. 17. He that is joined to the Lord, is one spirit. The word imports, the nearest, closest and strictest union. Christ and the soul cleave together in a blessed oneness, as those things do that are glued one to another; so that, look as the graft is really in the stock, and the spirit or sap of the stock is really in the graft, so a believer is really (though mystically) in Christ; and the Spirit of Christ is really communicated to a believer. I live, saith Paul, yet not I, but Christ liveth in me, Gal. 2. 20. He that dwelleth in love, dwelleth in God, and God in him, 1 joh. 4. 16. Graffs are bound to the stock, by bonds made of hay or flags; these keep it steady, else the wind would lose it out of the stock. The believing soul is also fastened to Christ, by bands which will secure it from all danger of being loosed off from him any more. There are two bonds of this union; the Spirit on God's part, this is the firm bond of union, without which we could never be made one with Christ, Rom. 8. 9 If any man have not the Spirit of Christ, he is none of his; and faith on our part, Eph. 3. 17. That Christ may dwell in your hearts by faith. These hold strongly. Though the stock be one and the same, yet all graffs do not thrive and flourish alike in it, some out-grow the rest; and those that grow not so well as the others do, the fault is in them, and not in the stock: So it is with souls really united to Christ; all do not flourish alike in him, the faith of some grows exceedingly, 2. Thes. 1. 3. the things that be in others are ready to die, Rev. 3. 2. and such souls must charge the fault upon themselves. Christ sends up living sap enough, not only to make all that are in him living, but fruitful branches. REFLECTIONS. IS it so indeed betwixt Christ and my soul, Four comfortable Reflections for a regenerate soul. as it is betwixt the ingraffed cyence and the stock? what honour and glory than hath Christ conferred upon me, a poor unworthy creature? What! to be made one with him, to be a living branch of him, to be joined thus to the Lord. Oh! what a preferment is this! it is but a little while since I was a wild and cursed plant, growing in the wilderness amongst them that shall shortly be cut down and faggotted up for hell, for me to be taken from amongst them, and planted into Christ, O my soul! fall down and kiss the feet of free grace, that moved so freely towards so vile a creature! the dignities and honours of the Kings and Nobles of the earth, are nothing to mine; 'twas truly confessed by one of them, that it is a greater honour to be a member of Christ, than the head of an Empire. Do I say, a greater honour than is put upon the Kings of the Earth? I might have said, it's a greater honour than is put upon the Angels of heaven? for to which of them said Christ at any time, thou art bone of my bone, and flesh of my flesh? Behold! what manner of love is this! 1 joh. 3. 1. Look again upon the ingraffed cyences, O my soul! and thou shalt find, that when once they have taken hold of the stock, they live as long as there is any sap in the root; and because he liveth, I shall live also, for my life is hid with Christ in God, Col. 3. 3. The graft is preserved in the stock, and my soul is even so, preserved in Christ jesus, jude 1. Am I joined to the Lord as mystical part, or branch of him; how dear art thou then, O my soul, to the God and father of my Lord jesus Christ? What! a branch of his dear Son! What can God withhold from one so engrafted? Eph. 1. 6. All is yours (saith my God) for ye are Christ's, and Christ is Gods, 1 Cor. 3. 23. Once more, draw matter of instruction, as well as comfort from this sweet observation. Seeing God hath put all this honour upon thee, by this most intimate union with his Christ, look to it (my soul) that thou live and walk as becomes a soul, thus one with the Lord; be thou tender over his glory doth not that which strikes at the root, strike at the very life of the graft? and shall not that which strikes at the very glory of Christ, tenderly touch and affect thee? yea, be thou tenderly affected with all the reproaches that fall upon him from abroad, but especially with those which redound to him from thine own unfruitfulness. O, disgrace not the root that bears thee; let it never be said, that any evil fruit shall be found upon a branch that lives and is fed by such a root. The Poem. OH what considering serious man can see The close conjunction of the graft and tree; And whilst he contemplates he doth not find, This meditation graffed on his mind? I am the 1 joh. 15. 5. branch, and Christ the vine thy gracious hand did pluck Me from that native 2 Rom. 11. 17 stock of mine, that I his sap might suck. The bloody 3 joh. 19 34. spear did in his heart a deep incision make, That grace to me he might impart, And I thereof partake. The spirit 4 Rom. 8. 9 Ep. 3. 17 and faith is that firm band, which binds us fast together; Thus we are clasped 5 Cant. 2. 16. hand in hand; and 6 Rom. 8. 35 nothing us can sever. Blessed be that hand which did remove, me from my native place, This was the 7 r joh. 3. 1. wonder of thy love; the triumph of thy grace. That I a wild 8 Ro. 11. 17. and cursed plant, should thus preferred be; Who all those 9 Mat. 11. 25. ornaments do want, thou may'st in others ●ee. As long as e'er the root doth live, the branches are not dry; Whilst Christ hath grace, and life to give; my soul can never 1 joh. 14. 19 die. O blessed Saviour! never could a graft cleave to the tree, More 2 Cant. 8. 6. closely than thy poor creature would united be with thee. My soul, dishonour not thy root, 'twill be a shame for thee; To want the choicest sorts of fruit, and yet thus graffed 3 Isa. 5. 4. be. Thus you may shake from graffs before they blow, More precious fruit than e'er on trees did grow. CHAP. III. When Trees are shaked, Upon the gathering in of fruits in Autumn. but little fruit remains; Just such a remnant to be Lord pertains. OBSERVATION. IT is a pleasant sight in Autumn, to see the fruitful branches hanging full of clusters, which weigh the boughs to the ground. Aspice curvatos pomorum pondere ramos Vt sua quod peperit vix ferat arbor onus. Which I may thus English, O what a pleasant sight it is to see, The fruitful clusters bowing down the tree. But these laden branches are soon eased of their burden, for as soon as they are ripe, the Husbandman ascends the tree, and shaking the limbs with all his might, causes a fruitful shower to fall like hailstones upon the ground below, which being gathered to a heap, are carried to the pound, broken all to pieces in the trough; and squeezed to a dry lump in the press, whence all their juice and moisture runs into the Fat. How few escape thi● Fat, of all those multitudes that grew in the Orchard? If you now look upon the Trees, you may possibly see here one, and there another, two or three upon the outmost branches, but nothing in comparison to the vast numbers that are thus used. APPLICATION. THis small remains of fruit, which are either left upon the tree, or gathered in for an hoard, do well resemble that small number of Gods elect in the world, which free grace hath reserved out of the general ruin of mankind. Four things are excellently shadowed forth to us by this similitude. You see in a fruitful Autumn, the trees even oppressed and overladen with the weight of their own fruits before the shaking time come, and then they are eased of their burden. Thus the whole creation groans under the weight of their sins who inhabit it, Rom. 8. 22. the creatures are in bondage, and by an elegant Prosopopeia, are said, both to groan and wait for deliverance. The original sin of man brought an original curse, which burdens the creature, Gen. 3. 17. Cursed is the ground for thy sake; and the actual sin of man brings actual curses upon the creature, Psal. 107. 34. Thus the inhabitants of the world load and burden it, as the limbs of a tree are burdened, and sometimes broken with the weight of their own fruit. You may observe it in your Orchards every year, what abundance of fruits daily fall, either by storms; or of their own accord; but when the shaking time comes, than the ground is covered all over with fruit. Thus it is with the world, that mystical tree, with respect to men, that inhabit it; there is not a year, day or hour, in which some drop not, as it were, of their own accord by a natural death; and sometimes wars and Epidemical plagues blow down thousands together into their graves, these are as high winds in a fruitful Orchard, but when the shaking time, the Autumn of the world comes; then all its inhabitants shall be shaken down together, either by death, or a translation equivolent thereunto. When fruits are shaken down from their trees; then the Husbandman separates them; the far greatest part for the pound, and some few he reserves for an hoard, which are brought to his table, and eaten with pleasure. This excellently shadows forth that great separation, which Christ will make in the end of the world; when some shall be cast into the wine-press of the Almighty's wrath, and others preserved for glory. Those fruits which are preserved on the tree, or in the hoard, are comparatively but an handful to those that are broken in the pound. Alas! 'tis scarce one of a thousand, and such a small remnant of Elected souls hath God reserved for glory. I look upon the World as a great Tree, consisting of four large limbs or branches; this branch or division of it on which we grow, hath doubtless a greater number of Gods elect upon it, than the other three; and yet when I look with a serious and considering eye upon this fruitful European branch, and see how much rotten and withered fruit there grows upon it, it makes me say as Chrysostom did of his populous Antioch, Ah, how small a remnant hath jesus Christ among these vast numbers! Many indeed are called, but, ah, how few are chosen! Mat. 20. 16. Alas! they are but as the glean when the vintage is done; here and there one upon its outmost branches. To allude to that, Isa. 17. 6. it was a sad Observation which that searching Scholar (Mr. Brierwood) long since made upon the world, that dividing it into thirty equal parts, he found no less than nineteen of them wholly overspread with Idolatry and Heathenish darkness! and of the eleven remaining parts, no less than six are Mahumetans; so that there remain but five of thirty, which profess the Christian Religion at large; and the far greater part of these remaining five, are enveloped and drowned in Popish darkness; so that you see the reformed Protestant Religion is confined to a small spot of ground indeed. Now, if from these we subtract all the grossly ignorant, openly profane, merely civil, and secretly hypocritical; judge then in yourselves, how small a scantling of the world falls to Christ's share! Well might Christ say, Mat. 7. 14. Narrow is the way, and straight is the gate, that leadeth unto life, and few there be that find it. And again, Luke 12. 32. Fear not, little, little flock. The large piece goes to the devil, a little remnant is Christ's, Rom. 9 27. Saints in Scripture are called jewels, Mal. 3. 17. Precious pearls and diamonds, which the Latins call Uniones. Quia nulli duo simul reperiuntur (saith Pliny) because nature gives them not by pairs, but one by one. How many pebbles to one pearl? Suitable to this notion, is that complaint of the Prophet, Mich. 7. 1, 2. W● is me; for I am as when they have gathered the Summer fruits, as the grape glean of the vintage, there is no cluster to eat; my soul desired the first ripe fruits; the good man is perished out of the earth, and there is none, (i. e. none comparatively) upright among men. The Prophet alludes to a poor hungry man, that after the gathering time is past, comes into an Orchard, desiring some choice fruits to eat, but alas! he finds none; there is no cluster; possibly here and there a single Saint, like a single apple, here and there one after the shaking time. True Saints are the world's rarities. REFLECTIONS. WHat then will be my lot, A Reflection for one that follows the example of the multitude. when that great shaking time shall come, who have followed the multitude, and gone with the tide of the world? how even when I have been pressed to strictness and singular diligence in the matters of salvation, and told what a narrow way the way of life is, have I put it off with this; If it be so, then woe to thousands. Ah foolish heart! thousands and ten thousands shall be woeful and miserable indeed, to all eternity. Will it be any mitigation to my misery, that I shall have thousands of miserable companions with me in hell? or will it be admitted for a good plea at the judgment-seat, Lord, I did as the generality of my neighbours in the world did; except it were here and there a more precise person, I saw none, but lived as I lived. Ah, foolish ●inner! Is it not better go to heaven alone, than to hell with company? the worst courses, have always the most imitators, and the road to destruction is thronged with passengers. And how little better is my condition? A Reflection for an abuser of mercy. who have often fathered the wickedness of my own heart, upon the encouragements of mercy. Thus hath my heart pleaded against strictness and duty. God is a merciful God, and will not be so severe with the world to damn so many thousands as are in my condition: Deluded soul, if God had damned the whole race of Adam, he had done them no wrong; yea, there is more mercy in saving but one man, than there is of severity and rigour in damning all: how many drunkards and adulterers have lived and died with thy plea in their mouths? God is a merciful God; but yet his word expressly saith, Be not deceived, such shall not inherit the Kingdom of God, 1 Cor. 6. 9 God indeed, is a God of infinite mercy; but he will never exercise his mercy to the prejudice of his truth. O, what rich grace is here! that in a general Shipwreck mercy should cast forth a line or plank to save me! A Reflection for an elect soul. that when millions perish, I with a few more should escape that perdition. Was it the Father's good pleasure to bestow the kingdom upon a little flock, and to make me one of that number? What singular obligations hath mercy put upon my soul! the fewer are saved, the more cause have they that are, to admire their Saviour! If but one of a thousand had been damned, yet my salvation would have been an act of infinite grace; but when scarce one of a thousand are saved, what shall I call that grace, that cast my lot among them! The Poem. HE that with spiritual eyes in Autumn sees The heaps of fruit which fall from shaken trees, Like storms of hailstones; and can hardly find One of a thousand that remains behind. Methinks this Meditation should awake His soul; and make it like those trees to shake. Of all the clusters which so lately grew Upon these trees, how few can they now show? Here one 1 Isa. 17. 6. and there another; two or three Upon the outmost branches of the tree. The greatest numbers to the pound are born, Squeezed in the trough; and all to pieces torn: This little handful's left, to shadow forth To me God's 2 Rom. 9 27. remnant in this peopled earth. If o'er the whole terrestrial globe I look, The Gospel visits but 3 1 joh. 5. 19 Psal. 147. 20. a little nook. The rest with horrid 4 Psal. 74. 20. darkness overspread, Are fast asleep; yea, in transgressions dead, Whole droves to hell, the devil daily drives; Not one amongst them once 5 2 Tim. 2. 2● resists or strives. And in this little heaven-inlightned spot, How vast an interest hath Satan got? But few of holiness profession make, And if from those that do profess I take The self-deluding hypocrites, I fear To think how few 6 Mat. 7. 14. remain that are sincere. O tax not mercy that it saves so few, But rather wonder that the Lord should show Mercy to any; 7 Rom. 9 2Z. quarrel not with grace, But for they self God's gracious terms embrace. When all were 8 Rom. 5. 16. Shipwrackt, thou shouldst wonder more To find thyself so strangely cast ashore And there to meet with any that can tell How narrowly they also 9 1 Pet. 4. 18. scaped from hell. The smaller numbers mercy saves, the higher Engagements lie on thee 1 joh. 14. 22. still to admire. Had the whole species perished in their sin, And not one individual saved been; Yet every 2 Rom. 9 18. tongue before him must be mute, Confess his righteousness; but not dispute. Or had the hand of mercy which is 3 Rom. 5. 15. free Taken another, and passed over me; I still must justify him, and my tongue Confess my maker had done me no wrong. But if my 4 Heb. 12. 23. name he please to let me see Enrolled among those few that saved be, What admiration should such mercy move! What thanks, and 5 Rev. 1. 5, 6. praise, and everlasting love! CHAP. IU. Dead barren Trees you for the fire prepare, Upon the cutting down of dead trees. In such a case, all fruitless persons are. OBSERVATION. AFter many years' patience, in the use of all means to recover a fruit Tree, if the Husbandman see it be quite dead, and that there can be no more expectation of any fruit from it, he brings his axe and hews it down by the root; and from the Orchard it's carried to the fire, it being then fit for nothing else; he reckons it imprudent to let such a useless tree abide in good ground, where another might be planted in its room, that will better pay for the ground it stands in. I myself once saw a large Orchard of fair, but fruitless trees, all rooted up, rived abroad, and ricked up for the fire. APPLICATION. THus deals the Lord by useless and barren Professors who do but cumber his ground, Mat. 3. 10. And now also, the axe is laid to the root of the trees; therefore every tree that brings not forth good fruit, is hewn down and cast into the fire. And Luke 13. 7. Then said the dresser of the vineyard, Behold, this three years I came seeking fruit on this fig-tree, and find none, cut it down, why cumbereth it the ground? These three years, alluding to the time of his Ministry, he being at that time entering upon his last half year, as one observes, by harmonizing the Evangelists; so long he had waited for the fruit of his Ministry, among those dead-hearted jews: now his patience is even at an end, cut them down (saith he) why cumber they the ground? I will plant others, (viz. the Gentiles) in their room. This hewing down of the barren tree doth in a lively manner shadow forth God's judicial proceedings against formal and empty Professors under the Gospel; and the resemblance clearly holds in these following particulars. The tree that is to be hewn down for the fire, stands in the Orchard among other flourishing trees, where it hath enjoyed the benefit of a good soil, a strong fence and much culture; but being barren, these privileges secure it not from the fire. It is not our standing in the visible church, by a powerless profession among real Saints, with whom we have been associated, and enjoyed the rich and excellent waterings of Ordinances, that can secure us from the wrath of God, Mat. 3. 8. 9 Bring forth fruits meet for repentance, and think not to say within yourselves, we have Abraham to our father. Neither Abraham, nor Abraham's God, will acknowledge such degenerate children; if Abraham's faith be not in your hearts, it will be no advantage that Abraham's blood runs in your veins. 'Twill be a poor plea for judas, when he shall stand before Christ in judgement, to say, Lord, I was one of thy family, I preached for thee, I did eat and drink in thy presence. Let these Scriptures be consulted, Mat. 7. 22. Mat. 25. 11, 12. Rom. 2. 17. ad 25. The Husbandman doth not presently cut down the tree because it puts not forth as soon as other trees do, but waits as long as there is any hope, and then cuts it down. Thus doth God wait upon barren dead-hearted persons, from Sabbath to Sabbath, and from year to year; for the Lord is long-suffering to us-ward, and not willing that any should peri●h, but all come to repentance, 2 Pet. 3. 9 Thus the long-suffering of God waited in the days of Noah upon those dry trees, who are now smoking and flaming in hell, 1 Pet. 3. 20. He waits long on sinners, but keeps exact accounts of every year and day of his patience, Luke 13. 7 These three years. And jer. 25. 3. These 23 years. When the time is come to cut it down, the dead tree cannot possibly resist the stroke of the axe, but receives the blow, and falls before it. No more can the stoutest sinner resist the fatal stroke of death, by which the Lord hews him down, Eccles. 8. 8. There is no man that hath power over the Spirit, to retain the Spirit; neither hath he power in the day of death, and there is no discharge in that war. When the pale horse comes, away you must into the land of darkness; Though thou cry with Adrian, O my poor soul, whither art thou going! die thou must, thou barren Professor; though it were better for thee to do any thing else than to die. What a dreadful screech will thy conscience give, when it sees the axe at thy root! and say to thee, as it is, Ezek. 7. 6. An end is come, the end is come; it watcheth for thee, behold it is come. O, said Henry Beauford, (that rich and wretched Cardinal, Bishop of Winchester, and Chancellor of England, when he perceived whereto he must) wherefore must I die? If the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it. Fie (quoth he) will not death be hired? will riches do nothing? No, neither riches nor policy can then avail. That side to which the Tree leaned most while it stood, that way it will fall, when it is cut down; and as it falls so it lies, whether to the South or North, Eccles. 11. 3. So it fares with these mystical trees; I mean fruitless Professors. Had their hearts and affections inclined and bended heaven-ward whilst they lived, that way no doubt they had fallen at their death; but as their hearts inclined to sin, and ever bended to the world; so when God gives the fatal stroke; they must fall hellward, and wrath-ward; and how dreadful will such a fall be? When the dead tree is carried out of the Orchard, it shall never be among the living trees of the Orchard any more; many years it grew among them, but now it shall never have a place there again. And when the barren Professor is carried out of the world by death, he shall never be associated with the Saints any more. He may then say, farewell all ye Saints, among whom I lived, and with whom I so often heard, fasted, prayed. I shall never see your faces more, Mat. 8. 11, 12. I say unto you, that many shall come from the East and West, and North and South, and shall sit down with Abraham, Isaac and jacob, in the Kingdom of heaven; but the children of the Kingdom shall be cast forth into outer darkness, there shall be weeping, and wailing, and gnashing of teeth. When the dead tree is carried out of the Orchard, the Husbandman cuts off his branches, and rives him asunder with his wedges. This also is the lot of barren Professors. The Lord of that servant will come in a day, when he looketh not for him, and will cut him asunder; he shall be diffected, or cut abroad, Luke 12. 46. Now therefore consider this, ye that forget God, le●t I tear (or rend) you in pieces, Psal. 50. 22. O direful day! when the same hand which planted, pruned, and watered thee so long, and so tenderly, shall now strike mortal strokes at thee, and that without pity: For be that made them will not have mercy on them, and be that form them will show them no favour, I●a. 27. 11. For the day of mercy is over, and the day of his wrath is fully come. When this tree is cleaved abroad, then itsi rotten, hollow inside appears, which was the cause of its barrenuess; it looked like a Fair and sound bodied tree, but now all may see how rotten it is at the heart: So will God in that day, when he shall di●●ect the barren Professor, discover the rottenness of his heart, and unsoundness of his principles and ends, than they who never suspected him before, shall see what a hollow and rotten-hearted Professor he was. Lastly, the fruitless tree is cast into the fire. This also is the end and sad issue of formality, john 15. 6. He is cast forth as a branch, and is withered, and men gather them and cast them into the fire, and they are burned. This is an undoubted truth, That there is no plant in God's vineyard, but he will have glory from it by bearing fruit, or glory on it by burning in the fire. In this fire shall they lie, gnashing their teeth, Luke 13. 38. and that both in indignation against the Saints, whom they shall see in glory, and against jesus Christ, who would not save them; and against themselves, for losing so foolishly the opportunities of salvation. Do you behold when you sit by the fire, the froth that boyles out of those flaming logs? O think of that some and rage of these undone creatures, foaming and gnashing their teeth in that fire which is not quenched, Mark 9 44. REFLECTION. HOw often have I passed by such barren trees, A Reflection ●or a formal Hypocrite. with a more barren heart? as little thinking such a tree to be the emblem of myself, as Nebuchadnezz●r did, when he saw that tree in a dream which represented himself, and shadowed forth to him his ensuing misery, Dan. 4. 13. But, Oh my conscience! my drowsy, sleepy conscience! wert thou but tender and faithful to me, thou wouldst make as round and terrible an application of such a spectacle to me as the faithful Prophet did to him, v. 22. And thus wouldst thou, O my soul, bemoan thy condition! Poor wretch, here I grow for a little time, among the trees of righteousness, the plants of renown; but I am none of them, I was never planted a right seed; some green and flourishing leaves of profession indeed I have, which deceive others, but God cannot be deceived; he sees I am fruitless and rotten at the heart. Poor soul, what will thine end be but burning! Behold the axlyeth by thy root, and wonder it is, that there it should lie so long, and I yet standing! still mercy pleads for a fruitless creature; Lord, spare it one year longer. Alas! he need strike no great blow to ruin me, his very breath blows to destruction, job 4. 9 a frown of his face can blast and ruin me, Psal. 80. 6. he is daily solicited by his justice to hew me down, and yet I stand. Lord, cure my barrenness; I know thou hadst rather see fruit, than fire upon me. The Poem. IF after pains and patience, you can see No hopes of fruit 1 Luk. 13. 7. down goes the barren tree: You will not suffer trees that are unsound, And barren too, to cumber useful ground. The fatal axe is 2 Mat. 3. 10. laid unto the root It's fit for fire, when unfit for fruit. But though this be a dead, and barren tree; Reader, I would not have it so to thee. May it to thee this serious thought suggest, In all the Orchard this dead trees the best. Think on it sadly, lay it close to heart; This is the case in which thou wast, or art. If so thou wast, but 3 Eph. ●. 1. now dost live and grow, And bring forth fruit, what praise, and thanks dost owe To that wise Husbandman that made thee so! O think when justice listed up its hand, john 15. 1. How 4 Luk. 13. 8. mercy did then interceding stand! How pity did on thy behalf appear, To beg reprieval for another year. Stop Lord, forbear him; all hope is not past, He can but be for fire at the last. Though many Sermons, many a gracious call He hath resisted like a brazen wall. The next 5 Rom. 22. 4. may win him, than thy grace shall raise Unto itself a 6 Luk. 15. 7. monument of praise. How should this meditation thaw and melt The heart of him that hath such mercy felt. But if thou still remain a barren tree, Then here as in a mirror; thou may'st see Thy wretched state, when justice at a blow, Requites God's patience in thine overthrow. And canst thou 7 Psal. 76. 7. bear it? can thy heart endure. To think of everlasting burnings? sure This must thy lot, thy fearful portion be; If thou continue still a barren tree. An Introduction TO THE Third PART OF HUSBANDRY NOw from the pleasant Orchard let us walk A turn i'th' fields, and there converse and talk With Cows and Horses, they can teach us some Choice Lessons, though irrational and dumb. My Reader's weary, yet I do not fear To be forsaken by one Reader here. He'll doubtless stay to hear what questions I Propound to beasts, and how they make reply. The fatted Ox, and pampered horse you ride; Their careless Master for his care thus chide. CHAP. I. More care for Horse and Oxen many take Than for their Souls, Upon the Husbandman's care for his cattle. or dearest children's sake. OBSERVATION. MAny Husbandmen are excessively careful about their cattle, rising themselves early, or causing their servants to rise betimes to provender and dress them. Much time is spent in some Country's, in trimming and adorning their Horses with curious trappings and plumes of feathers; and if at any time a beast be sick, what care is taken to recover and heal them? you will be sure they shall want nothing that is necessary for them; yea, many will choose rather to want themselves, than suffer their Horses so to do; and take a great deal of comfort to see them thrive and prosper under their hands. APPLICATION. What one said of bloody Herod, who slew so many children at Bethlehem, That it were better to be his swine, than his Son, may be truly enough applied to some Parents and Masters, who take less care for the saving the souls of their children and servants, than they do for the bodies of those beasts which daily feed at their stalls and cribs. Many there be who do in reference to their souls, as jacob did, with respect to the preservation of their bodies, when he put all the herds of cattle before, and his Wives and little ones behind, as he went to meet his brother Esau. 'Tis a weighty saying of a grave Author; It's vile ingratitude to rejoice when cattle multiply, jenk. on jude par. 2. p. 170. and repine when children increase; its Heathenish distrustfulness, to fear, that he who provides for your beasts, will not provide for your children; and it's no less than unnatural cruelty to be careful of the bodies of beasts, & careless of the souls of children. Let us but a little compare your care and diligence in both respects, and see in a few particulars, whether you do indeed value your own, or your children and servants souls, as you do the life and health of a beast. Your care for your very Horses is expressed early, whilst they are but Colts, and not come to do you any service; you are willing to be at pains and cost, to have them broken and brought to their way. This is more than ever many of them did for their children; they can see them wild and profane, naturally taking a stroke or way of wickedness, but yet never were at any pains or cost to break them; these must be fondeled and cockered up in the natural way of their own corruption and wickedness, and not a rod or reproof used to break them of it. 'Tis observed of the Persians, Clárks Mir. p. 506. that they put out their children to School as soon as they could speak, and would not see them in seven years after, lest their indulgence should do them hurt. You keep your constant set times, morning and evening, to feed, water and dress your cattle, and will by no means neglect it once; but how many times have you neglected morning and evening duties in your families? yea, how many be there, whose very tables, in respect of any worship God hath there, do very little differ from the very cribs and mangers at which their horses feed? As soon as you are up in a morning, you are with your beasts before you have been with your God; how little do such differ from beasts? and happy were it, if they were no more accountable to God than their beasts are? The end of your care, cost and pains about your cattle is, that they may be strong for labour, and the more serviceable to you; thus you comply with the end of their beings. But how rare a thing is it, to find these men as careful to fit their posterity to be useful and serviceable to God in their generations, which is the end of their beings? If you can make them rich, and provide good matches for them, you reckon that you have fully discharged the duty of parents; if they will learn to hold the Blow, that you are willing to teach them: But when did you spend an hour to teach them the way of salvation? Now to convince such careless Parents of the heinousness of their sin, let these four Queries be solemnly considered. Whether this be a sufficient discharge of that great duty which God hath laid upon Christian Parents, Qu. 1. in reference to their families? That God hath charged them with the souls of their families is undeniable, Deut. 6. 6, 7. Eph. 6. 4. If God had not clothed you with his authority, to command them in the way of the Lord; he would never have charged them so strictly to yield you obedience as he hath done, Eph. 6. 1. Col. 3. 20. Well, a great trust is reposed in you, look to your duty, for without dispute you shall answer for it. Whether it be likely, Qu. 2. if the time of youth (which is the moulding age) be neglected, they will be wrought upon to any good afterwards? Husbandmen, let me put a sensible case to you; Do you not see in your very horses, that whilst they are young, you can bring them to any way; but if once they have got a false stroke, and by long custom it be grown nutural to them, than there is no breaking them of it: yea, you see it, in your very Orchards, you may bring a tender twig to grow in what form you please; but when it's grown to a sturdy limb, there is no bending it afterwards to any other form than what it naturally took. Thus it is with children, Prov. 22. 6. Train up a child in the way he should go, and when he is old he will not depart from it. Whether, Qu. 3. if you neglect to instruct them in the way of the Lord, Satan, and their own natural corruptions, will not instruct them in the way to hell? Consider this ye careless Parents; if you will not teach your children, the Devil will teach them; if you show them not how to pray; he will show them how to curse and swear, and take the name of the Lord in vain; if you grudge time a pains about their souls, the Devil doth not. Oh, 'tis a sad consideration, that so many children should be put to School to the devil! Qu. 4. What comfort are you like to have from them when they are old, if you bring them not up in the nurture and admonition of the Lord when they are young? Many Parents have lived to reap in their old age, the fruit of their own folly and carelessness, in the loose and vain education of their children. By Lieurgus his Law, no Parent was to be relieved by his children in age, if he gave them not good education in their youth; and it is a Law at this day among the Swissers, that if any child be condemned to die for a capital offence, the Parents of that child are to be his executioners; these Laws were made to provoke Parents to look better to their charge. Believe this as an undoubted truth; That that child which becomes (through thy default) an instrument to dishonour God, shall prove sooner or later, a son or daughter of sorrow to thee. REFLECTIONS. GOd hath found out my sin this day. A Reflection for careless Parents. This hath been my practice ever since I had a family committed to my charge; I have spent more time and pains about the bodies of my beasts, than the souls of my children; beast that I am, for so doing; little have I considered the preciousness of my own, or their immortal souls. How careful have I been to provide fodder to preserve my cattle in the Winter, whilst I leave my own, and their souls to perish to eternity, and make no provision for them? Surely my children will one day curse the time that ever they were born unto such a cruel f●ther, or of such a merciless mother. Should I bring home the plague into my family, and live to see all my poor children lie dead by the walls, if I had not the heart of a Tiger, such a sight would melt my heart; and yet, the death of their souls by the sin which I propagated to them affects me not! Ah, that I could say, I had done but as much for them, as I have done for a beast that perisheth! But unhappy wretch that I am, A Reflection for the disobedient child of a gracious Parent God cast a better lot for me, I am the offspring of religious and tender Parents, who have always deeply concerned themselves in the everlasting state of my soul; many prayers and tears have they poured out to God for me, both in my hearing as well as in secret; many holy and wholesome counsels have they from time to tome dropped upon me; many precious examples have they set in their own practice before me; many a time when I have sinned against the Lord, have they stood over me with a rod in their hands, and tears in their eyes, using all means to reclaim me; but like an ungracious wretch I have slighted all their counsels, grieved their hearts, and imbittered their lives to them, by my sinful courses. Ah, my soul! thou art a degenerate Plant; better will it be with the offspring of infidels, than with thee, if repentance prevent not; now I live in one family with them, but shortly I shall be separated from them, as far as hell is from heaven; they now tenderly pity my misery, but then they shall approve and applaud the righteous sentence of Christ upon me: So little privilege shall I then have from my relation to them, that they shall be produced as witnesses against me, and all their rejected counsel's, reproofs, and examples, charged home upon me, as the aggravations of my wickedness; and better it will be, when it shall come to that, that I had been brought forth by a beast, than sprang from the loins of such Parents. The Poem. YOur cattle in fat pastures thrive and grow, There's nothing wanting; that should make them so. The pampered horse commends his Master's 1 Isa. 1. 3. care, Who neither pains, or cost, doth grudge of 2 Gen. 24. 31, 32. spare. But art not thou mean while, the veriest fool; That pamper'st beasts, and starv'st thy precious soul? 'Twere well, if you could 3 Eccl. 31. 21 die, as now you live Like beasts; and had no more account to give. O that these lines, your folly might detect! Who both your own, and children's souls neglect. To care for beasts. O man, prepare to hear The doleful'st language, that e'er pierced thine ear! When you your children once in hell shall meet, And with such language their damned parents greet, " O cursed father, wretched mother, why " Was I your offspring? would to God that I " Had sprung from Tigers, who more 4 Nah. 2. 12. Lam. 4. 3. tender be " Unto their young, than you have been to me. " How did you spend your thoughts, time, care and cost " About my body? whilst my soul was 5 Mat. 16. 26. lost. " Did you not know I had a soul that must " Live, 6 Eccl. 3. 21. when this body was resolved to dust? " You could not choose but understand if I, " Without an interest in Christ did die, " It needs must 7 Mar. 16. 16 come to this; O how could you " Prove so remorseless, and no pity show! " Oh cruel parents! I may curse the day " That I was born of such as did betray " Their child to endless torments. Now must I " With, and through you, in flames for ever lie. Let this make every parent tremble, lest He lose his child, whilst caring for his beast. Or lest his own poor soul do starve and pine Whilst he takes thoughts for Horses, Sheep and kine. CHAP. II. When under loads your beasts do groan, Upon the hard labour and cruel usage of beasts. think then How great a mercy 'tis that you are men. OBSERVATION. THough some men be excessively careful and tender over their beasts (as was noted in the former Chapter) yet others are cruel and merciless towards them, not regarding how they ride or burden them. How often have I seen them fainting under their loads? wrought off their legs, and turned out with galled backs into the fields, or highways, to shift for a little grass? many times have I heard and pitied them, groaning under unreasonable burdens, and beaten on by merciless drivers, till at last by such cruel usage they have been destroyed, and then cast into a ditch for dog's meat! APPLICATION. SUch sights as these should make men thankful for the mercy of their Creation, and bless their bountiful Creator, that they were not made such creatures themselves. Some beasts are made ad esum, only for food, being no otherwise useful to man, as swine, etc. these are only fed for slaughter we kill and eat them, and regard not their cries and struggle when the knife is thrust to their very hearts; others are only ad usum, for service, whilst living, but unprofitable when dead; as Horses, these we make to drudge and toil for us from day to day, but kill them not; others be both ad esum, & usum, for food when dead, and service whilst alive, as the Ox. These we make to plow our fields, draw our carriages, and afterwards prepare them for slaughter. But man was made for nobler ends, created Lord of the lower world; not to serve, but to be served by other creatures; a mercy able to melt the hardest heart into thankfulness. I remember, Luther pressing men to be thankful, that they are not brought into the lowest condition of creatures, Luth●r in 3. pre●●pt. and to bless God that they can see any creature below themselves, gives us a famous instance in the following story: Two Cardinals (saith he) riding in a great deal of pomp to the Council of Constance, by the way they heard a man in the fields; weeping and wailing bitterly, they road to him, and asked what he ailed? perceiving his eye intently fixed upon an ugly toad, he told them that his heart was melted with the consideration of this mercy, that God had not made him such a deformed and loathsome creature, though he were form out of the same clay with it: Hoc est quod amare fleo, said he, This is that, that makes me weep bitterly. Whereupon one of the Cardinal's cries out, Well said the Father, the unlearned will rise and take heaven, when we with all our learning shall be thrust into hell. That which melted the heart of this poor man, should melt every heart when we behold the misery to which these poor creatures are subjected, And this will appear a mercy of no slight consideration, if we but draw a comparison betwixt ourselves, and these irrational creatures, in these three particulars. Though they and we were made of the same mould and clay, yet how much better hath God dealt with us, even as to the outward man? the structure of our bodies is much more excellent. God made other creatures by a word of command, but man by counsel; it was not be Thou, but let us make man. We might have been nude stones without fence, or beasts without reason, but we were made men. The noble structure and symmetry of our bodies invites our souls, not only to thankfulness, but admiration. David speaking of the curious frame of the body, saith, I am wonderfully made, Psal. 139. 14. or as the vulgar reads it, painted as with a needle; like some rich piece of needlework curiously embroidered with nerves and veins. Was any part of the common lump of clay thus fashioned? Galen gave Epicu●us an hundred years' time to imagine a more commodious situation, configuration, or composition of any one part of a humane body; and (as one saith) of all the Angels in heaven had studied to this day, they could not have cast the body of man into a more curious mould. How little ease or rest have they? they live not many years, and those they do is in bondage and misery, groaning under the effects of sin; but God hath provided better for us, even as to our outward condition in the world; we have the more rest, because they have so little. How many refre●hments and comforts hath God provided for us, of which they are uncapable? if we be weary with labour, we can take our rest; but fresh or weary, they must stand to it, or sink under it from day to day. What a narrow capacity hath God given to beasts! what a large capacity to man! Alas! they are only capable of a little sensitive pleasure; as you shall see sometimes, how they will frisk in a green pasture, this is all they be capable of, and this death puts an end to; but how comprehensive are our souls in their capacities? we are made in the image of God; we can look beyond present things, and are capable of the highest happiness, and that to all eternity; the soul of a beast is but a material form, which wholly depending upon, must needs die with the body; but our souls are a divine spark or blast; and when the body dies, it dies not with it, but subsists even in its separated state. REFLECTIONS. HOw great a sin is ingratitude to God, A Reflection for an unthankful sinner for such a common, but choice mercy of Creation, and provision for me in this world? There is no creature made worse by kindness, but man. There is a kind of gratitude which I may observe even in these bruit beasts; they do in their way acknowledge their benefactors; The Ox knows his Owner, and the Ass his Master's Crib. How ready are they to serve such as feed and cherish them? but I have been Both unthankful and unserviceable to my Creator and Benefactor, that hath done me good all my days; those poor creatures that sweat and groan under the loads that I lay upon them, never sinned against God, nor transgressed the Laws of their Creation as I have done; and yet God hath dealt better with me than with them. Oh that the bounty of God, and his distinguishing mercy between me and the beasts that perish, might move and melt my heart into thankfulness! O that I might consider seriously what the higher and more excellent end of my Creation is, and might more endeavour to answer and live up to it! Or else (O my soul) it will be worse with thee than with the beasts. 'Tis true, they are under bondage and misery; but it is but for a little time, death will end all their pains, and ease them of all their heavy loads; but I shall groan to all eternity, under a heavier burden than ever they felt; they have no account to give but so have I. What comfort is it that I have a larger capacity than a beast hath? that God hath endowed me with reason, which is denied to me? Alas! this will but augment my misery, and enlarge me to take in a greater measure of anguish. But how many steps (O my soul) mayest thou ascend in the praises of thy God, A Reflection for an elect soul. when thou considerest the mercies that God hath bestowed upon thee! not only in that he made thee, not a stone or tree without sense, or an horse, or dog without reason; but that thou art not an infidel without light, or an unregenerate person without grace. What! to have sense, and all the delights of it, which stones have not; reason, with the more high and noble pleasures of it, which beasts have not; the light and knowledge of the great things of the Gospel, which the Heathens have not; and such an expectation and hope of unconceivable glory and felicity, which the unsanctified have not. O my soul! how rich! how bountiful hath thy God been to thee! these are the overflowings of his love to thee, who wast moulded out of the same lump with the beasts, that groan on earth, yea with the damned that howl in hell; well may I say that God hath been a good God to me. The Poem. WHen I behold a tired jade put on With whip and spur; till all his strength be gone. See streams of sweat run down his bleeding sides, How little marcy's shown by him that rides. If I more thankless to my God don't prove, Than such a Rider's merciless, 'twill move My soul to praise, for who sees this, and can But bless the Lord, that he was made a man. And such a sight the Rider ought to move, This Meditation duly to improve. What hath this creature done, that he should be Thus beaten, wounded, and tired out by me? He is my fellow-creature, 'tis mere grace; I had not been in his, he in my case. Ungrateful, stupid man; God might have made Me bear the saddle, as I see this jade. He never sinned, but for my sin doth lie Subjected unto all this misery. Lord, make my heart relent; that I should be To thee more useless, than my horse to me. He did his utmost, went as long as ever His legs could bear him: but for me I'never Thus spent my strength for God; but oft have him Too prodigal thereof, in ways of sin; Though he's the horse and I the man; 'twill be Far better with my horse, one day than me: Unless thy grace prevent, and superadd A new Creation; unto that I had. Could every Rider fix a serious thought On such a subject, and hereby he taught To spiritualise it, and improve it thus; How sweet, would tedious journeys be to us? But such a task, a graceless heart dogs out More than the tired horse, I write about. CHAP. III. When seeking your lost cattle, Upon the seeking of lost cattle. keep in mind That thus Christ jesus seeks, your souls to find. OBSERVATION. WHen cattle are strayed away from your fields; you use all care and diligence to recover them again, tracing their footsteps, crying them in Market-Towns, sending your servants abroad, and enquiring yourselves of all that you think can give news of them. What care and pains men will take in such cases, was exemplified in Saul, 1 Sam. 9 4, 5. who with his servant passed through Mount Ephraim, to seek the Asses that were strayed from his father, and through the Land of Shalisha, and through the Land of Shalim, and they were not there, and through the Land of the Benjamites, but found them not. APPLICATION. THe care and pains you take to recover your lost cattle, carries a sweet and lively representation of the love of jesus Christ, in the recovery of lost sinners. jesus Christ came on purpose from heaven upon a like errand, to seek and to save that which was lost, Mat. 18. 11. There are several particulars in which this glorious design of Christ, in seeking and saving lost man, and the care and pains of Husbandmen in recovering their lost cattle, do meet and touch, though there be as many particulars also in which they differ; all which I shall open under the following heads. We sometimes find that cattle will break out of those very fields where they have been bred, and where they want nothing, that is needful for them. Just thus, lost man departed from his God, broke out of that pleasant enclosure where he was abundantly provided for, both as to soul and body; yet than he broke over the hedge of the command, and went astray, Eccles. 7. 29. Lo this only have I found, that God made man upright, but he sought out to himself many inventions. He was not content and satisfied with that blessed state God had put him into, but would be trying new conclusions to the loss and ruin, both of himself and his posterity. Strayers are evermore sufferers for it; all they get by it, is to be pinned and pounded; and what did man get by departing from his God, but ruin and misery to soul and body? Will you have an abreviate of his sufferings and losses? (the full account none can give you) why, by straying from his God, he lost the rectitude and holiness of his nature; (like a true strayer) he is all dirty and miry, overspread and besmeared both in soul and body, with the odious filthiness of sin; he lost the liberty and freedom of his will to good; a precious jewel of inestimable value: This is a real misery incurred by the fall, though some have so far lost their understandings and humility, as not to own it; he hath lost his God, his soul, his happiness, and his very bowels of compassion towards himself in this miserable state. When your cattle are strayed, yea, though it be but one of the Flock or Herd, you leave all the rest, and go after that which is lost: So did jesus Christ, who in the forecited place, Mat. 18. 12. compares himself to such a Shepherd; he left heaven itself, and all the blessed Angels there, to come into this world to seek lost man. O the precious esteem, and dear love that Christ had to poor man! How did his bowels yearn towards us in our lost state! How did he pity us in our misery! As if he had said, Poor creatures, they have lost themselves, and are become a prey to the devil, in a perishing state; I will seek after them, and save them. The Son of man is come to seek and to save. You are glad when you have found your strayers; much more is Christ, when he hath found a lost soul. O 'tis a great satisfaction to him to see the fruit of the travel of his soul; Isa. 53. Yea, there is more joy in heaven over one sinner that repenteth, than ninety nine just persons that need no repentance. What demonstrations of joy and gladness did the father of the Prodigal give, when he found his Son that was lost, Luk● 15. 20. When you have brought home your strayers, you sometimes clog them, to prevent their wand'ring again, and stop up the gaps with thorns; and so doth God oftentimes by such souls as are recovered and brought home to Christ; he hangs a clog of affliction to prevent their departure from God again, 2 Cor. 12. 7. But then there are five particulars in which Christ seeking lost souls, and your seeking lost cattle differ. Your cattle sometimes find the way home themselves, and return to you of their own accord; but lost man never did, nor can do so; he was his own destroyer, but can never be his own Saviour; it was impossible for him to have lost his God, but having once lost him, can never find him again of himself. Alas! his heart is bend to backsliding, he hath no will to return. Hear how Christ complains, joh. 5. 40. Ye will not come unto me. Man's recovery begins in God, not in himself. Your servants can find, and bring back your lost cattle as well as you; but so cannot Christ's servants. Ministers may discover, but cannot recover them; they daily see, but cannot save them; lament them they can, but help them they cannot; entreat and beg them to return they can and do, but prevail with them they cannot. Melancthon thought when he began to preach, to persuade all; but old Adam was too hard for young Melancthon. You seek all the cattle that are strayed from you, especially the best; but jesus Christ only seeks poor lost man. There were other creatures, and such as by nature were more excellent, that lost their God and themselves; I mean, the Apostate Angels; but he came not to seek them: Herein his singular love to man appears. When you have recovered and brought home your lost cattle, you may lose them the second time, and never recover them again; but so cannot Christ. Man once recovered, is for ever secured by him. All that thou ●ast given me I have kept, and not one of them is lost, but the son of perdition; and he was never savingly found, joh. 17. 12. Though you prise your cattle, yet you will not venture your life for the recovery of them; rather let them go than regain them with such an hazard; but jesus Christ not only ventured, but actually laid down his life to recover, and save lost man: He redeemed them at the price of his own blood; he is that good Shepherd that laid down his life for the Sheep. O the surpassing love of Christ to lost souls! REFLECTIONS. LOrd, I am a lost creature, A Reflection for a lost soul. an undone soul; and herein lies my misery, that I have not only lost my God, but have no heart to return to him! Nay, I fly from Christ, who is come on purpose from heaven to seek and to save me; his Messengers are abroad seeking for such as I am, but I avoid them, or at least refuse to obey their call and persuasions to return. Ah, what a miserable state am I in! every step I go is a step towards hell; my soul, with the Prodigal is ready to perish in a strange Country! but I have no mind with him to return home; wretched soul, what will the end of this be? If God have lost thee, the Devil hath found thee; he takes up all strayers from God: yea, death, and hell will shortly find thee, if Christ do not; and then thy recovery (O my soul!) will be impossible. Why sit I here perishing and dying! I am not yet as irrecoverably lost as the damned are. O let me delay no longer, lest I be lost for ever! O my soul! A Reflection for one that was lost, but is found. for ever bless and admire the love of jesus Christ, who came from heaven to seek and save, such a lost soul as I was. Lord, how marvellous, how matchless is thy love! I was lost, and am found. I am found, and did not seek; nay, I am found by him from whom I fled. Thy love, O my Saviour! was a preventing love, a wonderful love; thou lovedst me much more than I loved myself; I was cruel to my own soul, but thou wast kind; thou soughtest for me, a lost sinner, and not for lost Angels; thy hand of grace caught hold of me, and hath let go thousands, and ten thousands, as good as myself by nature. Like another David, thou didst rescue my poor lost soul out of the mouth of the destroyer; yea, more than so, thou didst lose thine own life to find mine: And now, dear jesus, since I am thus marvellously recovered, shall I ever straggle again from thee? O, let it for ever be a warning to me, how I turn aside into by-paths of sin any more! The Poem. When cattle from your fields are gone astray, and you to seek them through the Country ride; Enquiring for them all along the way; 1 Sam. 9 4, 5. tracking their footsteps, where they turned aside. One servant this way sent, another that; searching the fields, and country round about: This meditation now falls in so pat; as if God sent it to inquire you out. My beasts are lost, and so am 1 Luk. 15. 32. I by sin; my wretched soul from God thus wand'ring went, And I seek them, so was 2 Mat. 18. 11. I sought by him who from the 3 john. 1. 18. father's bosom forth was sent. Pursued by Sermons, Followed close by grace; and strong convictions Christ hath sought for me, Yea though I 4 john. 5 40. eat him still he gives me chase, as if resolved I should not damned be. When 5 Heb. 2. 16. Angels lost themselves it was not so, God did not seek, or once for them inquire; But said, let these Apostate creatures go, I'll plague them for it 6 jude 6. with eternal fire. Lord, what am 7 1 Cor. 1. 27. I, that thou shouldst set thine eyes and still seek after such a wretch as I? Whose matchless mercy, and rich grace 8 Psa. 68 18. despise, as if in spite thereof resolved to die. Why should I shun thee, blessed Saviour, why should I avoid thee thus? thou dost not chase My soul to 9 Luk. 9 56. slay it; O that ever I should fly a Saviour that's so full of grace! Long hast thou sought me, Lord, I now return; O let thy bowels of compassion sound, For my departure, I sincerely mourn; and let this day, thy wand'ring sheep be found. CHAP. IU. Fat beasts you kill, Upon the feeding of fat cattle. the lean you use to save God's dispensations, some such meaning have. OBSERVATION. IT is a good Observation of a Father, and well applied▪ Vituli triturantes quotidie ligantur, vituli mactandi quotidie in pascuis libere relinquntur. Oxen for use are daily yoked and kept short, whilst those that are designed for the shambles, are let loose in green pastures, to fed at pleasure. Store beasts fare hard, and are kept lean and low; feeding beasts are excused from the yoke, whilst others are laboured and wrought hard every day; the one hath more than he can eat, the other would eat more if he had it. APPLICATION. THus deals the Lord ofttimes with his own elect, whom he designs for glory; and with the wicked, who are preparing for the day of wrath. Thus are they filled with earthly prosperity, and creature-enjoyments, like res●y and wanton beasts turned out at liberty in a fat pasture, whilst poor Saints are kept hard and short, Amos. 1. 4. Hear this word ye kine of Bashan, that are in the mountains of 〈◊〉▪ which oppress the poor, and crush the needy. These metaphorical kine are the prosperous oppressors of the world, full fed, and wanton wicked men. ' This true, heaven hath not all the poor, nor hell all the rich; but it's a very common dispensation of providence, to b●stow most of the things of this world upon them that have no portion in heaven; and to keep them short on earth, for whom that kingdom is provided. Let me draw forth the similitude in a few particulars. The beasts of slaughter have the fittest pastures; so have the ungodly in the world; Their eyes stand out with fatness, they have more than heart could wish, Psal. 73. 7. their hearts are as fat as grease, Psal. 119. 7. These be they that fleet off the cream of earthly enjoyments, whose bellies are filled with hidden treasures, Psal. 17. 14. The earth is given into the hand of the wicked, job 9 24. O, what full estates? what an affluence of earthly delights hath God cast in upon some wicked men? there is much wantonness, but no want in their dwellings: Some that now know not which way to turn themselves in hell, once knew not where to bestow their goods on earth. Feeding beasts grow wanton in their full pastures; there you shall see them tumble and frisk? and kick up their heels. The same effect hath the prosperity of the wicked, it makes them wanton; their life is but a diversion from one pleasure to another. job. 21. 11, 12, 13. They send forth their little ones like a flock, and their children dance; they take the timbrel, and harp, and rejoice at the sound of the Organ; they spend their days in wealth, and in a moment go down to the grave. The same character doth the Prophet Amos give of them, Amos 6. 4, 5, 6. They stretch themselves upon beds of Ivory drink Wine in bowls, etc. and no sorrow goes to their hearts. These are they that live in pleasures upon earth, as a fish in the water, jam. 5. 5. These fat pastures do but the sooner hasten the death of these cattle; the sooner they are fatted, the sooner they are slaughtered; and the prosperity of the wicked serves to the same end. The prosperity of fools shall destroy them (i. e.) it shall be the means and instruments of heating and hightening their lusts, and thereby fitting them for destruction; their prosperity is ●ood and fuel to their corruptions. Many wicked men had not been so soon ripe for hell, had they not grown in the Sunshine of prosperity. Fatted beasts do not in the least understand the intent and meaning of the Husbandman, in allowing them such large and fat pastures, which he denies to his other cattle; and as little as beasts, do wicked men understand the scope and end of God's providences, in casting prosperity and wealth upon them; little do they think their tables are a snare, a gin, and a trap for their souls; they only (like beasts) mind what is before them, but do not at all understand the tendency and end of these their sensual delights. Though the Husbandman keep his store cattle in short commons, yet he intends to preserve them; these shall remain with him, when the others are driven to the slaughter. Such a design of preservation is carried on in all those outward straits, wants and hardships which the Lord exposes his people to. I confess, such dispensations, for present, are very stumbling and puzzling things, even to gracious and wise persons. To see wicked men, not only exempted from their troubles, but even oppressed with prosperity; to see a godly man in wants and straits, and a wicked man have more than his heart can wish, is a case that poses the wisest Christian, till he consider the design and issues of both those providences, and then he acquiesces in the wisdom of God so ordering it, Psal. 73. 5, 14, 18, 23. REFLECTIONS. DOth my prosperity fat me up for hell, A Reflection for a voluptuous worldling. and prepare me for the day of slaughter? little cause have I then to glory in it, and lift up my heart upon these things. Indeed, God hath given, (I cannot say-blessed me with) a fullness of creature-enjoyments; upon these my carnal heart seizeth greedily and securely, not at all suspecting a snare lying in these things, for the ruin of my soul. What are all these charming pleasures, but so many rattles to quiet my soul, whilst its damnation steals insensibly upon it? What are all my businesses and employments in the world, but so many diversions from the business of life? There are but two differences betwixt me, and the poorest slave the devil hath on earth; such are whipped on to hell by outward miseries, and I am coached to hell in a little more pomp and honour; these will have a less, and I a greater account in the day of reckoning. O that I had never known prosperity! I am now trumbling in a green pasture, and shortly shall be hanging up in the shambles in hell; if this be the best fruit of my prosperity, if I were taken capitive by cruel Cannibals, and fed with the richest fare, but withal understood, that the design of it were, to ●at me up like a beast for them to feed upon; how little stomach should I have to their dainties? O my soul! it were much better for thee to have a sanctified poverty, which is the portion of many Saints, than an ensnaring prosperity, set as a trap to ruin thee for ever. The wisdom of my God hath allotted me but short commons here, A Reflection for a poor Christian. his providence feeds me, but from hand to mouth; but I am (and well may be) contended with my present state; that which sweetens it, is, that I am one of the Lords preserved. How much better is a morsel of bread, and a draught of water here, with an expectance of glory hereafter, than a fat pasture given in, and fitting for the wrath to come? Well, since the case stands thus, blessed be God for my present lot; though I have but little in hand, I have much in hope; my present troubles will serve to sweeten my future joys? and the sorrows of this life will give a lustre to the glory of the next; that which is now hard to suffer, will them be sweet to remember; my songs then will be louder than my groans now. The POEM. THose beasts which for the shambles are designed. In fragrant flowery Meadows you shall find; Where they abound with rich and plenteous fare; Whilst others graze in commons thin and bare, Those live a short and pleasant life; but these Protract their lives, in dry, and shorter leas. Thus live the wicked, 1 job 21. 13. thus they do abound, With earthly glory, and with honour crowned. Their lofty heads unto the stars aspire, And radiant beams, their shining brows attire. The 2 job 21. 13. fattest portion's served up in their dish, Yea 3 ibid. they have more than their own hearts can wish. Dissolved in 4 jam. 4. 5. pleasures, crowned with buds of May; They for a time, in these fat pastures play; Frisk, dance and leap, like full fed beasts; and even Turn up their 5 Psal. 73. 9 wanton heels against the heaven. Not understanding that this pleasant life Serves but to fit them for the Butcher's knife. In fragrant Meads, they tumbling are to day, Tomorrow to the 6 job 11. 13. slaughter led away. Their pleasure's gone, and vanished like a bubble Which makes their future torments on them 7 Rev. 18. 7. double. Mean while, God's little flock is 8 jam. 2. 5. poor and lean; Because the Lord did never intend, or mean This for their portion: and besides doth know Their souls 9 ibid. prove best, where shortest grass doth grow. Cheer up poor flock although your fare be thin Yet here is something to take comfort in: You here securely feed, and need not fear Th'infernal butcher can't approach you here. 'Tis somewhat that, but O, which far transcends! Your glorious Shepher'ds coming; who intends To lead you hence, unto that fragrant hill Where with green pastures he his flocks will 1 Psal. 17. 15. fill. On which he from celestial casements pours The sweetest dews, and constant gracious s●owres. Along whose banks, rivers of pleasures slide There his blessed flocks, for ever shall abide. O envy not the worldlings present joys Which to your future mercies are but toys. Their pasture now is green, yours dry, and burned: But then the 2 Isa. 65. 13, 14. Scene is changed, the tables turned. CHAP. V. Good Husband's labour for posterity, Upon the husbandman's care for posterity. To after ages; Saints must have an eye. OBSERVATION. PRovident and careful Husbandmen do not only labour to supply their own necessities while living, but to lay up something for their posterity when they are gone; they do not only leave to their children what their progenitors left them, but they desire to leave it improved and bettered. None but bad husbands and spend-thirfts are of the mind with that Heathen Emperor Tiberius, who having put all into such confusions in the Empire, that it might be thought the world would end with him; yet pleased himself with this apprehension, that he should be out of the reach of it; and would often say, When I am dead, let heaven and earth mingle; if the world will but hold my time, let it break when I am gone: But provident men look beyond their own time, and do very much concern themselves in the good or evil of their posterity. APPLICATION. What careful Husbands do, with respect to the provisions they make for their children, that all prudent Christians are bound to do, with respect to the truths committed to them, and do them, to be transmitted to succeeding Saints. In the first age of the world, even till the Law was given, faithful men were instead of books and records; they did by oral tradition convey the truths of God to posterity; but since the sacred truth hath been consigned the writing, no such tion (except full consentient with that written word) is to be received as authentic; but the truths therein delivered to the Saints, are by verbal declarations, open confessions, and constant sufferings, to be preserved and delivered from age to age. This was the constant care of the whole cloud of witnesses, both ancient and modern, who have kept the word of God's patience, and would not accept their own lives, liberties or estates; no, nor the whole world in exchange, for that invaluable treasure of truth; they have carefully practised Solomon's counsel, Prov. 23. 23. Buy the truth, but sell it not; they would not alienate that fair inheritance, for all the inheritances on earth. Upon the same reasons, that you are refuse to part with, or embezel your estates, Christians also refuse to part with the truths of God. You will not waste or alienate your inheritance, because it's precious and of great value in your eyes; but much more precious, are God's truths to his people. Luther professed, he would not take the whole world for one leaf of his Bible. Though some profane persons may say with Pilate, What is truth? yet know, that any one truth of the Gospel, is more worth than all the inheritances upon earth; they are the great things of God's Law, and he that sells them for the greatest things in this world, makes a soul-undoing bargain. You will not waste or part with your inheritance, because you know your posterity will be much wronged by it. They that baffle or drink away an estate, drink the tears of their sad widows, and the very blood of their impoverished children. The people of God do also consider, how much the generations to come are concerned in the conservation of the truths of God for them; it cuts them to the heart, but to think, that their children should be brought up to worship dumb idols, and fall down before a wooden or a breaden God. The very birds and beasts will expose their own bodies to apparent danger of death, to preserve their young. Religion doth much more intender the heart and bowels, than nature doth. You reckon it a foul disgrace to sell your estates, and be●●me Bankrupts; 'tis a word that hears ill among you: And a Christian accounts it the highest reproach in the world, to be a traitor to, or an Apostate from the truths of God, When the primitive Saints were strictly required to deliver up their Bibles, those that did so, were justly branded and hushed out of their company, under the odiou title of Traditores, or deliverers. You are so loath to part with your estates, because you know its hard recovering an estate again, when once you have lost it. Christians do also know, how difficult it will be for the people of God in times to come, to recover the light of the Gospel again, if once it be exinguished. There is no truth of God recovered out of Antichrists hands, without great wrestle, and much blood. The Church may call every point of reformed doctrine and discipline so recovered, her Nap●●alies; for with great wrestle, she hath wrestled for them. Earnestly contending for the faith, once delivered to them, jude 3. To conclude, rather than you will part with your estates, you will choose to suffer many wants and hardships all your lives; you will far hard, and go bare, to preserve what you have for your posterity: But the people of God have put themselves upon far greater hardships than these, to preserve truth; they have chosen to suffer reproaches, poverty, prisons, death, and the most cruel torments, rather than the loss of God's truth. All the Martyrologies will inform you, what their sufferings have been, to keep the word of God's patience; they have boldly told their enemies, that they might pluck their hearts out of their bodies, but should never pluck the truth out of their hearts. REFLECTIONS. BAse unbelieving heart! A Reflection for cowardly and faint-hearted Professors. how have I flinched and shrunk from truth when it hath been in danger? I have rather chosen to leave it, than my life, liberty or estate, as a prey to the enemy. I have left truth, and just it is, that the God of truth▪ should leave me. Cowardly soul, that durst not make a stand for truth! yea, rather bold and daring soul, that wouldst rather venture to look a wrathful God, than an angry man in the face. I would not own and preserve the truth, and the God of truth will not own me, 2 Tim. 2. 12. If we deny him, he will deny us. Lord! A Reflection for such as suffer for truth. unto me hast thou committed the precious treasure and trust of truth; and as I received it, so do I desire to deliver it to the generations to come, that the people which are yet unborn, may praise the Lord. God forbid I should ever part with such a fair inheritance, and thereby beggar my own, and thousands of souls! Thou hast given me thy truth, and the world hates me, I well know that is the ground of the quarrel; would I but throw truth over the walls, how soon would a retreat be sounded to all presecutors? But Lord! thy truth is invaluably precious; what a vile thing is my blood, compared with the least of all thy truths? Thou hast charged me to sell it, and in thy strength I resolve never to lift a fine, and cut off that golden line, wherey thy truths are entailed upon thy people, from generation to generation: My friends may go, my liberary go, my blood may go; but as for thee, precious truth, thou shalt never go. How dear hath this inheritance of truth cost some Christians? A Reflection for such as are in quiet possession of truth. how little hath it cost us? We are entered into their labours; we reap in peace, what they sowed in tears; yea, in blood. O the grievous sufferings that they chose to endure! rather than to deprive us to such an inheritance, those noble souls, heated with the love of Christ, and care for our souls, made many bold and brave adventures for it; and yet at what a low rate do we value, what cost them so dear? like young heirs, that never knew the getting of an estate, we spend it freely. Lord, help us thankfully and diligently to improve thy truths, while we are in quiet possession of them. Such intervals of peace and rest, are usually of no long continuance with thy people. The Poem. A Public spirit scorns to plant no root But such from which himself may gather fruit. For thus he reasons, if I reap the gains Of my Laborious predecessors pains; How equal is it, that posterity Should reap the fruits of present industry? Should every age but serve its turn, and take No thought for future times? it soon would make A Bankrupt world, and so entail a curse From age to age, as it grows worse and worse. Our Christian predecessors careful thus Have been 1 Rev. 3. 10. to leave an heritage to us, Christ precious truths 2 Rev. 12. 11. conserved in their blood, For no less price those truths our fathers stood. They have transmitted, would not 3 Heb. 11. 37. alienate From us their children such a fair estate. We eat what they did set, and shall truth fail In our days? shall we cut off th' entail? Or end the line of honour? nay, what's worse Give future age's cause to hate, and curse Our memories? like Nabot●, 1 King. 21. 2. may this age Part with their blood, sooner than heritage. Let pity move us, let us think upon Our 4 Ps. 102. 18. children's souls; when we are dead, and gone; Shall they poor souls, in darkness grope, when are Put out the light, by which they else might see The way to glory? yea, what's worse? shall it Be said in time to come 5 jude 3. Christ did commit A precious treasure, purchased by this blood; To us, for ours; and for our children's good? But we like cowards, false, perfidious men; For carnal ease, lost it, ourselves, and them. O let us leave to after ages more, Than we received from all that went before. That those to come may bless the Lord, and keep Our names alive, when we in dust shall sleep. CHAP. VI Deeds for your Lands you prove, and keep with care; Upon the Husbandman's care to prove and preserve his Deeds. O that for heaven you but as careful were. OBSERVATION. WE generally find, men are not more careful in trying gold, or in keeping it, than they are in examining their Deeds, and preserving them; these are virtually their whole estate, and therefore it concerns them to be careful of them: If they suspect a flaw in their Lease or Deed, they repair to the ablest Counsel, submit it to his judgement, make the worst of their cause, and query about all the supposeable dangers with him; if he tell them their case is suspicious and hazardous, how much are they perplexed and troubled? they can neither eat, drink, or sleep in peace, till they have a good settlement; and willing they are to be at much cost and pains to obtain it. APPLICATION. THese cares and fears, with which you are perplexed in such cases, may give you a little gimpse of those troubles of soul, with which the people of God are perplexed about their eternal condition, which perhaps you have been hitherto unacquainted with, and therefore slighted them, as fancies and whimsies, I say, your own fears and troubles, i● ever you were engaged by a cunning and powerful adversary in a Lawsuit for your estate, may give you a little glimpse of spiritual troubles; and indeed it is no more but a glimpse of it: For as the loss of a earthly (though fair) inheritance is but a trifle to the loss of God, and the soul to eternity; so you cannot but imagine, that the cares, fears, and solicitudes of souls about these things, are much, very much beyond yours. Let us compare the cases, and see how they answer to each other. You have evidences for your estates, and by them you hold what you have in the world. They also have evidences for their estate in Christ, and glory to come; they hold all in capite, by virtue of their intermarriage with jesus Christ; they come to be enstated in that glorious inheritance, contained in the Covenant of grace. You have their tenure in that Scripture, 1 Cor. 3. 22, 23. All is yours, for ye are Christ's, and Christ is Gods. Faith unites them to him; and after they believe, they are sealed by the Spirit of promise, Eph. 1. 13. They can lay claim to no promise upon any other ground; this is their title to all that they own as theirs. It often falls out, that after the feeling and executing of your Deeds or Leases, an adversary finds some dubious clause in them, and thereupon commences a Suit of Law with you. Thus it frequently falls out with the people of God, who after their believing and sealing time, have doubts and scruples raised in them about their title. Nothing is more common, than for the devil and their own unbelief to start controversies, and raise strong objections against their interest in Christ, and the Covenant of promises. There are cunning and potent adversaries, and do maintain long debates with the gracious soul, and reason so cunningly and sophistically with it, that it can by no means extricate and satisfy itself; always alleging, that their title is worth nothing, which they poor souls are but to apt too suspect. All the while that a Suit in Law is depending about your title, you have but little comfort or benefit from your estate; you cannot look upon it as your own, nor lay out moneys in building or dressing, for fear you should lose all at last. Just thus stands the case with doubting Christians, they have little comfort from the most comfortable promises, little benefit from the sweetest duties and Ordinances; they put of● their own comforts, and say, If we were sure, that all this were ours, we could then rejoice in them: But alas! our title is dubious, Christ is a precious Christ, the promises are comfortable things, but what if they be none of ours? Ah! how little doth the doubting Christian make of his large and rich inheritance? You dare not trust your own judgements in such cases, but ●●ate your case to such as learned in the Laws; and are willing to get the ablest counsel you can to advise you: So are poor doubting Christians, they carry their Cases from Christian to Christian, and from Minister to Minister, with such requests as these; Pray tell me, what do you think of my condition? deal plainly and faithfully with me; these be my grounds of doubting, and these my grounds of hope. O hide nothing from me! And if they all agree that their case if good, yet they cannot be satisfied till God say so too, and confirm the word of his servants; and therefore they carry the case often before him, in such words as those, Psal. 39 23, 24. Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any way of wickedness in me. You have little quiet in your spirits, till the Case be resolved, your meat and drink doth you little good; you cannot sleep in the night, because these troubled thoughts are ever returning upon you: What if I should be turned out of all at last? So it is with gracious souls, their eyes are held waking in the night, by reason of the troubles of their hearts, Psal. 77. 4. Such fears as these are frequently returning upon their hearts. What if I should be found a self-deceiver at last? What if I do but hug a phantasm instead of Christ? how can this, or that, consist with grace? Their meat and drink doth them little good; their bodies are often macerated, by the troubles of their souls. You will not make the best of your condition, when you state your case to a faithful Councillor; neither will they, but ofttimes (poor pensive souls) they make it much worse than indeed it is; charge themselves with that which God never charged them with, though this be neither their wisdom, nor their duty; but the fears of miscarrying make them suspect fraud, in all they do or have. Lastly, when your title is cleared, your hearts are eased; yea, not only eased, but overjoyed; though not in that degree, nor with the same kind of joy, that the hearts of Christians are overflowed, when the Lord speaks peace to their souls. O welcome the sweet morning light, after a tedious night of darkness; now they can eat their bread with comfort, and drink their wine (yea if it be but water) with a merry heart, Eccles. 9 7. REFLECTIONS. O How hath spirit been tossed and hurried, The careless souls reflection when I have met with troubles and clamours about my estate! but as for spiritual troubles, and those soul-perplexing cases that christians speak of, I understand but little of them. I never called my everlasting state in question, nor broke an hours sleep upon any such account. Ah, my supine and careless soul I little hast thou regarded how matters stand, in reference to eternity! I have strongly conceited, but never throughly examined, the validity of my title to Christ and his promises; nor am I able to tell, if my own conscience should demand, whereupon my claim is grounded! O my soul! why art thou so unwilling to examine how matters stand betwixt God and thee? art thou afraid to look into thy condition? least by finding thine hypocrisy, thou shouldest lose thy peace; or rather thy security. To what purpose will it be to shut thine eyes against the light of conviction, unless thou couldst also find out a way to prevent thy condemnation? Thou seest other souls, how attentively they wait under the word, for any thing that may speak to their conditions. Doubtless thou hast heard, how frequently and seriously they have stated their conditions, and opened their cases to the Ministers of Christ. But thou, O my soul! hast no such cases to put, no doubts to be resolved; thou wilt leave all to the decision of the great day, and not trouble thyself about it now. Well, God will decide it, but little to thy comfort. I have heard how some have been perplexed by litigious adversaries, The doubting souls reflectio●● but I believe none have been so tossed with fears, and distracted with doubts, as I have been about the state of my soul. Lord what shall I do? I have often carried my doubts and scruples to thine Ordinances, waiting for satisfaction to be spoken there. I have carried them to those I have judged skilful and faithful, begging their resolution and help, but nothing will stick. Still my fears are daily renewed. O my God do thou decide my case! tell me how the state stands betwixt thee and me; my days consume in trouble, I can neither do, or enjoy any good, whilst things are thus with me; all my earthly enjoyments are dry and uncomfortable things; yea, which is much worse, all my duties and thine Ordinances prove so too, by reason of the troubles of my heart! I am no ornament to my profession, nay, I am a discouragement and stumbling-block to others! I will hearken and hear what God the Lord will speak, O that it might be peace! if thou do not speak it none can; and when thou dost, keep thy servant from returning again to folly, lest I make fresh work for an accusing conscience, and give new matter to the adversary of my soul! But thou, (my soul) enjoyest a double mercy from thy bountiful God, The assured Christians Reflection. who hath not only given thee a sound title, but also the clear evidence and knowledge thereof. I am gathering, and daily feeding upon the full ripe fruits of assurance, which grow upon the top boughs of faith, whilst many of my poor brethren drink their own tears, and have their teeth broken with gravel stones. Lord, thou hast set my soul upon her high places, but let me not exalt myself, because thou hast exalted me; nor grow wanton because I walk at liberty, lest for the abuse of such precious liberty, thou clap my old chains upon me▪ and shut up my soul again in prison. The Poem. MEn can't be quiet till they be assured That their estate is good, and well secured. To able Counsel they their Deed submit Entreating them with care t'examine it Fearing some clause an enemy may wrest, Or find a flaw; whereby he may divest Them, and their children. O who can but see How wise men in their generation be! Luke 16. 8. But do they 1 Act. 18. 17. equal cares fears express About their everlasting happiness? In spiritual things 'twould grieve one's heart to see What 2 Isa. 32. 9 10, 11. careless fools; these careful men can be. They act like men of common sense bereaven, Secure their Lands; and they'll trust God for heaven. How many cases have you to submit, To Lawyer's judgements? 3 Host 11. 2. Ministers may sit From week to week, and yet not see the face Of one that brings a soul concerning Case. Yea, which is worse; how seldom do you cry To God for counsel? 4 Psal. 139. 23. or beg him to try You● heart●; and strictest inquisition make Into your state, discover your mistake. O stupid souls! clouded with ignorance, Is Christ, and heaven no 5 phillip 3. 8, 9 fair inheritance Compared with yours? or is 6 2Cor. 4. 18. eternity A shorter term than yours? that you should ply The one so close, and totally neglect The other; as not worth your least respect. Perhaps the Devil whose plot from you's concealed Persuades your title's good; and firmly sealed By G●●'s own Spirit, though you never found One act of saving grace 7 Eph. 1. 13. to lay a ground For that persuasion. Soul he hath thee fast, Though he'll not let thee know it till the last. Lord waken sinners, make them understand 'Twixt thee, and them; how rawly matters stand. Give them no quiet rest, until they see Their souls secured, better than Lands can be. Occasional Meditations UPON BIRDS, BEASTS, TREES, FLOWERS, RIVERS, and other objects. MEDITATIONS on BIRDS. MEDIT. I. Upon the singing of a Nightingale. WHO that hears such various, ravishing, and exquisite melody, would imagine the bird that makes it, to be of so small and contemptible a body, and feather? her charming voice engaged not only mine attentive ear, but my feet also, to make a nearer approach to that shady bush, in which that excellent Musician sat vailed; and the nearer I came, the sweeter the melody still seemed to be, but when I had described the bird herself, and found her to be little bigger, and no better feathered than a sparrow, it gave my thoughts the occasion of this following application. This Bird seems to me the lively emblem of the formal hypocrite, (1) In that she is more in found than substance, a loud and excellent voice, but a little despicable body; and it recalled to my thoughts the story of Plutarch, who hearing a Nightingale, desired to have one killed to feed upon, not questioning but she would please the palate as well as the ear; but when the Nightingale was brought him, and he saw what a poor little creature it was, truly said he, thou art vox & preterea nihil, a mere voice and nothing else: So is the hypocrite; did a man hear him something in more public duties and discourses, O thinks he, what an excellent man is this! what a choice and rare spirit is he of? but follow him home, observe him in his private conversation and retirements, and then you will judge Plutarch's note as applicable to him as the Nightingale. (2) This Bird is observed to charm most sweetly, and set her spirit all on work, when she perceives she hath engaged attention; so doth the hypocrite, who lives and feeds upon the applause and commendation of his admirers, and cares little for any of those duties which bring in no returns of praise from men; he is little pleased with a silent melody and private pleasure betwixt God and his own soul. Scire tuum nihil est nisi te scire hoc sciat alter. Alas! his knowledge is not worth a pin, If he proclaim not what he hath within. He is more for the Theatre than the Closet, and of such Christ saith, Verily they have their reward. (3) Naturalists observe the Nightingale to be an ambitious Bird, that cannot endure to be out-vied by any, she will rather choose to die than be excelled; a notable instance whereof we have in the following pleasant Poem, translated out of Strada; concerning the Nightingale and a Lutanist. Now the declining Sun did downward bend From higher heavens, and from his locks did send A milder flame, when near to Tiber's flow A Lutanist allayed his careful woe, With sounding charms, and in a greeny seat Of shady Oak, took shelter from the heat A Nightingale o'erheard him that did use To sojourn in the neighbour Groves, the muse That filled the place, the Siren of the wood (Poor harmless Siren) stealing near she stood Close lurking in the leaves attentively Recording that unwonted melody. She conned it herself, and every strain His fingers played, her throat returned again. The Latanist perceived an answer sent From th'imitating Bird, and was content To show her play, more fully, then in haste. He tries his Lute and giving her a taste Of the ensuing quarrel, nimbly beats On all his strings, as nimbly she repeats And wildly ranging o'er a thousand keys Sounds a shrill warning of her after lays; With rolling hand the Lutanist than plies The trembling threads sometimes in scornful wise He brushes down the strings and strikes them all With one even stroke, then takes them several And culls them o'er again, his sparkling joints With busy descant mincing on the points Reach back again with nimble touch, then stays. The Bird replies, and art with repays. Sometimes as one unexpert, and in doubt How she might wield her voice, she draweth out Her tone at large, and doth at first prepare A solemn strain nor weared with winding air, but with an equal pitch, and constant throat Makes clear the passage for her gliding note; Then cross division diversely she plays And loudly chanting out her quickest lays Poises the sound, and with a quivering voice Falls back again: he wondering so choice So various harmony could issue out From such a little throat, doth go about Some harder Lessons, and with wondrous art Changing the strings doth up the treble dart And downward smite the Base, with painful stroke He beats; and as the Trumpet doth provoke Sluggards to fight, even so his wanton skill With mingled discord joins the hoarse and shrill, The Bird this also tunes, and whilst she cuts Sharp notes with melting voice, and mingled puts Measures of middle sound, then suddenly She thunders deep and jugs it inwardly With gentle murmur, clear and dull she sings By course, as when the martial warning rings; Believe't the Minstrel blushed, with angry mood Inflamed (quoth he) thou Chantress of the wood Either from thee I'll bear the price away Or vanquished, break my Lute without delay. Unimitable accents than he strains His hand flies on the strings, in one he chains Far different numbers, chase here and there And all the strings he labours every where; Both flat and sharp he strikes, and stately grows To prouder strains, and backward as he goes Doubly divides, and closing up his lays Like a full Choir, a shivering consort plays; Then pausing stood in expectation Of his corrival, nor durst answer on. But she, when practice long her throat had whet Enduring not to yield, at once doth set Her Spirits all to work, and all in vain; For whilst she labours to express again With Nature's simple voice such divers keys With slender pipes such losty notes as these O'er matched with high designs, o'er matched with woe, Just at the last encounter of her foe She saints, she dies, falls on his instrument. That conquered her, a fitting monument. So far even little souls are driven on Strike with a virtuous emulation. And even as far are hypocrites driven on by their ambition and pride, which is the spur that provokes them in their religious duties. MEDIT. II. Upon the sight of many small Birds chirping about a dead Hawk. HEaring a whole choir of Birds chirping and twinking together, it engaged my curiosity a little to inquire into the occasion of that convocation, which mine eye quickly informed me of; for I perceived a dead Hawk in the bush, about which they made such a noise, seeming to triumph at the death of their enemy; and I could not blame them to sing his knell, who like a Cannibal was wont to feed upon their living bodies; tearing them limb from limb, and scaring them with his frightful appearance. This Bird which living was so formidable, being dead the poorest Wren or Titmouse fears not to chirp or hop over. This brings to my thoughts the base and ignoble ends of the greatest Tyrants and greedy ingroffers of the world, of whom (whilst living) men were more afraid than birds of a Hawk, but dead became objects of contempt and scorn. The death of such Tyrants is both inglorious and unlamented; When the wicked perish, there is shouting, Prov. 11. 10. Which was exemplified to the life at the death of Nero of whom the Poet thus sings, Cum mors crudelem rapuisset saeva Neronem Credibile est multos Roman agitasse jacoes. When cruel Nero died th' Historian tells. How Rome did mourn with Bonfires, plays and bells. Remarkable for contempt and shame have the ends of many bloody Tyrants been; so Pompey the great, of whom Claudian the Poet sings, Nudus pascit aves jacet en qui p●ssidet orbem Exiguae telluris inops— Birds eat his flesh, lo now he cannot have Who ruled the world, a space to make a grave. The like is storied of Alexander the great, who lay unburied thirty days, and William the Conqueror, with many other such Birds of prey; whilst a beneficial and holy life is usually closed up in an honourable and much lamented death. For mine own part, I wish I may sooder my conversation in the world, that I may live when I am dead in the aff●ctions of the best, and leave an honourable testimony in the consciences of the worst; that I may oppress none, do good to all, and say when I die, as good Ambrose did, I am neither ashamed to live, nor afraid to die. MEDIT. III. Upon the sight of a Blackbird taking sanctuary in a bush from a pursuing Hawk. When I saw how hardly the poor Bird was put to it to save herself from her enemy, who hovered just over the bush in which she was fluttering and squeaking, I could not but hasten to relieve her, (pity and succour being a due debt to the distressed) which when I had done, the bird would not depart from the bush, though her enemy were gone; this act of kindness was abundantly repaid by this Meditation, with which I returned to my walk. My soul, like this Bird, was once distressed, pursued, yea, seized by Satan, who had certainly made a prey of it, had not jesus Christ been a sanctuary to it in that hour of danger. How ready did I find him to receive my poor soul into his protection? then did he make good that sweet promise to my experience, Those that come unto me, I will in no wise cast out. It called to mind that pretty and pertinent story of the Philosopher, who walking in the fields a Bird pursued by a Hawk, flew into his bosom; her took her out, and said, Poor bird, I will neither wrong thee, nor expose thee to thine enemy, since thou camest unto me for refuge. So tender, and more than so, is the Lord jesus to distressed souls, that come unto him. Blessed jesus! how should I love and praise thee? glorify and admire thee, for that great salvation thou hast wrought for me. If this Bird had fallen into the claws of her enemy, she had been torn to pieces indeed, and devoured, but then a few minutes had dispatched her, and ended all her pain and misery; but had my soul fallen into the hand of Satan, there had been no end of its misery. Would not this scared Bird be flushed out of the Bush that secured her, though I had chased away her enemy? and wilt thou (my soul) ever be enticed or scared from Christ thy refuge? O let this for ever engage thee to keep close to Christ, and make me say with Ezra; and now, O Lord! since thou hast given me such a deliverance as this, should I again break thy commandments? MEDIT. IV Upon the sight of diver Lennets intermingling with a flock of Sparrows. ME thinks these Birds do fitly resemble the gaudy Gallant, and the plain peasants; how spruce and richly adorned with shining and various coloured feathers, (like scarlet, richly laid with gold and silver lace) are those? how plainly clad, in a homespun country russet are these? Fine feathers (saith our proverb) make proud Birds; and yet the feathers of the Sparrow, are as useful and beneficial, both for warmth and flight, though not so gay and ornamental as the others; and if both were stripped out of their feathers, the Sparrow would prove the better Bird of the two; by which I see, that the greatest worth doth not always lie under the finest clothes. And besides, God can make mean and homely garments as useful and beneficial topoor despised Christians, as the ruffling and shining garments of wanton Gallants are to them, and when God shall strip men out of all external excellencies, these will be found to excel their glittering neighbours, in true worth and excellency. Little would a man think such rich treasures of grace, wisdom, humility, etc. lay under some russet coats Saepe sub attrita latitat sapientia veste. Under poor garments more true worth may be, Than under silks that whistle, who but he? Whilst on the other side, the heart of the wicked (as Solomon hath observed) is little worth, how much sooner his clothes be worth. Alas! it falls out two frequently among us, as it doth with men in the Indies, who walk over the rich veins of gold and silver Oar, which lies hid under a ragged and barren surface, and know it not. For my how p●rt, I desire not to value any man by what is extrinsical and worldly, but by that true internal excellency of grace, which makes the face to shine in the eyes of God and good men: I would contemn a vile person, though never so glorious in the eye of the world; but honour such as fear the Lord, how sordid and despicable soever to appearance. MEDIT. V. Upon the sight of a Robin-redbreast picking up a worm from a molehill then raising. OBserving the Mole working industriously beneath, and the Bird watching so intently above; I made a stand to observe the issue. When in a little time the bird descends and seizes upon a worm, which I perceived was crawling apace from the enemy below that hunted her, but fell to the share of another which from above waited for her. My thoughts presently suggested these Meditations from that occasion; me thought this poor worm seemed to be the Emblem of my poor soul, which is more endangered by its own lusts of pride and covetousness, than this worm was by the Mole and Bird; my pride, like the aspiring Bird watches for it above; my covetousness, like this subterranean Mole, digging for it beneath. Poor soul! what a sad Dilemma art thou brought to? If thou go down into the caverns of the earth, there thou art a prey to thy covetousness that hunts thee; and if thou aspire, or but creep upward, there thy pride waits to ensnare thee. Distressed soul! whither wilt thou go? ascend thou mayest, not by a vain elation, but by a heavenly conversation, beside which, there is no way for thy preservation; the way of life is above to the wise, etc. Again, I could not but observe the accidental benefit this poor harmless Bird obtained by the labour of the Mole, who hunting intentionally for herself, unburroughed and ferrited out this worm for the Bird, who possibly was hungry enough, and could not have been relieved for this time, but by the Mole, the fruit of whose labours she now fed upon. Even thus the Lord ofttimes makes good his word to his people: The wealth of the wicked is laid up for the just. And again, The earth shall help the woman. This was fully exemplified in David, to whom Nabal that churlish muck-worm speaks all in possessives. Shall I take my bread etc. and give it to one I know not whom; and yet David reaps the fruit of all the pains and toil of Nabal at last. Let it never encourage me to idleness, that God sometimes gives his people the fruit of uthers' sweat; but if povidence reduce me to necessity, and disable me from helping myself, I doubt not then but it will provide instruments to do it. The Bird was an hungry and could not dig. MEDIT. VI. Upon the shooting of two Finches fight in the Air. HOw soon hath death indeed the quarrel betwixt these two little Combatants! had they agreed better, they might have lived longer; 'twas their own contention, that gave both the opportunity and provocation of their death; and though living they could not, yet being dead they can lie quietly together in my hand. Foolish birds, was it not enough that birds of prey watched to devour them, but they must peck and scratch one another? Thus have I seen the birds of Paradise (Saints I mean) tearing and wounding each other, like so many birds of prey, and by their unchristian contests giving the occasion of their common ruin; yea, and that not only when at liberty, as these were, but when incaged also; and yet, as one well observes, if ever Christian will agree, 'twill either be in a prison, or in heaven; for in a prison their quarrelsome lusts lie low, and in heaven they shall be utterly done away. But O! what pity is it, that those who shall agree so perfectly in heaven, should bite and devour each other upon earth? that it should be said of them, as one ingeniously observed, who saw their carcases lie together, as if they had lovingly embraced other, who fell together by a Duel, Quanta amicitia se invicem amplectuntur; qui mutna & implacabili inimicitia perierunt? Embracing one another, now they lie who by each others bloody hands did die. Or as he said, who observed how quietly and peaceably the dust and bones, even of enemies did lie together in the grave; Non tanta vivi pace conjuncti effetis; you did not live together so peaceably. If conscience of Christ; command will not, yet the consideration of common safety should powerfully persuade to unity and amity. MEDIT. VII. Upon the singing of a blind Finch by night. A Dear friend, who was a great observer of the works of God in nature, told me, That being entertained with a sight of many rarities at a friends house in London; among other things, his friend showed him a Finch, whose eyes being put out, would frequently sing, even at midnight. This Bird in my opinion, is the lively Emblem of such careless and unconcerned persons, as the Prophet describes, Amos 6. 4, 5, 6. who chant to the viol, when a dismal night of trouble and affliction hath overshadowed the Church. You would have thought it strange to have heard this Bird sing in the night, when all others are in a deep silence; except the Owl, an unclean Bird, and the Nightingale which before we made the Emblem of the Hypocrite. And as strange it is, that any except the profane and hypocritical, should so unseasonably express their mirth and jollity; that any of Zions children Should live in pleasure, whilst she her ●elf lies in tears. The people of God in Psal. 137. tell us, in what postures of sorrow they sat; even like birds, with their heads under their wings, during the night of their Captivity. How shall we sing the Lords song in a strange land? 'Tis like enough, such as can sing and chant in the night of the Church's trouble, have well feathered their nests in the days of her prosperity; however let them know, that God will turn their unseasonable mirth into a sadder note; and those that now sit sad and silent, shall shortly sing for joy of heart, when the winter is past, the rain over and gone, the flowers appear again upon the earth, and the time of the singing of Birds is come. MEDIT. VIII. Upon the comparing of two Birds nests. 'TIs pretty to observe the structure and commodiousness of the habitations of these little architects, who though they act not by reason and counsel, but only by natural instinct, yet reason itself could hardly have contrived a neater building of such simple materials, How nea●ly hath the Thrush ceiled of plastered his nest, with admirable art and industry? how warmly hath the Finch matted his? and both well fenced against the injury of the weather. How comfortably hath nature provided convenient habitations, for these weak and tender young ones, who have warm lodging, and variety of provisions hourly brought them, without their care or pains? This trifling object suggests to my thoughts, a more excellent and serious contemplation, even the wonderful and unparallelled abasement of jesus Christ, who for my sake voluntarily submitted himself to a more destitute and neglected state, than these Birds of the Air; for Mat. 8. 20. he saith, The foxes have holes, and the birds of the air have nests; Heins. in loc. but the Son of man hath not where to lay his head. Vulpibus in saltu rupes excisa latebras Pruebet, & aereis avibus dat silua quietem: Ast hominis Nato nullis succedere tectis Est licitum— The craggy rock to fox's holes affords, The pleasant woods, a resting place to birds, For Christ no fixed habitations found But what was borrowed, or the naked ground. O melting consideration! that the glorious Son of God, joh, 1. 14. The Lord of glory, jam. 2. I. The brightness of his father's glory. Heb. 1. 3. Who was rich, 2 Cor. 8. 9 And it no robbery to be equal with God. Phil. 2. 8. who from all eternity was infinitely and ineffably delighting and rejoicing in the bosom of his father, Prov. 8. 30. That he, I say, should manifest himself in flesh, 2 Tim. 3. 16. yea, in the likeness of sinful flesh, Rom. 8. 3. that is in flesh, that had the marks and effects of sin upon it, as hunger, thirst, pain, weariness and mortality; and not only so, but to choose such a state of outward meanness and poverty, never being possessed of a house in this world; but living as a stranger in other men's houses, and stooping in this respect to a lower condition than the very birds of the Air, Quanto pro me velior, tanto mihi Charior. Bern. and all this for enemies. O let it work, both admiration and thankfulness in my soul! my body is better accommodated than the body of my Lord. Deal jesus! by how much the viler thou madest thyself for me, by so much the dearer shalt thou be to me. MEDIT. IX. Upon the early singing of birds. HOw am I reproved of sluggishness by these watchful Birds! which cheerfully entertain the very dawning of the morning, with their cheerful and delightful warble! they set their little spirits all a-work betimes, whilst my nobler spirits are bound with the bonds of soft and downy slumbers. For shame my soul! suffer not that Publican sleep to seize so much of thy time, yea, thy best and freshest time; reprove and chide thy sluggish body, as a good Bishop once did, when upon the same occasion he said, Surrexerunt passeres, & ster●unt Pontifices. The early chirping Sparrows may reprove Such lazy Bishops as their beds do love. Of many sluggards it may be said, as Tully said of Verres, the Deputy of Sicily, Quod nunquam solem nec orientem, nec occidentem viderat; that he never saw the Sun rising, being in bed after, nor setting, being in bed before. 'Tis pity, that Christians of all men should suffer sleep to cut such large thongs out of so narrow a hide, as their time on earth is. But alas! it is not so much early rising, as a wise improving those fresh and free hours with God, that will enrich the soul; else, as our Proverb saith, a man may be early up, and never the near; yea, far better it is to be found in bed sleeping, than to be up doing nothing, or that which is worse than nothing. O my soul! learn to prepossess thyself every morning with the thoughts of God, and suffer not those fresh and sweet operations of thy mind, to be prostituted to earthly things; Mr. Case in Epist, to the morn. Lect. for that is experimentally true which one in this case hath pertinently observed; That if the world get the start of Religion in the morning, it will be hard for Religion to overtake it all the day after. MEDIT. X. Upon the haltering of birds with a grain of hair. Observing in a snowy season, how the poor hungry Birds were haltred and drawn in by a grain of hair cunningly cast over their heads, whilst poor creatures they were busily feeding, and suspected no danger; and even whilst their companions were drawn away from them, one after another, all the interruption it gave the rest, was only for a minute or two, whilst they stood peeping into that hole through which their companions were drawn, and then fell to their meat again, as busily as before. I could not choose but say, Even thus surprisingly doth death steal upon the children of men, whilst they are wholly intent upon the cares and pleasures of this life, not at all suspecting its so near approach. These Birds saw not the ha●d that ensnared them, nor do they see the hand of death plucking them one after another into the grave. Ovid. Omnibus obscur as injecit illa manus Death's steps are swift, and yet no noise it makes; Its hand unseen, but yet most surely takes. And even as the surviving Birds for a little time seemed to stand affrighted, peeping after their companions, and then as busy as ever to their meat again: Just so it fares with the careless inconsiderate world, who see others daily dropping into eternity round about them, and for the present are a little startled, and will look into the grave after their neighbours, and then fall as busily to their earthly employments and pleasures again as ever, till their own turn comes. I know, my God that I must die as well as others; but, O let me not die as do others, let me see death before I feel it, and conquer it before it kill me; let it not come as an enemy upon my back, but rather let me meet it as a friend half way! Die I must, but let me lay up that good treasure before I go, Mat. 6. 19 carry with me a good conscience when I go, 2 Tim. 4. 6, 7. and leave behind me a good example when I am gone, and then let death come and welcome! MEDITATIONS upon Beasts. MEDIT. I. Upon the clogging of a straying Beast. HAd this Bullock contented himself, and remained quietly within his own bounds, his Owner had never put such an heavy clog upon his neck; but I see the prudent Husbandman chooses rather to keep him with his clog, than lose him for want of one What this clog is to him, that is affliction and trouble to me; had my soul kept close with God in liberty and prosperity, he would never thus have clogged me with adversity; yea, and happy were it for me, if I might stray from God no more, who hath thus clogged me with preventive afflictions. If with David I might say, Before I was afflicted I went astray, but now I have kept thy word, Psal. 119. 67. O my soul! 'tis better for thee, to have thy pride clogged with poverty, thy ambition with reproach, thy canal expectancies with constant disappointments, than to be at liberty to run from God and duty. 'Tis true, I am sometimes as weary of these, troubles, as this poor Beast is of the clog he draws after him, and often wish myself rid of them; but yet, if God should take them off, for aught I know I might have cause to wish them on again, to prevent a greater mischief. 'Tis storied of Basil, that for many years he was sorely afflicted with an inveterate headache, (that was his clog) he often prayed for the removal of it, all last God removed it; but instead thereof he was sorely exercised with the motions and temptations of lust, which when he perceived, he as earnestly desired his headache again, to prevent a greater evil. Lord! if my corruptions may be prevented by my affliction, I refuse not to be clogged with them; but my soul rather desires thou wouldst hasten the time when I shall be for ever freed from them both. MEDIT. II. Upon the love of a Dog to his Master. HOw many a weary step through mire and dirt hath this poor Dog followed my horse to day? and all this for a very poor reward, for all be gets by it at night, is but bones and blows, yet will he not leave my company, but is content upon such hard terms, to travel with me from day to day. O my soul! what conviction and shame may this leave upon thee? who art often times even weary of following thy Master Christ, whose rewards and encourage ments of obedience are so incomparably sweet and sure. I cannot beat back this dog from following me, but every inconsiderable trouble is enough to discourage me in the way of my duty. Ready I am to resolve as that Scribe did, Mat. 8. 19 Master, I will follow thee whithersoever thou goest; but how doth my heart falter when I must encounter with the difficulties of the way? O! let me make a whole heart-choice of Christ, for my portion and happiness! and than I shall never leave him, nor turn back from following him, though the present difficulties were much more, and the present incouragments much less. MEDIT. III. Upon the fight of two Rams. TAking notice how furiously these Sheep which by nature are mild and gentle, did yet like bulls push each other taking their advantage by going back to meet with a greater rage and fury. Methought I saw in this a plain Emblem of the unchristian contests and animosities which fall out amongst them that call themselves the people of God, who in Scripture are also styled Sheep; for their meekness and innoceny; and yet, through the remaining corruptions that are in them, thus do they push each other; (as one long since complained) non secus ac. Cum duo conversis inimica in praelia tauri, Frontibus incurrunt— Shall Christians one another wound and push, Like furious Bulls, when they together rush? The fight of these sheep doth in two respects, notably comport with the sinful practices of contending Christians, (1) That in this fight they engage with their heads one against another; and what are they but those head-notions or opposition of Sciences, falsely so called, that have made so many broils and uproars inthe Christian world? O! What clashings have these heady opinions caused in the Churches? first heads, and then hearts have clashed. Christians have not distinguished betwixt adversarius litis, & personae; an adversary to the opinion, and to the person; but dipped their tongues and pens in vinegar and gall, shamefully aspersing and reproaching one another because their understandings were not cast into one mould, and their heads all of a bigness. But (2) that which Countrymen observe from the fight of Sheep, That is presages soul and stormy weather, is much more certainly consequent upon the fight of Christ's Sheep. Do these clash and push? Surely it is an infallible prognostic of an ensuing storm, Mal. 4. 6. MEDIT. IU. Upon the catching of a Horse in a fat Pasture. WHen this Horse was kept in poor short leas, where he had much scope, but little grass how gentle and tractable was he then? he would not only stand quiet to be taken, but come to hand of his own accord, and follow me up and down the field for a crust of bread, or handful of Oa●s; but since I turned him into this fat pasture, he comes no more to me, nor will suffer me to come near him; but throws up his heels wantonly against me, and flies from me, as if I were rather his enemy than Benefactor. In his I behold the carriage of my own heart towards God, who the more he hath done for me, the seldomer doth he hear from me, in a low and afflicted state, how tractable is my heart to duty? Then i● comes to the foot of God voluntarily; but in an exalted condition, how wildly doth my heart run from God and duty? With this ungrateful requital God faulted his own people, jer. 2. 31. teachable and tractable in the wilderness, but when fatted in that rich pasture Canaan, then, we are Lords we will come no more to thee. How soon are all Gods former benefits forgotten? and how often is that ancient observation verified, even in his own people? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post munera cito consenescit gratia. No sooner do we gifts on some bestow, But presently our gifts grey headed grow. But that's a bad Tenant, that will maintain a Suit at Law against his Landlord, with his own rent; and a bad heart that will fight against God, with his own mercies, I wish it may be with my heart, as it is reported to be with the waters in the Kingdom of Congo, that are never so sweet to the taste, as when the tide is at the highest. MEDIT. V. Upon the hunting of a Deer. THe full-mouthed cry of these Dogs, which from the morning have nunted this poor tired Deer, which is now no longer able to stand before them, but is compassed round with them, who thirst for, and will presently such her blood; brings to my thoughts the condition and state of jesus Christ, in the days of his flesh, who was thus hunted from place to place by bloodthirsty enemies. Upon this very account, the 22. Psal. which treats of his death, is inscribed with the title of Aijeleth Shahar, which signifies the Hind of the morning and fully imports the same notion, which this occasion presented me with; for look, as the Hind or Deer which is intended to be run down that day, is roused by the Dogs early in the morning. So was Christ, in the very morning of his infancy, by bloody Herod, and that cruel pack confederated with him. Thus was he chased from place to place, till that was fulfilled which was prophetically written of him in ver. 16. of the forecited Psalm; For Dogs have compassed me about, the assembly of the wicked have enclosed me; they pierced my hands and my feet. And canst thou expect, O my soul! to fare better than he did, or escape the rage off bloody men? Surely, if the Spirit of Christ dwell in thee; if his holiness have ●avoured thee, these Dogs will wind it and give thee chase too; they go upon the scent of holiness still, and would hunt to destruction every one, in whom there is aliquid Christi, any thing of Christ, if the gracious providence of the Lord did not sometimes rate them off: For it is no less a pleasure, which some wicked ones take in hunting the people of God, than what Claudian the Poet observes men use to take, in hunting wild beasts. Venator defessa thoro quum membra reponit Mens tamen ad Sylvas, & sua lustra redit. Whilst weary Huntsmen in the night do sleep, Their fancies in the woods; still hunting keep. Lord! should I with the hypocrite decling the profession and practice of holiness, to escape the rage of persecuting enemies, at what time they cease, my own conscience would begin to hunt me like a Bloodhound; let me rather choose to be chased by men than God, to flee before pursuing enemies, than be dogged from day to day with a guilty conscience. MEDITATIONS upon Trees. MEDIT. I. Upon the fall of blossoms, nipped by a frosty morning. BEholding in an early Spring, fruit Trees embossed with beautiful blossoms of various colours, which breathed forth the delicious odours into the circumambi● 〈◊〉 and adorned the branches on which they grew, like so many rich jewels, or glittering pendents; and further observing, how these presumed blossoms dropped off, being bitten with the frost and discoloured all the ground, as if a shower of snow had fallen; I said, within myself, these sweet and early Lord, in the days of my first acquaintance with him. Oh! what fervent love? panting desires, and heavenly delights beautified my soul in those days! the odoriferous scent of the sweetest blossoms, the morning breath of the most fragrant flowers, hath not half that sweetness with which those my first affection were enriched. O! happy time, thrice pleasant Spring! my soul hath it still in remembrance, and is humbled within me; for these also were but blossoms which now are nipped and saded, that first flourish is gone; my heart is like the Winter's earth, because thy face, Lord, is to me like a Winter Sun. Awake, O Northwind! and come, South wind, blow upon my garden, that the spices thereof may flow out, then let my beloved come into his garden and eat his pleasant fruit! MEDIT. II. Upon the knitting or setting of fruit. I Have often observed, that when the blossoms of a tree, set and knit, though the flourish thereof be gone, and nothing but the bare rudiment of the expected fruit be left; yet than the fruit is much better secured from the danger of frosts and winds, than whilst it remained in the flower or blossom; for now it hath passed one of those critical periods, in which so many trees miscarry and lose their fruit. And methought, this natual Observation fairly led me to this Theological Proposition. That good motions and holy purposes in the soul are never secured and passed their most dangerous Crisis, till they be turned into fixed resolutions, and answerable execution, which is as the knitting and setting of them. Upon this Proposition my melting thoughts thus dilated, Happy had it been for thee, my soul! had all the blessed motions of the Spirit been thus knit and fixed in thee. O, how have mine affections blown and budded under the warm beams of the Gospel! but a I'll blast from the cares, troubles and delights of the world without, and the vanity and deadness of the heart within have blasted all; my goodness hath been but as a morning dew, or early cloud that vanisheth away: And even of divine Ordinance I may say, what is said of humane Ordinances, They have perished in the using. A blossom is but fru●tus imperfectus, & ordinabilis, an imperfect thing in itself, and something in order to fruit; a good motion and holy purpose, is but opus imperfectum, & ordinabile, an imperfect work, in order to a complete work of the Spirit, When that primus impetus, those first motions were strong upon my heart, had I then pursued them in the force and vigour of them, how many difficulties might I have overcome? Revive thy work, O Lord! and give not to my soul a miscarrying womb, or dry breasts. MEDIT. III. Upon the sight of a fair spreading Oak. WHat a lofty flourishing Tree is here? It seems rather to be a little Wood, than a single Tree; every limb thereof having the dimensions and branches of a Tree in it; and yet as great as it is, it was once but a little slip; which one might pull up with two fingers; this vast body was contained virtually and potentially in a small Acorn. Well then, I will never despise the day of Small things, nor despair of arriving to an eminency of grace, though at present it be but as a bruised reed, and the things that are in me, be ready to die. As things in nature, so the things of the Spirit grow up to their fullness and perfection, by flow and insensible degrees. The famous and heroical acts of the most renowned believers, were such as themselves could not once perform, or it may be think they ever should. Great things both in nature and grace, come from small and contemptible beginnings. MEDIT. IU. Upon the sight of many sticks lodged in the branches of a choice fruit Tree. HOw is this Tree battered with stones, and loaded with sticks that have been thrown at it? whilst those that grow about it being barren, or bearing harsher fruit, escape untouched! Surely, if its fruit had not been so good, its usage had not been so bad: and yet it is affirmed, that some trees, as the Walnut etc. bear the better, for being thus bruised and battered. Even thus it fares, in both respects with the best of men; the more holy, the more envied and persecuted; every one that passes by will have a fling at them. Methinks I see, how devils and wicked men walk round about the people of God whom he hath enclosed in arms of power, like so many boys about an Orchard, whose lips water to have a fling at them. But God turns all the stones of reproach into precious stones to his people, they bear the better for being thus battered. And in them is that ancient observation verified. Creseunt virtutem palmae, crescuntque Coronae Mutantur mundipraelia, pace Dei. The Palms and Crowns of virtue thus increase; Thus persecution's turned into peace. Let me be but fruitful to God in holiness, and ever abounding in the work of the Lord, and then, whilst devils and men are flinging at me, either by hand or tongue persecutions, I will sing amidst them all with the divine Poet, What open force, Herb. Poem. p. 125. or hidden charm Can blast my fruits, or bring me harm Whilst the enclosure is thine arm. MEDIT. V. Upon the gathering of choice fruit, from a scrubbed unpromising Tree. Would any man think to find such rare delicious fruit upon such an unworthy Tree to appearance as this is? I should rather have expected the most delicious fruit from the most handsome and flourishing Trees; but I see I must neither judge the worth of Tree or Men, by their external form and appearance. This is not the first time I have been deceived in judging by that rule; under fair and promising outsides I have found nothing of worth, and in many deformed despicable bodies, I have found precious richly furnished souls. The sap and juice of this scrubbed Tree is concocted into rare and excellent fruits, whilst the juice and sap of some other fair, but barren Trees, serves only to keep them from rotting, which is all the use that many souls which dwell in beaut●u●l bodies serve for; they have (as one saith) animam pro sale; their souls are butsalt to their bodies. Or thus, The only use to which their souls do serve Is but like salt, their bodies to preserve. If God have given me a sound soul, in a sound body, I have a double mercy to bless him for; but whither my body be vigorous and beautiful or not, yet let my soul be so: For as the esteem of this Tree, so the esteem and true honour of every man rises rather from his fruitfulness and usefulness, than from his shape and form. MEDIT. VI. Upon an excellent, but irregular Tree. SEeing a Tree grow somewhat irregular, in a very neat Orchard, I told the Owner it was pity that Tree should stand there; and that if it were mine. I would root it up, and thereby reduce the Orchard to an exact uniformity. It was replied to this purpose. that he rather regarded the fruit than the form; and that this slight inconveniency was abundantly preponderated by a more considerable advantage. This Tree said he, which you would root up, hath yielded me more fruit than many of those Trees which have nothing else to commend them, but their regular situation. I could not but yield to the reason of this answer, and could wish it had been spoken so loud, that all our Uniformity men had heard it, who will not stick to root up many hundred of the best bearers in the Lord's Orchard, because they stand not in an exact order with other more conformable, but less beneficial Trees, who do perdere substanitiam propter accidentia, destroy the fruit, to preserve the form. Not much unlike such foolish men are those That strive for shadows, and the substance lose. MEDITATIONS upon a Garden. MEDIT. I. Upon the new modelling of a Garden. A Gentlewoman who had lately seen a neat and curious Garden, returns to her own with a greater dislike of it th●n ever; resolves to new model the whole plot, and reduce it to a better form, is now become so curious and neat, that not a weed or stone is suffered in it, but all must lie in exquisite order; and what ever ornament she had observed in her neighbours, she is now restless till she see it in her own. Happy were it thought I, if in an holy emulation, every one would thus endeavour to rectify the disorders of their own conversation, by the excellent graces they behold in the more heavenly and regular lives of others. Some Christians there are (I wish their number were greater) whose actions lie in such a comely and beautiful order, that few of their neighbours con look upon their examples without self-conviction and shame; but few are so happy to be provoked unto self-reformation but such rare patterns. I see, it is much easier to pull up many weeds out of a Garden, than one corruption out of the heart, and to procure an hundred flowers to adorn a knot, than one grace to beautify the soul. 'Tis more natural to corrupt man to envy, than to imitate the spiritual excellencies of others. MEDIT. II. Upon the pulling up of a Leek. A White head, and a green tail! how well doth this resemble an old wanton Lover! whose green youthful lusts are not extinguished, though his white head declares that nature is almost so. Grey hairs should be always matched with grave deportments, and the ●ins of youth should rather be the griefs, than pleasures of old age. 'Tis sad when the sins of the soul, like the diseases of the body grow stronger, as nature grows weaker. And it recals to my mind that ancient Observation of Menander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Senex amore captus, ultimum malum It is the worst of evil to behold Strong youthful lusts to rage in one that's old. 'Tis a thousand pities, that those who have one foot in the grave, should live as if the other were in hell! that their lusts should be so lively, when their bodies are three parts dead. Such sinful practices bring upon them more contempt and shame, than their ho●ry heads and reverend faces can procure them honour. Magna fuit capitis quondam reverentia cani, Ovid. 5. Fast. Inque suo pretio ruga senilis erat. Grey hairs, and aged wrinkles did of old Procure more reverence than bags of gold. But alas! how little respect or reverence can the hoary head obtain amongst wise men, except it be ●ound in the way of righteousness? I think, the lowest esteem is too much for an old servant of the devil; and the highest honour little enough ●or an ancient and faithful servant of Christ. MEDIT. III. Upon a heedless tread in a curious Garden. PAssing through the small divisions of a curious knot, which was richly adorned with rare Tulips, and other: beautiful flowers, I was very careful to shun those flowers, which indeed had no other worth to commend them, but their exquisite colours, and unadvisedlytrod upon and spoilt an excellent choice herb, which though it grew obscurely, yet had rare physical virtues in it. When I was made sensible of the involuntary trespass I had committed, I thought I could scarcely make the Owneer a better compensation, than by telling him, that herein (though against my will) I did but tread in the footsteps of the greatest part of the world, who are very careful (as I was) to keep their due distance from splendid, though worthless Gallants; mean while trampling upon, and crushing un-under foot, the obscure, but most precious servants of God in the world. As little do they heed these most excellent persons, as I did this precious herb. Summa ingenia in occulto saepe latent, saith Plautus, Rare wits and herbs sometimes do sculk and shrink In such blind holes, as one would little think. For my own part, I desire to tread upon no man with the foot of contempt and pride, much less upon any good man; and that I may not, it concerns me to look before I step; I mean, to consider, before I censure: Had I done so by this rare Herb, I had never hurt it. MEDIT. IU. Upon a withered Posey taken up in the way. FInding in my walk a Posey, of once sweet and fragrant, but now dry and withered flowers, which I supposed to be thrown away by one that had formerly worn it: Thus said I, doth the unfaithful world use its friends, when providence hath blasted and withered them; whilst they are rich and honourable, they will put them into their bosoms, as the Owner of this Posey did, whilst it was fresh and fragrant; and as easily throw them away, as useless and worthless things, when thus they come to be withered. Such usage as this Petronius long since complained of. Cum fortuna manet vultum servatis amici, Cum cecedit turpi vertitis or a fuga. (i. e.) Are they in honour? then we smile like friends, And with their fortunes all our friendship ends. But this loose and deceitful friendship stinks so odiously in the very nostrils of nature, that a Heathen Poet severily taxes, and condemns it as most unworthy of a man. Turpe sequi casum, & fortunae cedere, amicum Et nisi sit foelix esse negare suum. (i. e.) 'Tis base to change with fortune, and deny A faithful friend, because in poverty. And is this indeed the friendship of the world? Doth it ●hus use them whom once it honoured? Then Lord! let me never seek its friendship. O, let me esteem the smiles and honours of men less, and thy love and favour more. Thy love is indeed unchangeable, being pure, free, and built upon nothing that is mutable; thou never servest thy friends as the world doth its darlings. MEDIT. V. Upon the sudden withering of a Rose. Being with my friend in a Garden, we gathered each of us a Rose; he handled his tenderly, smeled to it but seldom and sparingly, I always kept it to my nose, or squeezed it in my hand, whereby in a very short time, it lost both colour and sweetness, but his still remained as sweet and fragrant as if it had been growing upon its own root. These Roses said I, are the true emblems of the best and sweetest creature-enjoyments in the world; which being moderately and cautiously used and enjoyed, may for a long time yield sweetness to the Possessor of them; but if once the affections seize too greedily upon them, and squeeze them too hard, they quickly wither in our hands, and we lose the comfort of them; and that either through the souls surfeiting upon them, of the Lord's righteous and just removal of them, because of the excess of our affections to them; earthly comforts, like pictures, show best at a due distance. It was therefore a good saying of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Mihi nunquam is placet hospes Qui valde preterque modum odid vel amat. I like him not who at the rate Of all his might doth love or hate. 'Tis a point of excellent wisdom to keep the golden bridle of moderation, upon all the affections we exercise upon earthly things, and never to slip those reins, unless when they move towards God, in whose love there is no danger of excess. MEDIT. VI. Upon the sudden withering of beautiful flowers. HOw fresh and orient did these Flowers lately appear, when being dashed over with the morning dew, they stood in all their pride and glory, breathing out their delicious odours, which perfumed the air round about them, but now are davered and shriveled up, and have neither any desirable beauty, of savour in them. So vain a thing is the admired beauty of creatures, which so captivates the hearts, and exercises a pleasing tyranny over the affections of vain man, yet is as suddenly blasted as the beauty of flower. Form● bonum fragile est quantumque a●●●dit ad annos, Fit minor & spacio carpitur ipsa suo. Nec semper violae, nec semper lilia florent Et riget amissa spina relicta rosa Tempus erit quo vos speculum vidisse pigebit, I am veniunt rugae quae tibi corpus arent, etc. How frail is beauty? in how short a time It fades! like Roses which have past their prime. So wrinkled age the fairest face will plow, And cast deep ●urrows on the smoothest brow. Then where's that lovely tempting face? alas! Yourselves would blush to view it in a glass, If then thou delightest in beauty (O my soul!) choose that which is lasting, There is a beauty which never fades, even the beauty of holiness upon the inner man; this abides fresh and orient for ever, and sparkles gloriously when thy face (the seat of natural beauty) is become an abhorrent and loathsome spectacle. Holiness enammels and sprinkles over the face of the soul with a beauty upon which Christ himself is enammoured, even imperfect holiness on earth is a Rose that breathes sweetly in the bud; in heaven it will be full blown, and abide in its prime to all eternity. MEDIT. VII. Upon the tenderness of some choice Flowers. HOw much care is necessary to preserve the life of some Flowers? They must be boxed up in the Winter, others must be covered with glasses in their springing up, the finest and richest mould must be sifted about the roots, and assiduously watered, and all this little enough, and sometimes too little to preserve them, whilst other common and worthless flowers grow without any help of ours; yea, we have no less to do, to rid our gardens of them, than we have to make the former gr●w there. Thus stands the case with our hearts, in reference to the motions of grace and sin. Holy thoughts of God must be assiduously watered by prayer, earthed up by Meditation, and defended by watchfulness; and yet all this is sometimes too little to preserve them alive in our souls. Alas! the heart is a soil that agrees not with them, they are tender things, and a small matter will nip and kill them. To this purpose is the complaint of the divine Poet. Who would have thought a joy so coy? Herbert. To be offended so, and go So suddenly away. Hereafter I had need take heed. joys among other things have wings, And watch their opportunities of flight, Converting in a moment day to night. But vain thoughts, and unholy suggestions, these spread themselves, and root deep in the heart, they naturally agree with the soil; so that it is almost impossible at any time to be rid of them. 'Tis hard to forget what is our sin to remember. MEDIT. VIII. Upon the strange means of preserving the life of Vegetables. I Observe that plants and herbs are sometimes killed by frosts, and yet without frosts they would neither live nor thrive; they are sometimes drowned by water, and yet without water they cannot subsist; they are refreshed and cheered by the heat of the Sun, and yet that heat sometimes kills and scorches them up. Thus lives my soul, troubles and afflictions seem to kill all its comforts; and yet without these, its comforts could not live. The Sun-blasts of prosperity sometimes refresh me, and yet those Sun-blasts are the likeliest way to wither me; By what seeming contradictions is the life of my spirit preserved? what a mystery? what a Paradox is the life of a Christian? Welcome my health, this sickness makes me well Medicines adieu: When with diseases, I have list to dwell, I'll wish for you. Welcome my strength, this weakness makes me able. Pours adieu: When I am weary grown of standing stable, I'll wish for you. Welcome my wealth, this loss hath gained me more Riches adieu: When I again grow greedy to be poor I'll wish for you. Welcome my credit, this disgrace is glory: Honours adieu: When for renown and fame I shall be sorry: I'll wish for you. Welcome content, this sorrow is my joy. Pleasure's adieu, When I desire such grief as may annoy: I'll wish for you. Health, strength, and riches, credit, and content Are spared best sometimes, when they are spent, Sickness, and weakness, loss, disgrace, and sorrow Lend most sometimes, when most they seem to borrow. And if by these contrary and improbable ways, the Lord preserves our souls in life, no marvel than we find such strange and seemingly contradictory motions of our hearts, under the various dealings of God with us, and are still restless in what condition soever he puts us; which restless frame was excellently expressed in that pious Epigram of reverend Gattaker, made a little before his death. I thirst for thirstiness, I weep for tears; well pleased I am to be displeased thus: The only thing I fear is want of fears: suspecting I am not suspicious. I cannot choose but live, because I die And when I am not dead how glad am I? Yet when I am thus glad for sense of pain and careful am lest I should careless be Then do I grieve for being glad again, and fear lest carelessness take care for me. Amidst these restless thoughts, this rest I find. For those that rest not here, there's rest behind jam tetigi portum valete. FINIS, A TABLE of the Contents of this Treatise, both Natural and Spiritual. Natural. Spiritual. A ABuse of cattle Page 205, 206 Actions and seed resembled 147, 148 Accountableness of workmen to their Masters 8 Arable Land, how qualified 36, 37 Altitude of the clouds 87 B Barns when full, fill carnal hearts with joy 156. Some have no Barns, yet much joy 156 Beasts, their bondage by sin 205, 206 Blast, incident to Corn 115 Buildings, where erected 5 C Capacity of beasts how narrow 208 Cha●● grows with Wheat, its usefulness to it● its worthlessness in itself, its separation from the Corn 167, 168 Corn cannot resist the Sickle 131. Received into the Reaper's bosom, 131. Corn not to be reaped till ripe; signs when it is so 132, 133. Crop, the first usually best 10 D▪ Death of seeds, how to be understood 101 Deeds for estates, how carefully proved and preserved 226 Diligence, the thriving way 24 Diligence, a credit to men 25 Disappointments, grievous to Husbandman 6 Dressing of ground 4 Drought follows a glut of rain 85 E Ease, how little the beasts have 207 Enclosures, the end of them 3 End of all Husbandry 7 Estates increased and preserved, how 26 Expectation of Harvest, 122. the grounds and encouragements of it 124, 125 F Famine, occasioned by drought, 90. Its effects terrible 91, 92 Fowls, enemies to seed 155 Frosts conduce to a good Harvest, how 72 Fruits shaken, and when 186, 187 G Gathering in of fruit, the Emblem of the end of the world 186, 187 Graffing, the manner of it shown 180 Graffs, their danger till they take hold of the stock, 181, All do not thrive alike in the stock. 183 H Harvest, the joy thereof described 158 159 Harvest when catching, what Husbandmen do 130 Harrow, its use in Husbandry 72 H●dges, their use 4 Health preserved by labour 56 Horses how carefully fed and dressed 200 Husbandmen their work spending, 1● yet have some resting days 20 I Influences of heaven necessary to produce and ripen fruits 81, 82, ●oy natural, four of it 152, 153 joy of Harvest; the causes and grounds of it 154, 155, 156, 157 joy of Harvest; but a gift of common providence 155 L Labourers, their bands sufficient for them and theirs 8 Land when spent, how recovered 45 Labours of Husbandmen ends at, and sometimes before death, 21. It sweetens their bed 26 Lost cattle how recovered 210, 211 M Mowing when and what it represents 138 Multiplicity of work and work●men in Husbandry 7, 18 Miry places barren, 54. What causes Mire 55 N Natural, and natural causes, what 81 Negligence in Summer, upon presumption of fair weather, a folly 142 O Occasion to be eyed by Husbandmen 140 Opportunities of ploughing, sowing, reaping once lost, irrecoverable for that year 140, 141 P Pleasure much in Husbandry 31 Ploughing, requires judgement, 63. 'Tis hard work 84 Blow rends the earth, discovers things hid under the surface 65 Ploughing a preparatory and respective work 66. It kills weeds, 67. best after rain 67 Ploughman must make no baulks in good ground 67 Posterity to be provided for 221 Poverty when extreme, a snare 39 Providence in Husbandmen commendable 139 R Rain is from heaven, falls by divine appointment, great difference in it, warm rain most beneficial, former and latter both needful, obtained by prayer 82, 83, 84 85 Reaping the fit season thereof 129 S Seed-corn, how qualified and prepared, 71. Advantaged by early sowing, 72 much vigour in a small seed 73 Seeds produce their own kind 146 Springing of seeds and plants, whence 81, 82. cannot be hindered when the time comes, 102 Sowing done in hope, and in season 102 Stalk potentially in a small seed 73 Summer why appointed 141 T Tares, their resemblance to wheat 108 Threshing the ancient manner of it, 160 the use and end of it 161 Threshing corn, what is resembles, 162 Trees when dead, cut down 192 Trees how laden with fruit, 186, 187 as they leaned, so they fall 194 V Valleys most fruitful 10 Variable weather in Harvest 141 Ungraffed fruit harsh, 147. The cause thereof 176 Vexation to Husbandmen to be ●indred in their business 9 Union with the graft and stock 180 W Weariness of labourers at night 7 Weeds pernicious to Corn 115 Winnowing, its use and end, 165, 166 Winter sweetened by Summer's providence 142 A actions eternal in their effects Page 147, 148 Account of Ministers great 8 Afflictions paralleled with threshing, in five things 160, 161, etc. Afflicted Saints Reflections 163 Apostates Reflections 69, 118 B Barrenness, the Christians reproach, 12 Its causes 55. its danger 56, 57, 58 Beauty of glorified bodies 103 Body of man, its noble structure, commodious situation, and excellent configuration 207 Business of a Christian, and of the Husbandman, paralleled in four things 18, 19, 20 C Carelessness reproved by the worldling's diligence 143 Caius Mar●us Victorius his strange conversion 144 Duke of Condy his rare saying 123 Censorious persons reproved 111 Church▪ Gods ●ee, 5. how purchased 3. how dressed, 4. what expected from it, 6. its dignities 11 Christ a sufficient portion to the poor 156 children's souls neglected, how sinful 201, 202 Comforts for declining Christians 48, 49 Competency best for Christians 37, 38, 39, 40 Conviction paralleled with ploughing, in nine particulars 64 65, 66 67 Conversion in old age a wonder 144 D Declining of grace, how far 46, 47 Deceived souls, their reflections 78 Death and reaping paralleled, in five things 131, 132 Decays in grace lamented 137 Diligence in religion, honourable, safe, beneficial and comfortable 25, 26 Delight spiritual, whence it flows 32, 33 Discouragement should not seize on Ministers, though they see no present fruit 46 47 Disobedient Children, their sin aggravated 203 E Earthly employments suit earthly hearts 33 Elezarius his excellent saying to his wife 122 Elect souls Reflection 190 Examination of ourselves needful 166 Example of the multitude no plea 189 Evidences for heaven, and Land compared, in seven things 24 F Famine spiritual▪ the sorest of judgements 91, 92. 93. 94▪ 95, Few saved, and their Emblem in nature 188, 189 Feeding beasts, their plenty and liberty 216 Formalists Reflections 60, 196 G Gifts, how excelled by grace 74, 75, 76 Gospel, its first entertainment best 10 Removed by reason of barrenness 11 Grace carried through many dangers 116, 117, 118, Gracious principles paralleled with seed 71, 72, 73 Gracious and growing souls Reflections 42, 77, 136 H Harvest of glory, what, and when 125 Healthful Christians Reflection 104 Humble hearers profit most 10 Hypocrisy paralleled with chaff 166, 167. It acts like grace 109, 110, 111, 112 Hypocrites their Reflections 34, 41, 169 Hypocrites inside opened at death 195 I Ignorance inexcusable in Husbandmen 14 15 joy spiritual, how excellent, 153▪ 154. 'Tis perfected when natural joy is finished, 154. Peculiar mercies, the grounds of it, 155. God its object, 155 Ingratitude for the mercy of our creation, how great at sin 206, 207▪ 208 L Learning no plea before God 177 Lingering Saints Reflection 127 Longing for heaven, what, and by whom 126 Lost sinners paralleled with Straying cattle; in five particulars 211, 212 Lycurgus his Law for Parents, what 203 M Maintenance due to Ministers 8 Maturity of grace, three signs of it 133 Maturity of sin, six signs of it 134, 135 Ministers must be judicious, 14. Compared with clouds, in three particulars, 86, 87. Their Reflections 61, 86, 87 Ministry its scope and end, what 8 Moral persons reflections 150 N Names, what vain things in Religion 22 Neglecting soul seasons dangerous 142, 143 O Obedience must be free and cheerful 50 Ordinances, their influences, what, and whence 81, 82, 97 Original sin compared with sop 175 P Parents convinced of their sin 203 Pains of Ministers visible, sometimes in the people's lives 9 Patience of Saintsits, grounds 122, 123 124, 125, Poor, if godly, encouraged greatly 219 Presumptuous persons Reflections 112, 113, 144, Presence of God singular in his Church 13 Pro●ane persons Reflection 149 Persecutors Reflections 163 Prayer▪ the golden key to open mystical clouds 8 Professors barren, fuel for hell 193, 194 Prosperous sinners, and feeding beasts paralleled in five particulars 217 218 Prudence in Christians commended and urged 14, 141 R Regenerate souls their reflections 183 184 Recovery of lost sinners by Christ opened and paralleled with seeking of lost cattle 210, 211, 212 Resurrection paralleled with springing Corn 101, 102 Resurrection the glory of that state 107 108 S Seed-corn how to be steeped before it be sown 81 Sickly Christians their comfort 105 Sincere souls Reflection 59, 170 77 Sloth inexcusable in Christians 22, 23 26 Straying from God its emblem 211 Stock advantaged to be removed from our natural stock 176 Support for declining souls 51 T Tree, the emblem of the world 188 Toad, how the sight of a Toad affected a shepherd 206 Thief on the cross, no precedent to careless ones 143 To morrow a new day, the first ground of that proverb in Greece 141, 142 V Unregenerate persons cannot bring forth good fruit 174, 175 Ungodly persons Reflections 106 Voluptuous sinners Reflections 218 Upright ones, Reflections 34 Union with Christ, in eight resemblances 181, 182, 283 W Wages, what offered by Christ and the world 28, 29 Weak gifts sanctified, yield strong consolation 178 Winnowing of souls by judgement 166, 167 Worldlings Reflections 27, 41 FINIS