THE Yeoman's Prerogative, OR, The HONOUR of HUSBANDRY. A Sermon Preached to some, and Dedicated to all the YEOMEN and FARMERS of KENT. May 27. 1652. By Nathanael Newbury, Master in Arts, and Minister of God's Word at Ludenham, in the said County. 2 Tim. 2.6. The Husbandman that laboureth, must be first partaker of the Fruits. LONDON, Printed by J. Moxon, for J. N. MDCLII. TO The Yeomen and Farmers of Kent, Particularly, To my very Loving Neighbours, Francis Pordage, john Greenstreet, Francis Platt, Isaac Terry, Stephen Barnes, Marks Cullen, And the rest of the courteous Auditors of this SERMON. IT is not so much to Vindicate the innocency of my intentions and performances (though too enviously or unreasonably traduced by some) as it is to assert the eminency of my respects unto you, and all others of your Order; that I now present to your more serious review, what I lately preached, and you favourably heard, this Sermon: I never yet doted so much upon any of my Composures, as to think'em worthy by the midwifery of the press, to be delivered unto public censure or protection. And for this, it might have been contented to have died amongst its follows in my study, and lain there wrapped up in its own winding-sheet; but that I held it improper to light a Candle, and then presently put it under a Bushel. I have seen and heard of Sermons, addressed and directed to the honour of other callings much inferior to yours; but if I mistake not, I have the happiness to be the first, who have thus publicly remonstrated their Ministerial affections unto Husbandry; a calling that (as I hope I have in some good degree made it appear) is as capable of our most industrious and honourable respects, as any other. It is the trivial excuse of many writers, to pretend the importunity of friends, for the publishing their conceptions; and it is the slight policy of others, with a seeming modesty, to acknowledge the weakness, worthlesness, or abortiveness of their labours: thereby indeed vehemently desiring that applause, which they would be thought to decline: I have no such excuse for this publication. I do clearly profess, that it was my ambition to promote the honour of your calling, and the salvation of your souls, which prevailed with me to preach and to print this Sermon. Nor is such ambition to be blamed, but cherished; For as * S. W. D. one has solidly and accutely observed, Ambition (if the vulgar acception of the word were corrected) would signify no more, than an extraordinary lifting of the feet in the rough ways of honour; and hath a warmth (till it be chafed into a Fever) which is necessary for every virtuous breast. And the Apostle says plainly, * Gal. 4.18. It is good to be zealously affected always in a good thing: Ambire, ardenter sectari, says the Scholiast; Ambitiously, and ardently to pursue it. I have given you the reason of this dedication, my respect unto you; I'll now add the reason why I do so respect you. To you who heard this Sermon, and to whom it was more particularly designed, my respects are oblidgedly deep and many; I respect you as my very friendly Neighbours, as my very benevolent friends, and some of you as my Parishioners, the immediate and undeniable Objects of my Ministerial care and affections; you are dear unto me in the Lord, it is the substance of all my studies and contrivements, how I may advance your Spiritual good: Knowing therefore that encouragements unto well-doing, are the Noblest and most prevailing documents, I quickly resolved upon this undertaking; hoping it may prove the most compendious Method, both to encourage and instruct you, since hereby I have the advantage at once to demonstrate both your dignity and your duty. Again, you reap unto me temporal things; and is it not my duty to sow unto you spiritual? True it is, that we Ministers do this, in the ordinary and perpetual seedtime of our weekly Sermons: And that we do so, we have nothing to glory of * 1 Cor. 9.16. for necessity is laid upon us yea, woe is unto us, if (so of't at least) we preach not the Gospel. But this I have done willingly, and not out of necessity, that you may have some testimony of my Gratitude, as well as of my duty. Lastly, to you All, who in a Civil sense are (and it is my serious ambition, that you may be in a religious sense too) * Isa. 6.13. the pith and substance of the County, my respects are due for your Calling sake. A Calling, so worthy the indispensable respects of all men, that if I would in this Epistle permit my officious pen to expatiate, I should sooner want paper, than matter to dilate upon; but that were in part to prevent the business of the Sermon and to entertain you longer in the Porch, than I intent to do in the House. In a word then, my opinion of your Calling is this: that I think the Sun, who is (under God) the universal Paerent of fruitfulness, is not more necessary or comfortable to the world, than is Husbandry. 'Tis a Calling so venerable, that it has taught the most barbarous Nations, the most insulting Conquerors, a saving ingenuity, and a merciful tenderness; Parce Agricolis, Have a care to preserve the Husbandman, was the public voice of Nature and Nations; * Diod Sicul. lib. 2. Bibl. One of the most ancient Historians, relates it to have been the custom of the Indians, that even in their mutual devastations, and invasive wars, they on all sides spared the Husbandman; as well knowing how advantageously useful he was to both parties. And Plutarch observes, that the old Corinthians and inhabitants of Megara, were so respectful to the Husbandman, that no man would by any means disturb or endamage him, Another reports, that Cyrus commanded it to be proclaimed, That the Husbandman should be permitted to follow his employments, Xenephon de Cyri. Jnstit lib. 5. and preserved unharmed. And Suidas gives this full altestation to Bellisarius, that great and most victorious General, that so solicitous and effectual was his care of Husbandmen that no violence or wrong was ever done to any one of them by any soldier under his conduct or command; I'll add but one instance more, even he who hath so prodigiously advanced his Empire by spoil and ruin, he who hath been esteemed, even to a Proverb. Barbareus; the great Turk, is yet observed (by the most * S. A. Blunt. judicious of modern Travellers) to take a special and most exact care for the maintenance of Husbandry; for he divides all his Countries among his Timariot, who are but his Yeomanry, upon whom he bestows Timars' or Teuds, not only that they may awe the Provinces, but also couse the land to be well tilled and cull ivat; And these Timariot (or Yeomen) themselves, that their Farms may be well managed, held up the Farmers with much care. It were easy to add unto these the consenting suffrages of Nations more eivilized, which are both copious and magnificent. But what need I multiply the Testimonies of men, to assert the honour and respect that always hath been, and always shall be due to Husbandry? Since God himself hath been, pleased to publish his most sacred respects unto it, as many other ways, so particularly, by that strict and provisionary care which he hath taken for the protection of the most inferior pieces of it: He would not allow so much as a fruit Tree to be spoilt; * Deve. 20.19. When thou shalt besiege a City, a long time in making war against it, to take it, thou shalt not destroy the Trees thereof: For, thou mayst eat of them, and thou shalt not cut them down, etc. And Christ himself in that brief model of Prayer, doth not obscurely intimate the respects we own unto the Husbandman, when he ranks this in the middle of those jew Peritions which he would have us to put up daily to our heavenly Father, Give us this day our daily Bread; Which unless we understand it in a mystical or miraculous sense only, doth in my opinion clearly appoint us to pray daily for the Husbandman, by whom God does ordinarily dispense that staff and support of life. This is every man's duty, this shall be my practice, as to speak well of you, so to speak as well as I can for you; And this also directs me how to conclude at this time; Beseeching you All to accept this Sermon, as the first public Essay of my Christian respects, and exalted affections towards you; and beseeching the All-sufficient God, to direct, bless, encourage, and defend you, in all your lawful labours, and laborious employments. * 2 Cor. 9.10. Now he that ministereth seed to the Sour both minister bread for your food, and multiply your seed sown, and increase the fruit of your Righteousness. So prays he who is indeed one of the most unworthy Labourers in the Lord's Harvest, But Your very real Friend, and affectionate Servant. Nath. Newbury. A SERMON Preached to Some, AND Dedicated to All the Yeomen and Farmers of KENT. 2 CHRON. 26.10. For he loved HUSBANDRY. THe Text is a just Apology for our Meeting at this time; For if it be demanded why I preach, or why you hear this day; the answer is as plain as affectionate; For he loved Husbandry. I think I may not unfitly call this Text The Yeoman's Prerogative, or The Honour of Husbandry. Husbandry is a word that doth equally refer to the Yeoman, and the Farmer; for it is the foundation, support, and employment of them both; as they also are the fundamental support of the Nation and Country where they live. Husbandry then is the subject which I intent to insist on at this time; and that not in reference to the practice, but to the pre-eminence of it: As for the practice of Husbandry, I must invert that of the Prophet Zechariah, cap. 13. v. 5. I belong to the Schools of the Prophets; I am no Husbandman, nor hath any man taught me to keep Cattle from my youth. It would be as impertinent for a Scholar to discourse of the exercise of Husbandry before so many well exercised Farmers, as it was for Phormio (that petulant Orator) to discourse the Discipline and Managery of War in the presence of Hannibal, one of the most experienced Generals in the world. But for the Pre-eminence and excellenly of Husbandry, if I should not endeavour so to speak, as that I may discover my own, and attract the love of others, to so ancient and noble a Profession; I should both contradict the reality of my own affections, and deface the beauty of that Royal Certificate which one of the greatest and best Kings of the world hath subscribed to in the Text; For, he loved Husbandry. And now that I may not ill husband that time which your courteous patience doth farm out unto me; the method I shall use in the Husbandry of my Sermon, shall be no other than that of the Husbandman. First, I shall Blow up the ground of my discourse, in the explication of the Text. Secondly, I shall Sow it with the spiritual seed of some seasonable Doctrinal deductions, taken out of the Seed-cot of God's Word. And thirdly, I shall Harrow and cover the seed, with some perticent Application. It must be the Dew of Divine grace and the influence of Heaven's blessing, that must cause all to thrive and flourish: and then shall that of the Prophet Zechariah, ch. 8. v. 12. be the joyful Harvest: For the seed shall be prosperous, the ground shall give her increase, and the heavens shall give their dew; and God will cause the remnant of this people to possess all these things. Give me leave then, first, To bring in my plough, to lay open the ground of my subsequent discourse. And here indeed I meet with a ground that is so mellow and tender, the terms of the Text, so easy and obvious, that I shall not need to draw a deep Furrow. A shallow reach, and a weak strength (answerable to my stock and abilities will be sufficient to turn up the bottom of the sense of these words. For] This word gives us an account of those undertake which we read of in the precedent part of the verse. It is a term of causality, and it is placed here but to open the gate for us into the field. The field is well situated, well feaced, well stocked; as you may easily perceive, if you please but to survey the foregoing words. He built Towers (He kept good Fences) He digged Wells, (or cut out many Cisterns or Ponds for the watering of his . Indeed the meanest Husbandman, whether Farmer or Grazier, knows as well as the highest Poet, * Pindar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advantageous necessitity of Water; and therefore if his grounds be naturally dry and parsimonious, he spares no cost nor pains to draw it out, by sinking ponds and wells) for, he had much (He was well stocked) both in the low Country and in the Plains (they are places convenient, and fit for pasturage) Husbandmen also in the fruitful fields, or Carmel (there's his discreet care to dispose his grounds and servants according to their most proper capacity, Non omnis fert omnia tellus; He employs therefore his Vinedressers in the mountains; places most open to the beams of the sun; and his Husbandmen in Carmel, or the fruitful fields; places most fit for, and propitious to corn) these you all know are main pieces of good husbandry. The most obstinate labour in ploughing, sowing weeding &c. is but in vain, if the ground be not fit and kindly, the fences well kept, and the stock proportionable: Our complete Husbandman, according to the greatness of his ability both for wisdom and wealth did abundantly provide for all these necessary adjuncts He built etc. And why all this? For he loved Husbandry. He] What was He? No less than a King; Uzziah, a Prince famous for Piety and Prosperity; as you may see him described in this former part of the chapter. First, For Piety, v. 4, 5. He did that which was right in the sight of the Lord; And he sought God in the days of Zechariah, who had understanding in the Visions of God: See how observant a great Prince is of a good Minister, and how useful a good Minister is to a great Prince; Nor is his piety unrewarded. Indeed Piety towards God is the foundation of all true and durable happiness amongst men: It appeared so eminently in the affairs of this Prince whose piety and prosperity, like Hypocrates twins, did thrive together, and together languish; He continues famous. Secondly, for Prosperity; as it follows in the latter part of v. 5. As long as he sought the Lord, God made him to prosper. I must not make a balk in this place, but must sadly acquaint you, that this great and good Prince did afterward decline in both; Uzziah degenerated into Uzzah; He invaded the Ministerial Office, and violently maintained his intrusion, until an exemplary and convincing judgement removed him from it, v. 16, 18, 19, 20. You know the richest grounds are most subject to the blast; His prosperity overheated him, and blasted his piety with pride; and that caused God to strike him with the mildew of a Leprosy, so that he pined away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grief and despondency of spirit, as Josephus hath recorded it. Be it so, I desire not to excuse his sin, nor to extenuate his suffering; yet it still remains a remarkable truth. That he was a Prince very prosperous a long time, even all the while he continued pious; for as long as he sought the Lord, God made him to prosper; and his prosperity is described 3. ways. 1. By his military performances & martial successes. 2. By his Civil acts and undertake; and 3. By his private & family employments First, His Martial performances and successes, may be reduced under four glorious Ensigns. 1. Victory over his Enemies; This is the red Ensign, which you may see displayed in several Nations and Countries. v. 6, 7. He warred against the Philistines; and so far prevailed, that he took and dismantled their chief forts, and strongest Towns; for he broke down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod: and he built Cities about Ashdod, and among the Philistines; no question, for garrisons, to bridle and awe that stout and perpetually turbulent people. And well might he prevail against them; for God helped him against the Philistines, and against the Arabians, etc. 2. Presents; or rather tribute from neighbour Nations. This is the yellow or golden coloured Ensign, which is furled up; ver. 8. the Ammonites gave gifts to Vzziah. 3. Renown, Fame, and Reputation abroad, This may be the white Ensign, which you may see flying, v. 8. his name spread abroad, even to the entering in of Egyot. 4. Exceeding strength and forces. And let this be the black Ensign: for, it was this made him so puissant and formidable: For he strengthened himself exceedingly, v. 8. His particular strength you may read more distinctly exemplifyed, v. 11, 12, 13, 14, 15. And as he was thus renowned for military abilities and achievements, so Secondly, For his civil undertake. His care to build, repair, fortify, is hinted at v. 2. He built Eloth, and restored it to Judah; and v. 9 he built, repaired, and strengthened the chief outparts of Jerusalem. And Thirdly. His private and family employments were those which are specified at the 10. vers. the verse of our text. So that he is represented, a Prince happy in all the parts of humane affairs. Military, Political, and Oeconomical; in Camp, City and Country business, happy; and yet behold, so potent prudent and successful a prince, thought it no disparagement to manage the affairs of husbandry. It is recorded to his honour, and as a special part of his happiness; that he built, and digged, and had much , and husbandmen, etc. For he loved husbandry. Loved] He delighted in it; he was not necessitated, or enforced to it, he found much comfort, quiet, content in it; it is no question, but he had his Bailiffs, and Farmers under him; but himself disdained not to oversee, provide for, direct, encourage, support them; again, he loved it, he was not like envious Ahab, he repined not at his thriving neighbours, but cheerfully pursued the improvement of his own lands; and rather than he would deturbe or turn any of his subjects out of their possessions, he procured pasturage for his a far off; and this is hinted in that word, in deserto, in the desert, i.e. Arabia, quod pascuosum erat, as Junius notes upon the place; The desert of Arabia had good pasturage; so that he neither disdained husbandry, nor discouraged husbandmen, but did greatly honour, encourage, delight in both. For he loved Husbandry. Husbandry] All sorts of it, planting, graffing; but more particularly, Agriculture, Tillage; the nature of which you all know so much better than myself, that I will not be so vainly presumptuous, as to misspend either my discretion or time in the description of it; nor is it my intention to read you a lecture out of Virgil's Georgics, or Markham's husbandry. Thus have I Ploughed up this little piece of ground, and (I hope) drawn a straight, though no deep furrow, through every part of the Text, in this plain explication; I come now, Secondly, to Sow it, with some seasonable doctrinal deductions: and here I must go over the ground again, and I meet but with three ridges, which are fit to be sown. 1, Here's a causal particle. For, 2. An honorary or commendatory relative; Herald 3. The term of complacency, which is as the sod-acre, upon which all turns, Loved. Husbanary, the 4th term, is as the whole field itself, that is to be sown upon, and without any forcing, it will bear the seed of these three doctrinal Observations. 1. We may observe the industrious care, and prosperous diligence of our royal husbandman. For. 2. The dignity and honour of husbandry: It is an employment not unworthy a King, Herald 3. The affectionate delight and delightful affection wherewith he followed his business; Loved. For he loved husbandry. Of these briefly, and First, let us observe the care and diligence of our discreet husbandman; industrious diligence in providing for, and contriving the most advantageous managery of his affairs, is a prime requisite in a thriving husbandman: that which is Generally propounded by Solomon. Prov. 10.4. He becemmeth poor that dealeth with a slack hand, but the hand of the diligent maketh rich; may be eminently taken notice of, as a special rule in our husbandman's business; lazy, or slothful, and letty, or hinderly are words of the same importance in your common expressions; diligence and riches are as Bernard phrases it in another case, Virtutes collactaneae, Foster sisters, nursed up by the divine providence suckled and nourished with the sweetest milk of the indulgent earth; nor is it improbable that Salmon intended this observation more particularly for the husbandman, if we consider what he adds, v. 5. He that gathereth in summer, is a wise son; but he that sleepeth in harvest, is a son that causeth shame. And I think that of the Apostle, 2 Thess. 3.10. is not only an apostolical dictate, but a prophetical denunciation also: that if any man would not work, neither should he eat; and he may thereby, as prescribe the penalty, so foretell the penury of idle busy bodies; that as they ought not to have any, so neither ordinarily is it likely that they should have their own bread to eat, if they will not labour. However, we have here before us a princely pattern and patron of judicious industry; Vzziah, thought not the eminency of his place, not the largeness of his revenues, could privilege or exempt him from the labour and trouble of domestical business; he is as eminent in industry, as in dignity: his chargeable care about fencing, and watering his grounds; his discreet disposal of his servants, etc. is recommended to us, and we are invited to reflect, on it by this causal particle, for; when he had once applied himself to husbandry, he quickly had his hands and head full of employment; he is fain to build and fence, and dig, and look after stock, and entertain husbandmen, for he loved etc. Thus David also, the noblest of his royal Ancestors, when his Kingdom was throughly settled, provides for the settlement and wise ordering of his husbandry affairs; he disposes Bailiffs and Overseers for all sorts of husbandry; the holy Ghost hath been pleased to record their names in that unperishable history of his most memorable actions, 1 Chron. 27.26, 27, 28, 29, 30, 31. For his Tillage, Ezri; for his planted ground, Shimei, and Baalhanan; for his Pasturage and Grazing, Shetvai, Shaphat, and Jaziz. All these were the rulers of the substance, that was King david's. Thus the care of Christ over his church, is allegorically represented, Isa. 5.2. he feneed it, and gathered out the stones thereof, and planted it, etc. and when he had been at such charges, taken so much pains with it, he might justly expect, it should yield him a proportionable increase; if it do not, let the blame light where it will, it cannot be charged upon him, let who will judge. What could have been done more unto my vineyard, that I have not done in it. v. 4. A sedulous diligence, is all that Christ will do in the husbandry of his Church. I am sure it is all that man can do in the husbandry of his grounds; he that would interced for the fruitless vineyard had nothing to plead, but that he might be allowed to try the utmost of his skill and pains upon it; Luke 13.8. Lord, let it alone this year also, till I shall dig about it, and dung it and if it, bear fruit, well, etc. It may be there are some grounds, that will obstinately contemn the husbandman's industry, and unkindly delude his most just and patiented hopes; yet undoubtedly it is true, what Menochius in his sacred Economics, l. 1. c. 20, observes, Illud generatum tenendum est, multum industrii, & seduli agricolae diligentiam posse, eumque qui agrum suum opportuno tempore versaverit etc. facturum opera pretium. Generally the husbandman's care and diligence in ploughing, sowing, weeding, etc. wiil gratefully return into his barns, with a plenteous recompense of his labour; yea, a seasonable industry can work miracles; it can turn stones into bread, and make barrenness itself fruitful. So that (as God is pleased prophetically to express the admirable fruitfulness of a mountainous and rugged land, ‛ Deut. 32.13. our industrious husbandman shall prevailingly and triumphantly ride on the high and most stubborn places of the earth, he shall eat the increase of the fields, he shall suck honey out of the rock, and oil out of the flinty rock. His labour may be hard, but it shall be happy; and so much for the present of our husbandman's humble industry; which as it is the ready, though narrow road to honour and dignity, so it doth directly lead me into the next Observation, which is. Secondly, The dignity and honour of Husbandry; He, Vzziah, a prince, thinks it not unworthy his care and attendance; indeed husbandry is an employment, that the best of men have undertaken, throughout all countries, in all ages; an employment, that the noblest spirits have not been ashamed of. It was the only employment which God thought fit for, and becoming the most excellent of his creatures in the state of innocency. Gen. 2.15. And the Lord God took the man, and put him into the garden of Eden, to dress it; ad colendum eum, to husband it, as Junius translates, proscissione, irrigatione, fatione, & siqua sunt ejusmodi. by digging, watering sowing it, and the like acts of good husbandry to win & procure of it those herbs, and seeds or grain which God had designed for the food of man; Gen. 1.16. concerning which also we may observe, that those fruits of the earth provided for the sustentation of man, may claim the privilege of Birthright before the Sun and Moon, as being a day elder; Gen. 1.11. compared with vers. 14. Now as Adam was put upon this employment by God himself, so Noah the Father of the second world, chose this calling, Genesis 9.20. And Noah began to be an Husbandman. i.e. diligentius quam ante dil●vium, to set himself about that business more strenuously and industriously than they needed to do before the Flood; because as Lapide in locum observes, that deluge, by the saltness, piercing sharpness, and fluctuating motion of the water, had drawn forth, and much wasted the Primitive goodness and fatness of the earth: True it is, that by the first penal statute enacted after Adam's fall, grievous and hard labour was required of our Husbandman, Gen. 3.17. Yet it must needs be, that this additional sterility with which the Flood infected the earth, did also necessitate man to sorer travel and labour. Well therefore might Noah be said to begin to be an Husbandman, as being the first that employed the utmost of his Art and Skill, (as well as pains and industry) in the Husbandry of the ground. The ancient Heathen attributed the invention of the Plough to Osiris, now Pererius, Delrie, and other learned Critics conceive, that by this Osiris was meant Noah. And whereas before the Flood, manibus & ligonibus terram foederent, they prepared the earth with the tedious handy-labour of the Spade; that Noah was the man, who to the great ease and advantage of mankind, found out the artifice and use of Ploughs, as also their draught by horse and oxen: The Heads and Princes of his posterity, Sem, Japhet, and afterward Abraham, Isaac, Jacob, Booz, etc. succeeded him in this calling; yea after they attained the sovereign power, they did not decline the affairs of Husbandry. Saul forsook not his old employment, as appears, 1 Sam. 11.5. And Saul came after armentum suum, his own herd out of the field: David and Uzziah were mentioned before. And if we look out of the sacred, into other Histories, they abound in illustrious examples to this purpose; Cyrus the Persian, Dioclesian Justin, and other Roman Emperors; Hiero, Philo metor, Attalus, Archelaus, and many Grecian Kings were Husbandmen; the Noblest families in the Roman Commonwealth, were founded upon Husbandry, as appears by their Titles and names: Hence the Fabiuses, Lentuli, Pisones, Cicerones, Vitellij, Porrij, Servij, Appij, and others; to which very many Gentilitious names among us are parallel; as Bean, Lentil, Peas, Chickly, Yokely, Swinford, Plonden, Wheatly, etc. The most excellent Chieftains of the world, have been taken from the Fold, or the Stall, or the Plough; Moses a Shepherd, Exodus 3.1. Gideon a Thresher, Judges 6.11. Val. Maximus, and Dionysius Halicar speak of Attalus, Quintus, Curius, and others; who were fetched from the Plough to the Consulship, yea Dictatorship, in some eminent difficulty of affairs, and distress of their country; and that after they had faithfully, magnanimously, and fortunately discharged those great offices, they cheerfully returned to their Husbandry business. What shall I say more? Elisha that great Prophet, was at first but a rich Ploughman, 1 Kin. 19.19. Two of the Apostles, Janies and Judas were Husbandmen, as Clem. lib. 2. Constit. Apost. cap. 63. has recorded it. And therefore they do so frequently in their Epistles make use of comparisons drawn from their own calling, as of trees, plants, fruits of the earth, etc. Yea, Christ himself seems to have been much delighted with such similitudes: He compares himself to a Seedsman. Luke 8.5. And the Father accepts the appellation of an Husbandman, john 15.1. Nor refuses he the practice of Husbandry, verse 2. How doth not all this conduce much to the honour and dignity of Husbandry? That it is a calling of immediately Divine Institution, a calling that hath been used by the best and Noblest of men in all ages, a calling that hath given a name and employment to God himself; who can choose but honour and love such a calling? and that's it I am next to speak to. Thirdly, The affection of our Husbandman to, his complacency and delight in his calling; He loved. Husbandry is a calling that deserves the dearest love, and most affectionate respects of all men; both of those who employed and exercised in it, and of all others. First, It deserves the love, and requires the delight of all such as practise it, and that among others for these 4. reasons. 1. For it laboriousness and difficulty. It is no easy, no slight, no lazy employment. We ordinarily observe, that the Husbandman's business is never at an end, and that he hath but two sleeping nights in the whole year. Undoubtedly he labours under the influence of that Divine Edict, Gen. 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground, even unto that ground over which thou hast taken so many weary turns. All his life he finds that to be a practical truth, Eccles. 1.8. All things are full of labour, man cannot utter it. Now it is love to it, and delight in it, that can sweeten his labour, shorten his way, alienate and ease the weight and burden of his employments. 2. For its emolument and profitableness; This compensates his labour. How many substantial Families do originally owe their inheritances to husbandry? It is said of Issachar, Gen. 49.14.15. Issachar as a strong Ass, couching down between two burdens; and he saw her Rest was good, and the land was pleasant, and bowed his shoulder to bear, and become a servant unto Tribute. Upon which place, I like not Junius his note; Licet robustissimus sit, nihil praeclari geret; sed d●●● desideus ignavit●r s●; ● tributa ir dici patietur. That through sloth, he would not perform any honourable and hazardous attempt, but would rather slavishly submit to be a Tributary. This note, I say, I conceive to be impertinent, because that prediction of his Father was delivered as his blessing not his disgrace; and it appears that he was not of such a servile nature, but that he could do valiantly when just occasion was offered; for he willingly came in to help Barack in that dangerous battle against Sisera, Judg. 5.15. And therefore I approve the observation of our learned and ingenious Countryman * Th. Fuller in his Pi●gah sight of Palestine, Book 2. cap. 7. That Issachar is resembled to an Ass, not for the stupidity of his head, but for the strength of his back; and it seems he had wisdom as well as strength; for this Tribe is taken notice of for an excellent piece of skill and discretion; 1 Chr. 12.32. The children of Issachar were men that had understanding of the times, to know what Israel ought to do. They were not only weatherwise, as Rivet would have it but good Chronologers, yea discreet Statesmen able by observation of former, to make out directions for future times. However, this Tribe afforded the best Yeomanry in Israel, and advanced most towards rates and assessments: The two burdens forementioned, were Taxes and Tillage; which they sensible of the goodness of their soil, and the profits that came in by their Country employments, and peaceful labours, did willingly and wisely submit unto. And surely it is a piece of insolent indiscretion, for any man to repine at the payment of a shilling to save a pound especially when he hath his life and livelihood, his peace and quiet attendance upon his calling secured to him into the bargain. Issachar though compared to an ass had more wit for upon observation of the advantages, that redounded to him by a quiet attendance upon his husbandry business, he bowed his shoulder to bear, and cheerfully became a servant to tribute. 3. For its Salubrity and healthfulness, no employment conduces more to the health and vigour of the body, than Husbandry. It is too true indeed, and to be bewailed, that the customary luxury of Towns and Cities, hath tainted too many of the Country, and so drawn them to partake of their diseases, as they do of their dissoluteness; but for such as are abstemious and keep themselves generally to their Country diet such as are resident upon, and diligent in their Country employments, how many have there been that have outlived whole Towns and Cities? Our northern Countryman old Parr, may be one instance; Undoubtedly those people who are farthest removed from the fortness and luxury of Courts and Cities, and in a manner obliged to hard labour, and homely fare, are seldom acquainted with those high and mighty diseases of the Gout, Stone etc. but have the hardness of their labour, and the shortness of their diet, plentifully recompensed with the length healthfulness and salubrity of their lives. 4. For its tranquillity and peacefulness. How have not many, (who were tired and wearied with the brawls and strifes, the deceits and cozenages of Court and City) retired unto this life, for the calm and settlement of their souls and estates? Aeneas Silvius, Hist. Bohem. c. 13. tells of one Suatocopius a Bohemian King, who being worsted by Arnulph the Emperor in Battle, retired to a private country life; and having lived long unknown in this Sanctuary when he lay on his death bed, he sent for his neighbour villagers, and professed unto them, Ego sum Rex Bohemiae, etc. I am a King, I have fully tried both the Court and the Country life, and dying, I now pronounce, that there is no life valuable unto this, for quiet peacefulness, and tranquillity, which is indeed the very life of our lives. The last century hath furnished us with a more memorable example, Charles the 5. Emperor of Germany L. of the Netherlands and King of Spain, did voluntarily resign all his Kingdoms and dominions, and put himself into a small Country house of seven rooms, and a little garden, where he spent the remainder of his years in riding about the grounds with one servant, in quartering his garden into little beds in setting Flowers and planting Trees with his own hands, and acknowledged that he enjoyed more solid pleasure and content in that his private country solitude, than he had done all his life before in all his victories and triumphs. How shall not our Husbandman love that life that is so lovely, and affords so many accommodations? And as Husbandry deserves the Husbandman's love, so doth it also the love and respect. Secondly, of all other men, for three Reasons. 1. For its Antiquity I am not ignorant that a plea from mere antiquity, is but a simple sophism; our simple nature is called the old man, yet is not therefore to be cherished; the Devil was a murderer from the beginning, joh. 8.44. and the Church makes humble confession, Psa. 106.9. We have erred with our Fathers. It was but the stubbornness of the Jews to plead, We will do as our Fathers. Jer. 44.17. Many practices are very old, yet very erroneous; many old say and old do must be unsaid, and undone, or we shall be undone for ever. How many old say of the Jews doth Christ gainsay, Matth. 5. Ye have heard that it hath been said by them of old time thus and thus. But I say unto you, etc. I well know (as one says) that wisdom doth not always lean upon a staff, nor look through spectacles: Nor would I be esteemed so shallow, as to draw up an argument from the Gibeonitish antiquity of mouldy bread & clouted shoes; but where antiquity is duly circumstantiated, in things useful and excellent it is surely venerable and may claim a due respect: We are bid, jer. 6.16. Inquire for the good old way; such is that which I propound to your respect upon this ground, in a civil sense Husbandry is the good old way that God himself appointed for the sustentation and employment of mankind; and what the Apostle speaks in commendation of the commandment, 1 joh. 2, 7. I may apply to this calling, this is the old calling which was from the beginning, Husbandry is absolutely the most ancient instituted employment, it began with man and the world, and hath together with man & the world been perpetually continued throughout all ages, without interruption: The most subtle of the ambitious Gentiles, could fetch the antientary of their gods and Heroes, no further then from Tellus, and Ops, Rhea, Alex. Ross. and Vesta, by which (as our ingenious Mythologer observes) they meant the earth. And these Nations who would boast their descent upon this Principle of venerable antiquity, as the Accadians called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Ter●igenae the Offspring or sons of the earth; and acknowledged Pan a Shepherd, their founder and Father. They had but a glimmering of what we know to be a clear truth; and earthen Husbandman was our Original Ancestor, and Husbandry the prime employment of the Father of us all: We should love it for that. 2. For its innocency and harmlesness. Agricultura artium omnium innocentissima; It is Augustine's observation: that husbandry is the most harmless of all employments, arts or trades, most otherwise in the world, men live and thrive, either by undermining, undervaluing, or by overpowering, over flattering overselling overreaching others: but the returns which the husbandman's fields and flocks bring in, are no ways prejudicial many ways profitable to others as well as himself. Our husbandman doth not envy others but lives well pleased with what providence gives him; he is free from all fretting cares, and is fed with no man's provisions but his own; the crop of his land comes in once a year and it is got with a good conscience but (as the judicious Spaniard, Guevara. excellently dilates upon this argument) he that seeks after places of eminency, in Courts or Cities, will be sure to find envy and competitors, frequent dissimulation, dangerous reservedness, an evil ey, ridiculous affectation, policy, revenge, supercilious scorns, a fantastic gate, splendid and selling words, gross calumny cursing, swearing, (which could make a good christian wish himself deaf) with ambition the most poisonous weed of the mind, are the plants which grow in those gardens: our humble & contented husbandman, by God's blessing upon his labours, thrives by an honest industry, without supplanting his neighbour, while others out of an insatiable avarice, by rapine and oppression, maintain their abominable greatness with the blood & tears of poor innocents' and orphans; & like harpies & heathens, take the bread out of the mouths, of the helpless & harmless children. O how innocent are the advancements of husbandry! It deservs the discreet encouragement of your most respectful affection if it be but for its advantageous inoffensiveness; and much more. 3. For its universal usefulness, yea absolute necessity; and here indeed the husbandman may justly triumph; for I must in his behalf confidently affirm, there is not in all the world any other temporal, manual employment so indispensably useful and necessary for humane life and subsistence, as Husbandry. Let any impartial man run over all other Manual Trades and Callings, in his most serious thoughts, and I doubt not but they will appear to be either the Children or Nurses of Wealth, Pride, Vanity, Luxury, or Superfluity: Or if some few others be for Conveniency, yea, and respective Necessity, (as I know some others both Mercurial, Martial, and Mechanical are, in relation to the present posture of the affairs of the world,) yet I must still conclude, that This, this Calling only, is of absolute Necessity: Sure I am, we might all comfortably serve our God and our Generation, upon the conditions specified in jacob's Indentures, Gen. 28.20. If God will be with me, and will keep me in this way that I go, and will give me Bread to eat, and Raiment to put on. Now Husbandry alone, (with God's blessing) is abundantly able to supply both these Necessaries. Let not any man mistake me; I intent not any word or sentence that I delive upon this Subject, in a Levelling destructive sense, I do only pursue the argument I have undertaken in a rational way: To that purpose I entreat every unprejudiced man, to consider these two adversary propositions, which will jointly concur to assert the absolute Necessity of Husbandry. First, This Calling can subsist without any others: as for the Forge and the Axe, I esteem them but as servants and appurtenances of Husbandry; Now if all other employments from the rich Merchant to the poor Pedlar, were vanished out of the world, the Husbandman were able to make a sufficient, yea comfortable provision for the Nations; He did so at first for some Ages. Secondly, No others can subsist without this. Therefore when God would denounce ruin and desolation to any people, he threatens to remove the staff of bred, by blast, mildews, unseasonable weather, and other calamities upon the Husbandman's affairs, Leu. 26.26.32 Ezek. 4.16. and 5. c. 16. v. The evil arrows of Famine, shall be for their destruction; and Ezek. 14.13. When the Land sinneth against me, then will I stretch out my hand upon it, and will break the staff of the bread thereof, and will cut off man and beast from it. I conclude this with the acknowledgement of the wisest King, Eccles. 5.9. The profit of the Earth is for all, the King himself is served by the Field, or the King also consisteth by the field that is tilled; upon which the Geneva Note is this. The revenues of the Earth are to be preferred above all things which appertain to this life; For the greatest Princes and States cannot maintain their Estate without Tillage. And thus have I performed the second part of my promise: I have scattered the seed of some Doctrinal Observations, over all the Furrows of this little Field; I hope I have made choice of seed that was proper and kindly for the ground: Now that it may root well and prosper, I doubt not but you will give me leave, Thirdly, To cover all that I have sown, with the Harrow of Application. You know that there is a twofold use of the Harrow, To break the clods, draw off the grass and weeds, which would hinder the rooting and springing, or choke the growth of the Corn; and to cover, keep safe and warm the seed: I shall make use of the Harrow both ways. First, To break the clods, and draw off the weeds, in a Use of Reprehensory Conviction. You have heard somewhat of the Excellency, Loveliness, and Necessity of Husbandry: What now will those proud and scornful Gallants answer, who make the very word Ploughman, (which speaks a better employment than they themselves ordinarily are acquainted with) a term of scorn and disdain? What will they now say, who deride and contemn the painful, useful, peaceful, yea indeed truly Honourable Husbandman, when they shall understand the high esteem which the noblest and wisest of men have had of him? I hope none will prevent what I shall speak, as if it were in my thoughts to cast dirt upon the Gentry, who are the Splendour and Glory of a flourishing Nation: I know the Heaven hath many stars which appear chief for ornament, yet are not without their use and influence: I have observed that truly generous spirits, are like a sword of the best tempered metal, most flexible and pliable, affable and courteous in behaviour to their Inferiors; Nor do I doubt but that all understanding Gentlemen, do sufficiently know and accordingly value the worth of the Husbandman. I reflect not upon these: but it is to the proud and idle, the scornful and contemptuous Gentleman (who hath little besides a great Estate, and a gay suit of to prove his Gentility) that I now speak. Thou art thyself but terrae filius, a clod of Earth, or in the Language of the Prophet, (Isa. 40.6.) as the grass, and all thy pompous goodliness but as the flower of the Field; and flowers there, are ordinarily more noisome to the Corn, then pleasant to the eye: yea, I must tell thee that an idle and proud Gentleman, who is neither bred to, nor inclined to, nor fit for any good employment, is but a weed, perhaps the worst weed in a Commonwealth; and if I thought it were not too bitter a censure, I would affirm that the lives of such, I say of such Gentlemen, are of as little use, and as much mischief to a Nation, as that of idle vagrants, and sturdy vagabonds. Nor indeed are they very much unlike; for do they not alike spend their time in walking up and down, eating and drinking? Do they not alike feed on the sweat of other men's labours, the sweat of other men's brows? I must freely confess, that I do not yet understand, what prejudice it would be to the Commonwealth, if all such Gentlemen, were within the compass of the same Statute for Vagrants: * Rivet. in Gen. 3. The Athenians a wise Commonwealth, did sue idle persons at Law, idleness among them did bear an Action, and it was called Actio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am sure they are within compass of that Apostolical Statute, 2 Thess 3.10. This we commanded you, that if any would not work, neither should he eat: For my part therefore I do not conceive that the world would much miss them, if there were never a one of them upon the face of the Earth. Now if any man think that any of these expressions are too sour and severe, he may please to sweeten his palate again, by taking a review of the same thing, as it is expressed by the * D. Donnes' Letters, p. 51. great Master of English wit, and language, who hath thus wrapped up this bitter pill in his golden phrase. To be no part of any body, (says he) is to be nothing. At most the greatest persons are but great wens, and excrescencies; Men of wit, and delightful conversation, but as moles for ornament, except they be so incorporated into the body of the world, that they contribute something to the sustentation of the whole. Thou that are so useless, and dost thou vilify and despise those who are so useful, so necessary? I have done with the first Use of the Harrow, the reproof of such as undervalue our Husbandman. I address myself now to you who love, encourage, and practise Husbandry. Secondly, to cover that good seed that hath been sown, with a serious Exhortation, and some suitable directions. And, First, you that are Husbandmen, I do earnestly exhort you, to acknowledge the gracious Providence of God, in that he hath caused you to be bred to the most ancient, useful, and necessary calling in the world. I may make use of that of the Apostle, (1 Cor. 1.26.) Videte Vocaticnem vestram, as Trem: out of the Syriack renders it, Behold, take notice of your Calling, Brethren; God hath chosen you to such a Calling, as hath been adorned, by the wisest noblest, and mightiest in the world, who have both honoured it, and been practitioners in it. If the same Providence, shall at any time, prefer you by it, above it, be ye never ashamed of your beginning; David was not, though he was taken out of the Sheepfold, but even thence takes occasion publicly and perpetually to magnify God, who had exalted him; Psal 78.70, 71. He chose David his servant, and took him from the Sheepfolds; from following the Ewes, he brought him to feed Jacob his people, and Israel his inheritance. Secondly, Since your Calling is so honourable, O be ye careful to honour your Calling, by a suitable carriage, a correspondent convesation, and that you shall do, if you will but observe and pursue these seven directions. 1. Be industrious in your business. Read and ponder those inducements, Prov. 13.11. He that gathereth by labour, shall increase; and ch. 14.23. In all labour there is profit, whereas sloth is easily overtaken with penury. Prov. 6.9.11. O sluggard, thy poverty shall come as one that traveleth, (suddenly, and unexpectedly) and thy want as an armed man, (i. e. violently and irresistably.) Consider, that God never set up any on his Stage of the world, for a dumb show; He hath appointed all men to live, either by the sweat of the brain, or of the brow. Consider farther, that diligence in your Callings shall be attened with unexpected blessings: The first news of a Saviour was brought to the Shepherds, while they abode in the Field, keeping watch over their Flocks by night, Luke 2.8. Believe it, the Husbandman's industry, is the easiest and most certain, if not the only true Alchemy: It can turn Earth into Gold; Industry is the most powerful charm; It can prevail with the most stubborn ground, and cause it to yield profit and increase. The Story of C. Furius a Roman Farmer is remarkable; He had a small Farm, yet he reaped much larger Crops, and lived better upon it, than many of his neighbours, who had greater Farms and Stocks. Upon this he is not only envied, but suspected of sorcery; that by some unlawful means he had bewitched his neighbour's , and by some strange sleight defeated them of their expected Crops: He is brought before a Magistrate, (I know their terms, but I make use of ours) a day appointed for his Trial, he is vehemently accused, the Jury ready to pass upon him; All his defence was this; He caused to be brought into the Court, all his Husbandry, Utensils, Instruments, Ploughs, etc. substantially made, well fitted, and neatly kept. His son a robustious youth, in plain apparel, his draught Horse and Oxen, lusty, full, and well dressed; and only added this, Veneficia mea haec sunt, Quirites; nec possum vobis ostendere, aut in forum adducere lucubrationes vigilias & sudores. These, these (says he) are all the charms and sorceries that I use, besides the care and pains, the watchfulness and labour, that I am accustomed to night and day: And those indeed I cannot at this time produce unto you. Upon which he was presently discharged with the Universal applause of all present. Indeed, my friends, so it is; Care can do more than Cost. You use to say, The Master's eye makes the horse fat; and truly I must tell you, The Master's foot, makes the ground fruitful: be industrious. 2. Be Patient: Of all men the Husbandman must study that of Heb. 10.36. Ye have need of Patience; You have need of it, in respect of the tediousness and perpetual succession of your labours. You have need of it, in respect of the frequent and unkind deceitfulness of the Earth, which for much cost and care bestowed upon it, will too often make a very unproportionable return; Indeed the patience which is required in an Husbandman, is extraordinary; and therefore is it propounded as exemplary, James 5.7. Be patiented brethren, bebold the Husbandman waiteth for the precious fruit of the Earth, and hath long patience for it: Again, you have need of it, that you may be enabled to bear your cross, among all your crosses, that of the negligence, untowardness, and perverseness of servants, who are sometimes more hard to be managed, than the most unruly , or then the most cledgy Earth: be patiented. 3. Be Contented: Let not unseasonable weather, thin Crops, loss of , etc. discompose thy humble soul; And because thy Barns are sometimes empty, or scarce half filled, let not thy thoughts be full of distrustful care and doubts of Gods fatherly and merciful Providence; Know and study that short, but solid principle of Christian Faith, Gen. 22.14. Jehovah jireh, The Lord will see, or provide: As thou walkest thy Grounds, think that to be the Motto for each of thy Fields. Remember in all straits that experimental prescription, Heb. 13.5. Be content with such things as you have, for he hath said, I will never leave thee, nor forsake thee. Con throughly that useful lesson, Phil. 4.11, 12. I have learned in whatsoever estate I am therewith to be content, I know how to be abased, and how to abound; Every where, and in all things I am instructed, both to be full, and to be hungry, both to abound, and suffer need. Bernard doth appositely call contentation, Custos sigilli, it seals Gods Promises unto our souls, and it seals up our souls to an holy submission unto God's disposal: I may call contentment the Keeper of the Liberties of the Soul, by authority of the Heavenly Parliament; It depends upon Parlè Dieu, God hath said, 4. Be Thankeful, Deut. 8.8, 9.10.17, 18. When God gives thee a Land of Wheat and Barley, a Land wherein thou shalt eat bread without scarceness; when thou hast eaten, and art full, than thou shalt bless the Lord thy God, for the good Land, which he hath given thee: Beware, lest when thou art full, and when thy Herds and thy Flocks multiply, and all that thou hast is multiplied: Then thine heart be lifted up, and thou say, My power, and my care, and the might of my hand hath gotten me this wealth: But O remember the Lord thy God, for it is he that giveth thee power to get wealth. When the Pastures are clothed with flocks, and the Valleys covered over with Corn, so that they shout for joy, Psa. 65.13. then say thou also, as v. 1. Praise waiteth for thee, O God, in my soul. And * After a long drought, it begun to rain at that time. now me thinks that I am speaking of praise due unto God, I should unpardonably prevaricate, if I should not at this instant take notice, That whatsoever men may think of it, God himself seems to approve our meeting here, in that he is pleased to send now so very seasonable and long desired a Rain. Say not, it is yet but a little; That Beggar is as indiscreet as impudent, who standing in need of a shilling, shall reject a penny: A thankful acceptance of a little, is the most ingenious method of obtaining more. Thankfulness is Heaven's Harvest, all the Crop that God can reap by man, for any favour bestowed upon him; O then, as thou reapest Gods blessings, so let God reap thy praises. Otherwise thy very grounds, thy will condemn thee, Jsa. 1.3. The Ox knoweth his owner, and the Ass his Master's crib, but my people doth not consider. There is an Apologue of a poor man, who went often to a Wood to gather sticks, where one day he found one of his rich neighbours fallen into a pit; in which was also an Ape, a Lion, & a Serpent, so that he was in danger either to perish by them, or together with them by famine. The poor man compassionates him, lets down the cord for him, but the Ape takes the advantage, and gets up by it; He puts again for the man, and his Lion ascends: A third offer he makes, and up comes the Serpent: And lastly, he draws up the man, who for the present is much taken with this courtesy, promises largely, earnestly entreats the poor man, to let him see him at his house. The poor man, hoping a reward, goes to his house the next day; but our rich man now would not see him, nor is he to be spoken with. The poor man returns, and must to the Wood again for his fuel; the Ape spies him, presents him a burden of sticks, ready broken and laid together; there was his thankfulness: The next day he goes, the Lion meets him, and presents him some Camels laden, which he drives home, and unlading them, is enriched with much treasure. He walks that way a third time, not now for necssity, but recreation, where the Serpent creeps to him with a precious stone in her mouth, which she lets fall at her Benefactors feet. The Moral is only this: That even the bruit creatures, are often more grateful, and mindful of a good turn, than man, their great Master is. O let it not be so! Know that unthankfulness, is not only a paradox in manners, but a Prodigy in nature: be thankful. 5. Be frugal and thrifty, Prov. 21.20. There is treasure to be desired in the dwelling of the wise, but a foolish man spends it up. Squander not by lose and luxurious courses, what God allows thee to gather, with so much pains and industry. It were well for many Husbandmen, if more Parsley were growing in their Gardens, if they were more parsimonious, and less prodigal. If thou hast a care to save what God sends, thy family will be better provided for, and thou shalt be able with ease and cheerfulness, to discharge all public Taxes and Assessments. Abridge thyself of superfluities, and thou shalt not want necessaries. Our English Martyrology, hath a Relation of a woman, who being in prison at Canterbury, (where also the last blood of Martyrs was shed in Queen Mary's time) when she might have had better fare, confined herself to a course and spare diet, as preparing herself to undergo, what necessity, and the cruelty of her enemies might bring her to suffer. Indeed it is good for all men to straiten themselves, whiles God's hand is enlarged toward them; so shall they be better fitted to pass through those straits, which Gods Providence, may bring them into. Consider, that it is better looking through a weak lattice window, than a strong iron grate. Consider, that thou sowest thy Furrow by the handful, not by the sack. Alas! how can they thrive, who eat or drink up their Crop, before they reap it. Be frugal while you have it; it will be too late to put two fingers into the purse, when you have thrown all away by handfuls. 6. Be Charitable, liberally charitable: When I wish you to be thrifty, I would not have you sordid and miserable; Grudge not your glean to the poor: I know the unconscionable rapacity of some Gleaners: Be watchful, not wayward, careful, not niggardly. Consider that of 2 Cor. 9.6, 7, 8. He which soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap bountifully; Let every man therefore, give not grudgingly, for God loveth a cheerful giver; And God is able to make all grace abound towards you, that ye having all-sufficiency in all things, may abound to every good work. This County hath been anciently famous for good housekeeping: At our Yeoman's Table, you might have as good entertainment, as at the best Gentlemen, not for variety of meses, but for solid sufficiency of meat, and hearty welcome. And it is said, that when Hospitality died in England she gave her last groan amongst the Yeomen of Kent. I think I may speak it without flattery, That even to this day, the doors and hands, the tables and kitchens of Yeomen and Farmers, are as bountiful and hospitable, as beneficial to the poor, as many gentlemen's, who though they have great estates, have little heart to do good, and the Traveller's observation of England's fault, Camini mali, that we had ill Clocks, and worse Chimneys, may for one part of it, be verified in too many gentlemen's houses, for their Chimneys seldom smoke with charity. 7. Be Religious: I propound this last, because I would have it lie uppermost in your memories, and come first into your thoughts and practice. Be religious, I say, very observant of God, and of Christian duties: Most of your affairs have such a peculiar dependence upon God's Providence, that there lies the most special obligation upon you of all secular callings) to seek to daily, and to serve God. Your neglects of God are stupendiously inexcusable, Jer. 5.24. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter in his season; He resorveth unto us the appointed weeks of the Harvest. Consider farther, thy very business invites thee to holy contemplations. Most of the parables, similitudes, arguments of the Prophets, Apostles, Christ, God himself used in Scripture, to teach and persuade any Christian duty, are taken from the field, or grass, or corn, or flowers, or seed, or rain, or , etc. or somewhat belonging to Husbandry: so that I may apply the words of Job, cap. 12.7, 8. Ask now the Beasts, and they shall teach thee, or speak to the Earth, and it shall show thee thy duty. The labour, serviceableness, obedience of your , preaches your duty of industry, obedience, and serviceableness to God: The fruitfulness of your fields and folds, calls upon you for fruitfulness in your lives: The increase of your seed, for growth of grace; You cannot sow and reap in a day; this teaches you that Lesson, Rom. 2.7. by patiented continuance in well-doing, to seek for glory, and honour, and immortality, you wait for the Harvest: This teaches you to wait for the coming of Christ, at that general Judgement, the last and universal Harvest of the Earth: as 'tis called, Rev. 14.15. To speak of all that your Calling teaches you, would engage me to begin another Sermon, and it is now high time, that I make an end of this. I conclude; you see my beloved friends, that Husbandry itself is the Husbandman's Sermon; and if I should Preach to you but one Sermon in a year, yet your own business would preach a Sermon to you every day, of your particular duties; So that if you should forget what I have said unto you this day, I entreat you to observe, what your own employments speak daily unto you; Industry, Humility, Patience, Contentation, Thankfulness, Frugality, Charity, Increase in Grace, and all Christian virtues: So will God love you, if you thus love Husbandry; So shall I have cause to think, that I could not more pertinently conclude a Sermon unto Husbandmen, then by intimating unto you, That Husbandry is a Sermon; which both you and I must learn, practice, and live by; that it may appear to the Honour of God, the Ornament, Advantage, and Establishment, of our Callings and Country, of our Estates and Families, of our Bodies and Souls, We have loved Husbandry. FINIS.